Christianity either altogether or by halfe Hobbes saith Subjects may renounce all Christian Religion by words so they believe in their heart our Doctors of the English Church say Subjects may deny such points of Christian Religion as have beene renounced by their Soveraignes And when the Soveraigne will if ever that should happen deny all Christianity and believe no more then Turkes or Jewes it evidently followeth out of their principles though hitherto they durst not say it that the Subject may doe the same by an exteriour acquiescence untill the contrary be decreed in an imaginary generall Councell of their owne making and morally impossible to come together as hath beene said in the 7. Chapt. sect 8. for what reason can they have to accommodate themselves to their Prince and Church in denying some articles of Christian Religion and not all They have none I am sure to be angry with Master Hobbes who sayes nothing but what they also must say if they will sticke and be consequent to Protestant principles and particularly to the doctrine of the Church of England 3 That Protestancy doth incline the Subject to rebellion against his law full Prince is more evident then I wish it were by so many woefull experiences Their Reformation begunne in all places with rebellion and is like so to continue notwithstanding the vigilant care of wise Princes and Counsellours The reason is manifest because it s morally impossible that the conveniency of the Court should alwayes agree with the interest of the people and many times the Lawes of the Land being made to favour both are not so cleare in the behalfe of either The contrary being railed who must decide it Not the people saith the Prince because they are Subjects Not the Prince say the people because he is a part and Subject to Gods Law Both appeale to Scripture the sole Judge of Protestants controversies If the Scripture could speake and pronounce the sentence without an Interpreter all might end in peace and quiet but amongst Protestants every Subject speakes for Scripture and consequently for himselfe If every man be naturally inclined to favour himselfe and looke with a partiall eye upon his owne interest it s more then probable that Scripture interpreted by the Subjects will second their owne inclination and conveniency against that of Prince and Court neither is it lesse evident that the Prince and his adherents will not submit their judgements and wills to the finall and scripturall sentence of every Subject so that the sword and rebellion must end the controversy in that Religion where all men are supreme Judges and Interpreters of Scripture 4 And though the Prince may endeavour to incorporate the legistative power and the interpretation of the Lawes of the Land into his owne prerogative the Protestant Subjects will oppose it not onely as unreasonable but also as Antichristian pride and tyranny inconsistent with their Euangelicall liberty They will inferre this consequence If God hath made us Interpreters of his divine Law how can a Creature exclude us from interpreting the Lawes of the Land wherein we are so much concerned and which ought to be subordinate to Scripture Truly seeing no Protestant Prince or Church doth pretend to be infallible in declaring the true sense of Gods Word they can hardly condemne the Subjects private interpretation as contrary to Gods meaning all their Synodicall Decrees and legall Declarations against the Subjects fancy or pretended inspiration in favour of the Prince will be lookt upon by them who oppose his designes as suggestions of obsequious Courtiours and flattering Clergy and the people will stick to their owne interpretation of Scripture backing it with the words of the Apostles Act. 5. God ought to be more obeyed then men And if the Prince should declare that their text is but a pretext of rebellion they will retort his argument and say that his texts are but pretexts of tyranny and proclaime him a Rebell against God for the meanest of Protestant Subjects with a Bible in his hand is as absolute as his King with a Scepter nay more because he lookes upon the Scepter as subordinate to his Bible Thus you see how the liberty of interpreting Scripture is no lesse the ground of rebellion then of Protestant Faith and how politick Princes by undermining the ancient Catholick sense of Scripture with new fancies and interpretations have plotted their owne ruine and their posterities destruction And that this may appeare yet more evidently I will endeavour to prove Chap. IX That the Popes spirituall jurisdiction is nothing dangerous to Soveraignes but rather that the ground of fidelity and obedience due to them is utterly destroyed by denying the Popes supremacy and that it is a greater foppery in Protestants then in Catholicks to deny his infallibility 1 PRotestant Princes looke upon their Subjects with as jealous an eye as Spaniards or Italians doe looke to their wives The word forreigne jurisdiction though onely spirituall sounds to them as harshly and troubles them no lesse then the most injurious terme doth a suspicious husband This jealousy of Protestant Princes is no lesse fomented by the stupidity of some of their Writers then by the ambition of others Some as Master Hobbes for one looketh so dully upon man Leviathan part 3. ch 39. and government that he maketh no distinction betweene Spiritualists and Temporalists betweene the Church and State betweene the sword of Iustice and the shield of Faith betweene Christian and Man and is of opinion that out of such distinctions must needs follow faction and civill warre in the Commonwealth But other Protestant Writers admit these distinctions because they hope by them to reape some benefit or benefice Doctor Bramhall in his replication pag. 163. Nay of late some have printed that the King notwithstanding his supremacy is subject to the Archbishop of Canterbury in spirituall affaires and under the jurisdiction of his ordinary Ecclesiasticall Pastors but by no meanes under that of the Pope thinking it to be more for their Soveraignes honour to obey his Subjects then Saint Peters successor 2 That God should commit the charge of soules or any spirituall jurisdiction to temporall Princes is as incredible as it is evident that he did foresee what an ill accompt they would give of their Subjects Religion if they had the management of their owne consciences If they be so jealous of the Pope that notwithstanding he being a stranger and so farre of yet they feare he may reduce all temporall matters to his spirituall jurisdiction how doe they thinke it possible that God should not he jealous of trusting them with the soules of their owne Subjects seeing they may reduce all spirituall matters to temporall and abuse their power with much more ease and successe then the Pope can misapply his spirituall jurisdiction I am sure they ought to be more jealous of any of their owne Subjects supremacy then of the Popes spirituall jurisdiction and authority because
dregs of Commonwealths No wise Statesman can trust them because if the Prince doth but frowne at him he may be sure to receive a kick from so mercenary and ungratefull fellowes who may be called crafty companions but no wise Polititians Beasts may be crafty but not wise or politick craft even in men requires but little wit or policy there is a great difference betweene a crafty foole and a wise Polititian These crafty fooles or Court spyes have no lesse worth in them then many brute beasts that preserve a gratefull memory to their benefactours and shew as little judgement as honour in accommodating themselves to the times in so shamelesse a manner A man is not bound in conscience or honour to strive obstinatly for his Friend against the torrent of a Court and the violence of a wilfull Prince but he is obliged not to side with his enemies It is no rash judgement to thinke that he who becomes an enemy to his Friend onely upon the score of the present power or prevailing faction will doe the same to his Prince if ever he be overpowerd by any that will admit of such infamous Parasits into his favour Such meane Creatures are more fit for goales then Courts for footmen then friends for spies then servants and for infamous pimps then for wise Statesmen 3 Policy and Craft doe not onely differ by reason of the diversity of the judgements and capacities of the persons but also doe require different objects policy being ordained for great and weighty affaires and craft onely for petty tricks and poore devices It s as absurd to see a Statesman busy himselfe about meane and little matters as it is to see an Ape sit amongst Counsellours of State or a crafty foole debate matters of great concernment Though the Lacedemonians did pardon cutpurses and thieves when they committed the crime with exquisite craft yet they never thought fit to make them Counsellours of the Commonwealth knowing full well the difference that there is betweene craft and Policy a man may be wary and circumspect as to his own particular concerns and yet be very unfit to governe a Kingdome or Commonwealth the first proceeds from selfelove the second requires great judgement and though no man of great judgement hates himselfe yet many love themselves that have but little judgement and consequently may be fit to have a care of their owne interest but not to direct the affaires of Princes and Kingdomes 4 A Statesman must also be a man of his word that is he must performe whatsoever he promised either in publike or private To be a man of word is more then not to speake untruths or tell lyes for one may not performe what he promised and yet not tell a lye because when he promised he intended to performe and spoke not against his minde which he afterwards changed But a Statesman must stand as much upon punctuall performance of his promise as a Merchant upon punctuall payment of his bills both live and traffike upon credit if that be lost none will deale with either The best way to keepe a mans word is not to engage it in any thing which he is not sure to performe and consequently not to promise what depends upon the will and pleasure of the Prince without acquainting him not onely with the matter but also with the circumstances because one circumstance may alter the case and give occasion to dislike the whole businesse It is a poore come of in a Minister of State to say It s true I promised such a thing but I cannot command my Master nor performe without his allowance This lookes like a cheate and must be farre from the mouth and thoughts of a Statesman whose profession is to deale warily but not to cozen He ought to have acquainted his Master with the businesse before it was concluded and not bring his honour in question by concluding him a pupill seeing his Minister durst conclude such matters without his consâ—nt and approbation The Prince his word is engaged in the promise of his chiefe Minister at least his honour is tainted by the nonperformance he must either make good his Ministers word or acknowledge that himselfe was but a cifer when his Minister concluded the businesse so that not onely for his owne but for for his Masters sake the Statesman must be a man of his word and punctuall in performing 5 There is not any thing that puts a Prince or Minister of State in greater danger and necessities then nonperformance because it is a resignation of the right they have to be performed withall by others it is the ground of a confederacy against their credit and reputation which is the greatest treasure and best support of Princes who cannot alwayes be furnished with money for their Armies Navies and other occasions therefore they must borrowe it from their Subjects or friends who will looke upon the greatest Monarch as upon a Bankropt if he be not punctuall in making good his word and promise And truly when Princes doe not performe it is to be supposed they are not able because onely an impossibility can force them to omit a thing so necessary for their preservation and reputation the losse of which is the greatest blow that a Monarchy or Commonwealth can receive But from this danger let us passe to another and prove CHAP. XIV That nothing is more dangerous to a Prince or contrary to Policy then to make use of Ministers of State odious to his owne Subjects either for their vices or misfortunes 1 KIngdomes and Commonwealths are ruined by civill warres a forreigne Enemy may easiâ—y be kept of if all be united at home but if there be division amongst themselves a forreigne Enemy is superfluous the worke will be done and the Kingdome undone without him A Prince that maketh use of odious Ministers of State doth declare warre against his owne Subjects or at least giveth them occasion to declare warre against himselfe The greatest difficulty that Subjects finde in their subjection is to obey the Kings Ministers when himselfe commands they take it for an honour but when a fellow Subject commands though he doth it in the Kings name and by his authority they can hardly digest that pill because that which should temper and sweeten it makes it more ungratefull to wit the Kings authority which in a Subject is as bitter as gale though in himself it be most pleasing the more Kingly a Subject lookes the more are the people offended with his sight and commands he is an object of envy not of love 2 And the reason of this antipathy is because he who represents the Kings person doth not command with the Kings mouth nor with the Kings will but with his owne in reality it s he that commands not the King though he tells you the contrary and that his Majesty doth morally speake and command in him few Subjects understand this distinction and morality they see the King is not
so rare a peece as the great machine of this world 6 Seeing therefore that something there is which seemes by these effects to be most powerfull most wise and most perfect we ought so to judge and believe and give it due honour and respect The right to such duties acquired by outward appearance and signes doth extend it selfe even to our inward and most secret thoughts which is the onely reason why a rash judgement is a sinne and why men may be as injurious in thinking ill of others as in backbiting If we must not judge otherwise of men then they seeme to be much lesse of God We must not be Christians in our words and Atheists in our thoughts Therefore the obligation of believing honouring and loving God is evident though the Deity it selfe were not as evident as it is even to the most vulgar understandings that are not stupified by vice and besotted with sensuall pleasures Now supposing it s demonstrated that there is a God or at least that we are convinced of our obligation to believe there is one we may proceed to inquire CHAP. III. Whether God ought to be served his owne way and in what manner 1 THere is not an absolute Prince that doth not pretend as his birthright or prerogative to be served his owe way that is as himselfe thinks fit and not according to his Subjects discretion If this be granted to Princes our fellow Creatures how can it be denyed to the Creator Princes may erre in the conduct of affaires God is infallible Princes may employ unfit instruments men not valued or hated by their people God by employing men doth enable them and supply their defects Princes may looke more upon their owne interest then upon the common good in their projects and designes God can have no designe upon his Creatures but their owne good his interest is their happinesse To be briefe Princes are men and though no Subjects yet subject to all humane frailties but God is as free from any frailty as from subjection Therefore if according the maxime of Politicians Princes must be served their owne way God must not be deprived of the like prerogative 2 Whether Princes ought to be served their owne Way is not for my present purpose to examine yet I must presume to tell them that it s no part of their prerogative to define or declare what way God hath appointed for his owne service the politick ends are not alwayes agreable or compatible with Gods ordinations and in such case we must serve Princes in Gods way not in their owne no humane Lawes or Kings pleasure ought to be preferred before Gods commandments It s as evident that God may choose his owne way of being worshipped as it is manifest that worship is due to so great a Majesty Some Rites and ceremonies of divine Worship may be left to mens choice and discretion but before they undertake it they must shew their commission for so great a power and eminent a charge Every one must not presume to be Master of ceremonies in Gods Church and Court If there were not a way setled for the worship of God before we came into the world perhaps every man might choose his owne but to intrude new Rites and Lawes into a Commonwealth contrary to the government long established hath beene alwayes judged in the State dangerous and in the Church damnable Master Hooker in his bookes of Ecclesiasticall Policy is much admired and cryed up by some Protestants because he proves by Catholick arguments that the Church of God may command the practise of Rites and ceremonies but he is farre from proving that the new fangled English Protestant Church is the Church of God and therefore could never conclude that Puritans or any others ought to sute themselves in the new fashion of the Church of Englands formalities because they must shew their authority before they intrude their formalities and take away realities 3 It s as unwarrantable to reject ancient Rites and ceremonies as to impose new ones without authentike testimonies and signes of divine authority If the Church that went before us and upon whose relation we must depend for the knowledge of times past doth testify that such ceremonies as seeme now to fooles ridiculous and to the ignorant superfluous were invented by God or by men to whom he committed the care of our instruction we must practise them persuade our selves that it is not in the power of any Nags-head Convocation The English Protestant Ministery descends from a few consecrated at the Nags-head in Cheapside invalidly for many reasons deduced in a late Booke of the Nature of Catholick Faith and Heresy to frame a new Religion or 39. Articles reject old ceremonies pare and shave of the matter and forme of Sacraments and degrade the Order of Priesthood of all Ecclesiasticall ornaments the cap surplise and black scarfe excepted Puritans proceed more consequently they retaine no Popish dregs nor rags of Rome as they call them and firmely believe that God cannot be served in spirit if the Minister of his Word appeareth not before him in cuerpo rid of all Aaronicall ornaments But with their good leave to serve and worship God in spirit is not to reject or reforme ancient Rites and ceremonies but rather by performing them the spirit is raised to God with reflexion upon the mysteries in them contained The ancient Fathers and Doctors of the Catholick Church S. Ambr. lib. 1. de Sacerd. c. 1. de iis quae initiantur mysteriis c. 1. practised even that which of all is most excepted against in the administration of Baptisme and is lesse undecent then the making a plaster of spitle and dust S. Greg. in Sacram. Tertull. lib. ad Scapulam S. Aug. tract 44. in Ioan. Euangel Alcum. lib. deliv Offic. de Sabbatho S. Paschae Beda in 0.7 Marc. Homil. 19. a signe that our Saviour would not Have us so nice and squeamish as Protestants are I am sure if we reflect upon the Israelits we shall finde the chiefe worship they gave unto God in their sacrifices accompanied with so noysome circumstances in their fleaing pulling out the bowels and frying the fat of beasts that they would make a nice Proteshint stomach rise although it be able to digest a dish of as course stuffe for a Fridays breakfast As for the dresse wherein our * S. Anacletus qui vixit temporibus Domitiani Ep. 1. de oppr Episc Steph. Papa Martyr vixit an 250 Ep. 1. ad Hilar Origen hom 11. c. 20. Levi. S. Hieron lib. 13. Comment in cap. 44 Ezech. Bishops and Priests celebrate their functions antiquity called it sacred though Novelists terme it profane or superfluous There is not one ceremony practised in the Roman Catholick Church which deriveth not its beginning from God or by his authority from primitive times all relate to divine Mysteries as you may read in Durantius De ritibus Ecclesiae Catholicae and
of any words when he disguiseth himselfe and desires to be incognito is too much curiosity and ill manners But a resolution not to believe any words proposed as Divine revelation by the Church because it is not evident that God is the Author of them is hereticall obstinacy For its unreasonable to exact a clearer knowledge of the Author then of the truth of the words if we are bound to believe the truth though it be not evident we can have no reason to exact evidence of the Author especially when the truth of his words must be evident if he be knowne and consequently our resolution doth extend it selfe to this that we will not believe untill the truth be evident which is not onely obstinacy but manifest foppery because it is as much as to say We will believe nothing at all It s therefore as evident an injury to God to deny the Doctrine of the Roman Catholick Church though it be not evident that God is the Author thereof as it is to deny the truth of any mens words when they speake themselves though the truth be not evident unlesse perhaps we thinke it reasonable to exact of God what we cannot of men to wit whensoever he speakes not to believe his words unlesse we have evidence of their truth for if God be truth and we are resolved not to believe his words unlesse he manifests himselfe we are resolved not to believe them untill their truth be manifest seeing God is the truth of his owne words because he is truth by essence Of men we exact not so much we believe their words though the truth be obscure 10 This injury which is done to God consists in calling in question his veracity which is an inclination to speake truth Gods veracity is called in question whensoever any thing is sufficiently proposed as his Word and yet it is not believed that it is his Word or revelation Whether the matter sufficiently proposed by the Church as Gods Word and consequently as truth be great or small absolutely necessary or not it matters not as to the deniall or doubt of Gods veracity because he is as necessarily inclined to speake truth in a matter of little concernment as in the greatest Seeing therefore that the deniall or doubt of mens veracity consists in questioning what is sufficiently proposed as their sense and meaning and that the Doctrine and sense of Scripture embraced by the Roman Catholick Church is sufficiently proposed by its testimony and evident supernaturall signes to be the sense revelation and meaning of God his veracity must be as much questioned by calling in question the least Doctrine of the Roman Church as the veracity of men is called in question by doubting of their words whereby their thoughts and meaning are sufficiently proposed 11 From what hitherto hath beene said it s as evidently concluded that the Roman Catholick Church is infallible in all matters great and small proposed by it as Divine revelation as it is cleare that God would have men believe him or that he hath a regard to his owne honour and veracity he is not concerned in either if he permits any one falihood in the least matter necessary for salvation or not necessary to be sufficiently proposed by the Church as his Word or sense seeing he may so easily prevent it and not permit the Roman Catholick Church to erre in any proposall How can God exact or expect from us an undoubted or infallible beliefe when he speaketh and dâ—clareth his minde by men if those very men be not infallible in declaring his minde What injury can it be to God that we doubt of his veracity if in his owne hearing and presence his owne Interpreter the Church is by himselfe permitted to erre and abuse his name and authority We may lawfully suspect his sincerity in greater matters seeing the least blemish is as much as the greatest inconsistent with the infinite perfection of his Nature Therefore either God is contented not to be believed and to forfeit his honour and the esteeme of his veracity or that Church which hath evident and supernaturall signes of being his Interpreter which is the Roman Catholick alone is infallible in all matters great and small proposed as Divine revelation 12. Hence you may gather to what great fopperies hereticall obstinacy doth lead some of the most learned Ministers of the English Church when they print that God is satisfied with an exteriour acquiescence to the definitions of a generall Councell and of that Church which alone hath the signes and markes of being the true Catholick though there remaineth an inward doubt of the controversy defined This is as much as to say that God is content you give him the lye or afront him in private so you be pleased to say nothing of it in publick God is as much injured by thoughts as by words and an exteriour acquiescence is no satisfaction to him without interiour submission of judgement It s true some of these Hereticks grant that when all the Patriarchs and Christian Churches of the world conferre notes and are assembled together in a Councell which is not likely to be as farre as the present state of the world doth promise untill we all meete in the Valley of Iosaphat then is the time to submit our judgements which in plaine termes is to put of all Christian beliefe and obedience to God in his Church and remaine obstinate in heresie untill the day of judgement But of this more when we speake in particular of the English Church in King Iames and his sonnes reigne As for that other shame full shift of theirs to make all Christians the Catholick Church and every reformed Sect part thereof and the same with us in fundamentall articles I remit my Reader to a Treatise lately printed concernig the Nature of Catholick Faith and Heresy with reflexion upon the nullity of the English Protestant Church and Clergy and will now shew in particular CHAP. V. That all Religions pretending to reforme the Roman Catholick are but human inventions grounded upon weake policy strong fancy and sensuall pleasures 1 PRotestancy or Reformation in generall is a text of Scripture corrupted or fondly applied by the first Reformer to his owne fancy dreames or pleasure by Princes and Polititians to worldly interest and by the vulgar sort to liberty of life and rebellion against their Soveraignes Let the most zealous Protestant have so much patience as to read over this Chapter and I am confident he will be convinced by the very history without disputing that his Religion is not injured by this caracter or definition And as for our Polititian he may learne in this historicall part of his Cathechisme as many necessary precepts for his instruction as there are examples of Divine Providence against the Authors and Protectors of pretended Reformation That all may appeare without confusion I will divide this Chapter into Sections and in first place recount the beginning and
Superintendent or Bishop of the English Church by election of the Congregation without consecration perhaps instead of imposition of hands they touched his head or shoulder with the Bible as Scory did to Parker and the rest at their meeting or Congregation in the Nags-head Taverne 4 And that the world may see how unnecessary they judged imposition of hands in Ordination it will not be amisse to set downe the 23. of their 39. Protestant articles of Religion composed by those very men that met at the Nags head It is not Lawfull for any man to take upon him the office of publike preaching 23. article of the English Religion or ministring the Sacraments in the Congregation before he be lawfully called and sent to execute the same And those we ought to judge lawfully called and sent which be chosen and called to his worke by men who have publike authority given unto them in the Congregation to call and send Ministers into the Lords vineyard Here is not a word of Ordination or consecration all is election and Congregation Church is not named because their meeting was not in a Church but in the Nags-head Taverne And that there may remaine no doubt of their intention and meaning to exclude all visible signes and ceremonies and consequently imposition of hands as superfluous in Ordination either of Bishops or Priests they explaine themselves in the 25. article or their Religion in these words Those five commonly called Sacraments Article 25. of the 39. composed and agreed upon by the English Protestant Church 1562. that is to say Confirmation Penance Orders Matrimony and Extreame unction are not to be counted for Sacraments of the Ghospel being such as have growne partly of the corrupt following of the Apostles partly are states of life allowed in the Scriptures but yet have not like nature of Sacraments with Baptisme and the Lords Supper for that they have not any visible signe or ceremony ordained of God If God hath not ordained any visible signe or ceremony for Ordination according to the beliefe of Parker and his Nags-head Congregation you may be sure they never troubled themselves with imposition of Episcopall hands and that a knock of the Bible upon their heads or shoulders served their turne especially being performed with so good a grace and so great gravity as Scory did in the Taverne when he made them Bishops by giving them authority to preach the Word of God sincearly This is the reason why they interpreted Saint Paules imposition of hands and the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Bible printed in London 1562. when the 39 articles were published by the Nags-head Clergy Ordination by election as it was in the profane Court or Athens whereas Saint Hierom and all the Fathers declare it to be Ordination by imposition of hands So would they also it Landaffe or any other Bishop had laid hands upon them 5 They corrupted Scripture in their translations not onely to make good their Nags-head Ordination but also to justify their keeping women though some of them were Priests and could not have wives proving by Saint Paules words that he had one himselfe Have not we power to lead about a woman a sister as also the rest of the Apostles 1. Cor. 9. They translate Have not we power to lead about a wife it being evident by the circumstances and the interpretation of all the Fathers that wife was not meant in that place by the Apostle more then 1. Cor. 7. v. 1. It is good for a man not to touch a woman where they also translate woman and not wife the Greeke originall using the same word in both places And to make us Catholicks Idolaters these very Nags-head Ministers in the same yeare 1562. corrupt the Scripture 2. Cor. 6. How agreeth the Temple of God with Idols they translated and printed in their English Bible How agreeth the Temple of God with Images The same sincerity they practise in 1. Cor. 5. If any that is called a brother be a fornicator or coveteous or a server of Idols they print 1562. or a worshipper of Images But part of their wickednesse hath since beene corrected by their Protestant Brethren in later edition being ashamed of so manifest knavery And yet we must not thinke forsooth that persons who wilfully corrupted Scripture would forge records to maintaine their Nags-head Consecration 6 It were too tedious a businesse to specifie all their false and absurd translations by which they brought the Word of God to be ridiculous amongst themselves Priest in their language is Elder Church Synagogue Holy Ghost holy wind soule Carcasse Christ anointed Lord Baal Eucharist Thanksgiving Baptisme Washing Hell grave Devill Slanderer Beelzebub Lord of a flye Angells Messengers So that an exhortation to devotion in the Protestant Scripture language will move men more to laughter then to piety whereas in the Catholick Translation and phrase it moves to compunction Suppose a Catholick Priest should exhort the people thus I who am your Priest placed in the Church by the holy Ghost for the feeding of your soules doe denounce unto you in the name of Christ our Lord that unlesse ye come to the holy Eucharist with more devotion and performe better your promises made to God in Baptisme ye shall be condemned body and soule to hell and your portion shall be with the Devills I say with Beclzebub Doctor Reynolds reprehensions of Whitaker and his Angells This exhortation in the Protestant language of Scripture goes very absurdly Let us suppose therefore that a yong spruce Ptotestant Minister should step up to the pulpit and repeate the Priests exhortation in his owne phrase thus I that am your Elder placed in this Synagogue by â—he holy wind for the feeding of your carcasses doe denounce unto you in the name of the anointed our Baal that unlesse ye come to the holy thanksgiving with more devotion and performe better your promises made to God in washing ye shall be condemned body and carcasse to the grave and your portion shall be with the Slanderers I say with the Lord of a flye and his Messengers 7 These wicked men did not onely corrupt the Scripture but also the Councells and Fathers as you may see objected to them in their owne life time and evidently demonstrated by Doctor Harding in his Detection of sundry foule errours against Master Iewell and Doctor Stapletons Counterblast against Horne It is a very certaine story that one of Iewells Chaplins was converted to the Catholick Faith by overseeing the print of his bookes and putting him in minde of a notorious mistake which Iewell laught at and would not have it corrected saying that amongst a thousand Readers not one would trouble himselfe with examining the text of Saint Augustin which he had corrupted An ancient and learned man yet living hath informed me of the manner of this Master Iewells death which he had from one that was present Being preaching false doctrine
in the pulpit on a suddaine he became speechlesse carried out of the Church he recovered strength the use of his toungue but returning to the pulpit his speech failed him the second time returning the third time to preach he never spoke word more and was carried into a Catholick Gentlemans house his great friend and old acquaintance who perceiving that Iewell had not lost his senses with his speech sent for pen inke and paper put the dying man in minde of Gods mercy desired him not to despaire of it and to recant his heresy and his seducing of the simple people contrary to his owne conscience Iewell tooke the pen and he writ these words I am sorry for the many falsifications I have made both of Scripture and Fathers with that the pen fell out of his hand and he expired These are our Protestant Euangelists and Bishops 8 As for their inferiour Clergy I will give you a briefe Catalogue made by that famous Doctor Stapleton Counterblast lib 4. num 481. printed an 1567. who lived in those times And wherein I pray you saith he resteth a great part of your new Clergy but in butchers cookes catchpoules and coblers diers and dawbers fellons carrying their marke in their hand instead of a shaven crowne fishermen gunners harpers in keepers merchants and mariners netmakers potters potycaries and porters of Belingsgate pinners pedlers ruffling ruffins sadlers sheermen and sheaperds tanners tilers tinkers trumpeters weavers Whenrymen c. This rable rout of meane and infamous persons did cast so foule an aspersion upon our Protestant Clergy that even to this day the most ordinary Citizens thinke their family disgraced when any of their nearest kindred become Ministers though they be in a most certaine way to the best preferments an evident argument that either their function is but a meere mockery or that their layty hath no Religion I attibute this contempt to a malediction of God that hangs over the heads of false Preachers unsent uncalled unconsecrated as on the other side it must be a blessing of God that in the Roman Catholick Church Priests and Religious are more esteemed for their function and profession then for their abilities and quality be they never so great notwithstanding that in all Countreys many of the best Nobility and Gentry consecrate themselves to God in a religious and ecclesiasticall state of life a thing so rare amongst Hereticks that when they come to Catholick Kingdomes they are apt to mistake and talke of Priests and Friers as they did at home of their owne Nags-head Ministers but I hope they will learne good manners how obstinate soever they remaine in their errours 9 The triumphant Protestant Church doth not a little resemble their militant described by Stapleton Whosoever will peruse Fox his Acts Monuments and Calendar with Persons his Annotations may easily discerne what great difference there is betweene Protestant and Catholick Saints their miracles and ours The Protestant Legend and Martyrologe is stuffed onely with tinkers coblers butchers taylors and their pratling wives put to death in Queene Maries reigne by vertue of the ancient Lawes of Christian Emperours and Kings of England such as are yet in force against the Jewes but Queene Elizabeth made new Lawes against Catholicks and put them to death for not embracing a new heresy for which her selfe would have beene burnt in any Christian Countrey few yeares before if she had professed the same doctrine that now she imposed upon others That you may guesse at their Saints by their miracles I will give you a sight of Two propheticall and miraculous visions described by honest Iohn Fox in this manner Fox pag. 1843. See Persons his third part of the three Conversions of England cap. 7. n. 62. The Friday night before Master Rough Minister of the Congregation in London who was a Dominican Friar in Scotland was taken being in his bed he dreamed that he saw two of the guard leading to prison Cuthbert Simpson Deacon of the said Congregation Whereupon being sore troubled he awaked and called his wife saying Kate strike light for I am much troubled with my brother Cuthbert this night When she had so done he gave himselfe to read on his booke And then feeling sleepe to come upon him he put out the candle and so gave himselfe to rest againe but being a sleepe he dreamed the like dreame and awaking therewith said 0 Kate my brother Cuthbert is gone And so they lighted a candle and rose This is one miracle which Fox recounteth 10 Now shall you heare another miracle of Simpson himselfe set downe also in Fox his owne words Fox pag. 1844. The day before Simpson was condemned saith he Cloney the keeper of his prison being gone forth about eleven of the clock towards midnight Cuthbert Simpson whether in a slumber or being awaked I cannot say heard one coming in first opening the outward dore then the second after the third and so looking in to the said Cuthbert having no candle nor toarch that he could see but giving a brightnesse and light most comfortable and joyfull to his heart saying Ha unto him and so departed againe Who it was he could not tell neither dare I define saith Fox But I dare say it was Cloney the keeper that came to watch his prisoner with a light in his hand or perhaps the Protestant Deacon dreamed or fancied in the darke that one came in and said Ha unto him which may passe for a Protestant supernaturall vision and miracle Fox maketh a long discourse why the dreame of a married Friar and the imagination of Simpson the Deacon ought to be looked upon and believed as miraculous and would have all Catholick visions mistrusted and rejected though never so authentically related or recorded 11 But the greatest miracle of the English Protestant Church was Queene Elizabeth her selfe that embrued her cruell hands in the royall bloud of Mary Steward lawfull heire to the Crowne of England this English Iezabel not content to usurpe The Kingdome deprived her also of her life and put to death many noble persons that by their innocent bloud she might colour her supremacy and bastardy I will not relate what others write of her life and manners for honour of the English Nation her miracles were to have raised upstarts and hereticks from nothing and annihilated the ancient Nobility and Gentry that continued Catholicks contrary to her penall Lawes and Statutes In the beginning of her reigne was celebrated that venerable Synod or Nags-head Ministers and reverend coblers tinkers c. wherein the Protestant Creed of 39. articles was coyned the greatest part whereof consists in not believing and declaring against the Catholick Religion As her Majesty lived betweene Maid and Wife so did her Protestant Church florish betweene hauke and buzard betweene Calvin and Luthers Reformation It s strange to see how even to this day Protestant Ministers doe extoll this Queene as if she were the patterne of Religion and
present that one of their owne Camerades commands them as absolutely as their Soveraigne this is all they see and feele other formalities and moralities are but fictions of the Law whereby we are commanded to imagine that the King speaketh when his Minister uttereth any thing in his Majesties name men are slow in feigning or imagining any thing to their owne disadvantage or contrary to their inclination and nothing is more contrary to humane nature then to acknowledge superiority in our equalls wherefore there is great difficulty in obeying a Subject because we are evidently convinced that he is our equall and a Subject though he commands like our King and Superiour and we are more inclined to feigne and imagine that he is unworthy of the Kings authority then that he ought to be endowed with so great a prerogative at least we wish he were not and our wishes are the best interpreters of our inclinations And though many times the person that commands us be capable of the greatest trust yet they who are commanded are apter to imagine that he betrayeth it or at least exceedeth his commission or instructions then they are to obey or to imagine that the King hath as great a hand in the command as is pretended 3 Men being so apt of their owne nature to take fire of sedition when they are commanded of their equalls against whom they have no other aversion or quarell but his authority and the Prince his favour into what flames of rebellion may we presume will they breake forth when their naturall inclinations are fomented by the passions of contempt and hatred against the Prince his Officer or Counsellour for his vices or misfortunes They will imagine that he is as mindfull as themselves are fearfull of revenge and will attribute his commands more to passion then to any zeale of his Masters service or good of the Commonwealth And in case it be evident that nothing is done without the Prince his privity and warrant they will perswade themselves that the ground of the Prince his warrant is their Enemies information if not his importunity to annihilate all those who are not his Creatures When he promotes any of his owne relations however so well deserving he is looked upon as partiall unjust and unfit for the government If he keepes a great traine he is proud if given to hospitality or civill conversation he strives to make himselfe popular and is a dangerous man all his words and actions are misinterpreted or not understood because he is hated by the generality of the people who are the supreme Judges or rather Creatours of a good and ill fame and good fame is as necessary for a Minister of State as policy the want of it in a Counsellour is more dangerous to the Prince then the want of wisdome or experience this may be supplied by the Prince his owne judgement and application to businesses but the ill name and reputation of a Minister cannot be helped by the Prince his goodnesse nay rather his owne fame and judgement will be called in question for putting his affaires into the hands of a person infamous in the opinion of his people or at least unfortunate in his designes 4 Sometimes it may happen that really the Prince his Minister or Counsellour is injured by the opinion of the world and that the people have no other crime to lay to his charge but their owne hatred therefore Princes doe often strive against the multitude to maintaine the innocency of their Officers against so unreasonable a passion This argues in the Prince a very good nature and an inclination to Justice and is much to be commended if what he desires can be effected yet it s a very hard taske because the greatest innocency once condemned by the verdict of the people will hardly have the sentence recalled though never so unjust the same passion of hatred that prevailed against so cleare innocency doth make men obstinate in adhearing to the false judgements they have once given of a good Ministers abilities or actions The multitude is compared to a beast it may be tamed but never by reason perswaded to alter their fancy or opinion once conceived and grounded upon passion whereby the major part are led The wisdome of a politick Prince doth not consist in making the multitude wise that being a thing impossible it consisteth in applying his owne wisdome to direct their humours by reason in due times and occasions The art of riding the great horse requires wit and judgement in the horseman but not in the horse it doth not consist in communicating wit or judgement to the horse but in applying with dexterity his owne art to the beasts humour A wise Prince must humour the multitude as men humour beasts which they teach or tame he must not strive to make them wise and reasonable though they must be managed by wisdom reason They are as uncapable of altering a popular errour and common hatred against a Counsellour or Minister of State as old mules are of leaving of their jadish tricks The Prince must have patience and dissemble with this humorsome beast the multitude and governe them by Ministers that are not odious but gratefull to them if not they may play him a jadish trick and kick at him for the hatred they beare to his Minister The onely way for the Prince to he rid of this danger and trouble is to make choice of so good and vertuous Ministers that no calumny can prejudice their fame nor hatred finde matter to carp at in their actions So that when all comes to all we see that honesty and integrity is the ground of policy and that wisdome without vertue in a Minister of State is of most dangerous consequence to his Prince Therefore in my opinion it s an evident proofe of wisdome and a laudable custome in Princes to make use of Bishops and Clergymen in their Counsells because it s presumed they are more then ordinarily vertuous But seeing many are of a contrary sense I will examine it and prove CHAP. XV. That it is great wisdome and policy in Princes to make use of Clergymen in State affaires 1 THat it hath beene the continuall practise amongst the Jewes to let the Priests share in the government of the Commonwealth is evident by many examples in Scripture and amongst Christians you will not read of one age wherein the Clergy have not had their heads and hands in politick affaires by order of their Princes and consent of the people To exclude them from this custome and practise because some of them made not as good use thereof as they ought is an argument more familiar to seculars then advantagious fewer Churchmen then seculars have abused their power or betrayed their trust nay it hath beene as rare amongst them as ordinary amongst seculars to make ill use of their Kings favour and interest and yet seculars doe not thinke it reasonable that all themselves should