and writinges rarell out the tyme working with such improbity of libour and toyle theâ—pyders webb which is so easily swept away Laborâ—ose nihil agunt to say with Seneca The Pope and the Church thus far proceed They declare only what bookes be Scripture or not Scripture among many Apochriphal writings and which construction of true Scripture among many suggested senses thereof is the intended meaning of the Holy Ghost Thus they neither make nor vnmake Scripture nor impose any sense vpon it which afore it had not but only declare which afore it had And thus by this meanes they assume no more to themselues then any priuate Protestant practiseth by the help of his reuealing spirit But what Must it needes be inferred that the Pope and the Church for such their proceeding seeke to be aboue the Scripture Then may it be alike concluded that the Iudge is aboue the Law since he expresseth what is Law and which is the true meaning of the Law-giuer therein All that hence may be truely deduced is this viz. That the Pope and the Church is not aboue Scripture which with all reuerence they affect but aboue the Iudgments of priuate men expounding the Scripture But heere to make an end of the Catholiks mistaken doctrines I cannot but call to mind how I was seueral tyms accustomed to charge the Priests and others of their Religion appearing before me with the defence of the former absurdityes though I confesse I did then well know what their learned men did hold therein And I do assure the Reader that the Priestes being expostulated heereof did seeme halfe amazed at these my strange demandes Yea one of the Priestes a bold and resolute man thus answered me My Lord if you demand of me and others in earnest whether these senseles positions be our do Irines it seemes you know not what the Catholik Church teacheth heerein and then it is strang his Maiesty should place you in seate of iudgment against vs to punish vs for that ReligioÌ„ your selfe not knowing the doctrine which the sayd religion teacheth An answere blunt and without respect yet not much to be disliked since it is a wronge to truth to be outfaced and depressed with calumnyes Towards the Auncient Fathers we haue seuerall peculiar deportments first we stryue to breake through their authorityes with sleighty euasions this fayling next to breake downe their authorityes by open disclayminges Thus in the former manner we proceed diuers wayes First when any place of a Father is obiected against vs we endeauour so loath we are to make an absolut departure from them if possibly it could be auoyded to interprete the Fathers words in some other sense then they are vrged by our Aduersaryes or intended by the Fathers Thus where (r) Lib. 4. de Trinit cap. 〈◊〉 4. Augustin (s) Lib. 6. desacerd Chrysostome (t) In psal 38. Ambrose (u) Lib. 6. contra Parmenianum others do teach that the Sacrament of the Excharist contayneth in it selfe a true and proper sacrifice Our Brethren in answere heereto say these Fathers meaning only to be that the prayer powred out by the faythfull at the tyme of the Communion are Spirituall Sacrifices But this is but a shadow of an answeare since the Fathers affirme literally that the body and bloud of Christ without the least intimation of any prayers being offered vp in the celebration of the Eucharist is a proper and true sacrifice Quid gratiùs offervi saith (x) V bi supra Augustine aut suscipi possit quà m carâ— sacrificij nostri corpus effectum sacerdotis nostri Next if the place of the obiected Father be so perspicuous as that it will receaue no other tincture of Interpretation then what the naturall colour of the sentence will properly beare we then labour to oppose another Father against him in the said poynt or if possibly we can the said Father aginst himselfe by vrgiâ—g some seeming contrary sentence our of him all this to disualew in the Readers eye the authority of the said Father Thus where Basill is produced in defence of TraditioÌ„s D. (y) Lib. de sacra scriptura p. 670 Whitaker answereth thereto pretending some other contrary place out of Basill saying Basilius secumpugnat After the same manner D. Whitaker (z) V bi supra pag. 6.6 auoydeth S. Augustins authority touching Traditions saying Although Augustine in this place may seeme to fauour Traditions yet in other places he defendeth earnestly the â—erfection of the Scriptures An vnworthy aspersion vpon the Fathers as if they were of that wauering irresolution in their fayth as to mantayne meere contrary doctrynes at one and the same tyme. Another sleight vsed by vs is that if the Father vrged in defence of any Catholyke poynt can be deprehended to haue maintayned any one acknoledged errour then we vsually reiect the said Fathers authority in all poynts of Catholyke Religion This chiefly taketh place in the produced testimonyes of Cyprian Tertullian and Origen euery one of them mantayning their peculiar errour This euasion is most weake except we could proue that these Fathers are condemned by the ioynt consent of other Fathers for their houlding of Catholyke doctrynes which is impossible to proue as well as they were written against by other Fathers touching their acknowledged Errours Another of our Sleights or Subtiltyes toucheth Mission and Vocation of Ministers which the Scripture teacheth to be visible according to those words of the Apostle No (a) Hebr â— 5. man taketh to him the honour of Pryesthood but he that is called of God as Aaron was which calling in the Apostles tymes was only by Imposition (b) 2. Timâ— 1. of Bishops hands Now then when we are charged by our Aduersaries in the first planting of Protestancy to want this lawfull Vocation and Mission since no man did either send vs nor from any did we receaue this Imposition of hands we to extricate and free our selues out of this Labyrinth haue excogitated out of the delicacy of our wit or rather extreme Necessity a new kynd of calling honouring it with the title of an Extraordinary and immediate calling from God Without any authority of man therein And so our first broachers of Protestancy do challeng this to themselues besydes that our doctrine of the Inuisibility of the Church potentially implyeth the same Answerably heerto Caluin thus saith Quia (c) So alleadged to say by Lasciuius a protestaÌ„t in his book de Russarâ—â—Ì„ c. religiâ—nâ— p. 2â— Papa tyrannide c. Because through the tyranny of the Pope the true order of ordination was interrupted therefore in these dayes we haue neede of a new helpe and this guyft is altogeather extraordinary Likewyse D. Fulke (d) Againest Stapleton Martiall p. 2. The Protestants that first preached these last dayes had likewyse extraordinary calling A sleight inuented to free our selues from the authority of the visible Church of God examining this our
then before in those kynd of studyes in the which to speake in the VVisemans (a) Eccles cap. 52. dialect Modicum laboraui sed inueni mihi magnam requiem Many are the Reasons warranting this my change much trauelled in euen by my owne paynes and disquisition for I graunt I scorned to looke into these weighty matters with other mens eyes yet by reason of the present weake state of my languishing Body I haue selected these few particular Motiues ensuing hereafter in due tyme to be presented to the eye of the World Touching which I foresee I shall fynd different and perhaps some calumnious Censures For I probably presage that since it wil be interpreted iniurious to the present State as if (b) Tert. lib. aduers Gentes non possumus Romani esse hostes non esse and displeasing to his Maiesty whom in my soule I do affect with all true Allegeance do acknowledge with all Gratefulnes his many Honourable vndeseruing Fauours and for whose true Happines I do and daily wil pray as long as this enfeebled flesh of myne shall enioy this ayre when it shal be reported that the Bishop of London dyed a Romanist in Religion and hath not beene ashamed euen with his owne penne to pull in those Colours of that fayth which himself afore had aduaÌ„ced that therefore it must be diuulged either he dyed not in that Religion or at least that these written Motiues are but masked vnder his Name as being framed by some Catholike Pryest for the greater defaming of the ProtestaÌ„ts Ghospell No No. By Gods infinite grace I am resoued notwithstanding all contrary assaults whatsoeuer to dy a menber of the Catholyke or as we tearme it Papist Church Inueni (c) Cantie 8. quem diligit anima mea tenui eum nec dimittam And as an earnest giuen to this my designe I haue heere written this small Treatise which in my lyfe tyme is deliuered to a friend It is myne and penned by my self and to me the dearest and choisest Chyld that euer the wombe of my brayne brought forth howsoeuer it is likely that Orphanlyke it shal be cast out and be betrampled vpon with all ensuing serpentine malignity I haue purposely enleuened the most passages thereof with the testimonyes of diuers Protestant Wryters and Doctours and this for two respects One because my selfe being heeretofore a Protestant Doctour and placed in that eminency of seate wherin I am I thought it the more sutable to produce authorityes of men of my owne former Religion Rancke and Profession The other for breuity seeing the acknowledgments of Protestants in poynts controuerted preuent that we need not to recurre through a long and wearisome enquiry to Scriptures Fathers or Historyes for the determining of the said Poynts and I remember well that dull and tedious reading soone turneth the edge of fastidious and curious Witts The truth is heere set downe plainly without Affectation of pleasing Oratory or to vse the Apostles phrase the perswasible (d) 1. Cor. 2. words of humane wisdome for at this tyme and vpon this subiect I little pryze a fluent smooth and oyled tongue If it be demanded why now and not before I do wryte this Apology Let such men know iâ—lis the feare of Hell and losse of Heauen the only two landing-places of the Soule after her departure from hence for all Eternity that hath forced me heerto Alas my poore languishing body euery day decaying and assuring itself that many moneths for I look not for yeares it cannot hould out sommons me now to display the very secrets of my soule for the sauing of my soule and not to draw any veyle betweene me and my most inward Thoughts and Intentions I haue dissembled my Religion for some few yeares so haue Wyfe Children wordly Honours enthralled my Soule sweet Iesus forgiue me I haue persecuted the Church of Christ for many yeares O blessed Apostle S. Paul thou who once wast a Persecutour but after a planter of Gods Church intercede for me But O the torment of my afflicted ConscieÌ„ce I haue had my hand would to God both hand and arme for the preuenting of such a mischeife had then beene cut off in sheeding of innocent Bloud And is it not high tyme for me to cast vp these accounts and to vse an introuersion vpon my owne Actions O happy Almond who heeâ—e vpon earth didst maske thy self vnder the name of Mollineux In thy bloud euâ—â— in thy bloud did I wash my hands It was I that did further thy death be thou O blessed Saint who now seest and hearest me Quid (e) Creg l. 4. dial non videt qui videntem omnia videt be thou I say out of thy Seraphicall Charity as propitious to pray for remitting of that crying-Sinne as I am ready to acknowledge the Sinne. And let thy bloud guilty of no other treason then in not being a â—raytour to Christ and his Church not resemble the bloud of (f) Gâ—â—es 4. Abel which cryed for reuenge against his brother but rather the bloud of Christ which prayed (g) Luc. c. 3. for pardon of his Crucifiers Well then the state of my former lyfe and my present weaknes being thus haue I not iust reason to say with the Spouse (h) Cant. 4. Vadam admontem mirrhae collem thuris where a man by a spirituall annibilatioÌ„ of himself enioyeth a more perfect being That is I will spend the short remnant of my lyfe in Pennance and Prayer Let my future Aduersaries spit our their Venome neuer so much in their contumelious Scripts against me I care not I feare not I am resolued for my owne good to breake with flesh bloud since shortly I am to leaue all flesh and bloud I am within the iawes of death all that I expect is to saue my soule And poore Doctour King dying Catholike is not ashamed to acknowledge the transgressions of Doctour King liuing Protestant Therefore O most mercifull Lord who aâ—t God of God and Man for Man who hast sayd to a sinnefull soule Tu (i) Ierâ—n â— fornicata es cum multis amatoribus tamen reiertere admo ego reâ—piam te doe not repudiate this poore soule of myne which hath committed spiritual fornication with Honours Preferments and other such glorious Miseryes Thou who in thy holy Writ hast left recorded Quomoâ—o (k) Psal â—02 miseretur Pater filiorum misertus est Dominus timentibus sâ— Be hould heer thy Prodigall son prostrating my selfe at the feet of thee my heauenly Father humbly crauing pardon for my mispent substance and partrimony Finally thou who thus assurest 〈…〉 Nolo (l) Fzech cap. 18. mortem morientis conuertimini â—iuite Looke vpon me who now halfe dead in body and heeretofore wholy dead in Soule euen loathing the vpbrayding remembrance of my former courses do cast my selfe betweene thy armes to receaue a new spiritual life Sweet Iesus who by my creation
gaue me a Being by my Redemption a Well-being who suffered Deatiâ— to preuent death and whose wound care our wouds 〈◊〉 (m) Isa câ— â— â—â—us sanatcsimiâ—â—â— voucâ—saâ—e to sanctify me with thy soule â—o meâ—â—â—ate my intellectuall powers with thy bloud and to wash away all their ordure filth with the water of thy pierced side that so I poore despicable and miserable man seeing all my sinnes afore drowned in the gulfe of thy inexhausted Mercy may in the end enter into thy promised and my hoped for Canaan Ioan. Londinens THE CONTENTES OF THE SEVERALL MOTIVES OF THIS TREATISE THE 1. MOTIVE THAT the priuate spirit is the chiefe supporter of Protestancy Page 1. Motiue 2. That the Prophesyes of Scripture confirme the Catholike Religion and refute Protestancy pag 10. Motiue 3. That generall Councells confirming Catholike Religion are reiected by Protetestants pag. 33. Motiue 4. That the Fathers of the Primitiue Church as Patrons of Papistry are reiected by the Protestants pag 39. Motiue 5. That the articles of Protestancy are particulerly condemned for benesâ—es by the ancient Fathers And that all Protestants originally came out of the Catholike Church pag. 53. Motiue 6. That true Miracles haue beene wrought for proofe of the Catholike Religion but not any for Protestancy pag. 64. Motiue 7. Absurdityes in the Protestants Religion pag. 77. Motiue 8 Deceites and sleightes practised by Protestant VVryters pag. 93. Motiue 9. That the doctrine of Catholike Religion tendes directly to Vertue of Protestancy to Vice and Liberty pag 118. Motiue 10. That Luther and Caluin are chiefe Patrones of Arianisme and therefore in other points of faith are not to be followed p 131 Motiue 11. That there is vnity in Fayth in Catholike Religion disagreements in faith in Protestancy pag. 139. Motiue 12. That Saluation may be had in Catholike Religion by the confession of Protestants pag. 154. The Conclusion to my Dears and Reverend Brethren the Lords Arch bishops and Bishops of England pag. 168 THE BISHOP OF LONDON HIS LEGACY THE 1. MOTIVE That the priuate Spirit is the chiefe supporter of Protestancy THE affected strange and exorbitant course we Protestants hould I yet range my selfe with my former Brethren according to my accustomed dialect in determining of doubts in ReligioÌ„ is able to cause the learnedest of vs to fluctuate and wauer in our already ietled iudgmentes We all know it is our own head Theoreme that the Scripture alone but such as our selues admit for Canonicall is to iudge of all arising Controuersyes in fayth and the priuate spirit to iudge of the sense of the Scripture Which priuate spirit being but a meere intentionall and vnreall name our owne D. (a) In CoÌ„trou 1. q. â— c. 3. 11. Whitaker thus speciously entitles An inward perswasion of the truth from the Holy Ghost in the secret closes of the belieuers hart Thus by recurring to Scripture alone we reiect all Apostolicall Traditions all definitions of the Church and the most ancient practise thereof by erecting the priuat spirit we make our selues sole Lords of the Scripture A poore refuge God knowes discouering in a cleare and impartiall eye the feeblenes of our owne cause since in so doing we being but parties constitute our selues as Iudges daring in the closure of all to iudge euen our owne Iudges Thus for example if our Aduersaryes the Catholikes in iustifying the articles of their fayth doe vrge any passage of the Machabees Ecclesiasticus Toby c. acknowledged for Canonicall Scripture by S. Augustin (b) De doctrin Christian l. 2. c. â— the third Councell (c) Can. 47. of Carthage this Priuate spirit in lieu of further answere peremptorily discanoneth all these Bookes vnder the tecture that they were (d) Doctor VVhitak in his answer to M. Reynoldâ—â—efutation p. 22. 23. Calu. lib. 1. Instiâ— c. 7. §. 1. 2. not first written in Hebrew and that the Maiesty and voyce of God appeareth not in them Strangely inferred as though the Spirit of God ought seruily to be tyed to any one tongue or because in the silly weenings of this spirit the Maiesty voyce of God speaketh not in the sayd Books therefore they are indeed wholy depriued thereof If our Aduersaryes proceeding further do insist for proofe of any dogmaticall point in the plaine wordes of confessed Scripture as for proofe of Apostolicall Traditions whereby this phantasy of the Scripture being sole iudge is impugned in that passage (e) 2. Thes 2. of the Apostle Hold fast the traditions which you haue receaued siue per sermonem siue per Epistolâ—m nostram either by word or by our Epistle the Priuate spirit as it were with it Mercuryes rod heere chaseth away the most obuious and familiar construction obtruding this Scholia vpon the text That (f) Kemâ—â— in 〈◊〉 Conc. â—â—dent the Apostle first deliuered those things by speach which after he left written in his Epistle Absured since the disâ—unctiue particle siue implyeth an Antithesis or opposition of the things deliuered by speach and the thinges written If they fortify the plaine and literall sense of the forsayd Text with the answerable ConstitutioÌ„s and Canons of most ancient generall Councels as of that of the second of Nice Si (g) Act. â— â—om 4. quis traditioneÌ„ Ecclesiae siue scripto fiue consuetudine valentem non curauerit Anathema sit the Spirit spurneth heere at auerring that (h) So D. VVhâ—â—ak l. de Coâ—â—â—il conâ—â—a Bellarâ—â— q. â— generall Councells may erre And that as (i) So Peter Martyr l. de votis p. 476. longe as we insist in generall Councels so long we shall continue in the Papists errours Thus hoping that the splendour of the whole Church of Christ being once obscured it selfe may shyne forth with more lustre so the least starre discouereth it light through absence of a greater light If our Aduersaryes produce the testimonyes but of priuate Fathers in warrant of Traditions as of (k) Lib. contra Donat Quae vnâ—uersa tenet â—cclesia ab Apostâ—lis praecepta benè creduntur quanquà m scriptanon reperiantur Augustine (l) Lib. 2. epist â— Cypriâ—n and the like O what indignity is it to this all-controuling Spirit which euen dronke with a selfe coÌ„placency can with one puff of his breath blow away the force of all their authorityes by saying Gods (m) Luth. tom 2. cont Reg Angl fol. 344. word is aboue all the diuine Maiesty maketh for me in so much as I regard not if a thousand Augustines a thousand Cyprians stood against me vanting further of it selfe Non sinam ipsos Angelos de mea doctrina iudicare Lastly if they put vs in mind how it hath been euer the proper Scene of heretiks to enamel varnish the deformed face of their Heresyes with the misapplyed texts of Gods sacred Word Haereses (n) Aug iâ— hom 9. tract 18. in Ioan. sumunt originem quando Scripturae bonae intelliguntur non bene Thus
tymes recording the miacles of their dayes as we commonly giue to the Commentaries of Caesar or to the Lyues of Liuy or any other auncient prophane Authentical Authour we must be forced to acknowledge that such miracles were really wrought and no forged lyes Againe touching the particuler miracles of Sichem diuulged by Lipsius as is said it is knowne that in Brahant and all other Prouinces now vnder the Archduke neare adioyning to Sichem there are many Protestants at this day how chanceth it then that amonge so many Miracles there said to be done no one Protestant would take exception against any one of them as not done at all or otherwyse but effected by confederacy of partyes and by deceite Which one poynt considering how vigilaÌ„t we Protestants are to take aduantage of our Aduerlâ—ryes proceedings mightily strenghneth the certainty and truth of the said Miracles Neither for the disgracing of all Miracles in generall as meer forgeryes is it sufficient to alleadge some one or two perhaps supposed to be Miracles and yet found after to be but feygned for if any one Miracle among so many hundreds as are related by graue Authours be true supposing for the tyme all the rest to be false that one Miracle irrefragably and demonstratiuely proueth the truth of Catholyke Religion since God concurreth to the working of Miracles only with those of a true foyth or to confirme true Faith Againe by the former Reason we should reiect all the bookes of holy Scripture seeing there were some other counterfeyted Bookes obtruded for Scripture being meerely forged vnder the Apostles names as (m) Hist l. 3. c. â—â— Eusebius n Cone Aduers leg Proph. l. 1. c. 20. Augustin (o) Hist l. 7. c. 19. Zozomen do witnes Or secondly shall we confessing the matter of fact of miracles as granting them to be truly done yet seeke to ascry be the doing of them to the power of the Deuill tearming them AntichristiaÌ„ Wonders and lying signes as Osiander (p) Cent 10.11.12 c. and the Centurists (q) Cent. 4. col 1445. Cent. 5. col 148â— c. do style them Do we not blush thus in our answere to conspire and compart with the Pharisces in condemning the Miracles of our Lord and Sauiou this Man (r) Matth. 1. casteth not out Deuills but by Beelzebub the Prince of Deuills But against this second refuge First it cannot be applyed to those infinite Miracles recorded in confirmation of diuers Catholyke poynts by Zozomen Augustin Ierome and othes as aboue in part is showed since those Miracles were wrought in the Primitiue Church and longe before Antichrist his comming euen according to our owne doctrine of Antichrist first reigne who commonly teach that he came not before the first six (s) So doth teach D. Fulke in his answer to a counterfets Gaetholike p. 30. D. VVillet in his Symops p. D. Downham in his treatise of Antichrist l. 2. p. 4. others hundred yeares placing his first comming in Boniface the third Anno Domini 607. Secondly Antichrists miracles are no true miracles but such as our owne learned Visinus truly teacheth As the order of Nature olserued may be effected by the deceite of Men or Diuels But instantly to cure diseases without any secondary humane meanes whatsoeuer or vpon the suddayn to stay the naturall flowing x of the Sea and the lyke where Omnipotency is necessarily requyred to suspend the working of that which Omnipotency first ordayned is both supra and contra Naturam and therefore can be accomplished only by his power who is able at his pleasure to disioynt the est ablished course of Nature (t) In CoÌ„ment Catech p. 28. And yet euen of these kyndes of Miracles there are aboundant testimonyes of approned Authours that they were performed in the Catholyke Church throughout all ages of the said Church Thus we see (u) Euag. l. 4. now weake our former enasion is And therefore I cannot but commiserate our owne D. Whitaker who foreseeing all other former answeres to be defectiue betaketh himselfe to this last despayring refuge to wit that (x) Lib. de Ecces p. 48. God doth giue power of working true Miracles vnto false teachers not to confirme their false Opinions but to tempt those vnto whom they are sent Omisery and feeblenes of Nouelisme in doctryne which is forced through it owne pouerty to sustentate support it selfe for the tyme by mantayning assertions repugnant to the prouidence and charity of God towardes man and to all light of naturall reason for heere the Doctour acknowledgeth them to be true miracles and wrought only by God and yet only exhibited for temptation of others And thus if we belieue that doctrine which is accompanyed with true miracles wrought by God alone may we not well say supposing the doctrine to be false with one writer Domine (y) Rich. de sancto Vicâ—â—â— l. 1. de Trinit e. r. si errorest quod credimus à te deceptisumus And with this I heere end agreeing in part with S. Augustine whome as among other reasons Miracles did as himselfe (z) Tom. a. contra epist Manich c. 4. affirmeth iustly hould within the Catholike Churches besome so the forces of miracles among other Motiues hath first reduced me to the sayd Churches bosom since indeed I can repute it little lesse then a miracle that a man of iudgment and reading should incorporate himselfe into any other Church then which is honoured and confirmed with mirâ—cles THE VII MOTIVE Absurdityes in the Protestants Religion IT is most true that our ProtestaÌ„nt Fayth is not inuolued with such obscurityes perplexing the iudgement of Man as we find to be in the Catholike fayth where in some points insteed of discourse the vnderstanding yealdeth an vnexamined humble assent where reasons of credibility first vrged concerning fayth cause vs in the end to expect no reasons for proof of fayth laudo (a) Terâ—â—â— de Corona mâ—litis fideÌ„ quae antea credit quam didicit the primitiue cause of the disparity heerof being in that the Protestant fayth eloquar an sileam but my tonguescornes any longer to betray the truth is indeed a meere Negatiue fayth consisting for the most part in annihilating destroying the positine assertions of the Catholikes Which being so what then can be more easy to the Vnderstanding then to conceane that such or such a thing or point not Since so the vnderstanding is only exercised like the eare iudging of silence or the eye of darknes Neuer the lesse if we take into our consideration diuers of the Protestants positions we shal find included therein in lieu of high Misteryes such reall contrariety in sense and grosse absurdityes in the immediate ineuitable illations from them as that they impugne all naturall light and so a man beginning to giue assent thereto ceaseth to be himselfe that is a Creature indued with reason I will exemplify this in some few