Cap. 7. sect 2. Petenda est haec per suasio ab arcano spiritus testimonto c sect 2. Non aliud loquor quà m quod apud se expetitur fideltum unusquisque c. sect 5. for our instruction I cannot deny there is great difficulty in believing that every thing which the Church proposeth as revealed is Gods revelation yet this pill must be swallowed if we resolve to believe God who cannot be believed if he speakes in his owne voice and tone because it is evidently inseparable from truth and we cannot believe what by force of cleare evidence we cannot deny Hence by the way it followeth that no Protestant or Puritan doth believe God if they ground their faith upon the evidence they pretend to have of Scriptures being Gods Word or upon that of their private spirit both which saith Calvin are discerned as clearly by himselfe and his brethren to be Divine evidences and not Diabolicall as white is discerned from black sweete from soure and light from darknesse It s very improbable that God deprived himselfe of his right and was contented not to be believed that Calvin and his Protestant crue might be eased of a duty which they exact and receive from every person that hath a good opinion of their honesty 3 Supposing it is as evident that there is a Church of God upon earth as it is reasonable he ought to be believed by men we must endeavour to finde it our The Church is an infallible Guide to lead us to God but who is the infallible Guide to had us to the Church Reason But reason in obscurity may be mistaken and what is more obscure then the way to the true Church environed with so many false Sects If our bel efe were limited to naturall verities reason might make some shift every man might pretend that his owne wit would be a sufficient guide for himselfe but seeing Christian Faith must stretch further then humane capacity there must be some supernaturall helpe In obscure matters saith Aristotle with all wise men reason must be contented with cleare signes and not expect evidence of the truth And because the Church or God doth propose supernaturall truths the signes must be also supernaturall And because there is so great difference betweene humane understandings God hath beene pleased to make his Church discernable by sensible and visible supernaturall signes that they who have least understanding may not have lesse faith then the most witty and learned if they will but open their eyes and reflect upon what they see This is the reason why so few can pretend ignorance of the true Church if they have any sense in them they may easily distinguish it from all hereticall Congregations The evident signes therefore whereby the true and Catholick Church is knowne consisteth not in exteriour formalities that may take their beginning from humane policy or from a naturall inclination to decency and good order The Protestant Church of England had as few signes of supernaturall grace as any other pretending Reformation yet in the eyes of some it lookt pretily and was more decent in the service then other Northerne Churches of Lutherans and some of their Nags-bead Ministers affected a certaine Ecclesiasticall gravity in their garb and habit notwithstanding in my opinion a secular dresse would better become their meere secularity and want of ordination The Ministers in Germany looke more Protestantlike in their short cloakes spade beards and blew starcht ruffs then our English Common-prayer Ministers doe in their long cloakes and surplises which they weare more for policy then Religion 4 Seeing Reason must be contented with cleare signes when the truth is not evident and that no evident or cleare supernaturall signes appeare in any Congregation of men but in the Roman Catholick it must be concluded that the true Church is that onely Congregation of men which professe the Roman Catholick Faith That no signes of grace doe appeare in any Church pretending Reformation is as cleare as it is that all the world is not blind for as yet neither themselves nor any other could see in any of their Sects one miracle or any other thing that lookt like supernaturall though they tell us of some Divine motions and impulses of the private spirit they are as incredible as it is impossible that God should oblige any man to take a Protestants bare word against the tradition and testimony of the Christian world informer ages confirmed with undeniable miracles and sanctity of life But some seeing the private spirit is ridiculous would faine perswade us that we may read their Reformation in Scripture so evidently declared that they wonder how we can have the least doubt against it We Catholicks have beene above a hundred yeares turning and tossing the Bible with as great care and study as the matter required and yet we could never hit upon one Protestant Tenet â—n Scripture though we have reason to thinke that we understand it as well as our neighbours which is very strange if their Doctrine be evidently contained in it But there is nothing more obscure the evidence wherein men equally learned and honest doe not agree Nothing can make them disagree in the interprettation and sense of Scripture but the obscurity thereof or obstinacy or ignorance if they be obstinate they are not honest if ignorant thâ—y are not as learned as their adversaries and its certain we doe Pro estants a favour in comparing or making them equall w th Catholick Doctors in either but when men dispute he that hath evident truth on his side may grace his adversary with any advantage as I doe at the present supposing not granting that Protestant Ministers were equall with Catholick Doctors in learning and vertue that thereby it may appeare how obscure the Scripture is wh re Protestants pretend it to be cleare and the sense most manifest 5 I will not make a long Litanies of the supernaturall and visible signes which app are in the Roman Catholick Church Miracles have beene in all ages and are now so frequent amongst us that there is not a Countrey or Province wherein the Roman Religion is professed which doth not produce testimonies so prudently credible of true and supernaturall miracles that to deny them were to destroy all human faith and reduce men to credit nothing that is affirmed by men however so well qualified with sound judgement great learning and knowne integrity Yet Protestants object its strange themselves never see any miracle being so desirous and miracles so frequent as we pretend Herod was also very desirous to see a miracle but his curiosity excluded him from that favour men who belive nothing but what they see deserve not to see miracles because they are obstinate Yet there are few Protestants who doe not see miracles what greater miracle then that all Catholicks turne not Protestants If tâ—e continuall victory over naturall and vehement inclinations doth require a miracle of supernaturall grace we are
the Zwinglian Church of England that composed these formes made no difference betweene a Bishop a Priest and a Christian because that was the current Doctrine in all reformed Churches in those dayes and particularly in the Zwinglian See the 23. of the 39. articles of the Church of England a Priest or a Bishop was he that was appointed by the Congregation to preach their Ghospel it was but an extrinsecall denomination a meere formality taken from the will of the faithfull brethren and from a square cap and a linnen rochet This is made evident by the example of Iohn Hooper who could never be dispensed withall by Cranmer and Ridley in the cap and rochet when he was to be made Bishop of Glocester though they never troubled him with imposition of hands or ordination Pag. 1366. I cannot tell faith Fox what sinister and unlucky contention concerning the ordaining and consecration of Bishops and of their apparrell with other like trifles began to disturb the good and lucky beginning of this godly Bishop c. In conclusion he was faine to agree to this condition t at sometimes he should in his sermons shew himselfe apparailed as the other Bishops were His upper garment was a long scarlet shymar downe to the foote and under that a white linnen rochet that covered all his shoulders Vpon his head he bad a geometricall or mathematicall cap that is a foure squared cap with foure angles dividing the whole world into foure parts albeit his head was Round You may perceive by this how little they valued Ordination in King Edwards dayes all their care was that the appearance and exteriour formality of a Bishop should be maintained because that would maintaine them and keepe them in possession of the Bishops revenues and of a place in the upper House of Parliament All was policy there was nothing of Religion 6 They tooke as little care of Priesthood as of Episcopacy which you may gather also out of Fox his Calendar Pag. 1456. Doctor Ridley saith he that worthy Bishop of London called John Bradford to take the degree of Deacon according to the order that then was in the Church of England but for that this order was not without some such abuse as to the which Bradford would not consent the Bishop then was content to order him Deacon without any abuse even as he desired So that you may guesse how all Protestants were ordered not onely in King Edwards reigne but also in his Fathers Henry the VIII seeing Ordination was not urged but given to every man in the forme that he desired And this is the reason why most Writers say that all who were Hereticks in King Henry his time and are pretended to be ordained Bishops in the latter end of his reigne as Barlow and some Suffragans were really never ordained because Ordination did not agree with their spirit and was contrary to their inclination and to the Tenets and practise of all Churches pretending Reformation Fox also tells us of one Robert Drakes made Deacon by Doctor Taylor of Hadley who was no Bishop and afterwards was admitted Minister of Gods Words and Sacraments by Cranmer and Ridley not after the order then in force but after such order as was after established every one was ordained as he desired And as for Iohn Bradford after his Deaconship he was immediatly without any other orders made Prebend and Preacher of Saint Paules where sharply saith Fox he opened and reproved sinne sweetly he preached Christ crucified pithily he impugned heresies and errours earnestly he perswaded to good life And all this you must knowe was performed with one onely yeares study in Cambridge Bradford having beene all his life before a serving man None that will read what we have said of this Zwinglian Clergy can admire Brookes novell cases Placito 463. sol 101. printed at London 1604. that in Queene Maries reigne all King Edward the VI. Bishops were declared no Bishops both in the spirituall and temporall Courts and therefore all Leases made by them as Bishops were not available It s very like the Judges informed themselves of the matter of the fact before they pronounced the sentence and if Protestants have no exceptions against the sentence of Queen Maries Courts but the Catholick Religion of the Judges how can themselves expect to be heard or credited in any matter of fact or faith that concerns Roman Catholicks 7 This politike Religion and lay Clergy was banished out of England by Queene Mary after the death of her brother King Edward many of the chiefe pillars thereof were burnt as obstinate Hereticks according to the ancient Lawes of Christian Emperours and Kings of England others to escape the sire passed over the Seas to Germany the native soile of their errours No sooner were they arrived to Frankford but Calvin pretended a right in them as agreeing with his Doctrine though they would not admit his Discipline and therefore he writ to Knox and Whittingham Calvin ep 200. ad Knox. In Anglicana Liturgia qualem describitis multas video fuisse tolerabiles ineptias I see that in the English forme of Service as you describe it there were many tolerable fooleries Many there were saith my Protestant Author and that of the learnedst of those that then departed the Realme The survay of the pretended holy Discipline printed an 1593. pag 46. as Doctor Cox Doctor Horne Master Iewell with sundry others who perceiving the tricks of that Discipline did utterly dislike it So as when they came afterwards to Frankford they wholy insisted upon the platforme of England and in short time obtaining of the Magistrats the use thereof they did choose either Doctor Cox or Doctor Horne as I guesse or some such other as had beene of speciall account in King Edwards time to be as it were their Superintendent Now we see clearly how the English Ordination was not in those dayes by imposition of hands but by election according to their translation of Scripture and how the Congregation did make their Bishops for they translate also in their Bible Superintendent for Bishop Why should any rationall man doubt but that the very same men who without any Episcopall consecration made a Bishop in Frankford wold doe the same in the Nags-head at London Iewell Horne Cox and the rest at Frankford were the first pretended Bishops of England in Queene Elizabeths reigne But of this more hereafter in the ensuing Section SECT VII Of the English Protestant Church in Queene Elizabeths reigne 1 IF ever Policy was transformed into Religion it was by Queene Elizabeth and those who favoured her illegitimacy against the knowne right of Mary Steward to the Crowne of England It was as evident that she was right heire as it was that Henry the VIII could not have two lawfull wives at once and in the first yeare of Queene Maries reigne it was declared by Act of Parliament that Queene Catharine was lawfull to King Henry
obedience is equally destroyed by Atheisme and Protestancy Though the signes of a supreme Deity be as evident and visible to the eyes of Atheists as this world and all its creatures yet they deny obedience to that supreme Deity and though supernaturall signes as miracles and sanctity of life be as evident to the eyes of Protestants in the Roman Church and no other as any thing can be yet they deny obedience to the said Church both agree in destroying that principle upon which the obligation of beliefe and obedience is grounded Policy and civill government can as little stand without this principle as a house can without out a foundation Atheists and Protestants doe agree in undermining not onely Religion but also the authority of Princes and Commonwealths and therefore both doctrines ought to be equally prohibited and suppressed 4 In one respect Protestancy is more dangerous to civill government then Atheisme An Atheist expects not any invisible power providence to support him because he believeth none a Protestant persuades himselfe that God will second his zeale for the Ghospel and consequently is more resolute and daring if God to punish the sinnes of others permits a Protestant to have good successe in his first attempts he thinks that successe is a new engagement to proceed further looking upon himselfe as an instrument of providence to carry on the imaginary worke or the Lord. The Atheist thinks of no such providence or engagement but attributeth his successe to his owne industry and is not so fierce constant and dangerous an enemy to the civill government as a Protestant Though all this had not beene evident by reason as necessarily following out of Protestant principles yet its manifest by experience and history as we have seene in this Treatise Chap. 7. but because in the next I am to treate of the tyranny and rebellions of Protestancy I will end this with onely assuring my Reader that Polititians were never more unhappy or more grosely mistaken then in the beginning and promoting a pretended Reformation that doth not onely lead men to Atheisme but makes them incapable of being governed after they have shaken of the yoke of obedience to divine Authority appearing more sufficiently and evidently in the Roman Catholick Church then any Kings authority doth appeare in his Lieutenant or subordinate Officers But now let us proceed and descend to particulars by shewing CHAP. VIII That Protestancy inclines the Prince to Tyranny and the Subjects to Rebellion 1 PRinces may be Tyrants though the Religion they professe be good but that Religion cannot be good which inclines Princes to tyranny A Tyrant is he who rules either without or against Law making his owne will and pleasure the modell of his government To rule against the knowne and practised sense of the Law is to rule against Law because the essence of a Law consists in the sense not in the letter The fundamentall Lawes of a Christian Commonwealth are the holy Scriptures to rule against the knowne and practised sense of these Lawes is the greatest tyranny because it is to rule without and against Law it is to rule without Law because Gods sense is left out and the Reformers fancy or the Prince his pleasure is thrust into its place and Scripture is not Gods Law without Gods sense It is also to rule against Law because the Protestant sense of Scripture is contrary to the knowne and practised sense of Gods Word whereby the Church hath beene governed since the time of the Apostles This proves nothing lesse then I supposed in the title of the Chapter it demonstrates clearly that when Protestant Princes are not Tyrants we may thanke themselves and not their Religion which is directly opposite to the Law of God and inconsistent with the duty Princes owe to divine Majesty whence also it followed that it is an inclination to Tyranny against the Lawes and liberties of the Land because he that governeth without and against the Law or God is in a faire way and at least inclined to governe without and against the Lawes of men 2 I heare some Doctors of the English Protestant Church seeme to be much scandalized at Master Hobbes his Leriathan because he attributes so much to a Soveraigne and saith that Christian Subjects may in the exteriour profession of their Faith accommodate themselves with the Prince whether Turke or Jew I cannot answer for Master Hobbes his Christianity but this much I will say in his behalfe that I have not seene Protestancy better expressed nor more consequently deduced out of its principles then in this Authors Leviathan he is a good Protestant and an ill Christian How can any Protestant sinde fault with Master Hobbes See the 39. articles of the Protestant Religion confirmed by K. Charles an 1642. for making the Prince Head of the Church and sole Interpreter of Scripture Why should 12. or 7. men in King Edward the VI. time or a few Ministers in Queene Elizabeth and King Iames his reigne assume to themselves a power of framing a new Religion and coyning a new sense of Scripture contrary to antiquity and the knowne practise of all Christian Churches and in particular that of England Why should they I say assume this unlimited power to themselves and deny it to their Soveraigne 3. Ed. 6.12 5. Ed. 6.1 and his Counsell If they examine well they will finde Master Hobbes doth no more And if they acknowledge this great power in spirituall affaires to be inherent to the Soveraignes person as they doe 8. Eliz. 1. even by their Acts of Parliament how can they deny him in the temporall as absolute and unlimited a power as Master Hobbes is forced to grant by the foundation and principles of Protestant Religion Doe not the Doctors of the English Church averre that from the Popes Primacy and Headship of the Church must evidently follow an Antichristian Tyranny inconsistent with the prerogative dominion and security of Kings and the liberty of Subjects why doe they not inferre die same consequence from the Soveraignes supremacy I am sure they attribute greater power to their Kings Queenes and petty Doctors then Catholicks doe to the Pope or generall Councells who according to our Tenets cannot pare of any thing from the matter and forme of Sacraments nor alter the ancient sense of Scripture contrary to tradition and the practise of the Catholicks Church but Protestancy acknowledgeth all this power to be inseparable from the Kings and Queenes of England and yet doth confesse that both King and Protestant Church may erre against Christian Faith in their Reformations no Subject notwithstanding must speake a word against those errours he must accommodate himselfe to them in all his exteriour actions though he be convinced in judgement that they are against Catholick Religion I would faine knowe in what doth this doctrine of theirs differre from Master Hobbes Both agree in the substance both grant that men may dissemble their Faith and deny
as naturally and vehemently inclined to their Religion as we are to our owne liberties and pleasures what greater miracle then that sober and learned men should be perswaded that their senses are deceived in the Sacrament of the Altar and that they should suffer death for the mystery of Transubstantiation These must be effects of supernaturall grace and Not of ignorance or obstinacy which cannot be laid to our charge seeing we submit our judgements to every definition of the Roman Church and our very adversaries knowe we are learned 6 Sanctity of life is a supernaturall signe and effect of grace and of the true Church This sanctity is evident in the Roman Church Not to speake of Antomes Hilarions or Stilluas lets drawe nearer our times and consider the lives of Saint Bernard Saint Dominike Saint Francis Saint Vincent Ferrer Saint Francis of Paula Saint Charles Borromeus Saint Teresa Saint Francis Xaverius and many more who were knowne Roman Catholicks professing the same Tenets and obedience to the Pope which we now maintaine against pretended Reformation And not to speake onely of the dead let any indifferent person consider how in all vocations of both Clergy and Layty we have many persons eminent in vertue farre above that degree of morality to which some Protestants may attaine as well as some Pagans and Philosophers who were farre from Christian perfection called sanctity of life Let our English Protestant be pleased to weigh with himselfe whether yong Ladies of as great quality fortunes and gifts of nature as England doth afford could forsake their native Countrey kindred and friends contemne all pleasures of the world and themselves by embracing a religious poore and penitent life in perpetuall end sure submitting their wills to the obedience and humour of a woman could this I say be performed by so many so continually and with so great alacrity and content of minde without a miraculous and supernaturall grace of the Almighty In my judgement it s a greater miracle that such persons should resolve by a voluntary banishiment to dye to their Countrey and friends and to the whole world by a religious profession and to bury themselves alive in a Cloyster then if they had restored life to others and banisht death from graves and monuments 7 Now after that our Protestant Gentleman hath considered our Catholick Monasteries let him examine whether in his owne Church there hath beene or now is any thing resembling so much Religion and supernaturall vertue as that which amongst us is not admired though admirable because so ordinary This kinde of life is as farre from Protestants practise and Doctrine as it is from naturall inclination Yet I have heard that Master Laud of Canterbury was once inclined to erect some Protestant Nunneries in England I believe it would occasion as great stirres as his Reformation did in Scotland because no thing is more opposite to the Tenets of the reformed Ghospel and first Reformers then to make vowes of poverty chastity and obedience Protestancy begunne and is founded upon the dissolving of Monasteries and religions vowes and is not compatible with their observance if things must be carried on by the same meanes that acquired them a being It s very true that Cranmer of Canterbury the first Patriarch of Protestancy in England caused an enclosure of wood to be made I meane a Chest wherein he shut up his woman and carryed her along with himselfe wheresoever he travailed whereof ensued an odde accident at Gravesend where the Chest being much rccomended to those that carryed it to the Inne as containing pretious stuffe belonging to my Lords grace they severed it from the rest and put it up end-long against the wall in my Lords chamber with the womans head downward which putting her in jeopardy to breake her necke she was forced at length to cry out and so the Chamberlins helpt her out of her enclosure This is amost certaine story saith my Author in his Examen of Fox his Calendar cap. 7. n. 27. and testified at this day by Cranmers sons widdowe yet living The Prelates of the Catholick Church carry portable Altars but the first Protestant Prelate and reformed Apostle of England could not travaile without his portable Monastery farre more agreable to the Religion he planted then Matter Lauds intended plantation of religious and chast Nunneries 8. The conversion of Nations to Christianity is not onely a signe of the true Church but also the end of its institution This is so proper to the Roman Catholick even at this present that none who heard the names of America Angola China Monomotappa India or Iaponia can be ignorant of our pious endeavours and miraculous successe in preaching the Ghospel to so remote Nations where nothing that is coveted in this world could be aymed at or expected by our Apostolicall Preachers I will not say any more concerning the signes of the true Church these being susficient to convince any person that desires to be saved that out or the Roman Church there is no salvation seeing it alone hath supernaturall and visible signes whereby God doth declare sufficiently that it is an infallible guide to informe men of his mysteries and direct them in the way he hath prescribed for his Divine service commanding all mortalls to heare and obey it as they would heare and obey himselfe Whosoever doth the contrary injures God and calleth his Divine veracity in question 9 God is as much injured by Protestants and all others who deny or doubt of what the Roman Catholick Church proposeth in his name as any man can be injured by not being believed when he speakes The injury done to men when they are not believed consists in not trusting them or in not taking their word for the truth though the truth doth not appeare If we doe not trust God and take his Word as it is uttered by the Roman Catholick Church for truth we are resolved not to trust him at all because when any truth is evident to us we cannot receive it by trust from another and if God should speake immediatly to us and declare that himselfe speaketh the truth of his words is as evident to us as it is that he cannot lye and by consequence there is no roome left for trust Therefore either we must trust him and take his Word for truth when he speakes by that Church which hath supernatural signes or not at all and that Church is onely the Roman Catholick That God doth not speake to us immediatly by himselfe as men doe but by the Church doth not diminish the injury but makes it possible It doth not diminish the injury clone to God because it doth appeare as clearly and suffiently by the testimony and supernaturall signes of the Roman Catholick Church that what is by it proposed is Gods Word as it doth appeare by any mans owne testimony and signes of integrity and sincerity that he speaketh truth To be solicitous to knowe evidently who is the Author
and consequently Anne Bullen could not be during her life and Queene Elizabeth must needs be a bastard Cecil and others whose fortunes were to be built upon the ruine of the ancient Religion and Nobility perswaded the Queene that her security was not consistent with the Popes supremacy and authority in her Dominions therefore it was necessary to declare her selfe a Protestant and supreme Governesse of Christs Church She followed his advice and tooke the spirituall government so vainely upon her that she visited Diocesses invented now Ceremonies rejected what she pleased of the old reprehended Preachers in their very Sermons and which is most ridiculous of all consecrated with her faire hands Master Whitgift pretended Archbishop of Canterbury if they both be not very much wronged by persons of integrity that related the story as a most certaine truth to Fitz Herbert a man well knowne for his profound judgement great learning and solid vertue We may believe without the least note of credulity what he printed an 1612. after setting downe this story of a reformed Ordination related by Scherer A few yeares since not farre from Vienna Scherer postilla de sanct conc â— de S. Steph. a certaine noble woman did call the Master of her children to the office of a Preacher or Minister and did order and consecrate him by the imposition of her hands and of her apron which she did use instead of a stole Whether any such imposition of hands Fitz Herbert in the Preface to Persons discussion of Master Barlowes answer in sine aprons or Kyrtles were used to the first Prelates by Queene Elizabeth saith Fitz Herbert I knowe not but I have beene credibly informed that Master Whitgift would not be Bishop of Canterbury untill he had kneeled downe and the Queene had laid her hands on his head by which I suppose ex opere operato he received no grace According to Protestant principles Queene Elizabeth might and ought to ordaine Bishops seeing she was baptised and Ordination is but Baptisme in their Religion Let not our modern Protestants censure Master Whifgift he understood the grounds of Reformation and their practise also in those dayes better then any that now will condemne his receiving Ordination by imposition of Queene Elizabeths gracious hands if the was Pope why could she not give orders and consecrate Archbishops 2 The change of Religion which the Queene made in England was by corrupting most of the Nobility though I belive more of them stood for the Catholick Faith then the Earle of Shrewsbury and Viscount Montacute Camd. in Eliz. I admire how Camden saith that onely a Talbot and a Browne opposed the intended Reformation whereas all other Authors affirme that Catholick Religion was cast by one onely voice or three at most It s certaine that all the Bishops did their duty in defending the true Faith and that many of the Nobility were perverted by the Duke of Norfolke and the Earle of Arundell One of 14. Bishops that were in Parliament of whom there was an opinion of sanctity when he perceived how flexible many of the Lords were to the Queenes desires in changing the ancient Faith and establishing Protestancy uttered these terrible words The curse of God and of mine fall upon your selves and your posterity which will be destroyed by this very Religion that ye have voted for this day Whether this was a prophecy or no I will not dispute but what the Bishop foretold is now visible to the whole world There is not upon the face of the earth a more contemptible generation of men then the English Nobility at this present One simple Souldiour or Read-coate is sufficient to keepe them all in awe and three or foure Troopers may disarme three hundred and be more uncivill if they please If Catholick Religion had stood the Nobility had never fallen from their ancient splendour they had beene as famous abroad and beloved at home as their renowned Ancestors who were all Roman Catholicks Policy never thrives long against Religion and fortunes built upon the ruines of the Church seldome descend to the fourth generation and often vanish away from the first The Duke of Norfolk head of our Parliament Polititians that gathered votes for the Queene and Protestancy lost his head upon a block when it was thought he was in hopes to have it crowned by marrying the Queene of Scotland Many others of the English Nobility and Gentry had â—he same unfortunate end and their posterity is like to continue that slavery which for them hath beene purchased by their Grandsires at so deare a rare as the exchange of Catholick Faith for Heresy They may attribute their owne misery and captivity to the liberty which they gave in that fatall Parliament to the people of interpreting Scripture as they should thinke fit It was no lesse want of Policy then Religion not to stick to the old Roman infallibility seeing they could not make their Enghlish Church infallible The Popes supremacy and infallibility is not so prejudiciall to the world as Hereticks pretend it takes away all ryranny and rebellion that may be covered with a cloake of Religion if both Prince and people will submit their judgements to his who is an indifferent person All England hath reason to curse Queene Elizabeth and her first Parliament for depriving them of so necessary a support of the Soveraignes authority and the Nations liberty as the Popes spirituall jurisdiction and authority 3 After that the Catholick Religion was voted downe in Parliament the Queene commanded that all the Catholick Bishops should be deposed he of Landaffe onely excepted an old and simple man because he tooke the oath of supremacy as some of the rest had done in King Henry the VIII his time yet the Hereticks who were named to succeede in the other Bishops Seas could not prevaile with Landaffe to consecrate them at the Nags-head in Cheapside where they appointed to meete him and therefore thâ—y made use of Scory who was never ordained Bishop though he bore the name in King Edwards reigne kneeling before him he laid the Bible upon their heads or shoulders and bid them rise up Sacrobosco Fitz Simons Constable Champney Fitz Herbert in his Preface to F. Persons and many others with Harding and Stapleton and preach the Word of God sincearly This is so evident a truth that for the space of 50. yeares no Protestant durst contradict it nothing being more common in England as hath beene lately demonstrated in a booke called A Treatise of the Nature of Catholick Faith and Heresy to which I remit the Reader where he will see how the Protestant Ministers abuse the world with cheating tricks and false records to cry downe this most certaine story The Bishops named by the Queene were Parker for Canterbury Grindal for London Horne for Winchester and Iewell for Salsbury besides many others who were all or most of them at Franckford in Queene Maryes time and there named a
chastity They are beholding to her for their Ordination which she made good and valid by her supreme authority notwithstanding any matter or nullity of forme to the contrary as you may see by an Act of Parliament Act of Parliam 8. Eliz 1. in the 8. yeare of her reigne which relates to the Records of her Letters Patents but not to any of her Bishops consecration at Lambeth as our Nags-head Ministers would faine make poore seduced soules believe and cite for a witnesse of the solemne Ordination of Parker at Lambeth so honourable a person as Charles Howard Earle of Nottingham and Lord Admiral of England but they durst not name him in Masons first edition because he was then living and would have contradicted so notorious an untruth eight or nine yeares after in the second edition they name this noble person When he was dead and yet not as an eye witnesse of the imaginary Ordination but as a guest at the banket I doubt not but Master Parker might invite the Earle of Nottingham to dine with him at Lambeth many times especially if he was his kinsman as Masons pretends but its evident he never assisted at his consecration if his Lorship was not at the Nags-head in Cheapside when Scory made him a Bishop with a knock of his Protestant Bible bidding him to take authority to preach the Word of God sincearly SECT VIII Of the English Protestant Church in King Iames and his Sonnes reigne 1 KIng Iames had too much wit to be of Calvins Religion though his education was committed to Calvinists he did perceive that it was not invented for the good of Princes but rather for their ruine and that petty Ministers and poore Elders might beare the sway in Christian Commonwealths Being called by the English Councell and Nobility to the possession of that Crown which descended to him by the evident right of his mother Mary Steward his first thoughts in England were bent against the Puritanicall discipline as one who had beene sufficiently disciplined by the Kirk of Scotland Therefore he commanded a Synod to be celebrated in London wherein himselfe was declared spirituall Head of the Church and 141. Canons made for the suppression of Puritanisme the Bible was corrected in such places onely as seemed to condemne the Puritanicall discipline and doctrine Traditiones was translated Tradition and not Ordinances or Documents as in Queene Elizabeths dayes Idols were not translated Images nor their worshippers Idolaters as formerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not interpreted now Ordination by election but by imposition of hands because all this was necessary to confute Puritans Yet all other corruptions that seemed to condemne Catholick Relâ—gion were applauded as much as before in Queene Elizabeths reigne Though Hell was not translated grave nor soule carcasse yet other devices were found to divert mens thoughts from a third place betweene heaven and hell and therefore Saint Peters words wherein he declares that Christs soule did descend to Limbus Patrum 1. Pet. 3. v. 18.19 were translated thus Quickened by the spirits by which also he went and preached unto the spirits in prison c. whereas the true translation is Quickened or alive in his spirit or soule in which spirit or soule he coming preached to them also that were in prison 2 The new translation which King Iames caused to be made Knot in his Protestancy condemned pag. 89. was overseene corrected and altered by Doctor Abbats of Canterbury and Smith of Glocester as Sir Henry Savill told Master Richard Montague afterwards pretended Bishop of Chichester and of Norwich For Master Montague wondring that Sir Henry to whose care was committed the translating of Saint Peters Epistles would pervert the sense of the Apostle about Christs descent into hell Sir Henry answered that the forenamed Bishops corrupted and altered the said Translation made by King Iames his order This was to transforme the very Scripture into Policy and slight both conscience and Religion Let any sober person judge how scrupulous would Master Abbots be and the other pretended Bishops in his time to forge and falsify Masons Records to the end they might make good imposition of hands at Lambeth when so impudently and wickedly they corrupted Gods Word fearing that by force of the text they should be forced to admit of Limbus Patrum and from thence be lead into Purgatory but none who dyes in the Protestant Religion needs feare going thither In the same Translation they have translated Gal. 5.17 The flesh lusteth against the spirit so that ye cannot doe the things ye would whereas the Greeke and Latin is Ye doe not de facto the things ye would And to prove their heresy averring a necessity and Divine precept for all persons to receive both kindes 1. Cor. 11. v. 27. They falsely translate thus Whosoever shall eate this bread and drinke this cup of the Lord unworthily c. Whereas both in the Latin and Greeke it is Whosoever shall eate this bread or drinke this chalice c. which disjunctive or cannot inferre the necessity of both kindes as the conjunctive and might seeme to doe both here and in other places if by this they were not so clearly interpreted And because the Protestant Clergy even in King Iames and his Sonnes reigne were loath to depart with their wives though they pretended to be as true Priests as the Apostles they did not correct the false translation of 1. Cor. 1. Have not we power to lead about a wife as if Saint Paul had one and the rest of the Apostles they notwithstanding put in King Iames his Translation woman in the margen but wife remained in the text They did not correct the corrupting of 2. Pet. 1. Labour that by good workes you make sure your vocation and election they leave out good workes as they have done also in Queene Elizabeths translations though it be in all the Latin and in the most authentike Greeke copies 3 It were tedious to mention all the falsifications of the English translations of Scripture and these I hope are sufficient to prove that in King Iames and King Charles reigne there was as little Religion in the Church of England as in Queene Elizabeths Scripture was made speake whatsoever Courtiors and Polititians fancied and desired It was ridiculous to see how the Church did on a suddaine accommodate it selfe to the Court and how Bancroft pretended Bishop of London after of Canterbury did write and preach for Episcopacy as a distinct order of Priesthood in King Iames his reigne whereas a little before he answered Master William Alabuster when he objected that no Bishop laid hands Holiwood lib. de investig Christi Ecclesia cap. 4. or ordained Parker and his Camerades that a single Priest might ordaine Bishops in case of necessity Truly he was put to a necessity of giving this answer because the Nags-head Ordination could not be contradicted nor Masons forged Records produced 4 Before King Iames was in
Christianity either altogether or by halfe Hobbes saith Subjects may renounce all Christian Religion by words so they believe in their heart our Doctors of the English Church say Subjects may deny such points of Christian Religion as have beene renounced by their Soveraignes And when the Soveraigne will if ever that should happen deny all Christianity and believe no more then Turkes or Jewes it evidently followeth out of their principles though hitherto they durst not say it that the Subject may doe the same by an exteriour acquiescence untill the contrary be decreed in an imaginary generall Councell of their owne making and morally impossible to come together as hath beene said in the 7. Chapt. sect 8. for what reason can they have to accommodate themselves to their Prince and Church in denying some articles of Christian Religion and not all They have none I am sure to be angry with Master Hobbes who sayes nothing but what they also must say if they will sticke and be consequent to Protestant principles and particularly to the doctrine of the Church of England 3 That Protestancy doth incline the Subject to rebellion against his law full Prince is more evident then I wish it were by so many woefull experiences Their Reformation begunne in all places with rebellion and is like so to continue notwithstanding the vigilant care of wise Princes and Counsellours The reason is manifest because it s morally impossible that the conveniency of the Court should alwayes agree with the interest of the people and many times the Lawes of the Land being made to favour both are not so cleare in the behalfe of either The contrary being railed who must decide it Not the people saith the Prince because they are Subjects Not the Prince say the people because he is a part and Subject to Gods Law Both appeale to Scripture the sole Judge of Protestants controversies If the Scripture could speake and pronounce the sentence without an Interpreter all might end in peace and quiet but amongst Protestants every Subject speakes for Scripture and consequently for himselfe If every man be naturally inclined to favour himselfe and looke with a partiall eye upon his owne interest it s more then probable that Scripture interpreted by the Subjects will second their owne inclination and conveniency against that of Prince and Court neither is it lesse evident that the Prince and his adherents will not submit their judgements and wills to the finall and scripturall sentence of every Subject so that the sword and rebellion must end the controversy in that Religion where all men are supreme Judges and Interpreters of Scripture 4 And though the Prince may endeavour to incorporate the legistative power and the interpretation of the Lawes of the Land into his owne prerogative the Protestant Subjects will oppose it not onely as unreasonable but also as Antichristian pride and tyranny inconsistent with their Euangelicall liberty They will inferre this consequence If God hath made us Interpreters of his divine Law how can a Creature exclude us from interpreting the Lawes of the Land wherein we are so much concerned and which ought to be subordinate to Scripture Truly seeing no Protestant Prince or Church doth pretend to be infallible in declaring the true sense of Gods Word they can hardly condemne the Subjects private interpretation as contrary to Gods meaning all their Synodicall Decrees and legall Declarations against the Subjects fancy or pretended inspiration in favour of the Prince will be lookt upon by them who oppose his designes as suggestions of obsequious Courtiours and flattering Clergy and the people will stick to their owne interpretation of Scripture backing it with the words of the Apostles Act. 5. God ought to be more obeyed then men And if the Prince should declare that their text is but a pretext of rebellion they will retort his argument and say that his texts are but pretexts of tyranny and proclaime him a Rebell against God for the meanest of Protestant Subjects with a Bible in his hand is as absolute as his King with a Scepter nay more because he lookes upon the Scepter as subordinate to his Bible Thus you see how the liberty of interpreting Scripture is no lesse the ground of rebellion then of Protestant Faith and how politick Princes by undermining the ancient Catholick sense of Scripture with new fancies and interpretations have plotted their owne ruine and their posterities destruction And that this may appeare yet more evidently I will endeavour to prove Chap. IX That the Popes spirituall jurisdiction is nothing dangerous to Soveraignes but rather that the ground of fidelity and obedience due to them is utterly destroyed by denying the Popes supremacy and that it is a greater foppery in Protestants then in Catholicks to deny his infallibility 1 PRotestant Princes looke upon their Subjects with as jealous an eye as Spaniards or Italians doe looke to their wives The word forreigne jurisdiction though onely spirituall sounds to them as harshly and troubles them no lesse then the most injurious terme doth a suspicious husband This jealousy of Protestant Princes is no lesse fomented by the stupidity of some of their Writers then by the ambition of others Some as Master Hobbes for one looketh so dully upon man Leviathan part 3. ch 39. and government that he maketh no distinction betweene Spiritualists and Temporalists betweene the Church and State betweene the sword of Iustice and the shield of Faith betweene Christian and Man and is of opinion that out of such distinctions must needs follow faction and civill warre in the Commonwealth But other Protestant Writers admit these distinctions because they hope by them to reape some benefit or benefice Doctor Bramhall in his replication pag. 163. Nay of late some have printed that the King notwithstanding his supremacy is subject to the Archbishop of Canterbury in spirituall affaires and under the jurisdiction of his ordinary Ecclesiasticall Pastors but by no meanes under that of the Pope thinking it to be more for their Soveraignes honour to obey his Subjects then Saint Peters successor 2 That God should commit the charge of soules or any spirituall jurisdiction to temporall Princes is as incredible as it is evident that he did foresee what an ill accompt they would give of their Subjects Religion if they had the management of their owne consciences If they be so jealous of the Pope that notwithstanding he being a stranger and so farre of yet they feare he may reduce all temporall matters to his spirituall jurisdiction how doe they thinke it possible that God should not he jealous of trusting them with the soules of their owne Subjects seeing they may reduce all spirituall matters to temporall and abuse their power with much more ease and successe then the Pope can misapply his spirituall jurisdiction I am sure they ought to be more jealous of any of their owne Subjects supremacy then of the Popes spirituall jurisdiction and authority because
be excluded by the Princes or people from the government of the Common-wealth though some of them have beene more mistaken and are more subject to erre in that art then the Clergy their argument therefore may be with more force retorted against themselves 3 Polititians are Joyners by their trade their art consists in joyning the common good with the interest of the Prince It must be a cleare judgement that will not confound these two things and he must be no lesse vertuous then wary that will not incline more to one side then to the other Seculars are pleased to acknowledge more vertue in Churchmen then in themselves but they doubt much of their judgements If study of sciences and knowledge of what passed in former ages doth perfect mans understanding Churchmen have the advantage of seculars in judging of affaires who have not so much time to spare from their passetimes nor so great an inclination and obligation to learne as the Clergy But seculars though they were as learned as Churchmen cannot apply themselves so seriously to the study of the common good because they have much more to consider in particular and domestick affaires they must provide for their wife and dispose of their children Yet in case they should spend but little time in so neare a concernment they cannot deny that the Prince and Commonwealth runne a hazard in trusting them with publick offices and revenues out of which they will be very apt to provide portions for their daughters and employments for their sonnes Clergymen are neither troubled themselves nor trouble the Commonwealth with such burthen and consequently are more fit then seculars to manage the publick affaires A Churchman perhaps may endeavour to promote his Nephew but there is great difference betweene the affection of a Father and of an Uncle 3 The obligation and custome which Church-men have to spend more houres in their devotions then seculars doth give more advantage by perfecting their mindes then it doth prejudice by taking up their time not ouely because with God no time is lost who recompenseth aboundantly by his grace and illustrations other studies and thoughts but also because true policy must direct all things with subordination to Gods Law and the more we meditate therein the better Polititians we are Yet Churchmen after complying with their devotions haue more time to consider of affaires then seculars who are more in the Taverne then in the Church and frequent other passetimes when Churchmen are in their studies 4 All mankinde is so much concerned in the government of Commonwealths that it is not improper for the most retired of the Clergy sometimes to appeare in publick affaires We read of Monks that came along from Egypt to Constantinople to treate with Emperours about matters of great concernment Hermits have returned to the world from the desarts when they judged it necessary for the common good Suppose a man were buried alive in a grot under the walls of a Towne to the end he might shunne humane conversation if he doth heare the Enemy undermining the wall he is bound in conscience to leave his retirement and give notice of the common danger When a house is a fire they who are next must runne to quench it There is no profession so retired or so contrary to the management of State affaires that can excuse men from appearing in publick when they are concerned in the good of a Nation or Religion especially if they be next in trust of a Treaty or knowledge of a danger Much lessâ—â—â—n men separated from the world deny accesse to others who demand their advice in doubtfull and intricate matters of State wherein conscience may runne a hazard Princes and Counsellours consult their Confessours in Cloisters and thinke them more apt to judge of worldly affaires then others that live and negotiate in the world It is no disparagement for that grave and sage Counsell of Spaine that the Kings Confessour hath a place and vote amongst them he may be a witnesse that nothing is resolved which is not agreable to Christian and Catholick principles his profession is not contrary to an office out of which so much good may be derived to others Bishops are Counsellours in France and all other Catholick Countries and Abbots who professe a most retired life came from their Cloisters and Cells to sit in Parliament when Religion did flourish most in England and the same is practised to this day in other Nations with as great satisfaction of the Prince as benefit to the Commonwealth 5 There is nothing more necessary for a Statesman then secrecy whereof Churchmen give continually evident proofes in hearing Confessions Seculars may be secret but the world hath not so much reason to believe it seeing so many designes and great businesses miscarry for want of secrecy which I never heard laid to the charge of a Clergyman that was trusted in a businesse of State It s a received maxime amongst seculars that women are best informers and that they are made acquainted with whatsoever is debated in Counsells or Assemblies Fond husbands thinke they doe not love their wives if they conceale any thing from their knowledge and consequently from that of their Gossips It s thought the English Nation is more inclined to be advised by women then any other but without doubt it is of late since women ruled the Church and were made Popes dispensed with invalid Ordinations and by imposition of hands made Archbishops of Canterbury But seeing no man will trust his wife with his owne conscience and confession methinks he ought not to impart to her the secrecies of others At least the Catholick Clergy cannot be suspected to consult with their wives the secrecy of Princes because they have none but for the Protestant Ministers behaviour in this particular I will not sweare being as I heare more fond of their wives then any others and having notoriously betrayed secrets communicated to them in confession as you may read of Scory the Minister who betrayed the Earle of Essex in Queene Elizabeths time and in our dayes the case of poore Captain Hinde was much lamented who some few yeares since being accused of murther Captain Hindes lamentable case denyed it confidently there being no legall proofe But perswaded by a Minister of the English Protestant Church that the Judge was resolved to hang him and that he had aboundant proofe he exhorted the poore man to confession according to the custome or Common-prayer men and Church or England whereof both were Members Master Hinde told the Minister in confession that he had killed one of his owne Camerades and he promised to visit and comfort his penitent the next day but feigning himselfe sick he sent another Minister of the English Church also and desired Master Hinde to deale as confidently with him as he had done the day before with himselfe which the poore Gentleman did imparting likewise to him in confession what he had told the day
threatned those of his owne Kingdome to the end they might subscribe to his wicked passion Act of Parl. an 1. Mariae c. 1. and because the Pope refused to doe the same Henry declared himselfe Pope in his owne Dominions and all others to be Traitors that refused to sweare his supremacy And because many refused to damne their soules by knowne perjury he tooke away their lives amongst others that suffered death for refusing the oath were two Cardinals three Bishops thirteen Abbots Priors David Camer Scot. lib. 4. c. 1. Monkes and Priests five hundred Archdeacons fourteen Canons threesoore Doctors fifty Dukes Marqueses and Earles with their children twelve Barons and Knights twenty nine Gentlemen three hundred thirty six Citizens a hundred thirty foure Women of quality a hundred and ten In this Ocean of innocent and noble bloud was laid the first stone and fundation of the English Protestant Church it s no mervaile that it thrived no better 2 Notwithstanding Henry the VIII wickednesse he never permitted any new Sects to be professed in England during his reigne though many crept in by Cranmers negligence and connivance In the latter end of his reigne he felt the remorse of his guilty conscience and did often resolve with himselfe to be reconciled to the Church of Rome but know not how it might be done with his honour which he preferred before that of God and the salvation of his soule even in his last sicknesse for sending to Stephen Gardiner Bishop of Wâ—…ester who was the onely man that durst speake truth to the King for his advice he exhortâ—d him to declare and recant his errour in Parliament if God would give him life if not to testifie repentance with his hand and seale assuring him that God would accept his good will if time were wanting to performe what he desired This was resolved upon but as soone as Gardiner departed he fell of from his pious resolution and within a short time dyed despairing of Gods mercy because quoth he I never spared man in my wrath nor woman in my lust His last words were All is lost The greatest Policy and Majesty upon earth comes at length to be nothing and repentance differed doth commonly end in despaire and damnation 3 To King Henry the VIII succeeded in his Kingdome and Headship of the Church his sonne Edward the VI. a child of 9. yeares old His tender age was a faire oportunity for heresy and policy to conspire against Catholick Religion which had never beene suppressed in England untill that time His Uncle and Protector Seamor declared himselfe a Zwinglian and established that Sect in England by Act of Parliament but could not exclude the name of Bishops that had beene so much reverenced in the Nation since it was converted to Christianity though they looked upon the Ordination both of Priests and Bishops as upon a superstition of Rome and badge of Antichrist Witnesse their translating in the Bible Ordination by imposition of hands as Saint Hierome D. Greg. Martin in his Discovery of the corruptions of holy Scriptures by English Sectaries chap. 6. and all the Fathers doe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordination by election and for the word Priest they alwayes translated Elder for Priesthood Eldership Cranmer Archbishop of Canterbury who ought to have opposed these wicked practises did accommodate himselfe to the times and prevailing party in King Henryes time he writ a booke in defence of the reall presence and now in King Edwards time he writ another against it both which bookes Bishop Bonner of London produced to his face Fox pag. 1200. col 1. num 2. Persons cap. 7. num 32. when Cranmer and Ridley were sitting in judgement against him to deprive him of his Bishoprick 4 After that the Zwinglian Clergy of England had corrupted Scripture and wrested both words and sense to their owne hereticall and mad fancies they composed their book of Common prayer and instituted a new forme of making Priest and Bishops which was rather a declaration and protestation against holy Orders then a manifestation or the Ordainers power and intention or of the effects of that Sacrament It s a received principle amongst all men who knowe any thing that a Bishop or Priest cannot be validly consecrated without words involving the name or at least the particular power and authority of a Bishop or Priest in the English forme of Ordination the names are not mentioned and the power or authority is not so much as insinuated The power and authority of a Priest must involve power to make Christs Body and Blond really present as our English Protestant Doctors now confesse whether with or without Transubstantiation is not the controversy let them examine whether any such power be mentioned in their forme which is this Receive the holy Ghost English Rituall printed at London 1607. whofe sinnes thou doest forgive they are forgiven and whofe sinnes thou doest retaine they are retained and be thou a faithfull Dispenser of the Word of God and his holy Sacraments in the name of the Father and of the Sonne and of the holy Ghost To dispense ot minister â—he Sacraments come farre short of declaring power to consecrate the elements or make present Christs Body Deacons did minister and dispense the Body of Christ to the people in ancient times but were never thought to have power to consecrate or make present Christs Body and Bloud They have no reason to cite Santa Clara in their behalf Franc. à S. Clara in exposit paraphr Confess Anglic. artic 36. I knowe not his intention but I am sure his words favour not their Ordination and much lesse these of Innocent the IV. Sussiceret Ordinatori dicere sis Sacerdos vel alia aequipollentia Be thou a Priest or some words equivalent but they who blotted the word Priest out of Scripture never thought to make use of it in the forme of their Ordination and they who denyed the reall presence were farre from expressing in their forme of making Priests any power to consecrate or make present Christs Body and Bloud in the Sacrament and Sacrifice of the Altar 5 Their forme of making Bishops is no lesse deficient then the former The words are Take the holy Ghost and remember that thou stirre up the grace of God which is in thee by imposition of hands for God hath not given us the spirit of feare but of power love and sobernesse This advertisement of Saint Paul to Timothy after he had made him Bishop doth suppose 2. ad Tim. 1. and not give the Order of Episcopacy it is an admonition to exercise the function and not the ordination it selfe because it doth not declare in particular the name or authority of a Bishop Take the holy Ghost is said to Priests as well as to Bishops and the spirit of love power and sobernesse is communicated also by Priesthood Here is nothing peculiar to Episcopall Ordination But the truth is
possession of the Crowne of England he was engaged to many Princes that he would ease Catholicks by repealing the penall Lawes and without doubt had performed if he had not beene diverted from it by Cecil and other upstarts and Polititians whose interest was begunne and grounded upon heresy and the destruction of the ancient Nobility and Gentry of the Kingdome There was a treaty of peace betweene him and the King of Spaine whose Ambassadour in London had in his Instructions to insist upon liberty of conscience for Catholicks and the King was resolved to grant it rather then to breake of the treaty and told Cecil so much who undertooke to the King that he would make peace with the Spaniard without any obligation to favour Catholicks advising his Majesty to oblige his owne Subjects and not to permit them to owe so great an obligation to the King of Spaine or any other forreigne Prince Cecil therefore deales with an Italian Polititian by whom the Spanish Ambassadour was to by advised in all his negotiation and tells him that King Iames and himselfe also were as willing to grant liberty of conscience to Catholicks as the Catholick King was earnest in demanding it because it was not onely just but convenient for the State Catholicks being the fittest instruments to oppose Puritanisme which the King so much did feare and hate therefore they should have liberty of conscience but it was not convenient or possible to article concerning any such thing because the Kingdome would be offended and the Subjects would owe the favour to the King of Spaine not to their owne who was resolved within a little time to repeale all penall Lawes Whether the Italian believed Cecil I Knowe not but its certaine that these two Polititians resolved no mention should be made of Religion in the articles notwithstanding King Iames being of a gracious disposition told Cecil he would not persecute for conscience the Catholicks and I believe would have beene very moderate if Cecil had not invented the Gun-pouder treason plot That Cecil was the contriver or at least the fomenter of it was testified by one of his owne domestick Gentlemen who advertised a certaine Catholick his friend by name Master Buck two moneths before of a wicked designe his Master had against Catholicks one Master Tresham and another Catholick who were thought to have beene Cecils instruments in all this businesse having accesse to him even at midnight were sent to the Tower and never seene afterwards least they should tell tales and it s very certain that Percy and Catesby might have beene taken alive when they were killed but Cecil knew full well that these two unfortunate Gentlemen would have related the story lesse to his owne advantage then himselfe caused it to be published therefore they were dispatched when they might have beene made prisoners having no other weapons offensive or defensive but their swords 5 This wicked plot of Cecil made the Catholicks so odious that it was not in the Kings power to doe them his intended favour yet whether it was that he suspected Cecils knavery or that he would not have the crime of few men attributed to their Religion and to the multitude he declared he innocency of both and did not persecute Catholicks as much as Protestants desired yet the barrells wherein the pouder was are kept as reliques and were often shewed to the King and his posterity that they might not entertaine the least thought of clemency towards Catholick Religion There is not an ignorant Minister or Tub-preacher who doth not when all other matter failes remit his Auditors to the Gun-pouder treason and describe these tubs very pathetically the onely reliques thought fit by them to be kept in memory They might have kept other monuments of farre more barbarous savage cruelty whereunto none but themselves can lay claime practised by the French and Scotch Hugonots so horridly foule and abominable not onely to the thoughts but eyes of men that it is a shame to Christianity to see it degenerate by heresy to more ugly enormous outrages then ever humane nature could be transported into by the fury of Paganisme I forbeare the bloudy practises of England in Queene Elizabeth time as not so barbarous in appearance though more wicked in substance as being exhibited by publick Magistrates under the colour of Law and pretext of peace of the Land the starving and racking of so many innocent worthy learned persons the tearing out of hearts and bowels in the publike view upon suborned testimonies of base vagabond perjured catchpoules hired to sweare what they and their hirers knew to be false and all the world sawe to be voyd of all signes of truth But to returne to Cecil the mischiefe contrived by him was imputed to men that had no more hand in the plot then to disswade their penitents from it in confession the seale whereof is so sacred that it cannot be broken which obligation of secrecy is of greater aduantage to prevent treason then if it were lawfull to reveale the mischiefe imparted in that Sacrament because none will confesse a treason that he thinks may be revealed and by acquainting his Confessour with treacherous purposes he may be disswaded from them but not absolved unlesse he doth promise to desist and heartily repent It was foretold to Cecil that the hand of God would fall heavily upon him and that he should dye in a ditch and be burried in a dunghill a thing very unlikely to happen all circumstances considered and yet it happened for being jealous of my Lord Henry Howards getting into the Kings favour Cecil made such hast from the Bath to London notwithstanding a troublesome disease that going to ease himselfe in a ditch there he dyed and was afterwards burried in a Chappell that himselfe had built upon a dunghill And thus a man raised from durt came to be dissolved into his owne element and to rest in his native soile Not onely Catholicks but Protestants have reason To curse the memory of this man and his gun-pouder plot for if Catholicks had beene countenanced as King Iames intended Puritans and other Sectaries would never have had the power to bring his Sonnes head to the block and the Nation to so much bloudshead Let Polititians say what they please there is no greater support of Monarchy then Catholick Religion 6 Though in King Iames his time Religion was squared to his Majesties interest and inclination but alwayes with some regard to that which had beene formerly professed in Queene Elizabeths dayes for feare of causing a distemper by a suddaine alteration yet in King Charles his reigne the Church of England came to that perfection that it professed no Religion at all Protestants had beene so shamefully beaten from all their negative articles and lurking holes by Catholick Divines that they were forced to doe what petty Princes are accustomed when they are oppressed and overpowred by great Monarchs confining with their Estates now they side with