Institutions l. 4. c. 13. § 12. talking of Monastical life and Evangelical Councells he writeth in this resolute manner Nulli vnquam veterum hoc in mentem 〈◊〉 c. It never came into the cogitations of any of the ancient Fathers to affirmâ— that Christ did councell any thing but rather they do all cry with one voyce that there was never any one least word vttered by Christ that is not of necessity to be obeyed c. out of which words he inferreth that there is no state of perfection to be aspired vnto more one then other nor any thing left us by way of Councell but that all is commanded by way of precept And yet St. Paul saith and by consequence with him all the ancient Church and Fathers talking of virginity I have no precept of our Lord but I give Councell c. In the sayd institutions lib. 4. cap. 19. § 11. Calvin saith of the Papists praeterita aqua nullo numero habita vnum oleum in Baptismo magni faciunt They letting pass and esteeming nothing at all the water of Baptism do only magnify their oyle of Chrism And yet he knew well that the Roman Catholicks hold the vse of water to be most absolutely necessary to the Substance of Baptism and not the holy oyle I hope Protestants will reflect vpon these things and consider whether it be probable or possible that God would send such men as these two Impostors to reform his Church men without conscience 〈◊〉 sincerity or christianity SVBSECT III. Frauds falsifications and calumnies of Primat Vsher against the real presence and Transubstantiation THe Popes name saith Mâ— Vsher in whose dayes this gross opinion of the oral eating and drinking of Christ in the Sacrament drew it's first breath was Gregory the 〈◊〉 In a man of less erudition and learning then Mr. Vsher 〈◊〉 assertion might be called a simple mistake but in him it 〈◊〉 be a notorious fraud and wilfull falsification of as many 〈◊〉 Fathers as he had perused and to his knowledge delivered the doctrin of the real presence and Transubstantiation In particular he doth corrupt Justin the Martyr his words to Antoninus the Emperor as Cranmer had don formerly wherof 〈◊〉 have treated part 3. and remit the Reader thereunto as also to Malones reply against Vsher's answer pag. 236. St. Cyprian 〈◊〉 before Gregory 2. many hundred years and yet Mr. Vsher 〈◊〉 not be ignorant how he declared the belief of the Catholick Church in these words This bread which our Lord gave 〈◊〉 his Disciples being by the almighty power of the word changed 〈◊〉 in outward shape but in nature is made flesh St. Austin also was a long time before Gregory 2. and he cleers all doubts both of the Mass and Transubstantiation thus This is that which we say c. to wit that the Sacrifice of the Church doth consist of two things that is to say the visible form or species of the elements and the invisible flesh and bloud of our Lord JESVS Christ the Sacrament and the thing of the Sacrament Knowing and believing saith St. Cyril Hierosol most assuredly that what appeareth bread is not bread though it seem so to the tast but it is the body of Christ and what appeareth 〈…〉 the tast doth Judge it to be but the bloud of Christ. Mr. Vsher's Falsifications against Confession ST Basil saith Mr. Vsher maketh the groans of the heart to be a sufficient Confession so doth St. Ambrose the tears of the penitent Tears saith he doth wash the sin which the voyce is ashamed to confess Weeping doth provide both for pardâ—â— and for shamefactness And St. Austin what have J to 〈◊〉 with men that they should hear my confessions as though they should heale all my diseases Mr. Vsher not content to impose this sentence vpon the mistaken Protestants as if it had declared the superfluity and novelty of Sacramental Confession wheras St. Basil speaketh of David and St. Ambrose of St. Peter who by tears obtained pardon for his denying Christ before the 〈◊〉 of Confession not content I say to misinterpret their meaning he corrupts the words by a fals translation to make good his own fals Interpretation adding the word our twice to the 〈◊〉 for our shamefactness and for 〈…〉 endeavoring therby to draw the meaning of the Fathers from David and St. Peter vnto all others even after the Institution and precept of Sacramental Confession And as for St. Austin he speaketh of that publick Confession which in his Book he made of such sins as had bin forgiven him in Baptism and therfore needed not to be confessed to a Priest It is a strange thing how learned Protestants well versed in the Fathers date impose such wrested Texts vpon men who are resolved to examin them and to let the world see what the Fathers have cleerly delivered Mr. Vsher could not be so ignorant as now his partners would have him seem to be 〈…〉 positive doctrin of these three Fathers concerning Conâ—â—ssion St. Basil declares his own belief and of the whole Church 〈…〉 words Sins must necessarily be opened vnto them vnto whom 〈…〉 of God's Mysteries is committed St. Ambrose If 〈…〉 to the justified confess thy sin For a shamefast confession 〈…〉 dissolueth the knot of iniquity St. Austin exhorting to confession saith Is it therfore sayd without cause whatsoever you shall loose on earth shall be loosed in heaven are the Keyes therof without cause given to the Church of God c. who so doth repent let him repent throughly let him shew his greif by tears let him present his life to God by the Priest let him prevent God's Iudgment by Confession c. And therfore he that will confess his sins for the obtaining of Grace let him seek out a Priest who hath skill to bind and loose c. let him consider the quality of the crime in place in time in continuance in variety of persons and with what temptation he fell into sin and how often c. All this variety must be confessed And is it not very strange that Mr. Vsher should quote these holy Doctors against themselves and his own conscience But the Protestant Religion cannot 〈◊〉 otherwise maintained nor the prelatick Clergy enjoy two millions sterling of yearly revenue All the other Fathers speak after the same manner as for example St. Gregory of Nyssa 〈◊〉 the Priest for a partner and Companion of thine affliction as 〈◊〉 Father shew vnto him boldly the things that are hidden 〈◊〉 the secrets of thy soul as shewing thy secret wounds vnto thy physitian He will have a care both of thy credit and of thy 〈◊〉 Against Absolution of sins MR. Vsher pag. 138. of his answer to the Jesuits Challenge is not ashamed to accuse the Roman Catholick Church with this notorious calumny holding if you believe him that the sinner is immediatly acquitted before God by the Priest's absolution how soever that sound conversion of
of St. Bernard let them see how he condemned all their opinions against the Roman Catholick faith as heresys in the Petrobusians Henricians and Apostolici and then I hope they will acknowledge their error in not tolerating Popery St. Bernard doth relate in the life of St. Malachias whose Successor Doctor Taylor is not either in caracter or Doctrin that he cured a lunatick child in confirming him with the sacred vnction A miracle saith Holinshead seen and confessed by many hundreds of people and therupon blown through the world St. Optatus l. 2. contra Donatistas reporteth how the heretick threw out of the window ampullam Chrismatis a viall of Chrisme holy oyl to the intent to break it the which being stayd by an Angels hand God preserved and did light safe among the stones A Miracle of the Sacrament of Extreme vnction OF the Sacrament of Exteeme vnction St. Austin giveth this testimony So often as any infirmity chanceth let him that is sick receive the body and blood of Christ and after that let him annoint his body that that which is written Iac. 5.14 may be accomplished in him Is any sick let him bring in the Priests and let them pray over him annointing him with oyl in the name of our Lord. And the prayer of faith shall save the sicke And our Lord shall lift him vp and if he be in sins they shall be remitted him I doubt Doctor Taylor and his prelatick Convocation will not allow in this controversy of Extreme Vnction the testimony of St. Malacly to be as pious as they did in the former of Confirmation And if you ask the cause they can give no other but that their Episcopacy is not so much concerned in maintaining extreme Vnction as Confirmation We shall notwithstanding relate St. Bernards words and St. Malachias work and desire Doctor Taylor to let us know why he thinks the testimony of one and the example of the other to be more credibles and imitable in the point of Episcopacy then in other articles of Christian doctrin A noble man saith St. Bernard in vita Malachiae dwelled neere the Monastery of Benchor whose wife being sick Malachias was requested to anoyl her which was deferred till morning afterwards a sudden outcry being made that she was dead Malachias came and when he certainly found that she was dead he was greatly troubled in mind imputing the falt to himselfe that she dyed defrauded of the grace of the Sacrament and lifting vp his hands to heaven sayd I beseech thee o Lord c. what more she that was dead opend her eyes c. and Malachias giving thanks praysed God and anointed her Knowing sins to be remitted in this Sacrament Miracles of the Sacrament of Confession IT is written Act. 19.18 that many of those primitive Christian that belived came confessing and declaring their deeds Therfore St. Austin sayth to some who thaught it not necessary to confess their sins to Priests Do ye penance such as is don in the Church that the Church may pray for you Let no man say within himself I do it in secret J do it before God alone God who pardoneth me knoweth that I do in my heart Was it therfore sayd in vain whatsoever you shall loos in earth shall be loosed in Heaven Were the keys given to the Church of God in vain Do we frustrat the Ghospel of God Do we frustrat the words of Christ Do we promise you that which he denyeth Do we deceive you And in an other place there are saith he that do think it sufficient for their salvation if they confess theire sins to God alone vnto whom nothing is hidden and every mans conscience lieth open For they will not or they are ashamed or they disdain to shew themselves vnto Priests Whom yet our Lord hath by Moyses ordained to discern between leper and leper But J wil not have thee deceived with this opinion and be ashamed therby to confess them vnto the Vice-gerent of our Lord either languishing with â—hamfastnes or stiffnecked with indignation For of reason in like manner must we admit him for our Judge which our Lord doth not disdain to be his Vicar St. Cyprian saith I beseech you my brethren every one to confess his sin whilst yet he that sinneth remaineth in this world whilst his confession may be admitted whilst every mans satisfaction and remission given by the Priests is acceptable vnto our Lord. St. Basil the great saith Jt is judged necessary that sins be confessed vnto those to whom is committed the dispensation of the mysteries of God for so the very penitents of ancient times are found to have confessed their sins vnto holy men Sundry miracles wrought by God to confirm our Catholick doctrin of the Sacrament of Confession every one may read in Joannes Climacus grad 4. in S. Petrus Damian in ep ad Desiderium In Petrus Cluniac lib. 1. de Mirac cap. 3.4.5 6. J will relate one or two out of S. Bede of whom Fox pag. 165. sayes As touching the holines and integrity of his life it is not to be doubted And saith of his learning ibid. so notable and famous was the learning of Bede that the Church of Rome both stood in need of his help and also required the same about the discussing of certain controversies apperaining to learning Moreover the whole Latin Church at that tyme gave him the mastery in Iudgment and knoweldge of the holy Scriptures And yet this holy Man who was such a Master in all learning and Scripture in his history of the Church of England recounts Miracles either seen by himself or so credibly reported that he being of so sound a Judgment as Fox confesseth beleived and writ them for authentik to confirm every point of our doctrin wherin we differ from Protestants Let us hear one of Confession In the time of Conrede saith St. Bede l. 5. c. 14. hist. who reigned after King Edilrede there was a certain Captain in great favor with the King for his valor but careless of his soul. Wherfore the King often admonished him to make humble confession of his sins and amend his life least by deaths sudain prevention he might loos time of repentance but he notwithstanding this gentle admonition of his Souveraign deferred his confession In the mean time being visited with sicknes the King came to his Chamber for he loued him tenderly and exhorted him that at the least now he would confess before he died No quoth he J will not be confessed now but when J am well recovered I will least if I should now do it my fellows would say that I did that for feare of death which I did not in health When the King came the next day to visit him and give him good councel he cryed out incontinent with a pitiful and lamentable voice saying Alas what mean you Sir why come you hither you are not able to do me any good The King
was through extreme necessity brought to appeale from the Bishop of Rome See also Osiander in Epitom cent 16. c. 25. p. 63. [h] Belarm praefat de Consiliis [i] Luther tom 2. Wittemberg fol. 374. 375. The Governors and Pastors of Christs sheep have power to teach but the sheep must give judgment whether they propose the voice of Christ or of strangers c. Let the Pope Bishops Councells c ordain what they please we will not hinder it but the judgment shal remain with us who are Christs sheep and heare his voice whether they propose the truth and things agreable to our Pastor and they must yeeld subscribe and obey our censure and sentence [k] Luther in Colloq Mensal fol. 158. [l] Luther in praefat in tom Germ. [m] Luther tom Germ. fol. 9. And t. 2. WitteÌ„berg of an 1562. lib. de abroganda Missa privata fol. 244. [n] Luther tom 5. Wittenb in Galat. c. 1. fol. 290. in colloq Mensal fol. 273. [o] Luther tom 7. Wittenberg anno 1558. in l. de Missa privata fol. 443. 228. tom 6. Ger. fol. 28. in lib. de Missa angulari [p] Luther in lib. de servo arbitrio contra Erasm in the first edition faith Lay aside all the armes of Orthodox antiquity schooles of Diuinity authority of Councels and Popes the consent of so many ages and of all the Christian people we receiue nothing but Scripturs yet so that we alone haue the authority of interpreting them That which we interpret is the sence of the holy Ghost that which others bring though they be great though many proceeds from the spirit of Sathan and madness [q] Mr. Chark in his answer to Censure c. as also Mr. Fulk in his Treatise against the defence of the Censure pag. 234. [r] Sutcliff in his book de vera Cathol Christi Ecclesia pag. 299. when he saith Lutherus autem nihil aliud peccavit quam quod ut homo Germanus non ita pridem Monachus c. [s] Hospinian in Hist. Sacramentar part altera after that in his prolegomen had sayd that Luther was a man adorned vvith excellent gifts vvith the light of heavenly knowledg zeale of Gods glory and raised up to restore the Ghospells light c. affirmeth fol. 131. That Luther being instructed by the Devill that the Mass vvas vvicked and being overcom with Sathans arguments did therupon abandon the Mass. [t] Luther tom 7. Wittenberg an 1558. fol. 229. setteth down the Devills words saying to Luther as being then one vvith the Papists Behold your bouldness you do these things in darknes and abuse the name of the Church c. And fol. 230. why therfore in the privat Mass dost thou blasphemously goe against the cleer words and institution of Christ c. And fol 229. going about to prove that Luther may not in the Mass communicat alone he aleadgeth the example of the other Sacraments which a man can not vse for himself saying If a man absolues himself it is no Absolution If he anoints himself it is no Unction If one marries to himself it is no mariage c. Fo these are your seaven Sacraments so plainly yet was Luther a Roman Catholik If therfore a man can not Minister to himself any of your Sacraments how comâ— that thou canst Minister to thyself alone this greatest Sacrament c. Dost thou think that Christ did institute the Sacrament for thee alone and that in thy privat Mass thou dost consecrat the body and bloud of the Lord [v] Joannes Regius in his book intituled Liber Apologeticus c. under the Title Consideratio Censurae pa. 123. saith of Luthers instruction from the Devill What doth this availe to confute Luthers doctrin of the word of God And how doe you know that it vvas an evell spirit vvho told this to Luther We know it by Luthers own Confession or if he vvere an evell spirit it doth not follow that he told lyes because the Devills speak truth som tyms vvhen they speak that vvhich the Scripture vvittnesseth [w] D. r Morton in Apolog. Catholica part 1. l. 2. c. 21. pag. 351. saith Apud Surium liquet Diabolum in specie Angelica apparuisse statimque Abbatem ut Missam celebraret hortabatur alledging there in his margent Delrium Iâ—s lib. 4. de Magia cap. 1. quaest ◠§. 5. [x] Luther in lib. de captiv Babylon saith Whosoeuer is a Christian let him be most certain that wee are all equaly Priests that is we have the same power in ministring the word and Sacrament See more of this alledged out of the edition of Jeneua by Cnoglerus in his Symbula tria pag. 157. And in loc con clas 2. pag. 136. 138. See also Luther in assert damnatis per Leonem X. art 3. where he maintains that women can absolue from sins [y] S. Augustin contra Faustum Manichaeum lib. 20. cap. 21. saith of the Mass celebrated on Saints days Although in memory of Martyrs yet not to Martyrs do we erect Altars Et lib. 22. de Civitate Dei cap 10. Vpon which Altars we offer Sacrifice not to Martyrs but to the God of Martyrs lib. cap. 27. de Civitate Dei contra Faustum Manichaeum libro 20. cap. 2â— For which of the faithfull hath at any tyme heard the Priests standing at the Altar which in the honor of God is erected upon the body of a Martyr to say in seruice tyme O Peter Paul or Cyprian I offer to thee Sacrifice The protestant writers Eusebius Altkircher us doe confess that the Arians seeing the whole Catholik Church by unanimous consent offer Sacrifice in the Mass to God the Father mistaking as Fulgentius says lib. 2. ad Monimum cap. 3. that the same was not also offered to the son argued against Catholicks that the Father was greater then the Son lib. de mystico incruento Sacrificio adversus abominandam Missae superstitionem pag. 241. And pag. 236. the same Protestant Author doth acknowledg and set down S. Irenaeus his Argument against Marcion the heretick deduced from the Churches receiued doctrin concerning the Sacrifice of the Mass and this was in the next age to the Apostles S. Augustin lib. 9. Confes. cap. 12. sayth that the Sacrifice of our price was offered for his Mother Monica being dead And de verb. Apost serm 34. That the vniuersal Church doth obserue as deliuered from their Forefathers to pray for the faithfull deceased in the Sacrifice and also to offer the Sacrifice for them Conc. 1. Nicen. Can. 14. saith the holy Councel hath bin informed that in some places and Cities the Deacons distribute the Sacrament to Priests neither rule nor custom hath deliuered that they who haue not power to offer Sacrifice should distribut the body of Christ to them who offer Concil Bracarense 3. Can. 3. Concil 12. Tolet can 5. [1.] S. Augustinus de Civitate Dei lib. 10. cap. 19. [2.] S. Cyprian lib. 2. epist. 3.
that themselves desired How litle they could say for their Religion and Reformation and how they were convicted of frauds and falsifications in the planting and propagating therof may be seen in the third part of this Treatise But that which most pleased and setled the Kingdom was the Roman Clergy's resignation of the Church livings to the Crown and to others that possess'd them The whole Convocation petition'd to their Majestys declaring the readyness they were in to wave their claim and interest and thus conclude Wherfore preferring the publick good and quiet of the Kingdom before our own privat commodities and the saluation of so many souls redeem'd with the precious Bloud of Christ before any earthly thing whatsoever and not seeking our own but the things of Iesus Christ we do most earnestly and most humbly beseech your Majesties that you would graciously vouchsaf to interceed in our behalf with the most Reverend Father in God the Lord Cardinal Pole Legat a latere from his Holiness that he would please to setle and confirm the sayd goods of the Church either in whole or in part as he thinks most fit one the present occulants therof according to the power and faculties committed to him by the said most Serene Lord the Pope c. And for our parts we do both now and for all tyms comming give consent to all and everything which by the said Lord Legat shal in this case be finaly ordained and concluded c. As the Clergy shew'd much zeal and charity in resigning their temporal interest so did the layty give an eminent proof of Christian humility in acknowledging their schism and heresy by an instrument deliver'd by the Lords and Commons assembled in Parliament to Cardinal Pole craving absolution for their sins and schism mention'd in the Statut an 1. 2. Philip. Mar. cap. 8. part of which Statut I thought fit to set down a part for an example worthy of imitation it being credible that they who were Actors in the Changes of Religion and had experience both of the new and old faith knew better how things were then carried and vpon what motives then any now living Thus then they petition to the Queen and King Wheras since the 20. year of K. Henry 8. of famous memory Father vnto your Majesty our most natural Soveraign c. much fals and erroneous doctrin hath bin taught preacht and written partly by divers the natural born subjects of this realm and partly being brought in hither from sundry other foreign Countries hath bin sow'n and spread abroad within the same by reason wherof as wel the spirituality as the temporality of your Highness Realms and Dominions have swaru'd from the Obedience of the Sea Apostolick and declin'd from the vnity of Christ's Church and so have continued vntil such tyme as your Majesty being first raised vp by God and set in the seat Royal over vs c. The Pop's Holiness and the Sea Apostolick sent hither vnto your Majesties as vnto persons vndefil'd and by God's goodness preseru'd from the common infection aforesaid and vnto the whole Realm the most Reverend Father in God the Lord Cardinal Pole Legat a latere to cal vs home again into the right way from whence we have all this long while wandred and strayd abroad and we after sundry long and grievous plagues and calamities seing by the goodness of God our own errors have acknowledg'd the same vnto the sayd most Reverend Father and by him have bin received and embraced into the vnity and bosom of Christ's Church and vpon our humble submission and promise made for a Declaration of our repentance to repeal and abrogat such Acts and Statuts as had bin made in Parliament since the sayd 20. year of the sayd King Henry 8. against the Supremacy of the Sea Apostolick c. And because the first occasion and main Motive of our English Protestant Reformation was the pretended nullity of K. Henry 8. and Q. Catharins marriage for satisfaction of the world and a discovery of the truth the Parliament wherin sat many both Lords and Commons particularly acquainted with the whole matter and employ'd in that intrigue declare their knowledg and discharg their conscience in the ensuing Act 1. Mariae An Act of Parliament an 1. Mariae concerning the fraud and force of King Henry 8. vnlawful divorce from Queen Catharin FOr as much as truth being of her own nature of a most excelent vertue efficacy force and working cannot but by process of tyme break out and shew her self however for a while she may by the iniquity and frailty of man be suppress'd and kept closs And being revealed and manifested ought to be embraced acknowledged confessed and professed in all cases and matters whatsoever and whomsoever they touch or concern without respect of persons but in such cases and matters especialy as wherby the glory and honour of God in heaven who is the Author of Truth and truth it self is to be specialy set forth and wherby also the honour Dignity surety and preservation of the Prince and the Ruler vnder God in earth dependeth and the welfare profit and special benefit of the vniversal people and body of a Realm is to be continued and maintained We your Highness most loving faithful and obedient subjects vnderstanding the very truth of the state of Matrimony between the two most excelent Princes of most worthy memory King Henry 8. and Quâ—en Katharin his loving godly and lawful wife your Highness lawful Father and Mother cannot but thinck ourselves most bound both by our duty of Alegiance to your Majesty and of conscience towards God to shew vnto your Higness first how that the same Matrimony being contracted solemnized and consumated by the agreement and assent of both their most noble Parents by the councel and advise of the most wise and gravest men of both their Realms by the deliberat and mature consideration and consent of the best and most notable men in learning in those days of Christendom did even so continue by the space of 20. years and more between them to the pleasure of Almighty God and satisfaction of the world the ioy and comfort of all the subjects of this Realm and to their own repose and good contentment God giving for a sure token and Testimony of good acceptation of the same not only godly fruit your Highness most noble person whom we beseech the Almighty and everliving God long to prosper and preserve here amongst vs and other Issue also whom it had pleased God to take out of this Transitory life vnto his eternal glory but also sending us a happier flourihing and most prosperous Common-wealth in all things And then afterward how that the malicious and pervers actions of some a very few persons envying the great felicity wherin by the goodness of God your sayd most noble Father and Mother and all their good subjects lived and continued many years did for their own
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
the citations which we do accuse of falshood be so indeed in the Authors as Plessis hath alledged in his Book And yet of the overthrow of these so many Falsifications gathered together ensueth the overthrow and dishonor of the cause which is defended by such weapons And consequently we are much bound to the holy providence of of Almighty God that he hath permitted in this last assault of Hereticks the Ministers of France to have layd all the heads of their fals Impostures and deceitfull dealings vpon one Body to the end they may be all cut off at one blow and that the simple people by them abused seeing discovered the false and vnfaithfull dealings of those vpon whose fidelity they grounded their faith may forsake them hereafter and return to that faith which is the pillar and sure ground of all truth This is an excellent Method and Peron's words may be very well applied to B. Taylor 's Dissuasive from Popery But to our relation The Iudges of the conference were besides the Chancellor of France who was Moderator the president de Tou a neere Kinsman to Plessis Monsieur Pitheu his great friend and Monsieur le Fevre Master of the Prince of Conde all Catholicks On the other side for the Protestants were named the president Calignon Chancellor of Navarre and Monsieur de Fresne Conaye president and Monsieur Causabon Reader to his Majesty in Paris all earnest and learned Protestants The day before the tryal Peron to deale more plainly and like a friend sent vnto Plessis 60. places taken out of his book vpon which he meant to press him and as his words are to begin the play of which 60. Plessis choose out 19. that seemed to him most defensible But the next day the tryal being begun after Peron had declared there were foure thousand places falsified in Plessis his Book only 9. of the 19. could be examined though they sate 6. houres and all Iudged against Plessis by common consent wherupon Plessis fell sick that night vomiting blood c. and could be never got to proceed in the tryal and went from Paris to Samur without taking leave of the King or seeing the Lord Chancellor This proof of wilfull Falsifications wherby alone it seems protestancy can be maintained every where els as well as in England occasioned the conversion of very many in France as the King's Lieutenant in Limoge and his wife with divers of the nobility and no few Ministers wherof one was Tirius a Scotchman master of a Colledge in Nismes and an other who was Nephew to John Calvin The Coppy of a letter written by a person of quality about this conference SIR Heere hath bin some foure dayes past a great Conference at Fontainbleau between Monsieur Peron Bishop of Eureux and Monsieur Plessis Mornay Governor of Samur The King with many Princes were present and Iudges chosen and appointed for both parties In the end Plessis Mornay was vtterly disproved and confounded by a general consent of both sides and shamed in so much as the King rose vp from his place and swore Ventre Gry he had heard and seen enough of Plessis falsities and that by Act of Parliament he would cause his books to be burned saying that himself had all his youth time bin abused and carried away with their corruptions c. The Hugonots are struck more dead with this accident then if they had lost a battle of 40. thousand men and Plessis Mornay himself is faln sick vpon it vomits blood and looks like himself c. Paris 10. May. 1600. King Henry 4. letter to the Duke of Espernon vpon the same subject MY friend The Diocess of Eureux hath overcom Samur and the sweet manner of proceeding that hath bin vsed hath taken away all occasion to say that any force hath bin vsed beside the only force of truth The Bearer hereof was present at the combat who will inform you what mervailes J have don therin Certainly it is one of the greatest blows that hath bin given for the Church of God this long time for the manifestation of this error By this means we shall reduce more in one year of them that are separated from the Church then by any other way in fifty years There were a large discourse to be made of each their actions but the same were too long to write The Beareâ— will tell you the manner which J would have all my servants to observe for reaping fruit of this holy work Good night my friend And for that I know what pleasure you will take hereof you are the only man to whom J have written it This â— of May 1600. HENRY The Authors falsified and the sentence given against Plessis THe 〈◊〉 places or Authors corrupted by Plessis and his Ministâ—â—â— went 〈◊〉 about the real presence Durandus against Transubstantiation St. Chrysostom against prayer to 〈◊〉 twice 〈…〉 against prayer to Saints St. Cyril against worshiping the holy Cross. The Code or Imperial 〈◊〉 to the same 〈…〉 against honoring our B. Lady 〈◊〉 against worshiping of Images The particulars wherof may be seen in the printed Acts of this Conference and in the three Conversions part 3. translated into English But to satisfie the curiosity of many J will copy the abridgment of the Judges sentence which was delivered immediatly after Conference by the Secretaries to divers persons of quality Vpon the first two places of Scotus and Duranduâ— the sentence was that Monsieur Plessis had taken the objection for the resolution Vpon the places of St. Chrysostom That he had left out that which he should have put in Vpon the fifth place of St. Hierom That he ought to have alledged the passage entire 〈◊〉 it was in the Author vpon the six place of St. Cyril that 〈◊〉 passage alledged out of St. Cyril was not to be found in him The seaventh place out of the Emperors Theodorus and Valens 〈◊〉 Plessiâ— had alledged truly Crinitus but that Crinitus was abuâ—â—â— Vpon the eight place out of St. Bernard That it had bin 〈◊〉 Plessis had cited the place distinctly as it lay in the Author with 〈…〉 of any thing in the midst And finaly vpon the ninth 〈◊〉 out of Theodoret against Images That the passage alledged 〈◊〉 not to be vnderstood of Images but of Idols and that this 〈◊〉 by the words which Plessis had omitted in his allegation 〈◊〉 this suffice for French falsifications let vs return to the English wherof there is such abundance and so great variety â—hat J can hardly resolve which to 〈◊〉 vpon SECT VIII Protestant falsifications to persuade that the Roman Catholick doctrin is inconsistent with the Soveraignty and safety of Kings and with civil Society between Catholicks and Protestants THe Protestant Clergy seeing their frauds and falsifications of Scripture Fathers and Councells cleerly discouered and that after Queen Elizabeths death they had no reason to make Catholik Religion odious to the line of the Stewards our Tenets favoring their