him-self was that is to say Consecrators c. If then that which is greather then all be given indifferently to all men and women I meane the word and baptism then that which is less I mean to consecrat the supper is also given to them So much Luther With Luther in this doctrin concurred all the reformed Churches even the Prelatick of England seems to approve therof in the 23. and 25. articles of Religion and M. r Horn Bishop of Winchester in the Harbrough An. 1559. n. 2. saith concerning the Ministery Preaching or Priesthood of women Jn this point we must vse a certain moderation and not absolutly in every-wise debarr women herein c. J pray you what more vehemency vseth S. Paul in forbidding women to preach then in forbidding them to vncover their heads and yet you know in the best reformed Churches of all Germany all the maids be bareheaded They who know this to have bin the Doctrin of Luther and of the reformed Churches are not so much startled at Q. Elizabeths spiritual headship of the Church nor at the Act of Parliament 8. Eliz. 1. wherin it is declared that she and her successors may authorise any person whatsoever whether lay man or woman to exercise any spiritual jurisdiction or power in any matter whatsoever even of consecrating Archbishops Bishops Priests c. And albeit afterwards art 27. there hath bin an explanation made concerning the supremacy excluding from the Church a shee or Lay Ministery and Priesthood yet the words of the Oaths both of supremacy and Episcopal homage and the laws of the land especialy this Act 8. Eliz. 1. maks it most manifest that even Prelatik protestancy maks the temporal Lay Soveraign to haue the source of all spiritual power and jurisdiction and that the letters Patents of the Kings of England directed to any person whatsoever renders him capable of consecrating Archbishops Bishops Priests c. as may be seen in the aforesaid Act of Parliament And if any person whatsoever may by vertue of the Kings letters patents consecrat Bishops Priests c. without doubt the King that gives that spiritual authority and the Lay men or women so authorised must of necessity have the caracter of Episcopacy and Priesthood which they communicat to others vnless it be maintained that men can give what they have not themselves Thus was Protestancy begun principled and propagated by Martin Luther and his Disciples and because their Sects agree in nothing so vnanimously as in protesting against the doctrin of the Roman Catholik Church and the Imperial Decrees enacted in behalf therof though some Lutherans only exhibiting the Confession of their faith at Auspurg were the Protesters yet all others who pretend a Reformation like the name and call themselves Protestants thinking it to be more for the credit of their dissenting Congregations to pretend vnity of doctrin by assuming one name then declare the novelty and diversity of their Tenets by calling themselves by the names of their first Authors and Reformers Now it is tyme we treat in particular of the Protestant Church of England SECT IV. Of the Protestant Church of England IT was the misfortune of England to have had in that tyme when Reformation began to spread a vicious King and lewd Court an ambitious Minister of state a timorous Clergy and contemporising Parliament Cardinal Wolsey who had bin raised from the meanest parentage to domineer over the English Peerage not content with his good fortune and the Kings favour would needs be Pope and obtained from Charles V. the Emperour a promise of his best endeavours to promote him to that dignity but perceiving himself deluded when the occasion was offered of performance and that Charles had preferred to the Papacy one of his own subjects that had bin Instructor to him in his tender age he resolved to be revenged vpon the Emperors relations seeing hee could not reach his person And observing that K. Henry 8. was weary of Q. Catharin the Emperors Aunt and desired her death or divorce to the end he might marry and have issue male to succeed him in the Crown The Cardinal discoursed with his Majesty of the doubts which himself had raised and many seemed to entertain concerning the validity of a mariage with one that had bin his brothers wife and proposed the publick conveniency and privat satisfaction the King might receave by taking to wife some relation of the French King with whom he persuaded Henry 8. to make a league in defence of the Sea Apostolick against Charles V whose army at that tyme had sackt Rome and kept the Pope prisoner not doubting that his Holiness so oblidged by Henry and injured by Charles would declare Q. Catharins mariage voyd K. Henry applauded the motion but lik't not so well the French Lady as An Bullen one of his Queens Mayds of honour of whom he was so desperatly enamoured that though he was advertised of her amorous disposition and lewd conversation by one of the Courtiers that sayd he had enjoyed her savours yet she rejecting his Majesties courtship he thought she was not so cunning as chast and persuading himself that a woman so sparing of favours to a King would not be prodigal of them to others he gave litle credit to the publick reports and privat informations of her immodest behaviour and now courted her not as his present Mistriss but as his future wife not questioning but that the Pope whom he had obliged would declare null his mariage with Q. Catharin but his Holiness though much inclined to gratifie the King and incensed against the Emperour for many indignitys resolved neither to reward or revenge by abusing his spiritual authority which he knew could not be extended to dissolve a knot that God had tyed and blessed with posterity his Predecessors dispensation after mature deliberation was found to be valid and no way contrary to Scripture which is so far from prohibiting a mariage with a deceased brothers wife Levit. 18. that it commands Deuter. 25. the brother to marry his issuless brothers widow And when S. John Baptist told Herod it was not lawfull for him to keepe his brothers wife his brother was then living so that these words could not be applyed to K. Henry 8. his case nor occasion any scruple in his conscience He therfore finding by experience that the Sea of Rome was not directed in deciding controversies of Religion by human respects or interest and that the Colledge of Cardinals could not be corrupted with bribes to favour his sute as some Doctors of forreign vniversities had bin nor terified by his threats as was most of the English Clergy he resolved to renounce that spiritual jurisdiction and supremacy the only lett against his lust which all his Christian Ancestors had acknowledged and himself defended in an excellent Treatise against Luther demonstrating as well by Scripture as by reason that the Bishop of Rom's supremacy and jurisdiction was de jure
their own Canon and sense of Scripture and of the falshood of the Canon and sense of Scripture of the Church of England as there is for the English Church to make it self judg of the falshood of the Canon and sense of the Church of Rome As for the authority which the Prelatick religion receives from the laws of the land that gives but little advantage seing the Roman Catholick doctrin hath bin confirmed by the temporal laws of every Kingdom Country and Citty besor and at the tyme that Protestancy succeeded and prevailed and yet that legality was not valued by the Reformers The 35. Article is to authorise some Puritan homilies as the 2. wherin the danger of idolatry in Popery is much insisted vpon as if Christians could easily mistake Images for Idols or Saints for Gods Jews and Hereticks have often endeavoured to confound the one with the other Catholicks never The ancient Fathers as also the second Councel of Nice have long since declared the Protestant Doctrin against Images to be heresy and the Councel of Trent confirms the same decree of Nice and demonstrats how far that the Catholick doctrin of worshiping Images is from any danger of Idolatry The words of the Councel sess 25. are The Images of Christ of the Virgin Mother of God and of other Saints are to be had and retained especialy in Churches and that due honour is to be imparted vnto them not for that any Divinity is to be believed to be in them or vertue for which they are to be worshipt or that any thing is to be begg'd of them or that hope is to be put in them as in tyms past the Pagans did who put their trust in Idols but because the honour which is exhibited to them is referr'd to the first pattern which they resemble So that by the Images which we kiss and before which we vncover our heads and kneele we adore Christ and his Saints whose likness they beare we reverence that which is ratified by the Decrees of Councels especialy of the second of Nice against the impugners of Images In the 36. they make it an Article of Religion that their new form of ordaining Priests and Bishops is valid and containeth all things necessary but since his Majesty's happy restauration they have judged the contrary and therfore thought necessary to add thervnto the words Priest and Bishop Yet this wil not serve their turn for before they can have a true Clergy they must change the Caracter of the Ordainers as wel as the form of ordination a valid form of ordination pronounced by a Minister not validly ordained gives no more caracter then if it had continued invalid and never bin altered The present Protestant Bishops who changed the form of their own Ordination vpon their Adversaries objections of the invalidity therof might as wel submit to be ordained by Catholick Bishops as alow by altering the from after so long a tyme and dispute that it was not sufficient to make themselves and their Predecessours Priests or Bishops In their 37. Article they give a spiritual supremacy to the temporal Soveraign But because the world laught at that vanity and at the statuts 1. 8. Eliz. 1. Wherin is declared that the English Soveraignty is so spiritual as that it may give to any person whatsoever whether man or woman lay or ecclesiastick power and authority to exercise any spiritual function and consecrat Priests and Bishops they would fain make vs now believe that they did not attribut to the Queen and her Successours any power of ministring God's word or the Sacraments notwithstanding that the aforesaid Statuts yet in force certify the contrary And indeed if none can give what himself hath not seing the Kings of England can give power and authority to any person watsoever to consecrat Priests and Bishops and to exercise all kind of spiritual ministery and jurisdiction concerning God's word and Sacraments this power and ministery cannot be denyed to be inherant in themselves In the 38. and 39. articles they endeavour to supress some errors of the Anabaptists which necessarily follow from the foundation and principles of Protestancy for if it be lawfull to deprive men of a spiritual authority and jurisdiction wherof they are in present possession and which their Predecessours had peaceably enjoy'd tyme out of memory the consequence of the lawfulness to deprive men of their temporal jurisdiction Dominions riches and goods is evident by a parity of reason for if peaceable and present possession confirm'd by a prescription of many ages be not sufficient to ground right for the Roman Bishop and Clergy to govern souls and to enjoy the Church livings ther is no temporal Prince or person can be secure or have a right to govern subjects or possess his Dominions So that by the same warrant wherby Prelatick Protestants have taken from the Pope and Roman Clergy their spiritual jurisdiction and temporalities the Anabaptists and all others may evidently demonstrat that all goods are common and no one person can pretend right to Superiority or any thing he doth possess SECT VI. Of the effects which these 39. Articles of Prelatick Protestancy immediatly produced in England and may produce at any tyme in every state wher such principles are made legal and how the Roman Catholick Religion was restored by Act of Parliament of Queen Mary AFter that Prelatick Protestancy had not only bin permitted but established by Parliament in England ensued the destruction of many thousand innocent people as also of the Protector Seamor and K. Eduard 6. togeather with the exclusion of Q. Mary and others the lawful Heires of the Crown and the in trusion of the Lady Jane Grey and in her of Dudly's son and family vnto the Royal throne These were effects of Protestancy not events of fortunc they were designs driven and directed by the principles of the Reformation the like wherof any politick and popular subject may compass as wel as Dudly witness our late long Parliament and Oliver Cromwel's proceedings Though K. Edward 6. was but a Child and his vncle the Protector no great Polititian yet they had a grave and wise Councel but against the liberty and latitude which men are allow'd by the principles of Protestancy no conduct can prevail nor government be safe as appeareth in many examples and in our late Soueraign's Reign and death Jt's in vain to make particular articles of Religion or temporal Statuts if there be a general principle admitted as if it were the word of God wherby both are rendred vnsignificant One of the general principles and indeed the foundation of Prelatick Protestancy is that it is lawful for privat men and subjects such were all the first Protestant Reformers to despise and depose their spiritual Superiours by their own arbitrary interpretations and applications of Scripture notwithstanding the peaceable possession immemorial prescription legality and exercise of their sayd Superiour's authority and jurisdiction From hence it
were censured in these four first Councels with the Protestant exceptions and objections against the Councel of Trent especily if they wil pervse but the very first leaves of Cardinal Palavicino his confutation of Fr. Paulo Suarez or Servita his history wherin they wil find above tree hundred lyes and calumnies of that Apostata Friar in matter of fact so notorious and vndeniable that our English Prelatick Clergy wil or ought to be ashamed of the Preface they have set before it and of abusing King Iames and his Subjects with such impostures by their extolling so improbable and infamous a Libel Seing therfore the supposed change and fall from primitive Protestancy to popery hath bin from presumption and pride of a privat and censorious judgment against the publick testimony and sense of the visible Church to submission and humility of an obsequious and prudent belief from notorious rebellion against spiritual and temporal superiours to religious and dutifull obedience from gluttony to abstinence from incontinency to chastity from sincerity to flattery from Cloysters and austerity to Sacrilege and liberty from a pretence of faith alone to the Christianity of faith and good works c. It must be concluded that either Protestancy was not the pure and primitive Religion or if it was that the change therof into popery hath bin for the better and by consequence that the first Papist introduced into the world a more sacred and sincere profession then had bin taught by Christ and his Apostles But this being impious and as impossible as it is that men abandoned by God should exceed God's servants in piety or that they should establish and practice more Godly principles and more zealously promote virtue when they fel from God and the way of salvation then when they were in the same it must be granted that Popery is the pure and primitive Religion taught by Christ and his Apostles and that only weak brains or such tender plants as in their infancy received strong impressions of the possibility and existence of an invisible Christian Church vpon earth can fancy an insensible change of it's doctrin profession and ceremonies into so remarkable and different a worship of God as Popery is compared with Protestancy Congregations of Protestants living in the same Provinces Citties and Parishes with Papists and dissenting from them in the outward and oral profession of faith if they did not profess protestancy which they suppose was Christ's faith with the mouth they were dissemblers and could be no part of the true Church in the Canon and sense of Scripture in the administration and number of Sacraments in Rites and Ceremonies in the substance and language of the Liturgy in adoring the B. Sacrament in worshiping of Images in receiving of the Communion c. such Protestant Congregations I say to be invisible and never heard of in 1500. or 1000. years nor observed nor persecuted by the prevailing Papists among whom they lived is not a thing possible or intelligible much less prudently credible We see by experience in these Kingdoms how impossible it is for a Recusant not to be discerned and discovered Papists are known though not convicted Many of them through the mildn'ss and prudence of the government escape the penalties and rigour of the Law but none the observation of their neighbours and very few the menaces of both ecclesiastical and civil Courts The invisibility therfor of the Protestant Church and the insensibility of it's change to Popery is a fitter subject to ground ther-vpon a ridiculous Romance then a religious reformation Perhaps it wil be sayd that Protestants were vntil the last age among the ten tribes as the Jews of whose appearance ther hath bin of late so much talk but we heare not of Protestants among them neither did Luther Zuinglius Cranmer or Calvin pretend that they came from those Israelits or from Terra australis incognita they were born and bred neerer and they brag'd that them-selves were the first Reformers Now to their Scripture SECT III. Protestants mistaken in the Canon of Scripture maintained by the Church of England and by Doctor Cousins Bishop of Duresme OUr second Argument against the probability or possibility of Protestancy being the word or work of God is taken from the Protestants mistake of Scripture and their altering of the Canon And wheras our learned Adversaries do agree with vs in saying that neither the Scripture it-self nor the privat spirit can determin which parts of Scripture are Canonical or holy but confess that this controversy must be decided by the Testimony and authority of the Church and that above 300. years after the Apostles some of their writings were not held by all orthodox Catholicks to be Canonical which now are comprehended in the Canon and admitted as the word of God by many Protestants it foloweth 1. That the Canon of Scripture was not so sufficiently proposed to the whole Church for the three first ages as to make the denial or doubt therof Heresy 2. That the 6. Article of the Prelatick-Religion of England which admitted only such books of Scripture for Canonical of whose authority was never any doubt in the Church is false and the ground therof fallible For as all men vers'd in the Ecclesiastical History wel know and learned Bilson the Protestant Bishop of Winchester doth acknowledg in his survey of Christ's sufferings c. printed 1604. pag. 664. The Scripturs were not fully received in all places no not in Eusebius his time which was above 300. years after the Apostles he saith the Epistles of Iames Iude the second of Peter the second and third of John are contradicted as not written by the Apostles the Epistle to the Hebrews was for a while contradicted c. The Churches of Siria did not receive the second Epistle of Peter nor the second and third of Iohn nor the Epistle of Iude nor the Apocalips c. The like might be sayd for the Churches of Arabia Wil you hence inferr that these parts of Scripture were not Apostolick or that we need not receive them now because they were formerly doubted of This Argument of Bishop Bilson we apply to the Machabees and to the other books declared by the Church of England to be Apocryphal Doctor Cousins writ a book caled a Scholastical History of the Canon of Scripture for which him-self and his friends think he wel deserved the Bishoprick of Duresme that he now enjoys in defence of the Prelatick Protestant Canon and of the 6. article of the Church of England And because he tels us in his Preface that men of knowledg pressed him to publish it as a piece that would give more ample satisfaction and cleere the passages in antiquity from the objections that some late Authors in the Roman side bring against Protestants then those other writings of home or foreign Divines have don that are extant in this kind I thought fit to give Protestants a proof of the soundness of
could not otherwise be admitted but however though it was lawfull to begin with such beggarly rudiments yet it behooved the learned grave and godly Ministers of Christ to endeavour farther and set forth somthing more refiâ—ed from filth and vncleaness How great a Cheat Calvin was had bin partly sayd heretofore but whosoever desires to be fully informed of his particular villanies and hypocrisy let him read his life writen by Ierom Bolseck Anno 1577. There he will find how Calvin continued to practise his execrable Sodomy adultery c. How he compassed the Heretick Servetus his death vnder the pretence of Heresy though Calvin him-self wrot a book a litle before to prove that no Heretick ought to be put to death for his Religion but the true cause oâ— his quarell to Servetus was the frauds and falsifications that Servetus had discovered in Calvin's Institutions and published them How he banished from Geneva divers Ministers and Gentlemen that did not favour his way and how he forged letters and suborned an Italian to make Peter Waldâ—â—â—â—â— and the Balâ—asars Traytors but they cleered them-selves and the Lords of Bern gave publick Testimony of their innocency and of Calvin's knavery How this Cheat to make him-self famous devised divers letters and other works in praise of him-self and published them vnder the name of one Galatius and others But Peter Veretus Minister of Lausaâ—a found out the truth and threatned to discredit Calvin who to pacify Veretus writ to him that it was expedient by such means to get in credit for their cause and that he meant shortly to do as much in the commendation of him and Farellus also and so stopt his mouth How Calvin after that he had broken and defaced the Jmages of Christ and Saints in Geneva caused his own picture to be set vp in divers places and vsed also to give litle pictures and Images of him-self to Gentle-women and Gentle-men to carry about their necks And when on tould him that some thought much of this he answered he that cannot abide it let him burst for enuy And twenty more the like But from their Apostle Calvin let us return to his flock the English exiled Clergy This Sentence of Calvin saith Heylin was of such prevalency with all the rest of that party that such who formerly did approve did afterwards as much dislike the English Liturgy and those who at first had conceived only a dislike grew afterwards into an open detestation of it But in the end to give content to such as remained affected to the former Liturgy it was agreed vpon that a mixt form consisting partly of the order of Geneva and partly of the Book of England should be digested and received till the first of April consideration in the mean time to be had of some other cours which should be permanent and oblidging for the time to come Here the Reader may observe the hipocrisy and impiety of this Protestant Clerâ—â— In England they imposed this Liturgy vpon the whole Kingdom as agreable to the word of God and the work was pretended to have bin composed by the assistence of the Holy Ghost words of the Statut wherby it was made legal and thousands of Catholicks were slain in many shires of England by the Protector 's forces because they would noâ— accept of it in steed of the Mass and now they who preach'd and press'd this violence against Recusants contemn and reject their own doctrin and disciplin But as soon as Queen Elizabeth was in possession of the Crown these very men who in Germany had so often changed and condemned their English Liturgy and Religion now to become Bishops turned again in England with the times and were the chief 〈◊〉 of that Church Horn was named to the Sea of Winchester Grindal to that of London Sandys to Worcester Parkhurst to Norwich and Whitehead was offered if you believe Heylin the Archbishoprick of Canterbury c. And being thus exalted were never contented vntil they had penal and sanguinary Statuts enacted against Priestâ— and Popish Recusants for not conforming to that doctrin and Liturgy these godly Prelats had so much sleighted and altered in Germany and postpon'd to â—â—lvin's disciplin and were ready to do the same or wors again in England if occasion had bin offered After that the English Liturgy had bin thus forsaken and despised in Germany D. r Kâ—x who had bin Schoolmaster and Almonâ—er to King Edward 6. arrived at Franckford and could with no patience saith Heylin endure the rejection of that Liturgy in the drawing vp wherof him-self had a principal hand and therfore disturbes the new disciplin Wittingham and Knox procured an Order from the Magistrat against Kox his desâ—ign but Kox accuseth Knox for treason against the Emperour and therfore Knox is commanded by the Senat to depart from Franckford Kox procures Whitehead to be chosen for the principal Pastor appoints two Ministers for Elders and foure Deacons for Assistants then gives an account to Calvin excusing him-self that he had proceeded so far without his consent By the way you may see that Kox was then a good Calvinist in disciplin though afterwards he became a Prelatick 1. Eliz. when he got the Bishoprick of Ely Whitehead not able to rule such a contentious Congregation resign'd his place to Horn between whom and on Ashley were such factions and divisions that Horn with his Elders were forc't to forsake their Offices and Ashleys party got the better and composed a Book of disciplin according to the rules wherof the Congregation was govern'd The Magistrat not able to agree the difference sends for Cox and Sandys to compose it but to no purpose They who stood for Ashley's new disciplin got the power into their hands whervpon Horn and Chambers depart to Strazburg Such were the troubles and disorders saith Heylin in the Church of Franckford occasioned first by a dislike of their publick Liturgy before which they preferred the nakedness and simplicity of the French and Genevian Churches and afterwards continued by the opposition made by the general Body of the Congregation against such as were appointed to be Pastors and Rulers over them An other argument of the sincerity and Religion of this Clergy is that during the Reign of Queen Mary in England they taught and printed that the Government of women is against the Law of nature and not to be endured by Christians but as soon as she dyed they writ and preached the quite contrary in favour of Queen Elizabeth whom they were not content to make temporal head of the common-wealth but supreme Governess of the Church in all Spiritual affaires we have seen their proceedings in Queen Maries days now to Queen Elizabeths SECT IV. Abominable Frauds and willful Falsifications of the Protestant Clergy in Queen Elizabeths reign to maintain their doctrin set forth vnder the name of an Apology and defence of the Church of England AFter that Queen Elizabeth by giving hopes
conferences of Religion wherby their title to the churchs-livings may be questioned They will pretend and preach â—hat it is against the rules as well of piety as of policy to inquire into the truth of doctrin or into the right of possession after 100. years prescription But they do not consider or at least would not have others consider that the Roman Catholicks prescriptioÌ„ of 1000. years in England and our Prelats legal possession of lands for the same space of years was not judged by Q. Elizabeths Bishops or Parliaments a sufficient Plea against the pretensions of the Crown to the Church revenues notwithstanding the Church then was thought to be infallible in doctrin and the revenues therof were first intended for and annexed to the Prelats and preachers of the same Roman Catholick doctrin and Church Now if the Protestant Bishops think that the Catholick Bishops were legally and lawfully dispossessed of their revenues and their Doctrin legaly and lawfully condemned and changed by Luther Calvin Cranmer or the Prelaticks interpretation of Scripture confirmed by Act of Parliament how can they imagin to make the world believe that it is now either a sin or sacriledge to be dispossessed themselves of the Church revenues by an Act of Parliament confirming as probable an interpretation of Scripture as theirs or as that of Luther or Calvin is especially seing they confess their doctrin fallible and that the revenues were never intended by those that gave them for preaching or promoting any kind of Protestancy Doubtless this incoherency and their backwardness in reasoning of Religion will render their Zeal for the Church revenues as much suspected as their forwardnes in persecuting tender Consciences hath renderd their persons odious And that there may be no ground for them to work vpon nor to doubt of the Roman Catholick Clergy's loyalty and sincerity in petitioning and pressing for publick conferences of Religion it will be found I doubt not in case any such security be desired or valued that we shall as readily now as in Queen Maries reign resign all the right we can pretend to the revenues of the Church and as then bestow them vpon the Crown for the use and ease of our Country By this it may appear that we have no design but the duty of subjects or the devotion of Christians in desiring that the Protestant Clergys title be examined But they deterr the illiterat layty from this necessary scrutiny by often repeating the word Sacrilege without declaring its signification We know and so do they that it hath bin the ancient practise of God's Church to contribut with all that is Sacred without the least fear or scruple of Sacriledge to the maintenance of the State when the layty is so much empoveris'ht with wars and taxes as we are both in England and Ireland Wee see that in all Catholick Countreys the Clergy doth imitat the example of the ancient Church in the same practise Why our English Bishops Deans and Chapters ought to be exempted from so reasonable and general a custom vnless it be that they are burthend with wives and Children I do not vnderstand But sure their having wives and Children can neither â—make their revenues more Sacred nor â—heir Contributions more Sacriledge on cases of publick necessity As a â—ompetency of maintenance for themselves and for their Childrens education and application to some honest Trades is an act of Charity so to apply the rest of the Church revenues to publik uses for soldiers and seamen and to the payment of the Crown debts is not against Christianity In the conclusion of this Preface I must endeavor to excuse the bulk of my book and the positivenes of my Assertions For the first I could hardly draw into a narrower compass so transcendent a subject and yet I have placed in the end of this Treatise an Index wherin the substance of the whole book is contained to the end every one may find out with ease any point he hath a mind to read As to the positivenes of my assertions most of them being articles of my faith or deductions from my Creed I could not but utter them in the Tone of our infallible Church But becaus I speak to Protestants that condemn our infallibility I attempt to demonstrat their censure against the same is as rash as they fancy our belief is ridiculous J must also ingenuously confess that it is part of my design to diminish the authority of the Protestant and Prelatick writers but seing my arguments are taken out of their own writings and are no other then their wilfull and vndeniable falsifications of Scripture and Fathers I hope none that detests so horrid a crime will condemn my Censure or defend their credit Whether I have bin faithfull in setting down their falsifications I must submit to the Iudgment of my Readers as also beg pardon for intermedling with so much of government as necessarily depends of Religion and ought to be proportioned therunto our Protestant Statesmen will not only pardon but protect me when they reflect vpon the impossibility there is of regulating the motions or appeasing the mutinies of a body politik by a faith so vncertain as that of the fallible Church of England or by a rule of Religion so applicable to rebellion as the letter of Scripture is when left to every privat mans arbitrary interpretation THE TABLE Part I. Of the Beginning Progress and Principles in general And of the Prelatick Church of England in Particular HOw necessary a rational Religion is for a Peacable Government Pag. 1. Wherein the Reasonableness of Religion Consists Pag. 8. How dangerous it is for a Temporal Soveraign to pretend to a Spiritual Jurisdiction over his Subjects Pag. 10. The Grounds of Peace Piety and Policy Pag. 10. The Catholick World ever acknowledg'd the Bishop of Rome's Spiritual Jurisdiction over all Christians Pag. 11. The same Religion which St. Gregory the great held was by St. Augustine taught to our Ancestors Pag. 19. Of the Author and beginning of Protestancy and of Luther's Disputation and Familiarity with the Devil Pag. 22. How weakly Protestants Excuse Luther's Conference with the Devil Pag. 29. The Mass a Visible and True Sacrifie proved by the Councils and Doctors of the Church Pag. 36. The Sacrifice of the Mass offered for the Dead Pag. 37. Of the Principles and Propagation of Protestancy Pag. 39. The Fundamental Principles of Protestancy Pag. 43. Protestants affirm that if a man have an Act of Faith sin does not hurt him Pag. 46. Protestants affirm that all Christians Men and Women are Priests by Baptism Pag. 50. Of the Protestant Church of England in K. H. VIII's Reign Pag. 53. Henry the VIII weary of Queen Catharine Pag. 53. Anne Bullen's Incest and Leudness Pag. 54. Henry the VIII's Tyranny Pag. 56. Tyndal's Translation of the Bible abolish'd Pag. 59. Of the English Religion and Reformers in K. Edw. VI's days Pag. 60. The first Reformers of the Prelatick
Protestancy an infallible mark of a false Church and of Hereticks whose endeavor saith Tertullian Is not to convert Pagans but to pervert Christians Negotium est illis Haereticis non Ethnicos convertendi sed nostros evertendi Their success in that particular is no argument that God approves of their Religion but is only a sign of our human frailty and perverse inclinations to vice and liberty And they who say that the Protestant Reformation needs no other miracle to prove that it is Divine but it's propagations mistake and misapply the argument the miracle consists not in that many embraâ—â— Protestancy but rather in that any at all reject or forsake a Religion so favorable to sensuality of liâ—â— and singularity of judgment Is it not an argument and a miracle of God's special and super-natural grace that any one temporal Catholick Soveraign reject so absolut and advantagious a jurisdiction over these Subjects as the spiritual supremacy That Bishops preferr the Catholick subordination to the Pope before the Protestant equality That Catholick Priests contemn the conveniences and coâ—â—â—nt which Protestant Ministers find in a married life 〈◊〉 â—hat the Catholick laytâ— change not their wives or husbands according to the principles and practises 〈◊〉 Protesâ—â—â—cy and not only contradict their senses in the 〈…〉 Transubstantiation but dis-own the Protestant pretended right of every privat person to judg according to his own sense of 〈…〉 all controversies of Christian Religion A Reformation so indulgent and obliging to every man and woman of what â—â—ate and condition soever could as litle want Proselies as the 〈◊〉 neither is the multitude of believers more a miracle 〈…〉 Pâ—â—â—estant then in the Mahometan or any other popular 〈◊〉 pleasing Religion SECT VIII Protestants mistaken in the consistency of their justifying faith with justice or civil Government Demonstrated in the new setlement of Irland and in the persecution against Catholicks in England and yet the King and his government vindicated from the note of Tyrany or the breach of publick faith because his Ministers are compell'd by a necessity of state to run with the spirit and principles of Protestancy Notwithstanding all which the Irish and English Roman Catholicks are bound in conscience not to attempt the recovery of their right or Religion by arms but rather to submit them-selves to his Majesty and suffer their crosses with Christian patience All Protestants agree in the doctrin of Iustification by only faith but seem to differ in that of good works And though all necessity of good works be in very deed excluded by the pretended sufficiency and efficacy of the Protestant justifying faith for in what need can a man stand of good works if he be sure of his justification and by consequence of his salvation by only faith But the scandal of the world at their dispensing with the observation of the ten Commandments as things not required by Christians and cleerly inferred from their Iustification by only faith was so general that they disguised but never disown'd the doctrin and do yet stick to their principle though they dare not openly allow the consequences They speak so sparingly in favour of good and gracious works that no one Protestant Church will attribute to them any merit congruity or influence vpon either justification or salvation In so much that our Prelaticks who are more modâ—â—at then any other Protestants in this particular will not grant that good works are commanded by God as if they were depending of our liberty or relating to our endeavors but only are commanded as vnavoydable effects flowing necessarily from a Protestant and justifying faith as heat from fire or fruit from the tree The Prelatick Church of England in the 11. Article of it's Religion saith We are accounted righteous before God only for the merit of our Lord and Saviour Iesus Christ by faith and not for our own works or deservings Wherfore that we are justified by faith only is a most wholsom doctrin and very full of comfort And in the 12. Article declares All beit that good works which are the fruits of faith and follow after justification can not put away our sins and endure the severity of God's Judgment yet are they pleasing and acceptable to God in Christ and do spring out necessarily of a true and lively faith in so much that by them a lively faith may be as evidently known as a tree discerned by the fruit This explanation concerning the necessity of good works makâ— men as carless of them as if they had bin impossible or not at all requisit Because we are not solicitous of what we are sure of he who is well clad and sits by a good fire fears not to be starv'd with could neither doth he think it necessary to vse any other exercise or diligence for keeping him-self warm If therfore good works do spring out as necessarily of a true and lively faith as heat from fire or fruit from the tree any Protestant that supposeth him-self hath that faith needs not be solicitous of good works they will spring as a necessary consequent from his faith But because experience doth shew that the Protestant who pretends to a justifying faith hath not always good works and many who are not Protestants exercise moral virtues it is further declared by the Church of England in the 13. Article for the comfort of Protestants and confusion of Papists That even the best moral works and virtues when they spring not of faith in JESUS Christ are no way pleasing to God but rather have the nature of sin Hence it is our English as well as other Protestants hould expressly with Luther That good works take their goodness of the worker and that no work is disallowed of God vnless the Author be dis-allowed before that sin is not hurtfull to him that actually believeth and therfore when the faithfull do sin they diminish not the glory of God all the danger of sin being the evell example to our neighbour That David when he committed adultery was and remained the Child of God that sin is pardoned as soon as committed the believing Protestant having received forgivness of all his sins past and to come And that there is no work better then other to make water to wash dishes to be a Sower or an Apostle all is one to please God That he who doth once truly believe cannot afterwards fall from the grace of God or loose his faith by any sins and therfore faith is either perpetual or no faith What a wide gap is opened by this wicked doctrin to all kind of vice libertinism and rebellion is more visible in it self then considered by well meaning Protestants who may tax the most dissolut of their brethren with being evill Christistians but must withall confess them to be good Protestants as not violating the principles of their Religion by which they are encouraged to justify the most wicked actions by
no human industry will be able to escape the rocks and shelves wher vpon this great ship must be driven If our Pilots and Parliaments will be overruled by the loud and rude outcrys of the Scumme of the people against Toleration or liberty of conscience and will think it sound policy to condescend to their zeale and raise protestancy to the height of it's principles in particular to the purity of their justifying faith which is of so great virtue that it hath made Regicides and Rebells Saints in England and Lords in Ireland working in that miserable Kingdom stranger miracles then are read of in the Ghospel It hath changed the very essence or nature of things and defined Innocency and nocency by such new notions that Adam before his fall had he bin an Irish Catholik would have bin declared nocent wheras every Protestant however so guilty of rebellion and murther is a Child of grace and favour no sin or crime must be imputed to him his justifying faith saves and salves all It hath turn'd a Convention of Cromwell's officers into a Cavaleer House of Commons And though it hath not remov'd mountains yet it hath â—â—mov'd the 〈◊〉 nobility and gentry that had bin active in the King's service unto mountains and deprived most of them since the King's restauration of that smale pittance which had bin allowed to them by Cromwell in Conaght It hath made the rebellious and the Royal interest on and the same thing because forsooâ—h both are called an English and Protestant interests and for as much as Oliver and Henry Cromwell were English Protestants it 's declared to be the King's interest that not only Cromwell's Officers but that him-self his son and their Trusties and Assignes ought to possess and enjoy Irish Cavaleers estates In England also this justifying faith hath wrought wonders for though it hath not restored no one the â—ares he lost and loft on the Pillory for his sedition yet hath it restored him to such credit that his word against Protestant Bishops and Catholik Cavaleers is like to be made the vote of the House of Commons and an other Presbiterian that formerly headed the table of London against the King hath kindled such a fire in â—arliament that can hardly be quenched without the bloud of Innocents And truly I should admire that such a Cavaleer Parliament as this is doth not punish Presbiterian Persecutors as french Pensioners for that by their persecution slow in a Treaty of Confederacy with England seing non can have greater security of performance of articles then was given to the then Confederats of Irland which signified nothing but a breach of the publick faith We shall not presume to discourse further of this subject then our Alleigance and affection lead vs to vindicat the Government How it agreeth with the Rules of Policy to make Ireland Protestant many Protestants dispute most resolve that Irish Popery would be a surer support to our King's soveraignity in Irland then English and Scotsh Presbitery or a forc't and feign'd conversion of Cromwell's Creatures to Prelacy and Monarchy The great Earle of Strafford's opinion was that it is the King of England's Interest to make Irland a counterpoyse against all rebellious attempts of his Protestant subjects and to that 〈◊〉 that the Irish ought to be countenanc'd even in their Religion it's principles being so favorable to Monarchy and irreconciliable to Presbitery and by consequence therby all combinations and Covenants between Scotsh and English Sectaries may be prevented or suppressed and the King without any charge or care only by â—ot persecuting Papists for their conscience may secure the Irish to him-self who if treated like other Subjects would never think of domestick conspiracies or seek foreign protections And as for England we hope it shal never feele again the effects of Presbiterian policy and piety nor be govern'd by another long Parliament yet he who best vnderstands the affaires and constitution of the Kingdoms thinks it part of his trust and duty to bid the Royalists be vigilant in their stations and charges not only for preventing and suppressing plots and insurrections but much more to beware of Godly Parliaments composed of the purer sort of Protestants such as her tofore by reforming and reducing Protestancy to it's primitive purity and coherency with it's fundamental principles have in these Kingdoms destroyed both Monarchy and morality It seems by the caution of this great Minister these men and Jacobus Andreas ad cap. 21. Lucae And Luther him-self acknowledg the world groweth dayly worse men are now more revengfull covetous licentious then they were ever before in the Papacy And before when we were seduced by the Pope every man did willingly follow good works and now every man neither saith nor knoweth any thing but how to get all to him-self by exactions pillage theft lying usury c. And in his Colloq Mensal Germ. fol. 55. It is a wonderfull thing and full of scandal that from the time in which the true doctrin of the Ghospel was first recalled to light the world should dayly grow wors Mr. Stubbes in his motives to good works printend an 1596. in his epistle to the Lord Major of London saith that after his travaile in compassing all England round about I found the people in most parts dissolut proud envious malisious covetous ambitious carless of good works c. Mr. Richard Jeffery in his Sermon at Paul's Cross 7. October printed 1604. pag. 31. saith I may freely speak what J have plainly seen in the cours of some travailes and observation of some courses that in Flanders was never more drunkness in Italy more wantoness in Iury more hypocricy in Turky more impiety in Tartary more iniquity then is practised generally in England particularly in London all this is seen in on of the worst ages wherin these Roman Catholick Religion was professed see our Adversaries the Centurists Cent. 7. c. 7. col 181. who say Although in this age the worship of God was darkn'd with man's traditions and superstisions yet the study to serve God and to live Godly and justly was not wanting to the miserable common people c. They were so attentive to their prayers as they bestowed almost the whole day there in c. They did exhibit to the Magistrat due obedience they were most studious of amity concord and Society so as they would easily remit injuries all of them were carefull to spend their time in honest vacation and labour to the poore and strangers they were most courteous and liberal and in their judgments and contracts most true And Bucer in his Scripta Anglicana pag. 24. saith The greatest part of the Reformed Ghospelers seemed to look after nothing by the Ghospel but to be rid of that yoke of disciplin which was remaining in the Papacy and to do all things according to the lust of their flesh It was not then vnpleasing to them to heare that we are Iustified
1260. years And pag. â—4â— From the time of Constantine vntill these our days even 1260. years the Pope and his Clergy hath possessed the outward visible Church of Christians And their chief Doctors ingeniously acknowledg that their Churches were either so obscure or so opprest that notwithstanding their own serious examinatiâ—â— and diligent search into all histories both sacred and profane they can not find in the space of at least 1300. years as much as a record or Tradition of any on person to beare witness that their faith sense of Scripture or Reformation was preach't by Christ and his Apostles Sebastianus Francus in ep de Abrog Statutis ecclesiast saith Statim post Apostolos c. Presently after the Apostles times all things were turneâ— vpside down c. And that for certain through the work of Anti-christ the externall Church togeather with the faith and the Sacraments vanished away presently after the Apostles departure and that for these 1400. years the Church hath bin no wher externall and visible Peter Martyr so much commended by Calvin and sent for by Cranmer to help to frame the Religion of the Church of England pag. 462. of his work de caelibatu votis saith as for the judgment of the Fathers because our Adversaires the Papists both in this and other controversies are accustomed to appeale to them J do not think it the part of a Christian to appeale from the Scriptures of God to the judgments of men And pag. 476. So long as we go no further then the Councells and Fathers we shall always remain in the same errors This Sophister would faine make Protestants believe that the question is whether the Fathers sense of Scriptures ought to be preferred before the sense of the Protestants them-selves confess that both Councells and Fathers are contrary to their interpretation Whitaker on of the learned'st Protestants that ever writ answering Duraeus and acknowledging the truth of the assertion coms off with this poore evasion l. 7. pag. 478. Jt is sufficient for us to know by conferring the Popish doctrin with Scripture that they do not agree let Histories say what they list So litle do the Ecclesiastical Annals favour Protestancy that never any point therof is mentioned without mentioning also how it began and was comdemned as heresy Now let Protestants examin our Roman Catholick witnesses we do not stop as they must at the last age 1500. we produce in every Century of years the most eminent persons for Sanctity and learning that then lived who not only professed our faith living but also dying as by the Traditions of all Christendom their own writings and the confession of our Adversaries is manifest wherof the Divines of Magdeburg hertofore quoted writ copiously in their Centuries These Fathers and Doctors of the Church in each respective Century delivered the Roman Catholick faith to the next succeeding not as a privat opinion of their own but as the publick pure primitive Apostolick saith which they had received as such from the precedent age confirmed by the vnanimous testimony of their known Catholick immediat Predecessours What exceptions or objections can Protestants pretend against the holy and learned Fathers so impartial Iudges and witnesses They could not be ignorant of what was the publick and vniversal faith or Church in their times and they were men of so great integrity that they would not for any temporal interest conceale the truth in a matter wherof depended eternity They were not angry saith S. Augustin disputing against the Pelagians advers Julian l. 2. prope finem lib. 3. c. 17. lib. 4. c. 12. neither at you or vs what they have found in the Church that they have holden they have taught what they have learn't what they have received from their fore-fathers they have delivered to posterity The most learned Protestants decline the Fathers judgment and testimony for no other reason but because they find them to be Roman Catholicks in their writings so that the question is not whether they by for vs but whether their testimony for vs averring that the Roman Catholick sense of Scripture is the same which Christ and his Apostles deliuered ought to be preferred before the contrary testimony of Luther Calvin Cranmer or of the other Convocations and Parliaments of England of Edward 6. and Queen Elizabeth who prove not their reformed sense of Scripture by ancient tradition but by a new arbitrary interpretation of Scripture And in what Court of Judicature would such an vncertain guess pass for a legal proof Wheras tradition is the only evidence wherby the greatest civil controversies even of regal successions and titles are decided in the Protestants Courts Therfore it ought not to be excluded as superfluous or superstitious from the Church SVBSET III. AS to their exception that the Roman Catholick Church is but a part and ought not to be judge of all other Christians we answer that not by all Christians but by on part were all controversies in the Church decided since the Apostles times and the other part which did not submitt to the judgment of that one in matters of faith and disciplin were censured hereticks That the Judgment and censures in all ages were issued but by on part and this the Roman Catholick party that lived in communion with the Bishop of Rome and the Councells that acknowledged his jurisdiction we prove by the confessed examples of every Century In the first the controversy of the legal ceremonies was determined by S. Peter and the Apostles in a Councell wherin S. Peter presided Act. 15. In the second Century the Christians were divided about celebrating E'aster the controversy was decided by S. Victor Bishop of Rome as S. Peter's successor and because the Churches of Asia would not conform themselves to his sentence he excommunicated them Euseb. l. 5. hist. c. 23. 24. And though S. Irenaeus approved not of S. Victor's severity yet he never questioned his jurisdiction or supremacy or the legality of his censures And because some Christians persisted obstinatly in not conforming to the Pop's Decree of celebrating Easter they were for that obstinacy declared hereticks and as such numbred in Catalogues by S. Epiphanius haeres 50. S. Augustin haeres 26. and by Tertullian de praescript in fine and called Quarto-decimans In the third Century by the Pope Cornelius and his Roman Councell the Novatian heresy was condemned Euseb. ex versione Rufini lib. 6. histor cap. 33. and though there were not as many Bishops in that Roman Councell as at Trent yet the whole Church thought the authority sufficient and legal to declare the Novatians hereticks The same Pope and Stephen his Successour condemned such Christians as thought and taught that they who had bin baptised by hereticks ought to be rebaptised In the forth Century the Arian heresy was condemned by the Councell of Nice wherin were but 318. Bishops whose testimony was thought sufficient and legal against a far greater
to the Earl of Arundell that she would marry him and by promising other favours to the Duke of Norfolck had by their solicitations gained most of the nobility and the Lords and Gentlemen who had the managing of elections in their several Counties had retained such men for 〈◊〉 of the House of Commons as they conceived moâ—â— likely to comply with the Queens new design in reviving that Religion which but five years before them-selves and the whole Kingdom had rejected as damnable heresy and groundless novelty devised by some lâ—w'd revolted Friars and Priests and had observed how all sober and conscienâ—ious men weâ—â— troubled to see so shamefull a change introduced only for maintaining the weakness of a title against the cleer right of the Stewards and fearing least this scruple might spread and work vpon the consciences of the illiterat multitude it was thought fit to command Bishop Iewell the fittest man for so impudent an vndertaking to assert the antiquity of the particular Tenets of the New Church of England and so in forme of a Challenge against all Roman Catholicks he published at Paules Cross that the Religion which the Queen and Parliament had then established by Law was no novelty nor new invented sense of Scripture but the same which our Saviour and his Apostles delivered to the Church and all Orthodox Christians held for the first 600. years which thing he vndertook to demonstrat by vndeniable Testimonies of the Holy Fathers that lived in those six first Centuries The words of this Challenge we have set down heretofore as also the confutation therof One Rastal having writ against this challenge Iewell togeather with the rest of the Bishops and learned Protestant Clergy composed that famous Apology for the Church of England both in Latin and English it came out first in the name of their whole Church though I believe Iewell had the wording of it because afterwards his name was set to it and to the defence therof but without doubt all the able men of the English Clergy had their hands and heads in the work Against it divers appeared in print Stapleton Sanders and Harding whervpon saith Dean Walsingham in his search of Religion pag. 166. Mr. Iewel within few years after set forth the reply to D. r Harding which was esteemed to have bin made by joynt labours of the most learned men in England both in London and the Vniversities But in these their labours they were convicted of a thousand and odd falsifications and yet saith Harding of 26. articles only five have passed our examination Imagin then what number is like to rise of the whole work I will mention but one or two of every controversy I hope that is sufficient to prove that no one point wherin Protestants differ from Roman Catholicks can be maintained even by the most learned Protestants without frauds falshoods and impostures And do choose to instance particulars out of this Apology and defence of the Church of England because it is not only the work of their first Bishops and Clergy and the very bulwork of their Church but as D. r Heylin truly says the Magazin from whence all the Protestant Controversies since that time have furnished them-selves with arguments and authorities We will omit most of their corruptions of Scripture in the Apology because we have convicted them elâ—â—where of that crime but that they may not imagin we what matter even in this work of theirs let the curious read 〈…〉 Epistle to M. r Jewell set before his return 〈◊〉 vntruthâ— where he tells him you have falsifyed and mangled the very Text of Holy Scripture namely of Saint Paule in one Chapter nine times as the reader may see in the third article of his Book fol. 107. SVBSECT I. The Protestant Clergy convicted of falshood in their Apology concerning Communion vnder one kind BIshop Iewell and his Associats maintain with most Protestants that to receive the B. Sacrament 〈◊〉 one kind only is against the institution of Christâ— and therfore could not be allowed nor practised by the Church nor ever was during the first six hundred years So that the Controversy between the Church of England and Harding is whether in the first 600. years after Christ any Communion were ministred vnder one kind or no which they vnder the name of M. r Jewell deny against whom Harding giveth an instance out of the Ecclesiastical History of one Serapian that was Communicated in his death vnder one kind only Mr. Iewell seing him-self convicted replieth That it is not our question we vnderstand not of privat Communion but of publick in the Church and yet in the first proposing of the Question there was no mention of the Church or Publick and the whole controversy between Catholicks and Protestants is whether with out breach of Christ's Institution any man might communicat vnder one kind only Then Mr. Iewell is demanded whether if it may be proved that sick persons have received the Communion vnder one kind in the Church it will satisfie him wher to he answereth no saying the only thing that I denied is that yee are not able to bring any one sufficient example or authority that ever the whole people received the Communion in open Church in one kind within that time then he is vrged further whether if it can be proved that in closs chappels and Oratories in wilderness and caves in time of persecution the communion was practised vnder one kind this would satisfie him for so mucâ— as this proveth Christ's Institution not to forbid Communion vnder one kind But M. r Iewel leapeth also from this saying the question is whether the Holy Communion were ever ministred openly in the Church It being manifest that for the first 300. years vntill Constantin's time the Christians in most places particularly at Rome had no open Churches but privat Oratories and caves At length being demanded whether Infants receaving the Communion vnder one kind openly in the Church was a sufficient example Jewel answereth Mr. Harding maketh his whole plea vpon an Jnfant and yet of Infants as he knoweth I spake nothing Mr. Harding presseth him with the example of the two disciples to whom Christ our Saviour did give the Communion vnder one kind only at Emaus as by the Text of Scripture and Jnterpretation of ancient Fathers is plain he alledgeth also the examples of S. t Ambrose and S. t Basil who receaved the Sacrament vnder one kind though they were Priests Wherunto M. r Iewel answereth this is not to the purpose for the question is moved of lay people M. r Harding bringeth examples of Christ and two disciples who were of the number of 72. and therfore it may well be thought they were ministers and not of the lay sort I demanded of the layty M. r Harding answereth of St. Ambrose and St. Basil which were Bishops Which evasion is not only fraudulent but foolish as if forsooth Priests
wherin they speak of the Sacraments for wheras Cranmers 25. or 26. article says nothing of Holy orders by Imposition of Hands or any visible sign or ceremony required therin Parker and his Bishops having taken vpon themselves that calling without any such ceremony of Imposition of Episcopal hands declared that God ordained not any visible sign or ceremony for the five last commonly called Sacraments wherof Holy Orders is one This alteration and addition you may see in D. r Heylin's appendix to Ecclesia restauratâ— pag. 189. And by order of the same Convocation was printed the Scripture and in that their edition of 1562. Ordination by imposition of hands was translated ordination by election as you may see part 1. and part 2. of this Treatise And though Cranmer cared as litle for any visible signes or ceremonies in ordinaâ—â—â—◠〈◊〉 the other first Protestant Reformers and according to their 〈◊〉 had abjured the Priestly and Episcopal caracter which he had received among Catholicks 〈◊〉 you may gather by his own words related by John Fox in his degradation thus Then a Barbar dipped his hair round about and the Bishop scraped the tops of his fingers were he had bin annointed wherin Bishop Bonner behaved himself as rougly and vnmanerly as the other Bishop was to him soft and gentle Whiles they were thus doing All this quoth the Archbishop needed not I had my self don with this 〈◊〉 long ago Albeit I say Cranmer cared not for any Episcopal Ordination which he had received in the Catholick Church yet he did not think to make the denial therof an article of the Protestant faith but Q. Elizabeths English Church in their Convocation 1562. seing they could not obtain the Episcopal caracter by Imposition of true Bishops hands thought 〈◊〉 to make it a part of the Protestant belief that no such visible 〈◊〉 or ceremony was necessary or instituted by Christ and therfore concluded holy Orders was not a Sacrament And though the prelatick Clergy now teach and practise the contrary and 〈◊〉 K. Iame's reign Ordination by imposition of hands was restored to the Text of Scripture and by consequence ordination by election declared to be a Cheat or corruption yet this change of the matter doth no more make them now true Priests and Bishops then their last change of their forme of Ordination since the most happy restauration of K. Charles the 2. SVBSECT XI In Advertisment to the Reader concerning Bishop Iewell BEcause Jewell was the most famous and learned man of the Church of England in so much that M. r Hooker termes him the worthiest Divine that Christendom bred for 〈◊〉 hundred yeares past and that his Apology and defence of the Church of England was the work of that whole Clergy and that Withaker after Iewell 's death sayd to Campian Jewell's chalâ—â—â—ge and speech concerning the first 600. yeares was most true and 〈◊〉 all the Church of England did stand to it and that Heylin 〈◊〉 all the Protestant Controversors since Iewell take from his Apology and defence their arguments and authority Because 〈◊〉 the man is such a pillar of English Protestancy and most 〈◊〉 that Religion pin their Faith upon his sleeve and work and think the Holy Ghost directed his pen in his Apology and defence of their Prelatick Church I thought fit to let them Know that they who were intimatly acquainted with him give this testimony of him he was first a Catholick and continued so untill Protestancy was made the religion of the state in Edward 6 Reign then he turned Protestant and remained so untill Queen Maries dayes then he abjured protestancy as heresy and seemed to be so forward and zealous in professing the Roman faith that he was permitted to be one of the Notaries of Cranmer and Ridleys diâ—â—putations in the Vniversity D. r Heylin sayes all this his forwardness in Popery proceeded from feare When Queen Elizabeth succeeded in the Kingdom Jewell embraced her Religion and writ what you haue seen against our Religion which himself had twice professed as the only Catholick This much is confessed on all sides Chark or Fulk I know not which of them is Author in the Answer to the Censure Edit 1583. fol. 78. complains that as Papists say Luther was the son of an Incubus or the Divill and dyed drunk Oecolampadius was killed by the Devill or by his own hands Peter Martyr had a familiar Martin Bucer consulted with his Cow and his Calf so they say that Iewell had all his knowledge from his Cat or from a Weesel and dyed recanting his opinions embracing a Popish Cross with protestation that he sinned against his own conscience and knowledge That Jewell sinned against his own conscience and knowledge is 〈◊〉 by his falsifications which we have set down having bin himself a learned man and besides having bin advertised of them by others and therfore his mistakes could not proceed from ignorance And that he said to some of his friends who put him in minde of his fals dealing the Protestant Religion could not be otherwise defended we have heard credibly reported as also how he replied to his Amanuensis that excepted against some of his falsifications that not one Reader amongst a thousand would examin his corruptions and Translations or compare them with the Text all which makes it â—â—â—dible enough that he went against his knowledge but for my own part I am not beholding to the relation of others for my ill opinion of Jewell I am convinced that he was a wilfull falsifier and Impostar and do Iudge his own writings to be the best evidence therof If he recanted at his death I hope he was saved though he hath bin the damnation I feare of millions that have bin seduced by his Books And as for his cat and his Wesel I dispute not whether the Devill vsed to conferr with him in such shapes But I am sure the substance of his Apology and the manner of defending his doctin could proceed from no better Author and I belieue every rational man will be of the same opinion if he peruse and examin his workes SVBSECT XII Examples of learned Protestants converted to the Roman Catholick Religion by observing the Frauds and falshoods of the Apology of Iewell and of the Protestant Clergy for the prelatick Church of England THough it is to be feared that millions of soules have perished by the falsifications and frauds of Iewell and of the Protestant Clergy in publishing and maintaining even to this day their Apology and defence of the Church of England yet many have bin saved by occasion of the notoriousness of the falshoods therin contained I will speâ—â—fy only three mentioned by the learned Author of the three conversions of England who had it from their own mouthes â—â—mitting others saith he which for just respects may not be named Heare his own words The first is S. r Thomas Copely who oftentimes hath related unto me with much comfort of
the King as chief head in Q. Elizabeth who affected not the title of head of the Church as having preemiâ—â—â—â— because King Iames insisted much vpon a spiritual supremacy they translated to the King as supreme To maintain this error that Priests may have wives they translate 1. Cor. 9. v. 5. for woman wife as if St. Paul had bin married wheras it is evident in the 7. chapter of this same Epistle v. 8. that he was not married I say therfore to the vnmarried and widdows it is good for them if they abide even as I. And the same word which here they translate wife in cap. 7. v. 1. they translate woman because St. Paul saith there it is good for a man not to touch a woman but here to translate wife was not for their purpose In the same Epistle cap. 11. v. 2. contrary to both Greek and Latin they translate for Keep the Traditions as I have delivered them to you Keep ordinances c. 1. Cor. 15. v. 10. they add to this text I have laboured more abundantly then all they yet not I but the grace of God with me they add I say the grace of God which is with me 〈◊〉 that where the Apostle rather sayd the grace of God laborred whiâ—h him and consequently he with the grace of God which proveth 〈…〉 they by adding which is to the Text 〈◊〉 have it seeme that the Apostle did nothing at all but was moved like a thing without liâ—e or will and thus they prove by Scripture the Protestant errors Ephesians 1. v. 6. For he hath gratified vs 〈◊〉 â—â—lde vs gratious or conduct us with graâ—e they translate 〈◊〉 hath made vs accepted in the beloved against inherent grace in favour of the Protestant error of imputative justice Epist. Philip. cap. 4. v. 3. For sincere Companion help those women c. They translate true yoke-fellow help those woman tâ— make men believe that St. Paul had recommended those persons to his wife who indeed had none 1. Cor. 7. v. 8. Nothwithstanding the discipline of the Church of England is contrary to that of the Calvinists because reason oâ— state and the constitution of Parliaments requireth Bishops yet the doctrin therof is Zuinglian and Calvinian in most points and Doctor Abbots Archbishop of Canterbury who had the greatest hand in correcting the Bible by King Iames his order was Calvin's great admirer as may be seen in his books One of Calvin's blasphemies against Christ is that he feared and suffered the paines of hell nay and despaired vpon the Cross and in that sense doth explain his descent into hell admitting of no other That this blasphemy might be authorised by Scripture Cranmer and the whole Clergy and Church of England after him in their edition of Tyndal and Coverdales Bible an 1562. in the epistle to the Hebrews chap. 5. vers 7. corrupt St. Paul's words speaking of Christ praying vpon the cross He was heard for his reverence thus he was heard in that he feared to maintain their blasphemous paradox that our Saviour should have feared and felt the paines of hell vpon the Cross. To confirm also this wicked doctrin and confute Lynâ—◠〈◊〉 jâ—â—trum and Purgatory Dr. Abbots Archbishop of Cant. and the other Translators of the Bible corrupt 1. Pet. 3. v. 〈…〉 for wheras the words of Scripture are quickened or alive 〈…〉 or soule in the which spirit comming he preached 〈…〉 also that were in prison They translate quickned by the spirit by which also he went and preached vnto the spirits 〈…〉 This Translation was so gross that Doctor Montaguâ— â—ishop of Chichester and Noâ—wich reprehended for it Sir Henâ—â— will to whose care the translating of St. Peter's epistle committed but Sir Henry Savill told him plainly that Doctor Abbots and Dr. Smith Bishop of Glocester corrupted and altered the Translation of this place which himself had sincerly performed In pursuance of this their Calvinian heâ—â—sy and corruption they pervert the Text of Gen. 37. v. 35. translating graue for hell Protestants denying more places for soules after this life then heaven for the just and hell for the wicked and being ashamed to say that the holy Patriarch 〈◊〉 was damned or that he despared of his saluation when he sayd I will go down to my son into hell mourning Gen. 37. 〈◊〉 35. They translate I will go down into the grave vnto my 〈◊〉 mourning and rather then confess a third place and by consequence Purgatory after this life they father non-sence vpon Iacob and the Holy Ghost as though Iacob thought that his son Iosâ—ph had bin buried in a grave whereas Iacob thâ—ught and sayd immediatly before vers 33. an evill beast hath devoured him And therfore he must necessarily have meâ—â—â— that he would dye and go where he thought the soule of his son Joseph to be which was neither in heaven for then he would rather have ascended thither Ioyfull then descended to any place mourning neither did he mean the hell of the damned for that had bin desperation but to a low place where the lust soules then remained which was called Lyâ—nâ—â—â— Patrum or Abraham's Bosom the way of the holies as Saint Paul speaketh being not yet made open because our Saviour Christ was to dedicat and begin the entrance in his own person and by his passion to open heaven Tertullian lib. â—â— advers Marcâ—â—â— saith I know the bosom of Abraham was 〈◊〉 heavenly place but only the higher Hell or the higher part of hell from which speech of the Fâ—ther◠〈…〉 afterward that other â—ame Lymbas Patrâ—â—â— that is the very 〈◊〉 or vppermost and outmost part of hell where the Fathers of the Old Testament rested The words of St. Peter 2. 〈◊〉 1. v. â—5 And I will do my diligeâ—â—â—â— to have you often after my decease also that you may keep a memory of these things seemed to Protestants so plain in favour of his praying for the Christians after his decease that King Iames his Translators change them into these Moreover I will endeavor that you may be able after my decease to have these things alwayes to remembrance We ask Protestants why do they wrest this place of the Psalme and corrupt Scripture against the honour which ought to be given to Saints Psalme 138. Thy friends O God are bâ—â—ome exceeding honorable their prinâ—edoâ— is exceedingly strengthned which is Saint Hierom's translation from the Hebrew confirmed by the great Rabbin R. Salomon and the Greek Textâ— and never excepted against by any learned Father of the Church vntill the Protestant Translators were pleased to alter it thus How pretious are thy thoughts 〈◊〉 O God how great is the summe of them as if multiplicity of thoughts were an admirable excellency in God wheras his 〈◊〉 admitâ—s not many but rather one comprehensive knowledge without composition and therfore the Holy Ghost would not have sayd of them in the next verse that they are more in number then the Sands which expression may
Protestants None could ever prove there was one true miracle wrought to confirm the Protestants doctrin or their pretended authority for reforming the Tenets of the Roman Catholick Church Protestants are forced to say that miracles are ceased and that ours are Diabolical or counterfeit Because no true Bishops were Protestants and by consequence they could have no Priests ordained and so their Priesthood must have perished after the death of the first Apostatas Luther and others the Protestant reformers and Churches taught that all Christians are Priests both men and women and this doctrin is supposed to be true by the Church of England in their 39. articles and in the Act of Parliament 8. Eliz. 1. SECT IV. OF the Protestant Prelatick Church of England The occasion of K. Henry the 8. divorce from Q. Catharin and of his revolt from the Church of Rome was his passion to An Bullen the words of S. Iohn Baptist to Herod concerning his brothers wife absurdly applyed to K. Henrys marriage with his Brothers widdow How zealously he had formerly maintained the Popes supremacy how cruelly he afterwards persecuted the professors therof and how impiously he judged S. Thomas of Canterbury robbed his shrine and burnt his Reliques The Catholick Princes rejected his embasies and solicitations for imitating his example in assuming the supremacy And how much the protestant Princes were troubled and ashamed that he made his lust the motive of his reformation How incredible a thing is the English supremacy K. Henry 8. at length resolved to renounce it and returne to the duty of a Christian King but stood upon such termes and differrd it so long that he died in Schism excommunicated and despairing of Gods mercy His last will and testament was broken before his body was buried The Erle of Hartford made himself Protector and brought into England the Sacramenrian or the Zuinglian heresy against K. Henrys last will and the lawes of the land then in force without a Parliament and contrary to the votes of the Erles of Arundell and Southampton and others of the 16. Trustees named Governors by K. HeÌ„ry 8. during the minority of Edw. 6. SVBSECT I. HOw Seamor was directed and destroyed by Dudley Duke of Northumberland The sayd Dudley notwithstanding he was a Catholick in his judgment as himself confessed at his death concurred to establish protestancy in England designing therby to vnsettle the state and make way for excluding the right heirs of the Crown and crown his own family which he effected by excluding Q. Mary for being a Catholick and by marrying his Son to the Lady Jane Grey who had no other right to the Kingdom but what her Zeal to the Protestant Religion and Clergy gave her What wicked men and great cheats were Cranmer and his Camerades that composed the 39. articles of the Protestant Religion of the Church of England and the common prayer book that of Sacraments Rites and Ceremonies and how the common people were made believe the change was not of Religion but of language SECT V. OF the 39. Articles of the Church of England they contain only some general notions of Christianity and are applicable to all dissenting Sects of Protestancy as Presbytery Zuinglianism c. The design of the composers having bin rather to give men a liberty of not believing the particulars of Christian Religion then of tying them to any certain points therof or to any faith therfore they declare that the visible Church is fallible and determin no certain canonical Scripture of the new Testament They make the doctrin that Luther learnt of the Devil against the Mass Tradition and praying to Saincts c. part of their Creed as also the Tenet against spiritual Caracters of Episcopacy and Priesthood art 25. rejecting imposition of hands as not instituted by Christ. In the 2. last Articles they endeavour in vain to suppress the errors of Anabaptists especialy that of appropriating to themselves other mens goods in vain I say because in their former articles they declare its lawful for Protestants to dispossess the Roman Catholick Clergy of their goods and dignitys by vertue of a privat interpretation of Scripture and the Anabaptists pretend no more but that its lawfull for themselves to deal after the same manner with Prelaticks and t is certain there can be no disparity given So that the two last articles of the 39. as also that of the authority of the Protestant Clergy are against an evident parity of reason in their own Protestant Principles SECT VI. A Particular account of the revolutions which these 39. articles caused in England and how they may work always the same effects if there be such politick and popular heads amongst us as Dudley Crumwell and many of the last long Parliament Q. Maries Reign how much endangered by Protestant designs and rebellions Duke Dudleys speech at his death The Roman Catholick Religion restored by Act of Parliament and the Protestant decreed to be Heresy and Schism as also the force and frauds of K. Henry 8. divorce discovered and his marriage with Q. Catharin of Spain declared valid The Roman Clergys resignation of the Church revenues to the Crown and present possessors Q. Elizabeths intrusion against the right of the Steward 's effected by the zeal of the Protestant faction for suppressing of Popery SECT VII NOtwithstanding that Q. Elizabeth was declared illegitimat by 3. Acts of several Parliaments never yet repealed she possessed herself of the Croun and excluded the Queen of Scots the lawfull and immediat heir to Q. Mary lately deceased By the advice of Cecil and others she revived Protestancy and the Supremacy therby to excuse her illegitimacy She instituted a new Kind of Clergy the Prelatick Protestant Bishops neither had nor have any other caracter of Episcopacy but what the great seal and her temporal laws give them Any Lay person may consecrat a Bishop of the Church of England if he hath the Kings commission to do it all other things being superfluous according to the Act. 8. Eliz. 1. and 25. article of the 39. How the Oath of supremacy divided Protestants and made the Catholicks more constant The simplicity of some Protestant writers pretending that the Pope offered to confirm the English liturgy if Q. Elizabeth would acknowledge his jurisdiction SECT VIII REasons why Q. Elizabeth in her long raign could not settle her Protestant Religion nor gain credit for the Prelatick Clergy Neither is it possible for her Successors to make the generality of her subjects to have any esteem for either SECT IX HOw injurious and prejudicial the Protestant Religion hath been to the Royal family of the Stevards and how zealous they have bin and still are in promoting the same It preferred not only Q. Elizabeth but also any natural child of hers before the line of the Stewards Wherof see the 8. sect â—in How dexterously K. James played his game and how they who murthered his mother were forced to invite him to the Crown
of England Of his design to reform the principles and liberty of Protestancy intending therby to render it less dangerous to lawfull Soveraigns and Monarchy How K. Charles 1. pursued his Fathers design but his sufferings and death demonstrat the impossibility of confining the Protestant liberty within the rules of Government or reason By the fundamental principles of Protestancy every particular person is a Supreme Iudge in spiritual affairs and may more easely apply and abuse that prerogative to the prejudice of his Soveraign then the Pope can his papal Supremacy Therfore it s a great providence of God when any Protestant King of England escapes to be judged and deposed by his Subjects THE SECOND PART OF the vnreasonableness of Protestancy and of the inconsistency of the principles of Protestancy with Christian piety and peaceable government SECT I. THe vnreasonableness and inconsistency of Protestancy with Christian piety or policy proved by the very fundamental principle of all Protestant reformations which principle is a supposition of the fallibility and fall of the visible Catholick Church from the pure and primitive doctrin of Christ to damnable errors and notorious superstition Such a change is demonstrated both incredible and impossible SECT II. THe Protestants proof of such a change is their pretended cleerness of Scripture It is demonstrated that their Sense of Scripture is not clear in any texts controverted between Catholicks and Protestants That the principles of Protestancy incline to vice the Catholick principles to vertue proved in many particulars The invisibility of the Church a ridiculous comment SECT III. THe Protestant letter and Sense of Scripture is not the word of God Doctor Cossins his Scholastical History of the English Canon of Scripture confuted as also his exceptions against the authority of the Roman Catholick Canon The Lutheran Churches of Germany agree not with the English Canon of Scripture SVBSECT I. DOctor Cossins now Bp. of Duresme his exceptions against the Councel of Trent answered The legality of a Councel as well as of a Parliament may stand with the absence of many members if they were summoned and expected The absurdity of Protestant writers excepting against the want of Bishops in the Councel of Trent wheras themselves made new Religions and reformations by a Single voice of Luther Zuinglius Calvin c. and in England by the vote of the major part of twelve persons named by the Parliament to determin matters of faith and Sacraments seaven men were thought sufficient to do the work and cast the Roman Catholick Religion Protestant Bishops can no more pretend to sit and define in a general Councel then proclaimed rebells can pretend to vote in a lawful Parliament It s as reasonable the Bishop and Church of Rome should condemn hereticks and judge all controversies of faith as it is that a King and Parliament condemn rebells and judge suites in law A new definition of Pope or Councel is no new article of faith it is only a declaration of our obligation to believe that which formerly had bin revealed but not sufficiently proposed Doctor Cossins his egregious falsification of Belarmin his wresting words of St. Austin and St. Hierom. SECT IV. THe Protestant translations of Scripture are fraudulent and fals no certainty of Christian faith can be built vpon them Protestants admit no Coppy or translation to be authentick to the end they may be at liberty to reject what they do not fancy of the letter of Scripture as well as of the sense The vulgar Latin is authentick Scripture How corrupt are all English Bibles How in K. Edward 6. his reign Cranmer and the first Apostles of English Protestancy changed the very text of Christs words This is my body three several times Protestants make the Apostles fallible in doctrin even after receiving the holy Ghost and by consequence must hold their writings or Scripture to be fallible SVBSECT I. MAny particular instances of Protestant corruptions in the English Bibles to asert the Protestant and prelatick doctrin of the Church of England Against images Against Ordination by imposition of hands Against the single life of Priests Against the Sacrifice of Masse Against vowes of chastity To favor the Kings Supremacy How fondly these corruptions are excused by Whitaker and how absurdly Scripture is made speak according to the Protestant translations What small hopes there are that a Clergie which corrupts Scripture or continueth and countenanceth corruptions of Scripture will repent or recant their errors and how little reason the Protestant layty hath to rely vpon their Clergys sincerity or vpon their English Scripture SECT V. THe Protestant interpretation is not the true Sense of Scripture The principal part of Gods word is the sense he delivered to the Church together with the letter It s against reason to believe that the Church would be more carefull of preserving the letter then of preserving the sense of Scripture and therfore Protestants are vnexcusable for taking the letter from the Roman Church and rejecting the sense The holy Fathers bid us receive the Sense of Scripture as well as the letter from the Church An infallible mark of heresy to do the contrary It is at least 16. to one that the Roman Catholick Sense of Scripture is true and the Protestant fals SECT VI. NO Protestant Church hath a true Ministery Miracles Succession of doctrin or Sanctity of life Their extraordinary vocation is ridiculous and incredible it being impossible that God should send Ministers to contradict doctrin confirmed with so many signs of his own authority and approbation as the Roman Catholick is God never sent such vitious men as the Protestant reformers were to reform his Church either in the old or new Testament If the Protestant doctrin had bin true God would have wrought miracles to confirm it for the conversion of the seduced Papists as Protestants confess he doth for the conversion of the Jndians Iaponians and China What wicked men were Luther Zuinglius Calvin Beza Cranmer and the rest of his Camerades that framed the Religion and Liturgy of the Church of England and how little credit in matters of faith deserves the Parliament that confirmed the same Calvins miracle at Geneva foretold by Tertullian SECT VII THe conversion of pagan Kings and Kingdoms to Christianity foretold in Scripture is a more cleer sign of the true Church then any other miracles and not to be found in any other Church but in the Roman Catholick acknowledged by learned protestants Of Barlows three-score invisible Queens converted by protestants No greater an absurdity then their invisible Church The vain endeavors of Calvin and other protestants to convert Heathen nations Bezas despair of Success in that Ministery and his advice to protestants to leave that labor to the Jesuits and rather busy themselves at home Tertullians saying that its a sign of hereticks to pervert Christians not convert pagans may be properly applyed to Protestants Their success in propagating their new Ghospel no
tom 5.22 * See thee nulity of the Prelatick Clergy of England cap. 2. and D. Bramhal in his vindication therof pa. 92. pag. 10â— Dr. Stapleton in his return of vntruths against Jewel fol. 130. and in his Counterblast against Horn fo 79 301 Dr. Harding Confut. Apol. fol. 57. 60 part 2. fol. 59. edit 1563 fol. 57. 59 edi 1566 Stat. 8. Elizabeth 1. Stat. 8. Eliz. 8. See the nullity of the Clergy and Church of England edit 1659. Bramhal in his vindicâ—tion pag. 132. Demonstrat Discipl cap. 8. ¶ 1 2. pag. 43. 2. part See this Act of ParliameÌ„t in the life of the Queen of Scots Written by Mr. V. dal and dedicated to King James pag. 200. 201. See 1 p. seâ— 1. Primat Bramhal's succession and vindication of the Prelatick Clergy was answered by the Author of the nullity of the Church of England and by an other book after he had both these aÌ„swers by him and durst not reply but rather coÌ„curred with his Brethren in adding the words Priests and Bishop to their forms of ordination as appeareth in their last edition of the CommoÌ„ praier rites c. of the Church of England See in the epistle Dedicatory and our Preface the Act of Parliament preferring any natural issue of Queen Elizabeth to the Crown before the royal family of the Stewards See Udal a ProtestaÌ„t in his history of the Queen of Scots wher he proves how the bastard Mâ—rry by the means of John Knox and others that he employed changed the ancient Religion in Scotland to the end him self might be made King by the Protestants and how afterwards by the same way he murthered King James his Father and persecuted King James and his mother all vnder the pretext of a Protestant Reformation Luther in epist. ad Argentinenses anno 1525. Christum à nobis primò vulgatumau demus gloriari See part 2 sect 5. n. 5. See M. r Belson Bishop of Winchester in his true difference c. part 2. pag. 353. See M. r Rogers in the Catholick doctrin of the Church of England pag. 103. pervsed aÌ„d published by the Lawful authority of the Church of England an 1633. Calvin in Dan c. 6. v. 22. 23. Abdicant se potestate terreni Principes duÌ„ insurgunt coÌ„tra Deum c potius ergo coÌ„spicere oportet in illorum capita quam â—llis parere c. (a) Perkins in his exposition vpon the Creed p. 400. vve say that befor the days of Luther for the space of many hundred years an vniversal Apostacy overspread the vvhole face of the earth and that our Church vvas not then visible to the world Mr. Napper upon the revelations dedicated to King Jams pag. 143. saith from Constantin's time vntill these our days even 1260 years the Pope and his Clergy hath possessed the out ward visible Church of christianity [b] vpon thy vvalls ö Jerusalem have I set vvatchmen all the day and all the night for ever they shal not be silent Esay 62.6 see Ephes. 4.11 (c) Dr. Powel in his consideration of the Papist's supplication pag 43. Buchanan in loc com pa. 466. And Whitaker contra Camp rat 7. pag. 101. 102. contr Duc. pag. 277. This Whitaker after vainly attempting to shew the beginning of Popery and seing the insufficiency of his particular instances doth at length acknowledg his weakness and runs with the rest of his Protestant Championâ— to divert the Reader from the evidence of truth so deceitful and silly similituds (d) Luther tom 2. Wittemb anno 1551. lib. de se. arbit pag. 434 [e] Luther in parâ—a Confess to 3. Germ fol. 55. in Colloq mons Germ. fol. 210. (f) Mr. Gabriel Povvel in his consideration of the Papists supplication pag. 70. [g] Fox act and Mon. pa. 40 Jewel in his Apology p. 4. c. 4.5 2. and in his defence of the Apology edi 1571. p. 426 (h) Andreas Museâ—lus in praef in libellum Germ. de Diaboli Tyranide Nicolaus Androphius Conc. â— de Luthero [i] Conrad Schlusletbur Catal. haeret l. 13. pa. 314 seqq (k) M. Cartwright in M. whit gifts defence pag. 17. [l] Luther contra Regem Angliae fol. 344. I pass not if a thousand Austins a thousand Cyprians a thousand King Henry's Churches stood against me Et libro de se. arbit contra Eras. edit 1. Lay a side all the arms of orthodox antiquities c. see also nullus and nemo G. 6. pag. 153. And Cnoglerus his symbola tria pag. 152. [m] Danaeus pag. 939. in his answer to Belarm of the confess'd austerity of life of S. Bernard S. Francis S. Dominick the Monks c. says they were all fools And M. r Willet who maketh a special Treatise against the austerity of the ancient Fathers in pag. 358. of his Synopsis reproved S. Bazil S. Gregory Nazianzen for plucking down themselves by immoderat fasting and concludeth Wher in all the Scripturs learn'd these men thus to punish their bodys Oseander reprehended S. Anthony the Eremit for the same and saith his Religion was superstition And Calvin lib. 4 cap. 12. sect 8. that the austerity of the ancient Fathers was not excusable and differeth much from God's prescript and is very dangerous And Iunius in his animadversions pag. 610. 611 attributs S. Simon Stilletes his austerity and Miracles to cunjuring melancoly and his prophecies to suggestion from the Devill [n] Bucer one of the Composers of the Common prayer-book and of the Religion of the Church of England whom Mr. Withguift Archbishop of Canterbury in his defence pag. 522. termeth a Reverend learned painfull sound Father teacheth in his applauded work of the Kingdom of Christ and translated into English that it is lawful to procure liberty by a libel of divorce to marry again not only in the case of adultery but in case of the on 's departure from the other in case of homicide theft or repairing to the company or banquets of immodest persons likewise in case of incurable infirmity of the woman by Child birth or of the man by lunacy or otherwise See his own words in the aforsaid work l. 2. c. 26. 27. pag. 99. 100. cap. 28. pag. 101. saies that who ever will not induce his mind to love his wife with conjugal charity that man is commanded by God to put her away and marry an other And in Math. cap. 19. saith that the wife repudiated either justly or vnjustly if she hath no hopes to return to her husband and desirs to live piously and wants a husband may be marryed to an other without sin The whole University of Cambridg comends this Bucer for a man most holy and truly devine and this letter of commendations is printed with Bucer's Book wherin he teacheth this doctrin see it pag. 944. Luther's words in Serm. de Matrim are notorious If the wife will not or can not come let the mayd come Et ibd fol. 123. tom 5.