as I can When the Romane Monarch stretch'd forth his arms from East to West he might make the Bishops of Roms oecumenacy as large as was his Empire and all the Churches in the world were bound to follow her Lawes and decretalls because God hath made such Emperours nursing Fathers of his Church as it was prophesied by the Divine Esay alwayes provided that the child be not pourtractured greater then the Nurse as hath been observed by the pride of your Bishops of Rome but when the several Kingdoms of Christendom shook off the Roman Yoke I see no reason why the Bishop of Rom should expect obedience from the Clergie of other Contreies any more then the Arch-Bishop of Canterbury should expect obedience from the Clergie of other Kingdoms And for your deriving your Authority from Saint Peter I have no reason why we may not as well derive our Authority from Simon Zelotes or Joseph of Arimathea or from Philip of whose planting the Gospel we have as good warrant as you have for Saint Peter his planting the Gospel in Rome But my Lord I must tell you that there are other Objections to be made against your Church which more condemns her if these were answered Marq. May it please Your Majestie to give me leave to speak a word or two to what I have said and then I shall humbly beg Your further Objections as to that of the Christian Kingdomes shaking of the Roman Yoake and falling to pieces which was so prophesied it should yet the Church should not do so because it is said it shall remaine in unitie and for Your Majesties Objection concerning Simon Zelotes Joseph of Arimathea c. It is answered that there were two conversions the first of the Brittains the second of the Saxons we onely require this Justice from you as you are English not Welch-men for the Church of England involves all the Brittains within her Communion for the Brittains have not now any distinct Church from the Church of England Now if Your Majestie please I expect your further Objections King My Lord I have not done with you yet though particular Churches may fall away in their severall respects of obedience to one supreme Authority yet it followes not that the Church should be thereby divided for as long as they agree in the unity of the same spirit and the bond of peace the Church is still at unitie as so many sheaves of corne are not unbound because they are severed Many sheaves may be long to one field to one man and may be carried to one barne and be servient to the same table Unity may consist in this as wel as in being hudled up together in a ricke with one cocke-sheave above the rest I have a hundred pieces in my pocket I find them something heavie I divide the sum halfe in one pocket and halfe in an other and subdivide them afterwards in two severall lesser pockets The moneys is divided but the sum is not broke the hundred pounds is as whole as when it was together because it belongs to the same man and is in the same possession so though we divide our selves from Rome if neither of us divide our selves from Christ we agree in him who is the Center of all unitie though we differ in matter of depending upon one another But my Lord of Worcester we are got into such a large field of discourse that the greatest Schollers of them all can sooner shew us the way in then out of it therefore before we go too far let us retire lest we lose our selves and therefore I pray my Lord satisfie me in these particulars Why do you leave out the second Commandment and cut another in too why do you with-hould the Cup from the Laytie why have you seven Sacraments when Christ instituted but two why do you abuse the World with such a fable as Purgatory and make ignorant fooles believe you can fish soules from thence with silver hookes why do you pray to Saints and worship Images Those are the offences which are given by your Church of Rome unto the Church of Christ of these things I would be satisfied Marq. Sir Although the Church be undefiled yet she may not be spotless to several apprehensions for the Church is compared to the Moon that is full of spots but they are but spots of our fancying though the Church be never so cumly yet she is described unto us to have black eye-browes which may to some be as great an occasion of dislike as they are to others foyles which set her off more lovely We must not make our fancies judgements of condemnation to her with whom Christ so much was ravished For Your Majesties Objections and first as to that of leaving out the second Commandment and cutting another in two I beseech Your Majesties who called them Commandments who told you they were ten who told you which were first and second c. The Scripture onely called them words those words but these and these words were never divided in the Scriptures into ten Commandments but two Tables The Church did all this and might as well have named them twenty as ten Commandments that which Your Majestie calls the second Commandment is but the explanation of the first and is not razed out of the Bible but for brevitie sake in the mannualls it is left out as the rest of the Commandment is left out concerning the Sabbath and others wherefore the same Church which gave them their Name their Number and their Distinction may in their breviats leave out what she deems to be but exposition and deliver what she thinks for substance without any such heavie charge as being blottable out of the book of life for deminishing the word of God For withholding the Cup from the Laytie where did Christ either give or command to be given either the bread or the wine to any such drink you all of this but they were all Apostles to whom he said so There were neither lay men or women there If the Church allowed them afterwards to receive it either in one or both kinds they ought to be satisfied therewith accordingly but not question the Churches her Actions She that could alter the Sabbath into the Lords day and change the dipping of the baptised over head and eares in water to a little sprinkling upon the face by reason of some immergencies inconveniencies occasioned by the difference of Seasons and Countryes may upon the like occasion accordingly dispose of the manner of her Administration of her Sacraments Neither was this done without great reason the world had not wine in all her Countries but it had bread Wherefore it was thought for uniformity sake that they might not be unlike to one another but all receive alike that they should onely receive the bread which was to be had in every place and not the Cup in regard that wine was not every where to be had I wonder that any body
the Epistle of Saint James and Saint Jude and the Revelation The Calvinists and the Church of England no such matter they allow them And I believe that these are fundamentalls If they cannot agree upon their Principalls how shall they agree upon the deductions thence If these be not fundamentall points how comes Protestants to sight against Protestants for the Protestants Religion The disagreement is not so amongst the Romane Catholicks for all points of the Romane Religion that have been defined by the Church in a generall Councell are agreed upon exactly by all nations tongues and people ubicunque terrarum but in those points which are not determined by the Church the Church leaves every man to abound in his own sense and therefore all the heat that is either between the Thomists and the Scolists the Dominicans and the Jesuits either concerning the Conception of our blessed Lady or the concurrence of Grace and free-will c. being points wherein the Church hath not interposed her decrees is no more prejudicall or objectionall against the Church of RomesVnitie then the disputations in the Schooles of our Vniversities are prejudiciall to the 39. Articles of the Church of England But in each severall protestant Dominion there are certain severall Articles of belief belonging to severall protestant Dominions in which severall agreements not any one agrees with any of all the rest neither is there any possibility they should being there is no means acknowledged nor power ordained whereby they should be gathered together in one councell whereby they might be of one heart and of one soul neither is there this Vnitie in any one particular Dominion as is in the Dominion of the Roman Church for they are all in pieces amongst themselves even in their own severall Dominions practising disobedience to their Superiours they teach it to their Inferiours The greatest Vnitie the Protestants have is not in believing but in not believing in knowing rather what they are against then what they are for not so much in knowing what they would have as in knowing what they would not have But let these negative Religions take heed they meet not with a negative Salvation Neither can the Conversion of Nations be attributed to any other Church then to the Roman which is another mark of the true Church according to the prophesies of Esay cap. 49. 23. Kings shall be thy nursing fathers and Queens thy nursing mothers And Esay 60. 16. Thou shalt suck the milk of the Gentiles and the breasts of Kings shall minister into thee And Esay 60. 10. And thy Gates shall be continually open that men may bring to thee the riches of the Gentiles and that their Kings may be brought And the Iles shall do thee service And the Prophet David I will give thee the heathen for thine inheritance and the uttermosts parts of the earth for thy possession c. Now no Protestant Church ever converted any one Nation Kingdome or People Many protestant people have fallen away from the Church of Rome but this cannot be called conversion but rather perversion for the Romane Church may justly say of such these have not converted Nations from paganisme to Christianity which is the mark of the true Church These are they which went forth from us 1 Joh. 2. 19. Certaine that went forth from us Act. 15. 14. These are certain men who rise out of our selves speaking perverse things Act. 20. 30. These were they who separated themselves Jude 19. which are markes of false and hereticall Churches But the Romane Church I find stretching forth her armes from East to West receiving and imbracing all within her Communion For the first three hundred years the Church grew down-ward like a strong building whose foundations are first laid in the earth whose stones are knit together in Vnity by the morter that was tempered with the bloud of her ten Persecutions Afterwards this building hasting upwards Constantine the great Emperour submitting his neck unto the yoke of Christ subdued all Christian Churches to Pope Sylvester then Pope of Rome from which time to these our dayes the Pope and his Clergie hath possessed the outward and visible Church as is confessed by Napier a learned Protestant in his treatise upon the Revelation pag. 145. and all along hath added Kingdoms upon Kingdoms to her Communion untill she had incorporated into her self not onely Europe but Asia Africa and America as Simon Lythus a Protestant writer affirmeth viz. The Jesuits have filled Asia Africa and America with their idols as he cals them for the late Conversions of the East and West-Indies by the Romans if you read Joan. Petrus Maffeus Hist Indicarum Jos Acosta de natur novi orbis You shall find that no Church in the world hath ever spread so farre and wide as the Church of Rome Wherefore I hope in this respect also I may safely conclude that the Church of Rome most justly deserves to be called the Catholick Church Neither is it a vainer thing to say that the Pope of Rome cannot be head of the Church because Christ himself is head thereof then it is for a man to say that the King of England cannot be King of England because God is King of all the earth Psal 46. 8. As if the King could not be Gods Vice-gerent and the peoples visible God so the Pope Christs Vicar or Deputy the Churches visible head And let Kings beware how they give way to such Arguments as these least at the last such inferences be made upon themselves As strange an inference is that how that the Church was not built upon Peter because it was built upon his Confession as if it might not be built caussually upon the one and formally upon the other as if both these could not stand together as if the Confession of Peters Faith might not be the cause why Christ built his Church upon his Person as if Christ did not as well personally tell him Tu es Petrus as significantly super hanc Petram id est super istam Confessionem aedificabo Ecclesiam No less invallied is that Objection of Protestants against the oecunomacie of the Bishop of Rome viz. that saying of Greg. sometimes Bishop of that sea viz. He that intituled himself universall Bishop exalted himself like Lucifer above his brethren and was a forerunner of Antichrist as if there were no more meanings in the word Vniversalitie then one as if there were not a Metaphoricall as well as a Literall and Grammaticall Sense as if Saint Gregory might not censure this title of Vniversalitie in the Grammaticall and exclusive meaning which being so taken would have excluded all other Bishops from their Offices Essences and Proprieties which they held under Christ thereby depriving them of the Key of orders and yet still keep the Superioritie viz. of one Bishop over another and himself over all in a Metaphoricall and transferent sense thereby still keeping the Key of Jurisdiction in his own hands
look beyond Rome or the Doctrine that Rome practised then when they converted England nor for a Protestant because he is as far distant from the Grecian Church in matter of opinion as from the Romane and therefore he need not look for that which he hath no desire to find besides the Greek Church hath long ago submitted to the Church of Rome and there is no reason that others should make Arguments for her who are not of her when she stands in no competition her self besides there is not in any place where ever the Greek Church is or hath been planted where there are not Romane Catholicks but there are divers Countreys in Christendome where there is not one Professour of the Greek Church neither is there a place in all the Turks Dominions where there are not Romane Catholickes nor in any part of the world where there are not multitude of Romanes neither is there a Protestant Countrey in Christendome where there are not Roman Catholicks numberlesse but not a Protestant amongst the Natives neither of Spanie or Italy Shew me but one Protestant Countrey in the world who ever deserted the Romane Faith but they did it by Rebellion except England and there the King and the Bishops were the principall reformers I pray God they do not both suffer for it Shew me but one reformed Church that is of the opinion of an other ask an English Protestant where was your Religion before Luther and he will tell you of Hus and Jerom of Prag search for their Tenents and you shall find them as far different from the English Protestant as they are from one another run to the Waldensis for your Religions antiquity and you shall find as much difference in their Articles and ours as can be between Churches that are most opposite Come home to your own Countrey and derive your descent from Wickliffe and search for his Tenents in the book of Martyrs and you shall find them quite contrary to ours neither amongst any of your moderne Protestant shall you find any other agreement but in this one thing that they all protest against the Pope Shew me but any Protestant Countrey in the world where Reformation as you call it ever set her foot where she was not as well attended with sacriledge as usher'd by Rebellion and I shall lay my hand upon my mouth for ever King My Lord my Lord you are gone beyond the scope of your Argument which required you to prove the Romane Church more Catholick then the Greek which you have not done you put me off with my being English and not a Grecian whereas when we speak of the universality of a Church I think that any man who is belonging to the universe is objectum rationis And if that be the manner of your Election then I am sure most voices must carry it for your alleaged submission of the Greek Church unto the Roman I believe it cannot be prov'd but it may be the Patriarch of Constantinople may submit unto the Pope of Rome and yet the Greek Church may not submit unto the Romane Marq. Sir it is no dishonour for the Sun to make its progress from East to West it is still the same Sun and the difference is onely in the shadowes which are made to differ according to the varieties of shapes that the severall substances are of East and West are two divisions but the same day neither can they be said or imagined to be greater or more extending one or other and the one may have the benefit of the Suns light though the other may have its glory and I believe no man of sober judgement can say that any Church in the world is more generally spread over the face of the whole world or that her glory shines in any place more conspicuously then at this day in Rome King My Lord If externall glory be the Sun-shine of the Gospel then the Church is there indeed but if internall sanctity inward holyness be the Essences of a Church then we may be as much to seek for such a Church within the Wals of Rome as any where else Marq. Who shall be Judge of that I pray observe the Injustice and Errours that will arise if every man may be admitted to be his own judge you of the Church of England left your Mother the Church of Rome and Mother to all the Churches round about You forsook her and set up a new Church of your own Independent to her there comes a new generation and doth the like to you and a third generation that is likely to do the like to that and the Church falls and falls untill it falls to all the pieces of Independencie It is a hard case for a part to fall away from the whole and to be their own judges Why should not Kent fall away from England and be their own judges as well as England fall away from Christendome and be their own judges why should not a Parish in Kent fall away from the whole County and be their own judges why should not one Family fall away from the whole Parish and be their own judges why should not one man fall away in his opinion from that Family and be his own judge If you grant one you must grant all and I fear me in doing one you have done all So that every man dispiseth the Church whilst he is a Church to himself rayles against Popery and is the greatest Pope himself dispiseth the Fathers and will enthrone his own judgement above the wisdome of the ancient refuseth Expositours that he may have bis own sence and if he can start up but some new opinions he thinks himself as worthy a member of Christianity as if he were an Apostle to some new found land Now Sir though some do take the Church to be the Scriptures yet the Scriptures cannot be the Church because the Scriptures send us to the Church audi Ecclesiam dic Ecclesiae others take the Elect to be the Church yet this cannot be for we know not who are elect and who not that which must be the Church must be a visible an eminent societie of men to whose Authoritie in cases of appeale and matter of judgement we are to acquiesse and subscribe And I appeale to Your Royall heart whether there be a Church in the world to whom in these respects we ought to reverence and esteeme more then the Church of Rome and that the Church of Rome is externally glorious it doth not follow that therefore she is not internall holy for the Kings daughters clothing was of wrought gold as well as she was all glorious within and though she had never so many Divine graces within her yet she had honourable women without her as her attendants and for the question whether this inward glory is to be so much sought for within the gates of Rome is the question and not yet decided King My Lord I l'e deale as ingeniously with you
of my memory for so good a work and imploring a blessing upon my endeavours To which I made answer My Lord no question but you think it a good work or else you would not implore Gods blessing upon it Whereupon my Lord said Ah! Doctor I would to God you thought so too And waiting upon him into his Chamber he further said unto me Doctor Bayly you know I am obliged not to speak unto you in this nature yet I hope I may say thus much unto you without any breach of promise you may be an Instrument of the greatest good that ever befell this Nation I say no more Good night to you The third day after he gave me this Paper to deliver unto His Majestie which I did The Marquess his Paper to the King IT must be granted by all that there must be alwayes in the world one holy Catholick and Apostolique Church one that it may be uniforme holy that it may be certain Catholick that it may be known and Apostolick that it may succeed this Church must be either the Romane or the Protestant or else some other that is opposite to both It cannot be any Church which is opposite to both because the Church of England did not when she separated from the Romane joyn her self to any not to the Grecian for that houlds as many Doctrines contrary to the Church of England as doth the Romane nor to any else because she agrees with none no reformed Church under the Sun that is or ever was hath the same articles of beliefe as hath the Church of England and from any other Church besides the Romane she never had a being and with any other Church besides the Romane she never had Communion She cannot be that one because she is but one nor Catholick because she agrees not with any nor Apostolick because she hath acknowledged such a fine and recovery that has quite cut off the entaile which would have otherwise descended unto her from the Apostles neither can she be holy because she is none of all the other three Now if these Attributes cannot belong unto the Protestant Religion and do clearly belong unto the Roman then is the Church of Rom the Catholick Church And that it doth I shall prove it by the marks which God Almighty hath given us whereby we should know her And the first is Vniversality All Nations shall flow unto her Esa 2. 2. And the Psalmist The heathen shall be thine inheritance and the uttermost part of the Earth for thy possession Psal 2. 2. And our Saviour Matth. 20. 14. This Gospel of the Kingdome shall be preached in all the world as a witness to all Nations c. Now I confesse that this glory is belonging to all Professors of the Christian Religion yet amongst all those who do profess the name of Christ I believe Your Majestie will consent with me herein that the Romane Church hath this forme of universality not onely above all different and distinct Professors of Religion but also beyond all Religions of the world Turkes or heathens and that there is no place in the world where there are not Romane Catholicks which is manifestly wanting to all other Religions whatsoever Now I hope Your Majestie cannot say so of any Protestant Religion neither that Your Majestie will call all those who protest against the Church of Rome otherwise then Protestants but not Protestant Catholicks or Catholicks of the Protestant Religion being they are not religated within the same Communion and fellowships for then Religion would consist in protestation rather then unity in Nations falling off from one another rather then all nations flowing to one another neither is it a Consideration altogether invalid that the Church of Rome hath kept possession of the name all along other reformed Churhes leaving her in possession of the name and taking unto themselves new names according to their severall founders except the Church of England who is now herself become like a Chapter that is full of nothing else whose founder was such a one whose name it may be they were unwilling to own For antiquitie if we should inquire after the old paths which is the good way and walk therein as the Prophet Jeremiah adviseth us if we should take our Saviours rule Ab initio autem non fuit sic if we should observe his saying how the good seed was first formed and then the tares If we should consider the pit from whence we were dug and the rock from whence we were hewen we shall find antiquity more applicatory to the Church of Rome then any Protestant Church But you will say your Religion is as ancienâ— as ours having its procedure from Christ and his Apostles so say the Lutheran Protestants with their Doctrine of Consubstantiation and many other sorts of Protestants having other Tenents altogether contrary to what you hold how shall we reconcile you so say all hereticks that ever were how shall we confute them a part to set up themselves against the whole and by the power of the sword to make themselves Judges in their own causes is dealing that were it your case I am sure you would think it very hard I wish you may never find it so For Visibility Our Saviour compares his Church to a Citie placed on a hill according unto the Prophet Davids Prophesie a Tabernacle in the Sun It is likewise compared unto a candle in a candle-stick not under a bushell and saith our Saviour If they shall say unto you behold he is in the desart go ye not forth Behold he is in secret places believe it not forewarning us against obscure and invisible Congregations Now I beseech Your Majestie whether should I betake my self to a Church that was alwayes visible and gloriously eminent Or to a Protestant Church that was never eminent and for the most part invisible shrowding their defection under an Apostolicall Expression of a woman in the Revelation who fled into the wilderness for a thousand years as if an allegory could wipe out so many clear texts of Scripture as are set down by our Saviour and the Prophets concerning the Churches invisibility And I could not find any Church in the world to whom that Prophesy of Esay might more fitly appertain then to the Church of Rome I have set watch-men upon the walls which shall never hold their peace day nor night which I am sure no Protestant Church can apply to her self It is not enough to say I maintaine the same Faith and Religion which the Apostles taught and therefore I am of the true Church ancient and visible enough because as I have said before every heretick will say as much but if you cannot by these markes of the Church set down in Scripture clear your selves to be the true Church you vainly appeal to the Scriptures siding with you in any particular point for what can be more obsurd then to appeale from Scripture setting things down clearly unto Scripture
setting down things more obscurely There is no particular point of Doctrine in the holy Scripture so manifestly set down as that concerning the Church and the Markes thereof nothing set down more copious and perspicuous then the visibility perpetuitie and amplitude of the Church So that Saint Augustin did not stick to say that the Scriptures were more clear about the Church then they were about Christ. Let him answer for it He said so in his book de unitate Ecclesiae and this he said was the reason because God in his wisedome would have the Church to be described without any ambiguity that all Controversies about the Church may be clearly decided wherehy questions about particular Doctrines may find determinations in her judgement and that Visibility might shew the way unto the most rude and ignorant and I know not any Church to whom it may more justly be attributed then to the Church of Rome whose Faith as in the beginning was spread through the whole world so all along and at this day it is generally known among all nations Next to this I prove the Catholick Church to be the Romane because a lawfull succession of Pastors is required in every true Church according to the Prophet Esay his Prophecie concerning her viz. My Spirit which is upon thee and the words which I have put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed from henceforth for ever This succession I can find onely in the Church of Rome This Succession they onely can prove none else offering to go about it This Succession Saint Augustin sayes kept him in that Church viz. a Succession of Priests from the very seat of Peter the Apostle to the present Bishop of his time And Optatus Milevitanus recons all the Romane Bishops from Saint Peter to Syricius who then was Pope and by this he shewed and made it his Argument that the true Church was not with the Donatists bidding them to shew the Originall of their Chayre this no Protestant did or ever can do The Romane Church gave the English Bishops Commission to preach the Doctrine of Christ as they have delivered it unto them but they never gave them any Commission to preach against her Religion which Bishops being turned out for observing the depositum wherewith they were instructed and new Bishops chosen in their room by her who not contenting her self with being a nursing mother thereof must needs be head of the child and moderatrix in the same Church wherein by the Apostles precept she is forbidden to speak the Succession was broke off the branch cut off from the body becoming no part of the tree sit for nothing but to be chopt into smaller pieces and so fitted for the fire this proofe of Succession the Bishops of England thought so necessary for proving their Church to be the true Church that they affirmed themselves to be consecrated by Catholick Bishops their Predecessors wbich never proved argues the interruption and affirming it shewes how that in their own opinion the Succession could not hold in the inferiour Ministers as indeed it cannot for as there is a continued supply of Embassadours in all places yet the Succession is in the royall race so though all vacancies are replenished by Ministers of the Gospel yet the Succession of the Authority was in the Bishops as descended to them from the Apostles according to our Saviours rule I will be with you alwayes unto the end of the world Which Affirmation of theirs argues that their calling is insufficient without it and in that they would faine derive it from the Church of Rome it argues that that is the true Church and yet they would forsake her supposing her to have errors when that Reformation it self was but a Supposition for seeing they hold that their Church may erre they can be certain of nothing and whilst for errors sake they forsake the Church of Rome the Church of England in forsaking her may be in the greatest error of all where there is neither Succession nor assurance I must leave her to her self and Your Majestie to judge Next I prove the Romane Church to be the true Church by her unity in Doctrine for so the Apostle Paul requires all the Churches children to be of one mind viz. I beseech you that all speak one thing Be ye knit together in one mind and one Judgement 1. Cor. 1. Endeavouring to keep the unitie of the Spirit in the bond of peace Ephes 4. 3. The multitude of them that believed were of one heart of one soul Act. 4. 32. Continue in one spirit and one mind of one accord and one judgement Phil. 1. 27. Phil. 2. 2. So our Saviour prayeth that they may be one So Joseph forewarned his brethren that they should not fall out by the way knowing that whilst they were with him he could order them when they came to their father he could order them but having no head they should be apt to dissentious This Vnity I find no where but in the Church of Rome agreeing in all things which the Church of Rome hath determined for Doctrine whereas the Protestant Doctrine like the heresie of Simon Magus divided it self into severall Sects and to that of the Donatists which were cut into small threds in so much that among the many Religions which are lately sprung up and the sub sub subdivisions under them each one pretending to be the true Protestant excluding the other and all of them together no more likely to be bound up in the bond of peace then a bundle of thornes can expect binding with a rope of sand In vaine is their excuse if non-disagreement in fundamentalls for they dis-agree amongst themselves about the Sacrament for the Lutherans hold Consubstantiation but the Church of England no such matter Some that Christ descended into hell others not The Church of England maintaine their King to be the head of the Church The Helvetians will acknowledge no such matter the Presbyterians will acknowledge no such matter the Independent will acknowledge no such matter Concerning the Government of the Church by Bishops some Protestants maintaine it to be Jure Divino others to be Jure Ecclesiastico others no such matter Some thinks that the English translations of the Bible in some places takes away in other places addes and other-some places changes the meaning of the holy Ghost and some think it no such matter or else the Bishops would not have recommended Lincol. min. to K. James pag. 11. 13. it unto the people Lastly they are so far from agreeing about the true meaning of the word of God that they cannot agree upon what is the word of God For Lutherans deny the second Epistle of Saint Peter the second and third Chem. Ex. Contr. Trid. part 1. pag. 55 Also Eucher p. 63. Epistle of Saint John the Epistle to the Hebr.
thy Covenant I have sent forth thy prisoners out of the pit wherein is water by this pit could not be meant the place of the damned for they have no share in the Covenant neither are they Christs prisoners but the devils neither could this pit be the grave because Christs grave was a new pit where never any was laid before The Fathers affirm as much Saint Hier in 4. ad Ephes Saint Greg. li. 13. Moral ca. 20. Saint Aug. in Psal 3. 7. v. 1. We hold purgatory fire where satisfaction shall be made for sinnes after death you deny it we have Scripture for it 1 Gor 3. 13. 15. The fire shall try every mans work of what sort it is if any mans work shall de burnt he shall suffer losse but he himselfe shall be saved yet so as by fire Saint Aug so interprets this place upon the 37. Psalme also Saint Amb upon 1 Cor 3. and Ser 20. in Ps 118. Saint Hier lib. 2. chap 13. ad vers Joan Saint Greg li 4. dialog ca 39. Orig. hom 6. in ca 15. Exod. Lastly We hold extream Vnction to be a Sacrament you neither hold it be a Sacrament neither doe you practise it as a duty we have Scripture for it James 5. 13. Is any sick among you let him call the Elders of the Church and let them pray over him annointing him with oyle in the name of the Lord and the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins they shall be forgiven him Neither any nor all the Sacraments were or could be more effectual mens good nor more substantiall in matter nor more exquisite in forme nor more punctuall in designation of its ministry other Sacraments being bounded within the limits of the souls only good this extends it self to the good both of soul and body he shall recover from his sicknesse and his sins shall be forgiven him and yet it is both left out in your practise and acknowledgment The Fathers are on our side Orig Hom 2. in Levit S. Chrys lib 3. de Sacerd S. Aug in speculo Ser 215. de temp Vener Bed in 6. Marke and S. James and many others Thus most Sacred SIR we have no reason to wave the Scriptures umpirage so that you will hear it speake in the mother language and not produce it as a witnesse on your side when the producers tell us nothing but their owne meaning in a language unknown to all the former ages and then tell us that shee saith so and they will have it so because he that hath a Bible and a sword shall carry away the meaning from him that hath a Bible and ne're a sword nor is it more blasphemy to say that the Scripture is the Churches off-spring because it is the word of God then it is for me to say I am the sonne of such a man because God made me instrumentally I am so and so was shee for as saith S. Aug Evangelio non crederem nisi me Ecclesiae authoritas commoveret I should not believe the Gospel it self unlesse I were moved by the authority of the Church There was a Church before there was a Scripture take which Testament you please We grant you that the Scripture is the Originall of all light yet we see light before we see the Sun and we know there was a light when there was no Sun the one is but the body of the other We grant you the Scriptures to be the Celestiall globe but we must not grant you that every one knowes how to use it or that it is necessary or possible they should We grant that the Scripture is a light to our feet and a lanthorne to our paths then you must grant me that it is requisite that we have a guide or else we may lose our way in the light as well as in the darke We grant you that it is the food of our souls yet there must be some body that must divide or break the bread We grant you that it is the only antidote against the infection of the Devil yet it is not every ones profession to be a compounder of the ingredients We grant Your Majesty the Scripture to be the only sword and buckler to defend a Church from her Ghostly enemies yet I hope you will not have the glorious company of the Apostles and the goodly fellow ship of the Prophets to exclude the noble Army of Martyrs and the holy Church which through all the world doth acknowledge Christ wherefore having shewen Your Majesty how much the Scriptures are ours I shall now consider Your opinions apart from us and see how they are Yours and who sides with You in Your opinion besides Your selfe and first I shall crave the boldnesse to begin with the Protestants of the Church of England The Church of England WHose Religion as it is in opposition to ours consists altogether in denying for what she affirmes we affirme the same as the Real presence the infallibility visibility universality and unity of the Courch confession and remission of sins free-will and possibility of keeping the Commandments c. all these things you deny and you may as well deny the blessed Trinity for we have no such word in Scripture only inference then that which ye have already denied and for which we have plaine Scripture Fathers Councels practise of the Church Whereas matters of so weighty concernment as delivering of mens souls into the Devils hands should not be executed but upon mature deliberation and immergent occasions and not by any but those who have the undoubted authority lest otherwise you make the authority it self to be doubted of that which ye hold positive in your discipline is more erroneous then that which is negative in our Doctrine as your maintaining a woman to be Head Supreame or Moderatrix in the Church who by the Apostles rule is not to speak in the Church or that a Lay-man may be so what Scripture or Fathers or custome have ye for this or that a Lay-man as your Lay-Chancellours should Excommunicate and deliver up soules to Sathan a strange Religion whose Ministers are deny'd the power of remitting sins whilst Lay-men are admitted to the power of retaining them and that upon every ordinary occasion as non-payment of fees and the like Whereas such practises as these have rendred the rod of Aaron no more formidable then a reed shaken with the wind so that you have brought it to this that whilst such men as these were permitted to excommunicate for a three-peny matter the people made not a three-peny matter of their Evcommunication The Church of Saxony NOw for the Church of Saxony you shall find Luther a man not only obtruding new Doctrine upon his Disciples without Scripture or contrary to Scripture but also Doctrine denying Scripture to be Scripture and vilipending those books of Scripture which were received into the Canon and acknowledged to be
diligently read it over not without choller when I perceived what manner of writing very many let me not say for the most part but all doe use in the Churches of the reformed Gospel who would seeme notwithstanding to be Pastors Doctors and Pillars of the Church The state of the question that it may not be understood we often of set purpose over-cloud with darknesse things which are manifest we impudently deny things false we without shame avouch things plainly impious we propose as the first principles of faith things orthodoxall we condemn of heresie Scripture at our pleasure we detort to our own dreams we boast of Fathers when we will follow nothing lesse then their doctrine to deceive to calumniate to rail is familiar with us so as we may befend our cause good or bad by right or by wrong all other things we turne upside down Oh times Oh manners e Zanch epist ap Jo Sturm this in fine Ii 7. 8. Missellan It is no marvell that Mr. Sutcliff saies that the Protestant writers offered great violence to the Scriptures expounding them contrary both to antient Fathers History and common reason f Sutclif answ Cal pet p. 141. It is no marvell that Cambden tels us that Holland is a fruitfull province of heretiques g Elizah p 300 It is no marvell that Your royall Father tels us that both Hungary and Bohemea abound with infinite varieties of sects h King James his Works p 371. It is no marvell that he said he could never see a Bible well translaed into English and that the worst of all was the Geneva whereunto were added notes untrue seditious and savoring too much of dangerous and traiterous conceits i Page 45 46. It is no marvell that He protested before the great God that you should never find among the Highland or Border theeves greater ingratitude more lies and vile perjuries then with those phanatick spirits k King James his Works p. 161. It is no marvel that M. Bancroft said that the puritans of Scotland were published in a Declaration by His Majestie to be un-naturall Subjects seditious troublesome and unquiet spirits members of Sathan enemies to the King and the Common-wealth of their owne native Country l Dang posit 2â— And lastly because your Church of England most followed Calvins doctrine of any of the rest I shall shew you what end he made answerable to his beginning and course of life written by two known and appoved Protestant Authors viz. God in the rod of his fury visiting Calvin did horribly punish him before the fearfull hour of his unhappy death for he so struck this heretick with his mighty hand that being in dispair and calling upon the Devil he gave up his wicked soul swearing cursing and blaspheming dying upon the disease of lyce and wormes increasing in a most loathsome ulcer about his privie parts so as none present could endure the stentch these things are objected unto Calvin in publick writing in which also horrible things are declared concerning his lasciviousnesse his sundry abhominable vices and Sodomiticall lusts for which last he was by the Magistrate at Nayon under whom he lived branded on the shoulder with a hot burning iron And this is said of him by Schlusberg m Theolog. Calvinist li. 2. fol. 72. She which is likewise confirmed by Joh. Herennius n lide vita Calvini It may be your Majestie may taxe me of bitternesse or for the discovery of nakednesse But I hope you will give me leave to look what staff I leane upon when I am to look down upon so great terrible a precipice as hell and to consider the rottennesse of the severall rounds of that ladder which is proposed to me for my ascent unto heaven and to forewarne others of the dangers I espie their own words can be none of my railing nor their own accusations my errour except it be a fault to take notice of what is published and make use of what I see Ex ore tuo was our Saviours rule and shall be mine There hath not been used one Catholick Author throughout the accusation and I take it to be the providence of God that they should be thus infatuated as to accuse one another that good men may take heed how they rely upon such mens Judgements in order to their eternall Salvation As to Your Majesties Objection that we of the Church of Rome fell away from our selves and that you did not fall away from us as also to the common saying of all Protestants bidding us to returne to our selves and they will return to us we accept of their offer we will do so that is to say we will hold our selves to the same Doctrine which the Church of Rome held before she converted this Nation to Christianity and then they cannot say we fell away from them or from our selves whilst we maintaine the same Doctrine we held before you were of us that is to say whilst we maintain'd the same Doctrine that we maintained during the four first Councels acknowledged by most Protestants and during Saint August time concerning whom Luther himself acknowledged that after the sacred Scriptures there is no Doctour of the Church to be compared a Luth. loc com Class 4. p. 45. thereby excluding himself and all his associats from being preferd before him concerning whom Mr. Field of the Church writes that Saint Aug. was the greatest Father since the Apostles b li. 3. fol. 170. Concerning whom Covel writs that he did shine in learning above all that ever did or will appear c Covel in his answ to Jo. Burges Concerning whom Jewell appeals as to a true and orthodox Doctor d In his challenge at Pauls Cross Concerning whom Mr. Forrester Non. Tessagraph cals him the Fathers Monarch e In proem p. 3. and Concerning whom Gomer acknowledges his opinion to be most pure f Gom. spec verae Eccles Concerning whom Mr. Whitaker doubts not but that he was a Protestant g Whit. answ to f. Camp in the cont fol. a. 2. parag 28. And lastly concerning whom Your royall Father seemed to appeal when he objected unto Card. Peron that the face exteriour form of the Church was changed since his time and far different to what it was in his dayes wherefore we will take a view of what it was then and see whether we lose or keep our ground and whether it be the same which you acknowledged then to be so firm Our Church believed then a true and reall presence and the orall manducation of the body of Christ in the Sacrament as the prince of the Sacramentarians acknowledged a Zwingl li. de vera falsa relig cap. de Eucharist in these words from the time of Saint Augustin which was for the space of twelve hundred years the opinion of corporal flesh had already got the masterie And in this quality she adored the Eucharist