it is more easy for an Archbishop of Canterbury or any other in the Realme to make ill use of his supreme spirituall jurisdiction in England then it is for the Pope at so great a distance and with so little acquaintance Experience doth demonstrate that the Popes spirituall jurisdiction over all Christendome is not so dangerous as Protestant Lawes and petty Preachers doe pretend Histories doe testify that Popes have restored twenty Kings for one that they are said to depose neither did they ever pretend to depose any King untill his owne Subjects were weary of his tyrannicall government or all the world scandalized at his wicked heresies and in those very cases the Popes never tooke the Kingdome to themselves an evident argument that Religion not interest moved them to take so rigourous wayes whether warrantable or not let others dispute I cannot Yet this much I can assure Protestant Princes that Popes have exhorted their Subjects to obedience and patience when they were most persecuted In case any of his Ministers should be misinformed indiscrete or exceed his commission that fault cannot be attributed to his Master nor to the Religion of Catholick Subjects but rather to the ignorance of Catholick Tenets and of Canonicall Doctrine which commands Subjects to obey though their Soveraignes be not of their owne Religion 3 Kings and Princes by denying obedience to the Pope teach their Subjects to rebell against themselves and doe dispense with oath of alleageance The ground of fidelity and obedience due to hereditary Soveraignes is a constant tradition that he who actually resignes is lawfull successour to one whose right and jurisdiction was undoubtedly acknowledged and indeed there cannot be a more rationall and secure ground of obedience then tradition and a continuall succession of lawfull witnesses from one age to another Writings may be counterfeited Tradition cannot because its impossible to stop so many mouthes as deliver it to posterity or to contradict the testimony of whole Provinces and Nations This is the reason why Hereticks cannot gainesay the tradition of the Popes supremacy though they deny the supremacy it selfe and the truth of that Doctrine yet they are not so madly impudent as to deny what is evident to all Christendome to wit that there was a constant tradition when Luther revolted from the Church that the Bishop of Rome is Christs Vicar upon earth They onely pretend that this tradition is not a sufficient ground to oblige men to believe what it delivered or to acknowledge the Popes supremacy If it be not how can the tradition of one onely Nation be a sufficient ground to oblige Subjects to believe that their Soveraigne is lawfull King of France or Spaine or that they are bound in conscience to obey him There is not any King or Prince in Europe that hath so universall and constant a tradition for his temporall soveraignty as the Bishop of Rome hath to be Saint Peters lawfull successour and of Saint Peters being head of the Church under Christ by divine institution Pasce oves meas Feed my sheepe Joan. 21. and many other texts of Scripture have never beene otherwise understood in the Church by any but by declared Hereticks whose contradicting the tradition and ancient sense of Gods Word can as little prejudice the Popes right and supremacy as a declared Rebell can prejudice his Soveraigns right by calling in question his discent or royall authority When Saint Peters chaire is shaken by Protestant Princes their owne thrones must fall because it is not onely the fundation of the Catholick Church but the support of Christian Monarchy 4 Here I cannot omit to advertise my Reader what poore shifts some of the most learned Protestants are brought to they renew that so often and solidly refuted errour of making the Pope Patriarch onely of the West by misapplying the words of the Nicen Councell Baron an 325. Sirmondus Guther Card. Perron my râ—sp ad Object Reg. Brit. lib. 1 c. 32. 33. and concealing the true translation of the Canon as every man may see in the Authors cited in the margen The title of Patriarch of the West doth no more exclude the Popes supreme dignity of head of the Church under Christ then the title of Earle of Flanders doth exclude that of King of Spaine If the Bishops of Rome were not universall Patriarchs but Patriarchs onely of the West why did Saint Victor Pope in the second age of Christianity excommunicate all the Churches of Asia Euseb 5. hist 24. cap. 25. Spond 198. upon the difference of celebrating Easter for not accommodating themselves to the Roman Sea And though Saint Iretaeus did not approve of so great severity yet neither he nor any other called in question his authority They are also pleased to make the Pope Speaker in the generall Councells but not President they allowe him the place of first Bishop and call him exordium unitatis with Saint Cyprian but by no meanes will they grant him the title of infallible and supreme Pastor These are but weake and pittifull shifts whereunto Protestants are driven by the evidence of Councells Fathers Tradition and Catholick arguments contrary to the Tenets and Doctrine of their brethren of the late Church of England If the Pope be exordium unitatis he must be infallible in deciding the controversy proposed otherwise he will be exordium divisionis because no learned persons will submit their judgements in matters of Faith to a Judge that may be mistaken they will be as farre from his sentence and thoughts as from any other and the unity of Faith whereof Saint Cyprian speakes consists more in an unity of thoughts of judgements then of speech or exteriour acquiescence Such a dumb unity of Faith hath its beginning from Policy not Religion 5 They excuse themselves from the guilt and crime of Schisme as ridiculously as they impugne the Popes supremacy They accuse us Catholicks for the fault themselves committed because forsooth they left not our communion untill we thrust them out of doores It may be as well said that the Judge and not the thiefe is the malefactour because the Judge pronounced sentence against the thiefe The Roman Catholick Church had no more part in the Schisme of England then to declare Henry the VIII and Queene Elizabeth Schismaticks and Hereticks They committed the crime and the Pope pronounced the sentence Therefore the Roman Church or Court is guilty of Schisme is an excellent Protestant consequence But such fopperies we must expect from obstinate Hereticks that with a perverse will oppose no lesse their owne understandings then Catholick verities The Pope say they imposed new articles of Faith upon their tender consciences he made a new Creed and declared it was necessary to believe the same Therefore he was cause of the Schisme The same argument that the Arrians made against the Councell of Nice and Saint Athanasius his Creed doe these Hereticks now object against the Councell of Trent and Pope
in a Taverne with their Camerades With much adoe we have brought them to confesse that the Pope is not Antichrist yet you may be sure they will easily bring themselves to comply both in words and deeds better with Antichrist himselfe if he chance to come in their time then they have hitherto done with the Vicar of Christ they will sooner goe in pilgrimage to Babylon to receive there the caracter of Antichrist then repaire to Rome for the supply of that other which they undoubtedly want by the manifold and manifest defects of their fond and feigned Ordination at Lambeth I will detaine thee no longer in the entry of this worke but wish thee as desirous to see the truth as I have beene solicitous to set it downe without any disguise or designe of any thing but truth it selfe knowing full well that the God of truth is not served his owne way not onely by maintaining falshood but even by pretending to maintaine truth by forged arguments or false histories neither can I hope that God should concurre with such meanes without whose concurrence all my endeavours are of no effect neither can I neede for the proofe of things so manifestly and visibly true to suborne false witnesses and I should most absurdly contradict my owne principles if I should â—old it the duty of a Christian to support by falshood true Christianity whereas I teach a Polititian that it is against the very rules of meere humane policy to goe about the compassing his ends by untruths and impostures Lastly I should too fondly forget my selfe by laying that imputation of false dealing upon the defence of Catholick Religion whereof I so frequently condemne the Authors and Abettors of hereticall innovation against whom I inveigh not through any bitternesse of passion towards their persons but through a tender compassion of others misled by their lyes and deceits to their eternall perdition THE INDEX OF THE CHAPTERS Chap. 1. HOw men come to be Atheists and whether it may be demonstrated by reason that there is a God Providence and another life Chap. 2. VVhether it be a manifest foppery not to believe that there is a God though his existence were not demonstrated and whether Atheisme alone without any other sinne be a reasonable and sufficient cause of damnation Chap. 3. VVhether God ought to be served his owne way and in what manner Chap. 4. That to believe God and consequently to serve him his owne way its necessary to repaire to an infallible guide which is no other but the Roman Catholick Church Chap. 5. That all Religions pretending to reforme the Roman Catholick are but humane inventions grounded upon weake policy strong fancy and sensuall pleasures Sect. 1. Of Lutheranisme Sect. 2. Of Anabaptisme Sect. 3. Of Zwinglianisme Sect 4. Of Calvinisme Sect. 5. Of the Reformation in Holland and the united Provinces Sect. 6. Of the Protestant Church of England in King Edward the VI. his time Sect. 7. Of the English Protestant Church in Queene Elizabeths reigne Sect. 8. Of the English Protestant Church in King Iames and his Sonnes reigne Sect. 9. Of the Kirk of Scotland Chap. 6. That no Policy could heretofore or can for the future give any supernaturall appearance to the reformed Churches whereby any rationall persons may be mistaken in their way to heaven by confounding them with the true Catholick Church Chap. 7. That Policy hath destroyed it selfe by courting Protestancy as being neare allyed to Atheisme the greatest enemy of civill government Chap. 8. That Protestancy inclines the Prince to Tyranny and the Subjects to Rebellion Chap. 9. That the Popes spirituall jurisdiction is nothing dangerous to Soveraignes but raâ—her that the ground of fidelity and obedience due to them is utterly destroyed by denying the Popes supremacy and that it is a greater foppery in Protestants then in Catholicks to deny his infallibility Chap. 10. That the foundation of Iustice and forme of Iudicature is wholy destroyed by penall Lawes and oathes against any point of the Roman Catholick Religion Chap. 11. That it is impossible to be a wise Statesman and effect businesses without morall honesty and that it is most dangerous for a Prince to have Counsellours that are dishonest men Chap. 12. That it is impossible for a Polititian to compasse his designes by untruths and impostures and that nothing is more contrary to Policy then vanity Chap. 13. How necessary it is for a Statesman to be a man of honour and of his word and how great a difference there is betweene Policy and Craft Chap 14. That nothing is more dangerous to a Prince or contrary to Policy then to make use of Ministers of State odious to his owne Subjects either for their vices or misfortunes Chap. 15. That it is great wisdome and policy in Princes to make use of Clergy-men in State affaires THE POLITITIANS CATHECHISME CHAP. I. How men come to be Atheists and whether it may be demonstrated by reason that there is a God Providence and another life 1 THERE is a generation of men half witted and not so much as half learned but wholy vicious who persuade themselves that the soule is a blast of wind the other life an imaginary Vtopia God a Chimaera which onely hath a being in the weake braines of ignorant people Heaven and Hell old wives tales invented by States men to keepe the Subjects in awe and pliable to the Prince his will and pleasure by the dreadfull notion of Eternity The multitude say they must be cheated into its owne good and consequently into peace and subjection and no cheate is more plausible or lesse suspected then that which men call Religion provided that such as have least and governe the Commonwealth counterfeit most and seeme to be more zealous for the establishment of the Church then solicitous for themselves or their posterity 2 Men are not borne Atheists neither are their mindes possessed of these extravagant fancies on a suddaine they fall by degrees first from the love of God and then from his knowledge From the love of God they fall by every mortall sinne but from his knowledge by a custome and excesse of sinning and by drowning themselves in sensuall pleasures which divert their thoughts from the consideration of spirituall things and even from the best part of themselves the soule Notwithstanding this distraction and their being so bewitched and besotted with sense now and then they feele a certaine remorse and guilt of conscience which remorse and guilt of conscience strikes them into a terrour or feare of divine justice this feare degenerates into despaire of mercy feare of justice and despaire of mercy doe so trouble their soules and understandings that they recurre to the will to be eased which endeavoureth to helpe them with a fond wish or desire that no such thing there were as God Providence and another world this desire creates a fancy like unto it selfe and that without any difficulty because men are apt to soothe
so rare a peece as the great machine of this world 6 Seeing therefore that something there is which seemes by these effects to be most powerfull most wise and most perfect we ought so to judge and believe and give it due honour and respect The right to such duties acquired by outward appearance and signes doth extend it selfe even to our inward and most secret thoughts which is the onely reason why a rash judgement is a sinne and why men may be as injurious in thinking ill of others as in backbiting If we must not judge otherwise of men then they seeme to be much lesse of God We must not be Christians in our words and Atheists in our thoughts Therefore the obligation of believing honouring and loving God is evident though the Deity it selfe were not as evident as it is even to the most vulgar understandings that are not stupified by vice and besotted with sensuall pleasures Now supposing it s demonstrated that there is a God or at least that we are convinced of our obligation to believe there is one we may proceed to inquire CHAP. III. Whether God ought to be served his owne way and in what manner 1 THere is not an absolute Prince that doth not pretend as his birthright or prerogative to be served his owe way that is as himselfe thinks fit and not according to his Subjects discretion If this be granted to Princes our fellow Creatures how can it be denyed to the Creator Princes may erre in the conduct of affaires God is infallible Princes may employ unfit instruments men not valued or hated by their people God by employing men doth enable them and supply their defects Princes may looke more upon their owne interest then upon the common good in their projects and designes God can have no designe upon his Creatures but their owne good his interest is their happinesse To be briefe Princes are men and though no Subjects yet subject to all humane frailties but God is as free from any frailty as from subjection Therefore if according the maxime of Politicians Princes must be served their owne way God must not be deprived of the like prerogative 2 Whether Princes ought to be served their owne Way is not for my present purpose to examine yet I must presume to tell them that it s no part of their prerogative to define or declare what way God hath appointed for his owne service the politick ends are not alwayes agreable or compatible with Gods ordinations and in such case we must serve Princes in Gods way not in their owne no humane Lawes or Kings pleasure ought to be preferred before Gods commandments It s as evident that God may choose his owne way of being worshipped as it is manifest that worship is due to so great a Majesty Some Rites and ceremonies of divine Worship may be left to mens choice and discretion but before they undertake it they must shew their commission for so great a power and eminent a charge Every one must not presume to be Master of ceremonies in Gods Church and Court If there were not a way setled for the worship of God before we came into the world perhaps every man might choose his owne but to intrude new Rites and Lawes into a Commonwealth contrary to the government long established hath beene alwayes judged in the State dangerous and in the Church damnable Master Hooker in his bookes of Ecclesiasticall Policy is much admired and cryed up by some Protestants because he proves by Catholick arguments that the Church of God may command the practise of Rites and ceremonies but he is farre from proving that the new fangled English Protestant Church is the Church of God and therefore could never conclude that Puritans or any others ought to sute themselves in the new fashion of the Church of Englands formalities because they must shew their authority before they intrude their formalities and take away realities 3 It s as unwarrantable to reject ancient Rites and ceremonies as to impose new ones without authentike testimonies and signes of divine authority If the Church that went before us and upon whose relation we must depend for the knowledge of times past doth testify that such ceremonies as seeme now to fooles ridiculous and to the ignorant superfluous were invented by God or by men to whom he committed the care of our instruction we must practise them persuade our selves that it is not in the power of any Nags-head Convocation The English Protestant Ministery descends from a few consecrated at the Nags-head in Cheapside invalidly for many reasons deduced in a late Booke of the Nature of Catholick Faith and Heresy to frame a new Religion or 39. Articles reject old ceremonies pare and shave of the matter and forme of Sacraments and degrade the Order of Priesthood of all Ecclesiasticall ornaments the cap surplise and black scarfe excepted Puritans proceed more consequently they retaine no Popish dregs nor rags of Rome as they call them and firmely believe that God cannot be served in spirit if the Minister of his Word appeareth not before him in cuerpo rid of all Aaronicall ornaments But with their good leave to serve and worship God in spirit is not to reject or reforme ancient Rites and ceremonies but rather by performing them the spirit is raised to God with reflexion upon the mysteries in them contained The ancient Fathers and Doctors of the Catholick Church S. Ambr. lib. 1. de Sacerd. c. 1. de iis quae initiantur mysteriis c. 1. practised even that which of all is most excepted against in the administration of Baptisme and is lesse undecent then the making a plaster of spitle and dust S. Greg. in Sacram. Tertull. lib. ad Scapulam S. Aug. tract 44. in Ioan. Euangel Alcum. lib. deliv Offic. de Sabbatho S. Paschae Beda in 0.7 Marc. Homil. 19. a signe that our Saviour would not Have us so nice and squeamish as Protestants are I am sure if we reflect upon the Israelits we shall finde the chiefe worship they gave unto God in their sacrifices accompanied with so noysome circumstances in their fleaing pulling out the bowels and frying the fat of beasts that they would make a nice Proteshint stomach rise although it be able to digest a dish of as course stuffe for a Fridays breakfast As for the dresse wherein our * S. Anacletus qui vixit temporibus Domitiani Ep. 1. de oppr Episc Steph. Papa Martyr vixit an 250 Ep. 1. ad Hilar Origen hom 11. c. 20. Levi. S. Hieron lib. 13. Comment in cap. 44 Ezech. Bishops and Priests celebrate their functions antiquity called it sacred though Novelists terme it profane or superfluous There is not one ceremony practised in the Roman Catholick Church which deriveth not its beginning from God or by his authority from primitive times all relate to divine Mysteries as you may read in Durantius De ritibus Ecclesiae Catholicae and
in that excellent Booke The Protestants Apology for the Church of Rome 4 Whereas ceremonies be the object of phantasy and ours are so decent that no phantasy can except more against them then against those of the Law of Moyses instituted by God himselfe and approved by Protestants the aversion which they manifest against our Ceremonies cannot proceed so much from their fancy as from their understanding dissenting from that Doctrine to which the Ceremonies relate To kneele is not an object ridiculous or offensive to the fancy the most precise practise it out of Churches and at Court and yet all Protestants cry abomination against kneeling to our Lord Iesus Christ in the Sacrament or worshiping himselfe or his Saints in Images these ceremonies agree well enough with their fancy but their understanding cannot brooke them A weake understanding may occasion as great errours as a strong fancy 5 Some fantasticall and fanaticall fellowes call the Roman Catholick Religion an Apith Keligion because forsooth it hath so many odde ceremonies But the fault is not in the Roman Religion or ceremonies they have Apish understandings they looke as Apes upon our ceremonies without considering the mysteries All the ceremonies of the Masse relate to Christs Passion others to the mysteries of the Trinity and Incarnation If it was lawful and laudable in the old Law to practise ceremonies representing things that were to come why should we Catholicks be censured for ceremonies that put us in minde of past mysteries and mercies We ought not to be unmindfull or ungratefull and there is not a more efficacious way to preserve a gratefull memory of past benefits then by representing them in ceremonies to the light 6 I must confesse that all Sectaries have as great cause to cry downe ceremonies as we Catholicks have to uphold them Because the strongest pillar of the true Church is a continuall tradition of Catholick Doctrine from the primitive times to this present and this pillar of Tradition is much strengthened by the practise of ceremonies relating to that Doctrine delivered from hand to hand which we now maintaine as Catholick against Heresy or pretended Reformation To adore the blessed Sacrament both in Church and Processions is a strong argument of Christs reall presence not onely in the act or use of Communion but also before and after What mervaile therefore that they who deny Christs reall presence or grant it onely in the actuall use of Communion should oppose the adoration whereby their false Doctrine is so clearly condemned by the practise of the faith full these and other Catholick ceremonies are not odious to Protestants because they are ceremonies but because they put them in minde of the ancient Faith and Doctrine of Christs Church To reject some of the ancient ceremonies and retaine others as the Nags-head Congregation doth is to furnish their adversaries Catholicks and Puritans with unanswerable arguments their choice of ceremonies doth prove their choice of Doctrine and their choice of Doctrine demonstrates them Hereticks an Heretick being he who chooseth out of the Doctrine delivered by the Church what he fancies rejecting what he thinkes not fit for his purpose Our Prelaticall Protestants must with the rest cast away their Bishops bonnet lawne sleeves he white surplise and black scarfe if not they may cast their cap and despaire of answering to Catholick or Puritan objections they must keepe all or nothing unlesse they can produce better evidence for their pretended Reformation then the fancy of 7. or 12. men in King Edward the Sixth his time confirmed by the authority of a yong head of the Church and a Parliament called by the Protector Seamour to establish in England Zwinglian fopperies and reject the Christian Doctrine and discipline of our Catholick Ancestors they must not rely upon Queen Elizabeths she supremacy or their Nags-head Ordination and Synod with their London Assemblies and Hampton-Court Conferences of lay Ministers God must be served his owne way and not by framing Religions â—o the humor of people or interests of Kings Queenes Parliaments and Protectors But before we goe further in censuring these Protestant wayes let us prove CHAP. IV. That to believe God and consequently to serve him his owne way its necessary to repaire to an infallible Guide which is no other but the Roman Catholick Church 1 THe first step in the way of Gods service is to believe God a step of no lesse difficulty then necessity Suppose there were a man dropt downe from the heavens graced with this singular privilege that the sound of his words could no sooner be at our eares then the evidence of their truth before our eyes whatsoever he said in the same instant we did see confirmed by the reall appearance of the objects and our own experience This singular privilege would deprive him of another common to all men of worth and integrity it would make him uncapable or being believed all who heare him would assent to what he said but for their owne evidence not for his veracity When any thing is evident to our understanding or to our eyes we believe our selves and not others though they should tell us the same we doe experience If God were pleased to manifest himself to men in such a manner that they had evidence it is he who speaketh to them he had deprived us of the merit of Faith and himselfe of that duty which we are obliged to give every honest man for though Divine Faith doth exclude all doubts and feares of falshood yet it supposeth in the subject a possibility of doubting if men will be obstinate and imprudent but there is none so obstinate and imprudent that can doubt of the truth of Gods words if it be evident to him that God spoke them Though we heare men speak we doe them a courtesie in believing them because they are fallible and we doe not read the truth in their words though we believe them but if we had evidence that God uttered any words the truth of them must be as cleare as it is that he can neither lye nor be mistaken and if the truth be cleare and evident to our understandings we believe our selves and not God though he should speake it To believe is to trust and he that hath evidence of any truth doth as little trust the speaker as we rely upon anothers credit for the money we have in our own coffers 2 Seeing therefore that either God must not be believed by men or that he must disguise himselfe and speake to them by others who can be so impudent as to deny that we deserve damnation if we doe not believe and obey God in that Church which he hath beene pleased to institute as his owne Interpreter Quod autem rogant unde persuadebimur à Deo fluxisse Scripturam nisi ad Eccleisae decretum confugiamus perinde est ac si quu roget unde discemus lucem discernere à tenebris album nigro c. lib. 1. Inst
Cap. 7. sect 2. Petenda est haec per suasio ab arcano spiritus testimonto c sect 2. Non aliud loquor quà m quod apud se expetitur fideltum unusquisque c. sect 5. for our instruction I cannot deny there is great difficulty in believing that every thing which the Church proposeth as revealed is Gods revelation yet this pill must be swallowed if we resolve to believe God who cannot be believed if he speakes in his owne voice and tone because it is evidently inseparable from truth and we cannot believe what by force of cleare evidence we cannot deny Hence by the way it followeth that no Protestant or Puritan doth believe God if they ground their faith upon the evidence they pretend to have of Scriptures being Gods Word or upon that of their private spirit both which saith Calvin are discerned as clearly by himselfe and his brethren to be Divine evidences and not Diabolicall as white is discerned from black sweete from soure and light from darknesse It s very improbable that God deprived himselfe of his right and was contented not to be believed that Calvin and his Protestant crue might be eased of a duty which they exact and receive from every person that hath a good opinion of their honesty 3 Supposing it is as evident that there is a Church of God upon earth as it is reasonable he ought to be believed by men we must endeavour to finde it our The Church is an infallible Guide to lead us to God but who is the infallible Guide to had us to the Church Reason But reason in obscurity may be mistaken and what is more obscure then the way to the true Church environed with so many false Sects If our bel efe were limited to naturall verities reason might make some shift every man might pretend that his owne wit would be a sufficient guide for himselfe but seeing Christian Faith must stretch further then humane capacity there must be some supernaturall helpe In obscure matters saith Aristotle with all wise men reason must be contented with cleare signes and not expect evidence of the truth And because the Church or God doth propose supernaturall truths the signes must be also supernaturall And because there is so great difference betweene humane understandings God hath beene pleased to make his Church discernable by sensible and visible supernaturall signes that they who have least understanding may not have lesse faith then the most witty and learned if they will but open their eyes and reflect upon what they see This is the reason why so few can pretend ignorance of the true Church if they have any sense in them they may easily distinguish it from all hereticall Congregations The evident signes therefore whereby the true and Catholick Church is knowne consisteth not in exteriour formalities that may take their beginning from humane policy or from a naturall inclination to decency and good order The Protestant Church of England had as few signes of supernaturall grace as any other pretending Reformation yet in the eyes of some it lookt pretily and was more decent in the service then other Northerne Churches of Lutherans and some of their Nags-bead Ministers affected a certaine Ecclesiasticall gravity in their garb and habit notwithstanding in my opinion a secular dresse would better become their meere secularity and want of ordination The Ministers in Germany looke more Protestantlike in their short cloakes spade beards and blew starcht ruffs then our English Common-prayer Ministers doe in their long cloakes and surplises which they weare more for policy then Religion 4 Seeing Reason must be contented with cleare signes when the truth is not evident and that no evident or cleare supernaturall signes appeare in any Congregation of men but in the Roman Catholick it must be concluded that the true Church is that onely Congregation of men which professe the Roman Catholick Faith That no signes of grace doe appeare in any Church pretending Reformation is as cleare as it is that all the world is not blind for as yet neither themselves nor any other could see in any of their Sects one miracle or any other thing that lookt like supernaturall though they tell us of some Divine motions and impulses of the private spirit they are as incredible as it is impossible that God should oblige any man to take a Protestants bare word against the tradition and testimony of the Christian world informer ages confirmed with undeniable miracles and sanctity of life But some seeing the private spirit is ridiculous would faine perswade us that we may read their Reformation in Scripture so evidently declared that they wonder how we can have the least doubt against it We Catholicks have beene above a hundred yeares turning and tossing the Bible with as great care and study as the matter required and yet we could never hit upon one Protestant Tenet â—n Scripture though we have reason to thinke that we understand it as well as our neighbours which is very strange if their Doctrine be evidently contained in it But there is nothing more obscure the evidence wherein men equally learned and honest doe not agree Nothing can make them disagree in the interprettation and sense of Scripture but the obscurity thereof or obstinacy or ignorance if they be obstinate they are not honest if ignorant thâ—y are not as learned as their adversaries and its certain we doe Pro estants a favour in comparing or making them equall w th Catholick Doctors in either but when men dispute he that hath evident truth on his side may grace his adversary with any advantage as I doe at the present supposing not granting that Protestant Ministers were equall with Catholick Doctors in learning and vertue that thereby it may appeare how obscure the Scripture is wh re Protestants pretend it to be cleare and the sense most manifest 5 I will not make a long Litanies of the supernaturall and visible signes which app are in the Roman Catholick Church Miracles have beene in all ages and are now so frequent amongst us that there is not a Countrey or Province wherein the Roman Religion is professed which doth not produce testimonies so prudently credible of true and supernaturall miracles that to deny them were to destroy all human faith and reduce men to credit nothing that is affirmed by men however so well qualified with sound judgement great learning and knowne integrity Yet Protestants object its strange themselves never see any miracle being so desirous and miracles so frequent as we pretend Herod was also very desirous to see a miracle but his curiosity excluded him from that favour men who belive nothing but what they see deserve not to see miracles because they are obstinate Yet there are few Protestants who doe not see miracles what greater miracle then that all Catholicks turne not Protestants If tâ—e continuall victory over naturall and vehement inclinations doth require a miracle of supernaturall grace we are
as naturally and vehemently inclined to their Religion as we are to our owne liberties and pleasures what greater miracle then that sober and learned men should be perswaded that their senses are deceived in the Sacrament of the Altar and that they should suffer death for the mystery of Transubstantiation These must be effects of supernaturall grace and Not of ignorance or obstinacy which cannot be laid to our charge seeing we submit our judgements to every definition of the Roman Church and our very adversaries knowe we are learned 6 Sanctity of life is a supernaturall signe and effect of grace and of the true Church This sanctity is evident in the Roman Church Not to speake of Antomes Hilarions or Stilluas lets drawe nearer our times and consider the lives of Saint Bernard Saint Dominike Saint Francis Saint Vincent Ferrer Saint Francis of Paula Saint Charles Borromeus Saint Teresa Saint Francis Xaverius and many more who were knowne Roman Catholicks professing the same Tenets and obedience to the Pope which we now maintaine against pretended Reformation And not to speake onely of the dead let any indifferent person consider how in all vocations of both Clergy and Layty we have many persons eminent in vertue farre above that degree of morality to which some Protestants may attaine as well as some Pagans and Philosophers who were farre from Christian perfection called sanctity of life Let our English Protestant be pleased to weigh with himselfe whether yong Ladies of as great quality fortunes and gifts of nature as England doth afford could forsake their native Countrey kindred and friends contemne all pleasures of the world and themselves by embracing a religious poore and penitent life in perpetuall end sure submitting their wills to the obedience and humour of a woman could this I say be performed by so many so continually and with so great alacrity and content of minde without a miraculous and supernaturall grace of the Almighty In my judgement it s a greater miracle that such persons should resolve by a voluntary banishiment to dye to their Countrey and friends and to the whole world by a religious profession and to bury themselves alive in a Cloyster then if they had restored life to others and banisht death from graves and monuments 7 Now after that our Protestant Gentleman hath considered our Catholick Monasteries let him examine whether in his owne Church there hath beene or now is any thing resembling so much Religion and supernaturall vertue as that which amongst us is not admired though admirable because so ordinary This kinde of life is as farre from Protestants practise and Doctrine as it is from naturall inclination Yet I have heard that Master Laud of Canterbury was once inclined to erect some Protestant Nunneries in England I believe it would occasion as great stirres as his Reformation did in Scotland because no thing is more opposite to the Tenets of the reformed Ghospel and first Reformers then to make vowes of poverty chastity and obedience Protestancy begunne and is founded upon the dissolving of Monasteries and religions vowes and is not compatible with their observance if things must be carried on by the same meanes that acquired them a being It s very true that Cranmer of Canterbury the first Patriarch of Protestancy in England caused an enclosure of wood to be made I meane a Chest wherein he shut up his woman and carryed her along with himselfe wheresoever he travailed whereof ensued an odde accident at Gravesend where the Chest being much rccomended to those that carryed it to the Inne as containing pretious stuffe belonging to my Lords grace they severed it from the rest and put it up end-long against the wall in my Lords chamber with the womans head downward which putting her in jeopardy to breake her necke she was forced at length to cry out and so the Chamberlins helpt her out of her enclosure This is amost certaine story saith my Author in his Examen of Fox his Calendar cap. 7. n. 27. and testified at this day by Cranmers sons widdowe yet living The Prelates of the Catholick Church carry portable Altars but the first Protestant Prelate and reformed Apostle of England could not travaile without his portable Monastery farre more agreable to the Religion he planted then Matter Lauds intended plantation of religious and chast Nunneries 8. The conversion of Nations to Christianity is not onely a signe of the true Church but also the end of its institution This is so proper to the Roman Catholick even at this present that none who heard the names of America Angola China Monomotappa India or Iaponia can be ignorant of our pious endeavours and miraculous successe in preaching the Ghospel to so remote Nations where nothing that is coveted in this world could be aymed at or expected by our Apostolicall Preachers I will not say any more concerning the signes of the true Church these being susficient to convince any person that desires to be saved that out or the Roman Church there is no salvation seeing it alone hath supernaturall and visible signes whereby God doth declare sufficiently that it is an infallible guide to informe men of his mysteries and direct them in the way he hath prescribed for his Divine service commanding all mortalls to heare and obey it as they would heare and obey himselfe Whosoever doth the contrary injures God and calleth his Divine veracity in question 9 God is as much injured by Protestants and all others who deny or doubt of what the Roman Catholick Church proposeth in his name as any man can be injured by not being believed when he speakes The injury done to men when they are not believed consists in not trusting them or in not taking their word for the truth though the truth doth not appeare If we doe not trust God and take his Word as it is uttered by the Roman Catholick Church for truth we are resolved not to trust him at all because when any truth is evident to us we cannot receive it by trust from another and if God should speake immediatly to us and declare that himselfe speaketh the truth of his words is as evident to us as it is that he cannot lye and by consequence there is no roome left for trust Therefore either we must trust him and take his Word for truth when he speakes by that Church which hath supernatural signes or not at all and that Church is onely the Roman Catholick That God doth not speake to us immediatly by himselfe as men doe but by the Church doth not diminish the injury but makes it possible It doth not diminish the injury clone to God because it doth appeare as clearly and suffiently by the testimony and supernaturall signes of the Roman Catholick Church that what is by it proposed is Gods Word as it doth appeare by any mans owne testimony and signes of integrity and sincerity that he speaketh truth To be solicitous to knowe evidently who is the Author
out of the Netherlands The prudent King not doubting that to grant this was to betray himselfe and his posterity and bestowe his inheritance upon rebells declared that he would give as little encouragement to new Religions as Charles the V. his Father Whereupon Henry Bredenrod Lewis of Nassau Orange his brother and others of the Nobility headed the Hereticks who profaned Churches sackt Monasteries abused the Clergy and Religious and trampled under their feet the Blessed Sacrament of the Altar Lind. de fug idol Neare Ruremond they were cutting in pieces Saint Authonies image and going to burne it on a suddaine all were toucht with wild fire and dyed the next day They tooke Antwerpe then Orange declared himselfe for them and with all Governour of that famous and rich City 2 Before the Hereticks had committed these outrages they made a procession in Brussells wherein every one carried a medall hanging upon his brest with King Philips image on the one side and on the other two hands joyned with a beggars wallet with this motto Fidi Regi usque ad bisaccium In this manner they presented themselves to Margaret of Parma that then governed the Low Countries for her Brother Surius in Comment Schardius in reb gest sub Maximil Belear lib. 30. alij at which sight when her Highnesse seemed to be frighted the Earle of Barlamont a zealous Catholick told her that nothing was to be feared from such Geuses which is a word of contempt in Walloun and signifies Vagabond Beggars This was the occasion whereby the Hereticks of the Netherlands came to have so honourable a denomination as their brethren the Hugonots in France The Catholicks to be discerned from Hereticks or Geuses wore also medalls about their necks or tyed to their beads with the Image of Christ our Saviour on the one side and on the other his blessed Mother If Hereticks thought it was a profession of fidelity and devotion in themselves to their King to weare and worship his image I see no reason why they should finde fault with Catholicks for wearing medalls or worshipping the images of Christ his Mother and Saints I am sure we meane better to God in doing it then they did to their King when they were called Geuses The King of Spaine was not jealous that they would rebell with his image or make it King there was no danger of such a foppery It s a foppery and madnesse in Hereticks to imagine that God is jealous of Catholicks worshipping his owne or his servants images and as for the pretended danger of Idolatry it is no greater then that which the Geuses did incurre of setting up their medalls for their King or Earle of Flanders The difference betweene our medalls and theirs is that ours is a profession of love respect and devotion which we beare to God and his Saints because they are his servants theirs was a pretext of treachery and rebellion against their Soveraigne who was as farre from their hearts and effections as his image was neare their brests 3 There was never any Prince that did more to humour his Subjects then Philip the Second did for his in the Low Countries First he removed from thence the Duke of Alba because he was thought to be over severe and sent in his place Requesens one of a mild disposition After whose death he was content to confirme the Governours themselves had chosen untill he was advertised that the first act of their government was a league made against the Spaniards at the instance of Orange whose ambition could be satisfied with nothing but the whole Countrey at his owne disposall to which end he caused himselfe to be named Admiral of the Sea turned Don Iohn of Austria out of the Countrey had Brabant joyned to his government of Holland and Zealand imprisoned the Duke of Arschor and two Bishops because they sent for Mathias the Archduke who being arrived was but a cifer Orange being named his Vicar did governe all and obtained liberty of conscience for the Hereticks in all the 17. Provinces that thereby his friends and faction might encrease after Mathias his departure he sends for the Duke of Anjou a cifer also but thinking by his meanes to engage France in the quarrell was content to let him have the title of Governour and Master keeping all the power in his owne hands 4 All those things were done by Orange with that ordinary and specious pretext of rebellion the liberty of the Subject and of conscience whereby many Catholicks were deceived and joyned with him and his Hereticks But they perceiving at lengthy that nothing would satisfy Orange and that he aymed at making himselfe Master of his Confederats and to that end promoted heresy thereby to engage the people more against their Catholick King endeare them to himselfe and that many insolences were committed by the Geuses and countenanced by their Protector Orange Hannonia Artois and some other Provinces declared against him and his ambitious hereticall proceedings The King also seeing that Orange would be contented with no lesse then the propriety and dominion of all the Low Countries promised great rewards by proclamation to any person that would kill him Whereupon in the yeare 1584. this Rebell was sent to the other world by one Gerard a Burgundian If he had lived longer perhaps the United Provinces had beene a Kingdome not a Commonwealth for its certaine his designe and desire was not to make them a free State though he freed them from their obedience to the King of Spaine And albeit by his policy he made them cast of one yoke he oppressed them with another farre more intolerable that is with heresy whereby they became slaves to the Devill and rebells against God and the Church Thus we see how the multitude hath beene misled by one politick head that concealed his ambition with the zeale of a new Religion and the ancient liberties of his Nation SECT VI. Of the Protestant Church of England in King Edward the VI. his time 1 IT s now time to drawe homeward and examine whether the Protestant Church of England be also a branch of Policy That luxury and covetcousnesse was the occasion of denying the Popes jurisdiction and supremacy is evident by our Chronicles in the life of Henry the VIII who being weary of Queene Catharine of Spaine and despairing or issue male by her as also enamoured of Anne Bullen desired the Pope to declare null a marriage that no person living called in question for the space of 20. yeares but now forsooth it was against Seripture because Saint Iohn Baptist told Herod that it was not lawfull for him to keepe his brothers wife in the lifetime of his brother and himselfe being also married If Prince Arthur were living the text had made as much for Henry the VIII as for Herods brother Yet King Henryes tender conscience could not be quiet untill Anne Bullen were Queene of England therefore he bribed Universities abroad and
threatned those of his owne Kingdome to the end they might subscribe to his wicked passion Act of Parl. an 1. Mariae c. 1. and because the Pope refused to doe the same Henry declared himselfe Pope in his owne Dominions and all others to be Traitors that refused to sweare his supremacy And because many refused to damne their soules by knowne perjury he tooke away their lives amongst others that suffered death for refusing the oath were two Cardinals three Bishops thirteen Abbots Priors David Camer Scot. lib. 4. c. 1. Monkes and Priests five hundred Archdeacons fourteen Canons threesoore Doctors fifty Dukes Marqueses and Earles with their children twelve Barons and Knights twenty nine Gentlemen three hundred thirty six Citizens a hundred thirty foure Women of quality a hundred and ten In this Ocean of innocent and noble bloud was laid the first stone and fundation of the English Protestant Church it s no mervaile that it thrived no better 2 Notwithstanding Henry the VIII wickednesse he never permitted any new Sects to be professed in England during his reigne though many crept in by Cranmers negligence and connivance In the latter end of his reigne he felt the remorse of his guilty conscience and did often resolve with himselfe to be reconciled to the Church of Rome but know not how it might be done with his honour which he preferred before that of God and the salvation of his soule even in his last sicknesse for sending to Stephen Gardiner Bishop of Wâ—…ester who was the onely man that durst speake truth to the King for his advice he exhortâ—d him to declare and recant his errour in Parliament if God would give him life if not to testifie repentance with his hand and seale assuring him that God would accept his good will if time were wanting to performe what he desired This was resolved upon but as soone as Gardiner departed he fell of from his pious resolution and within a short time dyed despairing of Gods mercy because quoth he I never spared man in my wrath nor woman in my lust His last words were All is lost The greatest Policy and Majesty upon earth comes at length to be nothing and repentance differed doth commonly end in despaire and damnation 3 To King Henry the VIII succeeded in his Kingdome and Headship of the Church his sonne Edward the VI. a child of 9. yeares old His tender age was a faire oportunity for heresy and policy to conspire against Catholick Religion which had never beene suppressed in England untill that time His Uncle and Protector Seamor declared himselfe a Zwinglian and established that Sect in England by Act of Parliament but could not exclude the name of Bishops that had beene so much reverenced in the Nation since it was converted to Christianity though they looked upon the Ordination both of Priests and Bishops as upon a superstition of Rome and badge of Antichrist Witnesse their translating in the Bible Ordination by imposition of hands as Saint Hierome D. Greg. Martin in his Discovery of the corruptions of holy Scriptures by English Sectaries chap. 6. and all the Fathers doe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordination by election and for the word Priest they alwayes translated Elder for Priesthood Eldership Cranmer Archbishop of Canterbury who ought to have opposed these wicked practises did accommodate himselfe to the times and prevailing party in King Henryes time he writ a booke in defence of the reall presence and now in King Edwards time he writ another against it both which bookes Bishop Bonner of London produced to his face Fox pag. 1200. col 1. num 2. Persons cap. 7. num 32. when Cranmer and Ridley were sitting in judgement against him to deprive him of his Bishoprick 4 After that the Zwinglian Clergy of England had corrupted Scripture and wrested both words and sense to their owne hereticall and mad fancies they composed their book of Common prayer and instituted a new forme of making Priest and Bishops which was rather a declaration and protestation against holy Orders then a manifestation or the Ordainers power and intention or of the effects of that Sacrament It s a received principle amongst all men who knowe any thing that a Bishop or Priest cannot be validly consecrated without words involving the name or at least the particular power and authority of a Bishop or Priest in the English forme of Ordination the names are not mentioned and the power or authority is not so much as insinuated The power and authority of a Priest must involve power to make Christs Body and Blond really present as our English Protestant Doctors now confesse whether with or without Transubstantiation is not the controversy let them examine whether any such power be mentioned in their forme which is this Receive the holy Ghost English Rituall printed at London 1607. whofe sinnes thou doest forgive they are forgiven and whofe sinnes thou doest retaine they are retained and be thou a faithfull Dispenser of the Word of God and his holy Sacraments in the name of the Father and of the Sonne and of the holy Ghost To dispense ot minister â—he Sacraments come farre short of declaring power to consecrate the elements or make present Christs Body Deacons did minister and dispense the Body of Christ to the people in ancient times but were never thought to have power to consecrate or make present Christs Body and Bloud They have no reason to cite Santa Clara in their behalf Franc. à S. Clara in exposit paraphr Confess Anglic. artic 36. I knowe not his intention but I am sure his words favour not their Ordination and much lesse these of Innocent the IV. Sussiceret Ordinatori dicere sis Sacerdos vel alia aequipollentia Be thou a Priest or some words equivalent but they who blotted the word Priest out of Scripture never thought to make use of it in the forme of their Ordination and they who denyed the reall presence were farre from expressing in their forme of making Priests any power to consecrate or make present Christs Body and Bloud in the Sacrament and Sacrifice of the Altar 5 Their forme of making Bishops is no lesse deficient then the former The words are Take the holy Ghost and remember that thou stirre up the grace of God which is in thee by imposition of hands for God hath not given us the spirit of feare but of power love and sobernesse This advertisement of Saint Paul to Timothy after he had made him Bishop doth suppose 2. ad Tim. 1. and not give the Order of Episcopacy it is an admonition to exercise the function and not the ordination it selfe because it doth not declare in particular the name or authority of a Bishop Take the holy Ghost is said to Priests as well as to Bishops and the spirit of love power and sobernesse is communicated also by Priesthood Here is nothing peculiar to Episcopall Ordination But the truth is
the Zwinglian Church of England that composed these formes made no difference betweene a Bishop a Priest and a Christian because that was the current Doctrine in all reformed Churches in those dayes and particularly in the Zwinglian See the 23. of the 39. articles of the Church of England a Priest or a Bishop was he that was appointed by the Congregation to preach their Ghospel it was but an extrinsecall denomination a meere formality taken from the will of the faithfull brethren and from a square cap and a linnen rochet This is made evident by the example of Iohn Hooper who could never be dispensed withall by Cranmer and Ridley in the cap and rochet when he was to be made Bishop of Glocester though they never troubled him with imposition of hands or ordination Pag. 1366. I cannot tell faith Fox what sinister and unlucky contention concerning the ordaining and consecration of Bishops and of their apparrell with other like trifles began to disturb the good and lucky beginning of this godly Bishop c. In conclusion he was faine to agree to this condition t at sometimes he should in his sermons shew himselfe apparailed as the other Bishops were His upper garment was a long scarlet shymar downe to the foote and under that a white linnen rochet that covered all his shoulders Vpon his head he bad a geometricall or mathematicall cap that is a foure squared cap with foure angles dividing the whole world into foure parts albeit his head was Round You may perceive by this how little they valued Ordination in King Edwards dayes all their care was that the appearance and exteriour formality of a Bishop should be maintained because that would maintaine them and keepe them in possession of the Bishops revenues and of a place in the upper House of Parliament All was policy there was nothing of Religion 6 They tooke as little care of Priesthood as of Episcopacy which you may gather also out of Fox his Calendar Pag. 1456. Doctor Ridley saith he that worthy Bishop of London called John Bradford to take the degree of Deacon according to the order that then was in the Church of England but for that this order was not without some such abuse as to the which Bradford would not consent the Bishop then was content to order him Deacon without any abuse even as he desired So that you may guesse how all Protestants were ordered not onely in King Edwards reigne but also in his Fathers Henry the VIII seeing Ordination was not urged but given to every man in the forme that he desired And this is the reason why most Writers say that all who were Hereticks in King Henry his time and are pretended to be ordained Bishops in the latter end of his reigne as Barlow and some Suffragans were really never ordained because Ordination did not agree with their spirit and was contrary to their inclination and to the Tenets and practise of all Churches pretending Reformation Fox also tells us of one Robert Drakes made Deacon by Doctor Taylor of Hadley who was no Bishop and afterwards was admitted Minister of Gods Words and Sacraments by Cranmer and Ridley not after the order then in force but after such order as was after established every one was ordained as he desired And as for Iohn Bradford after his Deaconship he was immediatly without any other orders made Prebend and Preacher of Saint Paules where sharply saith Fox he opened and reproved sinne sweetly he preached Christ crucified pithily he impugned heresies and errours earnestly he perswaded to good life And all this you must knowe was performed with one onely yeares study in Cambridge Bradford having beene all his life before a serving man None that will read what we have said of this Zwinglian Clergy can admire Brookes novell cases Placito 463. sol 101. printed at London 1604. that in Queene Maries reigne all King Edward the VI. Bishops were declared no Bishops both in the spirituall and temporall Courts and therefore all Leases made by them as Bishops were not available It s very like the Judges informed themselves of the matter of the fact before they pronounced the sentence and if Protestants have no exceptions against the sentence of Queen Maries Courts but the Catholick Religion of the Judges how can themselves expect to be heard or credited in any matter of fact or faith that concerns Roman Catholicks 7 This politike Religion and lay Clergy was banished out of England by Queene Mary after the death of her brother King Edward many of the chiefe pillars thereof were burnt as obstinate Hereticks according to the ancient Lawes of Christian Emperours and Kings of England others to escape the sire passed over the Seas to Germany the native soile of their errours No sooner were they arrived to Frankford but Calvin pretended a right in them as agreeing with his Doctrine though they would not admit his Discipline and therefore he writ to Knox and Whittingham Calvin ep 200. ad Knox. In Anglicana Liturgia qualem describitis multas video fuisse tolerabiles ineptias I see that in the English forme of Service as you describe it there were many tolerable fooleries Many there were saith my Protestant Author and that of the learnedst of those that then departed the Realme The survay of the pretended holy Discipline printed an 1593. pag 46. as Doctor Cox Doctor Horne Master Iewell with sundry others who perceiving the tricks of that Discipline did utterly dislike it So as when they came afterwards to Frankford they wholy insisted upon the platforme of England and in short time obtaining of the Magistrats the use thereof they did choose either Doctor Cox or Doctor Horne as I guesse or some such other as had beene of speciall account in King Edwards time to be as it were their Superintendent Now we see clearly how the English Ordination was not in those dayes by imposition of hands but by election according to their translation of Scripture and how the Congregation did make their Bishops for they translate also in their Bible Superintendent for Bishop Why should any rationall man doubt but that the very same men who without any Episcopall consecration made a Bishop in Frankford wold doe the same in the Nags-head at London Iewell Horne Cox and the rest at Frankford were the first pretended Bishops of England in Queene Elizabeths reigne But of this more hereafter in the ensuing Section SECT VII Of the English Protestant Church in Queene Elizabeths reigne 1 IF ever Policy was transformed into Religion it was by Queene Elizabeth and those who favoured her illegitimacy against the knowne right of Mary Steward to the Crowne of England It was as evident that she was right heire as it was that Henry the VIII could not have two lawfull wives at once and in the first yeare of Queene Maries reigne it was declared by Act of Parliament that Queene Catharine was lawfull to King Henry
and consequently Anne Bullen could not be during her life and Queene Elizabeth must needs be a bastard Cecil and others whose fortunes were to be built upon the ruine of the ancient Religion and Nobility perswaded the Queene that her security was not consistent with the Popes supremacy and authority in her Dominions therefore it was necessary to declare her selfe a Protestant and supreme Governesse of Christs Church She followed his advice and tooke the spirituall government so vainely upon her that she visited Diocesses invented now Ceremonies rejected what she pleased of the old reprehended Preachers in their very Sermons and which is most ridiculous of all consecrated with her faire hands Master Whitgift pretended Archbishop of Canterbury if they both be not very much wronged by persons of integrity that related the story as a most certaine truth to Fitz Herbert a man well knowne for his profound judgement great learning and solid vertue We may believe without the least note of credulity what he printed an 1612. after setting downe this story of a reformed Ordination related by Scherer A few yeares since not farre from Vienna Scherer postilla de sanct conc â— de S. Steph. a certaine noble woman did call the Master of her children to the office of a Preacher or Minister and did order and consecrate him by the imposition of her hands and of her apron which she did use instead of a stole Whether any such imposition of hands Fitz Herbert in the Preface to Persons discussion of Master Barlowes answer in sine aprons or Kyrtles were used to the first Prelates by Queene Elizabeth saith Fitz Herbert I knowe not but I have beene credibly informed that Master Whitgift would not be Bishop of Canterbury untill he had kneeled downe and the Queene had laid her hands on his head by which I suppose ex opere operato he received no grace According to Protestant principles Queene Elizabeth might and ought to ordaine Bishops seeing she was baptised and Ordination is but Baptisme in their Religion Let not our modern Protestants censure Master Whifgift he understood the grounds of Reformation and their practise also in those dayes better then any that now will condemne his receiving Ordination by imposition of Queene Elizabeths gracious hands if the was Pope why could she not give orders and consecrate Archbishops 2 The change of Religion which the Queene made in England was by corrupting most of the Nobility though I belive more of them stood for the Catholick Faith then the Earle of Shrewsbury and Viscount Montacute Camd. in Eliz. I admire how Camden saith that onely a Talbot and a Browne opposed the intended Reformation whereas all other Authors affirme that Catholick Religion was cast by one onely voice or three at most It s certaine that all the Bishops did their duty in defending the true Faith and that many of the Nobility were perverted by the Duke of Norfolke and the Earle of Arundell One of 14. Bishops that were in Parliament of whom there was an opinion of sanctity when he perceived how flexible many of the Lords were to the Queenes desires in changing the ancient Faith and establishing Protestancy uttered these terrible words The curse of God and of mine fall upon your selves and your posterity which will be destroyed by this very Religion that ye have voted for this day Whether this was a prophecy or no I will not dispute but what the Bishop foretold is now visible to the whole world There is not upon the face of the earth a more contemptible generation of men then the English Nobility at this present One simple Souldiour or Read-coate is sufficient to keepe them all in awe and three or foure Troopers may disarme three hundred and be more uncivill if they please If Catholick Religion had stood the Nobility had never fallen from their ancient splendour they had beene as famous abroad and beloved at home as their renowned Ancestors who were all Roman Catholicks Policy never thrives long against Religion and fortunes built upon the ruines of the Church seldome descend to the fourth generation and often vanish away from the first The Duke of Norfolk head of our Parliament Polititians that gathered votes for the Queene and Protestancy lost his head upon a block when it was thought he was in hopes to have it crowned by marrying the Queene of Scotland Many others of the English Nobility and Gentry had â—he same unfortunate end and their posterity is like to continue that slavery which for them hath beene purchased by their Grandsires at so deare a rare as the exchange of Catholick Faith for Heresy They may attribute their owne misery and captivity to the liberty which they gave in that fatall Parliament to the people of interpreting Scripture as they should thinke fit It was no lesse want of Policy then Religion not to stick to the old Roman infallibility seeing they could not make their Enghlish Church infallible The Popes supremacy and infallibility is not so prejudiciall to the world as Hereticks pretend it takes away all ryranny and rebellion that may be covered with a cloake of Religion if both Prince and people will submit their judgements to his who is an indifferent person All England hath reason to curse Queene Elizabeth and her first Parliament for depriving them of so necessary a support of the Soveraignes authority and the Nations liberty as the Popes spirituall jurisdiction and authority 3 After that the Catholick Religion was voted downe in Parliament the Queene commanded that all the Catholick Bishops should be deposed he of Landaffe onely excepted an old and simple man because he tooke the oath of supremacy as some of the rest had done in King Henry the VIII his time yet the Hereticks who were named to succeede in the other Bishops Seas could not prevaile with Landaffe to consecrate them at the Nags-head in Cheapside where they appointed to meete him and therefore thâ—y made use of Scory who was never ordained Bishop though he bore the name in King Edwards reigne kneeling before him he laid the Bible upon their heads or shoulders and bid them rise up Sacrobosco Fitz Simons Constable Champney Fitz Herbert in his Preface to F. Persons and many others with Harding and Stapleton and preach the Word of God sincearly This is so evident a truth that for the space of 50. yeares no Protestant durst contradict it nothing being more common in England as hath beene lately demonstrated in a booke called A Treatise of the Nature of Catholick Faith and Heresy to which I remit the Reader where he will see how the Protestant Ministers abuse the world with cheating tricks and false records to cry downe this most certaine story The Bishops named by the Queene were Parker for Canterbury Grindal for London Horne for Winchester and Iewell for Salsbury besides many others who were all or most of them at Franckford in Queene Maryes time and there named a
in the pulpit on a suddaine he became speechlesse carried out of the Church he recovered strength the use of his toungue but returning to the pulpit his speech failed him the second time returning the third time to preach he never spoke word more and was carried into a Catholick Gentlemans house his great friend and old acquaintance who perceiving that Iewell had not lost his senses with his speech sent for pen inke and paper put the dying man in minde of Gods mercy desired him not to despaire of it and to recant his heresy and his seducing of the simple people contrary to his owne conscience Iewell tooke the pen and he writ these words I am sorry for the many falsifications I have made both of Scripture and Fathers with that the pen fell out of his hand and he expired These are our Protestant Euangelists and Bishops 8 As for their inferiour Clergy I will give you a briefe Catalogue made by that famous Doctor Stapleton Counterblast lib 4. num 481. printed an 1567. who lived in those times And wherein I pray you saith he resteth a great part of your new Clergy but in butchers cookes catchpoules and coblers diers and dawbers fellons carrying their marke in their hand instead of a shaven crowne fishermen gunners harpers in keepers merchants and mariners netmakers potters potycaries and porters of Belingsgate pinners pedlers ruffling ruffins sadlers sheermen and sheaperds tanners tilers tinkers trumpeters weavers Whenrymen c. This rable rout of meane and infamous persons did cast so foule an aspersion upon our Protestant Clergy that even to this day the most ordinary Citizens thinke their family disgraced when any of their nearest kindred become Ministers though they be in a most certaine way to the best preferments an evident argument that either their function is but a meere mockery or that their layty hath no Religion I attibute this contempt to a malediction of God that hangs over the heads of false Preachers unsent uncalled unconsecrated as on the other side it must be a blessing of God that in the Roman Catholick Church Priests and Religious are more esteemed for their function and profession then for their abilities and quality be they never so great notwithstanding that in all Countreys many of the best Nobility and Gentry consecrate themselves to God in a religious and ecclesiasticall state of life a thing so rare amongst Hereticks that when they come to Catholick Kingdomes they are apt to mistake and talke of Priests and Friers as they did at home of their owne Nags-head Ministers but I hope they will learne good manners how obstinate soever they remaine in their errours 9 The triumphant Protestant Church doth not a little resemble their militant described by Stapleton Whosoever will peruse Fox his Acts Monuments and Calendar with Persons his Annotations may easily discerne what great difference there is betweene Protestant and Catholick Saints their miracles and ours The Protestant Legend and Martyrologe is stuffed onely with tinkers coblers butchers taylors and their pratling wives put to death in Queene Maries reigne by vertue of the ancient Lawes of Christian Emperours and Kings of England such as are yet in force against the Jewes but Queene Elizabeth made new Lawes against Catholicks and put them to death for not embracing a new heresy for which her selfe would have beene burnt in any Christian Countrey few yeares before if she had professed the same doctrine that now she imposed upon others That you may guesse at their Saints by their miracles I will give you a sight of Two propheticall and miraculous visions described by honest Iohn Fox in this manner Fox pag. 1843. See Persons his third part of the three Conversions of England cap. 7. n. 62. The Friday night before Master Rough Minister of the Congregation in London who was a Dominican Friar in Scotland was taken being in his bed he dreamed that he saw two of the guard leading to prison Cuthbert Simpson Deacon of the said Congregation Whereupon being sore troubled he awaked and called his wife saying Kate strike light for I am much troubled with my brother Cuthbert this night When she had so done he gave himselfe to read on his booke And then feeling sleepe to come upon him he put out the candle and so gave himselfe to rest againe but being a sleepe he dreamed the like dreame and awaking therewith said 0 Kate my brother Cuthbert is gone And so they lighted a candle and rose This is one miracle which Fox recounteth 10 Now shall you heare another miracle of Simpson himselfe set downe also in Fox his owne words Fox pag. 1844. The day before Simpson was condemned saith he Cloney the keeper of his prison being gone forth about eleven of the clock towards midnight Cuthbert Simpson whether in a slumber or being awaked I cannot say heard one coming in first opening the outward dore then the second after the third and so looking in to the said Cuthbert having no candle nor toarch that he could see but giving a brightnesse and light most comfortable and joyfull to his heart saying Ha unto him and so departed againe Who it was he could not tell neither dare I define saith Fox But I dare say it was Cloney the keeper that came to watch his prisoner with a light in his hand or perhaps the Protestant Deacon dreamed or fancied in the darke that one came in and said Ha unto him which may passe for a Protestant supernaturall vision and miracle Fox maketh a long discourse why the dreame of a married Friar and the imagination of Simpson the Deacon ought to be looked upon and believed as miraculous and would have all Catholick visions mistrusted and rejected though never so authentically related or recorded 11 But the greatest miracle of the English Protestant Church was Queene Elizabeth her selfe that embrued her cruell hands in the royall bloud of Mary Steward lawfull heire to the Crowne of England this English Iezabel not content to usurpe The Kingdome deprived her also of her life and put to death many noble persons that by their innocent bloud she might colour her supremacy and bastardy I will not relate what others write of her life and manners for honour of the English Nation her miracles were to have raised upstarts and hereticks from nothing and annihilated the ancient Nobility and Gentry that continued Catholicks contrary to her penall Lawes and Statutes In the beginning of her reigne was celebrated that venerable Synod or Nags-head Ministers and reverend coblers tinkers c. wherein the Protestant Creed of 39. articles was coyned the greatest part whereof consists in not believing and declaring against the Catholick Religion As her Majesty lived betweene Maid and Wife so did her Protestant Church florish betweene hauke and buzard betweene Calvin and Luthers Reformation It s strange to see how even to this day Protestant Ministers doe extoll this Queene as if she were the patterne of Religion and
chastity They are beholding to her for their Ordination which she made good and valid by her supreme authority notwithstanding any matter or nullity of forme to the contrary as you may see by an Act of Parliament Act of Parliam 8. Eliz 1. in the 8. yeare of her reigne which relates to the Records of her Letters Patents but not to any of her Bishops consecration at Lambeth as our Nags-head Ministers would faine make poore seduced soules believe and cite for a witnesse of the solemne Ordination of Parker at Lambeth so honourable a person as Charles Howard Earle of Nottingham and Lord Admiral of England but they durst not name him in Masons first edition because he was then living and would have contradicted so notorious an untruth eight or nine yeares after in the second edition they name this noble person When he was dead and yet not as an eye witnesse of the imaginary Ordination but as a guest at the banket I doubt not but Master Parker might invite the Earle of Nottingham to dine with him at Lambeth many times especially if he was his kinsman as Masons pretends but its evident he never assisted at his consecration if his Lorship was not at the Nags-head in Cheapside when Scory made him a Bishop with a knock of his Protestant Bible bidding him to take authority to preach the Word of God sincearly SECT VIII Of the English Protestant Church in King Iames and his Sonnes reigne 1 KIng Iames had too much wit to be of Calvins Religion though his education was committed to Calvinists he did perceive that it was not invented for the good of Princes but rather for their ruine and that petty Ministers and poore Elders might beare the sway in Christian Commonwealths Being called by the English Councell and Nobility to the possession of that Crown which descended to him by the evident right of his mother Mary Steward his first thoughts in England were bent against the Puritanicall discipline as one who had beene sufficiently disciplined by the Kirk of Scotland Therefore he commanded a Synod to be celebrated in London wherein himselfe was declared spirituall Head of the Church and 141. Canons made for the suppression of Puritanisme the Bible was corrected in such places onely as seemed to condemne the Puritanicall discipline and doctrine Traditiones was translated Tradition and not Ordinances or Documents as in Queene Elizabeths dayes Idols were not translated Images nor their worshippers Idolaters as formerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not interpreted now Ordination by election but by imposition of hands because all this was necessary to confute Puritans Yet all other corruptions that seemed to condemne Catholick Relâ—gion were applauded as much as before in Queene Elizabeths reigne Though Hell was not translated grave nor soule carcasse yet other devices were found to divert mens thoughts from a third place betweene heaven and hell and therefore Saint Peters words wherein he declares that Christs soule did descend to Limbus Patrum 1. Pet. 3. v. 18.19 were translated thus Quickened by the spirits by which also he went and preached unto the spirits in prison c. whereas the true translation is Quickened or alive in his spirit or soule in which spirit or soule he coming preached to them also that were in prison 2 The new translation which King Iames caused to be made Knot in his Protestancy condemned pag. 89. was overseene corrected and altered by Doctor Abbats of Canterbury and Smith of Glocester as Sir Henry Savill told Master Richard Montague afterwards pretended Bishop of Chichester and of Norwich For Master Montague wondring that Sir Henry to whose care was committed the translating of Saint Peters Epistles would pervert the sense of the Apostle about Christs descent into hell Sir Henry answered that the forenamed Bishops corrupted and altered the said Translation made by King Iames his order This was to transforme the very Scripture into Policy and slight both conscience and Religion Let any sober person judge how scrupulous would Master Abbots be and the other pretended Bishops in his time to forge and falsify Masons Records to the end they might make good imposition of hands at Lambeth when so impudently and wickedly they corrupted Gods Word fearing that by force of the text they should be forced to admit of Limbus Patrum and from thence be lead into Purgatory but none who dyes in the Protestant Religion needs feare going thither In the same Translation they have translated Gal. 5.17 The flesh lusteth against the spirit so that ye cannot doe the things ye would whereas the Greeke and Latin is Ye doe not de facto the things ye would And to prove their heresy averring a necessity and Divine precept for all persons to receive both kindes 1. Cor. 11. v. 27. They falsely translate thus Whosoever shall eate this bread and drinke this cup of the Lord unworthily c. Whereas both in the Latin and Greeke it is Whosoever shall eate this bread or drinke this chalice c. which disjunctive or cannot inferre the necessity of both kindes as the conjunctive and might seeme to doe both here and in other places if by this they were not so clearly interpreted And because the Protestant Clergy even in King Iames and his Sonnes reigne were loath to depart with their wives though they pretended to be as true Priests as the Apostles they did not correct the false translation of 1. Cor. 1. Have not we power to lead about a wife as if Saint Paul had one and the rest of the Apostles they notwithstanding put in King Iames his Translation woman in the margen but wife remained in the text They did not correct the corrupting of 2. Pet. 1. Labour that by good workes you make sure your vocation and election they leave out good workes as they have done also in Queene Elizabeths translations though it be in all the Latin and in the most authentike Greeke copies 3 It were tedious to mention all the falsifications of the English translations of Scripture and these I hope are sufficient to prove that in King Iames and King Charles reigne there was as little Religion in the Church of England as in Queene Elizabeths Scripture was made speake whatsoever Courtiors and Polititians fancied and desired It was ridiculous to see how the Church did on a suddaine accommodate it selfe to the Court and how Bancroft pretended Bishop of London after of Canterbury did write and preach for Episcopacy as a distinct order of Priesthood in King Iames his reigne whereas a little before he answered Master William Alabuster when he objected that no Bishop laid hands Holiwood lib. de investig Christi Ecclesia cap. 4. or ordained Parker and his Camerades that a single Priest might ordaine Bishops in case of necessity Truly he was put to a necessity of giving this answer because the Nags-head Ordination could not be contradicted nor Masons forged Records produced 4 Before King Iames was in
possession of the Crowne of England he was engaged to many Princes that he would ease Catholicks by repealing the penall Lawes and without doubt had performed if he had not beene diverted from it by Cecil and other upstarts and Polititians whose interest was begunne and grounded upon heresy and the destruction of the ancient Nobility and Gentry of the Kingdome There was a treaty of peace betweene him and the King of Spaine whose Ambassadour in London had in his Instructions to insist upon liberty of conscience for Catholicks and the King was resolved to grant it rather then to breake of the treaty and told Cecil so much who undertooke to the King that he would make peace with the Spaniard without any obligation to favour Catholicks advising his Majesty to oblige his owne Subjects and not to permit them to owe so great an obligation to the King of Spaine or any other forreigne Prince Cecil therefore deales with an Italian Polititian by whom the Spanish Ambassadour was to by advised in all his negotiation and tells him that King Iames and himselfe also were as willing to grant liberty of conscience to Catholicks as the Catholick King was earnest in demanding it because it was not onely just but convenient for the State Catholicks being the fittest instruments to oppose Puritanisme which the King so much did feare and hate therefore they should have liberty of conscience but it was not convenient or possible to article concerning any such thing because the Kingdome would be offended and the Subjects would owe the favour to the King of Spaine not to their owne who was resolved within a little time to repeale all penall Lawes Whether the Italian believed Cecil I Knowe not but its certaine that these two Polititians resolved no mention should be made of Religion in the articles notwithstanding King Iames being of a gracious disposition told Cecil he would not persecute for conscience the Catholicks and I believe would have beene very moderate if Cecil had not invented the Gun-pouder treason plot That Cecil was the contriver or at least the fomenter of it was testified by one of his owne domestick Gentlemen who advertised a certaine Catholick his friend by name Master Buck two moneths before of a wicked designe his Master had against Catholicks one Master Tresham and another Catholick who were thought to have beene Cecils instruments in all this businesse having accesse to him even at midnight were sent to the Tower and never seene afterwards least they should tell tales and it s very certain that Percy and Catesby might have beene taken alive when they were killed but Cecil knew full well that these two unfortunate Gentlemen would have related the story lesse to his owne advantage then himselfe caused it to be published therefore they were dispatched when they might have beene made prisoners having no other weapons offensive or defensive but their swords 5 This wicked plot of Cecil made the Catholicks so odious that it was not in the Kings power to doe them his intended favour yet whether it was that he suspected Cecils knavery or that he would not have the crime of few men attributed to their Religion and to the multitude he declared he innocency of both and did not persecute Catholicks as much as Protestants desired yet the barrells wherein the pouder was are kept as reliques and were often shewed to the King and his posterity that they might not entertaine the least thought of clemency towards Catholick Religion There is not an ignorant Minister or Tub-preacher who doth not when all other matter failes remit his Auditors to the Gun-pouder treason and describe these tubs very pathetically the onely reliques thought fit by them to be kept in memory They might have kept other monuments of farre more barbarous savage cruelty whereunto none but themselves can lay claime practised by the French and Scotch Hugonots so horridly foule and abominable not onely to the thoughts but eyes of men that it is a shame to Christianity to see it degenerate by heresy to more ugly enormous outrages then ever humane nature could be transported into by the fury of Paganisme I forbeare the bloudy practises of England in Queene Elizabeth time as not so barbarous in appearance though more wicked in substance as being exhibited by publick Magistrates under the colour of Law and pretext of peace of the Land the starving and racking of so many innocent worthy learned persons the tearing out of hearts and bowels in the publike view upon suborned testimonies of base vagabond perjured catchpoules hired to sweare what they and their hirers knew to be false and all the world sawe to be voyd of all signes of truth But to returne to Cecil the mischiefe contrived by him was imputed to men that had no more hand in the plot then to disswade their penitents from it in confession the seale whereof is so sacred that it cannot be broken which obligation of secrecy is of greater aduantage to prevent treason then if it were lawfull to reveale the mischiefe imparted in that Sacrament because none will confesse a treason that he thinks may be revealed and by acquainting his Confessour with treacherous purposes he may be disswaded from them but not absolved unlesse he doth promise to desist and heartily repent It was foretold to Cecil that the hand of God would fall heavily upon him and that he should dye in a ditch and be burried in a dunghill a thing very unlikely to happen all circumstances considered and yet it happened for being jealous of my Lord Henry Howards getting into the Kings favour Cecil made such hast from the Bath to London notwithstanding a troublesome disease that going to ease himselfe in a ditch there he dyed and was afterwards burried in a Chappell that himselfe had built upon a dunghill And thus a man raised from durt came to be dissolved into his owne element and to rest in his native soile Not onely Catholicks but Protestants have reason To curse the memory of this man and his gun-pouder plot for if Catholicks had beene countenanced as King Iames intended Puritans and other Sectaries would never have had the power to bring his Sonnes head to the block and the Nation to so much bloudshead Let Polititians say what they please there is no greater support of Monarchy then Catholick Religion 6 Though in King Iames his time Religion was squared to his Majesties interest and inclination but alwayes with some regard to that which had beene formerly professed in Queene Elizabeths dayes for feare of causing a distemper by a suddaine alteration yet in King Charles his reigne the Church of England came to that perfection that it professed no Religion at all Protestants had beene so shamefully beaten from all their negative articles and lurking holes by Catholick Divines that they were forced to doe what petty Princes are accustomed when they are oppressed and overpowred by great Monarchs confining with their Estates now they side with
France now with Spaine because they are not able to stand upon their owne legs When the petty Church of England cannot defend it selfe against Catholick arguments then they side with Puritans or any others that will take them into protection and when Puritans and other Hereticks reject them then they pretend to be the same thing with us and goe by the name of Catholicks which becommeth them as ill and no lesse ridiculously then Spanish attire doth a Frenchman The title of supreme Head of the Church so spiritualized in Queene Elizabeths that she dispensed with all invalidities of Ordination and in King Iames that he dispensed with Abbats of Canterbury his irregularity when shooting at a Buck he killed a man was in King Charles his dayes limited onely to temporall affaires and all spirituall functions declared to he out of the supremacies reach and clement But rather then it shall be restored back againe to the Pope some of their chiefe Doctors bestow it upon the Sea of Saint David or some other Welch Bishoprick by reason of their obstinacy against Saint Augustin the Apostle of the Saxons who commanded the ancient Brittans to accommodate themselves to the Roman Church in celebrating Easter wherein alone they differed from it And the maine argument now alleaged for the old Brittains or Welchmens independency of the Sea of Rome is a Welch proverbe which for my ignorance of the language I cannot explaine but onely assure you that it was no more then a Welch proverbe and in all likelyhood of late date since the beginning of moderne heresies 7 Other Doctors of the English Church thinking it more for their honour and interest to have an independent Patriarch rather at Canterbury then in Wales were eager to comply with Master Lauds ambition by whom they might be exempted from dependence of Rome whence for themselves they could expect no preferment and exalted above the despicable and miserable tribe of Puritanicall pensionary Ministers Whereupon they framed a new Idea of a Nationall Faith as we see of Nationall fashions endeavouring To perswade the ignorant that a Nationall Synod of England alone was sussicient to frame a Faith and to shew the way for English men to take in their journey to heaven but this appearing ridiculous that Faith being universall to mankinde should be shaped to the severall fashions fancies customes and interests of different Nations they were forced for meere shame to appeale to Oecumenicall or universall Councells yet finding themselves in many of them plainely condemned they appealed to the foure first not as discovering in them any more ground of assurance then in others following bâ—t because they treated of matters that are not disputed in these times or at least amongst such as they regard For in those time there was no man so fond or foolish as to call our present controversies in question But upon further instance made against them that Christ had left meanes to confute errours emergent in ages following as well as in former and consequently it being no lesse possible that Luther Calvin Tindal and Fox might as well broach Heretick doctrines as Arrius Eutyches Eunomius and Nestor they were forced to admit the necessity of generall Councells in these our present and future ages Whereupon seeing themselves engaged to fall under the Censure of the Councells of Lateran and Trent which were as universall as by all humane industry could possibly considering the circumstances of time be procured and were as universally accepted as to points of doctrine as can be required and with much lesse opposition then some of the first foure which Protestants themselves are pleased to accept of there was no other remedy left to shuune their returning to Rome where they knew there was more wit then to trust men of no Religion in Ecclesiasticall government but to frame a Chimaera of a Councell morally impossible consisting of a joynt Assembly of those Patriarchs and subordinate Churches which for their long education in confessed heresy and strict subjection to the Turkes tyranny a jealous enemy of Christian Assemblies were sure never to be got together in the meane time which time they confided would serve their turne they perswaded the people to a superficiall acquiescence in the publick government and thereby in themselves without any regard to the substance of interiour intellectuall Faith and submission of judgement whereupon the worke of our salvation is built 8 They were no lesse cautious in avoyding the Censure of generall Councells then in determining that Doctrine which they pretended might onely be censured being resolved to have two strings to their bowe Upon this score they admit and absurdly apply the distinction of articles of Christian Religion into fundamentall and not fundamentall and to call that alone a fundamentall article of Faith which no Heretick ever denyed Whosoever say they doth confesse that IESVS is the Sonne of God is a Catholick and hath as much Faith as is necessary for salvation provided he doth professe to believe the Apostles and Athanasian Creed which he may interpret as he thinks most for his conveniency As for all other articles of Faith controverted betweene the Roman Catholick Church and Sectaries they looke upon them as we Catholicks doe upon some schoole speculations rather impertinent then profitable or necessary Hence you may gather that the Protestant Church of England is more beholding to their Neighbours for the little they yet retaine of Christian Religion then to their owne Doctors and Preachers the multitude and consent of believers in some generall points of Christianity is the motive of their beliefe and therefore it s meerly historicall grounded upon humane persuasion and not upon supernaturall inspiration If Protestants had conversed as frequently and familiarly with Turkes and Jewes as with Christians the mysteries of the Trinity and Incarnation would be esteemed no more necessary or fundamentall then that of Transubstantiation Truly Mahomets story of his familiar commerce with the holy Ghost in the shape of a Dove is every jot as probable as Luthers extraordinary vocation to reforme the Doctrine of the Church or Calvins fantasticall private spirit and would be no lesse credited by Protestants if to them it were as frequently and advantagiously recounted they would content themselves with believing that there is but one God Creator and Remunerator of mankinde 9 This want of supernaturall Faith and Christian Religion was not discovered by many who were much taken with the exteriour formalities and splendour of the English Protestant Church which looked as fresh and faire as the aples of Sodome and Gomorrha thougb in the inside all was trash and ashes it was a well adorned sepulchre of dead soules without Faith stuffed with stinking Atheisticall principles and abominable corruptions the Court seemed to be zealous for the Church and the Church for the Court but neither for God and true Religion policy and ignorance had the greatest share in their designes and decrees Heresy being thus raised to
its greatest height and most part of the English Protestant Doctors being of no Religion at all it was time for Gods vengeance to fall upon their Church which in King Charles his reigne was but a fancy of Christianity indifferent for all heresies and in that sense onely Catholick or universall it was an â—lla podrida of all errours a politick corporation of University men that pretended a neutrality of Religion by applying absurdly their distinction of fundamentall and not fundamentall articles of Faith Finally it was a phantasma or Ghost of Reformation that a distance seemed nothing but when men drew neare and examined its principles it was found to be nothing but weake policy and obstinate heresy almost degenerated into manifest Atheisme SECT IX Of the Kirk of Scotland 1 OF all Princes none ought to be more lamented for the heresy they have fallen into then the Kings of Scotland others perverted their Subjects by policy persecution and ill example but the Subjects of Scotland persecuted their Soveraignes for Catholick Religion and made their young King sweare to maintaine heresy before he had discretion to know what they imposed upon him and his posterity King Iames the V. of Scotland was so zealous a Catholick that in the yeare 1527. he commanded a kinsman of his owne Pathrick Hamilton by name to be burnt in Saint Andrews for his obstinacy and heresy And in the yeare 1533. called a Parliament Leslaus lib. 9. wherein he declared his resolution to live and dye in the Roman Catholick Faith and obedience to the Sea Apostolick as all his Ancestours had done since Christianity was professed in that Kingdome The three States or Scotland swore the same Acts of Parliament were made against all novelties in Religion and to prevent them it was commanded that none of the ignorant and vulgar sort should read the Scripture falsely translated into English but that all should be contented to heare the Word of God from the mouth of their Doctors and Pastors according to the institution of Christ and the continuall practise of his Church 2 In the yeare 1539. a Canon regular two Dominicans one Franciscan and some seculars were burnt for obstinate Hereticks some recanted their errours others were banished But George Buchanan a Franciscan Apostata Buchan lib. 14. escaped out of prison as himselfe relates though he conceales the cause of his imprisonment which was not onely for heresy but for Iudaisme and celebrating the Jewish ceremony of eating a Paschall Lambe with great devotion in Lent This is that mercenary knave who being bribed by Iames Steward the bastard writ so basely and falsely of that incomparable Queene Mary Steward and recounts so many fables and palpable lyes in the history of his owne Nation that the very truths are not believed Beza epist Theol. 78. Beza the Heretick calls him an excellent and most worthy man and Genebrardus graceth him with the title of an Atheisticall Poet and a drunken Buffon Basil Dorc. lib. 2. King Iames had so good an opinion of him that in his instructions to Prince Henry he forbid him the perusall of Buchanan and Knoxes writings 3 Henry the VIII of England jealous to see his Nephew Iames the V. so addicted to France that after the death of Magdalen eldest daughter to Francis King of France his first wife he tooke for his second the Duke of Guises sister desired the said Iames King of Scots to give him a meeting at York The Nobility and Clergy of Scotland opposed this conference as dangerous both to the State and Religion bringing to their Kings memory how Iames the I. his Ancestour had beene kept prisoner in England upon such an other occasion as also how Henry the VIII who had beene perfidious to God and the Church was not to be trusted Hereupon Henry declares warre against Scotland and Iames the V. raises an Army to oppose and prevent Henry by making England the Seate of the warre But because he named a Favorite of his owne to command the Army under himselfe that was not gratefull to the Nobility and people they would not obey nor concurre with their Soveraigne according to their duty This put the King into a feaver whereof he dyed the 13. of December 1542. in the 32. yeare of his age a most gallant and active Prince whole greatest fault and ruine was not to distinguish betweene the duty and the humour of his Subjects a wise Prince must so contrive things that the one be seconded by the other for if they encounter it s twenty to one but the humour of a multitude will prevaile against the duty they owe to their Soveraigne who must humour his people if he will be obeyed and goe their pace if he will be served his owne way but let him endeavour to make it appeare that he hath away of his owne and that he is not at the command of others who are hated or not regarded by those that must doe his businesse when Subjects imagine that they are not governed by their Prince but by his Favorites they often breake out into open rebellion especially if the Favorites seeme to be too imperious and uncivill It were to be wished that the people did accommodate themselves to the humour or their Prince and his Councellours and not impossible if the Prince will choose persons of honour and integrity to assist him that confound not their Masters interest with their owne ambition and passions Whether the King of Scots his Favorite was guilty of any such crime I knowe not but his case hath demonstrated to posterity that nothing can be more fatall to a Prince then to strive against the humour of his Subjects for a Favorite whose fidelities they suspect or contemne his person and abilities And if Kings will thinke it concerns their honour not to part with hated or contemned Favorits because thereby they seeme to condemne their owne choice and judgements let them consider whether it be more for their purpose to be deprived of their Kingdomes or to acknowledge that they are men and may be mistaken in choosing Councellors and Privados Yet if the Councellors grew odious since they sate at the helme the case is altered and the Prince his choice or judgement cannot be censured for removing from the management of affaires persons whose incapacity was not knowne to him before he applyed them to the government of the Commonwealth 4 But in case the unfitnesse of a Favorite for governing great affaires should be so evident that the ill successe must be attributed rather to his want of wisdome and conduct then to fortune if the Prince be obstinate in his resolution of not parting with him he must runne the hazard of being censured not onely void of judgement in his choice but also incorrigible in his errours his first choice may be excused by affection to the person or want of experience his persisting in that choice notwithstanding the continuall miscarriage of businesses must be
world if in the other he must for all eternity be but a coale to keepe in and inflame hell fire 8 In the yeare 1564. Queene Mary Steward after her returne from France married the Lord Henry Steward a Prince of the bloud royall both of Scotland and England and though Murray the Queenes base brother advised her to marry this same Prince he joyned in rebellion with the Hereticks and other seditious men against her Majesty for marrying but they were soone quasht and the heads of the faction retired into England where with Queene Elizabeth they brewed a new rebellion and to give it a better colour and successe then the former had it was thought expedient to sowe sedition and jealousies betweene the Queene and her husband who having but 22. yeares of age and being high minded had not from her Majesty that unlimited power which he desired This restriction of the yong Prince his authority was thought to proceed from the advice of David Rizius the Queenes Secretary a grave and understanding man and a severe observer of hereticall designes The Lord Henry Steward being persuaded by the Hereticks that this old man was the onely obstacle of not having all the government in his owne hands resolved to dispatch him out of the way and to that end leads a company of armed Hereticks into the Queenes chamber she being at supper and great with child of King Iames at her feete whither he repaired for protection was the poore Secretary murthered and the Queene so barbarously dealt withall that it was strange she did not dye in the place or miscarry which was all that the Hereticks aymed at But her husband reflecting upon his passion and folly being also advertised by some of the company that the Hereticks made him but an instrument of his owne ruine he entered to the Queenes chamber with pretext of causing her to signe a paper in favour of the murtherers and there acknowledging his fault both got away privatly to the Castle of Dumbar raised forces dissipated the Army of their Enemies some whereof were executed but Murray the bastard that plotted all the mischiefe was pardoned at the instance of Queen Elizabeth who was resolved by this Hereticks meanes to destroy his Sister the innocent Queene of Scots as afterwards happened 9 Prince Henry Steward considering that Queene Elizabeths kindnesse to the bastard Murray was grounded upon her hatred to his Queen and himselfe was resolved to prevent his owne death by permitting Justice have its right against a man who employed all his thoughts in rebellious designes he communicated his resolution with the Queene but she being of a more mercifull and mild disposition then the times and troubles required disswaded her husband from putting him to death though even after his last pardon there was proofe enough of treason He perceiving that the Prince looked upon him as a Traitor dealt with his confederats about murthering the Prince and promised to Iames Heburne Earle of Bothuel that he should be married to the Queene if he would kill her husband the rest of his hereticall Cabale put their hands to this engagement whereupon Bothuel murthered Henry Steward in his bed not farre from Edinburg at a Countrey house whether he had gone for his recreation and afterwards tooke the Queene prisoner as she was returning from visiting her child King Iames who was nursed at Sterling Bothuel forced his prisoner to be his wife assuring her no other hopes were left for her selfe other sonne to survive Prince Henry but his protection who was of great power amongst the hereticks as then he imagined but the contrary was soone discovered for the very same hereticks that set him upon killing the Prince and marrying the Queene raised an Army to ruine him and professed to the Queene they had no other dâ—signe in raising forces but to revenge the death of her husband whereof they knew Bothuel to be the Author and humbly desired her Majesty would be pleased to deliver him up to Justice and receive them into her grace protesting to live and dye in her obedience Bothuel was delivered to their hands whom they let escape but the poore Queene contrary to their oath and engagement was not onely made prisoner but reviled and afronted in the highest degree laying to her charge that she had murthered her husband and to make her odious and infamous to the whole Kingdome and Christian world they carried before her all the way to Edinburg the picture of her husband dead with many wounds and her little sonne painted by his fathers corps praying to God for justice against his mother This is the faith and fruit of heresy and policy When Polititians heads direct Hereticks hands we may expect nothing but such tragicall stories as this is Queene Elizabeth by destroying this poore Lady aymed at the establishment of her owne usurpation and security Murray by her death had hopes to governe Scotland Knox Buchanan and the rest of the hereticall crue looked upon the setling of Calvins Reformation and Discipline and to that end advised that the innocent Queene should be put to death of the same opinion was her good brother the bastard Murray but that glory was reserved for our Virgin Queene of England whose malice could not be satiated with afronts afflictions and many yeares imprisonment untill at length upon a publike stage the most vertuous and renowned Queene of Scots lost her head against the Law of Nature and Nations by the command of a Iezabel that cruell head heart and darling of the venerable Protestant Church of England 10 Before it was resolved by the Assembly of Hereticks whether the Queene should dye it was decreed the government of the Kingdome should be resigned to her sonne and in his minority being then but 13. moneths old to Murray and his Camerades Hereupon the Infant was declared King and in stead of the Masse honest Iohn Knox made a sermon against that holy Sacrifice and all Catholick Tenets and ceremonies recommending much to the people the observance of his Calvinian Discipline Morton and Humes swore in the young Kings name to set up the new Religion and pull downe the old which was already brought so lowe that the Queene could scarce finde one Catholick Priest to baptize her sonne the same did celebrate her husbands funerall whom she commanded to be buried in her fathers Tombe wherewith these two Catholick Princes King Iames the V. and Prince Henry Steward lyeth also enterred the Catholick Religion that for so many ages had florished in Scotland Duke Hamilton and his brother Iohn Archbishop of Saint Andrews the Earles of Huntley and Argile with many others of the Nobility protested against the oath that was taken in the Kings name of destroying that Faith which his Majesty and themselves had inherited from their noble Progenitors yet the Queene of Scots being made prisoner by Queene Elizabeth and most of the Catholick Nobility being killed in her quarrell Murray Knox and other Hereticks
obedience is equally destroyed by Atheisme and Protestancy Though the signes of a supreme Deity be as evident and visible to the eyes of Atheists as this world and all its creatures yet they deny obedience to that supreme Deity and though supernaturall signes as miracles and sanctity of life be as evident to the eyes of Protestants in the Roman Church and no other as any thing can be yet they deny obedience to the said Church both agree in destroying that principle upon which the obligation of beliefe and obedience is grounded Policy and civill government can as little stand without this principle as a house can without out a foundation Atheists and Protestants doe agree in undermining not onely Religion but also the authority of Princes and Commonwealths and therefore both doctrines ought to be equally prohibited and suppressed 4 In one respect Protestancy is more dangerous to civill government then Atheisme An Atheist expects not any invisible power providence to support him because he believeth none a Protestant persuades himselfe that God will second his zeale for the Ghospel and consequently is more resolute and daring if God to punish the sinnes of others permits a Protestant to have good successe in his first attempts he thinks that successe is a new engagement to proceed further looking upon himselfe as an instrument of providence to carry on the imaginary worke or the Lord. The Atheist thinks of no such providence or engagement but attributeth his successe to his owne industry and is not so fierce constant and dangerous an enemy to the civill government as a Protestant Though all this had not beene evident by reason as necessarily following out of Protestant principles yet its manifest by experience and history as we have seene in this Treatise Chap. 7. but because in the next I am to treate of the tyranny and rebellions of Protestancy I will end this with onely assuring my Reader that Polititians were never more unhappy or more grosely mistaken then in the beginning and promoting a pretended Reformation that doth not onely lead men to Atheisme but makes them incapable of being governed after they have shaken of the yoke of obedience to divine Authority appearing more sufficiently and evidently in the Roman Catholick Church then any Kings authority doth appeare in his Lieutenant or subordinate Officers But now let us proceed and descend to particulars by shewing CHAP. VIII That Protestancy inclines the Prince to Tyranny and the Subjects to Rebellion 1 PRinces may be Tyrants though the Religion they professe be good but that Religion cannot be good which inclines Princes to tyranny A Tyrant is he who rules either without or against Law making his owne will and pleasure the modell of his government To rule against the knowne and practised sense of the Law is to rule against Law because the essence of a Law consists in the sense not in the letter The fundamentall Lawes of a Christian Commonwealth are the holy Scriptures to rule against the knowne and practised sense of these Lawes is the greatest tyranny because it is to rule without and against Law it is to rule without Law because Gods sense is left out and the Reformers fancy or the Prince his pleasure is thrust into its place and Scripture is not Gods Law without Gods sense It is also to rule against Law because the Protestant sense of Scripture is contrary to the knowne and practised sense of Gods Word whereby the Church hath beene governed since the time of the Apostles This proves nothing lesse then I supposed in the title of the Chapter it demonstrates clearly that when Protestant Princes are not Tyrants we may thanke themselves and not their Religion which is directly opposite to the Law of God and inconsistent with the duty Princes owe to divine Majesty whence also it followed that it is an inclination to Tyranny against the Lawes and liberties of the Land because he that governeth without and against the Law or God is in a faire way and at least inclined to governe without and against the Lawes of men 2 I heare some Doctors of the English Protestant Church seeme to be much scandalized at Master Hobbes his Leriathan because he attributes so much to a Soveraigne and saith that Christian Subjects may in the exteriour profession of their Faith accommodate themselves with the Prince whether Turke or Jew I cannot answer for Master Hobbes his Christianity but this much I will say in his behalfe that I have not seene Protestancy better expressed nor more consequently deduced out of its principles then in this Authors Leviathan he is a good Protestant and an ill Christian How can any Protestant sinde fault with Master Hobbes See the 39. articles of the Protestant Religion confirmed by K. Charles an 1642. for making the Prince Head of the Church and sole Interpreter of Scripture Why should 12. or 7. men in King Edward the VI. time or a few Ministers in Queene Elizabeth and King Iames his reigne assume to themselves a power of framing a new Religion and coyning a new sense of Scripture contrary to antiquity and the knowne practise of all Christian Churches and in particular that of England Why should they I say assume this unlimited power to themselves and deny it to their Soveraigne 3. Ed. 6.12 5. Ed. 6.1 and his Counsell If they examine well they will finde Master Hobbes doth no more And if they acknowledge this great power in spirituall affaires to be inherent to the Soveraignes person as they doe 8. Eliz. 1. even by their Acts of Parliament how can they deny him in the temporall as absolute and unlimited a power as Master Hobbes is forced to grant by the foundation and principles of Protestant Religion Doe not the Doctors of the English Church averre that from the Popes Primacy and Headship of the Church must evidently follow an Antichristian Tyranny inconsistent with the prerogative dominion and security of Kings and the liberty of Subjects why doe they not inferre die same consequence from the Soveraignes supremacy I am sure they attribute greater power to their Kings Queenes and petty Doctors then Catholicks doe to the Pope or generall Councells who according to our Tenets cannot pare of any thing from the matter and forme of Sacraments nor alter the ancient sense of Scripture contrary to tradition and the practise of the Catholicks Church but Protestancy acknowledgeth all this power to be inseparable from the Kings and Queenes of England and yet doth confesse that both King and Protestant Church may erre against Christian Faith in their Reformations no Subject notwithstanding must speake a word against those errours he must accommodate himselfe to them in all his exteriour actions though he be convinced in judgement that they are against Catholick Religion I would faine knowe in what doth this doctrine of theirs differre from Master Hobbes Both agree in the substance both grant that men may dissemble their Faith and deny
Christianity either altogether or by halfe Hobbes saith Subjects may renounce all Christian Religion by words so they believe in their heart our Doctors of the English Church say Subjects may deny such points of Christian Religion as have beene renounced by their Soveraignes And when the Soveraigne will if ever that should happen deny all Christianity and believe no more then Turkes or Jewes it evidently followeth out of their principles though hitherto they durst not say it that the Subject may doe the same by an exteriour acquiescence untill the contrary be decreed in an imaginary generall Councell of their owne making and morally impossible to come together as hath beene said in the 7. Chapt. sect 8. for what reason can they have to accommodate themselves to their Prince and Church in denying some articles of Christian Religion and not all They have none I am sure to be angry with Master Hobbes who sayes nothing but what they also must say if they will sticke and be consequent to Protestant principles and particularly to the doctrine of the Church of England 3 That Protestancy doth incline the Subject to rebellion against his law full Prince is more evident then I wish it were by so many woefull experiences Their Reformation begunne in all places with rebellion and is like so to continue notwithstanding the vigilant care of wise Princes and Counsellours The reason is manifest because it s morally impossible that the conveniency of the Court should alwayes agree with the interest of the people and many times the Lawes of the Land being made to favour both are not so cleare in the behalfe of either The contrary being railed who must decide it Not the people saith the Prince because they are Subjects Not the Prince say the people because he is a part and Subject to Gods Law Both appeale to Scripture the sole Judge of Protestants controversies If the Scripture could speake and pronounce the sentence without an Interpreter all might end in peace and quiet but amongst Protestants every Subject speakes for Scripture and consequently for himselfe If every man be naturally inclined to favour himselfe and looke with a partiall eye upon his owne interest it s more then probable that Scripture interpreted by the Subjects will second their owne inclination and conveniency against that of Prince and Court neither is it lesse evident that the Prince and his adherents will not submit their judgements and wills to the finall and scripturall sentence of every Subject so that the sword and rebellion must end the controversy in that Religion where all men are supreme Judges and Interpreters of Scripture 4 And though the Prince may endeavour to incorporate the legistative power and the interpretation of the Lawes of the Land into his owne prerogative the Protestant Subjects will oppose it not onely as unreasonable but also as Antichristian pride and tyranny inconsistent with their Euangelicall liberty They will inferre this consequence If God hath made us Interpreters of his divine Law how can a Creature exclude us from interpreting the Lawes of the Land wherein we are so much concerned and which ought to be subordinate to Scripture Truly seeing no Protestant Prince or Church doth pretend to be infallible in declaring the true sense of Gods Word they can hardly condemne the Subjects private interpretation as contrary to Gods meaning all their Synodicall Decrees and legall Declarations against the Subjects fancy or pretended inspiration in favour of the Prince will be lookt upon by them who oppose his designes as suggestions of obsequious Courtiours and flattering Clergy and the people will stick to their owne interpretation of Scripture backing it with the words of the Apostles Act. 5. God ought to be more obeyed then men And if the Prince should declare that their text is but a pretext of rebellion they will retort his argument and say that his texts are but pretexts of tyranny and proclaime him a Rebell against God for the meanest of Protestant Subjects with a Bible in his hand is as absolute as his King with a Scepter nay more because he lookes upon the Scepter as subordinate to his Bible Thus you see how the liberty of interpreting Scripture is no lesse the ground of rebellion then of Protestant Faith and how politick Princes by undermining the ancient Catholick sense of Scripture with new fancies and interpretations have plotted their owne ruine and their posterities destruction And that this may appeare yet more evidently I will endeavour to prove Chap. IX That the Popes spirituall jurisdiction is nothing dangerous to Soveraignes but rather that the ground of fidelity and obedience due to them is utterly destroyed by denying the Popes supremacy and that it is a greater foppery in Protestants then in Catholicks to deny his infallibility 1 PRotestant Princes looke upon their Subjects with as jealous an eye as Spaniards or Italians doe looke to their wives The word forreigne jurisdiction though onely spirituall sounds to them as harshly and troubles them no lesse then the most injurious terme doth a suspicious husband This jealousy of Protestant Princes is no lesse fomented by the stupidity of some of their Writers then by the ambition of others Some as Master Hobbes for one looketh so dully upon man Leviathan part 3. ch 39. and government that he maketh no distinction betweene Spiritualists and Temporalists betweene the Church and State betweene the sword of Iustice and the shield of Faith betweene Christian and Man and is of opinion that out of such distinctions must needs follow faction and civill warre in the Commonwealth But other Protestant Writers admit these distinctions because they hope by them to reape some benefit or benefice Doctor Bramhall in his replication pag. 163. Nay of late some have printed that the King notwithstanding his supremacy is subject to the Archbishop of Canterbury in spirituall affaires and under the jurisdiction of his ordinary Ecclesiasticall Pastors but by no meanes under that of the Pope thinking it to be more for their Soveraignes honour to obey his Subjects then Saint Peters successor 2 That God should commit the charge of soules or any spirituall jurisdiction to temporall Princes is as incredible as it is evident that he did foresee what an ill accompt they would give of their Subjects Religion if they had the management of their owne consciences If they be so jealous of the Pope that notwithstanding he being a stranger and so farre of yet they feare he may reduce all temporall matters to his spirituall jurisdiction how doe they thinke it possible that God should not he jealous of trusting them with the soules of their owne Subjects seeing they may reduce all spirituall matters to temporall and abuse their power with much more ease and successe then the Pope can misapply his spirituall jurisdiction I am sure they ought to be more jealous of any of their owne Subjects supremacy then of the Popes spirituall jurisdiction and authority because
Pius V. his profession of Faith Declarations against new heresies are no new Creeds they are but explanations of the old not new articles of Faith One article of Faith may be divided into many branches how many doth Saint Athanasius set downe in his Symbol of the Trinity and Incarnation The Catholick Church did alwayes practise this way when it was necessary to confute heresies If it was lawfull for the Church of the fourth age to command all Christians to professe and believe the Symbol of Saint Athanasius which was but an explanation of particulars contained in the mysteries of the Trinity and Incarnation why cannot the Church now explaine more particularly the Apostles Creed and any part of Scripture impugned by Hereticks and command all Christians to believe the same All the pretended new articles are contained in the Apostles Creed implicitely as in that of the Communion of Saints Remission of sinnes Catholick Church c. or at least in some text of Scripture as Transubstantiation in Christs words This is my Body The petty Ministers of the English Nags-head Church presume to make a new Creed of 39. articles protesting against the ancient Faith of Christendome and they admire that the Vicar of Christ and a generall Councell should warne all Catholicks to beware of their heresies and to that end declare in a Symbol of Faith more particularly the received Doctrine of the Church of God Away with these shamefull shifts of Hereticks whose last excuse for their Schisme is that they who begunne it were Roman Catholicks So were Rebells once loyall Subjects and yet that doth not excuse themselves or their adherents from the guilt of rebellion With these hereticall devises are many poore idiots misled by ungodly and wicked Preachers who gaine their living and credit by the damnation of soules that Christ our Saviour purchased at so deare a rate 6 The last thing I proposed in the title of this Chapter was that its a greater foppery in Protestants then in Catholicks to deny the Popes infallibily in deciding controversies of Christian Religion That it is a foppery in both must be evident to all persons that will reflect upon the nature of Christian Faith and the Bookes of holy Scripture When men believe as Christians they must exclude all manner of doubts and feares of being mistaken from the act wherewith they believe they cannot defend themselves from a new heresy by onely protesting against it by word of mouth they must detest it with their heart and understanding and believe the quite contrary truth There was never Heretick so simple as to broach an errour upon his owne score he alwayes pretends Gods Word for its fundation and backs it with as many texts of Scripture as Catholicks oppose against his heresy This was the practise of Arrians Nestorians and all other ancient Hereticks which Protestants doe now adayes imitate If the true meaning of Scripture were as visible to us as it is infallible in it selfe no Heretick would make use of the words of holy Writ because his fancy or interpretation would be easily discerned from the sense which God intended at least by combining and comparing one text with another but experience demonstrates that notwithstanding all combinations of one place of Scripture with another the controversy remaines and cannot be decided by Scripture alone To imagine that all which cannot be decided by Scripture alone is superfluous and the beliefe thereof not necessary for salvation is to dispense with the mysteries of the Trinity and Incarnation seeing the Councell of Nice Soz. lib. 1. c. 16. Athan Apol. 2. and Saint Athanasius that great Champion of the Catholick Church confuted and condemned the Arrians not by Scripture alone but by tradition and adhearing not onely to the words but also to that sense of Scripture which that present Church had received from the former 7 Seeing therefore that controversies of Christian Religion must be decided by the sense as well as by the words of Scripture and that the said sense is more clearly delivered to us by tradition and the testimony of the Church then by the words themselves in controverted texts and that Hereticks may endeavour to confound their owne tradition with that of the true Catholick Church as the Quartadecimans did in the celebrating Easter and that they may invent new heresies never thought of in former ages supposing I say that all this is possible the remedy of these evills in the Church cannot be impossible and truly the remedy is impossible at least at all times to wit when generall Councells are not assembled if the Pope be not infallible in declaring what is heresy divine Faith and Catholick tradition Such few Catholicks as called in question the Popes infallibity excused their errour not onely with the infallibility but also with the morall possibility of a generall Councell whensoever a new heresy would be invented but they were grossely mistaken as experience doth demonstrate and a perpetuall generall Councell was never intended by God who commandeth the Bishops and Prelates to have a care of the particular Churches which he committed to their charge a thing not compatible with their continuall assistance in Constantinople Trent or any other one City where the Councell is assembled But Protestants hitherto have denyed even the English Church in the 21. of their 39. articles that generall Councells arc infallible and consequently must say that God commanded an impossibility bidding us beware of new heresies Act. 20. and not believe false Prophets when he left us no infallible Judge or Pastour to declare unto us what doctrine is heresy and who are the false Prophets No Catholick was ever so unreasonable as to defend such a foppery 8 And though of late some of our Nags-head Doctours contrary to the 21. article of their Creed and English Church acknowledge that generall Councells are infallible in deciding controversies of Faith and to their eternall shame and the infamy of their venerable Mother the Protestant Church of England are now forced to call the 39. Articles of their Religion by the name of onely probable opinions yet such a definition or description they give in their printed bookes of a generall Councell with so many odde conditions and so insuperable difficulties that onely mad men may hope to see such a Christian Assembly meete and much lesse agree in condemning any heresy or declaring what is Catholick Doctrine This new definition of a generall Councell is but a meere put of to gaine time that Nags-head errours may last as long as their Ministers but they are evidently convinced and condemned by the absurdity of their poore shift it s a greater foppery to admit of infallibility in an impossible Councell then to admit of a possible Councell without infallibility The first is an absolute Chimaera contrary to the evident light of naturall reason the second seemeth onely impossible to Christians that grant there is a Church of God upon earth and that be hath
have evidence that his Law or Statute doth not contradict the Law of God his legislative power must be subordinate to Christian Religion Henry the VIII Edward the VI. and Queene Elizabeths penall Statutes are evidently against the Law of God and Christian Religion if we may credit antiquity and stick to the Faith and practise of the Church and Catholick Princes that went before them not onely in England but in all other Christian Kingdomes No persons living have any other evidence for the Law of God and Catholick Religion but the test mony of the immediatly precedent age confirmed with supernaturall signes all former ages speake to us by the mouth of the last with which we conversed we must cake their word for all the rest and for the sense as well as for the letter of Scripture The 14. age delivered to the 15. the Roman Catholick Faith which we now professe assuring that it was the true sense of Scripture which they had learned from the 13. age and so forth to the Apostles What evidence had Henry the VIII or his daughter Queen Elizabeth to oppose against the testimony of all former ages confirmed with so many miracles and to make Statutes against the knowne and practised Law of God and Christianity His luxury and his daughters bastardy are the onely evidence which Protestants can produce for the ground of penall Lawes against the Popes supremacy and other points of the Roman Catholick Religion an excellent foundation of Protestant Lawes Justice and Judicature 3 To pronounce sentence of death losse of goods or banishment against persons without any proose is rather tyranny then injustice The greatest crimes even that of treason require at least one lawfull witnesse let Protestant produce but one lawfull witnesse against the Religion of Catholicks and their sense of Scripture and we will not murmure against their penall Lawes and rigourous proceedings Antiquity affords them none because though in divers ages some odde men did testify sometimes one errour of theirs sometimes another they were in those very times contradicted by the whole Catholick Church and declared infamous Impostours and Hereticks In this present age no Protestants can be lawfull witnesses for their owne Religion or against ours because their testimony cannot be valid against so constant and universall a tradition as we Catholicks have for our Doctrine and sense of Scripture It s as ridiculous and unjust in a Judge to pronounce sentence against Roman Catholicks for their Religion upon the evidence and testimony of Protestancy as if he had in open Court condemned men to forfeit their estates and ancient inheritance upon the word of a mad fellow that produceth no other evidence to confirme his claime but interiour motions of the spirit of coveteousnesse and ambition or some obscure text of the Law appliable to all cases and subjects for all the Protestant evidence is reduced to the private spirit and the pretended clearnesse of Scripture If this be not to destroy the foundation of Justice and the forme of Judicature Protestants have a different way of proceeding from all other Nations and have altered the stile of naturall reason humane nature and the practice of all antiquity 4 They cannot excuse their persecution against Catholicks with the example of Christian Emperours and Kings that both for zeale of Religion and humane Policy to avoid the danger of rebellion made Lawes and Statutes against Hereticks and Innovatours of the ancient Faith and sense of Scripture which descended to them by tradition from the Apostles Protestants take the quite contrary way they make Lawes and Statutes against the ancient Religion and knowne sense of Gods Word and persecute Catholicks for professing it whereas their Predecessours Emperours and Kings punished new Religions and Novelists This last was lawfull in secular Princes but the practise of Protestants is unjust and wicked because it destroyes Justice and the true Religion confirmed by the publike testimony and practise of the Christian world since the Apostles time to this present If the Roman Catholick Religion were not the true Apostolicall Faith but as new as Protestants pretend how is it possible that in history there should be no mention made of any person that suffered as an Heretick for broaching or maintaining any one point which we now professe If any Doctrine of ours were judged an heresy or a novelty by antiquity without doubt we had not all escaped the rigour of penall Lawes made against Hereticks and Novelists I am sure Protestants cannot brag nor say so much for their owne Doctrine many if not all the points whereof have beene condemned as heresy by the Church in ancient times and punished as novelties by Christian Kings and Emperours which was the onely reason that moved the first English Protestants to cause the young child Edward the VI. when he knew not what he did to repeale all the Lawes and Statutes that any Christian King of England and the Kingdome had made against Hereticks being convinced that themselves and not Catholicks were comprehended in that number All who suffered persecution or death for any point of the Roman Religion were looked upon by the Catholick Church in all ages as glorious Confessours and renowned Martyrs Amongst the most pretious jewells of the Easterne Church were accompted such as were put to death for defending the worship of Images against the Iconuclasts Baron an 723. Conc. Nicaen 2. Act. 5. who were the first that persecuted Christians for that Doctrine at the instance of one Serantapicus a Magician and a Jew that promised to Gizedo Prince of the Saracens he should live 30. yeares if he would command all Images to be taken away and not worshipped in his Dominions by the Catholicks But Gizedo dying within a yeare and a halfe his sonne Vlidus condemned the Jew to death as a perfidious lmpostour and the Images were worshipt as formerly untill three yeares afterwards Leo Isaurus the heretick Emperour at the instance also of Jewes Concil Nicaen 2. Baron an 726. raised that most terrible persecution against the Catholick Church for practising so pious a custome which had continued amongst Christians without the least danger of idolatry since the time of the Apostles to that present and t will not be interrupted untill the day of judgement notâ—ithstanding the clamours endeavours and vaine pretended feares of Protestant zealots in behalfe of Serantapicus their Patriarch and his Hebrew tribe their loving brethren 5 Their persecution against Catholicks can be no more excused by the proceedings of the Spanish and Italian Inquisition Of the Inquisition then their penall Statutes have beene by the Lawes of ancient Kings and Emperours against Hereticks 1. Because the Inquisition proceeds according to the rules and forme of Justice none is declared an Heretick or guilty by a new Law or oath made onely to the end that by them men may be intrapped both in soule body and estate it was no crime in England to be a Catholick before
be excluded by the Princes or people from the government of the Common-wealth though some of them have beene more mistaken and are more subject to erre in that art then the Clergy their argument therefore may be with more force retorted against themselves 3 Polititians are Joyners by their trade their art consists in joyning the common good with the interest of the Prince It must be a cleare judgement that will not confound these two things and he must be no lesse vertuous then wary that will not incline more to one side then to the other Seculars are pleased to acknowledge more vertue in Churchmen then in themselves but they doubt much of their judgements If study of sciences and knowledge of what passed in former ages doth perfect mans understanding Churchmen have the advantage of seculars in judging of affaires who have not so much time to spare from their passetimes nor so great an inclination and obligation to learne as the Clergy But seculars though they were as learned as Churchmen cannot apply themselves so seriously to the study of the common good because they have much more to consider in particular and domestick affaires they must provide for their wife and dispose of their children Yet in case they should spend but little time in so neare a concernment they cannot deny that the Prince and Commonwealth runne a hazard in trusting them with publick offices and revenues out of which they will be very apt to provide portions for their daughters and employments for their sonnes Clergymen are neither troubled themselves nor trouble the Commonwealth with such burthen and consequently are more fit then seculars to manage the publick affaires A Churchman perhaps may endeavour to promote his Nephew but there is great difference betweene the affection of a Father and of an Uncle 3 The obligation and custome which Church-men have to spend more houres in their devotions then seculars doth give more advantage by perfecting their mindes then it doth prejudice by taking up their time not ouely because with God no time is lost who recompenseth aboundantly by his grace and illustrations other studies and thoughts but also because true policy must direct all things with subordination to Gods Law and the more we meditate therein the better Polititians we are Yet Churchmen after complying with their devotions haue more time to consider of affaires then seculars who are more in the Taverne then in the Church and frequent other passetimes when Churchmen are in their studies 4 All mankinde is so much concerned in the government of Commonwealths that it is not improper for the most retired of the Clergy sometimes to appeare in publick affaires We read of Monks that came along from Egypt to Constantinople to treate with Emperours about matters of great concernment Hermits have returned to the world from the desarts when they judged it necessary for the common good Suppose a man were buried alive in a grot under the walls of a Towne to the end he might shunne humane conversation if he doth heare the Enemy undermining the wall he is bound in conscience to leave his retirement and give notice of the common danger When a house is a fire they who are next must runne to quench it There is no profession so retired or so contrary to the management of State affaires that can excuse men from appearing in publick when they are concerned in the good of a Nation or Religion especially if they be next in trust of a Treaty or knowledge of a danger Much lessâ—â—â—n men separated from the world deny accesse to others who demand their advice in doubtfull and intricate matters of State wherein conscience may runne a hazard Princes and Counsellours consult their Confessours in Cloisters and thinke them more apt to judge of worldly affaires then others that live and negotiate in the world It is no disparagement for that grave and sage Counsell of Spaine that the Kings Confessour hath a place and vote amongst them he may be a witnesse that nothing is resolved which is not agreable to Christian and Catholick principles his profession is not contrary to an office out of which so much good may be derived to others Bishops are Counsellours in France and all other Catholick Countries and Abbots who professe a most retired life came from their Cloisters and Cells to sit in Parliament when Religion did flourish most in England and the same is practised to this day in other Nations with as great satisfaction of the Prince as benefit to the Commonwealth 5 There is nothing more necessary for a Statesman then secrecy whereof Churchmen give continually evident proofes in hearing Confessions Seculars may be secret but the world hath not so much reason to believe it seeing so many designes and great businesses miscarry for want of secrecy which I never heard laid to the charge of a Clergyman that was trusted in a businesse of State It s a received maxime amongst seculars that women are best informers and that they are made acquainted with whatsoever is debated in Counsells or Assemblies Fond husbands thinke they doe not love their wives if they conceale any thing from their knowledge and consequently from that of their Gossips It s thought the English Nation is more inclined to be advised by women then any other but without doubt it is of late since women ruled the Church and were made Popes dispensed with invalid Ordinations and by imposition of hands made Archbishops of Canterbury But seeing no man will trust his wife with his owne conscience and confession methinks he ought not to impart to her the secrecies of others At least the Catholick Clergy cannot be suspected to consult with their wives the secrecy of Princes because they have none but for the Protestant Ministers behaviour in this particular I will not sweare being as I heare more fond of their wives then any others and having notoriously betrayed secrets communicated to them in confession as you may read of Scory the Minister who betrayed the Earle of Essex in Queene Elizabeths time and in our dayes the case of poore Captain Hinde was much lamented who some few yeares since being accused of murther Captain Hindes lamentable case denyed it confidently there being no legall proofe But perswaded by a Minister of the English Protestant Church that the Judge was resolved to hang him and that he had aboundant proofe he exhorted the poore man to confession according to the custome or Common-prayer men and Church or England whereof both were Members Master Hinde told the Minister in confession that he had killed one of his owne Camerades and he promised to visit and comfort his penitent the next day but feigning himselfe sick he sent another Minister of the English Church also and desired Master Hinde to deale as confidently with him as he had done the day before with himselfe which the poore Gentleman did imparting likewise to him in confession what he had told the day