Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	authority_n	church_n	reject_v	2,895	5	9.0049	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02483	An ansvvere to a treatise vvritten by Dr. Carier, by way of a letter to his Maiestie vvherein he layeth downe sundry politike considerations; by which hee pretendeth himselfe was moued, and endeuoureth to moue others to be reconciled to the Church of Rome, and imbrace that religion, which he calleth catholike. By George Hakewil, Doctour of Diuinity, and chapleine to the Prince his Highnesse.	Hakewill, George, 1578-1649.; Carier, Benjamin, 1566-1614. Treatise written by Mr. Doctour Carier.; Carier, Benjamin, 1566-1614. Copy of a letter, written by M. Doctor Carier beyond seas, to some particular friends in England.	1616 (1616)	STC 12610; ESTC S103612	283,628	378

read and search the Scriptures and yee erre not knowing the Scriptures and for traditions he names them not but to reiect them Secondly it is acknowledged by the greatest Clerks and chiefest pillars of the Church of Rome that the Euangelists in writing their Gospels and the Apostles their Epistles were none other but the pens of a ready Writer the Secretaries of their Lord and Master now that which the Secretarie writes according to the direction and inditing of his Lord more commonly is more iustly ought to be called the writing of the Lord then the Secretarie it is St. Augustines reason in the last Chapter of his first booke of the consent of the Euangelists Cum Euangelistae saith hee Apostoli scripserunt quae Deus ostendit dixit nequaquam dicendum est quod ipse non scripserit quicquid enim ille de suis factis dictis nos legere voluit hoc scribendum illis tanquam suis manibus imperauit In as much as the Euangelists and Apostles wrote that which God manifested and spake it cannot be said that himselfe wrote not for whatsoeuer his pleasure was wee should reade touching his workes and words that he gaue them in charge to write as it had beene with his owne fingers Thirdly it is reported by Eusebius lib. 1. cap. 13. that our Sauiour left in writing a letter to Abgarus King of Edessa the copie whereof he there setteth downe at large affirming the originall to haue bene kept among the publique Records of that Citie but for mine owne part I must needs say that if it bee not fained I can not conceiue why it should not be receiued as canonicall Fourthly and lastly it may very well bee that our Sauiour wrote nothing himselfe in as much as those things which were to bee written were testimonies concerning himselfe for though it be true in regard of his diuine authoritie which hee deliuers in the eight of St. Iohns Gospel Though I beare record of my selfe yet my Record is true Yet in regard of the apprehension of flesh and blood it is as true which he hath in the fifth of the same Gospel If I should beare witnesse of my selfe my witnesse were not true B. C. 2. That our Sauiour commanded not his Apostles to write his Religion but to teach it Ite praedicate G. H. 2. As if a man might not teach as well by his pen as his tongue by writing as speaking nay doctrine deliuered by writing as it is conueyed more purely and certainely without mixture arising from humane frailtie and corruption so it spreads farther and lasts longer and if it degenerate is more easily reformed It is worthy to bee marked which St. Luke hath in the Preface of his Gospel to that noble Theophilus Hee confesseth that he had beene instructed in the doctrine of Religion yet hee thought to write vnto him from point to point that hee might haue the certainety of those things so that though hee had indifferent good knowledge before yet writing the storie was the meanes to beget certainety so saith Dauid This shall bee written for the generation to come Neither to my remembrance doe I reade of any that forbad their followers to write but onely the Pythagoreans and the Druides Once wee are sure that it pleased Almighty God to countenance the writing of holy Scripture by his owne practice in as much as hee wrote the Decalogue once and againe in tables of stone And as he led the way himselfe so in expresse termes he commanded his seruants the Prophets to doe the like Moses and Esay and Ieremy and Ezekiel and Habacuk Before the Law was written what vniuersall apostasies there were from the true worship of God the floud is a sufficient testimonie and after it was lost though the Priesthood continued what generall swaruings there were both of Prince and people as well in maners as religion appeares 2. Chro. 34. What forbids vs then to thinke that our Sauiour in commanding his Apostles to teach all nations should not by vertue of that command as well giue them in charge to publish their doctrine by writing as to deliuer it by word of mouth Besides whiles wee reade in the first of the Reuel at the 11. verse that he who was dead and is aliue commands Iohn to write those things which he saw in a booke and againe at the 19. verse Write the things which thou hast seene and the things which are and the things which shall come hereafter And againe in the second and third Chapters in particular to the Angel of the Church of Ephesus write to the Angel of the Church of Smyrna write to the Angel of the Church of Pergamus write to the Angel of the Church of Thyatira write to the Angel of the Church of Sardis write to the Angel of the Church of Philadelphia write to the Angel of the Church of Laodicea write while I say we finde the charge of writing so often giuen to Iohn and that by him who was dead and is aliue I can neuer subscribe to the trueth of that Proposition that our Sauiour commanded none of his Apostles to write except I should denie S. Iohn to haue beene an Apostle or our Sauiour to be vnderstood by him who was dead and is aliue B. C. 3. That of the twelue Apostles seuen did leaue nothing at all in writing but taught their Successours the Religion of Christ by word of mouth G. H. 3. This Proposition supposeth the number of the Apostles to haue bene but twelue whereas Matthias made the thirteenth and Paul the fourteenth who proclaimes it in the front of the greatest part of his fourteene seuerall Epistles Paul an Apostle But it may be Mr. Doctor will not vouchsafe him that name because he wrote more then any of the Apostles Secondly in the fifteenth of the Actes wee reade that the Apostles met together in Councill wrote Letters the very tenour whereof there appeares neither can it be otherwise conceiued but that the whole number of them or at leastwise the greatest part was there assembled So that to say that seuen of them left nothing in writing is both derogatorie from the authoritie of Scripture and in it selfe vniustifiable Thirdly it may very wel be that seuen of them left nothing els but that Letter in writing not because they held it sufficient to teach only by word of mouth as Mr. Doctor would imply but because sixe of them had written which how needfull it was they should performe appeareth aswell by Saint Paul as Saint Iude. Fourthly and lastly though nothing of their writing bee come to our hands yet it is not certaine whether they left nothing in writing since it is probable that Saint Paul wrote another Epistle to the Corinth which is now no where extant B. C. 4. That Saint Marke Saint Luke and Saint Paul were not of Christs company whiles he was vpon the earth and therefore must needs learne

both they and their posterity might be at vtter defiance therewith and so hauing ouerthrowne and prophaned the good workes of the Saints it was necessary for them to get them Chaplins that might both dispute preach and write against the merits of good workes the inuocation of Saints the sacrifice of the Altar prayer for the dead and all such points of Catholike doctrine as were the grounds of those Churches and religious houses which they had ouerthrowen and prophaned And it was not hard for those Chaplines by some shew of Scripture to proue that which their Lords and followers were so willing to beleeue G. H. 23. The Abbies and Religious houses were growen to that height of idlenesse the mother of ignorance and luxurie within themselues and by reason thereof into that contempt and base estimation with the people that it was high time some blood should haue beene drawen from their swelling veines specially considering the little vse the Common-wealth had of them but chiefely for that they were so farre degenerated from the primitiue institution Their number was great it being 645. monasteries of men and women accounting the Priories and Frieries besides Chaunteries and free Chappels their seate commonly in the fairest and fattest part of the land their reuenues amounting to an inestimable summe as in the originall booke thereof taken by Commission and giuen to the King may appeare though at their dissolutions their values were fauourably and farre vnder rated in so much as in the raigne of Edward the first a statute of Mortmaine was made for the restraining of that excesse And had not Henry the fifth beene wisely diuerted vpon the French warres by Archbishop Chichly he had in all likelihood preuented Henry the eight in diminishing if not demolishing those houses being s●t on by his Parliament held at Leicester in the beginning of his raigne in which a bill was exhibited complaining how their reuenues giuen for deuotion were most desorderly wasted vpon Hounds and Hawkes and Horses and Whores which if better imployed would serue for the defence of the land and honour of the King and suffice for the maintenance of fifteene Earles fifteene hundred Knights sixe thousand two hundred Esquires and one hundred Almes-houses for reliefe of impotent and diseased persons and besides all this to the Kings Coffers there would thereby yeerely accrew twenty thousand pounds And to speake a trueth Cardinall Wolsey was the man who by pulling downe the smaller both shewed and made a way to the King Henry the eight for taking the like order with the bigger Neither did hee thinke his hands lesse bound towards his owne subiects then the Pope and French King did theirs for the rooting out of the rich and powerfull order of Templars through Christendome accusing them of like grieuous and vnnaturall offences as were in open Parliament layed to the charge of our monasticall professours vpon the relation of such Commissioners who were appointed to make search to that purpose no marueile then that as after the dissolution of that order which fell out in the raigne of Edward the second as Thomas de la More report● is who at the same time liued as an officer in his Court the heires of the donors and such as had indowed them with lands reentred vpon those parts of their ancient patrimonies so in the downefall of Monasteries the Lords tooke their share of those lands which their ancestors had formerly bestowed to piou●●vses but were at that time very much abused by the posses●ours But a great part of them about or somewhat aboue 600. yeeres since were thrust into the possessions of maried Church-men by Dunstan Archbishop of Canterbury so that if euery bird had his feather at their dissolution the greatest part of their lands had returned to the Clergie or at least their impropriations which were as improper to them though they held them by dispensation as now it may well bee disputed they are to the possess●urs of them A part whereof notwithstanding are so farre off from being at defiance with your Church that they are professed Romane Catholikes And in Queene Maries dayes among all those that intirely embraced that Religion not so much as one was found that could be drawen to disgorge those sweet morsels they had deuoured or to make restitution of a foote of land though the Queene her selfe the rather to draw them on had offered all she held in possession Then was your doctrine of good workes your Inuocation Saints your sacrifice of the Altar and your prayer for the dead restored which were the grounds you say of those religious houses yet the land which had bene their maintenance was not restored And as the reuiuing of those doctrines could not serue to giue new life vnto the carkasses of those ruined houses so the ruining of those houses was not the cause as you pretend of the impugning of those doctrines since they were impugned by the confession of your owne Writers by the Waldenses by the Albingenses by Wicliffe by Husse by Luther by Zuinglius by Caluin before those houses fell and continued for the most part during all the raigne of Henry the eight as may appeare by the sixe articles commonly called the whip with the sixe cordes And for any thing I finde he altered nothing excepting the taking downe of Monasteries and the Popes authority but onely the translation of the Bible and the singing and reading diuine seruice in our mother tongue so that it is cleare to any indifferent iudgement that the contradicting of those doctrines rather caused the ruine of those houses then their ruine as you would beare vs in hand the contradicting of those doctrines And it were no hard matter not by shew of Scripture but by Scripture it selfe to prooue their vnsoundnesse But an harder I am sure it were for his Holinesse Chaplaines from thence to proue their soundnesse in that sense as they are now defended in the Church of Rome howbeit you are as willing to beleeue the trueth of them for the aduantage you reape by them specially by the sacrifice of the Altar and prayer for the dead as any can bee vpon the like reason to beleeue the contrary B. C. 24. To the Commons was giuen great hope of reliefe for their pouertie ease of subsidies and the burden of so great a Clergie and many other goodly gay nothings And for the present they should haue liberty and the benefit of the common Law that is leaue to liue by such Lawes as themselues list to make and to contemne the authoritie of the Church which although it were for their benefit euery way yet because it crossed their affections like wayward children they could neuer abide it and was not this reason enough for them to hold out the breach and to study Scripture themselues that they might be able to confute Confession Satisfaction Penance and to declaime against that tyranny of the Church of Rome whereby

him whereas wee euery where teach with S. Peter that as noe prophecie-in the Scripture is of priuate motion so neither is it of priuate interpretation the originall word signifies both Wee cannot take from any Christian man in expoūding of Scripture a iudgement of discretion in weighing the drift of the Text and conferring it with other passages of like nature though to the guides of the Church and Pastours of mens soules we reserue the iudgement of direction but the iudgement of iurisdiction to the representatiue Church it selfe assembled in Synode for as the spirits of the people are in this case subiect to the Prophets who sit in Moses chaire so the spirits of the Prophets are subiect to the Prophets if not to conuince the conscience at leastwise to impose silence for God is not the authour of confusion but of peace and they which thinke otherwise for mine owne part I thinke of them that the way of peace they haue not knowen I will conclude this point with his Maiesties most graue and godly aduice When ye reade the Scripture reade it with a sanctified and chaste heart admire reuerently such obscure plases as yee vnderstand not blaming onely your owne capacitie reade with delight the plaine places and studie carefully to vnderstand those that are somewhat difficile presse to bee a good Textuary for the Scripture is ●euer the best interpreter of it selfe but presse not curiously to seeke out farther then is contained therein for that were ouer vnmannerly a presumption to striue to bee further vpon Gods secrets then hee hath will bee for what hee thought needefull for vs to know that hath hee reuealed there and delight most in reading such parts of the Scripture as may best serue for your instruction in your calling reiecting foolish curiosities vpon Genealogies and contentions which are but vaine and profit not as Paul saith If these then bee the opinions of the Church of England which you call Caluinisme maintained aswell by the pens as the tongues of those Church-men who sit at the Sterne and in the most eminent places of the Church there will easily appeare a reason to the Parliament if it be demanded why so necessary a partie as the Clergie should at leastwise peaceably enioy that allowance which they haue allotted by Gods ordinance the piety of deuout mindes and the ancient constitutions of the Realme and sure wee are that a great deale lesse reason there is of maintaining so chargeable a Clergie in the Romane Hierarchie where the Popes plenary Indulgence may in a trice effectuate that about which they make so much a doe But at length the Asses eares appeare through the Lions skinne before he haue told vs in generall that those opinions forged for the most part out of his owne braine were too much fa●ored maintained by Clergie men themselues here he comes at length to open his splene tels vs in plaine termes that the Clergie men he meanes are such who can be content to be Lords and to go in Rochets being indeed the greatest enemies of the Clergie now had the same men who long since did smell his hypocrisie and inclination toward Rome fauoured Dr. Cariers Popish doctrine and designes or endeuoured to haue put him in a Rochet and to haue made him a Lord whereof he thought himselfe worthy though no man else did they had doubtlesse bene in his account the Clergies best friends but for that they discouered and discountenanced his slie purposes and practises they are now become the greatest enemies the Clergie hath they are therefore become enemies because they tell the trueth yet whatsoeuer they are to the Clergie whome they loue and tender as their brethren sure I am they haue proued themselues more loyall to his Maiestie and more faithfull to the State more diligent in their calling and more vnblameable in their wayes then the accuser it being a thing full of commiseration and compassion to see that by these false and wicked suggestions of mutinous and discontented persons the deuil the father of these and all other lies doth daily take possession of the soules of some of his Maiesties subiects both of the Nobles and Commons But another sort of Clergie men you say there are good schollers and temperate men who cannot but in their iudgment approue the trueth of the Catholike religion These that you may the better satisfie you desire two things and by way of counterchange or retribution promise three hauing assurance as you pretend from some of the greatest The first thing you desire is no lesse then the Bishop of Rom●s Supremacie in England which you vaile vnder the title of the subordination of the Church of Canterbury vnto that Church by whose authority all other Churches in England at first were and still are subordinate vnto Canterbury Whe●ther Rome may properly be called the mother Church of England I haue already in another place considered but vndoubtedly as the case now stands she being become vnto vs worse then a stepmother we cannot in common reason entertaine vn●on with her much lesse acknowledge subi●ction vnto her for shall we thinke that the head of the Papacie being in the body of Poperie will bee long behind no no if that one po●nt were once yeelded vnto all the rest controuersed betweene vs and them would quickly follow after as a necessarie traine The Frier in Chaucer would haue nothing be killed for his sake only he desired the liuer of the capon and the braine of the pig So the Pope would bee contented there should bee no innouation in England vpon condition his Supremacie and the Masse● the second thing you desire were readmitted vpon which two in a manner the whole frame of Poperie is built and therefore in the reformed Churches of France not without good reason in my iudgment such as forsake the fellowship of the Church of Rome and betake themselues to their profession are bound before they bee admitted into their society publikely in the Congregation as to renounce the errours of that Church in generall so in speciall and by name to abiure these two The vsurped authority of the Bishop of Rome and the ●dolatry of the Masse as may appeare in the late declaration of the admittance of the Earle of Candale into their Church in Ianuary last he being sonne and heire to the Duke d'Espernon a chiefe Patron of the Iesuits and their faction and the Lord himselfe as he is stiled in the declaration printed at Rochel 1616 Prince of Busch Duke and Peere of France gouernour and Lieutenant generall for the king in the Prouinces of Xaintong● A●goulmois high and low Limosin principall gentleman of the kings chamber in this declaration he also protesteth before God the searcher of hearts and iudge of soules that his change proceeded not from the motions of fl●sh and blood o● from worldly respects but from the meere senc● of cons●ience But to retur●e to our purpose the latter of

exposition published vpon the 7. 8. 9. and 10. verses of the 20. chapter of the Reuel or lastly his subscription to the confession of his faith in the yeere 1581 assoon as hee came to yeeres of discretion you would haue had little reason to haue presumed so farre vpon him for hearkening to any peace with the Church of Rome as long as her whoredomes and witchcrafts r●maine yet in such abundance and being offered cure ●hat we might know she is Babylon she hath and still doth wilfully refuse to be cured But the sandie ground of the vaine presumption will yet more liuely appeare if the forme of that subscription bee well considered in which hauing rehearsed and renounced the chiefe points of Popery as namely the Popes vsurped authoritie ouer the Scriptures ouer the Church ouer the ciuill Magistrate and the consciences of men his deuilish masse his blasphemous Priesthood his profane sacrifice for the quicke and the dead and in a word the erroneous and bloody decrees of the Councel of Trent hee promiseth and sweareth by the great name to the Lord God to perseuere in that faith and to defend it all the dayes of his life to the vtmost of his power vnder paine of all the Curses contained in the Law and the danger both of bodie and soule in the fearefull day of iudgement and further straightly chargeth and commandeth all his officers and ministers to make the same subscription themselues and to take it of others vnder their charge and lest we should thinke that arriuing to riper age hee altered his iudgement in his instructions to his sonne he giues vs this assurance As for the particular points of religion saith hee I neede not to dilate them I am no hypocrite follow my footesteps and your owne present education therein B. C. 10. But when after my long hope I at the last did plainely perceiue that God for our sinnes had suffered the deuill the athour of dissension so farre to preuaile as partly by the furious practise of some desperate Catholikes and partly by the fiery suggestions of all violent Puritans hee had quite diuerted that peaceable and temperate course which was hoped for and that I must now either alter my iudgement which was impossible or preach against my conscience which was vntolerable Lord what anxietie and distraction of soule did I suffer day night what strife betwixt my iudgement which was wholly for the Q peace and vnitie of the Church and my affection which was wholly to enjoy the R fauour of your Maiesty and the loue of my friends and Countrey this griefe of soule now growing desperate did still more and more increase the infirmities of my body and yet I was so loth to become a professed Catholike with the displeasure of your Maiestie and of all my honourable and louing friends as I rather desired to silence my iudgement with the profits and pleasures of the world which was before mee then to satisfie it with reconciling my selfe vnto the Catholique Church But it was Gods will that euer as I was about to forget the care of religion and to settle my selfe to the world among my neighbours I met with such humours as I saw by their violence against Catholikes and Catholike religion were like rather to waken my soule by torture then bring it asleepe by temper and therefore I was driven to S recoile to God and to his Church that I might find rest vnto my soule G. H. 10. Q Certainely for their sinnes it was that God suffered them to plot so barbarous a designe but for our good wee hope if in nothing else yet in working in vs a stronger hatred of that religion which produceth such effects and in awakening vs to beware of the like mischieuous plot againe if it be possible the like may be plotted we excuse not our selues but in this businesse we haue rather tasted of Gods mercy which we deserued not then of his iudgements which wee must acknowledge we deserued R Quis tulerit Gracchos deseditione querentes what patient eare can endure him talking of nothing but peace and vnity who did euer blow the coales of dissention both in Court and Countrey as well in the Colledge where he liued a fellow as in the Church where he was a Canon S So it may well be gathered out of your owne words that the chiefe ground of your griefe was that you saw your ambitious humour was now crossed in as much as you could not keepe the olde wont and withall rise to place of honour T Your apostasie and forsaking the faith and Church in which you were baptized you call a recoiling to God and to his Church neither will I much stand vpon it since we know that Antichrist must sit in the Temple of God bearing himselfe as God B. C. 11. And yet because I had heard often that the practise of the Church of Rome was contrary to her doctrine I thought good to make one triall more before I resolued and therefore hauing the aduise of diuerse learned Physitians to goe to the Spaw for the health of my body I thought good to make a vertue of necessitie and to get leaue to goe the rather for the satisfaction of my soule v hoping to find some greater offence in the seruice of the Church of Rome then I had done in her bookes that so I might returne better contented and persecute and abhorre the Catholikes at home after I should find them so wicked and idolatrous abroad as they were in euery pulpit in England affirmed to be For this purpose before I would frequent their Churches I talked with such learned men as I could meet withall and did of purpose dispute against them and with all the wit and learning I had both iustifie the doctrine of England established by Law and obiect their superstition and idolatrie which I thought they might commit either with the images in the Church or with the Sacrament of the Altar G. H. 11. That is a trueth to auouch the practise of the Church of Rome to be more grosse then her doctrine howbeit we must confesse her doctrine in many points to be very grosse appeares by this that the better and wiser sort among themselues both in their iudgements and writings condemne many fopperies vsually practised by the people and winked at by their guides as their hallowing of graines and medalls and beads by touching some supposed Relique with opinion of merit Their praying to fained Saints and beleeuing forged legends and miracles Their permitting of publique Stewes and a Priest to keepe his concubine vnder a yeerely rent which Espencaeus wisheth were falsly thrust in among the grieuances of Germany Their setting of certaine rates vpon the most grieuous sinnes before they bee committed as appeareth in their Taxa Camera Their allowing of Sanctuaries for wilfull murder Their ordinary buying and selling of soules in Purgatory as a man would buy an horse in

none otherwise of Faith then the Scriptures giue him warrant which it may bee in your opinion are but a strong fancie neither but had you as throughly read him vpon that point of Iustification by faith as Pighius did though with a mind to confute him you might haue had the grace to haue yeelded in opinion to him as hee did by the confession of Tapper in the 8th Article of his second Tome sometimes his fellow-pupil vnder Adrian the VI. Pope of that name neither doth hee in that Catechisme teach them to contemne all ancient learning and authoritie as you faine but fained authoritie and learning falsely so called For what learning haue wee more ancient then the Scriptures or what authoritie more binding and yet for authoritie of the most auncient Councels and godly Fathers I thinke hee voucheth more then euer Doctor Carrier read though hee built not his faith vpon them and teach others to doe the like in regard of such auncient learning and authoritie being but humane the aduise of the Prophet is to bee regarded or rather the command of God by the Prophets mouth to bee obeyed Thus saith the Lord Stand in the wayes and see and aske for the olde pathes where is the good way and walke therein and yee shall finde rest for your soules For it is true that with all wise and moderate persons that kind of antiquitie obtain●th that authoritie and reuerence as it is sufficient matter to moue them to make a stand and to discouer and take a viewe but it is no warrant to guide or to conduct them a iust ground I say it is of deliberation but not of direction but on the other side as it is well obserued by a writer whom Master Doctor himselfe before nameth with honour who knoweth not that time is truely compared to a streame that carrieth downe fresh and pure waters into the salt sea of corruption which enuironeth all humane actions and therefore if man shall not by his industry vertue and policie as it were with the Oare rowe against the streame and inclination of time all institutions and ordinances be they neuer so pure will corrupt and degenerate Finally for the iustifying of that which you haue deliuered touching Caluine and his proceedings you send vs to Bezaes narratiō of Caluins life but had you not in the perusal therof shut vp the eye of charitie and onely opened that of malice and enuie you might as easily haue seene and obserued in the same narration his wonderfull assiduitie in reading in preaching in writing in conferring insomuch that being aduised by his physicians and by his friends requested a little to forbeare in regard of the weakenesse of his body and his manifold infirmities his vsuall answere was that idlenesse to him was the greatest sickenesse or Vultis me otiosum à Domino deprehendi will yee that the Lord when hee commeth should finde me doing nothing his zeale to Gods trueth and courage in maintaining it such that he not only crushed the errors of the Church of Rome but quelled like another Hercules so many new monsters of opinions by the clubbe of Gods word that the very mētioning the names of the authors and summ● of their seuerall heresies would take vp much time and many lines his sound and profound knowledge in his profession such that Melancthon no childe in Diuinitie was wont to style him by an excellencie The Diuine his temperance such that for many yeres he tooke but one repast a day his modesty such that by his will hee ordained after his death there should be no monumēt erected to him or so much as a Tombe-stone layed ouer him yet Beza his Colleague would not spare to bestowe this ensuing Epitaph on him which hee was as able as vpon that sad occasion vnwilling to afford and the other out of his deserts as worthy as out of his modesty the crowne of all his other vertues vnwilling to receiue Romae ruentis terror ille maximus Quem mortuum lugent boni horrescunt mali Ipsa à quo potuit virtutem discere virtus Cur adeo exiguo ignotoque in cespite clausus Caluinus lateat rogas Caluinum assidue Comitata modestia viuum Hoc tumulo manibus condidit ipsa suis. O te beatum cespitem tanto hospite O cui inuidere cuncta possint marmora After his death many of the citizens who had often seene him before yet much desired to see him againe and many strangers came from forreine parts purposely to know him and to bee knowen vnto him among whom was a worthy Gentleman at that time Ambassador in France for the Queen of England and howsoeuer malice haue found Lucianus in his name charitie hath found Alcuinus B. C. 28. Now it is the nature of all common people especially of Ilanders not onely still to affect more and more noueltie and libertie and to bee weary of their olde Clergie but also to admire any thing that comes from beyond the Seas and to cherish and comfort one another with reporting the good successe which Schismatikes and Rebels happen to haue against their lawfull Prelates and ancient gouernours and to impute all their good fortune to their new Religion Hence it is come to passe that that doctrine which is indeed the lawfull doctrine of the Church of England is neglected or contemned as a relike or a ragge of Popery and Caluins institutions being come from Geneua and fairely bound vp with the Preface of the Gospell is dispersed throughout all Schooles Cities and Villages of England and hath so infected Priest and people as although it bee against law yet is it cryed vp by voyces to be the only current Diuinitie in Court and Countrey in hope belike that it may one day serue the turne in England as well as it hath done in Geneua and in other places where it hath preuailed G. H. 28. Your Countrey-men are herein much bound to you in that you make Ilanders so much to affect nouelty ascribing their change of religion to the changeablenesse of their nature whereas other nations in the continent of Europe are by consent of those who are interessed in neither by nature more changeable then they That Polander who first by his pen encountred his Maiesties Premonition labouring to wype off the staine of the Powder-treason from the religion of the actours laid it vpon the nature of an English man whom in all religions he accuses to be naturally disloyall to his Prince to his imputation of disloyalty you adde the affectation of nouelty thereby to lay a staine vpon our religion But Qui mala non mutat in bonis non perseuerat The seruant is not aboue his lord nor the disciple aboue his master and we know that it was the question which the Iewes proposed to our Sauiour What new doctrine is this and of the Grecians to S. Paul May wee not know what this new

Apostles haue otherwise vsed all their censures only in Christs Name and neuer a word of his Vicars Peter we read did in all the Apostles meetings sit among them as one of their number and when chosen men were sent to Antiochia from that Apostolike Councell at Ierusalem the text sayeth it seemed good to the Apostles and Elders with the whole Church to send chosen men but no mention made of the head thereof and so in their Letters no mention is made of Peter but onely of the Apostles Elders and Brethren And it is a wonder why Paul rebuketh the Church of Corinth for making exception of persons because some followed Paul some Apollos some Cephas if Peter was their visible head for then those that followed not Peter or Cephas renounced the Catholike Faith But it appeareth well that Paul knew little of our new doctrine since he handleth Peter so rudely as hee not only compareth but preferreth himselfe vnto him But our Cardinall prooues Peters Superiority by Pauls going to visite him Indeed Paul sayeth he went to Ierusalem to visite Peter and to conferre with him but he should haue added and to kisse his feet To conclude then the trueth is that ●eter was both in age and in the time of Christs calling him one of the first of the Apostles in order the principall of the first twelue and one of the three whome Christ for orders sake preferred to all the rest and no further did the Bishop of Rome claime for three hundreth yeere after Christ Subiect they were to the generall Councels and euen but of late did the Councell of Constance depose three Popes and set vp the fourth and till Phocas dayes that murthered his Master were they subiect to Emperours But how they are now come to bee Christs Vicars Gods on earth Triple Crowned Kings of Heauen Earth and Hell Iudges of all the world and none to iudge them heads of the Faith absolute deciders of all controuersies by the infallibilitie of their spirit hauing all power both Spirituall and Temporall in their hands the high Bishops Monarchs of the whole earth Superiours to all Emperours and Kings yea Supreme Vice-gods who whether they will or not can not erre How they are now come I say to this top of greatnesse I know not but sure I am Wee that are kings haue greatest need to looke to it As for me Paul and Peter I know but these men I know not and yet to doubt of this is to denie the Catholike Faith nay the Word it selfe must be turned vpside downe and the order of Nature inuerted making the left hand to haue the place before the right that this Primacie may be maintained Thus we see how clearely and strongly his Maiestie both in his Apologie proues the Supremacie of Kings in causes Ecclesiasticall and disproues in his Premonition the pretended Supremacie of Popes euen in Spirituals denying them to be Christs Vicars Peters Successors visible Monarchs heads of the Faith deciders of all controuersies high Priests vniuersall Bishops and destroying the two maine grounds of that Monarchie the Supremacie of S. Peter and their infallibilitie in iudging Truely in the Writing hereof mee thought I was touched with shame and pittie that a Diuine should with such palpable falshoods belie his Soueraigne and gull the world and a Doctor of Diuinitie so fowlie stumble in so plaine and manifest a case howbeit it cannot be denyed to be true which he addes that his Maiestie by that Booke is partly ingaged to admit the triall of the first generall Councels and the most ancient Fathers For the Councels I reuerence and admit saith hee the foure first generall Councels as Catholike Orthodoxe and the said foure generall Councels are acknowledged by our Acts of Parliament and receiued for Orthodoxe by our Church And for the Fathers saith hee I reuerence them as much and more then the Iesuits doe for what euer the Fathers for the first fiue hundred yeeres did with an vnanime consent agree vpon to be beleeued as a necessarie point of saluation I either will beleeue it also or at least will be humbly silent not taking vpon me to condemne the same but for euery priuate Fathers opinion it bindes not my conscience more then Bellarmines euery one of the Fathers vsually contradicting others I will therefore in that case follow S. Augustines rule in iudging of their opinions as I find them agree with the Scriptures what I find agreeable thereunto I will gladly imbrace what is otherwise I will with their reuerence reiect So that his Maiestie admitteth the foure first Councels not as Diuine Oracles or as the foure Gospels but as Catholike and Orthodoxe and reuerenceth the most ancient Fathers not as the holy Scriptures but as consonant thereunto And if that triall should be made your holy Father would thereby gaine as litle for the countenancing of his vsurped Supremacie as Zozimus Boniface and Celestine his Predecessours in forging a Canon of the first Nicene Councell for their pretended Iurisdiction in appeales and labouring to force the Councell of Carthage thereunto whereas that Councell in precise termes confineth other Bishops and Patriarchs to the exercise of their iurisdictiō within their own Diocesses or Prouinces as the Custome of the Bishop of Rome was the words are these Let old Customes be kept they that are in Egypt and Lybia and Pentapolis that the Bishop of Alexandria haue the preheminence of all these because such is the Custome of the Bishop of Rome too likewise also in Antioch and in other Prouinces let the Churches enioy their dignities and prerogatiues which words of the Councel grounding on the Custome of the B. of Rome that as he had preeminence of all the Bishops about him so Alexandria and Antioch should haue of all about them and likewise other Churches as the Metropolitan each in their owne Prouinces doe shew that the Pope neither had preeminence of all through the world before the Nicene Councell nor ought to haue greater preeminence by their iudgement then he before time had This Councell was called about 327. yeeres after Christ and there met in it 318. Bishops the chiefe lights of Christian Religion at that time Ambrose saying that their number was mistically prefigured in those 318. Souldiers by whome Abraham got the victory ouer the fiue Kings The second generall Councell was helde at Constantinople against Macedonius who denyed the Diuinitie of the holy Ghost consisting of 150. Bishops about the yeere 383. called by Theodosius the Elder who both prescribed the place and time the matter to be discussed and maner of proceeding in it sent his Deputie thither to supplie his roome as moderator or president for the keeping of order obseruing of decencie and lastly by his Imperiall power ratified the Decrees thereof all which acts flowing from the prerogatiue of his place and office are now denyed by the Pope and his flatterers any way to belong to

said for your deliuerance from thence but that you must presently iumpe into heauen I durst warrant the Iesuits among whom you died did not esteem you such a Saint Indeed Castellanus who made the funerall oration vpon Francis the 1. the French King was excepted against and accused by the Sorbonists for saying That he doubted not but the Kings soule was in heauen but his purgation was made by Mendoza that he thought he called by Purgatorie in passing but being as he was of a stirring disposition hee made no stay there but I thinke M. Doctor who offers to vndertake the iustifying of all Romish doctrine was not of this opinion We teach with S. Iohn that Blessed are the dead which die in the Lord for they rest from their labours But M. Doctor should haue remembred that the Church of Rome teacheth with Virgil whose authority Bellarmine solemnly quoteth to that purpose That the soules of the most iust except they die by Martyrdome or presently after Baptisme or doe some notable Meritorious worke as for the purpose the killing of a King whom that Church shall iudge a Tyrant are all to bee scoured in the flames of Purgatory fire before they enter into heauen But in the meane time you say you will reioyce in nothing but onely in the Crosse of Christ which is the glory of his Maiesties Crowne where if by the Crosse of Christ you vnderstand as S. Paul did Christ Crucified you do well hee being indeed not only the Glory of his Maiesties Crowne but the Crowne of his and our glory but if the materiall Crosse or a painted or carued Crucifix this could bring but a shadow of ioy to you and of glory to his Maiesties Crowne Lastly you conclude that you are not gone from his Maiestie to his aduersaries but before him to his Mother For the first of which I demaund who his Maiestie shall account for his aduersaries but those who condemne such Romane Catholikes censuring their Books and commaunding them to purge themselues who onely maintaine his Ciuill power in Temporall affaires and restraine his subiects from taking the Oath of meere naturall Allegeance which in effect is all one as if they absolued them from that Oath being taken and consequently incouraged them to rebellion For the second part of your conclusion we doubt not but his Maiesties Mother might find mercie knowing no better religion then that in which shee was borne and bred when such Apostates as our of discontent or for temporall respects forsake a knowen trueth which they haue preached in which they were baptized to which they haue subscribed shall finde heauen gates shut against them But wee iudge nothing before the time vntill the Lord come who will lighten things that are in darkenesse and make the counsels of the heart manifest and then shall euery man haue praise of God Who so confirme vs in that we are right and reforme vs in that we are amisse that passing through things temporall wee may not finally lose eternall Now prayse and honour and glory and power bee vnto him that sitteth vpon the throne and vnto the Lamhe for euermore B. C. Multum incola fuit anima mea cum his qui oderunt pacem eram pacificus cum loquebar illis impugnabunt me gratis Psal. 119. vers 5 6. G. H. The wordes of his mouth were smoother then butter but warre was in his heart his words were softer then oyle yet were they drawen swords Psal. 55. 21. AN ANSWERE TO THE MATERIALL POINTS of a second Letter of Dr. Cariers written also from Leige to his friends heere in ENGLAND WHen I had almost finished my former answere to the Doctors Letter to his Maiestie another Letter of his dated also from Leig● and directed to his friends in England came to mine hands wherunto are added certaine collections found in his Closet made by him as it is thought saith the Publisher of the miserable endes of such as haue impugned the Catholike Church to which is also annexed a briefe exhortation to perseuere constantly in the sayd Catholike Church what opposition soeuer may occurre and lastly a few examples of the admirable felicitie of such as haue defended the same Church First then for the Letter I must confesse I expected from Mr. Dr. some piece of greater value considering himselfe had promised vs in the last Section of his first chapter particularly to iustifie and make plaine frō point to point the Religion at this day practised and prescribed by the Church of Rome Pelitier for him that hauing consigned his writings into the hands of one of his friends wee should shortly haue that happinesse as to see them published to the ioy and comfort of Catholikes and the edification of those whom hee had forsaken But at last we haue receiued for payment in ful satisfaction of the whole debt as I conceiue this Letter with the appertenances which I would haue set downe intire as I found it the very sight of it being confutation sufficient but that I should haue done the Printer iniury in staying his presse and withall haue raised my booke to a bulk too far exceeding my purpose and it may be haue deceiued the reader too in offring that to his view which he would haue iudged scarce worth the reprinting In his entrance after his verball flourishes and the repetition of that which hath already been answered more then once if any way materiall hee settles at length vpon nine Propositions the very marrow and pi●h of all his Letter all tending to draw what hee might from the authority of Scriptures and to cast it vpon the Church that is in his language the Romish Clergie as afterwards hee expresses himselfe I will examine the propsitions as they lie in order B. C. 1. That our Sauiour did leaue nothing in writing but taught his Religion to his Apostles by word of mouth G. H. 1. Doubtlesse our Sauiour was not of that Polish Cardinals minde who thought it had beene better for the Church had there beene no Scripture extant at all for though himselfe left nothing in writing touching his Religion yet by the Scriptures alone hee proues himselfe to be the Messias in his conferences his Sermons his disputations with it hee informes the ignorant confirmes the weake instructs his Disciples confutes the Pharisees puts the Sadduces to silence and the diuell to fl●ght Not a booke of Moses and scarce a Prophet but hee either quotes some passages from him or at least alludes to some in him specially that of the Psalmes and the Prophet Esay Nay in the 24. of St. Luke it is said hee proued his passion and resurrection from Moses and all the Prophets Though it were hee that spake to the Patriarches in dreames and visions and Reuelations yet hee mentions none of them for proofe and except they were 〈◊〉 much lesse traditions but his ordinarie questions and exh●rtations and reprehensions are How readest thou and haue yee not