gathered 〈◊〉 in that Councell But this is a foolish fancy and 〈◊〉 fraud of Sutcliff as appeareth by the very letter and 〈◊〉 of the Councell to Pope Leo who after praysing God 〈◊〉 favor and providence in gathering together and 〈◊〉 themselves at Calcedon preferring the notifying of their 〈◊〉 of faith before their Countrey and labour som Journey add over which Priests or Bishops assembled in this Councell you did preside as head over the members by those which 〈◊〉 your place to wit by his legats of whom Leo sayd in his Epistle to the Councell In these Brothers Paschasius and Lucenâ—â—â— Bishops Boniface and Basilius Priests who are directed by 〈◊〉 Apostolick Sea your fraternity may think that I preside in the 〈◊〉 And these legats though two of them were but Priests took place of all Bishops and were acknowledged of so absolute authority that they pronounced sentence against Dâ—â—scorus the Heretik thus in the Popes name The most holy Pope Leo head of the vniversal Church by vs his Legats the holy Synod consenting being indued with the dignity of Peter the Apostle who is called the Foundation of the Church the Rock of faith and Doorekeeper of the heavenly Kingdom have deprived Dioscorus of Episcopal dignity and all priestly function Now this Councell of Calcedon having bin received in England by act of Parliament 1. Eliz. and never yet repealed I see not how Priests can be legaly punished or Catholiks persecuted for acknowledging the Pope's spiritual Iurisdiction in these Kingdoms and maintaining that he is head of the Catholik Church St. Peter's Successor and Christ's Vicar vpon earth much less how could Doctor Sutcliff charge Bellarmin with falsifying the Councell that conâ—esseth the same doctrin in so cleer termes SVBSECT I. How Protestants are convicted by Bellarmin of holding twenty ancient condemned heresies and how Sutcliff and Bishop Morton to cleere them of six only fourteen it seems they câ—â—fess do falsify the Fathers and Catholik Authors about the worshipping of Images CArdinal Bellarmin lib. 4. de notis Ecclesiâ— cap. 9. proves that Protestants are heretiks because they hold many old heresies condemned as such by the ancient Catholik Church wherof he sets down twenty One is that of Xenaias a Persian who saith Bellarmin cit was the first that did openly affirm the Images of Christ and his Saints ought not to be worshiped as wittnesseth Nicephorus lib. 17. cap. 27. Doctor Sutclif sayes that Nicephorus is falsifyed which is most fals for that Nicephorus writing many horrible things of this Xenaias as that he faigned himself to be a Priest yea and got a Bishoprik before he was baptised amongst others saith This Xenaias did first of all others O audacious soul and impudent tongue belch out that voice that the Images of Christ and those that have bin acceptable vnto him are not to be worshiped And this he sayd so is a truth so vndeniable and generaly received that even the Protestant Authors that write the Ecclesiastical history confess it as Functius in his seaventh book of Commentaries vpon his Chronicle an 494. saith Porro is Xenaias primus in Ecclesia bellum contra Imagines indixit Two Pelagian heresies imputed to Protestants and how they falsify to cleer themselves of the one and say nothing of the other WHeras the Pelagians saith Bellarmin according to St. Austin and St. Hierom taught two heresies among others 1. That every sin though never so litle is mortal 2. That there is no original sin in man especialy in Infants of Lawfull parents The first all â—rotestants teach the last Zuinglius Bucer and Calvin but with this difference that Zuinglius doth absolutely deny original sin to be in any man Bucer and Calvin do only deny the same in the Children of the Faithfull whom they say to be born Saints and saved without Baptism Now Doctor Morton not being able to deny the first heresy to be common to Pelagians and protestants would faine make Bellaâ—â—â—â— a falsifier in the second setting down Bellarmin's words both in Latin and English corruptly and contrary to his plain 〈◊〉 as may be seen in Bellarmin's Text thus The Pelagâ—â—â—s did teach that there was no original sin in men and especialy in the Children of the faithfull the same doth Bucer and Calvin teach as though he had sayd that Calvin had denyed with the Pelagians that there is any original sin at all in men much less in the Children of the faithfull and had made no distinction between Zuinglius and Calvins and Bucers opinions And Morton by this fraud would make his Reader believe he had cleered Protestants from both the pelagian-heresies wheras he cleeres them not from either Hear Bellarmin's own words which are Pelagiani duo inter alia docebant 1. non esse in hominibus peccatum originale praecipuè in filijs fidelium c. Hoc docet Zuinglius Bucerus Calvinus lib. 4. instit c. 15. § 20. Nisi quod Zuinglius negat simpliciter peccatum originale in quolibet homine c. Bucerus autem Calvinus solum in filijt fidelium negant peccatum originale quos dicunt Sanctos nasci salvari etiam sine Baptismo Vide. Belar de notis Ecclesia cap. 9. § 14. Two Novatian heresies imputed to Protestants the one they answer with silence the other with falsifying WHeras Cardinal Bellarmin to prove that Protestants do agree with the old Novatian 〈◊〉 alledgeth two particular instances the one in denying the power of the Church to remit sins by priestly absolution or the Sacrament of Pennance the other in denying the vse of holy Chrism in the Sacrament of Confirmation Bishop Morton having nothing to answer to the second replyeth only to the first by an equivocation and falsification for he endeavoreth to confound the Sacrament of pennance with privat repentance or sorrow sighs tears c. for sins and makes beleive that Bellarmin contradicts himself when he grants that Protestants admit the later though they rejectâ— the Sacrament of pennance and to embroyle the Reader and excuse the Novatiâ—ns as if they held but one error cuts short Belarmin's words praecipuus error and post Baptismum Novatianorum praecipuus error erat c. The Manichean heresy against Free will imputed to Protestants and how pittifully answered by Bishop Morton ST Hierom and St. Austin saith Belarmin accuse the Manicheans for condemning the nature of man and depriving it of free will and ascribing the original and beginning of sin vnto the nature of man and not to free will The same is taught openly by all Sectaries Thus Belarmin Morton sets down St. Hierom. and St. Austin's words as if they were Belarmin's being loath to have such great Fathers tax himself and his prelatiks with heresy Then he sayes Belarmin accuseth Calvin of this heresy wheras Belarmin accuseth all Protestants or sectaries not only Calvin and accuseth Calvin in particular of an other Manichean heresy to wit of reprehending and condemning Abraham
enjoying their temporal liberties and much more vpon the spritual prerogative of Protestancy which according to Luther the first Author and Apostle therof is omnia judicemus regamus Let us judg and govern all things and not only his German Scholler Brentius but our English Bishop Bilson and all Prelaticks grant that the people must be discerners and Judges of that which is taught And the Catholick doctrin of the Church of England explaining the 39. Articles therof saith Authority is given to the Church and to every member of sound judgment in the same to judg controversies of faith c. And this is not the privat opinion of our Church but also the judgment of our godly brethren in forain Nations And it is not only the Tenet of Calvin but of all Protestant Writers that temporal laws oblige not in conscience any Christians to obey It being therfore a principle and priviledg even of Prelatick Protestancy and agreable to the 39. Articles that every member of sound judgment in the Church hath authority to judg controversies of faith and by consequence all other differences that may be reduced thervnto how is it possible for any King to be a Soveraign among Protestants who are all supreme judges both of faith and state for that State-affairs are subordinat to Religion and must be managed according to the Protestant sense of Scripture that is according to the judgment and interpretation of every particular Protestant or of him that can form or foole the multitude into his own opinion Wherfore we ought not be astonished that men constituted supreme Iudges and Interpreters of Scripture by the legal authority and articles of the Church of England and by the Evangelical libertys of Protestancy should presume to make them-selves the King's Iudges For my part I shal thinck it a great providence of God and extraordinary prudence in the government to see any King of England during the profession and legality of such principles in his Kingdom escape the like daunger and do continualy pray that their good Angel may deliver them from the effects of their own Religion His Majesty that by miracle now Reigns long may he live and prosper hath bin forced to lurck for his life in one of those secret places wherunto Priests retire when they are search't for God giving him to vnderstand therby that the most powerfull Princes where Protestancy prevails even in their own Kingdoms are never secure and may be often reduced to as hard shifts and as great extremities as the Poorest Priests and meanest Subjects RELIGION AND GOVERNMENT THE SECOND PART Of the inconsistency of Protestant principles with Christian piety and peaceable Government SECT I. Proved by the very Foundation of the Protestant Reformation which is a supposition of the fallibility and fal of the visible Catholick Church from the pure and primitive doctrin of Christ into notorious superstition IN the beginning of the first Part it hath bin sayd that the groundworck as wel of Policy as of Peace and Piety consists in making that persuasion to be the Religion of the State which is most credible or most agreable to reason because no commands duties taxes or charges will seem intolerable to subjects for the preservation and propagation of such a Religion nor for the maintenance of the spirititual and temporal Ministers to whose charge is committed the government of such a Church and Common-wealth How far all kind of Protestancy even the Prelatick is from having this prerogative we shall demonstrat in this Part of our Treatise and in this Section prove the same by the absurdity of the fundamental Protestant principles Common as well to the Prelatick as to all other Reformations The foundation wherupon all Protestant Reformations are built is this incredible or rather impossible supposition Viz. That all the visible and known Christian Churches of the world â—ell from that purity and truth of doctrin which they had once professed into superstition and damnable errors vntil at length in the 15. age God sent the Protestant Reformers to revive the true faith and Religion whose separation from the Roman Catholick Church and all others then visible is pretended to be free from sin and Schism by reason of the falshood of the Roman Catholick doctrin not consistent with saluation But this supposition is incredible 1. Because Protestants confess the fall and change of Religion was not perceived vntil 1300. or vntil at least 1000. years after it happned and such an imperceptible change in Christian religion involues as plain contradictions as a silent thunder For either it must be granted that all the Pastors and Prelats who lived in the time that any alteration of doctrin began were so stupid as not to take notice of so important and remarcable an object or so wicked as to observe and yet not oppose novelties so destructive to the souls committed to their charges Both which are proved to be groundless calumnies by the acknowledged zeal learning and integrity wherwith many Prelats and Pastors were endued in every age since the Apostles as their works yet extant do testify The truth of this Protestant supposition is not only incredible but impossible because the supposed chang of Christian Religion into Popish superstition is not pretended to have bin only a chang of the inward persuasion but of the outward profession visible and observable in ceremonies and practises answerable to the Mysteries believed as the adoring of the B. Sacrament worship of Jmages Communion in one kind publick prayer in vnknown languages c. How then is it possible that any Christian man or Congregation could begin so discernable and damnable novelties as according to the opinion of our Adversaries The adoration of the Sacrament Transubstantiation worship of Jmages Communion of the layty vnder one kind the Sacrifice of the Mass and publick prayers in an vnknown language the Pop's supremacy the doctrin of Purgatory Jndulgences Praying to Saints the vnmarried life of Priests c. How is it possible I say that any one should begin to teach and practise any of these supposed damnable doctrins and yet never be noted or reprehended by any one Prelat Pastor or Preacher who ar according to Esay the watâ—chmen of te visible Church vntil Luther's times or at least vntil these supposed superstitions had bin so vniversally spread so deeply rooted and plausibly received as Catholick truths and as ancient Traditions of Christ and of the Apostles that they who censured and opposed any of them were for so doing immediatly cryed down and condemned by the then visible and Catholick Church and Counsels as notorious hereticks How come the Preachers and Professors of these pretended Popish errors to escape for so many ages as Protestants confess they had continued vncontroul'd from the censures of Christ's pure Protestant Congregation if there was any vpon earth during that time was there not one Bishop Priest or Preacher in all the world for so many ages
were censured in these four first Councels with the Protestant exceptions and objections against the Councel of Trent especily if they wil pervse but the very first leaves of Cardinal Palavicino his confutation of Fr. Paulo Suarez or Servita his history wherin they wil find above tree hundred lyes and calumnies of that Apostata Friar in matter of fact so notorious and vndeniable that our English Prelatick Clergy wil or ought to be ashamed of the Preface they have set before it and of abusing King Iames and his Subjects with such impostures by their extolling so improbable and infamous a Libel Seing therfore the supposed change and fall from primitive Protestancy to popery hath bin from presumption and pride of a privat and censorious judgment against the publick testimony and sense of the visible Church to submission and humility of an obsequious and prudent belief from notorious rebellion against spiritual and temporal superiours to religious and dutifull obedience from gluttony to abstinence from incontinency to chastity from sincerity to flattery from Cloysters and austerity to Sacrilege and liberty from a pretence of faith alone to the Christianity of faith and good works c. It must be concluded that either Protestancy was not the pure and primitive Religion or if it was that the change therof into popery hath bin for the better and by consequence that the first Papist introduced into the world a more sacred and sincere profession then had bin taught by Christ and his Apostles But this being impious and as impossible as it is that men abandoned by God should exceed God's servants in piety or that they should establish and practice more Godly principles and more zealously promote virtue when they fel from God and the way of salvation then when they were in the same it must be granted that Popery is the pure and primitive Religion taught by Christ and his Apostles and that only weak brains or such tender plants as in their infancy received strong impressions of the possibility and existence of an invisible Christian Church vpon earth can fancy an insensible change of it's doctrin profession and ceremonies into so remarkable and different a worship of God as Popery is compared with Protestancy Congregations of Protestants living in the same Provinces Citties and Parishes with Papists and dissenting from them in the outward and oral profession of faith if they did not profess protestancy which they suppose was Christ's faith with the mouth they were dissemblers and could be no part of the true Church in the Canon and sense of Scripture in the administration and number of Sacraments in Rites and Ceremonies in the substance and language of the Liturgy in adoring the B. Sacrament in worshiping of Images in receiving of the Communion c. such Protestant Congregations I say to be invisible and never heard of in 1500. or 1000. years nor observed nor persecuted by the prevailing Papists among whom they lived is not a thing possible or intelligible much less prudently credible We see by experience in these Kingdoms how impossible it is for a Recusant not to be discerned and discovered Papists are known though not convicted Many of them through the mildn'ss and prudence of the government escape the penalties and rigour of the Law but none the observation of their neighbours and very few the menaces of both ecclesiastical and civil Courts The invisibility therfor of the Protestant Church and the insensibility of it's change to Popery is a fitter subject to ground ther-vpon a ridiculous Romance then a religious reformation Perhaps it wil be sayd that Protestants were vntil the last age among the ten tribes as the Jews of whose appearance ther hath bin of late so much talk but we heare not of Protestants among them neither did Luther Zuinglius Cranmer or Calvin pretend that they came from those Israelits or from Terra australis incognita they were born and bred neerer and they brag'd that them-selves were the first Reformers Now to their Scripture SECT III. Protestants mistaken in the Canon of Scripture maintained by the Church of England and by Doctor Cousins Bishop of Duresme OUr second Argument against the probability or possibility of Protestancy being the word or work of God is taken from the Protestants mistake of Scripture and their altering of the Canon And wheras our learned Adversaries do agree with vs in saying that neither the Scripture it-self nor the privat spirit can determin which parts of Scripture are Canonical or holy but confess that this controversy must be decided by the Testimony and authority of the Church and that above 300. years after the Apostles some of their writings were not held by all orthodox Catholicks to be Canonical which now are comprehended in the Canon and admitted as the word of God by many Protestants it foloweth 1. That the Canon of Scripture was not so sufficiently proposed to the whole Church for the three first ages as to make the denial or doubt therof Heresy 2. That the 6. Article of the Prelatick-Religion of England which admitted only such books of Scripture for Canonical of whose authority was never any doubt in the Church is false and the ground therof fallible For as all men vers'd in the Ecclesiastical History wel know and learned Bilson the Protestant Bishop of Winchester doth acknowledg in his survey of Christ's sufferings c. printed 1604. pag. 664. The Scripturs were not fully received in all places no not in Eusebius his time which was above 300. years after the Apostles he saith the Epistles of Iames Iude the second of Peter the second and third of John are contradicted as not written by the Apostles the Epistle to the Hebrews was for a while contradicted c. The Churches of Siria did not receive the second Epistle of Peter nor the second and third of Iohn nor the Epistle of Iude nor the Apocalips c. The like might be sayd for the Churches of Arabia Wil you hence inferr that these parts of Scripture were not Apostolick or that we need not receive them now because they were formerly doubted of This Argument of Bishop Bilson we apply to the Machabees and to the other books declared by the Church of England to be Apocryphal Doctor Cousins writ a book caled a Scholastical History of the Canon of Scripture for which him-self and his friends think he wel deserved the Bishoprick of Duresme that he now enjoys in defence of the Prelatick Protestant Canon and of the 6. article of the Church of England And because he tels us in his Preface that men of knowledg pressed him to publish it as a piece that would give more ample satisfaction and cleere the passages in antiquity from the objections that some late Authors in the Roman side bring against Protestants then those other writings of home or foreign Divines have don that are extant in this kind I thought fit to give Protestants a proof of the soundness of
commission The Roman Church therfore being prudently taken for the Organ of God's voice it is as impossible we should be misledd by it's doctrin as it is that God should go against his infinit inclination to truth or should violat his own veracity Had God's veracity bin limited to his own personal or immediat speech and not extended to what-soever he delivers by the mouth and ministery of others and of his Church it had not bin infinit his credit would have ended with Christ's preaching to the Apostles and though they were bound to believe their Master non could be obliged to believe them But seing God's veracity is infinit and his words must continue for ever they can be as little confined to the persons or Pastors of any on certain age as infinit veracity to on particular truth or infinit excellency and goodness to any one degree of perfection Now seing that God's worth and veracity or his infinit inclination to speak truth cannot be greatet in on matter nor in on age then in an other and that according to on 's inclination to any thing must be the application of his power to effect it we must conclude that God is as much engaged by his worth and goodness and as much inclined by his veracity and as much applied by his omnipotency to speak truth by the mouth of the Church as by his own and in the least matter as much as in the greatest and in every succeeding age as in that of the Apostles and that vnless his worth wisdom veracity goodness and omnipotency faile that Church which beareth the miraculous marks of his authority and exerciseth his ministery must be infallible in proposing and declaring his will and word in all Controversies whatsoever So that they who grant the Church 〈◊〉 infallible only in fundamental articles of faith deny Godâ—â—oodness worth veracity and omnipotency and they who believe not the doctrin of the Roman Catholick Church as the word of God because forsooth they have not cleer evidence that it is the word of God do no more believe nor trust God in the other they assent vnto then he who says he believes and trusts a man whose word or writing he will not take for 100. pounds vnless he delivers to him at the same time that summe of money not only sealed but seen in a bag The reason of this last assertion is cleer because one of the differences between the word of God and the word of men is that you mistrust men for the truth though you heare their own voice and have evidence that they speak the imperfection of their nature making their speech subject to falshood and themselves to frailty therfore we may mistrust their veracity and doubt they be mistaken or deceive vs though they pretend and profess to speak nothing but truth It is not so with God whose nature being infinitly perfect and truth it self it is manifest by natural reason that he can neither be mistaken nor deceive vs by his words and by consequence if we knew evidently that him-self speaks or that the words or doctrin vttered by the Church are his we can no more mistrust or not believe him then mistrust his Deity or feare a flaw in his perfections and fraud in his proceedings So that Protestants resolving not to believe the doctrin of the Church of Rome made sufficiently credible by supernatural signes to be Divine vntill it be made cleerly evident to them that it is the word of God resolve their faith into heretical obstinacy because they resolve not to believe or trust God that evidence which they exact not being compatible with the merit trust obscurity and obsequiousness of Christian belief nor with the duty of rationall Creatures They may be compared to some Irish or Scotch Rebells refusing to obey the King's Lieu-tenant and Commissioners because for-sooth they have not clear evidence that the commissions and commands are signed by the King though they see his Majesty's hand and seale for the authority set over them which also is obeyd and acknowledged by the better sort and greater part of both Nations yet the Rebells will not submit to any Orders vnless the King leave England go in person to rule them and satisfie every particular fellow that he hath named such a Lieu-tenant or Commissioner or vnless his Majesty will immediatly by him-self exercise his royal Jurisdiction signe and seale his commissions in their sight c. Some will think there is a great disparity in the comparison for that God may without trouble or prejudice to him-self reveale his will and pleasure to every particular person which Kings can no more do then be in many places at one time Therfore what inconveniency can it be that God make evident to every particular person either by a clear signe of his presence or by an evident proof of his spirit which doctrin is Divine which not without obliging men to believe that the Roman Catholick or any other Church is infallible and can not propose falshood for God's word To this we answer that God might not only reveale his mysteries to every person but save us also without subordination to any Church or Pastors or dependency of Sacraments but all Christians agree that he hath bin pleased not to do so so that the question is not what he could have don but what he hath don But it appears by the light of reason that ther is a certain distance and decorum due to Majesty and superiority by virtue wherof God or even a Creature that is supreme in any government may command his inferiors and subjects by subordinat officers and warant these officer's authority by some outward signes and seales of his Soveraignty which signes though they may be possibly counterfeited yet oblige the People so governed to obey Ministers so qualified as submissively as if him-self had immediatly delivered his own commands Wherfore though it were possible that a King might without trouble write and deliver all his oâ—ders immediatly or without the assistance of Secretaries Ministers and Messengers yet it were not fit And why the Protestant Doctors that write of this subject should think fit that God ought to deprive him-self of a decency and decorum due even to human Majesty to humor their curiosity or to comply with their obstinacy J can not comprehended nor attribute to any other thing but to want of humility and excess of heresy the malice wherof consists in contemning God's authority and denying his veracity when sufficiently appearing in the Church and though not self evidently yet so convincingly as to make our obligation of submitting thervnto evident Jt is therfore agross absurdity to think or say that the reverence due to the Divine authority obligeth vs not to submit or not assent therunto vnless it be more then moraly evident and by consequence more them sufficiently evident vnto us that we can not be mistaken in our submission or assent For hence
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
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
anxiety which I attribute more to Religion then ignorance See also Pelicanus a learned Protestant writer his great prayses of the Translation of the Psalmes in the vulgar Latin edition in praef in Psalterium an 1584. See also Doctor Covell acknowledging in his answer to Burges pag. 94. The antiquity of the vulgar translation to be so great that it was used in the Church a thousand three hundred years agone and concluding pag. 91. That the most approved Translation authorised by the Church of England is that which cometh neerest to the vulgar and is commonly called the Bishops Bible And Doctor Whitaker in his answer to Mr. Reynolds pag. 141. was pleased to moderat his former rayling against our vulgar Translation revewed by St. Hierom at the request of St. Damasus Bishop of Rome saying St. Hierom J reverence Damasus I commend and the work I confess to be Godly and profitable to the Church The reason that moved the Protestants not to accept or acquiesce in our vulgar Latin Translation so much commended by them-selves and the ancient Fathers is because they would have as much liberty to reject the true letter as the true sence of Scripture their new doctrins being condemned by both For had they granted that any one ancient Translation is authentik how could Luther have had the impudence to thrust into the Text the word alone to assert his justification by only faith Rom. 3.28 or how could he omitt 2. Petr. 1. where it is sayd wherfore brethren labour the more that by good works you may make sure your vocation this particle by good works How could Zuinglius have translated for this is my body this signifies my Body to maintain his figurative signification of the words and cry down Christ's real presence in the B. Sacrament And so of all other Protestants Translations wherof every one hath words added and omitted in the Text which cannot be justified or excused by any ancient copy of Scripture extant in any language whatsoever No mervaile therfore if the Lutherans reject the Calvinists Translation and the Calvinists that of Lutherans the TransTranslation Translation of the Divines of Basile is reproved by Beza who says respon ad defens Cast. that it is in many places wicked and altogeather differing from the mind of the holy Ghost And Molinaeus in Testam part 20.30 c. saith of Beza that in his Translation he actualy changed the Text and of Calvin in Translation Testam nov fol. 110. That he maketh the Text of the Ghospel to leap up and down and that he vseth violence to the letter of the Ghospel and besids this addeth to the Text. As for the English Translation we have King James his true censure in the sume of the conference before his Majesty pag. 46. that he could never yet see a Bible well translated into English His Royall judgment is confirmed by Mr. Carlile of Christ's dessent into Hell pag. 116. where he says of the English Translators that they have depraved the sence obscured the truth and deceived the ignorant that in many places they do detort the Scripturs from the right sence c. The Ministers of Lincoln Diocess in their abridgment of a book delivered to his Majesty the first of December pag. 11. seq say that the English Translation taketh away from the Text addeth to the text and that somtyms to the changing or obscuring of the meaning of the Holy Ghost Also Mr. Burgâ—s in his Apology sect 6. saiâ—h how shal I approve vnder my hand a translation which hath many omissions many additions being somtyms sensless somtyms contrary Other precise and learned Protestants in a Treatise intituled A petition directed to his most excellent Majesty c. pag. 76. say Our Translation of the Psalmes comprised in our book of common prayer doth in addition subtraction and alteration differ from the truth of the Hebrew in 200. places at least And make this the ground of their scruple to make vse of the common prayer And these corruptions are so vndenyable that Dr. Whitaker hath nothing to answer to Dr. Reynolds pag. 255. who objected them against the Church of England but these words What Mr. Carlile with some others hath writen against some places translated in our Bibles maketh nothing to the purpose I have not sayd otherwise but that some things may be amended These corruptions in the English Protestant Bibles are so many and so notorious that Doctor Gregory Martin composed a whole book of them and therin discovers the frauds wherby the Translators pretend to excuse them somtyms they recurred to the Hebrew Text and when that spoke against their new doctrin and translation then to the Greeck when that favoured them not to some copy acknowledged by them-selves to be corrupted and of no credit and when that no copy at all could be found out to cloke their corruptions the book or Chapter of Scripture that contradicts them is declared Apocryphal and when that cannot be made probable they fall down right upon the Prophets and Apostles that writ them and say they might and did err even after the comming of the holy Ghost This is not only Luther's shift all Protestants follow their first reformer in this point having the same necessity imposed vpon them by their own reformations and translations so contrary to the known letter of Scripture Luther being told by Zuinglius tom 2. ad Luther l. de Sacram. pag. 412. seq Thou dost corrupt the word of God thou art seen to be a manifest and common corrupter and perverter of the holy Scriptures how much are we ashamed of thee who have hitherto esteemed thee beyond all measure and now prove thee to be such a man Luther knowing all this to be true had no way left to defend his impiety but by impudency preferring him-self and his own Spirit before that of them who writ the holy Scriptures therfore tom 5. Wittemberg an 1554. fol. 290. in ep ad Galat. cap. 1. after the English Translation fol. 33. 34 he saith Be it that the Church Austin and other Doctors also Peter Paul yea an Angel from heaven teach otherwise yet is my doctrin such as setteth forth God's only glory c. Peter the chief of the Apostles did live and teach extra verbum Dei besides the word of God and against St. James his mentioning the Sacrament of Extreme Unction de Capti Babyl cap. de extrem vnct in tom 2. Wittemberg fol. 86. But though this were the epistle of James I would answer that it is not lawful for an Apostle by his authority to institute a Sacrament this apertaineth to Christ alone As though thas blessed Apostle would publish a Sacrament without warant from Christ. See also what he says of Moyses his writings tom 3. Wittemberg in Psalm 45. fol. 432. 422. tom 3. Germ. fol. 40.41 in Colloq mensal Germ. fol. 152. 153. The Century Writers of Magdeburg follow this doctrin of Luther
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
conclude what censure themselves deserve for being obstinat against our doctrin and for running with the appearance of sense against the express words of Scripture confirmed by so supernatural and visible a miracle as our not condescending or assenting to that evidence which we as men are naturaly inclined to follow It is an vndoubted Maxim wherin both Catholicks and protestants agree that God only can work vpon the soul while it is in the body immediatly without the help of our senses or without making impressions vpon the Organs therof The Devil can not suggest or convey hereticall opinions into our minds otherwise then by so tempering the objects and tampering with our senses that the soul doth willfully though vnwarily embrace deceitful appearances for real truths His whole power and art consists in humoring the soul in its mistake of these sensual appearances and allurements making them to seem vnquestionable evidences for it would quite destroy his drift and spoil his market if the soul did suspect a fallacy or at least reflect vpon the vanity of sensual objects and appearances Wherfore he always inculcats that the best rule in matters of faith is not to contradict or contemn vpon any score whatsoever the experiments and appearances of sense Even in Paradise before mans soul was wounded and weakned he attemped and compassed the fall of our first Parents by a fallacy grounded vpon the evidence or appearance of their senses against Gods word and warning God told them they should dye if they did eat of the forbidden fruit but by the sight and tast of the forbidden fruit the Devil wrought so vpon their souls that they believed him and their senses and preferred that fallacious evidence before Gods express word And if Sathan prevailed with them in the state of innocency to judge of divin revelations rather by their own senses then by the literal sense of Gods word how vnlikely is it that after such success he will tempt their posterity in a contrary manner or that he will suggest to men that they ought not to believe their eyes and senses in the Controversy of Transubstantiation but rather rely vpon the litteral sense of Christs words This is my Body Seing therfore it is a strange and singular miracle that so many pious and learned men of different tempers interests times and Nations after so frequent and serious debates in a matter wherupon depends their eternal happiness should without any present or prudent advantage or allurement resolve to contradict their own senses and curb their nature and inclinations of judging according to their sight tast c. and that this great miracle can not be attributed to the Devil whose suggestions and impressions reach not the soul vnless they be conveyed through our senses and our selves consent to the sensual solicitations and appearances wherwith Sathan doth assault and allure us it followeth that our Roman Catholick resistance and resolution of not condescending to those solicitations and of not crediting such appearances must be a miracle of God and the effect of his supernatural grace not of the Devil or of any natural power of our own So that our adoration of the Blessed Sacrament and our belief of Transubstantiation which are the things Protestants most except against in the Catholick Religion if they reflect vpon them will be found to be supernatural miracles and convincing motives for their Conversion to our Roman Catholick Faith Let Protestants number also the particular doctrins wherin they differ from Roman Catholicks and observe how our belief and practise in such particulars go against sensual appearances and pervers inclinations and they will find we have as many visible miracles as there are doctrinal and practical differences in our Church from Protestancy To these may be added the general signs or marks of the Church as our vnity in faith the continuance and vniversality of our doctrin our Apostolical succession our conversion of Nations to Christianity c. No Protestant can rationaly deny that every one of these is a visible and supernatural miracle which can be as litle attributed to human industry as to chance or fate For if they might how comes it to pass that not one of these signs can or could ever be found in any other Congregation of Christians but ours This much I thought fit to say not to satisfy the curiosity but the conscience of them who desire to see any one vndeniable miracle that favors Popery And albeit any one true miracle doth confirm the whole doctrin of our Roman Church yet J will set down more then one for confirmation of most particulars wherin we differ from Protestants and begin with what we have in hand concerning Transubstantiation and the adoration of Christ in the Sacrament which our Adversaries pretend to be a kind of Idolatry for that our selves confess the Species or accidents of bread and wine do remain and they are creatures by us adored together with Christ. Our common and constant answer wherunto no reply can be given is that we adore the Species no more when we adore Christ in the Sacrament then the Apostles and others who conversed with him vpon earth adored his cloak or cloaths when they adored himself SECT II. Of true miracles related in the Ecclesiastical Histories by men of greatest authority in every age to confirm the particular mysteries of our Catholick faith and that sense of Scripture wherin Roman Catholicks differ from Protestants THere is not any thing so evident which is not questioned by obstinate and interested persons The Protestant layty in regard of their education are fixt in the maintenance of Protestancy the clergy are interested because it is their livelyhood Let Catholick miracles be never so visible or credibly reported Protestants look vpon them as mistakes and that can be for no other reason but becaus themselves are setled in a prejudice against the doctrin of the Church of Rome The Authors that relate Popish miracles are credited in all other matters and esteemed â—udicious persons but when they come to that point they must needs loos their witts or be judged Jmpostors To avoyd this Cavil or confute the Calumny J have fixed vpon Authors whose wisedom and integrity hath never hitherto bin called in question even in points of doctrin and the sole denial of whose Testimony is held to be a sufficient evidence of heresy or foolery in the person that contradicts it and of weaknes in the cause that can not be maintained without so vnreasonable a contradiction And seing they are credited in matters of faith J hope they deserve credit in matters of fact Of miracles related by St. Chrysostom St. Gregory Nazianzen St. Austin St Nylus St. Cyprian the Martyr St. Gregory the great St. Optatus and others in confirmation of Transubstantiation Adoration of Christ in the Sacrament the Sacrifice of the Mass Communion vnder one Kind Prayer for the Dead and Purgatory A Certain venerable old man saith St. Chrysostom to
but many ways ought to be examined that perhaps hitherto were supposed vnlawful Wherfore as the French King hath lately commanded a severe scrutiny to be made into a new pretended Nobility of a hundred years standing reducing them to their own Rank and quality of Citizens and hath by penalties and payments of the Taille raised very considerable summs of money I presume to suggest vnto your Honors who are appointed to rectify the mistakes and correct the abuses of Religion the Equity and conveniency of the like scrutiny into Queen Elizabeths pretended Clergy and dare engage my life that after your Serious examination of those Protestant Ministers right to the Church livings and the Roman Catholick Clergys resignation of their right to his Majesty yee will find a just title in the Crown to a revenue sufficient not only to prevent all domestik dangers but also to secure us from all foreign disturbances whether Popish or Protestant This human consideraâ—ion is noâ— offered to so zealous and pious persons as your Honors are known to be for a motive of Changing Religion 't is only intended for a matter worthy your Judicious reflexion whether men of so much conscience and crediâ— as our Catholik Authors are reputed to be in the most considerable parts of Christendom would so particularly frequently and confidently in their printed Books accuse the Protestant Clergy of wilfull and vnexcusable falsifications and offer to own the charge in a publik Trial and pretend that without such practises the Protestant Divines can not maintain their reformations how is it possible I say that knowing and conscientious persons can be such impudent Impostors or if yee think our Catholick Clergy can impose such manifest vntruths vpon our own layty as the Protestant Ministers pretend wee doe when wee condemn Protestancy why may not the Prelatik Clergy of England be Subject to and suspected of the like impudent practises There being therfore as fair a possibility of gaining a million per an for the Crown as it is incredible that men of reputation would publish impostures so easily discoverable without any hopes of profit therby to themselves but rather with an assurance of discredit to their cause and of credit to their Adversaries and nothing lost but a little time in that Your Honors will be pleased to appoint a time and place for a publick trial therof it being but a matter of fact and soon determined I humbly beseech Your Honours that you will be moved with conscience curiosity and conveniency so to order this affair that the world may be satisfied which of the two Clergys Catholick or Protestant abuseth their Flocks by a cheating Religion Not many years since one Mrs. Stanhop an English Protestant Gentlewoman that resided in Paris had thoughts of changing her Religion her chief motive being the novelty of Protestancy Dr. Cossins now Bishop of Duresme after taking vpon himself in that Citty the Charge of the English Prelatick Congregation notwithstanding his conformity with the Presbyterian Hugonots and his frequent excursions to Charenton and being vexed to loose so vertuous and exemplar a soul as Mrs. Stanhop was reputed to be in his Protestant Church he seriously endeavored to persuade her that the antient Religion of England was Protestancy and that Popery was the novelty But it seems the Gentlewoman though shee had not pervsed S. Bedes Ecclesiastical History had read our Cronicles the Annals of Iohn Stow and other Protestant lay-writers much more sincere then Dr. Cossins and whereas before his discours shee only doubted after shee had considered and reflected vpon the improbability and extravagancy of his imposture her doubt changed into a certainty of the falshood of Protestancy seing so learned a Doctor could not maintain its antiquity and truth by a better argument I Think shee is yet living and a Religious in Paris I am sure many persons of credit and quality yet living can testify the truth of this passage which is but a petty Protestant fraud in respect of other sleights and Falsifications mentioned in this Treatise wherin Dr. Cossins also beareth a part I have not presented Your Honors with this story of Doctor Cossins as if it had bin a rarity it is the ordinary practise among Protestant Prelats and Preachers to feed their Flocks with such stuff there can be no other against the vniversal tradition and all the Histories of Christendom My design in recounting such a passage is only this that your Honors may be pleased to consider whether Doctor Cossins or any other Protestant Prelaâ— to continue in his Bishoprik or Benefice will not do as much now for keeping his Royalties and Revenues of the County Palatin of Duresm as he did then to be a petty Pastor of a privat Chappell in Paris Will any learned Protestant Minister stick to imitate such an example knowing it is the only way for such persons as they are to thrive and become great in the English Church and State Your Honors Charity may be so great as to suspend your Iudgments concerning their sincerity but your consciences are so tender that you will not keep these Actions in suspence of a matter wherin they are so much concerned The only way to satisfy them and your selves as I said before is that yee be mediators to the King and Parliament for a Publik Trial either of the Protestant Clergys cheat or of the Catholick Clergys Calumnies If what is layd to the protestant Clergys charge in this Treatise be proved the Crown gains a million sterl per an If not the Protestant Church and Clergy gains credit so that these nations can be no loosers by the Trial we humbly desire for that if granted it will be known which of both is the true Religion and perhaps that may appear to your selves to be the true Religion which offers to treble the publik revenues and to make this Monarchy not only the most Christian but the most considerable of the Vnivers and then will be fulfilled the vulgar prediction of our King Erit Carolo Magno Major and your Honors will be the chief instruments in making him so great and his subjects happy which is the only design of Your Honors most obedient and most humble servant J. W. see herfter â—ar 3. sect 9. Thomas Bonart in Concordia scientiae cum fide How fallacious are our philosophical definitions and demonstrations concerning the nature and essence of any thing Jnstanced in the nature or essence of a Body Pag 259 Bonart in concordia pag 301. 304. passim pag. 297. Bonart lib 5. passim Wherin consisteth the reasonableness of Religion The grounds of peace piety and policy †¶ Doctor Philip Nicolai in Comment de regno Christi chargeth the Apostles and the first next succeeding Bishops of Rome with affectation of the Roman Supremacy And S. Victor Pope and Martyr who lived in the next age to the Apostles is reprehended by Nutton Polanus Spark and other Protestants for hauing exceeded his
bounds when he took vpon him to excommunicat the Bishops of the East S. Ireneus found fault with his seuerity but neuer doubted of his authority The Centurists Centur. 3. Col. 168. do condemn S. Stephen Pope and Martyr for vndertaking to threaten excommunication to Helenus Firmilianus and all others throughout Cicilia Capadocia and Galacia for rebaptysing Heretiks And col 84. They reprehend S. Cyprian for teaching that the Roman Church ought to be acknowledged of all others for the mother and root of the Catholick Church And Centur. 4. col 764. they confess that the Councell of Sardis consisting of 300. Bishops and aboue assembled from all parts of the world and wher at sundry Fathers of the Nicen Councell were present decreed appeals to the Bishop of Rome [a] M. r Whitaker Lib. de Antichristo contra Sanderum pag 35. answering D. r Sanders who affirmed and proued that the Roman Church was not changed during the first 600. yeares after Christ Whitaker saith During all that time the Church was pure and florished and inuiolably taught and defended the faith deliuered from the Apostles See the same acknowledged by M. r Fulk in his confutation of Purgatory pag 373. And by Reynolds in his conference with Mr. Hart pag 443. And Mr. Iewell in his reply to Mr. Harding pag 246. That the Roman faith and the Catholick faith are Synonima or the same appeared by [b] S. Hieroms words in Apo 2. adversus Rufinum who pretending to be a Catholick S. Hierom demands What doth he call his faith That which the Church of Rome holdeth If he answered it is the Roman ergo Catholici sumus then without doubt we are Catholicks And ep 57. ad Damasum Papam Quicumque extra banc domum Agnum comederit profanus est quicumque tecuÌ„ non colligit spargit S. Cyprian lib 4. epist 2. speaks thus to Antonianus You writ that I should send a Copy of the letters to Cornelius Pope to the end that you communicat with him that is to say with the Catholick Church And the same S. Cyprian ibid Epist 45. ad Cornelium it seemeth good to us that letters should be sent to all our Colleagues at Rome that they should firmly embrace your communion that is to say the Catholick Church Et Ibid Ego nullum primum nisi Christum sequens Beatitudini tuae id est Cathedrae Petri communione consocior Super illaÌ„ Petram aedificataÌ„ EcclesiaÌ„ scio And S. Ambrose de obitu Fratris reporteth how his Brother Satyrus being desirous to know whether the Bishop to whom he came were Catholick or no asked him whether he did communicat with the Catholick Bishop hoc est cum Romana Ecclesia convenerit [d] ¶ Theodoret d a Greek Father in his Epistle to Pope Leo placed before his Commentaries vpon S. Pauls Epistle saith behold after all trauel and sweat I am condemned being not so much as accused But I look for sentence of your Apostolik sea and I humbly beseech and require your Holiness in this case to aide me justum vestrum rectum appellanti judicium appealing to your right and just judgment and command me to come before you And in his Epistle ad Renatum Presbit he further saith I beseech thee persuade the most holy Arch Bishop Leo to exercise his Apostolical authority and command me to go to your Councel because that holy Sea hath the government of all the Churches of the World S. Chrysost. in Epist. ad Innocentium Papam saith I beseech you write that these things so wrongfully don in my absence and I not refusing judgment may not be of force and that those who haue don wrong may be subject to the penalties of the Ecclesiastical lawes c. And command vs to be restored to our Church c. Pope Innocentius in his Epistle to Arcadius the Emperor and his wife who were aduerse to S. Chrysostom and took part with Theophilus quoted Centur 5. col 663. saith I the last of all and a sinner yet hauing the throne of the great Apostle Peter committed to me do separat and remoue thee and her from receauing the immaculat mysteries of Christ our God and euery Bishop or any other of the Clergy which shall presume to minister or giue to you those holy Mysteries after the time that you haue read these present lettres of my Order I prononce them voyd of their dignity c. Arsacius whom you placed in the Bishops throne in Chrysostoms roome though he be dead we depose and command that his name be not written in the role of Bishops In like manner we depose all other Bishops which of purposed aduice haue communicated with him c. To the deposing of Theophilus Bishop of Alexandria we add excommunication c. The Centurists Cent. 5. col 778. say of the Fathers of that 5. Century They did affirm erroniously that antiquity had attributed the principality of priestood to the Roman Bishop aboue all And Col. 782. they set down the general Councell of Calcedons petition to Pope Leo desiring his Holyness to confirm their Decrees and Col 823. the words of the Councell of Carthage to Pope Innocentius supplicating that to the statutes of their mediocrity might be added the authority of the Sea Apostolick They further acknowledged that the Pope summoned S. Athanasius and his aduersaries to appeare at Rome And that Athanasius obeyed wherof see also Nicephor l. 9. c. 6. and hist. Tripartit l. 4. cap. 6. D. Philip. Nicolai de Regno Christ. l. 2. pag. 149. confesseth that Julius Pope exercised the supreme spiritual Jurisdiction as given ex praescripto jure divino and as St. Peters Successor as also Pope Damasus and Pope Jnnocentius afterwards See Iulius epistle to the Churches of the East Centâ—r 4. col 735. and col 746. how Pope Julius saith to them are ye ignorant of the custom to write to vs first to the end from hence may be determined what is just c. For what things wee have received from St. Peter the Apostle those I signifie to you [e] ¶ Functius a Protestant writter in lib. 7. Chronolog anno Christi 494. saith Henaias was the first who raised war in the Church against Images Nicepâ— in Hist Eccl. lib. 16. c. 27. saith Henaias iste primus O audacem animam os impudens vocem illam evomuit Christi eorum qui illi placuere Imagines venerandas non esse August haer 53. Epiphan haer 75. mentions Aerius his nouelties against fasting appointed by the Church prayer for the dead c. Wherof M. r Fulk in his answer to a counterfeit Catholick pag 44. c. 41. saith I will not dissemble c. Aerius taught that prayer for the dead was unprofitable as wittnes both Epiphan and Austin which they count for an error S. Aug. de Eccl. dog c. 73. saith We belieue that the bodyes of Saints and chiefly the Reliques of holy Martyrs ought to be most sincearly honored as if they