St. Austin lib. 3. de Trin. c 10. Speaking of such holy signs as Images saith Honorem tamquam religiosa possunt habere S. Ambros. sec. 10. Qui imaginem coronat Jmperatoris utique illum honorat cujus imaginem coronauit qui statuam contempserit Imperatoris Imperatori utique fecisse videtur injuriam S. Hierom. contra Vigilant Euseb. hist. lib 4. c. 15. Centuriatores cent 2. c. 3. col 31. St. Ambrose serm 39 de sanctis Nazaâ— Celso in fin Our doctrin of Indulgences is confirmed by the same miracles that confirm worship of Saints Pilgrimages c. because Indulgences are commonly annexed to these devotions S. Ambros. ep 85 ad Mar. soror ser. 93. de Inventione corporum S. Gervasij Protasij Ariani dicunt non sunt Daemonum vera tormenta sed ficta composita ludi bria S. Hierom. contra Vigilant cap. 4. In morem Gentilium impiorumque Porphyrij Eunomij has praestigias Daemonum esse confinâ—gaâ— non vere clamare Daemonâ—s sed simulare tormenta c. S Chrysost. in lib. contra Gentiles speaking of Babylas sententiae nostrae abunde faciunt fideÌ„ quae quotidiana à Martyribus eduntur miracula Cent. 4. cap. 13. col 14â—6 Nazianzen Orat. in Cyprian saith Omnia potest pulvis Cypriani cum fide ut sciunt hi qui ipsi experti sunt miracula usque ad nos transmiserunt A miracle to confirm the worship and devotion of the Mother of God S. Basil. de Spirit S. c. 27 Alexan. 1. ep 1. Hebr. 9.13 S. Clem. lib. 8. Const. cap 35. Dion de Eccles hier cap de Baptismo Cyril Caieâ— ch 3. Cypr. lib. 1. epist. 12. Ambr. lib. 4. de Sacr. c. 5. l. de iis qui initiant cap. 3. Epiph. haer 30. August hom 27. epist. 50 Serm. 9. de Sanct lib. 6. in Jul. c. 8. Conc. Nannit cap. 4. Act. 8.14 19.6 Heretofore part 4. Serm. 215. de temp Hom. 49. ep 50. cap. 3. hoâ— 41. 50. cap. 4. 5. Mat. 18.18 Ioan. 20.23 De laps vide ep 10 55. Quaest â—88 in reg 〈◊〉 vide quaest 229. in ep 3. can ad Amphil. can 78. St. Bedes holines and great learing acknowledged by Iohn Fox as also his excellency in the knowledge of Scripture and yet he never had the least scruple that worship of Jmages was Idolatry or that any point of Popery was contrary to Scripture himself having bin a professed Popish Monk and confessed by ProtestaÌ„ts to be a great Saint The obstinacy of Protestants in rejecting and corrupting the ancient Fathers A notable corruption and impudency of Calvin Calvin l. 2. Jnst. c. 3. S. Aug. l. de corr gratia ad valent cap. 12. l. 22. de Civit. Dei c. 30. S Aug. lib. de cura pro mortuis c. 2. 4. Fox his miracles how ridiculous See Fox his Act. and Monum pag. 1843. 1844. He that believeth in me the workes that I do he shall do and greater Ioan. 14.12 In the marginal notes of the English Bible printed 1576. it is therupon sayd This is referred to the vvhole body of the Church in vvhom this vertue doth shine for ever See Mr. Vdal in his book of the life and death of the Queen of Scots dedicated so K. James Part. 2. A discourse with Mr Dan. Onealâ— in Flanders A paralel between Mahometism and Protestancy See heretofore part 2. sec. 10. 11. S. Iohn Damascen de haeres sayth that Mahomet granted Christ as the word of God and his son but withall a Creature and confessed that he was conceived of the Virgin Mary by vertue of the holy Ghost See heretofore part â— sec. 2. See Heretofore part 2. sec. 11. See heretofore part 2. sec. 10. how the most learned Protestants of the world became Turcks and Iews sticking to the principles of Protestancy S. Bede lib â— hist. cap 25. who liued an Dom. 700. [A] See Iohn Bole Bishop of Ossery in act Rom. Pontif. edit Basil. 15â—8 pag. 44.45 46. 47. See also Osiander in Epitom Cent 6 pag. 288.289 290. Carion in Chronic. lib. 4 pag. 567. See the Century writers of Magdeburg Cent. 6 cap 10. col 748 384 37â— 376 381 425. â— seqq See Dr. Humphry in Iesuitismi p. 2. raâ— 5 pag 5. 627. all of them confessing that S. Austin taught the very same doctrin in all particulars that we Papists now profess S. Bede lib. 1. cap. 25. 26. S. Bede lib. 2. cap. 2. S. Bede lib 1. cap. 32. Sets down S. Gregories letter to king Ethelbert wherin he gives him this caracter of S. Austin our right reverend Brother Augustin Bishop being brought vp in the rule of Religion having good knowledge in the holy Scriptures and a man through the grace of God of much vertue whatsoever he shal advertise you to do gladly hear it devoutly perform it diligently Remember it (B) And ibid. cap. 13. he sets dowâ— S Gregories letter to S. Austin exhorting him noâ— to glory in himself for the Miracles which God vvrought by him for the instruction of others J knovv saith holy Gregory deer Brother that it pleaseth God to shâ—â—â— by theâ— great miracles among the people Whom by thee he hath called to his faith WherevpoÌ„ it is needfull that of that most heavenly guift both thou joy vvith fear and fear with joy Thou hast to joy for that by means of the said Miracles the English mens souls are won to the faith Thou hast to fear least through the miracles â—hich be don by thee thy weak mind be lifted up in presumptioÌ„ falling as far invvardly by vain Glory as thou art by outward prays puffed vp c. And concludes his letter thus And whatâ—oever grace thou either hast or shall receive to work miracles think iâ— given thee not for thyn own sake but for theirs the Minister of vvhose salvation thou art ordained (C) D. Fulk in his confut of purgat calls St. Austins preaching our perversion Mr. Powell calls him a fals Apostle Mr. Ascham in Apol pro Caen. Dom. pag. 33. calls him the establisher of all Popish Doctrin Mr. Willet in his Tetrastylon Papismi pag. 122. placeth St. Gregory and St. Austin among the first Fathers of Superstition and Captains and Ringleaders of Popish Divines c.
doctrin and therfore resolved to accomodat the doctrin of the Church of England to his humour Hooper and Rogers agreed vpon an ecclesiastical Government inconsistent with Monarchy which was that over every 10. Churches or Parishes in England there should be a learned Superintendent appointed who should have faithful readers vnder him and that all Popish Priests should clean be put out And to draw all publick matters of state and Religion to them-selves they composed a Treatise to prove That it is lawful for any privat man to reason and writ against a wicked Act of Parliament and vngodly Councel c. see Fox pag. 1357. col 1. num 72. And Hoopers prophecy against the Prelatick protestants for not conforming them-selves to his Puritan and Presbiterian disciplin pag 1356. And of his contention with Cranmer and other Prelatick protestants about the oath of Supremacy c. Fox pag. 1366. Both Cranmer and Ridly made apear to the Protector and Councel that Hoopers Presbiterian disciplin was not consistent with the Constitution of Parliaments and the refusal of the oath of Supremacy to be of dangerous consequence in a tyme that Deuenshir Northfolk and many other Shires had taken arms in defence of the Roman Catholick faith It was further considered that so sudain a change from on extreme to an other in matters of religion as it would have bin from ceremonious Popery to plain Preâ—bitery was against the rules of policy therfore seing the people had bin so long accustomed to the Mass and to Ecclesiastical ceremonies it was judg'd expedient to make the vulgar sort believe the chang was not of Religion but of language that the common prayr was the Mass in English that the substance of the Catholick faith was retained in the Prelatick caps copes and surplises and what alteration there seem'd to be was but of things indifferent or petty circumstances and had bin resolved vpon by the King and Parliament more to preserve vniformity then to promote novelty as may be seen by any that wil observe the words of the statuts confirming the common prayr book administration rits ad ceremonies of the Sacrament 2. Ed. 6.1 and the Councels letter to the Bishops recited by Fox pag. 1184. col 1. Whereof long tyme there had bin in this Realm of England divers forms of common prayer And where the Kings Majesty hath hereto fore divers tyms assayed to stay innovations or new rits To the intent that an vniform quiet and godly order should be had concerning the premises hath appointed the Archbishop of Canterbury should draw and make one convenient and meet order of common Prayer and administration of Sacraments to be vsed in England Wales c. The which at this tyme by the ayde of the holy Ghost with vniform agreement is of them concluded c. in the Statut. But in very deed the whole substance of Catholick Religion was changed and nothing retained but so much therof as seemed necessary to keep the name of Christians and had not bin rejected by most of the ancient condemned hereticks as shal appeare by our obseruations vpon the 39. ensuing articles of Religion of the Church of England SECT V. Of the 39. Articles of the Church of England WHosoever considerâ—â— these 39. Articles of Religion composed by Cranmer and his Divines may easily perceive their drift was rather to humour factions at home and dissenting Protestants abroad to countenance sensuality and grant a liberty of not believing the particulars of Christianity then to instruct men in the doctrin of Christ or to prescribe any certain rule of Faith For their method is to word so the matter of the Articles that where Protestants disagree among themselves every one of the dissenting parties may apply the Text to his own sense In so much that the Presbiterians except not against the doctrins themsel-ves rightly explained that is according to their explanation but against the wording and expressions therof which say they are ambiguous and capable of more senses then one and so may be and are wrested to patronise errors In the mistery of the real presence they speak clearly against it because it was resolved in Parliament That England should be Zuinglian in that point against the Catholick faith of Transsubstantiation Wherfore after Cranmer and the other his Contemporisers had set down in five of their six first Articles the belief of the Trinity Incarnation Passion and Resurrection wherof no Protestants then doubted they dare not declare themselves in the third wheein they speak of Christ descent into Hell whether it was to that of the damned or to a third place for that if they denyed the first they would have offended Calvin Jf they denyed the last they were sure to disoblige some Lutherans that admitted of Lymbus or a third place In the sixt Article they free all men from an obligation of believing any thing that is not read in Scripture or proved therby and make it their ownly rule of faith and themselves the Judges therof wherin they agree with the ancient Hereticks Arians Donatists Eunomians Nestorians c. But for that some Protestant doctrins are expresly reproved by many Parts of Scripture they make those parts Apocrypha because forsooth they were doubted of by some Churches in the primitive tymes And truly if a man will reflect vpon these words of thâ—ir sixt Article We do vnderstand those Canonical Books of the ould and new Testament of whose authority was never any doubt in the Church he may cleerly see that they believe many parts of the new Testament not to be Canonical Scripture because many parts therof have bin doubted of in the Church before the Canon was determined See after part 2. In the 7. they only declare that Christians are not bound to observe the ceremonial but only the moral law of Moyses In the 8. they tel vs of foure Creeds wherof S. Athanasius his symbol is one are to be believed because they may be proved by Scripture and yet S. Athanasius himself declared in â—he Councel of Nice that the doctrin of his Symbol that is the mysteries of the Trinity and Incarnation could not be proved by Scripture alone or without Tradition In the 9. and 10. Article they follow the heretick Proclus the Messalians Zuinglius Luther and Calvins doctrin concerning Original sin In the 11. Article they teach with some of the Pseudo-Apostles with Eunomius and with the same Zuinglius Luther and Calvin that men are justified by faith alone See herafter of the justification by only faith how inconsistent with any solicitude or care for good works And in the 12. would faine but in vaine free themselves and their Doctrin from the aspersion of neglecting good works though they maintain them not to be necessary for justification In the 13. Article they say all virtuous moral actions of men â—hat are not in grace have the nature of sin And in the 14. they follow Eunomius Vigilantius
their doctrin and of the sincerity of their Doctor And though it seemeth to me impossible for any man to know what parts of the new Testament the 6. Article and Canon of the Church of England declares Canonical it being so intricatly worded that either it must be non sense or els exclude from the Canon the Epistles of Iames the second of Peter the second and third of John the Epistle of Iude the Epistle to the Hebrews and the Apocalips seing the authority of all and every one of these hath bin doubted of in the Church and the 6. Article of the Protestant Religion of the Church of England is that In the name of the holy Scripture we do vnderstand those Canonical Books of the old and new Testament of whose authority was never any doubt of in the Church Though I say it 's impossible for me to comprehend how common sense and Christianity can meet in this Article but that if the words therof signify any thing out of the English Protestant new Testament must be excluded all the aforsaid Epistles and Apocalyps yet leaving this difficulty to the decision of that Church I wil suppose at the present with D. r Cosins that all these Epistles and Apocalyps are included in the English Canon and come to the examination of the Arguments wherby he pretends to defend it He therfor foreseing the impossibility of giving any reason why the parts of the New Testament hertofore doubted of should rather be received by Protestants into their Canon then the Books of the Old Testament no more questioned by the Church of Christ then the aforsaid epistles and the Apocalyps thought to avoyd the force of this pressing parity by flatly denying pag. 5. alibi That ever any intire Church or any National or Provincial Counsel or any multitude of men in their confessions and Catechisms or other such publick writings rejected or doubted of the sayd epistles c. In case so many solemnities had bin requisit for the questioning of Canonical authority which his Lp knows are not necessary It seems his lordship did not peruse Eusebius his works though he quotes them very often or at least did not thinck that the ancient Churches of Syria and Arabia deserve to be called Churches not that the Lutherans of Germany Denmark Suethland c. who stick to Luther's principles and Canon can make one or many Churches It s a gross mistake in the Doctor to say pag. 4. 5. that Luther or his Lutherans recalled or recanted their error concerning the Epistle of St. James he might see the contrary in the very book him-self cites of Chemnitius the famous Lutheran whose authority and words he placeth in his addition of certain Testimonies in the same rank with sentences of St. Augustin and St. Thomas of Aquin c. This Chemnitius in most of his works as in his Enchirid. pag. 63 and in his examin of the Councel of Trent p. 1. pag. 55. 56. declareth his own sense and that of his Church in these words The second Epistle of St. Peter the second and third of John the Epistle of Jude and the Apocalyps of John are Apocryphal as not having sufficient testimony of their authority His lordship might also have bin better informed of Luther's sence and Church by the saying of Illiricus an other pillar and Writer therof whom Mr. Bell in his regiment of the Church pag. 28. termeth a very famous Writer and most worthy defender of the Christian truth his words are Luther in his preface vpon St. Iem's Epistle giveth great reasons why this epistle ought in no case to be accompted for a writing of an Apostolick authority vnto which reasons I think every godly man ought to yeeld Luther's reasons are to be seen in the ancient editions of Jene and are comprehended in these few words of his The Epistle of Iames is contentious swelling dry strawy and vnworthy an Apostolick spirit And because these words and others were omitted in the later editions of Wittemberg by some Divins that would fain reform Luther's Canon Religion and Church the chief Lutheran Doctors mett in a Synod at Altembury complained of their Adversaries corrupting Luther's books and resolved to stick to the ancient editions and to the literal sence of his words So that in case it were true the Canon of Scripture could not be sayd to have bin questioned by any Protestant Congregation whithout declaring their doubt in a publick confession of faith we see the Lutheran doth so as also in their confession of Wittemberg quoted by Belarmin lib. 1. de verb. Dei cap. 7. init which is seconded by all hereticks of these tims saith Belarmin the Calvinist only excepted But the Doctor is so much mistaken in the necessity of such a formality that the Arians were condemned as hereticks notwithstanding that in their publick confessions of faith they endeavored rather to disguise then declare their errors It is wel known that Lutheran Churches in Germany not only do reject from their Canon the Epistles of S. Iames Iude the second of Peter and third of S. Iohn the Epistle to the Hebrews and the Apocalyps but are so obstinat in denying them to be in any wise Canonical Scripture that they do not as much as print them in their Bibles And if my Lord of Duresme thinks that the rigid and moderat Lutherans half Lutherans and other Protestant Congregations wherin are many as learned Ministers and Writers as him-self deserve not the name of a Church he may expect that they wil censure his Church after the same manner and perhaps with as much reason But lett them agree as wel as they can it concerns not vs. Yet I hope he wil not pronounce so severe a Censure against the Greeck and Latin Churches and vn-church both Wherof S. Hierom in epist. ad Dordunum testifieth that the Greeks doubted as much of the Apocalyps against the common consent of the Latins as the Latins did of the Epistle to the Hebrews against the common consent of the Church Seing therfor it is evident by the confession both of ancient Fathers and modern Proâ—estants that in the primitive Church the Canonical Scriptures were not generally received all at once but in so great variety of pretended Scriptures great care and search was requisit to determin which Scriptures were Canonical and which not wherby it came to pass thaâ— sundry books and parts were for a long time misdoubted by some Churches and Fathers and by some Councels omitted or not received which yet afterward vpon greater search and consideration were generally acknowledged it must be very great obstinacy in Doctor Cozins and other Protestants to reject the Canon which the Councel of Trent proposeth and embraceth because forsooth some books therin contained were not as soon believed by all Catholicks to be Canonical as the others Or to deny the authority and authentikness of some books of the old Testament because they were not in
of the Councel of Nice and most vnconscionably cuts of the words immediatly following where Belarmin says the quite contrary of what Cozins imposed vpon his Readers to make good his English Canon of Scripture The words immediatly following are Excepto libro Iudith quem etiam Hieronimus postea recepit Except the booke of Iudith which also Hierom afterwards received as Canonical So that where Cozins says Belarmin confesseth that S. Hierom sayd the Councel of Nice declared not the book of Iudith Canonical Belarmin in that very place says the quite contrary And in the same page cap. 12. Belarmin proves by S. Hieroms testimony and words that the book of Iudith was declared Canonical in the highest degree by the Nicen Councel It were to be wished that Ecclesiastical promotions had bin better bestowed then upon 139 men whose labour and learning 〈◊〉 altogeather employed in seducing souls concealing the truth of Religion from their flocks and corrupting the writings of the ancient Fathers and modern Doctors of the Church for no other reason but because they speak so cleerly against the Protestant Doctrine of these times wherby our Prelatick Ministers are maintained vsurping vast revenues from the Crown and come to the greatest preferments both of Church and State I have not seen any one Protestant Writer free from this fault 't is strange that after so manifest and manifould discoverys as have bin made of Mortons Andrews Fox Sutclif Jewell Barlow Whitaker Willet Vsher Lauds and others falsifications frauds and labyrinths there should be men yet found to follow their examples and much more to be wondred that they should thrive by a trade so base vnconscionable and distructive notwithstanding so manifest and frequent discoveries of their impostures As to this work of Doctor Cosins it may be properly called a Cosenage independently of an allusion to his name had not his book bin sufficiently confuted by the absurdity of his fundamental principles denying that the Apostles or Christian Church could declare any book of the old Testament Canonical which the Iews omitted or rejected and affirming that no parts of the New Testament were ever questioned by any Church ancient or modern I should set down many more of his willful falsifications and weake evasions but that labour being rendred superfluous by the incoherency of his own doctrin and by the inconsistency of his principles with including in that Canon of Scripture which he vndertakes to defend the epistles above mentioned of Peter Iohn Paul and Iude and the Apocalyps for it is evident by the quoted testimonies both of ancient Fathers and learned Protestants that these epistles of Iohn Iude Peter and Paul as also the Apocalyps were doubted of by many Christian Churches for three or foure ages I do not think fitt to trouble the Reader nor my self with a more particular confutation of this rather fantastical then Scholastical History of the Canon of Scripture fantastical J say because he fancies to him-self that the authority and sayings of men who writ before this controversy had bin decided by a general Councel and at the same time professed a faith which obliged them so submit ther writings and judgments to the decrees of Councels can be of any force against that general Councel by which the contrary was decided and they would have bin guided by if they had bin now living as St. Austin saith of St. Cyprian in a point of doctrine which was determined by a general Councel against the holy Martyrs opinion long after his death Whosoever can take delight in seing the pittifull shifts and sleights wherby interested writers endeavour to blind mens eyes and vnderstandings let him peruse this book of Doctor Cozins and he will find more sport in observing how he tosses and turns the sayings of the Fathers against them-selves then could be wished in so serious a subject When the Fathers call the books of Macabees Tobie Judith c. sacred and Divine Scripture Canonical Scripture prophetical writings of Divine authority c. Holy inspirations revelations c. he tels you pag. 93. alibi passim all this must be understood in a large and popular sence though the contrary may appeare to any vnbyass'd judgment that will read the words by him cited pag. 92. alibi in the Authors themselves as for example let any one observe how Doctor Cozins mingles and mangles S. Austin's words concerning the controverted books of the Machabees and afterwards see what the St. him-self says he will â—â—rce believe the words are the same and may swear the sense is not For S. Austin lib. 2. de doctr Christ. cap. 8. sets down as his own sense the same Canon of Scripture which the Councel of Trent accepts and confirmeth and he subscribed unto in the third Councel of Carthage And because he knew that this Canon had not bin defined by a general Councel and therfore many Churches and Fathers doubted of some books which he and the 3. Councel of Carthage held for Canonical he gives some instructions how they who do not follow his Canon shall proceed vntill they be more fully informed or the matter decided and these instructions which he sets down for others who doubted and differ'd in opinion from him Doctor Cozins wilfully mistakes and misapplies to St. Austin him-self as if he could be ignorant of his own belief of the Canon He is also troubled that St. Austin doth favour so much the doctrine of Purgatory and the authority of the Catholick Church in declaring books of the Old Testament to be Canonical which were rejected by the Iews as to say lib. 18. de Civit. Dei c. 36. That the books of the Machabees are accompted Canonical by the Church although not by the Jews To weaken this testimony he brings an other that strengthens it and quotes St. Austin's words Ep. 61. ad Dulcitium wherin confuting the error of the Circomcellions who to cloake their self-homicides with text and examples of Scripture excused that doctrin with the examples of Eleazarus and Razias related in the Machabees which pretext St. Austin largly confutes not only in his epistle ad Dulcit but in his 2. book against the epistle of Gaudent cap. 23. not by deminishing the Canonical authority of the books of the Machabees as Doctor Cozins falsly imposeth vpon his Readers pag. 108. seq but by declaring how the Scripture doth indeed relate yet not commend the self-homicide of Eleazarus and Râ—zias nor canonize them Martyrs or propose their deaths to be imitated though it cannot be denyed but that they shew'd great worldly courage and contempt of life Did Doctor Cozins imagin that Dulcitius Gaudentius and other learned Circumcellions were such Coxcombs as to prove their Religion by Scripture and then to quote for Scripture a book which their Adversaries admitted not at least for so Canonical as that controversies of Religion could be therby decided or doth he think that St. Austin would not have put them in
not from the son to be heresy though now too late they would fain moderat the censure as also be reconciled to all Sects of Protestants in Europe 2. At the same time they endeavour to make this league offensive and defensive against the Roman Catholick Church their chief writers profess there is no cause to quarell with that Church because it is also a Christian Congregation and differs from Protestants only in things indifferent among which they place even the Worship of Images the Sacrifice of the Mass the communion under one kind the Pop's supremacy c. Wheâ—ce it must needs follow that their Protestant separation from the Roman Church can not be justifyed as confessedly not having sufficient ground to break the communion of the Church vpon the score of doctrin acknowledged by them-selves to be lawful and therfore their Protestant Reformations must be concluded schismatical This their Prelatick moderation towards our Roman Catholick doctrin is the effect of a necessary compliance with our Adversaries condemned hereticks not of any Christian charity that they bear to our principles or persons as appeareth by their quite contrary expressions in other occasions and by the severity of their statutes against Priests and Papists They can hardly excuse the errors of Arrians Nestorians c. And yet accuse vs of heresy nor can they maintain the Greek worshipping of Images to be lawfull and yet condemn the same in vs as idolatry But that which they most press against the Roman Catholick Church and wherin all sectaries dissenting from it are concerned to ioyn with Protestants is that we say ourselves are the sole Catholicks and the Pope and general Councels supreme Judges of hereticks Rather then admit our Church to be the Catholick they cantonize God's Church into dissenting congregations and canonize for Orthodox all sects of hereticks though they have no subordination connexion or communication among themselves much less that care of the common good that is among the Suitzers whose Commonwealth they would fain make a patern of Christ's Church To this end they sent their Agents to Ieremias Patriarch of Constantinople and in their printed books make honorable mention of Nestorius Dioscorus Eutiches and other hereticks brood and branches that are dispers'd in Egypt Ethiopia and East Jndies as if they had bin their Brethren wheras they do not know their Tenets and brag of their numbers in comparison wherof they say the Romanists are but few and at the best but a part of the vniversal Church and if a part they ought not to judg of the whole if they do their sentence must be slighted as invalid and partiall And though the Schismaticks and Hereticks of the Greek Church whom the Protestants so much courted have by a particular definitive sentence of Iâ—â—â—mias their Patriarch disown'd the doctrin and refused the communion of all Protestants yet are the so deserted and despised reformed Churches compell'd to maintain the indifferency of the eastern heresies even of those which the Greeks them-selves twelue times recanted having bin so many times reconciled to the Church of Rome though now again revolted and returned to some of their former errors but not without a visible marke of God's indignation and justice Protestants therfore are content to excuse the errors of the Greeks and of all other Christians though Hereticks hoping therby to obtain for them-selves the name of Catholiks and are so kind as not to exclude any that professeth Christ even after the Arrian manner from their Protestant communion not doubting but that for a return of civility them-selves will by virtue of that general appellation of Christians be countenanced by the enemies of the Church of Rome and protected from it's severity But the Greek Patriarch smelt their design and though a Rebell against the sea of Rome yet he condemned the Protestant doctrin and contemned their flattery giving them to vnderstand that the truth of Religion is never annexed to many dissenting Churches and that their agrement in Protestant fundamentalls can not be an argument of Catholick vnity or vniversality And to be rid of future importunities condemned their opinions as heresies declaring how different they are from those of the Greek Church as appeareth by his Sententia definitiva Jeremiae Patriarchae Constantinopolotani sententia definititiva de doctrina Religione Wittembergensium Theologorum edit an 1586. in this Book the Greeks detest the Protestant Religion wherof see further Hospinian in Histor. Sacram. part 2. and Responsio Basilii Magni Ducis Muscoviae c. an 1570. it appeareth by a Treatise set forth even by the Protestant Divines of Wittemberg intituled Acta Theologorum Wittembergensium Ieremiae Patriarchae Constantinop de Augustana Confessione c. That the Greek Church yet to this day professeth and teacheth invocation of Saints and Angells pag. 55. 102.128 Reliques pag. 244. 368. worshipping of Images pag. 243.244.247 251. Transsubstantiation pag. 86.96.100.240.318 Sacrifice pag. 102 104 The signifying ceremonies of the Mass pag. 97.99.100 Auricular Confession in praefat in lib. pag. 87 130. Confirmation with Chrisme pag. 78.238 extreme Vnction pag. 242.326 All the seaven Sacraments pag. 77.242 prayer for the dead pag. 93.102.109 Sacrifice for the dead pag. 95.104 Monachisme pag. 132.257 That Priests may not marry after orders taken pag. 129. See Sir Edward Sands also in his relation c. On the last leaf but five where he confirms all we have related here of the Greeks concurrence in Religion with the Roman Church As for the Protestant Doctors and Prelats exceptions against the Roman Church and Councells not being Catholick or Universall they can be of no force because their own Logicians may cleer the mistake â—y putting them in mind of the definition of Catholick or Universal which is vnum in multis one in many for â—nâ—â—â—rsality requireth two and but two conditions vnity or ideâ—â—ity of form and multitude of Subjects That a Church therfore be Universal or Catholick it is necessary and sufficient there be an vnity or identity of form which is faith and multitude of subjects which are the Professors of that faith Whether the subject of the form which is called universall be more or less so they be many is not material as to the nature and denomination of Universal or Catholick though there were but 200. men living homo say Logicians would be as much Universal as now it is with so many millions of men In like manâ—er we say though there were but 200. men in the world professing the true faith that faith would be still Universal or Catholick because it would be still one and the same in many and 200. are as properly many though not so many as 200. millions We grant that it hath bin prophecied the multitude of believers should be very numerous and spread over the whole world and accordingly it hath bin fulfill'd and now Roman Catholicks are every where multiplied yet there hath bin a time when the
the Greek and Latin Church for the most part were spotted with the doctrin of free will oftner it of invocation of Saints c. And from thence infers that in no age since the Apostles time any company of Bishops held so perfect and so sound doctrin in all points as the Bishops of England at this day And Mr. Fulk in his reionder to Bristow pag. 7. I confess that Ambrose Austin Hierom all three Fathers to whom B. p Iewell appealed held invocation of Saints to be lawfull And B. p Bale acknowledgeth that St. Gregory the first of Iewell 's chosen Iudges by his indulgences established pilgrimages to Images and that St. Leo an other of Ievell's Fathers allowed the worship of Images And Doctor Humfrey Iesuitismi part 1. rat 5. pag. 626. cannot deny but that S. Gregory taught Transsubstantiation And Mr. 〈◊〉 in his Papisto mâ—t edit 1606. pag. 143. saith We are 〈◊〉 that the mystery of iniquity did work in Sâ— Paul's time and fell not a sleep so soon as Paul was dead c. And therfore no mermail though pervsing Councells and Fathers we find the print of the Popes feet And Mr. Napper in his Treatise vpon the Revelation dedicated to King Iames pag. 68. 145. affirmeth that Popery or the Anti-christian Kingdom did continue 1260. years vniversaly without any debatable contradiction The Pope and his Clergy during that time possessing the outward visible Church So that it was not one or two Fathers or Councells but all Christendom which professed the Roman Catholick saith for these 1â—00 years past And even Mr. Whitaker himself lib. 6. contra Duraeum pag. 123. notwithstanding his vndertaking to maintain Ievells challenge and bold assertion was forc'd at length to submit but by a profane expression saying that the Popish Religion is a patch't coverlet of the Fathers errors sowed together have them read their English falsified Scripture the subject of controversies and support of errors and will not permit them to pervse the true authentick translation and all this to the end nothing but fraud and fancy may be the rule of the Protestant faith These and all other the like observations which can not but occurr to them who frequent their Churches or company must needs induce men to suspect the weakness of their cause and the guilt of their conscience though there had bin no evidences that they are Falsifiers But seing their are as many evidences against them as there are Chapters in Catholick Books of controversies and that the Books are easily had and vnderstood I see not how any Protestant how ever so illiterat can be excused from eternall damnation by pretending the integrity of his Clergy or his own insufficiency to examin their sincerity When many accuse a man of high Treason and offer to prove it to his face not only by sundry honest and legal wittnesses but vnder his own hand writing it would be censured treachery or great carlesness in the Ministers of state to slight such an accusation and evidence though the person accused vntill then had bin trusted and reputed a loyal subject This is our case with the Protestant writers we have no quarrel against them but Religion we charge them in publick writing with the highest Treason the murthering of the soules of Soveraigns and subjects with corrupting God's word with rebelling against the Divine authority so authentickly appearing in the Roman Catholick Church And these Treasons we offer to prove face to face not only by legal witness but by their Bibles and Books We have no grudge to them but this only of damning soules by treacherous dealing and desire that so important an accusation may come to a publick hearing If their interest and industry can divert the layty from so great a concern that layty must be treacherous to themselves and censured very carless of their own salvation And to the end it may not be objected that these are are but 〈◊〉 words I have resolved to descend to particular crimes I 〈◊〉 the persons their Books I quote their own words I prove them to be no innocent mistakes but wilfull and wicked falsifications and fraudâ— not committed by one or few 〈…〉 of Religion against vs not in our time but alwayâ—◠〈…〉 but the whole body in their 〈…〉 only by connivance and permission but also by contrivanceâ— and positive approbation not only petty 〈◊〉 differences but of ancient condemned heresies which the Protestant writers maintain as orthodox doctrin notwithstanding that 〈…〉 S. Hierom and other Doctors of God's Church censure the opinions as notorious heresies and the Authors as hereticks This is the summe of the Accusations contained in this third part of our Treatise and if we be not mistaken deserues a Trial as well for the satisfaction of privat 〈◊〉 conscience as 〈◊〉 for the probability there is of publick conveniency it being very improbable that I or any man who pretends to the least degree of worth or witt would charge with so many particular grievous crimes so numerous and poweâ—â—ull a party as the Protestant Clergy is without 〈…〉 undeniable evidences If the Protestant Clergy be found guylty besides the salvation of soules which will be obtained by renouncing their errors and is that we all ought principaly to ayme at these Nations will be happy in this world by their revenues If they be not guilty they and their Religion will gain great credit and I nothing but the infamy of being a notorious Jmpostor I know not what others may think of me but I shall never think that any other can be so witless and wicked as to take so much paines as I have don in composing and be at so great charge of publishing this Treatise without manifest profeâ— of the truth therof for if my allegations be not true I can have no further design or hopes but of infamy to my self and of honor and credit to my Adversaries and an addition of strength to the cause I do impugne all which must follow and fall vpon me if the learned Protestant Clergy be not proved to be as great Cheats as I pretend they are But it s strange what deepe impressions education doth make in mens minds and how partial and passionat these Nations are tendred by Protestancy They will not believe that their Protestant Writers are wilfull Falsifiers as for example that Doctor Jeremy Taylor a man that hath writ so many spiritual Books foorsooth and rules of Morality is guilty of maintaining the Protestant Religion by aboue 150. shamefull vnexcusable corruptions and falsifications in his litle Dissuasive And when he the Author his Jrish Convocation and the English Protestant Church that Applauder of the work are challenged in print by sundry Catholick Writers to make good any one of those falsifications all the world besides Protestants observe they have not a word to answer and by consequence themselves must now confess that their Religion is damnable seing it can not be otherwise maintained then
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
his soule how that being a zealous Protestant and very familiar to the Earle of Leicester in the beginning of this Queenes dayes when M. r Iewell 's Book was newly come forth and being also learned himself in the latin tongue took paines to examin several leaves therof and finding many falshoods therin which were inexcusable as they seemed to him he conferred the same with the Earle who willed him that the next time M. r Iewell dined at his table he should take occasion after dinner to propose the same which he did soon after and receiving certain trifling answers from M. r Iewell he waxed more hot and urged the matter more earnestly which Iewell perceiving told him in effect that Papists were Papists and so they were to be dealt with all and other answer he could not get which thing made the good Gentleman make a new resolution with himself and to take that happy course which he did to leave his Countrey and many great Commodities which he enioyed therin to enjoy the liberty of conscience for salvation of his soule The second example which I remember of my own knowledge is M. r Doctor Stevens a learned man yet alive who being Secretary or Chaplyn to M. r Iewell for I remember not well whether and a forward man in Protestant Religion at that tyme espied certain false allegations in his Master's Book whilst it was yet vnder the print in London wherof advertising him by letters for that he supposed it might be by oversight the other commanded notwithstanding the print to go forward and passed it over as it was which this man seeing that had a conscience and sought the truth indeed resolved to take another way of finding it out and having found it in the Catholick Church where only it is to be found he resolved also to follow it and so he did and went voluntarily into banishment for the same where yet he liveth vnto this day in Finance with good reputation both of learning and godliness The third example that I call to mind is the worthy man before named M. r William Reynolds who being first an earnest Professor and Preacher of Protestant Religion in England he fell in the end to read over M. r Iewell 's book and did translate some part therof into latin but before he had passed half over he found such stuff as made him greatly mislike of the whole Religion and so he leaving his hopes and commodities in England went over the sea into these parts and the last yeare of Iubily to wit 1575. he came to Rome and brought that book with him and presented both himself and it to the Tribunal of Inquisition of his own free motion and accord c. And himself after absolution received from his former errors which he with great humility and zeale required and myself also at that time did speak with him in that place he returned into France and Flanders and there lived many years with singular edification for his rare virtue and learning and how heartily indeed he was converted may well appeare by his zealous writings both in Latin and English in defence of Catholick Religion Thus much the Author of the three Conversions I am credibly informed by a person then present that Primat Bramhall and some of his Majesties Chaplains who now are Bishops persuaded or endeavored to persuade our most gratious Soveraign Charles 2. who was then at Bruges that this Doctor Reynolds was made a Papist by disputing with an other Doctor Reynolds whom he intended to make a Protestant And that the Roman Catholick Doctor Reynolds at the same time turned Protestant Some think this story was feigned to make the King believe that there is as much to say for the Protestant religion as for the Catholick And to the end his Majesty might not reflect vpon the falshood of a Religion forsaken out of meere conscience by it's greatest Doctors when they were most applauded and when they had reason to expect the richest Benefites and greatest honours From the Apology of the Church of England we will pass to John Fox his Acts and Monuments a Book no less commended by the Protestant Clergy then the former because by frauds and lyes it serves their turn to foole the well meaning Layty who take it to be a true Ecclesiasticall History of the persecuted Church of Christ. SECT V. Frauds follies and falsifications of Iohn Fox his Acts and Monuments and of his Magdeburgian Masters in their Centuries the litle sincerity of the English Church and Clergy in countenancing such falls dealing AFter that Luther and Calvin's desperat shift of the invisibility of Christ's Church for more then a thousand years before their pretended reformations had bin evidently confuted as not only impossible but as repugnant also to Scripture which compares the Church to a Citty placed vpon a mountain and a shining Sun c. Their schollers vndertook to shew a succession of the Protestant Church and to that purpose some drunken Germans as any sober man must judge them to have bin by their writings whose names were Flaccus Illyricus Joannes Vigandus Matheus Judex and Basilius Faber met togeather in some warme stoue of Magdeburg and there tipling took vpon them to Iudge of the writings doctrin and miracles of all the ancient Fathers from the first Century to the last Of the very next Century to the Apostles these merry Companions were pleased to give this Censure in the very title of the Chapter Inclinatio Doctrinae complectens peculiares incommodas opiniones stipulas errores Doctorum quae palam quidem hoc est scriptis tradita sunt The declining of Christ and his Apostles doctrin conteining the peculiar and incommodious opinions of Doctors their errors straw and stubble which were left publickly by them that is to say in their writings And thus they Censure St. Iraeneus Tertullian Clemens Alexandrinus Origen Methodius c. saying they abuse and wrest the Scriptures intolerably and grossly to favor popish opinions These foure merry saxons reprehend Ignatius St. Iohn's scholler for vsing the phrase offerre sacrificium imâ—olare St. Cyprian for saying sacerdotem vice Christi fungi Deo patri sacrificium offerre St. Martial scholler of the Apostles saying sacrificium Deo Creatori offertur in Ara. Martial in Ep. ad Burdegal and so all other points wherin Protestants and Catholicks do disagree calling the antient Fathers stubble Doctors the same they say of St. Basil Lactantius Gregory Nissen Hilary Nazianzen Ambrose Ephrem and Hierom c. and pretend their doctrin to be against Scripture and the Miracles they relate to be either forged or Diabolicall or at least wrought by God to punish the credulity of Christians But the errors of ancient condemned Hereticks to be the true and sincere primitive faith and produce no other proof for this their drunken foolery but their own presumption and privat interpretation of Scripture Wherfore Valentia a learned Jesuit
and other Prelatick Writers began to maintain the Protestancy of the Church of England And how they were blam'd for appealing to Antiquity by some of their own Brethren Pag. 293. A Strange Expression of Mr. Hooker in favour of Bishop Jewel Pag. 294. The Centurists and other Learned Protestants Confess that the Councils and Fathers Defended Worship of Images Transubstantion Purgatory c. Pag. 295. How particularly the Protestant Clergy is Charg'd with Frauds and Falsifications in maintaining their Religion Pag. 298. There can be no Reason to suspect the sincerity of the Roman Catholick Clergy in Matters of Religion And that Protestancy cannot be maintain'd otherwise then by Impostures Whereof there are such Evidences that to give the Protestant Clergy any Credit in matters of Religion is a sufficient Cause of Damnation Pag. 300. Of Edward VI's Protestant and Prelatick Clergys Frauds Falsifications and Forms of Ordination their Hypocrisy Incontinency Atheism c. And whether it be fit to term them and others like them Cheats when they are Convicted of wilful false dealing in matters of Religion Pag. 303. Of Thomas Cranmer his Birth Marriages Treasons Cheats Heresies c. And of Latimer and Ridley Pag. 304. Of Hooper's Rogers Poynet Bale and Coverdale's Hypocrisy and Impiety Pag. 312. A Prophesy of Rogers's Pag. 314. John Bale's account of his Education and how he scarp'd out the Cursed Character of the Horrible Beast by Marrying a Nun c. Pag. 315. Of Coverdale and his Bible Pag. 317. A Discourse between Dr Martin and the Arch-bishop Cranmer related by Fox Pag. 320 Of the Protestant Clergy in Q. Mary's Reign the same that afterwards founded Q. Elizabeths Church Their Frauds Factions Cheats and Changes of the English Protestant Religion during their Exile in Germany Pag. 326 Abominable frauds amd wilful falsifications of the Protestant Clergy in Q. Elizabeths Reign to maintain their Doctrine set forth under the name of an Apology and Defence of the Church of England Pag. 332 The Protestant Clergy Convicted of falshood in their Apology concerning Communion under one kind Pag. 334 How Jewel and the Church of England make the very same Holy Fathers they appeal'd to in other matters wicked Hereticks because they condemn'd Priests Marriage Pag. 337 Bishop Jewel and his Associates wickedness in charging Cardinal Hosins and all Catholicks with a contempt of Holy Scripture against their own knowledge after they had been admonished of the Imposture Pag. 338 Falsifications and Frauds against the Bishop of Rom's Supremacy Pag. 341 Frauds and fond Devises of the Protestant Clergy of England to deny and discredit the Sacrifice of the Mass. Pag. 343 Prelatick Falsifications and Corruptions of Scripture to make the Pope Antichrist And Succession of Bishops a Mark of the Beast Pag. 346 Prelatick Falsifications to prove that Popes may and have Decreed Heresy Pag. 348 Prelatick Falsifications to prove that Popes have insulted over Kings Pag. 350 Prelatick Falsifications to prove that St. Augustin the Apostle of our English Saxons was an Hypocrite and no Saint as also to dicredit Catholick Writers Pag. 351 Of the Protestant Clergy's Frauds and Falsifications of Scriptures and alterations of their XXXIX Articles of Religion to make the People believe that they have true Priests and Bishops in the Church of England Pag. 352 An Advertisement to the Reader concerning Bishop Jewel Pag. 357 Examples of Learned Protestants converted to the Roman Catholick Religion by observing the Frauds and Falshoods of the Apology of Jewel and of the Protestant Clergy for the Prelatick Church of England Pag. 359 Frauds Follies and Falsifications of John Fox his Acts and Monuments and of his Magdeburian Masters in their Centuries the little Sincerity of the English Church and Clergy in countenancing such false Dealing Pag. 362 John Fox his Revelation Pag. 368 The Foxian Kalender Pag. 371 Wilful Falsifications committed by John Fox in his Acts and Monuments Pag. 374 Dr. Chark's Falsification of St. Augustin and how he excuses Luther's Doctrine of the Lawfulness of Adultery and Incest Pag. 379 Falsifications of Cranmer and Peter Martyr against Transubstantiation and the Sacrifice of the Mass. Pag. 381 How some Protestant Writers in Q. Elizabeths time seeing their Fellows were prov'd Falsifiers waved the Testimonies of the Antient Fathers and yet the other continu'd their former course of falsifying both Fathers and Councils Pag. 384 Falsifications and Frauds of the Prelatick English Clergy to maintain Protestancy since the beginning of King James's Reign THeir Corruptions of Scripture for maintaining their Character continued in the Bible tho' commanded by King James it should be reviewed and corrected Pag. 391 Dr. Abbot and Dr. Smith Bishops of Canterbury and Glocester corrupted the Translation of Scripture which had been sincerely perform'd by Sir Henry Savill Pag. 397 Of Dean Walsingham's Search into Matters of Religion before his Change to the Catholick How he repair'd to King James as to the Head of the Church for a Resolution of his Doubts who remitted him to the Lord of Canterbury and he to other Men and how after finding no Satisfaction he betook himself to the Reading of Catholick and Protestant Authors for discerning on what side was the true and false Dealing Pag. 403 Dean Walsingham's Doubts and Difficulties in Reading the Catholick Book Pag. 406 The Substance of Dean Walsingham's Memorial to the K. Pag. 409 Dean Walsingham's Appearance before the Arch-Bishop of Canterbury at the Councel-Table Pag. 410 His Appearance before him at Lambeth Pag. 414. His third and fourth Appearance before him Pag. 416 How loath the Protestant Clergy is that the King or Great Persons should examin their Doctrine or way of defending it Pag. 417 What Cheating and Unconscionable ways were taken to frighten Dean Walsingham from examining of the Truth Pag. 417 What pretty Books the Arch-Bishop of Canterbury commended to Dean Walsingham to inform him of the Truth They prov'd after Examination Rediculous Libels Pag. 420 Dean Walsingham's Address Mr. Rolfe Commissary of St. Albans and of his Conference with Dr. Downham c. Pag. 421 What foolish Answers the most Learned Protestants are forc'd to give to Catholick Arguments Pag. 422 Mr. Walsingham found no satisfaction in the Answer to the Defence of the Sensure Pag. 425 Mr. Walsingham's last Appearance before my Lord of Canterbury and his Doctors Pag. 427 How the Arch-Bishop and his Assembly of Divines refus'd to confer Dean Walsingham's Notes of Mr. Bell's Corruptions with the Fathers Quoted notwithstanding the Books were in their presence Pag. 428 Reflections upon Mr. Walsingham's Relation Pag. 431 A brief Relation of a Tryal held in France about Religion whereof the Lord Chancellor of France was Moderator Pag. 437 A Copy of a Letter Written by a Person of Quality about this Conference Pag. 441 K. Hen. IV's Letter to the Duke of Espernon upon the same Subject Pag. 441 The Authors falcify'd and therefore the Sentence given against Plesses Pag. 442 Protestant Falsifications to persuade that the Roman
himself an 602. aduising him not to glory therin but rather to consider that God gaue him that gift for the weal of those to whom he was sent As also by his letters to Eulogius Arch-bishop of Alexandria lib. 7. epist. 30. indict 1. saying therin Know then that wher as the English Nation c. remaining hitherto in Infidelity I did by the help of your prayers c. send unto that Nation Austin a Monck of my Monastery to preach to them c. and now letters are come to vs both of his health and of his work that he hath in hand and surly either he or they that were sent over with him work so many Miracles in that Nation as they may seem to imitate the power and Miracles of the Apostles them-selves That the particulars of the Religion professed by S. Gregory and the visible Church of his tyme and preacht by St. Austin the Monck and his Companions sent by Gregory to convert the English Nation were the same which we Roman Catholiks profess at this present is evident by all Histories Both sacred and profane and even by the Confession of all Protestant writers who treat of this subject Austin the great Monck saith Doct. Humfrey sent by Gregory the great Pope taught the Englismen a burthen of Ceremonies c. Purgatory Mass Prayer for the Dead Transubstantiation Reliques c. And the Centurywriters Carion Osiander and other learned Protestants say that the Religion preacht by St. Austin to the Saxons was Altars Vestements Images Chalices Crosses Censors Holy Vessells Holy water the sprinkling therof Reliques Translation of Reliques dedicating of Churches to the bones and ashes of Saints Consecration of Altars Chalices and Corporals Consecration of the font of Baptism Chrism and Oyle Celebration of Mass the Archi-Episcopal Pall at Solemn Mass tyme Romish Mass Books also free will merit Iustification of works Penance Satisfaction Purgatory the vnmarried life of Priests the publik invocation of Saints and their worship the worship of Images Exorcism Pardons Vowes Monachism Transubstantiation prayer for the Dead offering of the healthfull Host of Christs body and bloud for the Dead the Roman Bishops claim and exercise of Iurisdiction and supremacy over all Churches Reliquumque Pontificiae superstitionis Chaos even the whole Chaos of Popish superstition Now that D. r Fulck should term this conversion our perversion and that Mr. Willet should place St. Gregorie and St. Austin among the Fathers of Superstition and Osiander should say they subjected England to the Yoke of Anti-Christ and Mr. Harison that they converted the Saxons from Paganism to no less hurtfull superstition then they did know before making an exchang from open to secret Idolatry c. we attribute to an excess of their privat spirit and zeale in their own Presbiterian or Fanatik way which doth not agree with the more sober and more Christianlike Protestants nor indeed impugn our assertion which is that this Popery now so much raild at though professed by St. Gregorie and wherunto our Ancestors were converted by St. Austin the Monck and our selves yet profess was the Religion held by the visible Church as the only Catholik and Apostolik in the 6. age and that vntil then no known chang of Christs Doctrin had bin made in the Roman Church Whether the whole Church of the 6. age was deceived or no in this their persuasion and adhesion to the Roman Doctrin is another question and shall be discussed herafter SECT II. Of the Author and begining of Protestancy and of Luthers Disputation and familiarity with the Devill serjously related by him self in his authentik Bookes THE first that preacht the Protestant Religion or Reformation was Martin Luther a German who as himself confesseth in a letter to his Father had bin fearfully hanted from his youth with Sathans apparitions and as others testify often in the forme of firebrands These frights together with the suddain death of his dearest Camerade slain by a thunderbolt forced him as he says in the said Epistle to enter into the Religious order of St. Augustin wherin he lived some yeares not without signs and suspition of being possessed vntill that an 1517. one John Tecell a learned Dominican frier was preferred before him in publishing and preaching of Indulgences which Sermon in like occasions had bin formerly giuen to the Augustins This fancied injury don to his Order and Person put Luther into such a passion that notwithstanding he vnderstood not well as he ingeniously confesseth what the name of Indulgences meant yet he preacht Sermons and printed conclusions against them his propositions being condemned in Germany he appealed to Rome and submitted his doctrin and himself to Pope Leo 10. Vt reprobet approbet sicut placuerit acknowledging his voice to be the voice of Christ. But loe saith he whilst I look for a joyfull sentence from Rome I am striken with the thunderbolt of excommunication and condemned for the most wicked man alive then I began to defend my doings setting forth many bookes â— And seing it is so let them impute the fault to them-selves that have so excessively handled the matter Afther that Luther had lost his hopes of being favored in his opinions by the Pope he appeald from his Holyness sentence to a general Councel assuring himself that none would be caled or assembled in his own days That this was his design and not any desire of being directed by a Councel is manifest by his procedings for as soon as he heard there was a Councel summoned and perceived some likelihood that the Bishops would meet he writ a book against the necessity and authority of general Councels and begins with the first at Jerusalem condemning its Decrees then with the first Nicen and concluds there is no obligation of submitting our Judgments to their Definitions or of conforming our actions to their Canons and declars to his Germans in what a sad condition they would all be if they were bound to obey Councels for then they must have abstained from strangled meat foule add which is wors from puddings and sausages according to the Apostles Decree at Ierusalem as if that Decree intended but for a litle tyme were still in force Therfore he maintained that Christ hath taken away from Bishops Doctors and Councels the right and power of judging of doctrin and given it to all Christians in generall and admitts of no other rule but Scripture as every one will thinck fit to interpret the same Thus farr was Luther driven by his pride and passion against the Dominican friars with resolution not to recant what he had once writt though he wished he had never begun that business and that his writings were burned and buried in eternal oblivion he had not as yet precipitated himself into the particulars of Protestancy but for some few years went no further then the dispute of Indulgences and wore still
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
that themselves desired How litle they could say for their Religion and Reformation and how they were convicted of frauds and falsifications in the planting and propagating therof may be seen in the third part of this Treatise But that which most pleased and setled the Kingdom was the Roman Clergy's resignation of the Church livings to the Crown and to others that possess'd them The whole Convocation petition'd to their Majestys declaring the readyness they were in to wave their claim and interest and thus conclude Wherfore preferring the publick good and quiet of the Kingdom before our own privat commodities and the saluation of so many souls redeem'd with the precious Bloud of Christ before any earthly thing whatsoever and not seeking our own but the things of Iesus Christ we do most earnestly and most humbly beseech your Majesties that you would graciously vouchsaf to interceed in our behalf with the most Reverend Father in God the Lord Cardinal Pole Legat a latere from his Holiness that he would please to setle and confirm the sayd goods of the Church either in whole or in part as he thinks most fit one the present occulants therof according to the power and faculties committed to him by the said most Serene Lord the Pope c. And for our parts we do both now and for all tyms comming give consent to all and everything which by the said Lord Legat shal in this case be finaly ordained and concluded c. As the Clergy shew'd much zeal and charity in resigning their temporal interest so did the layty give an eminent proof of Christian humility in acknowledging their schism and heresy by an instrument deliver'd by the Lords and Commons assembled in Parliament to Cardinal Pole craving absolution for their sins and schism mention'd in the Statut an 1. 2. Philip. Mar. cap. 8. part of which Statut I thought fit to set down a part for an example worthy of imitation it being credible that they who were Actors in the Changes of Religion and had experience both of the new and old faith knew better how things were then carried and vpon what motives then any now living Thus then they petition to the Queen and King Wheras since the 20. year of K. Henry 8. of famous memory Father vnto your Majesty our most natural Soveraign c. much fals and erroneous doctrin hath bin taught preacht and written partly by divers the natural born subjects of this realm and partly being brought in hither from sundry other foreign Countries hath bin sow'n and spread abroad within the same by reason wherof as wel the spirituality as the temporality of your Highness Realms and Dominions have swaru'd from the Obedience of the Sea Apostolick and declin'd from the vnity of Christ's Church and so have continued vntil such tyme as your Majesty being first raised vp by God and set in the seat Royal over vs c. The Pop's Holiness and the Sea Apostolick sent hither vnto your Majesties as vnto persons vndefil'd and by God's goodness preseru'd from the common infection aforesaid and vnto the whole Realm the most Reverend Father in God the Lord Cardinal Pole Legat a latere to cal vs home again into the right way from whence we have all this long while wandred and strayd abroad and we after sundry long and grievous plagues and calamities seing by the goodness of God our own errors have acknowledg'd the same vnto the sayd most Reverend Father and by him have bin received and embraced into the vnity and bosom of Christ's Church and vpon our humble submission and promise made for a Declaration of our repentance to repeal and abrogat such Acts and Statuts as had bin made in Parliament since the sayd 20. year of the sayd King Henry 8. against the Supremacy of the Sea Apostolick c. And because the first occasion and main Motive of our English Protestant Reformation was the pretended nullity of K. Henry 8. and Q. Catharins marriage for satisfaction of the world and a discovery of the truth the Parliament wherin sat many both Lords and Commons particularly acquainted with the whole matter and employ'd in that intrigue declare their knowledg and discharg their conscience in the ensuing Act 1. Mariae An Act of Parliament an 1. Mariae concerning the fraud and force of King Henry 8. vnlawful divorce from Queen Catharin FOr as much as truth being of her own nature of a most excelent vertue efficacy force and working cannot but by process of tyme break out and shew her self however for a while she may by the iniquity and frailty of man be suppress'd and kept closs And being revealed and manifested ought to be embraced acknowledged confessed and professed in all cases and matters whatsoever and whomsoever they touch or concern without respect of persons but in such cases and matters especialy as wherby the glory and honour of God in heaven who is the Author of Truth and truth it self is to be specialy set forth and wherby also the honour Dignity surety and preservation of the Prince and the Ruler vnder God in earth dependeth and the welfare profit and special benefit of the vniversal people and body of a Realm is to be continued and maintained We your Highness most loving faithful and obedient subjects vnderstanding the very truth of the state of Matrimony between the two most excelent Princes of most worthy memory King Henry 8. and Quâ—en Katharin his loving godly and lawful wife your Highness lawful Father and Mother cannot but thinck ourselves most bound both by our duty of Alegiance to your Majesty and of conscience towards God to shew vnto your Higness first how that the same Matrimony being contracted solemnized and consumated by the agreement and assent of both their most noble Parents by the councel and advise of the most wise and gravest men of both their Realms by the deliberat and mature consideration and consent of the best and most notable men in learning in those days of Christendom did even so continue by the space of 20. years and more between them to the pleasure of Almighty God and satisfaction of the world the ioy and comfort of all the subjects of this Realm and to their own repose and good contentment God giving for a sure token and Testimony of good acceptation of the same not only godly fruit your Highness most noble person whom we beseech the Almighty and everliving God long to prosper and preserve here amongst vs and other Issue also whom it had pleased God to take out of this Transitory life vnto his eternal glory but also sending us a happier flourihing and most prosperous Common-wealth in all things And then afterward how that the malicious and pervers actions of some a very few persons envying the great felicity wherin by the goodness of God your sayd most noble Father and Mother and all their good subjects lived and continued many years did for their own
as Kings and their Courts by the laws But Protestants do not observe that as the interpretation of the laws depends not of them who sue the King but of the ancient practise of his Judges and Courts so the interpretation of Scripture must not be made by tâ—em who sue the Pope and Councels but by the Bishop and the Church who ar to explain it not according to every on 's privat fancy as Protestants do but according to the tradition customs and practises of the orthodox Christians in former Ages And by this we free the Roman Catholick Church and the Councel of Trent from the Protestant calumny of novelty of doctrin not only in this particular of the Canon of Scripture but in all it 's other definitions Proâ—estants confound our new Decrees with new doctrin wheras nothing is more cleer then that old doctrin may be defined by a new Decree that is made more publick and authentick The Councel tels them sess 4. that it only declares what Canon of Scripture the primitive Church held and quotes for it divers ancient Faâ—hers and Councels and therfor it 's Decree maks no new Canon of Scripture but is a promulgation of the old which induceth an obligation of believing what formerly had not bin so generaly known because it had not bin so cleerly and solemnly proclaimed Methinks none ought to carp less at the novelty of our definitions then Protestants if they would reflect vpon their own reformations They pretend that their doctrin is not only renewed but revived because forsooth the whole visible Church had lost that purity of the Primitive faith for many ages which they now have restored Roman Catholicks are more moderat and modest as having a better opinion of the Church and of God's providence they confess that the doctrin defended by the Councel of Trent was never extinguished in the Church but that it lived in the harts and profession of many faithful though many others of the same communion did not hold them-selves obliged to believe it as a doctrin of faith vntil it had bin sufficiently and solemnly proponed by the Definition of the Church in a general Councel as Divine That being don no addition or alteration was made of divine faith For new definitions are not new articles of faith but promulgations of the old faith or declarations of our obligation to believe as articles of faith those things which had bin formerly revealed but not so sufficiently proposed to the whole Catholick Church Wherfore articles of Faith not believed before they be decreed by a general Councel may be aptly compared to laws or ordinances before they ar published as the publication or proclamation of a law maks not a law but declares the obligation of complying therwith so the definition of a general Councel maks not the article of faith but declareth the obligation of believing that doctrin which before the publication or proclamation of the Church had not bin sufficiently proposed as Divine revelation To what purpose then did Doctor Cozins trouble him-self and his Readers with composing a book against the Catholick Canon of Scripture declared in the Councel of Trent when all his arguments are but sayings of men who doubted of books and parts of Scripture before they were declared and only because they were not declared Canonical by a general Councel He would fain impose vpon the world that S. Ierom was so much a Jew and so little a Christian as for the Canon of the old Testament to rely altogeather vpon the Hebrew Rabins and that he set a greater value vpon their testimony then vpon the authority of the Church or of the great Councel of Nice which received into the Canon of Scripture the book of Judith though rejected by the Jews His proof of S. Jerom's judgment being the same with that of Protestants in this controversy is that in some places of his writings he says the contested books of the old Testament are not in the Canon of the Jews nor received as Canonical by the Christian Church to which is answered that S. Jerom altered his opinion as appeareth in his prefaces prefixed to the said books which he translated into latin at the instance of the Churches and Bishops that held them to be Canonical to whose belief S. Jerom at length conformed his own judgment In his preface to the Book of Tobie he says Yee desire me to translate a booke from the Caldean language to Latin the book of Tobie which the Hebrews admit not into the Catalogue of Sacred Scriptures J have satisfied your desire c. The Hebrews reprehend vs c. Because we have translated into latin things against their Canon But I judged it better to displease the judgment of Pharisees then disobey the commands of Bishops c. In conformity to this he says in his preface of Iudith With the Hebrews the book of Iudith is read amongst the Agiographa the authority wherof is judged less fit to decide controversie c. But because the Nicen Synod is read to have computed this book in the number of holy Scripturs J have acquiesced or complyed with your demand Out of which words it is manifest 1. That St. Jerom was not of the same opinion with the Iews concerning these books because he says he displeased or offended their judgment by his translation as a thing against their Canon which would not have â—in vnless his intention in translating and judgment were known to favour the belief of the Bishops and Christians that held them to be Canonical for the translating them only as pious books could not be offensive to the Iews who acknowledged them for such as Cozins with Chemnitius and all Protestants confess though pag. 82. he contradicts him-self having no other shift left to prove St. Ierom a Iew in this particular And his words of the book of Iudith demonstrat that he opposed the authority of the Nicen Councel against the opinion of the Iews to prove that book Canonical and fit to determin controversies of Religion and in case we should grant he doubted whether the Councel numbred it in the Canon yet non can doubt but that he believed the Councel had authority to declare it Canonical which is the point disputed of But Doctor Cozins would willingly make us believe by a notorious fraud and imposture that Cardinal Belarmin doth not only acknowledg St. Ierom to have persisted still in his former opinion of excluding these controverted books from the Canon but also that the Councel of Nice never received that of Iudith into it and to that purpose pag. 45. quotes Belarmin's words de verbo Dei lib. 1. c. 10. vlt. thus Admitto Hieronymum in ea fuisse opinione quia nondum generale Concilium de his libris aliquid statuerat These words the honest Protestant Bishop of Duresme setts down in capital letters and with them concluds Cardinal Belarmin's sentence and sense concerning Hierom's opinion of the book of Iudith and
mind of that folly in very cleer termes and excuse farther disputes by telling them plainly and without going about the bush that the Machabees was not Canonical Scripture nor fit to be quoted in matters of Religious controversies But the Doctor argues pag. 110. that St. Austin tells Gaudentius the Christian Church receiveth those books not vnprofitably if they be discreetly or soberly read or heard what then All discreet and sober men say the same not only of the books of the Machabees but of all the other books and parts of Scripture and St. Peter sayth the same in substance of St. Paul's epistles Will the Doctor conclude from thense that St. Paul's epistles are not Canonical Scripture because men may read them indiscreetly and deprave them to their own damnation Or that there is no Scripture at all because he himself or some of his Bishoprick of Duresme do not read the Bible with sobriety and discretion these words of St. Austin in the Doctor 's judgment pag. 108. are so cleerly against the Canonical authority of the Machabees that he says Cardinal Belarmin layd his thumb vpon them and durst not relate them I am sure he pointed at them with his Pen and directed all the world to see and examin them by his quoting the book and Chapter where they are as my Lord of Duresme him-self confesseth in the margent neither could Belarmin Peron or any oâ—her Catholick Writer observe any disadvantage to their cause in those following words of S. Austin Which Doctor Cozins pretends to be so notoriously prejudicial Recepta est ab Ecclesia non invtiliter c. The Machabees is received by the Church for holy Scripture not vnprofitably if it be soberly read or heard That is sayth Doctor Cozins pag. 110. As St. Augustin els wher expoundeth him-self but where Doctor Cozins doth not because he cannot tell If those things that we read there be conferred with the sacred and Canonical Scriptures that whatsoever is therevnto agreeable may be approved and what is otherwise may be rejected According to this acute explanation which Doctor Cozins falsly fathers vpon S. Austin the most profane books and Romances Esop's Fables and Don Quixote may be received by the Church for holy Scripture as well as the Machabees if those things that we read therin be conferr'd with the sacred and Canonical Scriptures and whatsoever is thervnto agreable be approved and what is otherwise be rejected It were too tedious to note all Doctor Cozins his mistakes Let these few serve to know by what a pillar the English Canon and Church is supported SECT IV. Protestants so grossly mistaken in their letter and Translations of the Scriptures that they can not have any certainty of faith and are forc't at length by their principles to question the truth of Scriptures and of them who writ the Canonical books therof THe holy Scriptures were writen by the Prophets Apostles and Evangelists either in Hebrew Greeck or Latin the old Testament excepting some few parts writen in Chaldaick and Syriack was writen in Hebrew the new Testament for the greatest part in Greeck S. Mathew's Ghospel in Hebrew S. Marck's in Latin We have not the original writings of these Prophets and Apostles nor of the 70. Interpreters who translated the old Testament into Greek some 300. years before the comming of Christ we have only Copies for the truth and exactness wherof we must rely vpon the testimony and tradition of the Church which in so important a point God would never permit to err at least it must have bin so infallible therin as that the Copy be sufficiently authentick to be a rule of deciding controversies of faith and of directing men to holiness of life though perhaps no copy is so exact but therin may remain some erratas of the press and pen yet easily discoverable by it's coherency or incoherency with other parts of the Text. Notwithstanding the necessity of admitting some true and authentick copy of Scripture for what can it availe a Christian to believe that Scripture is the word of God if he be vncertain which copy or Translation is true and authentick Scripture Protestants pretend there is no authentick copy of Scripture in the world as may be seen in the preface of the Tigurin edition of the Bible and in all their books of Controversy seing therin they condemn the Councel of Trent for declaring that the old Latin Translation is authentick and yet themselves name no other for authentick and therfore though the Lutherans fancy Luther's Translation the Calvinists that of Geneva the Zuinglians that of Zuinglius the English some times one somtimes an other yet because they do not hold any one to be infallibly authentick it followeth from their exceptions against the infallibility of the Roman Catholick Church in declaring or decreeing a true and authentick copy of Scripture and their confession of the vncertainty of their own translations that they have no certainty of Scripture nor even of faith which they ground vpon Scripture alone Most of the old Testament as it is in the vulgar Latin Translation which the Councel of Trent declares to be authentick was â—ranslated out of Hebrew by St. Hierom and the new Testament had bin before his time translated out of Greek but was by him revewed and such faults as had crept in through negligence of the Transcribers were corrected You constraine me sayth he to make a new work of an old that I after so many copies of the Scripture dispersed through the world should sit as a certain Iudg and determin which of them agree with the true Greek and in this Cathalogue he saith Novum Testamentum graecae fidei reddidi vetus juxta haebraicum transtuli The antiquity and sincerity of the first Interpreter and the great Commendations therof to be seene in St. Austin de Civit. Dei lib. 18. c. 43. Non defuit temporibus nostris Presbiter Hieronymus homo doctissimus omnium trium linguarum peritissimus qui non è Graeco sed ex Haebraeo in Latinum eloquium easdem Scripturas converterit Cujus tamen litterarum laborem Judaei fatentur esse veracem And lib. 2. doct Christi cap. 15. togeather with the eminent Sanctity and learning of S. Hierom forceth our Adversarie Bâ—eza to confess Annotationibus in caput 1. Luc. That the old Interpreter seemeth to have interpreted the holy books with marveilous sincerity and Religion and in praefat novi Testam The vulgar edition I do for the most part embrace and preferr before all others Carolus Molinaeus in nov Testam part 30. I can very hardly depart from the vulgar and accustomed reading which in Luc. 17. he professeth to preferr before Erasmus Bucer Bullinger Brentius the Tigurin Translation and even before Iohn Calvins and all others Doctor Humfrey de ratione interpret l. 1. pag. 74. The old Interpreter seemeth to be much addicted to the propriety of the words and truly with too much
by faith in Christ not by good works which they in no wise did affect We Catholicks do not pretend to have no evill-livers in our Church but this we may say with truth and I hope without offence that the difference between Protestant and Catholick â—â—â—ll-livers is that when Protestants sin they do nothing but what they are encouraged vnto by their justifying faith and the other principles of their Religion but when Catholicks sin they go against the known Tenets of their faith and profession Even our Pardons and Jndulgences how-ever so plenary are so far from encouraging vs to a continuance or relapse of sinning that they involue as a precedent and necessary condition a serious and sincere repentance of our former offences and afirm purpose and resolution of never returning to the like crimes and after all is don we pretend to no such vndoubted certainty of being pardon'd either by confession or Indulgences because we are not certain whether we do al as we ought as Protestants presume to have of their justification and saluation by only faith The nature of this justifying faith and of other Protestant principles considered We Catholicks have reason to thanck God that the prudence â—f the Prince and moderation of his Ministers is so extraordinary that it keeps the indiscreed zeal of a multitude so strangly principl'd if not as much with in the limits of Christianity and civility towards their fellow subjects as were to be wished yet so that the execution of the sanguinary and penal statuts is not altogeather so distructive as the Presbiterians and others endeavor Untill the generality of these Nations reflect vpon the impiety of the first Reformers and vpon their own mistakes in preferring the mad fancies of a few dissolute Friars concerning the nature of Christian faith before the constant Testimony and doctrin of the whole visible Church we cannot expect that they who govern so mistaken a multitude can make justice the rule of the publick Decrees which depend of the concurrence and acceptance of men whose greatest care is to promote Protestancy and persecute Popery SECT IX Protestants mistaken in the consistency of Christian faith humility Charity peace either in Church or state with their making Scripture as interpreted by privat persons or fallible Synods or fancied general Councells composed of all discenting Christian Churches the rule of faith and Iudg of Controversies in Religion How every Protestant is a Pope and how much also they are overseen in making the 39. Articles or the oath of Supremacy a distinctive sign of Loyalty to our Protestant Kings LVther Zuinglius Calvin Cranmer and all others that pretended to reform the doctrin of the Church of Rome seing they could not prove their new Religions or Reformations by testimonies from antiquity or by probability of Reason were inforc't to imitat the example of all Heretiks who as S. Austin says l. 1. de Trin. c. 3. endeavour to defend their falls and deceitfull opinions out of the Scriptures If on shall ask any Heretick saith that ancient Father Vincentius lyr l. 1. cons. Haer. c. 35. from whence do you prove from whence do you teach that I ought to forsake the vniuersal and ancient faith of the Catholik Church Presently he answereth scriptum est It is written and forthwith he prepareth a thousand testimonies a thousand examples a thousand authorities from the law from the Apostles from the Prophets This shift is so ordinary and notorious that Luther him-self postill Wittemberg in 2. con 8. Dom. post Trin. fol. 118. Dom. post Trin. fol. 118. affirmeth the sacred Scripture is the book of Heretiks because Heretiks are accustomed to appeale to that book neither did there arise at any time any heresy so pestiferous and so foolish which did not endeavor to hide it self under the vaile of Scripture And yet Luther Calvin Cranmer c. finding nothing to say for them-selves either in History or Fathers and seing Tradition so cleerly bent against them that they could not name as much as on Parish or person which ever professed their protestant doctrines they appeal'd from the word of God proposed by the visible and Catholick Church and Counâ—â—ls to their own Canon and Translations of Scripture and from that sense of Scripture which the Church and Councells had follow'd for 1500. years to that which their own privat spirit temporal interest or fallacious reason diâ—â—â—ted to them-selves and so did others that followed their examples making every privat Protestant or at least every reforâ—â—d Congregation Judg of Scripture Church Councells and Fathers In so much that Luther tom 2. Wittemberg cap. de Sacram. fol. 375. setteth down this rule for all Protestants to be directed 〈◊〉 The Governors of Churches and Pastors of Christ's sheep 〈◊〉 indeed power to teach but the sheep must judge whâ—â—â—er they propose the voice of Christ 〈◊〉 of strangers c. Wherfore let Popes Bishops Councells c. decree order enact what they please we shal not hinder but we who are Christ's sheep and heare his voice will judge whether they propose things true and agreable to the voice of our Pastor and they must yeeld to us and subscribe and obey our sentence and censure Calvin though contrary to Luthâ—â— in many other things yet in this doth agree as being the ground wherupon all protestant Reformations must rely in his lib. 4. Institut cap. 9. § 8. he says The definitions of Councels must be examined by Scripture and Scripture interpreted by his rules and Spirit The same is maintained by the Church of England as appears in the defence of the 39. Articles printed by authority 1633. wherin it is sayd pag. 103. 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 foreign Nations And by Mr. Bilson Bishop of Winchester in his true difference c. part 2. pag. 353. The people must be Discerners and Judges of that which is taught How inconsistent this doctrin is with Christian faith is evident by the pretended fallibility and fall of the visible Church which all Protestants do suppose and must maintain to make good the necessity and lawfullness of their own interpretations and Reformations For if the Roman Catholik and ever Visible Church may and from time to time hath erred as the Church of England declares in the 39. Articles no reformed Congregations whether Lutheran Presbiterian or Prelatick can have infallible certainty but that them-selves have fallen into as great errors as those which they have pretended to reform in the Roman Church And if they have not infallible certainty of the truth of their reformed doctrin they can not pretend to Christianity of faith that involves an assurance of truth which assurance is impossible if that the Church can be mistaken in it's proposall So that Christianity of faith including
and are as yet far short of that substantial and fundamental Reformation whervnto the principles of Protestancy and the Protestant rule of faith or an arbitrary interpretation of Scripture doth direct and incline all Churches of the Reformation As for our English Presbiterians and Fanaticks they agree with the Polonian Hungarian and Transilvanian protestant Arrians and Anti-Trinitarians in believing the Protestant Reformations can not be pious and perfect so long as they retain any on point of Popery and indeed there is as much reason and ground in Scripture to reject all as any on and the Protestant principles warant the deniall of the Trinity and Incarnation as well as of the Mass and Transubstantiation The prelaticks perceive this to be true and therfore in the 39. Articles to avoyd scandal and discredit profess the belief of many mysteries that according to the very foundation of their Reformation they ought to deny and though they seem not to be guilty of impiety in their resolution of retaining some yet are they convicted of incoherency in not rejecting all as we shall now manifestly prove SECT XI How the indifferency or rather inclination of Protestancy to all kind of infidelity is further demonstrated by the Prelatick doctrin and distinction of fundamental and not fundamental articles of faith The design of their fundamental distinction layd open The Roman Catholick the sole Catholick Church and how it hath the authority of iudging all controversies of Religion VNity of doctrin being a confessed mark of the true Church which is called One in relation to one and the same faith and Protestants perceiving they want this vnity and the means to bring them to it every particular Church and person challenging a right to interpret Scripture after his own manner as well as Luther and Calvin c. who could not assume to them-selves that liberty without granting it to others and that not only their sundry Churches and confessions differ extreamly in doctrin but even the members of one and the same Congregation agree not among them-selves in the explanation of their Articles nor in the Authority of their Church to command and determin what articles ought to be believed this I say considered by Protestants some of their chief writers and particularly the English Prelaticks have invented a distinction wherby they hope to foole their flocks and make them believe that there is not only an vnity but an vniversality of faith amongst all dissenting Protestants and by consequence that they are true Catholicks They divide therfore the articles of Christian Religion into fundamentall and not fundamentall Fundamentall they call those wherin all Christians do agree not fundamentall they make every article wherof them-selves or any other Christians doubt how ever so fundamentall it may be held by the rest By which doctrin they make Arians Nâ—â—torians and all ancient Hereticks good Catholicks and their errors not fundamentall or destructive to salvation because forsooth they are Christians though deny the consubstantiality of Christ. This is no wrested consequence of ours but their own confessed Tenet The great prelatick writer Doctor Morton late Bishop of Duresme in his approved and applauded book of the Kingdom of Jsrael and of the Church dedicated to Queen Elizabeth pag. 94 sayth The Churches of Arians are to be accounted the Church of God because they do hould the foundation of the Ghospell which is faith in JESUS Christ the son of God and Saviour of the world And pag. 91. He giveth this general rule Whersoever a company of men do joyntly and publickly by worshipping the true God in Christ profess the substance of Christian Religion which is faith in JESUS Christ the Son of God and Saviour of the world ther is a true Church notwithstanding any corruption what soever c. Thus they plead for the Arrians declaring in their favour that consubstantiality of the son or his being the natural son of God is not the substance of Christian belief A man would think that the real presence of Christ in the Sacrament is a substantial point of faith seing ther of dependeth the reality of our Sacrifice the feeding or famishing of our soules and the verifying or falsifying of Christ's plain and express words and yet Bishop Iewel the greatest piller of the Church of England in his Apology for the same pag. 101. edit 1600. obâ—erving that Protestants were divided in the belief of that mystery tells vs it is but a matter of indifferency The Lutherans and Zuinglians saith he are both sides Christians good friends and Brethren they vary not between them-selves vpon the principles and foundations of our Religions c. But vpon one only question the real presence neither weighty nor great Doctor Reynolds in his 5. Conclusion annexed to his conference pag 722. affirmeth the real presence to be but as it were the grudging of a litle ague if otherwise the party hould the Christian faith And all Protestants conspire in this heretical shift because their change and choyce of articles of faith can not be maintained by any other way but by denying that therby they touch the foundation of Christian Religion So Luther defended his Consubstantiation as may be seen in Amandus Polanus in his Synop. pag. 446. And Iacobus Acontius lib. 3. Stratagematum Sathanae pag. 135. saith It 's evident concerning as well those who hould the real presence of Christ's Body in the bread as those others which deny it that although of necessity one part do err yet both are in way of saluation if in other things they be obedient to God Jn this Protestant distinction we must distinguish two things 1. The design 2. The doctrin wherupon Protestants ground their design In this Section J will discover the design and declare the weakness therof In the next I will demonstrat the falshood of the doctrin wherby they intended to carry on their design Protestants proceed in this affair as weak Ministers of state when they find by experience they have bin mistaken in taking their measures and in the management of publick concerns they would fain be reconciled and make strict leagues with such Potentats as formerly they had disobliged and them-selves now stand in need of their friendship and fancy they can effect all by inculcating vnto them general notions of a common danger grounded vpon the power and pride of some neighbouring and emulous Prince So Prelaticks reflecting vpon the weackness of their cause occasion'd through the dissentions of the Reformed Religions and vpon the incoherency of their own 39. Articles with the foundation and liberty of Protestancy would fain by a generall notion of Christianity vnite all heretical Churches to them-selves against the Roman Catholicks pretended pride and power In which proceedings they commit two great indiscretions 1. They do not consider how they have disobliged the Greek and most of the Eastern Churches by declaring in their 39. Articles the doctrin of the Holy Ghost's procession from the Father and
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
in a protestant Commonweale or Kingdom wherby the very foundation and birth-right of Protestancy is made penal and the most Religious observers of the protestant rule of faith are rendred incapable of all employments both in Church and state And that all this violence is practised to support a Creed the 39. articles of a doubtful sense and a Clergy of a doubtful caracter even according to their own prelatick principles and according to the primitive principles of protestancy and to vphould a Church that professeth it's own fall and fallibility and therfore for all it self knows is no true Church but may be mistaken in it's doctrin and lead all that rely vpon it's ministery and instruction into eternal damnation and can give no satisfaction or security to such as are of their communion nor produce any thing for justifying the severity of these proceedings but a Parliaments Act of vniformity and other temporal statuts To which every Presbiterian and fanatick doth answer that lawes enacted in favor of Religion do suppose not make the Religion reasonable for though reason be the ground of all human lawes yet no human lawes can be the ground of Religion When all this is maturely considered it will doubtless appeare to be a sad case that a poore man who desires to be saved and informed of the true Church and of Christ's doctrin and conform himself therunto shall be compell'd by forfeitures imprisonment and banishment c. to the prelatick doâ—trin and Church of England and shall have no other reason 〈◊〉 redress given him for this violence and punishments but that he doth not conform to the Religion established by the lawes of the Land So much was alleadged for the Idolls and Religion of the Pagan Emperous and vpon the same ground of law did they persecute the primitive Christians Doubtless all Quakers Presbiterians and non Conformists think themseves as glorious sufferers as the holy primitive Martyrs and Confessors which persuasion in so great and zealous a multitude can not be voyd of daunger and ought to be remedyed more by reason then rigor for though from Roman Catholicks whose principles are peaceable and incline them to suffer persecution with patience no great prejudice may be feared if they will be directed by their profession yet experience hath taught that all Protestant sectaries have inherited from their first Patriarchs Luther Calvin Crammer c. the spirit of sedition and rebellion which is involved in the very foundation of protestancy Luther openly declared so much at the Diet of Worms in presence of the Emperour Charles 5. Who had objected against him tumults and disorders as vndeniable effects of his doctrin misapplying the words of our saviour Non veni pacem mittere sed gladium as if dissention and rebellion had bin a mark of the true Ghospel On the other side the Presbiterians do imitate the bloudy proceedings and principles of their 〈◊〉 Fathers Zuinglius and Calvin in deposing of Kings and Magistrats and make good the saying of Zuinglius Evangelium vult sanguinem the Reformation must be maintained by bloud So that the sanguinary statuts in favor of prelatick protestancy and the bloudy principles of Presbitery in in pursuance of their seditious spirit clashing togeather will make fine work among Christians and the prelatick Clergy which ought by their admonitions and censures to compose these disorders and be Authors of peace are despised as no Clergy and their caracter is made the subject of discord and dispute And the Protestant Bishops which ought to exercise the authority whervnto they pretend retire and recurr to the 〈◊〉 Courts for the spirituality as well as for the legality of their jurisdiction and function and confess in plain termes their Churches frailty and fallibility in doctrin and leave the state to shift for it self deprived of thâ—â—â— helps which Catholick Princes receive from the Roman Church and Clergys censures wherwith rebellious subjects are terrified and 〈◊〉 or return to their duty SVBSECT I. NEither is the daunger of disturbing the tranquillity of the state for supporting the Prelatick doctrin and caracter by temporal lawes confin'd only to Presbiterians and Fanatiks the Prelatiks them-selves if interest prevaile not more with them then conscience and coherency can not but change their Religion into a contrary persuasion when they observe that the mean between Popery and Presbytery wherin they place Prelatick protestancy and the truth of christianity hath no solid foundation or colour of reason For what can be more absurd then to pretend that as moral virtue is a mean or mixture of two extremes so the truth of Christian Religion is a mean between two contrary opinions or a mixture of Popery and Presbitery which are two extremes involving contradictory Tenets Morality I confess is a mediocrity and a kind of Mixture For liberality for example doth seeme to participat some thing of covetousness and some thing of prodigality which are extreme different but Christianity being truth and Divine truth is no mean between the two but one of the two extremes it is no mixture because truth admits no mixture of falshood nor division it can be but on one side Therfore when a Presbiterian or Fanatick saith that Scripture is the only rule of faith and Judge of Controversies the Catholick sayes it is not not both but one of them speaks truth Yet the Prelatick would fâ—ain stand like a Christian moderator or neuter between both parties and reconcile their Contradictions by reducing them to a third doctrin or to a mean between truth and falshood and the mean is to grant both the contradictory propositions and collogue with both sides And indeed that is the mean wherin Prelatick Protestancy doth consist when their writers defend it against Presbiterians they grant the doctrin of Papists when they answer and 〈◊〉 against Papists they maintain the doctrin of Presbiterians for there is no other mean to reconcile or be reconciled to contradictions but to maintain both And this was the custom of Luther Calvin Cranmer c. and is the ordinary practise of the ablest Prelaticks in their books of Controversy I remit you to one of their greatest Champions my Lord Bishop of Down in his Dissuasive from Popery you need not run through the whole book read but his first Section and you will heare him say first that Scripture alone is the foundation or rule of faith and after that it is not Then again that it is nothing els but Scripture together with the Creeds and the foure first Councells It is as impossible therfore that a 〈◊〉 man should be in his judgment a Prelatick Protestant as it is he should believe that God revealed contradictions Wherfore if interest and conveniency hath not a greater 〈◊〉 vpon his profession of faith then conscience or coherency even to the principles of the Reformation he will not continue a prelatick nor make temporal statuts his rule of faith but will either according to the prudent
the Church and crucified the Apostles was head of Christ's Church and hâ— that was never member of the Church is head of the Church by your new found vnderstanding of God's word After thâ—se and divers other questions to the same purpose Doctor Brooks Bishop of Glocester spoke thus to Cranmer you have bin conferred with all not once nor twice but often times you have bin oft lovingly admonis'd you have oft bin secretly disputed with and the last year in the open schooles in open disputations you have bin openly convicted you have bin openly driven out of the schooles with hisses your Book which you brag you made seaven years agoe and no man answered it Marcus Antonius hath sufficiently detected and confuted and you persist still in your wonted heresy Wherfore being so oft admonished conferred withall and convicted if you deny you to be the man whom the Apostle noteth haereticum hominem hear then what Origen saith who wrote above 1300. years agoe and interpreteth the saying of the Apostle in this wise in Apologia Pamphili Haereticus est omnis ille habendus qui Christo se credere profitetur aliter de Christi veritate sentit quam se habet Ecclesiastica traditio He is to be deemed an heretick who professeth to believe in Christ and yet judgeth otherwise of Christ's truth then the tradition of the Church doth hould c. Wherfore I can no other but put you in the number of them whom Chrysostom spake of saying Heare o thou Christian man wilt thou do more then Christ Christ confuted the Pharisees yet could he not put them to silence fortior es tu Christo and art thou stronger then Christ c. Thus much have I sayd not for you M. r Cranmer for my hope I conceived of you is now gon and past but in some what to satisfie the rude and vnlearned people that they perceiving your arrogant lying and lying arrogancy may the better eschew your detestable and abominable schism Two things I wish the Reader did observe in this conference 1. What a faire Trial Cranmer and all other protetestants had before they were sentenced to death for heresy in Q. Maries dayes they were heard speak for them-selves and reason for their opinions in publick such as desired it had time and Books given them to answer and further time to correct their answers wheras Catholick Priests are not permitted to reason for their Religion in publick by word of mouth much less are they allowed time or books to defend the same by writing 2. How litle the most learned protestants could or can say for their preâ—ended 〈…〉 and by consequence how obstinat they 〈…〉 vpon that account and how well Origens 〈◊〉 of hereticks agreed to Cranmer Ridley and the rest of their learned Martyrs and to all the Protestant Clergy seing they reject Ecclesiastical Tradition and that sense of Scripture which the Church delivered from age to age following their own privat fancies and fond Interpretations But from their Martyrised Clergy let vs go to the Confessors and Doctors of their Church in Q. Maries days who were the same that revived protestancy in Queene Elizabeths reign SECT III. Of the Protestant Clergy in Queen Maries Reign the same that afterwards foundeâ— Qeeen Elizabeths Church Theâ—â— frauds Factions Cheats and changes of the English Protestant Religion during their Exile in Germany AS many of the English Protestant Clergy of King Eduard 6. as escaped the severity of the ancient lawes made against Hereticks which were revived by Queen Mary retired themselves to Germany and Zuitzerland but found not that pitty and welcom they expected from their Brethren of the Reformation The English had made a Religion of their own which was neither fully Lutheran Zwinglian nor Calvinian their Liturgy was dislick't by all only their doctrin against the Real presence of Christ in the Blessed Sacrament was approved by some Zuinglians but so condemned by the Lutherans that their Martyrs who suffered in England vpon that score were called the Devill 's martyrs by other Protestants and they who harbour'd any of their banished Clergy in Germany were hated by their reformed-neighbors For stopping the course saith Heylin of these vncharitable Censures it was thought fit to translate from English into Latin Cranmers Book of the Sacrament and forthwith see it printed but he doth not tell us which of Cranmer's Books that of Henry 8. or that of King Edward 6. We may be sure if he means Cranmer's Book of King Henry 8. time his book and words were altered that they might agree with the Lutheran Consubstantiation in Germany which Cranmer durst not defend in his Book of Henry 8. date and his Book of Edward 6. was wholy Zuinglian or Sacramentarian which could not please Lutherans So that the good English Church and Clergy in Germany made them-selves and Cranmer Lutherans to avoyd persecution and obtain favour in their sufferings after having maintained the quite contrary doctrin in their own Countrey and exhorted their flocks to dye for that Religion which them-selves now disowned This is not all the like course was taken also at Geneva saith Heylin by the English exiles by publishing in the Latin tongue a discours writ by Bishop Ridley on the self same argument the Sacrament of the Altar to the end it might appear vnto all the world how much their Brethren had bin wronged in these odious calumnies So that the English Protestant Clergy in Germany among the Lutherans printed a Book and in Geneva a Calvinian discours concerning the real presence and owned both as the doctrin of the Church of England for Ridley as you may observe in his disputation at Oxford set down at large by Fox in his Acts and Monuments was a Calvinist in that â—oint Was not this a Holy Church that taught contrary 〈…〉 at least doctrin so vncertain that it might be applyed 〈◊〉 contrary Tenets was it not a sincere and sacred Clergy that could fraâ—â— them-selves and the profession of their 〈◊〉 to all 〈◊〉 how ever so disagreeing But let us proceed The greatest number of theâ—e exiled Confessors were received in Franckford vpon condition thâ—y should conform them-selves vnto the French Hugenots in doctrin and ceremonies which the holy men did so readily that Doctor Heylin who relates all these passages doubts whether the conditions were imposed vpon them by the Magistrats or â—ought by them-selves The chief heads of this English Congregation at Francford were Wittingham Williams Goodman Wood and Sutton to whom afterwardâ— came Knox and Whiteâ—ead The first thing they did was to alter and dis-figure saith Heylâ—â— the English Liturgy which proceeding was not approved of by Grindall Horn Sandys Chambers and Pakhurst Calvin therfore was consulted as their common Father his answer was that in the English Liturgy he had observed many 〈◊〉 fooleries that being therwas not manifest impiety in it it had bin tolerated for a reason because at first it
and Bishops might receive and communicat vnder one kind lay men might not But any weak answer is sufficient for credulous people to persist in obstinacy At length being convicted by his Adversary of an example where the layty and whole people receaved openly vnder one kind and in the Church he answereth this is not sufficient for saith he the point demanded is that the Sacrament was never ministred vnto the people vnder one kind onlâ— in any Congregation or in open order and vsage of any Church and that it will not follow that this was the common order of the Church By which new addition of Common Order and Vsage the whole state of the Question is changed and Iewel convicted as you see of many frauds and falshoods And not only he but all the Protestant Clergy who notwithstanding the acknowledged evidence and their conviction by these examples and many others wherof they are not ignorant that Christ did not command the Communion to be given vnder both kinds to the Layty nor even to Priests when they do not oâ—â—er Sacrifice yet are they so inconscionable as to impose vpon illiterat people that they ought not to be of the Roman Catholick Church because we deprive them contrary to Christ's Institution and precept of one half of the Communion without which they cannot be saved SVBSECT II. How Iewel and the Church of England make the very same Holy Fathers they appealed vnto in other matters wicked Hereticks because they condemned Priests marriage JEwel's Adversaries having quoted against his bould assertions the vnanswerable sayings of sundry Fathers of the first 600. years condemning the marriage of Priests and Votaries the English Clergy by Jewel's pen rather then acknowledg their error and relinquish their wenches and pretended wives resolved to declare the holy Fathers Hereticks saying divers of the holy Fathers have writen ouer bâ—sely J will not say vildly and scandalously of the state of matrimony in generall calling it in all kind of men fornication an evill thing and like to adultery Therfore J say they may much less be taken as indifferent Iudges in Priests marriages So that the Church of England in their Apology and Protestants now a days would fain make the ancient Fathers and all who write against the marriage of Priests to be those hereticks St Paul sayd would teach doctrin of Devills and speake against marriage in generall witness Iewell with the first Bishops and Clergy of Queen Elizabeth But because Jewell and his fellow Bishops would not seem to want examples of holy Bishops that were actualy husbands they corrupt the Ecclesiasticall History and bely the Authors therof Niceph. lib. 10. Hist. c. 10. Zozon lib. 5. c. 11. Cassiod lib. 6. cap. 14. and pretend that they recount how Eusychius Bishop saith Iewel of Cesaraea dyed in martyrdom having married a wife a litle before wheras the sayd Authors have not on word of his being Bishop or Priest but rather do evidently shew that he was a lay nobleman Patricius Cesaraeae Cappadociae a Sentaor's son of that Citty highly commended for that having newly married a wife yet was so constant in his martyrdom In like manner do they falsify Apol. 2. c. 8. St. Gregory Nazianzen Pretending he saith speaking of his own Father that a good and diligent Bishop doth serve in the Ministery never the worse for that he is married but rather the better and this falsification being objected by Harding Iewel and his Camerades prove it by pretending that St. Gregory acknowledged his mother was his father's Teacher and leader in Ecclesiastical functions as perhaps some Protestant Bishops wives are wheras it is evident that the Saint spoke of his father when he was not a Christian and because he was converted by his Mother aâ— St. Monica converted St. Austin's Father see Harding detect fol. 63. SVBSECT III. Bishop Iewel and his Associats wickedness in Charging Cardinal Hosius and all Catholicks with a contempt of Holy Scripture against their own knowledg and after that they had bin admonished of the imposture CArdinal Hosius in his Book de expresso verbo Dei as also in an other de haeresibus against Brentius complain'd of the multitude of Sects and Heresies sprung vp in our days all of them pretending Scripture for their ground So far forth that Luther him-self seing the event therof sayd the Bible was now become liber haereticorum the Book of Hereticks and then further the same Cardinal shewing that there was a new later brood sprung vp of Zuinck feldian Hereticks who by pretence of Scripture did take away all authority of writen Scriptures persuading men only to attend to inspirations and inward revelations alleadging for that their doctrin the words of the Psalm J will hear what the Lord speaketh in me and many other such Texts misconstred Mr. Iewel and the English Protestant Clergy would needs publish this as Hosius his own words sense and meaning with great out-cryes and invectives against both him the Pope and all Catholicks as though we had bin of opinion that all writen Scriptures were to be rejected as may be seen in his Apology both in Latin and English and Doctor Harding's confutation of the same and notwithstanding that before this Apology was printed in Latin they were told of his mistake yet they would needs have it pass And when the sayd Apology was translated into English they were put again in mind of his malitious and fraudulent dealing and earnestly desired to correct this wilfull mistake but they rather did aggravate the calumny then confess their error for they commanded it should be printed and sought by some additions in the English Text more then was in the Latin to justify this former villany Harken saith the Apology how holily and how Godly on Hosius writeth of this matter a Bishop in Polonia as he testifyeth of him-self a man doubtless well spoken and not vnlearned and a very sharp and stout Maintainer of that side Thou wilt mervail I suppose how any good man could either conceive so wickedly or write so dispitefully of those words which he knew proceeded from God's mouth and especialy in such sort as he would not have it seem his own privat opinion alone but the common opinion of all that Band. He dissembleth J grant you indeed and hideth what he is and setteth forth the matter so as though it were not he and his side but the Zuink feldian Hereticks that so did speak We saith he will bid away with the Scriptures wherof we see brought not only divers but all contrary Interpretations we will hear God speak rather then resort to the naked elements or bare words of the Scripture c. Having writen this and other such speeches as proceeding from Hosius Iewel and his Camerades conclude thus This is Hosius his saying vttered togeather with the same spirit and the same mind wherwith in times past Montanus and Marcion were moved c. And then exclaims against
the Protestant Clergy abuse the layty and illiterat people making 〈◊〉 believe that in all ages there hath bin a Church teaching and professing the Protestant doctrin and because some of the hereticks to 〈◊〉 â—â—ckleffians Hussits 〈◊〉 Lollards whom he names Martyrs and witnesses of his Evangelical truth were condemned not 〈◊〉 by the Church but by Acts of Parliaâ—â—nt he tellâ—â—h you that though the statuâ—s 〈…〉 persons preaching divers sermons 〈◊〉 herelies 〈◊〉 doctrin and 〈◊〉 errors to the blemish of Christian faith c yet notwithstanding whosoever readeth histories and the 〈…〉 of 〈…〉 see these to be no false teachers 〈…〉 the 〈◊〉 c. and to have taught no other 〈…〉 then now 〈…〉 their own preachers in 〈…〉 And 〈…〉 Sr John 〈…〉 is produced by Fox as a witness for the Protestant 〈◊〉 and a chief member of that Church and he in his professiâ—◠〈◊〉 faith said 〈…〉 Church I believe to be divided into three sorts or companâ—â—◠〈…〉 now in heaven c. the second sort are in 〈…〉 of God and a full deliveraâ—â—e of paine The 〈…〉 earth c. Iohn Fox to this speech of Purgatory addeth 〈◊〉 parenthesis of his own as if it had bin part of Oldcastles profession of faith if any such 〈…〉 Scriptures fearing his Reader might take notice how Sr. 〈…〉 was no Protestant And such frauds he vseth in most other occasions as you may see in the three Converâ—â—â—ns of England writ to confute his acts and Monuments and from whence we have borrowed most of what hath bin sayd concerning Fox and his Martyrs Now we will treat of others no less fals and deceitfull in maintaining the Protestant Religion SVBSECT III. Doctor Chark's falsification of St. Austin and how he excuseth Luther's doctrin of the lawfulness of adultery and incest DOctor Chark was so great a pillar of protestancy in Q. Elizabeths days that he was thought the fittest man to dispute against learned Campian in the Tower but 〈◊〉 behaved himself in that occasion very insolently ignoâ—â—â—â— and vncharitably he writ a â—ook in answer to the 〈◊〉 which was published of himself Luther Calvin Beza 〈◊〉 â—any other falsifications of Mr. Chark to defend 〈◊〉 Protesâ—â—nt doctrin his adversary objects pag. 122 â— that 〈…〉 St. Augustin's Text about the doctrin of conâ—â—â—scence where the Censure had alleadged besides the Testiâ—â—ny of many other Fathers one most plain out of that great 〈◊〉 saying concupiscence is not sin in the regenerate if consent 〈◊〉 yeelded vnto her for accomplishment of vnlawfull works Mr. 〈◊〉 alleadgeth another authority out of St. Austin in the same 〈◊〉 that doth as he says expound his meaning for thus 〈◊〉 writeth Augustin's place is expounded by himself afterward saying concupiscence is not so forgiven in baptism that it is not sin 〈◊〉 that it is not imputed as sin where the word sin in the first place is put in by Mr. Chark for that St. Austin's words are Dâ—â—itti Concupiscentiam carnis in Baptismo non ut non sit sed ut in peccatum non imputetur quamvis reatu suo jam soluto manet 〈◊〉 Concupiscence is forgiven in Baptisme not so that it is not or remain not in the regenerat but that it be not imputed as SVBSECT IV. Falsifications of Cranmer and Peter Martyr against Transubstantiation and the Sacrifice of the Mass c. AFter that Cranmer had bin publikly convinced both by Scripture and Fathers 〈◊〉 his disputation at Oxford â—s will appeare to any that will read even his friend 〈◊〉 concerning that subject the Catholick disputants objeâ—â—ed falsifications and corruptions of his in the Books which 〈◊〉 had composed against the real presence one was that wheras 〈◊〉 Martyr who flourished in the beginning of the second 〈◊〉 answering to them who sayd the Christians adored bread 〈◊〉 we do not take this for common bread and drink but like as â—â—sus Christ our Saviour Incarnat by the word of God had flesh and 〈…〉 Salvation even so we be taught the food where-with our 〈◊〉 and blood is nourished by alteration when it is consecrated by the 〈◊〉 of his prayer instituted by him to be the flesh and blood of the same Jesus Incarnat Cranmer thus translated the words of that ancient Father Bread water and wine are not to be taken as other 〈◊〉 and drinks be but they be ordained purposly to give thanks to 〈◊〉 and therfore be called Eucharistia and be called the Body and blood of Christ and that it is lawfull for none to eat and drink of them but that profess Christ and live according to the same and yet that meat and drink is changed into our flesh and Blood and nourisheth our bodys After Cranmer's confessing that the former Catholicks Translation was the right he excuseth his villany saying he did not translate Justin word by word wheras he set down all as Justin's words but only gave the meaning let any Protestant be Iudge whether he gave Iustin's meaning You have corrupted Emissenus saith Doctor Weston to Cranmer for insteed of cibis satiâ—ndus that is to be filled hath pro omni paena for all pain your Book omitteth many things there Thus you see Brethren saith Doctor Weston the truth stedfast and invincible you see also the craft and deceit of hereticks And thus concludeth Fox himself the disputation with Cranmer Doctor Chedley did also object to Cranmer his corruption of St. Hillaries words putting in vero sub Mysterio for verè sub mysterio by which the whole sense was altered because verè sub mysterio sheweth that we do truly receive in the mystery of the Sacrament Christ's flesh and blood and vero sub mysterio proves only the reality or verity of a Sacrament or a mystery not of the body and blood of Christ. To this after many excuses Cranmer answered that the change of one letter for an other was but â— small matter But Weston told that Pastor was a Bishop and â—â—stor a Baker and yet there was but one letters change As for Peter Martyr's falsifications they appear sufficiently 〈◊〉 the places themselâ—â—â— which Fox alleadgeth for him out of 〈◊〉 or twelve Fathers in his disputations at Oxford an 1549. wherof the reader will scarce find one truly cited in all respects but that either the words next going before or immediatly following making wholy against Protestants are purâ—â—sely left out and others put in or mistranslated as hath bin evidently demonstrated part 3. c. 19. 20. 21. of the â—â—eatise of the three conversions of England and therfore we â—â—â—â—eare what every one may see in a Book no less obvious then profitable SECT VI. How some Protestant 〈◊〉 in Q. Elizabeths time seing their fellowes were proved Falsifiers waved the Testimonies of the ancient Fathers and 〈◊〉 the others continued their former course of falsifying both Fathers and Councells THE discovery of Iewell 's 〈◊〉 other mens falsificatiâ—â—â— made some Protestant writers more wary and take an other course for defence
of their Religion which was to recurr to the letter of Scripture conâ—â—â—ning the true sense therof delivered by 〈…〉 and practise of the Catholick Church doctrin 〈…〉 primiâ—â—ve Fathers and General Coâ—â—cells but these vpstarts knowing their new fancies 〈…〉 agreable therunto Insteed of the ancient faith of Christendom they resolved to maiâ—â—ain 〈◊〉 condemned heresies following in this manner of proceeding their first Apostles Luther Calvin c. who would admit of nothing but the 〈◊〉 of Scripture interpreted by themselves after an 〈…〉 manner We will instance 〈◊〉 three Doctor Wiâ—aker Arch-bishop VVhitgift and Doctor Fulk omitting many others Doctor VVhitaker in his answer to Doctor Sanders demonstrations pag. 21. saith we repose no such confidence in the Fathers writings that we take any certain proof of Religion from them because we place all our faith and Religion not in human but in divine authority if therfore you bring vs what some Father hath taught or what the Fathers vniversaly all together have delivered the same except it be approved by Testimony of Scriptures it availeth nothing it convinceth nothing For the Fathers are such witnesses as they have also need of the Scriptures to be their witnesses if deceived by error c. And Yet this same Whitaker vndertook to maintain Bishop Jewell's Challenge by Fathers and Councells Archbishop Whitgift was no less but rather more injurious for in his defence of the Prelatick Church against the Puritan Cartwright pag. 402. 473. he is not ashamed to say that all the learned Bishops and learned writers of the Greek and latin Church for the most part where spotted with the doctrin of free will Invocation of Saints c. And thence inferrs that in no age since the Apostles time any company of Bishops held so perfect and sound doctrin in all points as himself and his fellow Bishops of England To what impiety and impudency are men driven by defending heretical novelties Doctor Bristow alleadgeth the Testimonies of S. Epiphanius S. Hierom and S. Austin condemning the heresies of Aerius Iovinian and Vigilantius against fasting days commanded by the Church prayer for the dead prayer to Saints against the honoring of their Reliques against preferring Virginity before Matrimony c. Doctor Fulk answereth that Epiphanius and Augustin were deceived in recording those for Heresies which are not and that Hierom rather raild then reasoned and that Vigilantius was a good man and his opinions sound 〈◊〉 Chrysostom is alledged for the Mass saying the Apostles â—â—creed that in the Sacrifice of the Altar there should be made prayers for the departed Fulk answereth where he saith it was decreed by the Apostles he must pardon us for crediting him because he cannot shew it us out of the Acts and writings of the Apostles And divers other Fathers being quoted to confirm St. Chrysoâ—â—â—m's testimony Fulk says who is witness that this is the Tradition of the Apostles you will say Tertullian Cyprian Austin Hierom and a great many more But I would learn why the Lord would not have this set forth by Mathew Mark Luke or Paul why they were not chosen scribes hereof rather then Tertullian Cyprian Hierom Austin and others such as you name This desperat shift of slighting the ancient Fathers Testimony was the ordinary way of answering Catholick Books for many years but some of the Protestant Writers observing how the wise and well meaning persons of their own Religion were not satisfied therewith and that there could no reason be given why any Christian should rather believe a Luther Zuinglius Calvin Beza Peter Martyr Thomas Cranmer Chark Fulk Whitaker or VVhitgift then a Cyprian a Tertullian Basil Hierom Chrysostom an Ambrose or an Austin especially in a matter of fact such as our controversies are to wit whether the Apostles and the true Church taught this or that sense of Scripture and doctrin seeing these holy and leaâ—â—ed Fathers lived in the primitive times and more then 12. or 13. hundred years neerer to the Apostles then the aforesayd Protestant Doctors and by consequence might be more easily and exactly informed Some of the Protestant Writers I say observing how much their cause was prejudiced by this conteâ—â—â—â— of antiquity and Fathers resolved 〈◊〉 more to try Iewell 's Method and see whether their impudency in falsifying might have better success then his either for want of courage and means in Catholicks to manifest their corruptions or for the hopes they had to discredit our Testimony and suppress such 〈◊〉 as we should venture to print and publish against themselves and the states Religion which they maintained But no sooner came any Protestant Book to sight but by God's assistance it was answered with all possible speed and it's falsifications discovered and some of our Catholick writers made it their business to manifest the frauds and four beries of Protestant Controversorâ— one of ours say's To declare that this spirit of fals dealing ioyned with necessity and misery of their bad cause is common not only vnto him Morton but vnto many of his brethren and must needs be vnto all them whensoever they take pen in hand to defend the same for that one ly cannot be defended without an other therfore I do produce ten several witnesses two of them called Bishops M. r Iewell and M. r Horn five inferior Ministers M. r Iohn Fox M. r Calfeild M. r Hanmer M. r Chark and M. r Perkins and might have named five times more three lay men also and Knights that have written against us Sir Francis Hastings S. r Philip Mornay and S. r Edward Cook alledging not one but sundry examples out of each of their works and might inlarge myself to a volume in that argument if I would say what I have found in their and their Brethrens works in this kind c. Any man who desires to be rightly informed in this important matter of the Protestant Clergys true or fals dealing in religion may peruse and conferr the Books on both sides I will not detain my Reader longer with Q. Elizabeths Writers being to treat of the same again when we answer the like objections of Protestants against Catholick Writers yet J can not omit to let him see in one person the hypocrisy of many in one I say that professeth as commonly they all do so much sincerity in treating of Controversies as might seem to excuse the necessity of any further inquiry if his fourberies had not bin manifested to the world not only by his accusers but by his own answers so weake and impertinent they are that they conclude nothing but his obstinacy in â—â—thering to his former errors though he be evidently convicted of being an Impostor The writer I speak of is VVillet who as you have seen heretofore makes this protestation I take God to witness before whom I must render account c. that the same faith and religion which I defend is taught in the more substantial points by those Histories
the King as chief head in Q. Elizabeth who affected not the title of head of the Church as having preemiâ—â—â—â— because King Iames insisted much vpon a spiritual supremacy they translated to the King as supreme To maintain this error that Priests may have wives they translate 1. Cor. 9. v. 5. for woman wife as if St. Paul had bin married wheras it is evident in the 7. chapter of this same Epistle v. 8. that he was not married I say therfore to the vnmarried and widdows it is good for them if they abide even as I. And the same word which here they translate wife in cap. 7. v. 1. they translate woman because St. Paul saith there it is good for a man not to touch a woman but here to translate wife was not for their purpose In the same Epistle cap. 11. v. 2. contrary to both Greek and Latin they translate for Keep the Traditions as I have delivered them to you Keep ordinances c. 1. Cor. 15. v. 10. they add to this text I have laboured more abundantly then all they yet not I but the grace of God with me they add I say the grace of God which is with me 〈◊〉 that where the Apostle rather sayd the grace of God laborred whiâ—h him and consequently he with the grace of God which proveth 〈…〉 they by adding which is to the Text 〈◊〉 have it seeme that the Apostle did nothing at all but was moved like a thing without liâ—e or will and thus they prove by Scripture the Protestant errors Ephesians 1. v. 6. For he hath gratified vs 〈◊〉 â—â—lde vs gratious or conduct us with graâ—e they translate 〈◊〉 hath made vs accepted in the beloved against inherent grace in favour of the Protestant error of imputative justice Epist. Philip. cap. 4. v. 3. For sincere Companion help those women c. They translate true yoke-fellow help those woman tâ— make men believe that St. Paul had recommended those persons to his wife who indeed had none 1. Cor. 7. v. 8. Nothwithstanding the discipline of the Church of England is contrary to that of the Calvinists because reason oâ— state and the constitution of Parliaments requireth Bishops yet the doctrin therof is Zuinglian and Calvinian in most points and Doctor Abbots Archbishop of Canterbury who had the greatest hand in correcting the Bible by King Iames his order was Calvin's great admirer as may be seen in his books One of Calvin's blasphemies against Christ is that he feared and suffered the paines of hell nay and despaired vpon the Cross and in that sense doth explain his descent into hell admitting of no other That this blasphemy might be authorised by Scripture Cranmer and the whole Clergy and Church of England after him in their edition of Tyndal and Coverdales Bible an 1562. in the epistle to the Hebrews chap. 5. vers 7. corrupt St. Paul's words speaking of Christ praying vpon the cross He was heard for his reverence thus he was heard in that he feared to maintain their blasphemous paradox that our Saviour should have feared and felt the paines of hell vpon the Cross. To confirm also this wicked doctrin and confute Lynâ—◠〈◊〉 jâ—â—trum and Purgatory Dr. Abbots Archbishop of Cant. and the other Translators of the Bible corrupt 1. Pet. 3. v. 〈…〉 for wheras the words of Scripture are quickened or alive 〈…〉 or soule in the which spirit comming he preached 〈…〉 also that were in prison They translate quickned by the spirit by which also he went and preached vnto the spirits 〈…〉 This Translation was so gross that Doctor Montaguâ— â—ishop of Chichester and Noâ—wich reprehended for it Sir Henâ—â— will to whose care the translating of St. Peter's epistle committed but Sir Henry Savill told him plainly that Doctor Abbots and Dr. Smith Bishop of Glocester corrupted and altered the Translation of this place which himself had sincerly performed In pursuance of this their Calvinian heâ—â—sy and corruption they pervert the Text of Gen. 37. v. 35. translating graue for hell Protestants denying more places for soules after this life then heaven for the just and hell for the wicked and being ashamed to say that the holy Patriarch 〈◊〉 was damned or that he despared of his saluation when he sayd I will go down to my son into hell mourning Gen. 37. 〈◊〉 35. They translate I will go down into the grave vnto my 〈◊〉 mourning and rather then confess a third place and by consequence Purgatory after this life they father non-sence vpon Iacob and the Holy Ghost as though Iacob thought that his son Iosâ—ph had bin buried in a grave whereas Iacob thâ—ught and sayd immediatly before vers 33. an evill beast hath devoured him And therfore he must necessarily have meâ—â—â— that he would dye and go where he thought the soule of his son Joseph to be which was neither in heaven for then he would rather have ascended thither Ioyfull then descended to any place mourning neither did he mean the hell of the damned for that had bin desperation but to a low place where the lust soules then remained which was called Lyâ—nâ—â—â— Patrum or Abraham's Bosom the way of the holies as Saint Paul speaketh being not yet made open because our Saviour Christ was to dedicat and begin the entrance in his own person and by his passion to open heaven Tertullian lib. â—â— advers Marcâ—â—â— saith I know the bosom of Abraham was 〈◊〉 heavenly place but only the higher Hell or the higher part of hell from which speech of the Fâ—ther◠〈…〉 afterward that other â—ame Lymbas Patrâ—â—â— that is the very 〈◊〉 or vppermost and outmost part of hell where the Fathers of the Old Testament rested The words of St. Peter 2. 〈◊〉 1. v. â—5 And I will do my diligeâ—â—â—â— to have you often after my decease also that you may keep a memory of these things seemed to Protestants so plain in favour of his praying for the Christians after his decease that King Iames his Translators change them into these Moreover I will endeavor that you may be able after my decease to have these things alwayes to remembrance We ask Protestants why do they wrest this place of the Psalme and corrupt Scripture against the honour which ought to be given to Saints Psalme 138. Thy friends O God are bâ—â—ome exceeding honorable their prinâ—edoâ— is exceedingly strengthned which is Saint Hierom's translation from the Hebrew confirmed by the great Rabbin R. Salomon and the Greek Textâ— and never excepted against by any learned Father of the Church vntill the Protestant Translators were pleased to alter it thus How pretious are thy thoughts 〈◊〉 O God how great is the summe of them as if multiplicity of thoughts were an admirable excellency in God wheras his 〈◊〉 admitâ—s not many but rather one comprehensive knowledge without composition and therfore the Holy Ghost would not have sayd of them in the next verse that they are more in number then the Sands which expression may
confess a fault in the maintenance wherof their fortunes are concerned and by consequence how accomptable the protestant layty is to God for not mistrusting and examining the truth and sincerity of their own Clergy being so indigent and so interessed persons and so confidently charged and so frequently caught with falshoods what fraud can be more visible then to make men believe that so infamous and dissolute persons as Luther Zuinglius Calvin Cranmer and Beza c. were Saints sent by God to restore his Church vnto it's primitive doctrin and spirit or that they and all protestants do agree in all matters of faith against Papists Their dissentions vices and wickedness are so manifest that they can not be denyed without impudency and without giving the lye to the whole world and contradicting their own writings And yet the Arch-bishop of Canterbury and his Junta of Divines would face down Mr. Walsingham that there was no such matter and because the poore man humbly petitioned to have the matter decided by comparing their own books which were in the next roome with his notes he was censured and called a foolish bold Knave impudent fellow sâ—â—cy Companion c. and threatned with prison and pillary And for that they durst not betray the weakness of their cause by so publick and violent proceedings against a known protestant who desired to continue one of themselves if protestancy did not prove to be a mistake of Christianity the Arch-bishop to be shut of him sent him to the Commissary of St. Albans to be resolved forsooth whether Luther acknowledged in his Books that he began the protestant Reformation and impugned the Mass adoration of the Sacrament Invocation of Saints c. moved therunto by the devill 's arguments in a real conference between himself and sathan as if this passage and others of Luther's and Calvin's works were not to be found in London or in his Graces Library at Lambeth as well as at St. Albans And after that by his own importunity Mr. Walsingham had obtained of Doctor Covell to shew him Luther's book wherin he acknowledged this conference and conviction of the Devill 's arguments that the Doctor should interrupt him and divert the whole discourse with a rush you see I have this book and many such like 3. Reflexion By what particular indirect means cavills and Calumnies the Arch-bishop himself endeavored to maintain the protestant Religion and discredit the Catholick delivering to Mr. Walsingham Mr. Bell's libell against the Iesuits as an invincible fortress against the Roman faith and his other book full of corruptions and falsifications as a very sincere and solid piece which falsifications being shewed to them all sitting in their Junta and Iudgment about that affaire the Arch-bishop durst not send into his study for the Fathers works that were affirmed by Mr. Walsingham to have bin corrupted by Bell and Calvin c. His Lordship 's confessed practise also of burning Catholick Books argues the weaknes of the protestant cause and proves how much they are afraid their own false dealing and the impiety of their principles should be discovered 4. Reflexion That Mr. Walsingham's case hath bin and is revived and practised now every day when any conscientious protestant begins to doubt of the safety and sincerity of his Religion The protestant Clergy tells him that he is in a sure way of salvation and yet this assertion is against one of their articles of faith to wit that which acknowledgeth their Church is fallible in proposing Christ's doctrin and the true sense of Scripture and by consequence for all they know themselves may be in damnable errors Then they tell him the Papists are Jdolaters worship Anti-Christ c. that our Books of Controversyes are full of lyes and fables and to make good these their impostures they not only corrupt our Authors but translate into English all infamous libells though they treat not of controversies as the Jansenists Letters Palafox his relations and for the renegat Fr. Paulo his history of the Councell of Trent they swear it is the most exact and sincere work of this age wheras Cardinal Palavicino in his answer to the same and in the very begining hath set down 300. of Fr Paulo's vntruths in matter of fact so palpable that they seem inexcusable in him and render others guilty of vnpardonable rashness and obstinacy who credit so mistaken or malicious an Author and preferr his bare word before the vnanimous Testimony of all Christendom that hath accepted the definitions of the Councell as Catholick truths which they would never have don had they bin such as Fr Paulâ— describes Js it likely that the Bishops Embassadors and Prelats of so different nations and subjects to Princes of so contrary Interests who were present at the Councill and recommended to their flocks and friends the decrees of Trent as sacred would conspire to cheat and damne their Souveraigns relations and neighbors Or that they knew not better how matters went in the Councill or were not more impartial in relating them then one Apostâ—ta Friar or those persons from whom he pretends to have received his papers and intelligence with such pittifull frauds and fashoods are many poor protestant soules deluded and seduced into eternal damnation which they deserve for believing their own Clergy without any further examination of the scruples and doubts which common sense and natural reason doth raise in every one of them that converseth with Roman Catholicks or observeth the incoherency and inconstancy of protestancy together with it's singularity and pride of Spirit contemning the primitive true sense of Scripture declared by vniversal Tradition and the vnanimous consent of all orthodox Fathers and Councills Perditio tua ex te Jsrael 5. Reflexion One of my Lord of Canterburyes reasons to Mr. Walsingham against crediting the Popish book was do you not know when two men go to law together one will speak the worst he can by the other And though this ought not to be practised in law suites much less in controversies of Religion yet seeing my Lord would have protestants read our books with that prejudice reason doth dictat that theirs ought not to be read without caution especially Seeing every protestant â—eader makes himself supreme Judge of Controversies of Religion and no Judge ought to give sentence before both sides be heard Suppose therfore that the protestant and Catholick Clergy are engaged not only in a dispute of Religion but in a suit of Law to wit whether the revenues of the Church of the three Kingdoms belong of right rather to the present possessors then to the ancient proprietors neither party say you ought to be Iudge in his own cause who then must decide the business The Layty Content let my Lord Chancellor of England notwithstanding his known Jnclination to favor and promote protesâ—â—â—cy be named head of a Committee for examining and deciding the question Let it be tryed in publik Court which
of the two parties are guilty of counterfeiting evidences that is of changing the ancient letter and sense of Scripture and of corrupting and falsifying the Catholick Fathers and Councells It is but matter of fact and may be soon resolved We have given our charge against our Adversaries long since in our printed Books and in this do renew the same Let the Court command them to put in their answer And because the Protestant Clergy hath alwayes endeavored to make vs odious and obnoxious to the state as vnnatural subjects and ill patriots and will strive now to persuade the world that our zeale in manifesting their frauds and falsifications proceeds not from a desire of manifesting the truth but from covetousness of possessing their lands we doubt not but that in case reason and equity appeareth to be on the Catholick side the Catholick Clergy will resign vnto his Majesty all their claim and right to the Church livings of the three Kingdoms to be freely disposed of in pious and publik vses as he and his Parliament will think most fit for the honor of God and defence of this Monarchy against forrein enemies and seditious subjects Wherin we do no more then duty and our Brethren did in the like occasion in Q. Maries reign And as our offer can have no design but duty so this Tryal can not be against conscience and may prove to be of great consequence both for the salvation of soules and satisfaction of his Majestyes subjects It can not be against the tenderness of Protestant consciences because Roman Catholicks who pretend to a greater certainty of doctrin as believing the Roman Catholick Church to be infallible have admitted of such a tryal in France an 1600. in presence of the King then a Catholick the princes and of all the Court and hath bin translated into English in the third part of the 3. Conversions In hopes that Protestants may be moved by such an example and follow the same Method I will set down the summe of the Tryal SVBSECT IV. A brief relation of a Tryal held in France about Religion wherof the Lord Chancellor of France was Moderator IN the year 1600. there came forth a book in Paris vnder the name of Monsieur de Plessis a Hugonot and Governor of Samur against the Mass which book making great shew as the fashion is of abundance and ostentation of Fathers Councells Doctors and stories for his purpose great admiration seemed to be conceived therof and the Protestants every where began to tryumph of so famous a work Iust as our prelatiks have don of late when Doctor Ieremy Taylor 's Dissuasive from Popery was published in Ireland printed and reprinted in England wherupon divers Catholick learned men took occasion to examin the sayd book of Plessis as others have don lately with Doctor Taylors Dissuasive and finding many most egregious deceits shifts and falsifications therin divers books were written against it and one in particular by a French Iesuit discovering at least a thousand falshoods of his part And the Bishop of Eureux afterwards Cardinal Peron Protested vpon his honor in the pulpit that he could shew more then 500. Falsifications in the Book for his part Hereupon the Duke of Bovillon Monsieur Rosny Mr. Digiers and other Protestant Lords began to call for a tryal of the truth for that it seemed to touch all their honors as well as that of their Protestant Religion It were to be wish'd that some of our English Protestant Nobility and Gentry did imitat the French Hugonots rather in this example of the sense they shewed both of honor and conscience then in the fashion of their cloaths cringies and congies The English Protestants have more reason to vindicat Doctor Taylor 's Dissuasive from the aspersions of frauds and falsifications layd to that Bishop's charge then the french Hugonots had to vindicat de Plessis his Book which was but the work of a Lay-man or at least not set out by order of the Hugonot Clergy as Bishop Taylor 's Dissuasive was resolved vpon and published by order of the Protestant prelatik Convocation of Ireland and both the book and Taylor the Author or Amanuensis so much applauded in England that the Dissuasive hath often bin printed at London and the Dissuader's picture in his Canonical habit placed in the beginning of his book with a stern and severe countenance as if he were sharply reprehending St. Ignatius and his learned Jesuits for cheating and selling of soules of which crime they are accused with Mottos set vnder and over their pictures after Taylor 's preface If you add to this insulting dress the impudent drift of the book which is to dissuade all the Irish and English Catholicks from popery you will find that the credit and Religion of prelatik Protestants is more deeply engaged in maintaining the truth of Bishop Taylor 's cause then the French Hugonots in vindicating Monsieur de Plessis and defending his book against the Mass. But to our story Though Plessis had challenged Peron to prove the falsifications that Peron had layd to his charge yet when he saw that Peron accepted of the challenge Plessis began to shrink and seek delayes but by the King 's express command both parties appeared before his Majesty at Fontainbleau where Plessis came with five or Six Ministers on his side to which sort of people it seems he gave too much credit and vpon their word took all his arguments as appeareth by the words of Peron After that Peron had offered to shew 500. enormous and open falsifications in his only book of the Mass he addeth and moreover I say if that after this our conference ended he will take vpon him for his part to choose amongst all his citations of his Book or Books any such authorities as he thinketh most sure against vs I do bind my self for conclusion of all to refute the whole choice and to shew that neither in his sayd Book against the Mass nor in his Treatise of the Church nor in his Common-wealth of Traditions is there to be found so much as any one place among them all which is not either falsly cited or impertinent to the matter or vnprofitably alledged c. neither do J hereby pretend to blame him for any other thing then that he hath bin over credulous in believing the fals relations and Collections of others that have endeavored to abuse the industry and authority of his pen. This disputation saith Peron in his answer to Plessis Challenge shall not be like to others in former times wherein were examined matters of doctrin and the truth therof c. In examination wherof the shifts and sleights of the Disputers and other disguising of the matters might make the truth vncertain to the hearers But all Questions in this disputation shall only be questions of fact whether places be truly alledged or no for tryal wherof it shall only be needfull to bring eyes for Iudges to behold whether
what they say in Controversies of Religion Had Luther Calvin Beza Kemnitius Melancton and Jewell bin as sincere in their writings against Catholicks as Canisius Coccius Bellarmin Gualterus Peron and Baronius are against Protestants we could not have discovered so many palpable falsifications in the later Protestant writers as our Books manifest to the world wherof I have sayd more J fear then my Readers will have patience to peruse Yet I shall entreat them for the Conclusion of this matter to permit me to mention somewhat of Luther's and Calvin's sincerity the two chief Apostles of the Protestant Reformation and of two others the most eminent Prelats and writers of the Church of England Usher and Laud one called the Irish Saint the other the English Martyr When such Primats are proved Falsifiers we need not examin further the writings of the Inferior Clergy and petty Ministers but remit the â—ealous defenders of their sincerity to such Books as discover their frauds and are easily found wherof we have given heretofore a Catalogue SECT XI Calumnies and Falsifications of Luther Calvin Archbishop Laud and Primat Vsher to discredit Catholick Religion against their own knowledge and conscience LUther in postilla ad Evang. Dominicoe Annuntiationis saith Among the Papists every one maketh recourse vnto Mary expecting from her more favour and grace then from Christ himself Calvin saith every Papist hath chosen peculiar Saints to whom he hath devoted himself as to so many helping Gods 〈◊〉 are their Gods now according to the number of their Cittyes as the Prophet vpbraided the Jsraelits but according to the number of their very persons This our Popish Babylon saith Luther hath so far extinguished faith in this Sacrament of Pennance as with a shamless forehead she denyeth faith to be necessary nay further she hath with an Anti-christian impiety defended that it is an heresy if any man affirme faith to be necessary His Scholler Philip Melancton saith the same The School-Doctors have foolishly and wickedly taught that sins are forgiven without faith Without doubt the illiterat Protestants who all take Luther to be a Saint at least do not believe him to be an Jmpostor question not but that Roman Catholicks are such men as Luther Calvin c. describe them and will not so much as turn to the Councell of Trent or to any other Book where our Tenets are to be found there they might see that we hold faith to be the beginning and foundation of man's saluation and the root of all Justification without which it is impossible to please God c. And in him that doth repent it is of necessity that faith go before pennance Concerning the necessity of Grace Luther saith The Papists do teach that a man may keep the Commandements of God with the proper forces of nature without God's grace Concerning the immortality of the soul he saith The Papists at this day do not believe at all the Immortality of the soul. And again in the Lateran Councell that was celebrated in the year 1515. in time of Pope Julius it was first of all known and decreed that the resurrection of the Dead was to be believed Of this wicked Friars corruptions of Scripture see Zuinglius tom 2. ad Luth. de sâ—c fol. 412. and many more Authors As for Fathers and Councells he did not value them so much as to trouble himself with falsifying or corrupting their writings though sometimes to impose vpon illiterat people that the holy Fathers were hereticks or ignorant he endeavors in his writings to discredit their persons and condemn their doctrin See what he sayes of them hertofore part 1. 2. SVBSECT II. Of Calvin's calumnies against Catholicks and their Doctrin MR. Walsingham in his search pag. 152. acknowledgeth he had such an opinion of Calvin's Sanctity and sincerity that having read in his Institutions cap. 11. lib. 1. That in the first 500. years after Christ there were never any Images in Christian Churches both himself and other Ministers did often alledge the same as a certain truth to such as knew less then themselves but perceiving that the Papists laughed at them for it he began to doubt and after examination of twenty Authors or witnesses within the first 500. years which Coccius citeth against Calvin he found them truly cited and Calvin a Lyar. How litle Calvin valued the practise or doctrin of the ancient Church he declareth lib. 3. Instit. c. 5. § 10. where he saith when the adversaries object against me that prayer for the Dead hath bin vsed above 1300. years I ask them again by what word of God revelation or example it 〈◊〉 bin so vsed c. But the very old Fathers themselves that prayed for the dead did see that herein they wanted both Commandment of God and lawfull example So as 〈◊〉 accuseth all the holy Fathers because they were Papists of superstition In all the Hymns and Litanies of the Papists saith Calâ—â—â— there is never any mention of Christ but wheras always they pray to dead Saints the name of Christ never occurreth And yet this Impostor could not be ignorant that our Litanies begin Kyrie eleison Christe eleison Lord have mercy â—pon us Christ have mercy vpon us Christe audi nos Christe exaudi 〈◊〉 c. And our hymns he knew were made by St. Ambrose St. Gregory Prudentius Sedulius and other ancient Fathers and conclude Gloria tibi Domine qui natus es de Virgine c. In the very same Book and Chapter Calvin affirmeth that is the third Councell of Carthage wherin St. Austin was present it was forbiden that we should say Sancte Petre ora pro nobis which is fals it was indeed decreed Quod cum Altari assistitur semper ad patrem dirigatur Oratio That when the Priest did assist at the Altar he should offer his prayer and sacrifice to God the Father The Papists do shamefully and impiously define saith Calvin that dayly pennance must only be don for venial sin As though we taught that for mortal sin pennance was not necessary Jn the same place he saith the Papists speak not at all when they treat of pennance of the internal renovation of mind which bringeth true amendment of life and again ibid. 29. they hold that they are reconciled once only by the grace of God when they are Baptised post Baptismum resurgendum esse per satisfactiones but after baptism a man must rise again from sin by satisfactions Wheras this impudent fellow knew well enough that we hold all rising from sin or reconciliation vnto God whether before or after baptism must be by Grace and that satisfactions only are for temporal punishments after the guilt of sin is remitted by Reconciliation In his institutions l. 4. c. 7. he saith that Pope Iohn 2â— affirmed mens souls to be mortal and to perish together with the Body vntill the day of resurrection which calumny we have confuted hertofore In the same
all antiquity did believe and record 3. They may be ashamed of the first broachers of their Protestant doctrin against the worship of Images Iews Saracens and condemned hereticks who as Tarasius proved in the second Councell of Nice corrupted the holy Scriptures to assert their heresies But leaving these things we will mention a few miracles Eusebius and others in the Ecclesiasticall History relate how the woman that was cured by touching Christs garment Math. 9.21 returning home set vp for memory of this benefit the statue of Christ as also her own adoring him and that he himself had seen them and that an vnknown herb did grow at the bottom of Christs statue which so soon as it came to touch the garment of the statue did cure all diseases In the year 362. Iulian the Apostata vexed to see this statue worship't and the worship therof confirmed with so many miracles commanded the same to be thrown down and broken in peeces and sett vp his own in steed therof but his was immediatly destroyed by fire from heaven and the Christians gathering together the peeces of Christs statue placed it in the Church where it was as Sozomenus writeth vnto his time The honest Centutists against all truth of History not having the Authority of as much as one Writer thought by lying impudently to conceal the evidence of this miracle from the illiterat Protestants and some English have imitated their example in so shamfull an imposture saying that Christs statue not Iulians was destroyed by fire from heaven An other miracle you may read in the second General Councell of Nice produced by 350. Bishops as an vndeniable evidence against the heresy of the Image-breakers for the confutation wherof they were assembled and the miracle happened but some 20. years before The wicked Iews in the City of Beritus in Syria crucified the Image of Christ and peirced with a lance the side therof whence suddenly issued such abundance of blood and water that the Churches both of the East and West received reliques therof and with it all diseases were cured By so great and so many miracles those obstinat people were converted and the Church of God appointed a day to celebrat the memory of so notorious a favor And Athanasius a learned Bishop of that age writ a Book intituled De Passione Imaginis Domini The conversion of Iews to Christianity hath seldom bin effected without great miracles None can be moâ—e stupendious then that which St. Vincent Ferrer an 1412. wrought vpon their whole Synagogue in Salamanca wherinto he entred with a Crucifix in his hand on their Saboth and preaching with great fervor of that mystery On a suddain both men and women found white Crosses vpon their Cloaths which made such an impression in their hearts that they all were baptized and turned their Synagogue into a Christian Church which they called of the holy Cross. This Saint Vincent was a Dominican Frier whose preaching against hereticks and Iews God confirmed by miracles 38. dead were revived by his intercession he cured all diseases with the sign of the Cross holy water c. and was of so great esteem among Catholicks that when Martin King of Aragon dyed without issue the naming of a Successor was left to St. Vincent and all the Competitors acquiesced in his choice See all this in St. Antoninus tit 23. cap. 8. The chief Champion of Gods Church against the heresy of Image-breakers was St. Iohn Damascen and therfore was so much hated by the Emperor Leo Jauricus by whose tyranny and Decree that heresy was professed and the Catholicks persecuted at the instance of a Jew his Favorite that Iohn Damascen being in high esteem with the Prince of the Saracens at Damasco the Emperor by the means of Skilful scribes counterfeited his hand and sent a letter to the Saracen pretended to have bin writ by John Damascen to his Majesty inviting him to besiege Damasco and giving him assurance of assistance and good success Whereat the Saracen Prince was so enraged that he commanded Johns right hand to be cut off The Saint retiring to his Oratory and prostrated before an Jmage of our Blessed Lady beggd her intercession for the restitution of that hand which had bin employed vntill then in defending her sons honor and her own against the Iconoclasts and should continue for the future if restored in the same service Wherupon he seemed to sleep and had a vision of the Mother of God and when he waked found his hand joyned as it had bin formerly to his arm The Saracen Prince seing the miracle earnestly intreated him to remain in his Court But St. John Damascen retired to the desert and there writ the praises of our Lady and three excellent Treatises yet extant in defence of the worship of Images All which you may see more at large in his life writ by John Patriarck of Ierusalem and other Authors of those times Jn the Ecclesiastical History it is recounted by Zonaras how in the time that Leo Armenus persecuted Catholicks for worshipping Jmages his son Sabatius Constantinus who had bin dumb came to the statue of St. Gregory Nazianzen praying inwardly in his heart to the Saint that he might obtain of God the vse of his tong which immediatly God was pleased to grant There is scarce a Countrey or County where the exercise of Catholick Religion is publick which aboundeth not with Miraculous Jmages I will only at this time mention that famous miracle don at Sichem an 16â—4 Related by Iustus Lipsius and found to bee true by sundry Protestant Gentlemen attending on the Earle of Hartford Ambassador in Flanders who did see and conferr with the party cured and were satisfied by the publick and credible testimony given to them of the whole matter as followeth Iohn Clement whose Mother being at her delivery of him cut therupon died leaving behind her this her son lame from his Nativity and of a monstrous composition of body his thighes and feet were contracted and turned towards the forepart of his breast so as his knees did grow and stick thereto his body was round or spherical vnfit to stand ly or walk Having from his birth continued in this estate for 20. years and so known to the Jnhabitants of Bruxells and other places adjoyning he was moved in his mind to go to our Ladies Chappel in or neer the town in Brabant called Sicham where he had heard of many miraculous cures credibly published to have bin don Being come thither in a Wagon and having confessed his sins and received the B. Sacrament hee did in the end feel his contracted and bound feet to bee loosed and stretched forth so as presently he stood on his feet himself and the beholders being â—mazed therat Many such or greatet miracles have bin don at â—oreto Zaragoca Guadalupe c. Neither can they be denyed 〈◊〉 any who is not either very obstinat or ignorant Let the most precise and peevish Protestant
blessed water saying In the name of â—â—sus of Nazareth whom my Fathers crucified let there be vertue 〈◊〉 this water for the dissolving the charms don by these men Then 〈◊〉 Epiphanius he took some of the water in his hand sprinâ—â—â—â— the several enchanted Furnaces with it dissoluta sunt inâ—â—â—amenta the witchcraft ceased the fire burned the people who 〈◊〉 the wonder cryed aloud One God there is who helpes the Chriâ—â—â—â—ns and so departed Epiphanius cited in the precedent page relates an other miracle don by Ioseph upon a possessed man Ioseph saith he having shut the doores took water in his hands blessed it with the sign of the Cross besprinkled the raging man with it commanded the Devil in the name of IESUS to be goâ— and the possessed party was cured This miracle saith Epiphanius the Iews knew and great talk there was of it some sayd Iosephus had opened the Gazophylacium and finding there the name of God writ did the wonder by force of this name It was true he did the miracle but not as the Iews imagined Thus St. Epiphanius Of our Catholick Churches severe inquiry discovery and punishment of Counterfeits in this kind and al other sorts of miracles our Adversaries give testimony see Osianders epitom Centur 16. pag. 32. And the book intituled Two Treatises the first of the lives of Popes c. The second of Masse c. also of fals miracles wherwith Mary de la Visitation Prioresse de la Anunciada of Lisbon deceived very many and was discovered and condemned Englished and printed 1600. And see in the Addition in the end of that book an other like discovery and punishment in Sevill of one Father Lion See also such an other Discovery of fals miracles in St. Thomas Moores dialogue of veneration of Images Reliques c. l. 1. c. 14. so that our Catholick Bishops and Inquisitors are so far from contriving and concealing such practises that they publish and punish them with extreme rigor And this our sincerity in publishing fals miracles is the only evidence Protestants have to say that the true miracles are fals for thus they argue against us such a Nun or Friars miracles and revelations were fals as appeareth by our own discovery and punishment of the cheat therfore we have reason to suspect that none are true wheras if obstinacy did not prevail with them more then reason they should have inferred and believed the quite contrary conclusion Madre Luisa de Charion notwithstanding her prediction to our late King Charles that if he did not become a Roman Catholick he should be the most vnfortunait Prince in the world after some years of prosperity Notwithstanding I say this and many other predictions her continual fasting and seeming miracles she was by the Jnquisition kept in prison all her life and never declared innocent or free from illusions vntill after her death when God seemed to approve of her sanctity by vndeniable signs and testimonys Miracles of the Sacrament of Confirmation COnfirmation is a Sacrament of the new law as sacred and holy saith St. Austin lib. 2. contra lit Peril c. 104. as Baptism it self it is ministred vnto the baptized with the imposition of the hands of a Bishop and the amoynting with holy Chrism And therfore St. Vrban Pope and Martyr an 227. in his letter to all Christians saith All the faithfull ought to receive the holy Ghost after Baptism by the imposition of hands from a Bishop that they may be found perfect Christians becaus when the holy Ghost is infused the faithfull heart is dilated to prudence and constancy And an other Pope and Martyr Euseb. cp ad Episcop Tust Campan The Sacrament of imposition of hands is to be had in great reverence which cannot be don by any other but by the high Priests neither is it read or known to have bin don by any other in the Apostles tyme but by the Apostles themselves And Tertullian de carniâ— resurrect cap. 8. in lib. de Bapt. alluding to the nature of oyl wherwith we are anointed in the Sacrament saith the flesh is anointed that the soul may be consecrated the flesh is signed that the soul may me be fensed the flesh by imposition of hands is overshadowed that the soul by the spirit may be illuminated Hitherto Prelatick Protestants according to the 25. article of their 39. of Religion contemned the holy Sacrament of Confirmation as superstitious and corrupt following of the Apostles but since Episcopacy was cryed down in England by the Puritans they writ whole Treatises of the necessity and prayses of Confirmation not so much I fear out of any devotion themselves have to that Sacrament as to be end the people may bee devoted to their Episcopal caracter it being granted that only Bishops can confirm Christians Doctor Taylors Discours of Confirmation is an excellent Interlude all circumstances considered He proves the necessity and holines of Confirmation contrary to the 25. article of his faith then he proves that only true Bishops can confirm whence some say it followes that his Protestant Episcopacy is not for that purpose 3. he pretends that the Jesuits though he knowe the contrary are enemies to this holy Sacrament The question between Doctor Smith Bishop of Calcedon and them was not whether Confirmation were not necessary when it might be had conveniently but whether it were so absolutly necessary for salvation that the Catholicks of England ought to bring vpon themselves new persecutions for maintaining and harbouring a Bishop in that Kingdom to confirm them And Taylor approves pag. 66. the same by saying that Confirmation is not absolutly necessary for salvation 4. It is ridiculous to see how Doctor Taylor quotes Authors and books for Confirmation that in all other points of doctrin he rejects as vnworthy of credit amongst others a book of miracles wherof he believeth not one the old Ordo Romanâ—â—â— pag. 24. St. Iohn Damascâ—n pag. 76. Melchiades Pope pag. 44. the Apostolical Constitutions pag. 16. which in other matters he rejects as apocryphal Rupertus pag. 4. who in any thing not favouring Episcopacy Taylor contemnâ— as a Novice and too modern St. Bernard the Monk and St. Malachias the Bishop two acknowledged Papists 5. He is much troubled to see that these Authors call Confirmation a Sacrament and knows not how to English Sacramentum at last he resolves to translate it Rite and therfore these latin words of the Ordo Romanus which he sets down pag. 24. Omnino praecavendum esse ut hoc Sacramentum Confirmationis non negligatur the Bishop doth English thus we must by all means take heed that the Rite of Confirmation be not neglected And pag. 5. he saith St. Bernard in the life of St. Malachias my Prodecessor in the See of Down and Connot reports that it was the care of that Good Prelat to renew the rite of Confirmation in his Diocess Seing Protestants with Doctor Taylor value so much the testimony and faith
answered say not so see ye play the wise mans part Nay saith he J do not rave but J have here before mine eyes a wicked conscience all wounded and mangled And what is the matter sayd the King A litle before you came quoth he two beautifull yong men came in and sate down by me one at my head the other at my feet and one of them took a fine book out of his bosom but litle in quantity and gave it me to read Jn the which when I looked a litle while I found all the good deeds that ever I had don fair written and God knoweth they were few in number and little in effect when I had don they took the book of me again and sayd nothing Then sudenly came there about me a whole legion of wicked spirits and besieged the hous round about and sitting down replenished every corner within Then he that for his foul face and highest seat appeared to be greatest among them taking out a book terrible to all mens sight vnmeasurable for greatnes and for weight importable commanded one of his black guard to bring it to me to read When I read a litle I found all the enormous detestable sins that ever I had committed not only in word and deed but also in thought written there in great black letters and he said to the two faire yong men that sate by me why sit you here knowing most certainly that this fellow is ours They answered True it is take him and lead him away to the bottomless pit of damnation and with that they vanished away Immediatly two wicked spirits having fier-pronges in their hands rose vp and struck me one in the head and the other in the sole of my feet the which now with great torment and anguish creep vp into the bowels and other internal parts of my body and when they meet together J shal dy and be drawn hence by the Devils into Hell without redemption Thus spake that miserable man lying in extreme desperation and so dyed out of hand Jt is evident saith St. Bede hee had not these visions for his own sake whom they availed nothing at all but for other men who knowing his lamentable end might be afraid to differr and prolong the time of Repentance while they have opportunity and leasure In the next Chapter cap. 15. l. 5. St. Bede tells of an other damned for differring his confession thus I my self saith Bede Knew a Religious man whom would to God I had never known placed in a good and famous Monastery notwithstanding he himself was infamous for his lewd behavior and loos life I could tell his name also if it were worth the telling This man was earnestly rebuked of his brethren and Superiors of the Monastery for his enormities and exhorted to a better trade of life but all in vain c. But as men are wont to say He that will not come of his own accord within the Church-door shall run against his will to hell gates this man being now struck with a very faint diseas and brought to extremity called all the Convent about him and with much lamentation and deep sighs like a man already damned began to declare vnto them that he saw hell gates open and the devil drouned in a deep dungeon therof and Caiphas and the whole rablement that put Christ to death cast in flaming fier hard by him and next to them O miserable and wretched man that I am said he I see a place of eternall perdition prepared for me The brethren hearing these wofull words exhorted him earnestly to repent and be sorry for his sins while he was yet alive Then he brought to extreme despair answered no no There is no time for me to amend my former life especially seing I perceive my judgment is past and fully compleated already With these words he dyed without receiving the Sacrament His body was interred in the farmost part of all the Abby not one of all the whole Convent durst Say Mass for his soul nor sing Psalms nor once say one Pater noster for him This chanced of late in the Country of the Bernicianâ— Northumberland and was blazed all the Country over So that it stired vp many to make quick Confession of their sinfull acts and not to take days with God Which God grant it may work also in such as shall read this present story Hitherto St. Bede who lived above nine hundred yeares ago Thus much of ancient miracles in confirmation of Popery some whereof were seen others so vndoubtedly beleived by the greatest Saints and Doctors of Gods Church that they judged them worthy of being recorded in their writings to the end posterity might by giving them credit take for divin the doctrin which they confirmed We do not recurr to the primitiye Fathers and times for miracles out of any want of the like in our dayes every where now some are so visible that only foolish Atheism or obstinacy can deny their supernaturality we mention the ancient miracles and Fathers for two reasons 1. To prove that our doctrin is the same with theirs and confirmed by the like miracles 2. To convict our Adversaries of obstinacy by their denial or contempt of the testimony of the holy Doctors and Catholick Church in such things as their spirit doth not fancy and yet they do admit the same testimony as sufficient and Obligatory in such points of Christianity as themselves think necessary or convenient for their own reformations and interpretations of Scripture It is ridiculous to see how Calvin ex gr presseth and wresteth the authority of St. Austin for some parts of his doctrin and how he sleighteth the same when that holy Doctor speaks against it To draw St. Austin to countenance the error against freewill I will relate St. Austin saith Calvin in his own words and then quoteth his words thus Primam fuisse libertatem posse non peccare nostram multo majorem non posse peccare Wheras the St. Speakes in that plâ—ce of our happines in heaven where we shall not be able to sin and preferres it before the liberty Adam had in Paradise of being able not to sin his words are Prima libertus voluntatis erat posse peccare novissima erit multo major non posse peccare Prima immortalitas c. Here Calvin corrupts the words insteed of St. Austins Novissima he puts in nostra then leaves out erit with many other words which made clear St. Austins speech and meaning of the liberty we shall have in heaven but Calvin makes him speak of our liberty here vpon earth and is so inconsiderat as to reprehend grievously the Master of the Sentences for following St. Austins sence according to the text But when St. Austins authority is vrged against him in favor of the Mass praier for the dead and Purgatory and particularly how carefull he was to have Mass sayd for the soul of his Mother St. Monica that
desired him at her death to remember her in his Sacrifice of the Altar Calvin saith it was but an old wives request which her son never examined according to the Scriptures and after his own privat affection would have the same approved by others As Calvin Luther and all the first Protestant Reformers contemn the Catholick Churches authority in matters of doctrin when it is contrary to their new interpretations and extravagant fancies of Scripture so do they and their Successors in that of miracles Jf any Miracles be recounted that confirm the mysteries which Protestants reject though delivered by the same Author and in the same book they must needs be old wives tales not duly examined c. And yet the foolish and fals stories of such a frantick and crackt-braind fellow as Iohn Fox was known to be and his Acts and Monuments shew him to have bin are credited by persons that have no other ground to beleive his fables and follies but their education in Protestancy and aversion to Popery His lies and simple storyes must pass for a true Ecclesiastical History notwithstanding that they are contradicted by all the Histories of the world and that many of his Martyrs were found following their trades after that he had described their torments and deaths very particularly and patheticaly his miracles in confirmation of protestancy and indeed his whole book are so ridiculous that I admire some Protestant zealots if they would have the reformation be thought a Religion do not suppress or reform the work He tells for a stupendious miracle that a stone fell from a ruinous building vpon Luthers stool after he had bin eased or weary of sitting vpon it An other that a multitude of German Clowns debauched Clergy men and libertins embraced Luthers reformation it being so indulgent to liberty sensuality and vice and that the Bishop of Rome and other Catholick Prelates Censures did not stop the violent cours and Torrent of their pervers inclinations He makes dreams revelations Merchants Expounders of the Apocalyps and not to seem partial how himself was made a fool by revelation But in steed of suppressing or correcting Fox his foolish Acts and Monuments the Protestant Clergy have reprinted that book divers times since his death with new comments chronologies and great commendations of the work every Parish Church is to have one and few privat families will endure the want of so great a spiritual treasure And though the Bishops know it is not only a very absurd piece but also the chief thing that makes Puritanism and Presbytery spread and so popular in England yet becaus it persuades the simple and vulgar sort that Popery is idolatry they countenance a book so prejudicial to themselves Our Catholick miracles are of a different nature and not related by such lying foolish fellows as Fox but by the greatest Saints and wisest men of Gods Church men so much esteemed for their vertue learning and judgment that Protestants themselves are ashamed to vndervalue their testimony in matters of faith and a fortiori ought to beleive them in matters of fact if they intend to believe any thing at all that is not mentioned particularly in Scripture I say particularly because Christ our Saviour assured us in generall as our Adversaries confess that miracles should continue in the Church forever as signs of the true belief Marc. 16. 20. Ioan. 14.12 2. Cor. 12.12 The Conclusion I have sayd as much as I think necessary for the information and instruction of such Protestants as desire to know the truth and do not find my conscience guilty of any one falsification in this whole Treatise And truly it were a great absurdity in me to commit wittingly that crime which J so much cry down in others Such mistakes as have crept into the printed book will J hope he attributed to the Printer or Transcriber I am sure I have bin so diligent in examining the quotations and assertions pro and con the Catholick cause that want of care cannot be objected and if there be no want of sufficiency in the work that commendation is not due to me but to the goodnes and evidence of the cause I maintain For what acutenes of wit is requisit to defend a Religion that never was impugned but by persons so leud and vnreasonable that at the very first appearance of their opposition they were condemned as hereticks by the whole visible Church that then was What profundity of judgment can be thought necessary to demonstrat that the ancient primitive letter and sense of Scripture ought to be preferred before the Devils interpretation therof embraced by Luther or before any new Canon and fancies of the like debauched fryers and Priests What litle learning is not more then sufficient to discover so palpable frauds and falsifications as the Protestant Writers practise to make their Reformations seem agreable to Gods word What Erudition is so mean that doth not surpass the history of one age or of Protestancy a Religion so lately sprung vp and raysed from the pride ambition liberty and lewdnes of the first reformers and confined to the Northern parts of this least part of the world How can such a Religion be Catholick either in length of time extent of Territories or Conversion of Nations Jts true that for the space of 100. yeares England hath bin so blind as not to see such gross errors but this misfortune was occasioned by their fondnes of Q. Elizabeth to make good her title to the Crown they separated themselves from the communion of the Church and when her interest vanished with her death and for want of posterity few were living after her long reign that observed the motives of her reformation most Englishmen beleived the changes she made had no relation to her illegitimacy but proceeded from pure zeal of the Ghospell Her new Clergy both then and eversince have endeavored to confirm the people in that persuasion by falsifying Scripture Councells and Fathers but the discovery of the frauds and the principles of Protestancy practised against the late innocent King have opend the eyes of many to discern the flaws of the Reformation and the fallacies of their own education And now that it is as much the concern of the whole Nation to tolerat the Roman Catholick faith as it was Q. Elizabeths interest to change it into protestancy I doubt not but that every particular persons ease in the addition of a revenue to the publick will excite both conscience and curiosity to examin whether the prelatick Religion and Clergy of England have not more of human invention then of divin institution And if after perusing this Treatise and proposing the arguments and instances therof to their learned Ministery no satisfactory answer can be given to the particulars wherwith their doctrin and function is charged to what purpose should men continue in mistakes so damnable to the soul and dangerous to the state But if the Protestant Clergy
Fallaise in so much as she persuaded her husband to leave Geneva and go to Lansanâ—â— where she revealed the whole matter Mahomet t is true was a Cheat but a mere cunning cheat then Luther Calvin or Cranmer c. for by his Dove or fitts of the falling sickness he made people believe that the holy Ghost appeared and inspired to him the Alcoran but the Protestant Reformers had not so much to shew for their new doctrin Canon Translations and their new sense of Scripture Mahomet was constant to his principles the Protestant Parliament and Reformers were as changable as the times and humors of the giddy people and therfore may with more reason then the Turks give the Moon crescent for the Crest of their Religions as Catholicks do the Cross. Here in England they changed with Henry 8. the Roman faith for Articles of Religion devised by the Kings Majesty As soon as he dyed they changed that faith into Zuinglianism to comply with the Protector Somerset within two or three years after they changed Zuinglianism into Calvinianism at the suit of Calvin and reformed the Liturgy accordingly After K. Edward 6. death they returned with Q. Mary to the old faith With Q. Elizabeth they restored the new but with some alterations When K. James succeeded they changed their Translations of Scripture and other things In K. Charles 1. time prelatick Protestancy was pulled down by Presbytery this by Independency c. Prelatick Protestancy being restored again by K. Charles 2. the formes of Ordination wherupon depend the validity of the prelatick Ministery Church and Sacraments were not thought sufficient and therfore are now changed into more Catholick forms and therby all is left doubtfull and changeable for if the Church of England acknowledgeth to have erred in a thing of so great importance what assurance can it have of not erring in all the rest In a word Protestants in this one Kingdom and in this one age have made moâ—â— changes of Religions then Mahometans in the ten ages they have continued and in the greatest part of the world which they have conquered These things maturely considered makes Mahometism as probable a Religion as the best kind of Protestancy and therfore it would be no great wonder if they who believe the Protestant and Prelatick Clergy and take their word and fancies for true Scripture and Christianity should alter their belief vpon the change of that Clergys testimony acknowledging that hitherto they had bin mistaken which they may confess at any time becaus their Church is acknowledged fallible and that now they find the Turks have the true faith for that they reject all such books of Scripture as any Christians ever doubted of and that as lawfully as the pretended apocrypha are rejected by Protestants vpon the same ground and likewise believe all Protestant fundamental points necessary for salvation seing they believe of Christ as much as Arians Socinians and Chillingworth with his Sect of wits nay as much as the moderat and modern Prelatick writers who say that it is sufficient to believe Christ is the word and son of God which Mahomet never denyed If any Mahumetan Prince could pretend a title to this British Monarchy with probability of prevailing why may not we think he would find the Protestant Clergy as ready to comply with his Religion therby to secure their own and promote his interest as they were ready to change the Catholick and legal Religion which was professed in Q. Maries time for complying with Q. Elizabeth and fortifying her weak title against the legitimat and vndoubted Heirs All things weighed there is less difference between Mahumetism and prelatick Protestancy then between prelatick Protestancy and Popery for that Popery and Protestancy agree only in the name of Christianity in the motive and manner of faith they differ and in the ground therof as also in the Canon letter and Sense of Scripture but Mahumetism and Protestancy though they agree not in the letter of Scripture Protestants admitting into their Canon more books therof then the Turks yet they both agree in the rule of Religion though not in the application as also in the rule wherby their Canon and sense of Scripture is discerned which is every mans privat judgment in controverted matters in that point which is not controverted to wit one Deity the consent and concurrence of the generality of the world or evident reason is the foundation as well of Mahumetism as of protestancy as also in the point of the immortality of the soul. Therfore I see no impossibility or improbability said this great wit why Mahumetism may not in time be made the Religion of these Nations without violating the principles or altering the grounds of Protestancy and the prelatick Clergy be as much applauded and rewarded for the one change as for the other The greatest obstacle is that no Mahumetan Prince can pretend a title even such as Q. Elizabeths was to the Crown God almighty deliver us from so great evils and open the eyes of them that do not see the precipices wherunto their souls are led by such principles and grant the learned prelatick Clergy grace to prefer truth before falshood conscience before conveniency and eternity before the few days which they are to enjoy Benefices and Bishopricks But in case they do not for fear of loosing their credit and conveniences recant their errors J hope the Protestant Layty will have so much curiosity as to examin whether it be possible that so many Catholick Authors as have written books of Controversies should damn and discredit themselves by forging and feigning Protestant frauds and falsifications quoting the very places and pages where they are to be found affirming that without such practices protestancy cannot be maintained to examin I say whether we Catholicks can be so wicked and witless as to accuse men of such grievous crimes without hopes of any honor or profit to our selves but rather with a certainty of an immediat discovery of our impostures If this one thing be maturely considered the Protestant Layty and their vnlearned Clergy that rely so much vpon the sufficiency and sincerity of Cranmer Jewel Fox Morton Andrews Whitaker Fulk Perkins Vsher Laud Abbots Chillingworth Bramhall Cosins Hamond Taylor c. will believe us or at least examin and certainly find most palpable vnexcusable corruptions and contradictions in every one of their own Authors books composed against the Roman doctrin and conclude with us that Piety and Policy is mistaken in promoting Protestancy and persecuting Popery and that a good revenue may be conscientiously setled if legaly demanded vpon the Crown and vpon the poor soldiers and seamen that defend these nations against forreign invasions and rebellious insurrections Seing the Pope and his Roman Catholick Clergy in all likelihood will be content to resign their right and interest in the Church revenues to his Majesty as they did in the like occasion to Q. Mary who notwithstanding
Protestants None could ever prove there was one true miracle wrought to confirm the Protestants doctrin or their pretended authority for reforming the Tenets of the Roman Catholick Church Protestants are forced to say that miracles are ceased and that ours are Diabolical or counterfeit Because no true Bishops were Protestants and by consequence they could have no Priests ordained and so their Priesthood must have perished after the death of the first Apostatas Luther and others the Protestant reformers and Churches taught that all Christians are Priests both men and women and this doctrin is supposed to be true by the Church of England in their 39. articles and in the Act of Parliament 8. Eliz. 1. SECT IV. OF the Protestant Prelatick Church of England The occasion of K. Henry the 8. divorce from Q. Catharin and of his revolt from the Church of Rome was his passion to An Bullen the words of S. Iohn Baptist to Herod concerning his brothers wife absurdly applyed to K. Henrys marriage with his Brothers widdow How zealously he had formerly maintained the Popes supremacy how cruelly he afterwards persecuted the professors therof and how impiously he judged S. Thomas of Canterbury robbed his shrine and burnt his Reliques The Catholick Princes rejected his embasies and solicitations for imitating his example in assuming the supremacy And how much the protestant Princes were troubled and ashamed that he made his lust the motive of his reformation How incredible a thing is the English supremacy K. Henry 8. at length resolved to renounce it and returne to the duty of a Christian King but stood upon such termes and differrd it so long that he died in Schism excommunicated and despairing of Gods mercy His last will and testament was broken before his body was buried The Erle of Hartford made himself Protector and brought into England the Sacramenrian or the Zuinglian heresy against K. Henrys last will and the lawes of the land then in force without a Parliament and contrary to the votes of the Erles of Arundell and Southampton and others of the 16. Trustees named Governors by K. HeÌ„ry 8. during the minority of Edw. 6. SVBSECT I. HOw Seamor was directed and destroyed by Dudley Duke of Northumberland The sayd Dudley notwithstanding he was a Catholick in his judgment as himself confessed at his death concurred to establish protestancy in England designing therby to vnsettle the state and make way for excluding the right heirs of the Crown and crown his own family which he effected by excluding Q. Mary for being a Catholick and by marrying his Son to the Lady Jane Grey who had no other right to the Kingdom but what her Zeal to the Protestant Religion and Clergy gave her What wicked men and great cheats were Cranmer and his Camerades that composed the 39. articles of the Protestant Religion of the Church of England and the common prayer book that of Sacraments Rites and Ceremonies and how the common people were made believe the change was not of Religion but of language SECT V. OF the 39. Articles of the Church of England they contain only some general notions of Christianity and are applicable to all dissenting Sects of Protestancy as Presbytery Zuinglianism c. The design of the composers having bin rather to give men a liberty of not believing the particulars of Christian Religion then of tying them to any certain points therof or to any faith therfore they declare that the visible Church is fallible and determin no certain canonical Scripture of the new Testament They make the doctrin that Luther learnt of the Devil against the Mass Tradition and praying to Saincts c. part of their Creed as also the Tenet against spiritual Caracters of Episcopacy and Priesthood art 25. rejecting imposition of hands as not instituted by Christ. In the 2. last Articles they endeavour in vain to suppress the errors of Anabaptists especialy that of appropriating to themselves other mens goods in vain I say because in their former articles they declare its lawful for Protestants to dispossess the Roman Catholick Clergy of their goods and dignitys by vertue of a privat interpretation of Scripture and the Anabaptists pretend no more but that its lawfull for themselves to deal after the same manner with Prelaticks and t is certain there can be no disparity given So that the two last articles of the 39. as also that of the authority of the Protestant Clergy are against an evident parity of reason in their own Protestant Principles SECT VI. A Particular account of the revolutions which these 39. articles caused in England and how they may work always the same effects if there be such politick and popular heads amongst us as Dudley Crumwell and many of the last long Parliament Q. Maries Reign how much endangered by Protestant designs and rebellions Duke Dudleys speech at his death The Roman Catholick Religion restored by Act of Parliament and the Protestant decreed to be Heresy and Schism as also the force and frauds of K. Henry 8. divorce discovered and his marriage with Q. Catharin of Spain declared valid The Roman Clergys resignation of the Church revenues to the Crown and present possessors Q. Elizabeths intrusion against the right of the Steward 's effected by the zeal of the Protestant faction for suppressing of Popery SECT VII NOtwithstanding that Q. Elizabeth was declared illegitimat by 3. Acts of several Parliaments never yet repealed she possessed herself of the Croun and excluded the Queen of Scots the lawfull and immediat heir to Q. Mary lately deceased By the advice of Cecil and others she revived Protestancy and the Supremacy therby to excuse her illegitimacy She instituted a new Kind of Clergy the Prelatick Protestant Bishops neither had nor have any other caracter of Episcopacy but what the great seal and her temporal laws give them Any Lay person may consecrat a Bishop of the Church of England if he hath the Kings commission to do it all other things being superfluous according to the Act. 8. Eliz. 1. and 25. article of the 39. How the Oath of supremacy divided Protestants and made the Catholicks more constant The simplicity of some Protestant writers pretending that the Pope offered to confirm the English liturgy if Q. Elizabeth would acknowledge his jurisdiction SECT VIII REasons why Q. Elizabeth in her long raign could not settle her Protestant Religion nor gain credit for the Prelatick Clergy Neither is it possible for her Successors to make the generality of her subjects to have any esteem for either SECT IX HOw injurious and prejudicial the Protestant Religion hath been to the Royal family of the Stevards and how zealous they have bin and still are in promoting the same It preferred not only Q. Elizabeth but also any natural child of hers before the line of the Stewards Wherof see the 8. sect â—in How dexterously K. James played his game and how they who murthered his mother were forced to invite him to the Crown
greater miracle then the propagation of Mahomets Religion SECT VIII OF the Protestant justifying faith how absurd and inconsistent with Christian virtues how dangerous to Princes and all civill government Cromwell was directed by it and it may raise many Cromwells It s as dangerous an opinion as Atheism and therfore cryed down by K. James in the Conference at Hampton Court yet can it not be disowned by the Church of England without disowning Protestancy and the Prelatick Religion How much the best Protestant Princes and their Ministers are forced to suffer by this justifying faith of their subjects what great errors in policy they much condescend vnto Proved by the settlement of Ireland The late Earle of Straffords project and policy to make Roman Catholicks considerable in Irland Protestant Monarchy is more supported by Jrish Popery then by Scotch or English presbitery How fallacious and dangerous a thing it is they call the English Protestant interest in Irland Jn all parts of the world where Protestancy is professed their own Authors confess that vice and villany must reign and there most where their justifying faith is purest The Roman Indulgences and Iubilees give no such liberty or indemnity as the justifying Protestant faith Wee Roman Catholicks ought to praise and thank our Soveraign and his Ministers for not feeling wors effects of this justifying faith and of Protestancy To vse us with Christian moderation they strive against the principles of their own Religion SECT IX THat the rule of the Protestant faith and judge of controversies which is Scripture as interpreted by every Protestant is not consistent with Christian Faith humility Charity peace either in Church or State All hereticks appeale to the letter of Scripture therfore Luther called it the book of hereticks Every particular person according to the fundamental principle of Protestancy must be a Supreme Iudge of Scripture Councells and Fathers and of the whole Church How ridiculous it is to see shallow wits and silly women explain Scripture condemn Councells Fathers and the whole Catholick Church which folly proceeds from want of judgment humility charity and Christian faith It occasioned our late troubles and rebellion which was grounded vpon the Principles of Protestancy A Protestant people cannot be otherwise governed then a people wherof every one by priviledge or birthright may appeale from the law interpreted by publick Courts of Judicature to the law interpreted by every privat person The Protestants imaginary general Councells and their appeales therunto discovered to be a cheat to divert and delay any determination of religious controversies Every Protestant is a Pope more absolute and dangerous then the Bishop of Rome K. James his saying that every Protestant in the house of Commons was a King by his Religion How little the oath of Supremacy contributes to the Kings Soveraignty or Security or to the subjects loyalty The Protestant rule of faith is but every ones fancy applyed to the words of Scripture And therfore they often change according to their weakness of judgment or strength of passion Auditius his expression of their monthly faith and Melanctons saying both Protestants that they knew whom to avoid but knew not whom to follow are ingenuous The Protestant confessions and articles of faith composed and professed by every national Church oblige not the members of those Churches because the Collectors and composers of such articles are not infallible and will be thought not to agree with Scripture at least as every particular person will explain it The 39. Articles of the Church of England are so ambiguous that they may be applyed to all dissenting Tenets of Protestants both at home and abroad and therfore are printed and pressed in England to satisfy disagreeing parties and yet no party is contented with that indifferent symbol though each party callenges them in some occasions as favoring their own opinions nor any thing more contrary to piety and policy then articles so applicable to contrary Tenets and interests An arbitrary Religion is more dangerous and prejudicial to a state then an arbitrary government How vnfit the 39. articles and the Oath of Supremacy are to be made the distinctive sign of trust and loyalty to the King A man is more engaged to stick to the King by a red scarf or a garniture of ribands of the Kings colours then by an oath of so incredible a thing as the Supremacy and so vnsignificant articles as those of the 39. that contradict the Roman Catholick doctrin That Religion that hath not a more certain or infallible rule of faith then the Protestant Prelatick of England hath is not fit to be made the distinctive sign of trust or loyalty or the Religion of the state SECT X. HOw fundamental principles of the Protestant reformations maturely examined and strictly followed have led the most learned Protestants of the world to Judaism Atheism Arianism Mahometism c. And the protestant Churches of Poland Hungary and Transilvania to deny the mystery of the Trinity and our best modern English witts and writers to admit of no other rule of Religion but natural reason Instanced in Castalio Bucer David George Bernardin Ochin Neuserus Calvin Alemanus Socinus Chillingworth Stilling fleet Faukland c. How prelatick Protestancy is contemned by the best protestant wits and writers as being incoherent to the principles of protestancy and contradictory in its own Tenets How Presbiterians agree with the Anti-trinitarians in their way of reforming A Prelatick is a Presbiterian against Papists and a Papist against Presbyterians His own Religion includes both their Tenets though contradictory he hath but one Tenet wherunto he is constant and that is Episcopacy de Iure divino Calvinists are sayd by Lutherans to be baptised Jews and that Mahometism Arianism and Calvinism are 3. pair of hose of one cloath All protestant reformations are remnants of the same piece though with different trimmings according to the diversity of their reformers fancyes Why our English protestants deny not the Trinity as well as those of Hungary without violating the principles of protestancy they may doe it Articles of Christian Religion against conclusions cleerly deducible from the principles of protestancy are not valued by protestants It is the case of the Church of England SECT XI THe indifferency or rather inclination of Protestancy to all kind of infidelity is further demonstrated by the prelatick and Calvinian doctrin of fundamental and noâ— fundamental articles of faith The design of this new distinction manifested and frustrated The design is to make all Christians though declared hereticks that dissent from Roman Catholicks one Church and of the Protestant communion The Greeks and others reject Protestants as hereticks By their doctrin of fundamentalls Turks and Iews may be of one Church and communion with Christians Protestants proceed in matters of Religion as weak Statesmen do in state affairs For their separation from the Roman Catholick Church they cannot be excused from a damnable sin and schism Their writers
was through extreme necessity brought to appeale from the Bishop of Rome See also Osiander in Epitom cent 16. c. 25. p. 63. [h] Belarm praefat de Consiliis [i] Luther tom 2. Wittemberg fol. 374. 375. The Governors and Pastors of Christs sheep have power to teach but the sheep must give judgment whether they propose the voice of Christ or of strangers c. Let the Pope Bishops Councells c ordain what they please we will not hinder it but the judgment shal remain with us who are Christs sheep and heare his voice whether they propose the truth and things agreable to our Pastor and they must yeeld subscribe and obey our censure and sentence [k] Luther in Colloq Mensal fol. 158. [l] Luther in praefat in tom Germ. [m] Luther tom Germ. fol. 9. And t. 2. WitteÌ„berg of an 1562. lib. de abroganda Missa privata fol. 244. [n] Luther tom 5. Wittenb in Galat. c. 1. fol. 290. in colloq Mensal fol. 273. [o] Luther tom 7. Wittenberg anno 1558. in l. de Missa privata fol. 443. 228. tom 6. Ger. fol. 28. in lib. de Missa angulari [p] Luther in lib. de servo arbitrio contra Erasm in the first edition faith Lay aside all the armes of Orthodox antiquity schooles of Diuinity authority of Councels and Popes the consent of so many ages and of all the Christian people we receiue nothing but Scripturs yet so that we alone haue the authority of interpreting them That which we interpret is the sence of the holy Ghost that which others bring though they be great though many proceeds from the spirit of Sathan and madness [q] Mr. Chark in his answer to Censure c. as also Mr. Fulk in his Treatise against the defence of the Censure pag. 234. [r] Sutcliff in his book de vera Cathol Christi Ecclesia pag. 299. when he saith Lutherus autem nihil aliud peccavit quam quod ut homo Germanus non ita pridem Monachus c. [s] Hospinian in Hist. Sacramentar part altera after that in his prolegomen had sayd that Luther was a man adorned vvith excellent gifts vvith the light of heavenly knowledg zeale of Gods glory and raised up to restore the Ghospells light c. affirmeth fol. 131. That Luther being instructed by the Devill that the Mass vvas vvicked and being overcom with Sathans arguments did therupon abandon the Mass. [t] Luther tom 7. Wittenberg an 1558. fol. 229. setteth down the Devills words saying to Luther as being then one vvith the Papists Behold your bouldness you do these things in darknes and abuse the name of the Church c. And fol. 230. why therfore in the privat Mass dost thou blasphemously goe against the cleer words and institution of Christ c. And fol 229. going about to prove that Luther may not in the Mass communicat alone he aleadgeth the example of the other Sacraments which a man can not vse for himself saying If a man absolues himself it is no Absolution If he anoints himself it is no Unction If one marries to himself it is no mariage c. Fo these are your seaven Sacraments so plainly yet was Luther a Roman Catholik If therfore a man can not Minister to himself any of your Sacraments how comâ— that thou canst Minister to thyself alone this greatest Sacrament c. Dost thou think that Christ did institute the Sacrament for thee alone and that in thy privat Mass thou dost consecrat the body and bloud of the Lord [v] Joannes Regius in his book intituled Liber Apologeticus c. under the Title Consideratio Censurae pa. 123. saith of Luthers instruction from the Devill What doth this availe to confute Luthers doctrin of the word of God And how doe you know that it vvas an evell spirit vvho told this to Luther We know it by Luthers own Confession or if he vvere an evell spirit it doth not follow that he told lyes because the Devills speak truth som tyms vvhen they speak that vvhich the Scripture vvittnesseth [w] D. r Morton in Apolog. Catholica part 1. l. 2. c. 21. pag. 351. saith Apud Surium liquet Diabolum in specie Angelica apparuisse statimque Abbatem ut Missam celebraret hortabatur alledging there in his margent Delrium Iâ—s lib. 4. de Magia cap. 1. quaest ◠§. 5. [x] Luther in lib. de captiv Babylon saith Whosoeuer is a Christian let him be most certain that wee are all equaly Priests that is we have the same power in ministring the word and Sacrament See more of this alledged out of the edition of Jeneua by Cnoglerus in his Symbula tria pag. 157. And in loc con clas 2. pag. 136. 138. See also Luther in assert damnatis per Leonem X. art 3. where he maintains that women can absolue from sins [y] S. Augustin contra Faustum Manichaeum lib. 20. cap. 21. saith of the Mass celebrated on Saints days Although in memory of Martyrs yet not to Martyrs do we erect Altars Et lib. 22. de Civitate Dei cap 10. Vpon which Altars we offer Sacrifice not to Martyrs but to the God of Martyrs lib. cap. 27. de Civitate Dei contra Faustum Manichaeum libro 20. cap. 2â— For which of the faithfull hath at any tyme heard the Priests standing at the Altar which in the honor of God is erected upon the body of a Martyr to say in seruice tyme O Peter Paul or Cyprian I offer to thee Sacrifice The protestant writers Eusebius Altkircher us doe confess that the Arians seeing the whole Catholik Church by unanimous consent offer Sacrifice in the Mass to God the Father mistaking as Fulgentius says lib. 2. ad Monimum cap. 3. that the same was not also offered to the son argued against Catholicks that the Father was greater then the Son lib. de mystico incruento Sacrificio adversus abominandam Missae superstitionem pag. 241. And pag. 236. the same Protestant Author doth acknowledg and set down S. Irenaeus his Argument against Marcion the heretick deduced from the Churches receiued doctrin concerning the Sacrifice of the Mass and this was in the next age to the Apostles S. Augustin lib. 9. Confes. cap. 12. sayth that the Sacrifice of our price was offered for his Mother Monica being dead And de verb. Apost serm 34. That the vniuersal Church doth obserue as deliuered from their Forefathers to pray for the faithfull deceased in the Sacrifice and also to offer the Sacrifice for them Conc. 1. Nicen. Can. 14. saith the holy Councel hath bin informed that in some places and Cities the Deacons distribute the Sacrament to Priests neither rule nor custom hath deliuered that they who haue not power to offer Sacrifice should distribut the body of Christ to them who offer Concil Bracarense 3. Can. 3. Concil 12. Tolet can 5. [1.] S. Augustinus de Civitate Dei lib. 10. cap. 19. [2.] S. Cyprian lib. 2. epist. 3.
tom 5.22 * See thee nulity of the Prelatick Clergy of England cap. 2. and D. Bramhal in his vindication therof pa. 92. pag. 10â— Dr. Stapleton in his return of vntruths against Jewel fol. 130. and in his Counterblast against Horn fo 79 301 Dr. Harding Confut. Apol. fol. 57. 60 part 2. fol. 59. edit 1563 fol. 57. 59 edi 1566 Stat. 8. Elizabeth 1. Stat. 8. Eliz. 8. See the nullity of the Clergy and Church of England edit 1659. Bramhal in his vindicâ—tion pag. 132. Demonstrat Discipl cap. 8. ¶ 1 2. pag. 43. 2. part See this Act of ParliameÌ„t in the life of the Queen of Scots Written by Mr. V. dal and dedicated to King James pag. 200. 201. See 1 p. seâ— 1. Primat Bramhal's succession and vindication of the Prelatick Clergy was answered by the Author of the nullity of the Church of England and by an other book after he had both these aÌ„swers by him and durst not reply but rather coÌ„curred with his Brethren in adding the words Priests and Bishop to their forms of ordination as appeareth in their last edition of the CommoÌ„ praier rites c. of the Church of England See in the epistle Dedicatory and our Preface the Act of Parliament preferring any natural issue of Queen Elizabeth to the Crown before the royal family of the Stewards See Udal a ProtestaÌ„t in his history of the Queen of Scots wher he proves how the bastard Mâ—rry by the means of John Knox and others that he employed changed the ancient Religion in Scotland to the end him self might be made King by the Protestants and how afterwards by the same way he murthered King James his Father and persecuted King James and his mother all vnder the pretext of a Protestant Reformation Luther in epist. ad Argentinenses anno 1525. Christum à nobis primò vulgatumau demus gloriari See part 2 sect 5. n. 5. See M. r Belson Bishop of Winchester in his true difference c. part 2. pag. 353. See M. r Rogers in the Catholick doctrin of the Church of England pag. 103. pervsed aÌ„d published by the Lawful authority of the Church of England an 1633. Calvin in Dan c. 6. v. 22. 23. Abdicant se potestate terreni Principes duÌ„ insurgunt coÌ„tra Deum c potius ergo coÌ„spicere oportet in illorum capita quam â—llis parere c. (a) Perkins in his exposition vpon the Creed p. 400. vve say that befor the days of Luther for the space of many hundred years an vniversal Apostacy overspread the vvhole face of the earth and that our Church vvas not then visible to the world Mr. Napper upon the revelations dedicated to King Jams pag. 143. saith from Constantin's time vntill these our days even 1260 years the Pope and his Clergy hath possessed the out ward visible Church of christianity [b] vpon thy vvalls ö Jerusalem have I set vvatchmen all the day and all the night for ever they shal not be silent Esay 62.6 see Ephes. 4.11 (c) Dr. Powel in his consideration of the Papist's supplication pag 43. Buchanan in loc com pa. 466. And Whitaker contra Camp rat 7. pag. 101. 102. contr Duc. pag. 277. This Whitaker after vainly attempting to shew the beginning of Popery and seing the insufficiency of his particular instances doth at length acknowledg his weakness and runs with the rest of his Protestant Championâ— to divert the Reader from the evidence of truth so deceitful and silly similituds (d) Luther tom 2. Wittemb anno 1551. lib. de se. arbit pag. 434 [e] Luther in parâ—a Confess to 3. Germ fol. 55. in Colloq mons Germ. fol. 210. (f) Mr. Gabriel Povvel in his consideration of the Papists supplication pag. 70. [g] Fox act and Mon. pa. 40 Jewel in his Apology p. 4. c. 4.5 2. and in his defence of the Apology edi 1571. p. 426 (h) Andreas Museâ—lus in praef in libellum Germ. de Diaboli Tyranide Nicolaus Androphius Conc. â— de Luthero [i] Conrad Schlusletbur Catal. haeret l. 13. pa. 314 seqq (k) M. Cartwright in M. whit gifts defence pag. 17. [l] Luther contra Regem Angliae fol. 344. I pass not if a thousand Austins a thousand Cyprians a thousand King Henry's Churches stood against me Et libro de se. arbit contra Eras. edit 1. Lay a side all the arms of orthodox antiquities c. see also nullus and nemo G. 6. pag. 153. And Cnoglerus his symbola tria pag. 152. [m] Danaeus pag. 939. in his answer to Belarm of the confess'd austerity of life of S. Bernard S. Francis S. Dominick the Monks c. says they were all fools And M. r Willet who maketh a special Treatise against the austerity of the ancient Fathers in pag. 358. of his Synopsis reproved S. Bazil S. Gregory Nazianzen for plucking down themselves by immoderat fasting and concludeth Wher in all the Scripturs learn'd these men thus to punish their bodys Oseander reprehended S. Anthony the Eremit for the same and saith his Religion was superstition And Calvin lib. 4 cap. 12. sect 8. that the austerity of the ancient Fathers was not excusable and differeth much from God's prescript and is very dangerous And Iunius in his animadversions pag. 610. 611 attributs S. Simon Stilletes his austerity and Miracles to cunjuring melancoly and his prophecies to suggestion from the Devill [n] Bucer one of the Composers of the Common prayer-book and of the Religion of the Church of England whom Mr. Withguift Archbishop of Canterbury in his defence pag. 522. termeth a Reverend learned painfull sound Father teacheth in his applauded work of the Kingdom of Christ and translated into English that it is lawful to procure liberty by a libel of divorce to marry again not only in the case of adultery but in case of the on 's departure from the other in case of homicide theft or repairing to the company or banquets of immodest persons likewise in case of incurable infirmity of the woman by Child birth or of the man by lunacy or otherwise See his own words in the aforsaid work l. 2. c. 26. 27. pag. 99. 100. cap. 28. pag. 101. saies that who ever will not induce his mind to love his wife with conjugal charity that man is commanded by God to put her away and marry an other And in Math. cap. 19. saith that the wife repudiated either justly or vnjustly if she hath no hopes to return to her husband and desirs to live piously and wants a husband may be marryed to an other without sin The whole University of Cambridg comends this Bucer for a man most holy and truly devine and this letter of commendations is printed with Bucer's Book wherin he teacheth this doctrin see it pag. 944. Luther's words in Serm. de Matrim are notorious If the wife will not or can not come let the mayd come Et ibd fol. 123. tom 5.
Danaeus contra Belarmin pag. 781. (c) The title of Zwingitu his writing is Pietate Prudentia in signi Helveti orum Reipublicae Hulde ricus Zwinglius aliique Evangelicae doctrinae Ministri gratia pacem a Deo c. ton 1. fol. 110 See all these words and much more related by him-self 1. sq ad fol. 123. [d] Zwingl tom 3 in lib. de subid Ecclesiae fo 249 The Reformers of the English Church Jn Queen Elizabeth See the nullity of the English Church and Clergy See this in the new Edition of the Common prayr book ritâ—s c. of the Church of England [a] In psal 30. con 2. [b] Esay 2.2 [c] Esay 60.16 [d] Esay 60.9 [e] Esay 60.10.11 Psalm 102.15.22 Esay 62.2 [f] Esay 60.6 [g] Esay 49.23 And see the marginal notes of the English Bible of 1576. in Esay 49.23 [h] Psalm 2.8 [i] The English Bible 1576. in the marginal notes saith The meaning is that Kings shall be converted to the Ghospel and bestow their power and authority for preservation of the Church Luther tom 4. Wittemb in Esay 6. folio 234. Kings shall obey and believe the Ghospel c. The Church is in perpetual vse of converting others to the faith c. For this is signified by her gates being continually open [k] Whitaker in his answer to Mr. William Reynolds in the Preface pag. 37. [l] Centur. 4. col 292. 293. vnder the titles de justificatione bonis operibus where they conclude saying J am cogitet pius Lector quam procul haec aetas in hoc Articulo de Apostolorum doctrinâ— desciverit (m) Centur. 4. col 254. Ad hoc Presbyterâ—m aliquem deputarunt ad quem qui deliquerunt accedentes quae gessissent confiterentuâ— c. Ea lege confitentes absolvebat vt a seipsis poenas commissorum exigerent (n) Centur. 4. col 255. col 256.257 are recited and rejected the particulaâ— sayings of Bazil Ambrose Prudentius Ephrem Athanasius (o) Centur. 4. col 304. Where are recited and rejected the sayings of Lactantius and S. Ierom. (p) See confessed testimonies for Transsubstantiation alleadged by the Centurists cent 4. col 29â— col 985. And cent 5â— col 517. They say Chrysostom seemeth so confirm Transsubstantiation And cent 4. c. 10. col 985. that Eusebius and Emissenus did speake vnprofitably of Transsubstantiation (q) Chemnitius in his examin part 2. pag. 29. alledged the severall sayings of S. Austin S. Ambrose and S. Gregory Nazianzen affirming the adoâ—â—tion of the Sacrament And Orat. 11. de Gorgonia sorore telleth how his deceased sister prostrated her self before the Alter and calling vpon him who is worship'd on it â— miracle saith he the departed presently received health And the Centurists cent 4. col 430. do reprove some prayers of S. Ambrose saying Continent adorationem panis in Sacramento (r) Centur. 3. col 83. they reprove S. Cyprian saying Sacerdotem vice Christi fungi Deo Patri Sacrificium offerre They also say that the writings of S. Ireneus and Ignatius the Apostles scholler are here in incommodious and dangerous And Sebastia Francus in his Epist. de abrogandis Statutis omnibus Ecclesiast affirmeth that presently after the Apostles time the supper of our Lord was turned into a Sacrifice (s) Centur 4. col 456. 457. 482. 1446. Centur. 4. col 602. 1250. 457. And S. Ierom contra Vigilantium cap. 3. affirmeth the estimation of Reliques to be in his time the received doctrin non vnius vrbis sed totius orbis (v) Hemnitius examin part 4. pag. 10 Suscipiebant etiam Peregriâ—â— Nationes ad loca vbi Reliquias Miraculis celebres claras audiebant (x) Centur. 4. col 409. (z) Mr. Fulk against Heskins Sanders c. pag 657. affirmeth that by report of Paulinus the Cross was by the Bishop of Hierusalem brought forth at Easter yearly to be worshiped of the people See Evagrius hist. lib. 4. cap. 25. also Danaeus in respons ad Belarmini controvers pag. 1415. affirmeth that Cyril and sundry other Fathers were plainly superstitious and blinded with inchantment of the Crosses adoration (1) See Mr. Covels answer to Burges pag. 130 136. (2) Cent. 4. col 616. It is alledged out of the Councel of Neocesaâ—ea can 1. Presbyter si vxorem duxerit ab ordine suo illum deponi debere col 486. col 303. col 704. 1293. (3) Centur. 5. col 1274. they charge Gelasius who lived an 480. saying Romanam Ecclesiam jure Divino contendit Gelasius esse omnium primam in epist. ad Brut. c. cap. 11. And Gelasius in decretis cum 70. Episcopis initis saith Romana Ecclesia â—alliâ— Sâ—â—odicis constitut caeteris Ecclesiis praelata est sed Evangelica voce Domini Primatum obtinuit Tu â—s Petrus inquiâ—â—s super hanc Petram c. (y) Centur. 4. col 1329. Et Osiander in epitom cent 4. pag. 454. And Zozimen hist. lib. 6. c. 27. post med reported of S. Paul the Monk In dies singulos trecentas Orationes Deo velut tributum quoddam reddidit ac ne per inprudentiam in numero erraret trecentis lapillis in sinum conjectis ad singulas preces singulos inde ejecit lapillos consumptis igitur lapillis constabat sibi Orationes lapillis numero pares abs se expletas esse And see other like examples of saying prayers by accompt or numbring of them in Palladius his historia Lausiaca cap. 24. cap. 25. [4] Beza cit apud Saâ—â—iâ—â—am in defen Tract de divâ—â—sis gradibâ—â— Ministrorum c. pag. 309. [5] Tertull. lib. de praescr c. 42. Luther in Commentâ—r ad cap. 2. ad Galat. Where it is taught Faith in Christ doth in deed justify but it 's necessary with all to keep God's Commandments because it is writen Jf thou wilt enter into life keep the Commandments there Christ is denyed and saith is abolished because that which is proper to God alone is attributed to the Commandments of God or to the law When any one proposeth Moyses with his Commandments to thee and would oblige thee to keep them then thy with thy Moyses to the Jews J will have nothing to do with Moyses nor his law for he is an enemy to Christ. Luther in Collo mens Germ. fol. 152. 153. Si scortus es si scortator si Adulter vel alioquin peccator crede in via salutis ambulas Cum in peccatum demersus es ad summum vsque si credis in mâ—dia beatidudine versaris This doctrin of the Antinomian Lutherans togeather with their rejecting the ten Commandments as impertinent to Christians is censured by the Manâ—feldian Ministers Confess Mansfeld fol. 39. 90. And yet the principle from whence all necessarily follows is maintained Mr. Willet in his Synopsis Papismi pag. 564. saith The law remaineth still impossible to be kept by us through the weackness of our flesh neither doth
the 12. to the 14. see Persons in his relation of a tryall held in France about religion pag. 60. which he offers to prove one by one If any of Iohn Fox's friends will ioyn issue with him vpon that point he is of opinion that the lyes of the Acts and Monuments will surpass those of Iohn Sleydan's History and of which eleaven thousand were gathered by German writers Fox in his protest pag. 10. Fox pag. 314. of the old edition In that of 1632. It is pag. 728. lib. 1. de nupt conc c. 23. 25. Fox pag. 1617. Fox pag. 1605. Fox pag. 1602. Doctor Fulk against Doct. Bristows motives pag. 54. Fulk against Bristow's motives pag. 35. Fulk against Allen pag. 303. Persons in his quest and sober Rock p. â—96 against â— p Morton Willet pag. 263. Willet in his Tetractyâ—â—ns defence See Walsingham's search falsities objected to Willet· See heretofore part 1. 2. Willet Synopsis pag. 219. and in his defence pag. â— 142. Bern. ep 126 St. Bern. 66 in Cantis Willet in his Synopsis pag. 297. Aug â—p 106 lib. 5. contra Haustum Catholicks do not take away the second Commandement Se the Remish Test. anot vpon 20. Exod. 4. Calvin's Instit lib. 2. c 16. ser. 10. in Catechism That Christ despaired see Calvin in Math. c. â—7 â— 46. 47. 〈…〉 Calvin's words are sed abâ—â—â—dum videtur Christo elapâ—â—m desperotionis vocem Respondeâ— hanc desporationem 〈◊〉 sensu carnis profectaâ—â— And again sed videmus omni ex parte fuisse vâ—xatum vt desperationâ— obrutus ab invocando Deo absisteret quod eraâ— saluti renunciare Knot in his protestancy condemned pag. 89. S. Chrysostom vpon that place of Esay I will break the brazen gates and brâ—ise the Iron barrs in peeces and will open the treasures darkned c. so he calleth Hell saith he Hoâ—â— Christus siâ— Deus 1.5 for although is vnto hell 〈◊〉 is held the holy soules and pretious vessels Abraham Isaac and Iacob St. Hierom. in c. 13. esau saith hell is a place wherâ—â— soules are included either in rest or in paines according to the quality of their deserts Seâ— St. Austin in psal 85. v. 13. Hebrew 9. v. 8. heb 10.20 Doctor Gregory Martyn in his discoverâ— pag. 10. The Saints in heaven do heare our prayers Hieron ibid. Reynolds 〈◊〉 de Ido Rom. Eccl. c. 3. Ambr. l de viduis Hierom l. contra vigilan August l. de cura pro mortuis Naz. orat fun sor Gorg. Aug. l. de cura pro mortuis St. Gregory lib. 5. c. 30. exâ—poundeth this of Job 5.1 that Saints were to be invocated in a Good cause And it is cleere by the 72. Interpreters saying Jnvocate if any will answer thee or if thou canst behold any of the holy Angells Theodoret. q. 67. in exod Nâ—zia orat 〈◊〉 Basil. Hierom. in Epitaph Paulâ— Nyssen Orat. in Theodor. Aug. de Bap. l. 7. c. 1. Athan. Serm. de Deipara Aug. Serm. 18 de Sanctis Ephrem orat in â—â—ud B. Virginis Concil Calcedonense act 11. Flâ—viaÌ„us post mortem vivit Martyr pro nobis Oret See the defence pag. 28. Defence of of the Censure fol. 81.82 c. Defence of the Censure fol. 86.87 c. Defence pag. 73. Luther epiâ—t Harnagiâ—in tom 7. Witt. fol. 380. Answer to M. r Charks preface p. 25. How loath the Protestant Clergy is that the King or 〈◊〉 persons should examin their doctrin or way of defending it What cheating and vnconscionable ways were taken to fright Dean Walsingham from examining of the truth Search into Religion pag. 53. Pag. 65. of Walsingham's search Search Wals p. 71. Antonin 3. part act 1. c. 11. Search pag. 77. Mr. Walsingham found no satisfaction in the answer of the defence of the Censure Search pag. 78. How the Arch-bishop of Canterbury and his Assembly of Divines would not conferr Dean Walsingham's notes of Bell's corruptions with the Fathers quoted notwithstanding the books were in their presence or on the next roome Perkins Subsect 2. num 19. Subsect 2. nu 40. See in the epistle dedicatory to the King edit Angl. P. Fronto Duceus Burdeg Apply this to Bp. Taylors Dissuasive wherof himselfe sayes in his preface he was but the Amanuensis all the Protestant Church of Ireland in a solemn convocation having layd their heads together for composing so substantial and convincing a peece Persons sober reck pag. 318. Reynold de justa Reip. auctoritate c. l. Pag. 100. An imposture continued against the Catholick doctrin by the national Synod of the Church of England see inf See constitutions Ecclesiast printed at London by Barker an 1604. Can. 30. The whole Convocation of the Protestant Clergy convicted of fals dealing against Catholicks See the summe of the CoÌ„ference pag. 37. Thirdly printed an 1604. Extravag communium de Major obedientiat vnam sanctam Preamb. p. 11. Preamb. pag. 104. See heretofore Full satisfa pag. 38. Bellarm. l. 4. de Rom. Pont. c. 2. Carer l. 1. c. 24. Azor. l. 5. â— 14. GratiaÌ„ Can. si Papa dist 40. Bellarm. l. 2. de Pontif. â— 30. Bouchet in Sum. Beneficial tit puissance edit Paris 1628. a pag. 812. vsque ad 853 pag. 844. vsque ad 847. Of the index expurgatorius Bellarm. l. 2. de verbo Dei cap. 12.13.14 Hardings detection l. 4. fol. 249. Aug. l. 2. de gratia Christi c. 2 6. contra Dic. Epist. Pelagij c 4. Concil Afric ep ad Bonifacium See Baronius tom 5. Stapletons return of vntruthes art 4. p. 29. Sanders de visib Monarch l. 7. p. 356. Bellarm. l. 2. de Rom. Pontif c. 24. 25. Aug. ep 261. Walsingham's search pag. â—07 Bellarm. l 2. de Rom. Pontif cap. 13. §. 7. Tom. 2. Concil ed. venet pag. 342. extat Epistola concilij ad Beatum PapaÌ„ Leonem de omnibus gestis c. Sutcliff challenge 2. part 2. fol. 159. Niceph. lib. 17. c. 27. Aug. l. 6. contra Julian c. 2. 3. 4. ad Bonifac. c. 2. 4. Hierom. l. 2. contra Pelagian Preamb. pag. 63. Preamb. pag. 63 See Parsons sober Reckoning with Morton a pag. 159. vsque 166. Belarm lib. 4. de notis Ecclesiae cap. 9. §. Novatianorum Hierom in praefat Dialogorum contra Pelagianos Aug. de haeres c. 46. Belarm cit Preamb. pag. 64. Belar cit § Ariani Preamb. pag. 64. Belarm l. 1. de Eccles. c. 1. Valentia tom 4. disp 6. q. 3. p. 1. §. Item Belarm de Euch l. 1. cap. 1. Belarm cit cap. 1. Calvins contradictions and non sense in the mystery of the Eucharist Calvin in fine consens cum Pastor Figurinis Calvin in 26 Math. lib. 4. Instit. c. 17.5 Lib. Instit. cap. 17. §. 5.10 32. Lib. 4. Instit. c. 17. §. 5.31 Ibid. § 33.34 Ibid. §. 2.5 lib. de Caena cap. 3. See Belarm lib. 1. de Euch. cap. 1. per tot in fin Zozomenus lib. 7. hist. cap. 12. Belarm lib 4. de
noâ—is Ecclesiae cap 9 Apparatus ad Tom. 1. pag. 49. Sutcliff pag. 199. Sutcliff pag. 279. Instit. lib. 2. cap. 20. Luther de Captiuit Babylon in cap. 15 Ioan. in 6. art against the execrable Bull c. Melancton disp de paenitentia prop. 7. Concil Trid. Sess. 6. c. 8. Catech. ad Paroch de paen Sacram pag. 290. Luther lib. 1. de natura hominis art 4. Luther lib. contra Ambr. Cathar Luther in Concil Germ. cap. de Anti-Christo Calvin lib. 3. Instit. c. 20. â— 21. Calvin Instit. lib. 3. c 4. §. 1. See part 2. 3. Cor. 7. Cyprian ser. de caena Domini See St. Cyril of Hierusalem Cateches Missagog 4. S. Ambros lib. 4. de Sacram. c. 4. de ijs qui Mysterijs initiantur c. 6. St. August vide Canonean do consec dist 2. Answer 85. St. Basil. in Regulis brevioribus Interrogatione 288. St. Ambrose l. de paenit cap. 6. St. Austin hom 49. c. 3. Aug. lib. de vera falsa paenitentia cap. 10. cap. 14. St. Gregory Nyssen orat in eos qui durius alios judicant Petro Francisco Zeno. Interpret Pag. 128. St. Ambrose l. 1. de paenit cap. 2. ser. 10. in psal 128. St. Hierom. in proverb cap. 11. saith it is to be observed that although there be no hope of pardon after death yet be there soâ—e who may be absolved after death from such light sins as they carried with them out of this life They may be absolved I say either by suffering punishment or els by the prayer almes and masses of their living friends But to whom soever these things are don thy are don to them before the last Judgment and for lighter faults De hac quaestione nihil Ecclesia definiuit sunt autem multae opiniones Belarm lib. 12. de purgat cap. 6. initio pag. 178. passim St. Bernard ser. 66. in Cant. St. Gregory Nyssen orat de mortuis Purge me o Lord in ths life c. that I may not stand in need of that ameÌ„ding fire which is for those who shall be saued but so as by fire Aug. in psal 37. It is manifest that they aged persons dying in smaller sins being purged before the day of Judgment by temporary pains which their souls do suffer they shall not be deliuered to the punishment of eternal fire Aug. l. 20. de Ciuit cap. 13. Vsher's Answer pag. 179. Answer pag. 182. See Sir Edward Sands in his relations cap. 53.54 Hieremias Constantinopol Resp. 1. c. 12. 13. Gabriel Alexand ep ad Clem. 8 Hypathius Ruthenorum legatus in professione fidei Graeci Venetiad Card. Guisianum q 10 Zaga Zabâ— Ethiop in Confessione fidei Aethiop Gennadius Scholarius c. Purgatorio sec. 1. 5. Answer pag. 420 Reply against Harding p. 379. St. Austin contra Faust. Manichaeum lib. 20. c. 21. Answer pag. 377. Mathew 4. v. 10 St. Epiphan Haeres 79. parag 6. 7 Ibid parag 2. Vsher translates But thou o Lord and adds interrogations to help his fraud Adjuvent nos eorum merita quos propria impediunt scelera excuset intercessio accusat quos actio qui eis tribuisti caelestis palmam triumphi nobis veniam non deneges peccati Pag. 24. against Fisher Aug. serm 14 de verbâ— Apostoli in fine Laud pag. 33 Ibid. Pag. 34. B. Laud. E. Quae quidê si tam manifesta monâ—ratur vt in dubium venire non possit praeponenda est omnibus illis rebus quibus in Catholicateneor Ita si aliquid apertissimuÌ„ in Evangelis St. Aug. contra Fund c. 4. Pag. 38. Vincent Lirin cap. 23.24 he sayes the Pelagians erred in Dogmate fidei and yet they erred not in a prime maxime but in a superstructure Vin. Lirin cont haer c. 31. Impiorum turpiumerrorum lupanar vbi erat ante castae incorruptae Sacrarium veritatis Bp. Laud pag. 38. Pag. 39. Christi vero Ecclesia sedula cauta depositorum Custos nihil in ijs vnquaÌ„ permutat nihil minuit nihil addit non amputat necessaria non apponit superflua non amittit sua non vsurpat allena Vincent Lirin cap. 22. Se hertofore part 2. Ego vero Evangelio non crederem nisi me Ecclesiae commoveret authoritas Aug. lib. 1. contra Epist. Fund c. 5. Bishop Laud pag. 81. edit 1639. Vbi Ecclesia Catholica Episcopos populos à tempore Apostolorum vsque in hodiâ—rnum diem sibimet succedentium importat sic accipit nomeÌ„ Ecclesiae Augustinus cum asserit quod non crederet Evangelio niâ—â— eum authoritas Ecclesiae c. Ocham Dial. part 1. lib. 1. cap. 4. Hos. 4.15 A.C. pag. 58. Guilielm Malmesbur in prolog lib. 1. de gâ—stâ—s Pontif. Angl. p. 195. St Bed lib. 5. Eccl. Hist. cap. 20. Bede lib. 1. Eccl. Histor. cap. 29. See this Treatise par 1. sec· 1. Concil Afrik Can. 101. Ut Romam liceat Episcopis provocare ut Clericorum causae apud suarum provinciarum Episcopos finiantur etiam litteris nostris ad eundem venerabilis memoriae Zozimum Episcopum datis insinuari curâ— vimus c. Concil African ep ad Bonifac pap to which St. Austin subscribed St. Irenaeus l. 3. cap. 3. Gregor Nazian in Car de vita sua See D Lauds labyrinth p. 135. 136 Hierom. ep ad Evagrium Auferibilis non est usque ad consummationeÌ„ saeculi Vicarius sponsus Ecclesiae â— quin aliquis certus ei praeficiatur c. Gerson Consid 20. A faire offer to Protestants See the petition and instrument of the Catholick Clergyes resignation in Doctor Heylins Ecclesia restaurata pag. 43. and the Stat. 1. Mar. and in this Treatise part 1. No sacrilege to apply the Church revenues to the Crown in some cases See the Sentence of Pope Julius 3. sent to Queen Mary an 1554. And the reasons therof set down by Dr. Burges in his book No Sacrilege nor sin c. 52. 53. wherof the last reason is seeing the goods and possessions of the Church even by the authority of the Canon laws may be aliened for the redemption of Captives and that the same may be don by that Church only to whom such possessions do belong it is fit and reasonable that such dispensations should be granted for continuing of possession already gotten for so great a good of publick concord and vnity of the Church and preservation of the State as well in body as in soul pag. 54. edit 1660. A publick Trial and Conference desired by Catholicks See Doctor Allen in his Apol. for the Seminaries And Persons in his Defence of the Censure Arch. Lauds reason confuted See the Nullity of the Protestant Church and Clergy See also my Erasus junior and an other book of mine called Erastus seni See the late or last EditioÌ„ of the Common prayer book since his Maj. happy restauration and there you shall find the words Priest and Bishop put into this their new form which are not
in their old See the Sect. of the second Part of this Treatise and the first Part Sect. 1. See 1 p. Sect. 1. The King 's right to France My Lord of Clarendons policy censured by all Wise men One of the King of Spain his Ministers told me that the late King Philip 4. had disburs'd for the Defence of the Low Countries four hundred Millions of Ducats which amounts one hundred Millions sterl All this Treasure was sent out of Spain Monsieur de Silbon in his 3. Book of Policy Discourse 4 of the Alliance of of Princes c. Pag. 295. Perpetual miracles The miracle of St. Ianuarius at Naples This miracle failed once when it was shewed privatly to a yong english Lord and this failing was printed in the Italian Gazets as very strange news The famous and vndeniable miracle of St Francis Xaverius wrought in the person of Marcello Mastrilli I was at Lisâ—on when this holy Martyr embarcke there for the East Indy in order to his further navigation to Japan some 30. year since and I heard Marcello relate his own miraculous cure and do remember what strâ—ving there was between Passengers and Merchants to ship their goods and persons in the same vessel wherin Marcello was to embark not doubting of its safe arrival at Goâ— so satisfied were all sorts of people of the truth of the miracle and of the accomplishment of his Martyrdom in IapaÌ„ revealed to him by St. Xaverius Whitak de Ecclesia pag. 349. Bp. Laud against Fisher pag. 108. Calvin Harm in Marc. cap. 13. p. 302. miracula sigilla sunt verae doctrinae Nam quis vel cogit absque blasphemia DeuÌ„ commodaturum suam propriam vim virtutemque mendacio Chamier tom 2. Controv. lib. 16. cap. 14 p. 677. Gods veracity questioned by ProtestaÌ„ts when they answer to the argument deduced from Roman Catholick miracles A demonstratioÌ„ to prove that God can not permit true true miracles to confirm fals doctrin Ioan. 15.24 Matth. 11. â—â— Ioan. 10. â—â— 38 Ioan. â— â—â— Anti Christs Miracles are not credible if compared with ours Of visible miracles seen thought not observed by every Protestant in confirmation of our Roman faith The difference between true and fals miracles St. Bernard in vita St. Malac. c. 57. See Belarmin de Ecclesia lib. 4. cap. 29. St. Chrysostom de Sacerdotio lib. 6. cap 4. Adoration of the Blessed Sacrament St. Nilus in ep ad Anastasium St. Gregory Naz. Orat. 11. de obitâ— Gorgonia St. Cyprian in serm de lapsis Post medium Communion vnder one Kind Evagrius Orthodoxus lib. 4. c. 35. an Dom. 552 A miracle for the Communion vnder one Kind Transubstantiation Petrus Diac. Ioan Diac. in vitaâ— Gregorij Guiâ—muÌ„dus Anersanns Episc. lib 3. de Sacram Euch. St Antonin in Chron. p. 2. cap. 3. tit 12. §. 8. Primat Vshers falsificationâ— to discredit this story and the following Answer pag. 69. Vsher Answer pag. 69 Particulam carnis quam super Altare posueraâ— caâ—nem factam reperit Ioan. Diac. in vita S. Gregor lib. 2. cap. 41. Vsher in his Catalogue of Authors Vsher Answer paeg 77. Doctor Humphrey in Iesuitismi part 2. â—at 5. pag. 5. Thomas Waldensis Tom. 2. de Sacram. Eui char c. 62. Harpsfeild in Hist. Wicleff cap. 18. ex Waldens Regist. Arundell See Parsons sober Reckoning a pag. 508. How Protestants falsify and corrupt the very statuts and law Books Optatus Melevitanus l. 2 contra Donatistas Perrexit vnus obtulit ibi SacrificiuÌ„ Corporis Sanguinis Christi â—rans quantum potuit vt cessareâ— illa â—exatio Deoque protinus misâ—rantâ— cessavit Aug. de Civitate Dei l. 22 c. 28. Theodorus lector lib. 2. Collâ—ctaneoâ—rum Purgatory and Prayer for the Dead St. Gregory l. 4. Moral c. 55. St. Gregory 4. Dial. 40. Miracles wrought by St. Bernard to confirm every point of the Roman Catholick doctrin Gofrid in viâ— S. Bern. lib. 3. c 5. 6. Willelmus Abbas St Nicodorici Remensis l. 1. c. 10. Bernardus Abbas Banevallis See the Centurists Centur 12. col 1634.1635 1649. alledging St. Bernard giving Testimony of his own miracles Osiander in Epit. Cent. 12. l 4. c. 6. pag. 310. saith of St. Bernard miracula ei prope infinita à Pontificiis scriptoribus affinguntur quae ego partim ab otiosis Monachis excogitata puto partim permissione Dei praestigijs Sataniâ—is effecta existimo non quod SanctuÌ„ Bernardum magum fuisse putem sed quod vero simile sit Satanam talia miracula effecisse c. Tales fuisse puto St. Bernardi visiones post morteÌ„ suam apparitiones praestigias videlicet diabolicas quibus Satan ipsi Sancto Bernardo dum viveret aliis illusit Whitaker de Ecclesia pag. 369. ego quidem Bernardum vere fuisse sanctuÌ„ existimo Adomnem progressum atque promotum ad omnem aditum exitum ad vestitum calceatum ad lavacra ad mensaâ— ad lumina cubilia quaecumque nos conversatio exercet frontem Crucis signaculo â—erimus cujus disciplinae si legem expostules scripturam nullaÌ„ invenies traditio tibi praetenditur auctrix consuetudo confirmatrix fides observatrix Tertull. de Corona Militis c. 3. 4. Cyril Hiero. Catech. 13. S. Iren. l. 1. c. 20. 25. Epist. ad Philip. 3. Epiphan haer 21 28 Theoder 2. haer fab· 4. alij S. Paulinus natal 10. S. Felic S. Paulinus Nol. ep 11. ad Severum Ope rante virtute divina jugi miraculo in materia in sensata vim viâ—am tenens ita innumâ—ris paene quotidie hominum votis lignum suum commodauit vt detrimenta non sentiret quasi intacta permanserit quotidie dividâ—è sumentibus semper tota venerantibus Nicephorus lib. 8. cap. 29. S. Hierom in vita S. Hilarionis in fin S. Gregory Turon 2. hist. 3. Protestant miracles are but Cheats S. Gregory Nazian orat in Julian Theodoret lib. 3. c. 3. Some Protestants agree with pagans and Magitians in contemning the sign of the Cross and maintaining the Devils power against it Osiander Cent. 4. pag. 326. speaking of the Devils flying away at Julians making the sign of the Cross saith Diaboli simulata sua fuga voluerunt vulgi superstitionem confirmare quasi Cruciâ— signo Daemones abigantur The same say the Centurists Cent. 4. col 1446. Act. 5.15 Evagr. 4. hist. 29 St. Damasc. 4. de fide Orthod 17. Niceph. â— hist. 7. Metaphr 15. non in vitâ— S. Alexii Tom. 3. Concil Hadrianus Papa ad Carol. Magnum Methodius Episcopus apud Marian scot in Chron. an Dm. 3. S. Bedae de loc saÌ„ct c. 8. 5. Euseb 7. hist. 14 Niceph lib. 10. c. 30. Theophilactus in cap. 9. Math. Sozom. lib. 5. cap. 20. ad Metaphrast 20. Octob. Centur. 4. c. 13. col 1447. Iustus Lipsius Diva Sichimiensis edit Antuerp an 1605. cap. 45. The Protestant distinction of civil and Religious worship misapplied by Ministers to delude their flocks
evidently followeth that if it be lawful to deal thus with spiritual Superiours it must be as lawful a fortiori to deal after the same manner and vpon the same grounds of every privat man's interpretation of Scripture with temporal Superiours To imagin therfore that by a particular article of Religion or by an Act of Parliament against Presbiterians Quakers Anabaptists c. in favour of the subject's property to temporal goods or of the King's prerogatives and soveraignty such mens minds or mouths wil be stopt from raising tumults and runing into a rebellion so cleerly waranted by the fundamental principle of the Protestant Reformation is but a fancy not to be rely'd vpon by any discreet person Dudly Earl of Waâ—vvick and afterwards Duke of Northumberland observing that by this foundation of Protestancy the very ground of Alegiance and Obedience not only to the spiritual but also to the civil Magistrat is vndermin'd resolved to make his son King of England and in order therunto marryed him to the Lady Jane Grey a Protestant of the bloud royal not doubting but that they who had renounc'd all subordination unto their spiritual Superiours vnder the pretext of a reformation would vpon the same score preferr the lady Jane to the Crown before the Princess Mary a Constant Catholick Therfore after that he had beheaded the Protector and poyson'd the King he crown'd his son's wife with the concurrence and applause of the Prelatick Clergy Cranmer Ridly c. and with the consent of the Protestant Nobility and Citty of London But Protestancy not being at that tyme so deeply rooted nor so largly spread in the nation the Catholick Gentry and Commons togeather with Q. Maries great courage and resolution quash't this Polititian's design and brought him to due punishment Vpon the scaffold he declared that he never had bin a Protestant in his judgment and only made use of it's profession and principles for temporal ends as to raise his family c. he advertiss't the people of the new Religion's inconsistency with peace and quiet that it's Clergy were but Trumpets of sedition The substance of his speech is set down by D. r Heylin in these words He admonish'd the spectatours to stand to the Religion of their Ancestors rejecting that of later date which had occasion'd all the misery of the foregoing thurty years and that for prevention for the future if they desir'd to present their souls vnspotted in the sight of God and were truly affected to their Country they should expel those tempests of sedition the Preachers of the reform'd Religion that for himself what soever had otherwise bin pretended he profess'd no other Religion then that of his Fathers for testimony wherof he appeal'd to his good freind and ghostly Father the Lord Bishop of Worcester and finaly that being blinded with ambition he had bin contented to make rack of his conscience by temporising for which he profess'd himself sincerly repentant and so acknowledg'd the justice of his death A Declaration saith D. r Heylin very vnseasonable whether true or false as that which rendred him less pittied by the one side and more scorn'd by the other This is a more Politick then pious observation of D. r Heylin would he not have men confess their faults and profess their â—aith when they are dying and would he have them preferr the vanity of the pitty or scorn of the world when they are to bid the whole world adieu before the satisfaction and salvation of the soule I feare too many of D. r Heylins principles not only deferr until the last houre the profession of the truth but even then dissemble thinking a Declaration and recantation of their errors at that tymâ— either vnseasonable or vnpardonable and preferr the vanity of the world's opinion before the necessity of a conversion vnto the true faith Q. Marys daunger ended not with Dudlys death it lasted as long as ther was any man to head the Protestant party and to put the people in mind of it's principles First the Duke of Suffolck and others plotted the setting up once more of the Lady Jane Grey and began the execution therof by their Proclamations against Q. Marys intended mariage with Philip of Spain this occasioned the Lady Jan's death Other zealots of the Protestant Religion concluded a mariage between the Lord Courtny and the Lady Elizabeth their plot was discover'd as also Wyats Rebellion suppress'd all these things were don by the advice and assistance of the Protestant Clergy that remained in England and were commended by such of them as liv'd abroad D. r John Poinet the last Bishop of Winchester was not only of Wyat's Councel but continued in his camp vntil he perceiv'd the design would not take then he departed telling the Rebels he would pray for their good success Goodman and Knox rayled in their Books against the Queen and Calvin in his Coment vpon Amos termeth her Proserpine Goodman hath this expression Wyat did but his duty and it was but the duty of all others that profess the Ghospel to have risen with him for the maintenance of the same His cause was just and they were all Traytors that took not part with him O Noble Wyat thou art now with God and those worthy men that dyed in that happy enterprise This was the primitive spirit these the first effects of our English Protestancy Not only the Queen out of a zeal to the Roman Catholick Religion but the Privy Councel and Parliament moved with a desire of peace seing it was moraly impossible to govern people protestantly principl'd resolved to restore the ancient doctrin wherwith their Ancestours had so long prosper'd and to suppress the Protestant novelties by the rigour of the laws formerly made against heresies which had bin repeal'd at the instance of the reform'd Preachers and Prelats in K. Edward 6. raign And therfore as D. r Bancroft Arch-Bishop of Canterbury confesseth in his book of dangerous positions pag. 63. though Q. Mary was a Princess of nature and disposition very mild and inclined to pittie yet she and her government is taxed with too much severity by them that consider not the nature and consequences of Protestancy If Tinkers Taylors Tapsters Tanners and Spinsters would needs run into the fier for defending the fond inventions of Cranmer and of other known Temporisers who could help it neither patience nor pains was wanting in the Catholick Clergy to reduce them to the truth but their obstinacy and the vanity of dying Martyrs forsooth made them preferr their own privat sence of Scripture before that of the whole visible Church So charitable were the Catholicks that they delay'd the penalties of such as they could not convert and connived at them who endeavored to escape by absenting or concealing themselves And as for Cranmer Ridly Latimer and the other Ringleaders of Protestancy they had liberty given them to maintain their cause in publick disputations with the tyme books and notaries