singular glory and vain reputation conceive sundry suttle and disloyal practises for the interruption and breach of the sayd most lawful and Godly concord And endeavering to put the same in vre devised first to insinuat a scruple into the King your Father's conscience of an vnlawful marriage between him and his most lawful wife the Queen your Highnes's Mother pretending for the ground therof that the same was against the word of God And thervpon ceased not to persuade continualy vnto the sayd King your Father that he could not without daunger of the loss of his soule continue with his sayd most lawful wife but must be separated and divorc'd from her And to this intent caus'd the Seals aâ— wel of certain Vniversities in Italy and France to be gotten as it were for a testimony by the corruption of mony with a few light persons Schollers of the same Vniversities as also the Seals of the Vniversities of this Realm to be obtained by great travail sinister working secret threatnings and intreatings of some men in authority especialy sent at that tyme thither for the same purposes And how that finaly Thomas Cranmer newly made Arch-Bishop of Canterbury most vngodly and against all laws equity and conscience prosecuted the same wicked device of divorce and separation of the said King your Father and Queen your Mother caled before him ex officio the hearing of the same matter of marriage and taking his foundation partly vpon his own vnadvised judgment of the Scripture ioyning ther with the pretended Testimonies of the said Vniversities and partly vpon bare and most vntrue conjecturs gathered and admitted by him vpon matters of no strength or effect but only by supposal and without admitting or hearing any thing that could be sayd by the Queen your Mother or by any other on her behalf in the absence of the sayd late your Mother proceeded pronounced and discerned declared and gave sentence the same most lawful and vndoubted matrimony to be naught and to be contracted against God's law and of no value but lacking the strength of the law and the said most noble King your Father and the said noble Queen your Mother so married together did separat and divorce and the same your most noble Father King Henry the 8. and the said noble Queen your Mother from the bands of the same most lawful matrimony did pronounce and declare by the same his vnlawful sentence to be free discharged and set at liberty Which sentence and judgment so given by vnlawful and corrupt means and ways by the said Archbishop of Canterbury was afterwards vpon certain affections ratified and confirmed by two several Acts the one made in the 25. year of the raign to the said King your Highnes's Father and intituled an Act of declaring the establishment of the succession of the Kings most Royal Majesty of the Imperial Crown of his Realm The other Act of Parliament made in the 28. year of the raign of the said King your Highnes's Father intituled an Act for the establishment of the succession of the Imperial Crown of the Realm In the which said two Acts was contained the illegitimation of your most noble Person which your sayd most noble Person being born in so solemn a mariage so openly approued in the world and with so good faith both first contracted and also by so many years continued between your most noble Parents and the same Mariage in very deed not being prohibited by the law of God could not by any reason or equity in this case be so spotted And now we your Highnes's sayd most loving faithful and obedient subjects of a godly heart and true meaning frely and frankly without fear fancy or any other corrupt motion or sensual affection considering that this foresayd mariage had it's beginning of God and by him was continued and therfor was received and is to be taken for a most true just lawful and to all respects a sincere and perfect mariage nor could nor ought by any man's power authority or jurisdiction be dissolved broken or separated for whom God joyneth no man can nor ought to put a sunder and considering also how during the same mariage in godly concord the Realm in all degrees flourished to the glory of God the honour of the Prince and the great reputation of the subjects of the same and on the other side vnderstanding manifestly that the ground of the sayd divice and practice for the sayd divorce proceeding first of malice and vaine glory and afterward was prosecuted and followed of fond affection and sensual fantasie and finaly executed and put in effect by corruption ignorance and flattery and not only feeling to our great sorrow dammage and regret how shamful ignominies rebuks slanders and contempts yea with death pestilence and wars disobedience rebellions insurrections and divers other great and grievous plagues God of his Justice hath sent vpon vs ever since this vngodly purpose was first begun and practised But also seing evidently before our eys that vnless so great an injustice as this hath bin and yet continued be rebuked and that the sayd fals and wrongful process Iudgment and sentence with their dependances be repealed and revoked nothing is less to be doubted then that greater plagues and stroaks are like to encrease and continue dayly more and more with in this Realm do beseech your most excelent Majesty as wel in respect of your own honours dignity and just title as for truth's sake wherwith we doubt not but your Highness also will be specialy moved in conscience and also for the intire love favour and affection which your Majesty beareth to the common wealth of this Realm and for the good peace vnity and rest of vs your most faithful subjects and our posterity that it may be enacted by your Highness with the consent of the Lords spiritual and temporal and Commons in this present Parliament assembled And be it enacted by the authority of this present Parliament that all and every decree sentence and Iudgment of divorce and separation between the sayd King your Father and the sayd late Queen your Mother and all the process commenc'd followed given made or promulged by the sayd Thomas Cranmer then Archbishop of Canterbury or by any other person or persons whatsoever wherby the same most just pure and lawful marriage between the sayd late King your Father and the sayd late Queen your Mother was or is pronounced or in any wise declared to be vnlawful or vnjust or against the law of God be and shal be from the beginning and from hence forth of no force validity or effect but be vtterly naught voyd frustrat and annihilat to all intents constructions and purposes as if the same had never bin given or pronounced And be it also enacted by the authority aforsaid that as wel the said Act of Parliament intituled an Act declaring the establishment of the Succession of the King 's most Royal Majesty to the Imperial Crown
had made or don by any person or persons in or about any consecration confirmation or investing of any person or Persons elected to the office or dignity of Archbishops or Bishops by vertue of the Queens letters patents or Commission since the beginning of her Reign So that to know whether D. r Parker and his Camerades were true Bishops none must have examined whether they had bin consecrated by other Bishops but only whether the person or persons that were the Consecrators whether lay men or Ecclesiastick it matter'd not performed that ceremony by virtue of the Queens letters patents or commission If they could shew her great seal they might vse what matter and form they pleased for by the Act 1. 8. Eliz. there was given to the Queens Highness her Heires c. full power and authority by letters patents vnder the great seal of England from tyme to tyme to assign name and authorise such person or persons as she and they shal thinck meet and convenient any lay man or woman would serve turn to exercise use enioy and execute vnder her Highness all manner of jurisdictions Priviledges preheminences and authorities in any wise touching or concerning any spiritual or ecclesiastical power or jurisdiction within this Realm or any other her Majesties Dominions or Countrys Now priesthood being nothing but a spiritual power to Consecrat Christ's Body and Bloud and forgive sins and Episcopacy including besids the same a spiritual power to consecrat and ordain other Priests and Bishops who can doubt but that by these words and Statut the Queen might and her Successours may by their sole letters patents and great seal make any lay man whether Carter or Catchpole a Protestant Bishop or Priest seing therby he receiveth ful power to exercise vse execute c. all manner of jurisdictions preheminencies and authorities in any wise touching or concerning any spiritual or ecclesiastical power c. And because ther might remain no ambiguity or scruple of Parker and the first Protestant Bishops valid and legal Consecration the same Statut 8. Elizabeth 1. assures us that the Queen in her letters patents for that purpose directed to any Archbishop Bishops Or Others mark the word Others for the confirming investing and consecrating of any person elected to the Office or dignity of any Archbishop or Bishop hath not only vsed such words and sentences as were accustomed to be vsed by the late King Henry and King Edward her Majesties Father and Brother in their like letters patents made for such causes but also hath vsed divers other general words and sentences wherby her Majestie by her supreme power and authority hath dispensed with all causes or doubts of any inperfection or disability that can or may in any wise be objected against the same as by her Majesties sayd letters patents remaining on record more plainly wil appeare Now Mr. Bramhal the late Primat would fain make the Parliament so sensless and his Readers so simple as to referr the words mentioning and comparing the records of the Queen and her Father and Brother's tyme in this Act to the Archbishop of Canterbury's Register and not to their Majesties letters patents wher as by the whole context and discourse it is evident that the Parliament's drift is to shew no such ceremonious solemnity as of late hath bin pretended and printed by Mr. Mason was necessary Had ther bin any such legal or formal Consecration at Lambeth as 50. years after was forged and foisted into the Archbishop's Register the Parliament 8. Eliz. 1. would have remitted us therunto named Lambeth and not insisted al-togeather vpon the Queen's dispensation for the validity and legality of her first Bishops Consecration and caracter Many ar the reasons lately printed and not like to be answered that persuade all prudent men who have not too great a passion for the Prelatick Clergy to believe that Mr. Mason's new found Register of Lambeth is forged 1. It was never produced nor mentioned by the first Bishops so much pressed by their Adversaries to shew some Register or any evidence for their Consecration 2. They were only desired to let the world know wher when and by whom they had bin made Bishops questions easily answered had they bin consecrated at Lambeth or any Register then extant when Dr. Harding Stapleton and others charged them with nulity and illegality of Episcopal caracter 3. It 's no more credible that such knowing and conscientious men as Stapleton Harding Fitzherbert c. then living in England and probably at London would question so publick and solemn an action then it is that a sober man would now cal in doubt King Charl's 2. coronation at Westminster or ask in print who set the Crown vpon his head pretending he neuer had bin crown'd And though Bishop Godwin and other Prelatick Writers abuse Dr. Harding Holiwood Fitzsimons c. for relating the meeting of the first Protestant Bishops with a design to be ordained at the Nagshead in Cheap-side yet all the world knows that albeit there could be no design to feign that story yet our Controversy with the Prelaticks is not whether their first Prelats were ordained there but whether they were ordained any wher We know Bishops might be as validly consecrated in a Tavern though not so decently as in a Church But t' is fit they also consider that if Dr. Parker and their first Bishops were so narrowly watch't by Mr. Neal and other Catholicks whom Primat Bramhal doth cal Spies that they could not be merry in a Tavern without their knowledg they could hardly perform so serious and solemn an Action in a Church as the first Consecration of a Protestant Archbishop without their observation it being a matter then so much sought after and controversed of so great curiosity in it self and of greatest concern to us the total credit and being of their new Reformation depending therupon And yet for aboue 50. years none of the Writers of either side Catholick or Protestant who mentioned all other particulars relating to the reformation writ or spoke a word of this solemnity at Lambeth The Puritans indeed upraided the Prelaticks with saying their Episcopal ordination in England had it's beginning and progress in a corner not in a Congregation but we can not imagin they could mistake the Archiepiscopal Chappel of Lambeth for a corner or deny that the great Assembly pretended to have had bin at Dr. Parker's Consecration deserved not to be caled a Congregation Queen Elizabeths Clergy thus created by her patents and Parliaments they endeavored to shew themselves gratful to her Majesty by making the people believe that Popery by the principles wherof she was vncapable of the Crown was Idolatry the Pope Antichrist c. And to that end corrupted Scriptures in their English Translations as shal be proved herafter And because their frauds and follies were discoverd by Catholick Priests the sanguinary and penal laws were enacted and executed
for her proued incest and adultery yet his pride and wilfulness was so excessiue that rather then acknowledg his former error by a formal recantation he continued to exercise his scandalous supremacy so violently that he devised Articles of Religion made Cromwel his Vicar-general in spiritual affairs took upon him to define what was heresy what Catholick faith permitted the Scriptures to be translated by heretiks and read in English and to vexe the Pope countenanced and connived at any novelties though afterwards he burn't the novelists for heretiks and prohibited when it was too late their Translations of Scripture and other Books which he had formerly permitted But seing that notwithstanding his severity the Sacramentarian heresy which he most of all hated did increase in his Kingdom and that the spiritual sword in his lay hand did not work those effects which it had don when it was managed by the Bishops of Rome by whose sole authority all the heresies of the first 300. years were condemned and suppressed without the help of a general Councel and that the Keys which he had usurped served rather to open the doors of the English Church to all errors then shut them out and perceiving his end draw neer he began to think of a reconciliation with Rome but such a one as might sute with his humor which he termed Honour Therfore he sent his favorit Bishop Gardener to the Jmperial Diet with privat instructions to endeavour in such a manner his return to the unity and obedience of the Church through the mediation of the Catholick Princes of Germany and of the Pop's Legat that on King Henrys side it might look more like a princely condescendâ—ncy then a penitent conversion wherunto he seemed to incline at the solicitation rather of others then moved by a detestation of his own errors But God with whom none must dally nor Princes capitulat summon'd him to an account sooner then was imagined Whether he repented or despaired at his death is vncertain Some say his last words were omnia perdidimus all is lost In his last will and Testament he named 16. Tutors for his Son to govern during his minority with equall authority charging them not to bring in the Sacramentarian Religion But God permitted his will to be broken before his body was buried who had changed the last wills of so many thousands deceased and that but three days after his death for upon the 1. of February Seamor Earle of Hartford brother to Ed. 6. Mother was made Protector of the King and Kingdom by his own ambition and privat authority of his faction which prevailed amongst the 16. Executors without expecting any Parliament or consent to the Realm for so great a charge or for the change of religion which immediatly followed And because Wriothesly Earle of Southampton Lord Chancelor the Earle of Arundel and Bishop Tonstall and some others would not betray their trust and opposed the new reformation they were disgraced and displaced SVBSECT I. Of the English Religion and Reformers in King Edward VI. reign THe Earle of Hartford newly created Duke of Somerset and Lord Protector of England was a man fitter to be governed then to govern his judgment was weak but himself very wilfull and so blindly resolut in commanding and executing the designs of others by whom he was guided that without perceiving it he was made the instrument of his own ruin as wel as of his brothers and of the yong King also by the chang of the ancient Religion Dudley Earle of Warwick was his director both in Church and state affairs and yet was his greatest enemy which Somerset had not the wit to see though all the world knew him to be his Competitor And albeit Dudly had bin always a Roman Catholick in his judgment yet as most Polititians do he dissembled his belief and yet â—oothed the Protector in his inclination to the protestant reformation not doubting but that having once intoxicated the people with the liberty and inconstancy therof he might lead them from the contempt of spiritual authority to rebel against the temporal and humor so well their mad zeale that for their new Ghospel's preservation and propagation they would fix vpon him for their Director and stick to whom he would appoint for their Soveraign He was not deceived in his expectation the Protector Seamour was destroyed Dudly himself made chief Minister of England the King poysoned the Princess Mary excluded the Lady Jane Gray declared Queen because she was a Protestant and marryed to Dudlys Son All which things he compased in a short tyme though by degrees as you shall hear No sooner was K. Henry 8. dead but Dudly Earle of Warwick advised Somerset to take vpon him the Protectorship and to make him odious by his privat authority to alter the publick profession of faith and because he knew so notorious a fraud could not be effected without force he devised with the Protector the journy of Musselborough field and the war of Scotland vnder pretence of gaining by force the yong Queene of Scots to marry K. Edward 6. but in reality to get the power of the Militia into his own hands and therby to settle in England a Religion wherby he might in due tyme vpon the score of a refin'd reformation vnsettle the government and alter K. Henry 8. Testament and persuade England that his Daughter Marys reign would eclipse the light of the ghospel which then began to shine After that he had made the Protector so odious that none could endure to hear his name or to live vnder his government he thought it a proper tyme to establish by Parliament that new profession of faith which he knew could not be effected without the consent and concurrence of that great Assembly And though he was not ignorant of the absurdities contained in the best of the new reformations yet because since the setlement of the spiritual headship of our Kings he perceived the common people might be led any way and that an Act of Parliament was held sufficient to make them believe the ancient Christian Religion was profane and that any protestant reformation was the primitive and Apostolick faith he wrought so much by the feare of the army and the Kings authority that albeit in the first Parliament and year of Edward 6. reign nothing more could be obtained in favour of Protestancy but an indemnity for the preachers therof from penalties enacted by the ancient laws against married Priests and Heriticks and a repeal of the English Statuts confirming the Imperial Edicts against heresies yet in the second year and Parliament of Edward the VI. It was carried though by few votes and after a long debate of aboue four months that the Zuinglian or Sacramentarian reformation should be the Religion of England The charge of framing Articles of this Religion as also of composing the Liturgy and a book of rits ceremonies and administration of Sacraments had bin commited to
false dealing in matters of Religion CIvility is a branch of Charity and therfore ought to be extended to all men but if a man did observe either in Church or Court that a disguised Cut-purse oâ— Cut-throate doth great mischief I am of opinion the observer is bound in conscience to advertise both Church and Court of his vilanies and without any ceremony to tell every one down right such a person that you take for a nobleman or Gentleman is a Cheat and a Murtherer therfore trust him not avoyd his company Jf the Protestant Clergy teach and countenance false and damnable doctrin they are Cut-purses and Cut-throaths they exhaust the treasure of these Kingdoms and cheat the King and his Subjects of a very great revenue They and writ a book in defence of the real presence in Edward the sixts time he professed protestancy and writ against the real presence both which books Bishop Bonner produced in judgment against him In the begining of this yong King's reign he seemed to be a Lutheran but in the latter end therof a Zuinglian and altered accordingly the Common prayer booke which himself had composed and changed the 39. Articles of the Church according to the humor of that faction which prevailed in the state He made no more conscience of condemning to death An Ascue for denying the real presence an 31. of K. Henry 8. then of professing himself to be of her belief in the reign of K. Edward 6. and pressed that yong King very importunely to seale a warrant for burning of her Mayd Ioane of Kent alias Ioane Knell for that she denyed Christ took flesh of the B. Virgin But Joane Knell when Cranmer pronounced sentence against her reproached him for his inconstancy in religion telling that he condemned not long before An Ascue her mistress for a peece of bread and now condemned her self for a pecce of flesh And as he was now come to believe the first which he then had condemned so would he come in time to believe the second c. And 〈◊〉 it is to be observed that Cranmer persuaded the King to sign the warrant against Ioane Knell when there was no law in England to put any one to death for heresy because it was after that all penall statuts against heretiks had bin repealed and that favor was granted at Cranmer's and the first reformers own request and solicitations not daring to profess or preach their novelties before they might be secured by such a repeal from the severity of the lawes We have seen heretofore how he divorced K. Henry from Q. Catherin by his own authority and married him to An Bullen And afterwarâ—â—â—clared in Parliament that An Bullen was not true wife to 〈◊〉 King how he married him to An of Cleve and with in the compass of one yeare came again to the Parliament and sayd she was never true wife to his Majesty in again And this was objected by Nicolas Heath Archbishop of York and Lord Chancellor of England in his speech to the Parliament against the bringing in of Protestancy 1. Eliz. which speech saith learned Knot in his comment vpon Brerely p. 87. was read by him who told this to Knot and had seen divers of King Edward â— service books some with is some with signifieth and some with a blanck in the place Lastly how could Cranmer how could they thaâ—â—oyn'd with him be ignorant that thâ—â—r reformed doctrin was plain heresy seing they knâ—w it was notorious novelty and that many points therof had bin condemned as hereticall by the primitive Catholick Church and by lawes of the first Christian Emperours How could they excuse the abolishing of the Sacrifice of the Mass by their Common prayer and the caracter of Priesthood and Episcopacy by devising a new form of Ordination contaiing 〈◊〉 a syllable expressing the function either of Priest or Bishop contrary to all formes and Ritualls both of the Greek Latin and all other Christian Churches 〈◊〉 though their Successours since his Majesties restauration have acknowledged the invalidity of their Protestant formes of ordination by amending them in their new Book authoris'd by the late Act of Vniformity for the forme of ordaining a Bishop is corrected thus Receive the holy Ghost for the Office and work of a Bishop c. The forme of ordaining a Priest thus Receive the holy Ghost for the Office of a Priest c. yet this correcting comes too late for the past Ordinations and vnseasonably for the future also because none can give a priestly or Episcopal caracter which himself hath not and though the forme thus altered in their late edition be valid in it self yet can it not be validly applyed by laymen or which is the same by Ministers ordained by an invalid forme What could move the present prelatik Church of England to change their form of ordaining Priests and Bishops after a hundred years and above but the evidence and acknowledgment of it's nullity espetially if we consider with what in preaching is extoll'd by Fox and yet if you observe his proofs therof you will find that he was rather a Comedian then a Christian in the pulpit where in steed of solid discourses deduced from Scriptures and Fathers he entertâ—â—â—â—d his Audience with scurilous jests and some times grounded his Sermons vpon a play at cards and kept great stir with the King of Clubs the Ase of harts and the like foolish â—taffâ— good enough for the Heresies he displayed other times 〈◊〉 raysed at the â—ass calling the real presence the Maribone 〈◊〉 â—nd this so ridicolously that none but children applauded 〈◊〉 profane way of preaching by what Fox himself conâ—essâ—◠〈◊〉 his way you may fancy him to be another Hugh Pâ—â—â—â— But from his Sermons let vs go to his virtues Notwithstanding his great zeale in preaching and promoting the 〈…〉 recanted his doctrin therof twice once before Cardâ—â—â—l 〈…〉 second time before Arch-Bishop Warham and others 〈◊〉 K. Henry 8. declared against the Popes supremacy 〈◊〉 at the procurement of his Vicar Generall 〈…〉 of his Phisiâ—â—an D. r Butteâ— was named to the Bishoprick of 〈◊〉 but soon deprived therof by the same 〈◊〉 as an vnguilty and profane fellow his impiety was proved by many instances wherof one was eating of flesh on good friday without any pretext of sickness After King Henry 8. 〈◊〉 he sided with Hooper and Rogers for Puritanisme against Cranmer and Ridley who were then great stiklers for the prelatick disciplin therby to domineer over the Ministers who had bin in Germany and so would Latimer also if they both had not opposed his restitution to the Bishoprick of Worcesâ—â—â— Thus kept vnder by his two great Adversaries he 〈◊〉 thought by the Dutchess of Somersett a likely person in hopes of recovering his ancient dignity and reverences to inveigh against her Brother in law the Lord Admirall whom she mortaly hated and to reprehend publikly in the pulpit his ambition charging him also with dangerous
and height of an amourous passion was so blinded that to satisfy his carnal lust he assumed and annexed a spiritual supremacy to a temporal Crown may be attributed to the fondness and fancies of love That a Babe K. Edward 6. was taken with such a bable as that same supremacy may be imputed to the tenderness of his age and to the imprudence of his Vncle and Protector Somerset who by promoting that Oath and the Protestant reformation put the Kingdom into a Babylonical confusion That Dudley Duke of Northvmberland seing the Church and state so confounded did ground a title for the Lady Jane Grey and for his own son to the Crown vpon the principles and Zeal of Protestancy is but the ordinary practise of Politians that the Lady Elizabeth did reâ—â—ive her Fathers supremacy and the Protestant reformation wherby alone shee could pretend to be legitimat against two acts of Parliament never yet repeald is not so blameable in her as in them that but four years before had by an vnanimous vote in both Houses declared An Bullens marriage voyd and that same supremacy and Protestancy to be heresy That K. Iames did pardon and promote his mothers murtherers and conform himself to that Religion wherby shee and himself had bin so long excluded from their right was great clemency or a cuning compliance without which he covld hardly have compassed his ends and restored the line of the Stenarts to the British Empire That K. Charles 1. did endeavour by Ordinances and Laws to restrain and reduce the variety of Protestant opinions grounded vpon the liberty of interpreting Scripture to some kind of vniformity and subordination to Princes and Prelats had bin an act of great prudence if it had not shaken and shock't the very fundation of all Protestant Reformations that consists in an arbitrary interpretation of the obscure Texts of Scripture from which foundation and fountain necessarily floweth the priviledge of denying obedience to all civil and Ecclesiastical authority that commands any thing contrary to those interpretations of Scripture wherby every privat person or any leading men of the Protestant Congregations will be pleased to direct themselves or guide others That the Zealous and precise sort of Protestants did convene and covenant against the King and Bishops for endeavoring to deprive them of this their Evangelical liberty of the Reformation was but a natural result of the same fundamental principle of Protestancy That Oliver Cromwell by counterfaiting Zeal and piety and by humoring the privat spirits and interpretations of Protestant Sectaries did ruin his King and rais himself from a mean subject to be absolut Soveraign needs not to be enumerated among the casualties or favors of fortun there being not any thing more feasible then to dethrone a Protestant Monarch by his own Religion because it is nothing but an arbitrary interpretation of Scripture and by consequence gives such a latitud for justifying rebellion vpon the score of refining the reformation by a new sense of Scripture that every Protestant without violating the principles but rather sticking to the prerogative of Protestancy may embrace any more pleasing and popular sense of the Text however so prejudicial it prove to his lawful Soveraign or however contrary it be to the sense of Scripture established by law or by acts of vniformity But that notwithstanding so many warnings and wars as we have had so great and grave a Councel as the Parliament of England should think fit to continue the same vnsuccessfull cours of setling Monarchy the same statuts wherby Q. Elizabeth excluded the right heirs and now reigning family the same fundamental Tenet of the Reformation wherby every subject is made interpreter of Scripture and by consequence Iudge of his Soveraign and of the Government which must be subordinat to Scripture is not only to me but to the Christian world the cause of greatest admiration And becaus every Religion hath some incomprehensible mysteries I will number this among those of Protestancy but withall must beg pardon for thinking that it is rather against then above reason for to grant the principle wherupon the independency or Soveraignty of every Protestant subject is grounded and yet to make Acts of Parliament in favor of the Church of England against the same subjects independency or Soveraignty is a kind of contradiction So discerning a people as the English can hardly be hindred from seing the manifest connexion that is between the Protestant subjects liberty of interpreting Scripture and the not submitting their judgments or actions to any human laws or Government if contrary to their own interpretations And so Religious and scrupulous a people as they are will not be easily persuaded that an Act of Parliament is sufficient to dispense with their obligation and inclination of sticking to that fundamental Tenet of Protestancy I confess that in some Countreys as in France the Protestant people are now kept in so great subjection that they dare not go so far as the principles of Protestancy lead and in other more Northern Climats they are of so dull and peaceable a constitution that they want either curiosity to examin or courage to assert the priviledges of the reformation and therfore are apt to submit their Iudgments by an implicit faith to the opinions of Luther or Calvin or of their own Clergy But with us where every one thinks his own spirit as divin and his Iudgment as good as that of Luther or Calvin or of the Bishops where the stoutness and stubborness of our nature makes us venture vpon any thing wheâ—her sacred or profane where every Peasant is warranted by the law to question the prerogative of his Prince in such a Countrey I say and in such a constitution of the Government it is not to be expected that men will be less contentious in the Church then they are in the Courts nor content with less then with that supremacy of judicature allowed by the principles of Protestancy to be the spiritual-birth-right of every Protestant subject These are some of the inconveniencies whervnto the government is lyable by the principles and profession of Protestancy and though I humbly conceive that nothing but liberty of conscience can content so many dissenting parties yet I am of opinion that before such a liberty be granted some previous conferences concerning Religion like that of Hampton Court in K. James his reign be allowed but without excluding from those Conferences Papists or any party that will offer to give reason for their Religion For as to accept of a Bill of comprehension before men examin the consequences and qualifications of the Religions comprehended may breed greater confusion so to except any Christian Religion from being examined doth argue that in our Conferences we consult not conscience But it is to be feared that education and interest the two greatest prejudices not only against truth but against the examination therof will make the Bishops and their Bigots avers from any
him-self was that is to say Consecrators c. If then that which is greather then all be given indifferently to all men and women I meane the word and baptism then that which is less I mean to consecrat the supper is also given to them So much Luther With Luther in this doctrin concurred all the reformed Churches even the Prelatick of England seems to approve therof in the 23. and 25. articles of Religion and M. r Horn Bishop of Winchester in the Harbrough An. 1559. n. 2. saith concerning the Ministery Preaching or Priesthood of women Jn this point we must vse a certain moderation and not absolutly in every-wise debarr women herein c. J pray you what more vehemency vseth S. Paul in forbidding women to preach then in forbidding them to vncover their heads and yet you know in the best reformed Churches of all Germany all the maids be bareheaded They who know this to have bin the Doctrin of Luther and of the reformed Churches are not so much startled at Q. Elizabeths spiritual headship of the Church nor at the Act of Parliament 8. Eliz. 1. wherin it is declared that she and her successors may authorise any person whatsoever whether lay man or woman to exercise any spiritual jurisdiction or power in any matter whatsoever even of consecrating Archbishops Bishops Priests c. And albeit afterwards art 27. there hath bin an explanation made concerning the supremacy excluding from the Church a shee or Lay Ministery and Priesthood yet the words of the Oaths both of supremacy and Episcopal homage and the laws of the land especialy this Act 8. Eliz. 1. maks it most manifest that even Prelatik protestancy maks the temporal Lay Soveraign to haue the source of all spiritual power and jurisdiction and that the letters Patents of the Kings of England directed to any person whatsoever renders him capable of consecrating Archbishops Bishops Priests c. as may be seen in the aforesaid Act of Parliament And if any person whatsoever may by vertue of the Kings letters patents consecrat Bishops Priests c. without doubt the King that gives that spiritual authority and the Lay men or women so authorised must of necessity have the caracter of Episcopacy and Priesthood which they communicat to others vnless it be maintained that men can give what they have not themselves Thus was Protestancy begun principled and propagated by Martin Luther and his Disciples and because their Sects agree in nothing so vnanimously as in protesting against the doctrin of the Roman Catholik Church and the Imperial Decrees enacted in behalf therof though some Lutherans only exhibiting the Confession of their faith at Auspurg were the Protesters yet all others who pretend a Reformation like the name and call themselves Protestants thinking it to be more for the credit of their dissenting Congregations to pretend vnity of doctrin by assuming one name then declare the novelty and diversity of their Tenets by calling themselves by the names of their first Authors and Reformers Now it is tyme we treat in particular of the Protestant Church of England SECT IV. Of the Protestant Church of England IT was the misfortune of England to have had in that tyme when Reformation began to spread a vicious King and lewd Court an ambitious Minister of state a timorous Clergy and contemporising Parliament Cardinal Wolsey who had bin raised from the meanest parentage to domineer over the English Peerage not content with his good fortune and the Kings favour would needs be Pope and obtained from Charles V. the Emperour a promise of his best endeavours to promote him to that dignity but perceiving himself deluded when the occasion was offered of performance and that Charles had preferred to the Papacy one of his own subjects that had bin Instructor to him in his tender age he resolved to be revenged vpon the Emperors relations seeing hee could not reach his person And observing that K. Henry 8. was weary of Q. Catharin the Emperors Aunt and desired her death or divorce to the end he might marry and have issue male to succeed him in the Crown The Cardinal discoursed with his Majesty of the doubts which himself had raised and many seemed to entertain concerning the validity of a mariage with one that had bin his brothers wife and proposed the publick conveniency and privat satisfaction the King might receave by taking to wife some relation of the French King with whom he persuaded Henry 8. to make a league in defence of the Sea Apostolick against Charles V whose army at that tyme had sackt Rome and kept the Pope prisoner not doubting that his Holiness so oblidged by Henry and injured by Charles would declare Q. Catharins mariage voyd K. Henry applauded the motion but lik't not so well the French Lady as An Bullen one of his Queens Mayds of honour of whom he was so desperatly enamoured that though he was advertised of her amorous disposition and lewd conversation by one of the Courtiers that sayd he had enjoyed her savours yet she rejecting his Majesties courtship he thought she was not so cunning as chast and persuading himself that a woman so sparing of favours to a King would not be prodigal of them to others he gave litle credit to the publick reports and privat informations of her immodest behaviour and now courted her not as his present Mistriss but as his future wife not questioning but that the Pope whom he had obliged would declare null his mariage with Q. Catharin but his Holiness though much inclined to gratifie the King and incensed against the Emperour for many indignitys resolved neither to reward or revenge by abusing his spiritual authority which he knew could not be extended to dissolve a knot that God had tyed and blessed with posterity his Predecessors dispensation after mature deliberation was found to be valid and no way contrary to Scripture which is so far from prohibiting a mariage with a deceased brothers wife Levit. 18. that it commands Deuter. 25. the brother to marry his issuless brothers widow And when S. John Baptist told Herod it was not lawfull for him to keepe his brothers wife his brother was then living so that these words could not be applyed to K. Henry 8. his case nor occasion any scruple in his conscience He therfore finding by experience that the Sea of Rome was not directed in deciding controversies of Religion by human respects or interest and that the Colledge of Cardinals could not be corrupted with bribes to favour his sute as some Doctors of forreign vniversities had bin nor terified by his threats as was most of the English Clergy he resolved to renounce that spiritual jurisdiction and supremacy the only lett against his lust which all his Christian Ancestors had acknowledged and himself defended in an excellent Treatise against Luther demonstrating as well by Scripture as by reason that the Bishop of Rom's supremacy and jurisdiction was de jure
the Canon of the Iews as if the Jews might not doubt and omitt to put some books divinely inspired into the Canon as wel as the primitive Christians or as if the Apostles might not supply that defect and declare some books of the old Testament wherof the generality of the Jews doubted to be Canonical SVBSECT I. Doctor Cozins exceptions and falsifications against the Councel of Trent's authority answered The difference between new definitions and new articles of faith explained THe Protestant obstinacy is not excusable by the exceptions made against the number of Bishops that voted in the Councel of Trent or against the pretended novelty of the Canon which they decreed As to their number the authority of defining matters of faith in a general Councel is no more limited or diminished by the absence of members legaly summoned and long expected then the authority of a lawful Parliament by the absence of many Lords and commons especialy if there be a necessity of applying present remedies to the distempers of Church or Common-weal Doctor Cozins doth confess that the Catholick Church stood in need of a reformation and that the Councel was too much diferr'd and delay'd After they had met at Trent Seing the Bishops were not as many as the Pope and his Legats expected and wished for the greater solemnity of so important a decision as that of the Canon of Scripture whervpon they were to ground their further definitions they put of that session for 8. months and at the end of them hearing that besids those who were at Trent many Bishops were setting forth and others in their Journey they differred the definition of Canonical Scripture for three months more to the end as many as could possibly come might be present If through neglect contempt age infirmity or other accidents wherof the Pope was not in fault many Bishops were absent that could no more prejudice the authority of the Councel at Trent then the like circumstances disanull the authority or make voyd the Acts of our Parliaments But sure the learned Protestant Pastors cannot but smile at the simplicity of their illiterat flocks when they consider the zeale and earnestnes wherwith they except against the smal number of Bishops and their presumption forsooth in the Councel of Trent For the declaring the Canon of Scripture and other Divine truths and yet them-selves accept the Canon of Scripture and doctrin of their own Churches vpon the bare word of one Luther Zuinglius Calvin or vpon the sole authority of the 12. or seven men appointed by Parliament in the reign of Edward 6. Besids our Canon of Scripture was confirmed by the whole Councel of Trent afterwards together with the other points of faith therin defined And though Doctor Cozins pag. 208. tels how the Princes and reformed Churches in Germany England Denmark c. immediatly set forth their Protestations and exceptions against the Councel aleadging that the caling of this Councel by the Pop's authority alone was contrary to the Rights of Kings and the ancient Customs of the Church That he had summond no other persons thither nor intended to admitt any either to debate or give their voice there but such only as had first sworn obedience to him that he took vpon him most injustly to be Judg in his own cause c. Yet it is sufficiently manifested to the world by the very Acts of the Councel that the Pope did nothing but what his Predecessors had don and the Catholick Princes and Church had approved in the like occasions and that though Protestants were not admitted to vote at Trent yet they were not only permitted but invited in a most secure and civil manner by the Councel to reason dispute and debate their controversies and answer for them-selves and their doctrin and this way of proceeding is no more vnreasonable in a general Councel then it is in a Parliament not to permit any to vote therin before he taks an oath of alegiance not to say any thing of the oath of Supremacy and much less to admit of Lords or Commons accused of treason or rebellion to sit in the House vntil they prove their innocency or acknowledg their fault and obtain their pardon by a dutiful submission and profession of repentance And granted that nothing had bin resolved in the Councel of Trent by the Fathers therof but what first was canvass't at Rome by the Pope and Conclave which is false yet we conceive that to be no more against the constitution or freedom of a Councel then it is against the constitution or freedom of a Parliament that no Bill pass vnto an Act vnless it be first signed by the King and approved by his Councel and yet we know that to have bin the constant custom in one of his Majesties Kingdoms since the reign of King Henry 7. As for the Pope or Church of Rome being Judg in their own cause it is a prerogative so absolutly necessary for the authority and govermnent of Magistracy and the quiet and peace of the people governed that no Monarchy or Commonwealth can want it without falling into great inconveniences and confusion A subject t' is true may sue the King but the sentence must be given in the King's Courts and by his authority notwithstanding any objected dependency or parciality of the Judg explaining the laws and customs in favor of his Soveraign And he who would not acquiesce in such a sentence but would needs have the cause decided by a foreign Prince or People is a rebel If this be reasonable and just in temporal Courts and fallible sentences how much more in spiritual controversies and infallible definitions of the Church which definitions of the Church if not acknowledged to be infallible the Church can not have any jurisdiction or authority in matters of faith as not being able to satisfie doubts and setle the inward peace of Christian souls either perplexed in them-selves or in daunger of being perverted by others whether hereticks or pagans neither of which can be indifferent Judges or competent Arbitrators between the Catholick Church and her Children And seing doubts and differences are vnavoidable in both Church and Commonwealth and that there can be no appeale to Infidels or Foreigners without doubt it is more agreable to Scripture to the law of nature and light of reason that Parents and Pastors be Judges in any cause of their Children and inferiors then the contrary or that there be no Judg at all nor jurisdiction either spiritual or temporal But that which Doctor Cozins and all Protestants most press against the judicature of Popes and the councel of Trent is that they do not judg according to Scripture and to the right sense therof wheras Kings and their Judges are regulated by the laws of the land even when the suit is against the King or his pretended prerogative To this we answer that Popes and Councels are as much regulated by Scripture in their definitions
confirmed by acts of Parliament But that which makes them to be so much insisted vpon is that they are so indifferent and appliable to all Protestant Religions that with much reason he is censured a very wilfull Presbiterian and fanatick who will not submit and subscribe to articles so indulgent and indifferent Therfore not only now but formerly in the beginning of all distempers grounded vpon Diversitie of Protestant opinions it was thought good policy to commit the 39. Articles to the press therby to please all dissenting parties and this hath bin practised not only in Queen Elizabeth and King Iames Reigns but also in King Charles I. an 1640. when the rebellion began to break forth and was cloak't with the authority of a legall Parliament as well as with the zeal of the Protestant Religion against the Church of England And an 1633. when the Symptoms of that rebellion were first discerned there was printed by special Command a Book setting forth the agreement of the 39. Articles with the doctrin of other reformed but rebellious Churches of France Germany Netherlands Basil Bohemia Swethland Suitzerland c. The Title of the book is the Faith Doctrin and Religion professed and protected in the realm of England and Dominions of the same expressed in the Articles c. The sayd Articles analized into propositions and the propositions proved to be agreable both to the writen word of God and to the extant confessions of all the neighbour Churches Christianly reformed Perused and by the lawfull authority of the Church of England allowed to be publick London printed by John Legatt 1633. So that no mervaile if the 39. Articles have not proved to be a better antidot against Rebellion then we have seen by experience they being so agreable to the doctrin of Churches raised and maintained by rebellious people and principles against their vndoubted lawfull Soveraigns The French Hugonot Ministers in their assembly at Bema 1572. decree that in every citty all should sweare not to lay down arms as long as they should see them persecute the doctrin of salvation c. In the mean time to govern them-selves by their own protestants rules See Sutcliff in his answer to a libel supplicatory pag. 194. See the Catholick doctrin of the Church of England art 19. pag. 94. agreeing here in with Confes. Helvet 2. Saxon. art 11. Wittemberg art 32. Sueu art 15. all quoted ibid. pag. 95. Dresterus the Protestant writer in part 2. Nullenarii sexti pag. 661. acknowledgeth that all the warrs of Germany against the Emperour and lawfull Soveraigns happned ex mutatione Religionis Pontificiae in Lutheranam See Crispinus of the Churches estate pag. 509. how the reformed Church of Basil was founded by the rebellion of some Burgesses against the Catholick Senators whom they ejected c. The Rebellion of Holland and the other Protestant Provinces is well known as also of Geneva Zuitzers or Helvetians See Chitreus in Cron. an 1593. 1594. pag. 74. seq How the King of Swethland being a Catholick was by his Subjects the Lutherans forc't so content him-self with Mass in his in his privat Chapell and to assent that no Catholick should beare office in that Kingdom and at length an other made King We may say without either vanity or flattery that were it possible to maintain the Soveraignty of a King the peace and prosperity of a people togeather with the principles of Protestancy the English Nation would have don it wanting neither witt or judgment to find out the expedients after long experience of 100. years since the pulling down of Popery and yet we see that nothwithstanding the wisedom of them who govern the learning of the Clergy the worth of the gentry the sincerity of the common sort and the natural inclination to loyalty of the whole Nation since Protestancy came among vs we have violated the laws of nature and Nations we have by publick acts of State don many things wherof but one perpetrated by a privat person whithout any countenance from the governement were sufficient to make not only him-self but his whole family and Country infamous Murthers of Soveraigns by a formality of justice breach of publick faith for the Protestant interest were never heard of in England nor acted by English men vntil they were Protestants Therfore the infamy and reproach therof must be left at the doores of the English Protestant Church without blaming our English Nation or nature It is the nature of an arbitrary Religion to pervert good natures It confounds the state more then any arbitrary government The worst of arbitrary governments have some regard to the honour and word of the Prince and to the publick faith An arbitrary religion dispenseth with all An arbitrary government is reduced to one supreme an arbitrary government doth pretend reason for the Prince his ComCommands an arbitrary Religion by pretending to be above reason commands against reason How arbitrary and applicable all Protestant Religions are to every particular interest and fancy notwithstanding their publick professions and confessions of faith is visible by the 39. Articles of the Church of England that hitherto could neither setle the judgments of subjects in any on certain belief nor tye them to their duty and alleigance to the lawfull Prince though the sayd articles wanted no countenance of law to gain for them authority And yet the profession of the 39. Articles togeather with the oath of supremacy is made the distinctive sign of truth and loyalty in our English Monarchy But the Articles being applicable to contrary religions and interests and an oath asserting a thinâ— so incredible as the spiritual supremacy of a lay Soveraign must needs expose the government to continual dangers that flow from a plausible and popular tenderness of conscience and from the contempt of so indifferent and improbable a Religion and therfore though many do abhorr yet few do admire our late King's mis-fortune his Majesty having grounded his Soveraignty and security vpon Councellors servants and souldiers of whose fidelity he had no other evidence but the profession of 39. Articles so vncertain that they signified nothing and dispensed with every thing and an oath of a jurisdiction so incredible that they who took it either vnderstood not what they swore or if they did by swearing a known vntruth disposed them-selves to violat all oaths of alleigance and learn't in all other promises to preferr profit before performance conveniency before conscience Were not this true and were the prelatik Religion with all it's laws and oath's capable of establishing Monarchs or of making subjects loyal and servants faithfull how were it possible that so just and innocent a King as Charles 1. The ancientest by succession and inheritance of all Christendom should be so generally and vnworthyly betray'd by them that profess'd the 39. Articles and took the oaths of supremacy and alleigance By the laws of the land it is enacted and accordingly practised that non be permitted
absolutly necessary for salvation and not to believe it in a matter not absolutly necessary when equaly proposed by the same testimony and authority is as much as to say that God can speak by his Church litle vntruths but not great vntruths or that he may permit his veracity to be violated or vitiated in litle but not in great matters as if forsooth the authority and infallibility of the Church were to be measured by the matter it proposeth and not by the manner and supernatural marks of the proposal and by the dignity of the speaker More over their pretence of the Churches fallibility in not Fundamental articles hath no solid ground for the Protestant Church is either fallible or infallible in saying so and in it's doctrin of Fundamentals if fallible non can prudently rely thervpon either in this or in any other matters of faith if infallible then the Protestant distinction of Fundamentals must be a fundamental article of faith because they admit not any Church to be infallible in articles that are not fundamental And yet the same Protestants say the Roman Catholick Church is also infallible in fundamentals but the Roman Catholick and Protestant Church contradict on the other in this doctrin of fundamentals Therfore one of both must erre and that on must be the Protestant because it maintains that two Churches teaching contradictory doctrins may both be infallible therin Add hervnto that if the Roman Catholick Church be infallible in fundamentals or in all articles necessary for salvation how can Protestants excuse their reformation and separation from the guilt of a grievous sin and schism so vncharitable a breach is not justifiable by less then damnable or dangerous doctrin in the Church that is forsaken And what damnable doctrin or danger of damnation could or can be in adhearing to the Roman Church it being confessedly infallible in Fundamentals that is in all things necessary for salvation If therfore God's veracity is denyed even according to the Protestants doctrin and distinction by saying that the Church is fallible in fundamentals it can be for no other reason but because the fundamental articles are sufficiently proposed by the Church as revealed by God and seing the not fundamental articles are proposed by the same Church and testimony and by consequence as sufficiently as the fundamental Protestants must grant that God's veracity is no less denyed by maintaining the fallibility of the Church in not Fundamentals then in Fundamentals So that they must either acknowledg the infallibility of the Church in all articles and matters of faith whether absolutly necessary or not necessary for salvation or deny God's veracity and the foundation of all Christian belief SECT XIII The same further demonstrated and proved that neither the Protestant faith nor the faith lately asserted in a book called sure footing in Christianity is Christian belief where also is treated of the resolution of faith NOt the maâ—â—er believed but the Motive and manner of believing makes a belief Christian There may be an historical or imaginary faith of Christ as well as Divine and real that is men may believe the mysteries of Christianity 〈◊〉 they believe the roman history and fancy that such a belief is not human but Divine This we maintain to be the Protestants case and faith which is not grounded vpon Divine revelation but vpon human persuasion and vpon an imaginary evidence of God's revelation They assent not to the mystery of the Trinity or to any other because God revealed it but because they think it vndeniably evident either by the publick confession of all Christians or by the privat suggestion of their own spirit or by the principles of natural reason or by their pretended cleerness of Scripture that God revealed such mysteries as they are pleased to make choyce of for the Articles or fundamentals of their Reformations And therfore according to the diversity of the evidences wherupon they build their faith the Protestant sects are framed and divided into Prelaticks whose Motive and evidence is the concurrence of all Christians in their fundamentals of Christianity and into Fanatiks amongst whom we include Presbiterians c. who rely vpon the evidence of their spirit and the cleerness of Scripture and into Socinians who make evident reason the rule of their Religion c. That these Protestant persuasions are not grounded vpon Divine revelation or vpon God's Authority and veracity we proove because it is impossible to make an authority the motive of our belief vnless we believe all things that are equaly proposed and delivered to vs as depending of and asserted by that authority St. Austin says non can believe that the Ghospel of St. Matthew is the word of God vnless he doth likewise believe that the Acts of the Apostles is the word of God because they are both delivered as God's word by the same authority The same testimony and the same visible Church which delivered to the first Protestants the mystery of the Trinity and Incarnation as revealed by God delivered also to them Transubstantiation Purgatory c. as revealed by God and they or their followers can not pretend to have any other testimony for the engagement of God's veracity in certifying them of the truth and revelation of the articles they retain but the same testimony which delivered to them the articles they reject Therfore the reality and Divinity of the revelation being equally testified and applicable by on and the same testimony to both articles aswell to the retained as to the rejected it is impossible that Protestants can believe those they retaâ—â—â— moved thervnto by God's veracity or for being revealed by God seing the same veracity and revelation is equally and as cleerly applyed by the testimony of the Catholick visible Church to the other articles which they reject as not revealed If you ask a learned Protestant why doth he believe the mystery of the Trinity or Incarnation He will answer as all Hereticks ever did aswell as Catholicks because God revealed it But if you inquire further why doth he believe that God revealed it He will tell you because it is manifest in SVBSECT I. I Am right sorry to number among Protestants and Manichees who hould also this error of believing nothing which they did not fancy to be self evident the Author of a book called sure footing in Christianity who will needs have it self evident by virtue forsooth of tradition that God revealed all the points of our Roman Catholick doctrin Jt's pitty he stumbled so irrecoverably at his very first step pretending to see so cleerly and tread so surely vpon a plain ground had he bin as wary in the choice of his principles as he is witty in deducing his conclusions I should have followed him as an excellent Guide but he striving to raise Christian faith vnto a greater height of evidence then is consistent with it's nature and with our merit and liberty or convenient for the Government of God's
dictamen of a good conscience become a Roman Catholick or according to the rigor of the purest Protestant consequences become a ranck Presbiterian or Fanatick I report me therfore to the judgment of all moderat and sober persons whether it be piety or policy to engage the authority of a Protestâ—â—â— soveraign and Parliament in 〈◊〉 the severity of lawes against subjects for not professing the prelatick Reformation which the most learned men therof can not maintain without granting manifest contradictions 〈◊〉 practise without condemning the fundamental principles 〈◊〉 Protestancy I must confess that the Presbâ—â—erian Fanatick or any other arbitrary Religion that is Religion directed by the letter of Scripture subject to every man's privat interpretation will at length destroy the state if ther be not a limit set to the indiscreet zeale and extravagant fâ—ncies of every particular person and Congregation that 〈◊〉 to the purity of a Reformation but I can hardly believe that temporal lawes are a proper and efficatious meanes to refrain that spiritual liberty which according to the Principles of protestancy is due by the Ghospel to every Protestant and not subject to any human authority As for that much celebrated and generaly practised expedient and distincâ—â—on of Brentius and the Divines of Wittemberg saying that though it belongs to every privat person to judg of Doctrin and Religion and to distinguish the true from fals yet between the Prince and privat man is this difference that as the privat man hath privat authority of judging and deciding the doctrin of Religion so the Prince hath publick And through-out the whole book doth defend that the secular Prince is obliged to force his subjects even with punishment of death to that Religion and sense of Scripture which he judgeth true and also that the subjects are bound to stick to their own contrary sense of Scripture and Religion this expedient I say doth not prevent the daunger or remedie the desease of a politick body sick of protestancy but doth increase the distemper and renders it incurable And though in some parts of our more northern Climat several Protestant Princes have purchased some quiet by the severity of their lawes in favor of the sects which they profess yet that quiet proceeding from want of curiosity in the people of examining the truth or from want of courage to profess it we can not expect in the English Monarchy the like acquiescense and success the British Nations are naturaly serious and scrupulous in the scrutinâ— of Religion and either zealous or seditious in the maintenance therof Wherfore it imports no less then the peace of these nations that the Act of vniformity be not the rule of their Religion Seing therfore it is the nature of Protestancy as of all other Religions grounded vpon voluntary and privat interpretations of an obscure writing to breed disorders and confusion in all Common-wealths wherin the liberty of interpreting that writing is not restrained by law and if restrained by law the legislative power is opposed and it's authority contemned as contrary to the law and word of God and this opposition is waranted by the principles of protestancy which exempt all reformed Christians from any conscientious obligation of submitting to Church or state Governors in matters of Religion supposing I say this to be the nature of Protestancy it is apparent how contrary it is to policy to enact or continue lawes against the profession of the Roman Catholick faith which alone amongst all Christian Religions needeth not the support of human lawes or of temporal statutes to make it the Religion of the soule or to setle the Common-wealth as appeareth by the feare of Prelaticks to grant liberty of conscience to Papists For the space of 1000. years did our English Ancestors profess the Roman faith and in all that time they never had the least contention in the state about matters of Religion and in the space of these last 100. years there had bin more Rebellions more deposing and murthering of Soveraigns in this one litle Island of great Britanny vpon the accompt of Protestancy then hath bin since Christ's birth in the whole world vpon the accompt of Popery Wherfore seing that one of the differences between Popery and Protestancy is that although Popery be co 〈…〉 y to liberty of opinion to sensuality and depraved inclinations yet is it so plausible and popular that Protestants notwithstanding the legal incapacities 〈◊〉 penalties which they lay vpon Papists are afraid it will spread over the whole Kingdom in a short time and therfore call it a growing Religion it is evident that it increaseth by the reasonableness and sanctity of it's principles and without the help of law or countenance of 〈◊〉 government nay against the greatest severity of law and against the known inclination of the Soveraign in such a measure that the King and Parliament have thought of new remedies against the grouth therof But Protestancy especialy the Prelatick notwithstanding all it's liberty of opinion and pretended assurance of being saved by only faith without the trouble of pennance fasting or other mortifications of the flesh with all the favor of the lawes and countenance of the Government can not be made the Religion of the state Of three parts of England the one is Prelatick Protestant in their judgments and the two parts which are not will sooner become Papists then Prelaticks Now whether it be sound policy to persecute the Roman Religion by law which doth increase against law and to endeavor to setle by law the Prelatick Religion which so lately hath occasioned the abolishing of all lawes we humbly submit to the consideration of them who sit at the helme Besids one of the greatest prejudices that a Prince or Common-wealth can suffer is to be deprived of loyal conscientious and able men's services either in civil or military employments By the penal and sanguinary Statuts the King and Country deprive them-selves of many servitors of approved loyalty wisdom and eminent abilities and not only deprive themselves of such servitors but by virtue of legal incapacities set vpon Papists enable every ambitious man or discontended faction to asperse the King and his chief Ministers with favoring foâ—â—ooth Popery if they do not exercise cruelty and the rigor of 〈◊〉 sanguinary and penal Statuts against deserving persons or 〈◊〉 least if they shew them any countenance how-ever so meriting and vsefull they have bin in the worst of times and may prove to be again if this Protestant zeale should prevaile for it is alwayes the fore-runner of rebellion and is now become so rash that it attempteth to asperse my Lord Late Chancellor with favoring Popery who is a pillar and patâ—rn oâ— Protestancy Perhaps his Lordship 's gentle nature great wisdom justice and integrity might incline him to thinck that lawes made by Queen Elizabeth for excluding the Stewards from the Crown and for destroying that Religion and party wherby their title was supported
compared these Magdeburgian Centurists and indeed ti 's the case of all other Protestant writers to fellowes accused or suspected of theft heresy or any other crime who willingly present themselves before the Magistrat or Senat of the Citty And there first of all for their cleering should bring in for witnesses against themselves the best learned most grave and most honest men of all that Citty to testify that they indeed are Thieves and hereticks or the like but yet having so don would endeavor to refute all these again by only saying that these men so highly esteemed and commended for their integrity spoke rashly and incommodiously and knew not what they testified against them or at least were in a dream and that the accused persons alone ought to be believed against them all Might not these men be thought mad or drunk that would take such a course of defence And yet this is the course and case of the Magdeburgians who citing first the gravest and most ancient Fathers of Christendom against themselves do reiect the same again with this only Iest and contumely that they speak incommodiously ignorantly and were stubble Doctors opiniones incommodae naevi stipulae c. Doctorum Cyprian say they speaketh without Scripture Cyprian doth feign superstitiously Cyprian doth Iudge naughtily Tertullian doth erre Few in ancient times did write perspicuously and with Iudgment And of the whole multitude of Doctors of the second age which was neerest to the Apostles they are pleased to say Albeit this age was neerest to the Apostles yet the doctrin of Christ and his Apostles began to be not a litle darkned therin and many monstrous and incommodious opinions are every where found to be spread by the Doctors therof Then of the third age they say the further that we go from the Apostles age the more stubble we shall find to have bin added to the purity of the Christian doctrin So that you may see what these foure drunken Germans judge of succeeding ages of the greatest Doctors and of the whole Catholick Church and what credit their writings deserve John Fox in his Acts and Monuments doth imitat the example of these Dutch drunken Centurists his Masters not only in this impudent foolery but also in their fraudulent dealing of concealing and cutting off many of the Testimonies of the Holy Fathers least the multitude and cleerness of the authorities should give our Catholick cause too much credit but he dissenteth from the Magdeburgians in saying that the true Church of Christ is both visible and invisible visible to them that are in her and invisible to them that are out of her So that according to Fox heathens and heretiks that are out of the Church can not see her nor be converted or convinced by those visible and supernatural signs wherewith God hath made her remarkable and conspicuous to the end that such as are not in her may see her and be converted a thing so much inculcated by the ancient Fathers that they say very few or none of the meanest capacities can be excused by invincible ignorance from damnation But let vs see what an Jmaginary Church of Protestants he fancies and builds in the Aire And first we may observe that for the first twelve hundred years after Christ not finding as much as one Parish of Protestants in the whole world Fox doth not name any Church or Congregation but the Roman Catholick But from Pope Innocentius the 3. time downwards Fox beginneth and bringeth forth for the true Church a rablement of condemned Sectaries dissenting in opinions and professions not only from the Catholik but also from the Protestant reformations and divided among themselves cohering in no other form or succession but that one sprung vp by chance after the other which as his adversary tells him he tieth togeather in a Catalogue or list as Sampson's foxes were by the tailes This list or Catalogue he setteth down in his protestation to the Church of England telling first that even during the time of the last 400. years from Pope Innocentius downwards the true Church of Christ he meanes the Protestant which vntill then had bin wholy invisible durst not openly appeare in the face of the world being oppressed by Tyrany But yet that it remained from time to time visible in certain chosen members that not only bare secret good affection to sincere doctrin but stood also in the defence of truth against the Church of Rome But if his Protestant Church was invisible to them that were out of her and by consequence to Papists it needed not feare their Popish Tyrany by which it could be no more prejudiced then Spirits or men shut vp in enchanted Castles In which Catalogue saith Fox first to pretermit Bertramus and Beringarius which were before Pope Innocentius 3. a learned multitude of sufficient witnesses heere might be produced whose names are neither obscure nor doctrin vnknown as Ioakim Abbot of Calabria Almaricus a learned Bishop that was judged an heretick for holding against Images besides the Martyrs of Alsatia of whom we read 100. to be burned by Pope Jnnocentius in one day Add likewise to these the Waldenses and Albigenses Besides divers others standing against the Pope an 1240. c. Then he addeth to these some privat persons for the most part Catholiks as Dante 's the Jtalian Poet Armacanus Occham c. and finaly embraceth in his Church the Lollards Wickleffians Hussits and all other Sectaries vntill he comes to Luther Zuinglius and Calvin c. all of them disagreeing in opinion and every one pretending his own opinion to be the true Catholick faith And this is the visible succession of Fox's Church and the subject of his Ecclesiasticall History wherby he pretends to no greater antiquity then of 400. years nor can he prove any other vnity of faith then their impugning the Pope and the Roman Catholick Doctrin not vnanimously but some one point some another disagreeing in most among themselves I will briefly refute these his lyes and reveale his fraud Bertram was a Monk lived and dyed a Roman Catholick above 800. years agone after his death some of his followers forged a litle pamphlet in his name savoring or favoring the Berengarian heresy but the fraud was presently discovered and rejected Berengarius recanted his heresy and dyed a penitent Catholick Ioachim an old man half out of his wits was censured by the Pope for certain fond prophecies and some errors also about the Blessed Trinity Almaricus was never Bishop but only of Fox his making he was condemned for many other heresies besides holding against Images as for teaching there is no resurrection of Bodies at all 2. That there is no paradise nor hell 3. That the body of Christ is not in the Sacrament 4. That God spake as much in Ovid as in Austin c. As for his Martyrs in Alsatia they who relate that story say certain Hereticks to the number of 80.
down Bp Morton's Falsification to persuade that Cathotholiks hold it lawfull to murther and massacre Protestants IN the 6. page of Morton's discovery he hath this grievous 〈…〉 out of the Canon law against Catholiks 〈◊〉 felij vel consanguinei non dicuntur sed juxta legem sit 〈◊〉 super 〈◊〉 vt fundas sanguinem ipsorum And then he 〈◊〉 thus Apud Grat. Gloss. in decret lib. 5. ex decret Greg. 9. 〈…〉 cap. legi Which words he englisheth thus 〈…〉 termed either Children or kindred but according 〈…〉 thy hand must be against them to spill their blood 〈…〉 in the Margent he setteth down this special prinâ—â—â— note The professed bloody Massacre against the Protestants withâ—â—â— distinction of sex or Kindred First of all is to be considered that this Gloss or 〈◊〉 of the Canon law which here is both vntruly cited 〈◊〉 malitiously applied is vpon a Canon begining si quis Episcopus which Canon is taken out of the third Councell of Carthâ—ge wherin the famous Doctor St. Austin was present and 〈◊〉 device of the Canon is that if any Bishop should institute hereticks or pagans for his heires whether they were Kinsmen or 〈◊〉 ei Anathema dicatur let him be accursed c. now the 〈◊〉 yeilding a reason of this severity saith Quia isti haeretâ—â—â—am non dicuntur filij vel consanguinei vnde dicitur in lege si 〈◊〉 tuus amicus tuus vxor tua depravare voluerit veritatem sit manus tua super illos For that these hereticks are not nâ—w called Children or Kinsfolks therfore as such they cannot be made Inheritors by ecclesâ—astical men Wherupon it is sayd in the law of Deuteronomy if thy Brother or friend or wife will go about to deprave the truth let thy hand be vpon them And presently he citeth to the same effect the authority of St. Hierom in an other Canon and volume of the law where the holy Doctor excusing to his friend Riparius a Priest his earnest desire and zeal to have Vigilantius the heretik punished by his Bishops alledgeth divers examples of severity in like cases out of the Scriptures as of Phinees Elias Symon Chananaeus St. Peter St. Paul and lastly citeth also the aforesaid words of God's ordinance in Deuteronomy If thy Brother thy friend thy wife c. shall go about to pervert thee from God's true worship c. heare him not nor conceal him but bring him 〈◊〉 Judgmeâ—â— and let thy hand be vpon him first and then after the hand of all the people c. which is to be vnderstood accordiâ—◠〈◊〉 the form of Law appointed afterwards in the 17. Chapâ—â—â— that he be orderly brought forth to Iudgment and 〈…〉 sentence is past against him he which heard or 〈…〉 commit the sin and is a witness against him must 〈◊〉 the first stone at him and the rest must follow And this also doth the ordinary Gloss of Lyranus and others vpon those texts of Scripture declare And now let the Judicious Readeâ— consiâ—â—â— how many corruptions this Protestant Bishop hath vsed to 〈◊〉 forth to his purpose this one litle distracted Text for proof of professed bloody massacres in ended by Catholicks against Protestants For first he corrupteth the words of the Gloss leaving out the beginning Quia isti Haeretici which 〈◊〉 to the vnderstanding of the Author's meaning as also he lest out the reasoâ—â—â—ledged by the Gloss out of God's own words in Deuteronomy to wit the wilfull corruption of his truth Then he corrupteth the meaning both of the Gloss and Canon depraving that to a wicked sense of bloody massacring without distinction of sex or Kindred which the Canon and Councell of Carthage with St. Austin meant only of civil punishment against heretiks to wit that they should not be made heires to Ecclesiastical men He perverteth in like manner St. Hieriom's intent which was that heretiks and namely Vigilantius for denying the lawfulness of praying to Saints worshipping thâ—ir Reliques c. should be punished but by order and form of Law and not that any one shall Kill an other and much less by bloody massacres Lastly he presumeth to reâ—ort the very words of God himself in the Law by translating fundas sanguinem ipsorum 〈◊〉 their blood in steed of shed their blood for that to spill 〈◊〉 is always in Scripture taken in the worst sense for murthâ—â—â—ng or killing vnjustly The good Bishop remits vs for an answer to the allegaâ—â—â—â— of this place of Gratian to his friend Stock once more 〈◊〉 Stock doth not take vpon him to justifie any thing therin 〈◊〉 then the citation to be true which notwithstanding is 〈◊〉 as every one may see in the Text. Morton in his preamble denyeth the foresaid Canon to have bin decreed in the 〈◊〉 Councel of Carthage therfore saith he must his 〈◊〉 own terms of falshood fraud treachery 〈◊〉 vpon himself But let any one peruse the said Councell 〈◊〉 he will find decreed in the 13. Canon Vt Episcopi vel Clericâ— c. That neither Bishops nor Clergy men shall bestow any of their goods vpon any that be not Catholikly Christians though they be their Kinsfolks And the Councell of Hippo where St. Austin was Bishop which Councell professeth to mâ—ke Abbreviationes Concilij Carthaginensis tertii an abridgment of the third Carthage Councell hath this Canon That Bishops and Clergy men shall bestow nothing of their goods vpon any but such as are Catholiks Bp. Morton's Falsification to assert the King's supremacy POpe Leo writing to a true Catholik Emperor saith Morton hath these words You may not be ignorant that your princely power is given vnto you not only extinguished The oblation of Sacrifice the Mass is intermitted the hollowing of Chrysm is ceased and all 〈◊〉 Mysteries of our Religion have withdrawn themselves from the parricidial hands of those heretiks that have murâ—hered their own Fatherâ— and Patriarch Proterius burned his 〈◊〉 and cast the ashes into the ayre This then was the cause and occasion wherin the holy 〈◊〉 Leo did implore the help and secular arm of Leo the 〈◊〉 for chastising these turbulent heretiks for the 〈◊〉 of the Church And is this all that is exacted of 〈◊〉 by the Supremacy Is this the substance of the 〈◊〉 we know the English Prelatik Clergy are now ashaâ—â—â— to acknowledg that their own spiritual caracter and jurisâ—â—â—tion is dâ—â—ived from Queen Elizabeth's shee supremacy but 〈…〉 they did own 8. Eliz. what now they 〈◊〉 every man may see how vngratfully and confidently 〈◊〉 contradict what is extant in the Act of Parliament 8. 〈◊〉 and in their Episcopal Oath of homage wherin it is 〈◊〉 that all spiritual Jurisdiction supreme power order 〈◊〉 and authority over all the state Ecclesiastical of their 〈…〉 is in the Kings of England and that in 〈◊〉 of the prerogative they may by their Letters patents 〈◊〉 only authorise Arch-Bishops and Bishops to consecrat 〈…〉 Caracter but that they may authorise any 〈…〉 not Bishops
convenient and fit for that Uniformity of faith and union of Hearts which cements the People with their Soveraign and among themselves It is indeed so growing a Religion that it hath spread it self over the whole world not by force of Arms but of truth not by allowing leud liberty or licentiousness but by working miracles by professing and observing abstinence chastity poverty and obedience to spiritual and temporal Superiors by mortifying our Passions and the perverse inclinations of a spiritual pride and proper judgment this pride and property of judgment the source of Heresy we renounce by submitting our opinions to the Church acknowledging in the same God's Infallible assistance and authority and this our submission proceedeth not from simplicity credulity or rashness but we are induced thereunto by evident marks of Gods favour and providence clarly appearing in our Roman Catholick Church and in no other as Miracles Conversion of Nations Succession and Sāctity of Pastors c. whereby the most Learned Men of the World in every Age since the Apostles have been evidently convinced of an obligation to conform their Faith to a Church so supernaturally qualified and therefore did prudently believe that none but God is Author of the Roman Catholick Doctrine and we judge our selves bound under pain of damnation to follow their example For these Signs of Divine Providence are so far above the force and course of Nature and so visible to all the World that not only the Learned but all sorts of people who are not wilfully obstinate must confess a sufficient evidence of Gods Commission and Authority in our Church and by consequence they deny Gods veracity who contradict the Doctrine of a Congregation that hath so notorious and significant badges of his Divine trust for proposing Articles of Faith and composing all differences in Religion So that having for our guide a Church of so Authentick Authority a Testimony to rely upon so visibly confirmed by supernatural Miracles marks of Gods Commission the same Church must needs have his Infallible assistance in discharging her trust of instructing Mankind wherefore we Catholicks may do uniformly agree acquiess in her Difinitions with as little fear of being seduced as of God being the Seducer He must be very unreasonable who after being informed of these motives of credibility or marks of Gods Church will refuse to submit his judgment to so convincing arguments of the Divine Authority and this is the reason why not only the Natives of one Country or the Subjects of one Monarch but whole Kingdoms and Kings of most different tempers and interests do so easily constantly and unanimously submit and adhear to the Roman Catholick Religon both now and in former Ages whereas they who at any time opposed the same could never agree among themselves or with themselves but were and are divided into as many opinions as there are fancies or occasions offered of changing their inclinations or of raising their fortunes And now our States-men may easily conclude which of both Religions is not only most conscientious for the soul but most convenient for the power and peace of the State if they will reflect upon the different ways of planting and preserving both Religions the Catholick and Protestant To omit other examples let them consider how St. Austin our Apostle of England arrived at Kent with forty Monks and Preachers entred into Canterbury as our Adversary Fox confesseth p. 150. in procession with a Crucifix carried before him and singing Litanies and how they converted that Kingdom and all England from Paganism to the very same Roman Catholick Religion we now profess in every particular not by force of Arms or by Frauds of falsifying the Letter and Sense of Scripture but by working confessed Miracles in confirmation of our Roman Text and Sense of Scripture which they Preach'd and by the example of a Godly life How this same Religion continued for almost a thousand years in this Island and in all that time never was there any Rebellion upon the score of our Doctrine or of Interpreting of Scripture much less did the Subjects pretend Scripture or the Word of God to warrant a Superiority over their Sovereign or to try Him by a formal Court of Justice On the other side our Statesmen will find in all Histories and this Treatise that in this one Age since Protestancy began that Reformation hath not entered without Rebellion or Tyrany into any one Kingdom Country or City that he who first Preached this Reformation Luther did see it divided into more Sects than himself had years tho' he lived to be an old Man That never any of these Sects continued long without embroyling the State That never Miracle was wrought to confirm any kind of Protestancy nor the Author of any of these Sects or Reformations lived with the esteem I do not say of holy but of honest conversation No marvel therefore if People so naturally honest as the English cannot be brought to uniformity in a Reformation so unlikely to be Divine that was begun by a dissolute and drunken Friar who had no Rule of Faith but his own fancy the marvel indeed is that any sober man can be persuaded 't is possible to bring pious prudent men to reject the old Religion confirmed with so many supernatural signs renouned for so long successful subjection to Lawful Kings for a new fangled device introduced into England by an Illegitimate Queen in opposition to the Title and known right of our lawful Sovereigns Seeing therefore our Adversaries do confess that the Roman Catholick is a growing Religion even in this groaning and sad condition wherein we are kept in these Kingdoms who doubts but that if made the Religion of the State and countenanced by Law or even tolerated it will soon grow to such a hight that all other persuasions will be rendred contemptible and incapable of thwarting the Designs and Decrees that will be resolved upon by the King and Parliament when Law Religion and Reason walk hand in hand there is no room or pretext left for Rebellion upon the score of conscience And what can be more legal than an Act of Parliament what more agreeable to Religion and Reason than that every man ought to submit his judgment to Authority so Authentikly Divine and so prudently judged to be Infallible as that of the Roman Catholick Ghurch For what more convincing arguments can there be of Divine and Infallible authority than the undeniable Miracles Sanctity Succession both of Doctrine and Doctors Conversion of Kings and Nations c. of the Roman Catholick Church He who denies any of these must consequently resolve to believe nothing and even to doubt of himself of his Parents Country and Relations because no Man hath or can have a more credible Testimony or a more constant Tradition for any one of these particulars concerning his Parents Country c. than he hath for the Miracles wrought in
of England Of his design to reform the principles and liberty of Protestancy intending therby to render it less dangerous to lawfull Soveraigns and Monarchy How K. Charles 1. pursued his Fathers design but his sufferings and death demonstrat the impossibility of confining the Protestant liberty within the rules of Government or reason By the fundamental principles of Protestancy every particular person is a Supreme Iudge in spiritual affairs and may more easely apply and abuse that prerogative to the prejudice of his Soveraign then the Pope can his papal Supremacy Therfore it s a great providence of God when any Protestant King of England escapes to be judged and deposed by his Subjects THE SECOND PART OF the vnreasonableness of Protestancy and of the inconsistency of the principles of Protestancy with Christian piety and peaceable government SECT I. THe vnreasonableness and inconsistency of Protestancy with Christian piety or policy proved by the very fundamental principle of all Protestant reformations which principle is a supposition of the fallibility and fall of the visible Catholick Church from the pure and primitive doctrin of Christ to damnable errors and notorious superstition Such a change is demonstrated both incredible and impossible SECT II. THe Protestants proof of such a change is their pretended cleerness of Scripture It is demonstrated that their Sense of Scripture is not clear in any texts controverted between Catholicks and Protestants That the principles of Protestancy incline to vice the Catholick principles to vertue proved in many particulars The invisibility of the Church a ridiculous comment SECT III. THe Protestant letter and Sense of Scripture is not the word of God Doctor Cossins his Scholastical History of the English Canon of Scripture confuted as also his exceptions against the authority of the Roman Catholick Canon The Lutheran Churches of Germany agree not with the English Canon of Scripture SVBSECT I. DOctor Cossins now Bp. of Duresme his exceptions against the Councel of Trent answered The legality of a Councel as well as of a Parliament may stand with the absence of many members if they were summoned and expected The absurdity of Protestant writers excepting against the want of Bishops in the Councel of Trent wheras themselves made new Religions and reformations by a Single voice of Luther Zuinglius Calvin c. and in England by the vote of the major part of twelve persons named by the Parliament to determin matters of faith and Sacraments seaven men were thought sufficient to do the work and cast the Roman Catholick Religion Protestant Bishops can no more pretend to sit and define in a general Councel then proclaimed rebells can pretend to vote in a lawful Parliament It s as reasonable the Bishop and Church of Rome should condemn hereticks and judge all controversies of faith as it is that a King and Parliament condemn rebells and judge suites in law A new definition of Pope or Councel is no new article of faith it is only a declaration of our obligation to believe that which formerly had bin revealed but not sufficiently proposed Doctor Cossins his egregious falsification of Belarmin his wresting words of St. Austin and St. Hierom. SECT IV. THe Protestant translations of Scripture are fraudulent and fals no certainty of Christian faith can be built vpon them Protestants admit no Coppy or translation to be authentick to the end they may be at liberty to reject what they do not fancy of the letter of Scripture as well as of the sense The vulgar Latin is authentick Scripture How corrupt are all English Bibles How in K. Edward 6. his reign Cranmer and the first Apostles of English Protestancy changed the very text of Christs words This is my body three several times Protestants make the Apostles fallible in doctrin even after receiving the holy Ghost and by consequence must hold their writings or Scripture to be fallible SVBSECT I. MAny particular instances of Protestant corruptions in the English Bibles to asert the Protestant and prelatick doctrin of the Church of England Against images Against Ordination by imposition of hands Against the single life of Priests Against the Sacrifice of Masse Against vowes of chastity To favor the Kings Supremacy How fondly these corruptions are excused by Whitaker and how absurdly Scripture is made speak according to the Protestant translations What small hopes there are that a Clergie which corrupts Scripture or continueth and countenanceth corruptions of Scripture will repent or recant their errors and how little reason the Protestant layty hath to rely vpon their Clergys sincerity or vpon their English Scripture SECT V. THe Protestant interpretation is not the true Sense of Scripture The principal part of Gods word is the sense he delivered to the Church together with the letter It s against reason to believe that the Church would be more carefull of preserving the letter then of preserving the sense of Scripture and therfore Protestants are vnexcusable for taking the letter from the Roman Church and rejecting the sense The holy Fathers bid us receive the Sense of Scripture as well as the letter from the Church An infallible mark of heresy to do the contrary It is at least 16. to one that the Roman Catholick Sense of Scripture is true and the Protestant fals SECT VI. NO Protestant Church hath a true Ministery Miracles Succession of doctrin or Sanctity of life Their extraordinary vocation is ridiculous and incredible it being impossible that God should send Ministers to contradict doctrin confirmed with so many signs of his own authority and approbation as the Roman Catholick is God never sent such vitious men as the Protestant reformers were to reform his Church either in the old or new Testament If the Protestant doctrin had bin true God would have wrought miracles to confirm it for the conversion of the seduced Papists as Protestants confess he doth for the conversion of the Jndians Iaponians and China What wicked men were Luther Zuinglius Calvin Beza Cranmer and the rest of his Camerades that framed the Religion and Liturgy of the Church of England and how little credit in matters of faith deserves the Parliament that confirmed the same Calvins miracle at Geneva foretold by Tertullian SECT VII THe conversion of pagan Kings and Kingdoms to Christianity foretold in Scripture is a more cleer sign of the true Church then any other miracles and not to be found in any other Church but in the Roman Catholick acknowledged by learned protestants Of Barlows three-score invisible Queens converted by protestants No greater an absurdity then their invisible Church The vain endeavors of Calvin and other protestants to convert Heathen nations Bezas despair of Success in that Ministery and his advice to protestants to leave that labor to the Jesuits and rather busy themselves at home Tertullians saying that its a sign of hereticks to pervert Christians not convert pagans may be properly applyed to Protestants Their success in propagating their new Ghospel no
the examples of other Protestant Churches Whence followeth continual discontents and designs of the generality of these Protestant nations against their prelatick Clergy and the little esteeme and affection there is for the same Clergy among the reformed Churches abroad How vnsafe it is for the Prince and government to establish by law a Religion and Clergy so generaly hated and that acknowledgeth it self to be fallible in doctrin and therfore for all they know lead their flocks to eternal damnation Laws enacted to favor Religion ought to suppose not pretend to make the Religion reasonable Reason is the ground of human laws but human laws can not be the ground of Religion How dangerous it is to press too much the Act of vniformity against so great and zealous a multitude as the Sectaries are Their errors ought to be confuted with reason not rigor The prelatick Clergy whose spiritual Censures and authority ought to quash all dissentions doth cause the mischief and engageth the state in perpetual troubles for maintaining by force of law the improbability of their caracter and jurisdiction against the evidence of reason SVBSECT I. THe prelatick caracter and Religion is so incredible that few serious men in their judgments continue any long time Prelaticks By pretending a mean and moderation between Papists and Presbiterians the Prelaticks fall into manifest contradictions in defending their own caracter doctrin and disciplin How learned Protestants are forc't to confess that the Prince may force his subjects by laws to his Protestant persuasion and that every Protestant subject notwithstanding the Prince his prerogative hath a privat authority to judge of the Prince his Religion and is bound to stick to his own contrary judgment What great confusion this must occasion It is the nature of all Religions that give privat men liberty to judge of Religious controversies to cause such disorders How this inconvenience is prevented in the Roman Catholick One of the differences between it and the Protestant is that when Protestants rebell they do not violat the principles of Protestancy which makes every man Supreme in matters of faith and by consequence of state When Catholicks rebell they go against their principles that give no such supremacy or liberty Jn these last one hundred years there have bin more rebellions vpon the score of Protestancy then have bin since Christs time vpon the score of the Roman Catholick Religion In what sense the Roman Catholick is a growing Religion Whether it be policy to persecute a Religion that encreaseth against the rigor of the lawes and to promote a Religion that doth not encrease with all the helps of lawes and favors of the Prince The sanguinary and penal statuts are thought to be so vnjust even by Protestants that no honest and sober man thinks them fit to be put in execution Whether it be policy to continue such statuts All seditious persons begin their designs against the government with pressing the execution of the statuts and somtimes therby make the zealous and giddy multitude rebell Whether it were not piety and policy to repeal statuts that if put in execution make the nation and government infamous if not put in execution may occasion rebellion by reason of an indiscreet zeal in the giddy multitude Besides their being enacted to suppress the principles and destroy the persons of the Catholick party which maintained the Stevards right to the Crown ought to facilitat the repeal SVBSECT II. THe sanguinary and penall statuts of England against Catholicks can not be justified by the proceeding of the Inquisition or by laws and edicts of Christian Kings and Emperors against hereticks The first English Protestants acknowledged themselves to be hereticks when they petitioned to the Parliament 1. Ed. 6. for a repeal of all ancient statuts against hereticks not daring to preach and profess their reformed doctrin vntill the Parliament had condescended to their petition Queen Elizabeths reformation confirmed by Sanguinary statuts diametricaly opposit to primitive Christianity and therfore very strange that men so knowing as the English nobility and gentry should continue them or that persons so pious loyall and well bred should not either out of Christian charity to Catholicks or out of a dutifull civility to the Royal family that now reigns repeale laws enacted by Q. Elizabeth for ruin of the Stevards party and for excluding themselves from the Crown THE THIRD PART COntaining the conscience and conveniency of tolerating the Roman Catholick religion by Act of parliament proved by the little conscience of the Protestant clergy in maintaining Protestancy with frauds and falsifications and by the great inconveniencies this Monarchy suffers by pressing the prelatick and Protestant Religion vpon tender consciences SECT I. DEmonstrated that either the learned Protestant or the Roman Catholick Clergy are Cheats Proved by the impossibility of concealing the truth of Christianity and of the true Church otherwise then by the frauds and falsifications of either Clergy So manifest are the signs of the Catholick Church and so particularly mentioned in Scripture And as one of the two Clergyes are Cheats so either the Catholick or Protestant layty are damnably careless in matters of salvation Reasons why the Catholick layty can not be thought carless the Protestant may How easily the truth may be known and how the Protestant layty may be considerably eased from extraordinary taxes by informing themselves of the truth of Religion The impudency and impiety wherwith Bp. Ievell and the first prelatick clergy imposed Protestancy vpon this nation to favor Q. Elizab pretensions and to raise themselves from Pedantry to Peerage Proved by Ievells Challenge and Sermon at Paules Cross and by his and the Prelatick clergyes Apology for their Church of England pretending that the Catholick Church for the first 600. years was Protestant How this imposture was confuted by the Catholick writers and the Protestant writers forced to acknowledge their own error How the same imposture was again maintained by succeeding prelaticks and how vnsuccesfully How Taylor revived now again the same shamfull imposture and with how great infamy to his person and discredit to his cause The Protestant layty can not without committing a damnable sin give any credit to their Clergy in matters of Religion after so many and so manifest Discoveries of the frauds and falsifications wherby alone they defend Protestancy How a conference and Triall about this matter can not be conscientiously denyed nor the denyall stand with good policy SECT II. THe same further demonstrated and that there can be no reason to suspect the sincerity of the Roman Catholick Clergy SVBECT I. AND II. WHether it be charity to treat Cheats with ceremony when they are convicted of damning souls by frauds and wilfull falsifications And whether the first reformers of the English Church Cranmer and his Camerades ought not to be censured accordingly The frauds and wilful falsifications hypocrisy incontinency impiety and Atheism of the prelalatick Protestant Clergy in K. Edward
Law of England our Kings may minister all ecclesiastical functions consecrat Bishops and their letters patents are sufficient to give any lay person man or woman power to consecrat Bishops and Priests Ten wilfull falsifications set down together by Bish Morton for proving that Catholicks hold the Pope cannot be deposed nor become an heretick Primat Bramhalls falsification to prove that Popes may and have decreed heretical doctrin SECT IX PRoved by reasons and examples that no Religion is so little dangerous to the soveraignty and safety of Kings or so advantagious to the peace and prosperity of subjects as the Roman Catholick notwithstanding the Popes spiritual supremacy Bellarmin the Author most excepted against in the opinion of deposing of Kings sayes that a King cannot be deposed for being an heretick vnlesse he forceth his subjects to heresy The Author of this Treatise doth not intend to promote Bellarmīs doctrin but only sheweth there can be no danger in it though it were allowed as true Not any thing more contrary to sound policy then to lay for the foundation of loyalty an Oath or engagement against opinions plausible popular and practised The best way to suppress them is to silence the Authors not censure their doctrin How litle the Popes power is feared by protestants though they make it the pretext of persecuting Catholicks How little his censures can disturb the government in regard of the notoriousness of the fact and the solemnity of his sentences required for their validity How Arch Laud and other protestants contradict them selves in this matter A fancied possibility without probability can bring no danger to the government How vnreasonable it is to exact a more strict profession of allegiance from catholick subjects to a protestant Soveraign then is given by any other Catholicks to their Catholick Soveraign That the french Kings exacts such engagements or Remonstrances from their subjects against the Popes authority as is required in England and Ireland from Catholiks against the same is a gross mistake All such disputes are prohibited in France as tending to sedition and no way profitable The Censure of the Parliament of Paris and some Doctors of the Sorbon against the Popes authority disanulled by the King and privy Councell in France Protestants cannot cleare their own principles in this particular from the aspersions they lay on the Catholick Tenets One of the fundamental principles of Protestancy is a power in the people to depose Soveraigns and dispose of their Kingdoms for the use of the Ghospel Proved by the examples of all Kingdoms and States that received the Reformation even the Prelatick of England SECT X. THat Protestants could never prove any of the wilfull falsifications wherwith they charged Roman Catholick writers but on the contrary themselves are convicted of that crime whensoever they attempted to make good their charge against us Of the Index Expurgatorius Bp. Taylors objections in the Dissuasive as also Bp. Mortons Bp. Jewells c. retorted vpon themselves Item Sutcliffs accusations against Bellarmin The Councell of Calcedon confirmed by Act of Parliament of Q. Elizabeth and by consequence the Popes spiritual supremacy which that Councell asserts SUBSECT I. PRotestants convicted by Belarmin of holding 20. ancient condemned heresies and how fourteen are admitted by them or at least vnanswered and the other six wherof they endeavor to cleere themselves are excused only by falsifying Fathers and Catholick Authors among which are two Pelagian heresies two Novatian one Manichean and one of the Arians Besides these Protestants maintain Iustification by only faith with the Simonians and Eunomians That God is the author of sin with the Florinians That women may be and are Priests with the Peputians That Concupiscency is a sin with Proclus That the true Church was invisible for many ages with the Donatists That men ought not to fast the Lent pray nor offer Sacrifice for the dead with the Aerians That Saints ought not to be prayed vnto nor their reliques or images worshipt with Vigilantius SVBSECT II. FAlsifications objected against Baronius by Dr. Sutcliff How ridiculous The difference between the falsifications objected by Catholicks and those that are objected by Protestants SECT XI CAlumnies and falsifications of Luther Clavin Arch-bishop Laud and Primat Vsher to discredit the Roman Catholick Religion and vphold Protestancy against their own conscience and knowledge What impudent impostors were Luther and Calvin Proved in many particulars Frauds and falsifications and calumnies of Primat Vsher called the Irish Saint by Protestants against the real presence and Transsubstantiation Against sacramental Confession Against absolution of sins by a Priest His cheat concerning Duli◠nd Latria No new invention of Jesuits but the ancient doctrin and distinction of the Fathers Against prayer to Saints His imposture of the Breviary of the Premonstratensian Order SVBSECT I◠OF Bp. Laud the English Protestant Martyr How fraudulently he would fain excuse the modern Greeks from being hereticks notwithstanding his 39. Prelatick articles condemn their doctrin of the holy Ghost as heresy He abuseth S. Austin to make Protestants believe that general Councells may err against scripture and evident reason He abuseth Vincentius Lyrinensis laying to that ancient Fathers charge his Graces own blasphemy and commits therin many frauds He falsifies Orcam and resolves the Prelatick Faith into the imaginary light of Scripture and the priva◠spirit and therin agrees with Presbiterians and Fanatiks And pretends that Prelaticks are not Schismaticks and Sectaries But to excuse them commits divers frauds His pretence of the lawfulness for privat Churches to reforme themselves confuted His doctrin doth justify all the sectaries proceeding against himself and the Church of England His vanity in pretending that the Church of Britain is independent of the Pope as also that the Pope can not be judge in his own cause His fraudulent and absurd explanation of S. Ireneus against the primacy of Rome item of the gallican libertys His abusing and corrupting S. Greg. Nazian because that Saint asserteth the infallibility of the Roman Church His falsifying of Gerson vpon the like accompt A faire offer to Protestants for the trial of falsifications SECT XII Whether it be piety or policy to give the Protestant Clergy of these 3. Kingdoms a million sterl per an for maintaining by such frauds and falsifications as hitherto have bin alledged the doctrin of the church of England which also they acknowledge to be fallible and by consequence for all they know fals And how the sayd million per an may be conscientiously applyed to the vse of the people without any dangerous disturbance to the Government It was policy in Q. Elizabeth to make such a clergy and Religion but not piety The case being now altered neither piety nor policy to preserve either No seditious or interessed persons can disturb the Government by pretending zeal for preserving a Religion and Clergy so prejudicial to the soul and state if liberty be granted to discover the cheat wherby the