Disputation upon those terms which you propose That is â—…o accept of the Arch-Bishop of Paris and his Coadjutor two persons interessed for competent Judges I am as confident of the contrary that they would rather chuse to suffer than wrong their Cause so much Frustra fit per plura quod fieri potest per pauciora It were a readier way for them and but the same in effect to subscribe to a blank paper and to submit without Disputation Fifthly suppose all this notwithstanding such a Conference should hold what reason have you to promise to your self such success as to obtain so easy a Victory You have had Conferences and Conferences again at Poisye and other places and gained by them just as much as you might put in your eye and see never the worse When Conferences are onely made use of as Pageants to grace the Introduction of some new Proselite and to preserve his Reputation from the aspersion of Desultorious Levity they seem much more efficatious than they are As they know well enough who are privie to what is acted in the withdrawing Room The time was when you have been as confident in a contrary Opinion that such a Free Conference would have sealed the Walls of Rome and levelled the Popes Triple Crown Sixthly whether the Ministers â—…hould accept of such a partial unequall Conference or not or whatsoever should be the succes thereof you trespas too boldly upon his Majesties patience to dictate to him so pragmatically so Magisterially what he should do or would do in such a case which is never like to be Doth his Fathers constancy en ourage you to believe that he is a Reed shaken with the Wind Qui pauca considerat sacile pronunciat He that weighs no more Circumstances or Occurrances than serve for the advancement of his Design pronounceth sentence easily but temerariously and sor the most part unsoundly When such a thing as you dream of should happen it were good manners in you to leave his Majesty to his Christian Liberty But to trouble your self and others about the Moons shining in the water so unseasâ—…nably so impertinently or with what will come to pâ—…ss when the sky falls is unbeseeming the Counseller of a King Lastly consider how your Pen doth over-run your Reason and over-reach all grounds of probability to ascribe unto his Majesties chang such an infallible Iâ—…fluence upon all Protestants as to reduce them to the Roman Communion not onely his own subjects but Foreiners His blessed Fathers example had not so much influence upon the Scots his Native Subjects He was no Changling indeed neither to the right hand nor to the left Henry the Fourth his Grandfather did turn indeed to the Roman Church Had his change any such influence upon the Protestant party in France I know no followers such a change would gain him but I foresee cleerly how many Hearts it would lose him Certainly Sir if you would do a meritorious piece of service to his greatest Adversaries you could not fix upon any thing that would content them more highly than to see you successfull in this undertaking I have done with your Proposiâ—…ion He that compares it and your Demonstration together will easily judge them to be twins at the first sight As a Motive to his Majtsties Conversion you present him with a Treatise of Transubstantiation and desire that it may appeare un to the World under his Royal name I meddle not with your Treatise some of your learned Adversaries friends will give you your hands full enough But how can h s Majesty protect or patronise a Treatise against his judgement against his Conscience so contrary to the doctrin of the Church of England not onely â—…nce the Reformation but before About the year seven hundred The Body of Christ wherein he suffered and his Body Conseorated in the Host differ much The Body wherein he suffered was born of the Virgin consisting of flesh and bones and humane members his Spiritual body which we call the Host â—…onsists of many Grains without blood bones or human Members wherefore nothing is to be under stood there Corporally but all Spiritually Transubstantiation was neither held for an Article of Falth nor a point of Faith in those daies You charge the Protestants in divers places That they have neither Church nor Faith but have lost both And at the later end of your Treatise you undertake to demonstrate it But your Demonstration is a meer Parologism You multiply your Terms you confound your terms you chang and alter your Terms contrary to the rules of right arguing and vainly beat the air concluding nothing which you ought to prove nothing which your Adversary will deny You would prove that Protestants have no Church That you never attempt Bâ—…t you do attempt to prove how pittifull God knowes that they are not the onely Church that is the one Holy Catholique Church This they did never affirm they did never think It susficeth them to be a part of that Universall Church more pure more Orthodox more Catholique than the Roman alwaies professing Christ visibly never lurking invisibly in another Communion which is another of your mistakes I should advise you to promise us no more evident Demonstrations either your skill or your luck is so extremly bad In the second place you affirm that Faith is founded upon divine Authority and Revelation and deposited with the Church All that is true But that which you add that it is founded in the Authority of Christ speaking by the mouth of his Church By this Church understanding the Church of this Age and which is yet worse the Church of one place and which is worst of all the Bishop of that one Church is most false And so is that which you add that the faith of Protestants is founded upon their own reasonings which makes so many differences among them Reason must be subservient in the application of the Rule of Faith It cannot be the foundation of Faith Bad reasoning may bring forth differences and errors about Faith both with you and us but the abuse of Reason doth not take away the use of Reason We have this Advantage of you that if any one of us do build an erroneous Opinion upon the holy Scripture yet because our adherence to the Scripture is firmer and neerer than our adherence to our particular error that full and free and universal assent which we give to holy Scripture and to all things therein conteined is an implicite Condemnation and retractation of our particular error which we hold unwittingly and unwillingly against Scripture But your foundation of Faith being composed of uncertainties whether this man be Pope or not whether this Pope be Judge or not whether this Judge be infallible or not and if infallible wherein and how far the faith which is builded thereupon cannot but be fallible and uncertain The stricter the adherence is to a false
world know to have been none of yours VVhat Faith he professed living he confirmed dying In the Communion of the Church of England he lived and in that Communion at his death he commended his soul into the hands of God his Saviour That which you have confessed here concerning King Charls will spoil your former demonstration that the Protestants have neither Church nor Faith But you confess no more in particular here than I have heard some of your famous Roman Doctors in this City acknowledge to be true in general And no more than that which the Bishop of Chalcedon a man that cannot be suspected of partiality on our side hath affirmed and published in two of his Books to the world in Print That Protestantibus credentibus c. persons living in the Communion of the Protestant Church if they endeavour to lâ—…arn the truth and are not able to attain unto it but hold it implicitely in the preparation of their minds and are ready to receive it when God shall be pleased to reveal it which all good Protestants and all good Christians are they neither want Church nor Faith nor Salvation Mark these words well They have neither Church nor Faith say you If they be thus qualified as they all are they want neither Church nor Faith nor Salvation saith he Lastly Sir to let us see that your intelligence is as good in Heaven as it is upon Earth and that you know both who are there and what they do you tell us That the Crown and Conquest which his late Majestie gained by his sufferings was proâ—…ured by the intercession of his Grandmother Queen Mary We should be the apter to believe this if you were able to make it appear that all the Saints in Heaven do know all the particular necessities of all their posterity upon Earth St. Austin makes the matter much more doubtfull than you that 's the least of his Assertion or rather to be plainly false faâ—…endum est nescire quidem â—…ortuos quid hic agatur But with presumptions you did begin your Dedication and with presumptions you end it In the mean time till you can make that appear we observe that neither Queen Maries constancy in the Roman Catholick Faith nor Henry the Fourths change to the Roman Catholick Faith could save them from a bloody end Then by what warrant do you impute King Charles his sufferings to his errour in Religion Be your own Judge Heu quanta de spe decidimus Alas from what hopes are we fall'n Pardon our errour that we have mistaken you so long You have heretofore pretended your self to be a moderate person and one that seriously endeavoured the reuniting of Christendome by a fair Accommodation The widest wounds are closed up in time and strange Plants by Inoculation are incorporated together and made one And is there no way to close up the wounds of the Church and to unite the disagreeing members of the same mystical body Why were Caleb and Joshua onely admitted into the Land of promise whilst the carkasses of the rest perished in the VVilderness but onely because they had been Peace-makers in a time of Schism VVell fare our learned and ingenuous Country-man St. Clara who is altogether as perspicacious as your self but much more charitable You tell us to our grief that there is no accommodation to be expected that Cardinal Richelieu was too good a Christian and too good a Catholique to have any such thought that the one Religion is true the other false and that there is no society between light and darkness This is plain dealing to tell us what we must trust to No Peace is to be expected from you unless we will come unto you upon our knees with the words of the Prodigal Child in our mouths Father forgive us we have sinned against Heaven and against thee Is not this rare Courtesie If we will submit to your will in all things you will have no longer difference with us So we might come to shake a worse Church by the hand than that which we were separated from If you could be contented to wave your last four hundred years determinations or if you liked them for your selves yet not to obtrude them upon other Churches If you could rest satisfied with your old Patriarchal power and your Principium unit at is or Primacy of Order much good might be expected from free Councils and Conferences from moderate persons And we might yet live in Hope to see an Union if not in all Opinions yet in Charity and all necessary points of saving truth between all Christians to see the Eastern and Western Churâ—…hes joyn hand in hand and sing Ecce quà m bonum quam jucundum est habitare fratres in unum Behold how good and pleasant a thing it is for brethren to dwell together in unity But whilst you impose upon us daily new Articles of Faith and urge rigidly what you have unadvisedly determined we dare not sacrifice Truth to Peace nor be separated from the Gospel to be joyned to the Roman Church Yet in the point of our separation and in all things which concern either doctrine or discipline we profess all due obedience and submission to the judgement and definitions of the truly Catholique Church Lamenting with all our hearts the present condition of Christendome which renders an Oecumenical Council if not impossible mens judgements may be had where their persons cannot yet very difficult wishing one as general as might be and untill God send such an Opportunity endeavouring to conform our selves in all things both in Credendis Agendis to whatsoever is uniform in the belief or practice in the doctrine or discipline of the Universal Church And lastly holding an Actual Communion with all the divided parts of the Christian world in most things in voto according to our desires in all things FINIS Plut. Sir Henry wotton No differences in the Church directly about the Sacrament for the first 800 years 1 Cor. 11. Theod. ex Ignatio Leo. Ser. 4. de Quad. Epiph. hâ—…r 30. 46. Aug. l. de Hâ—…re c. 64. â—…el l. 1. de Sac. Euch. 〈◊〉 1. Bel. ibid. Syn. Nic. 2 Act 6. Disp. 179. c. 1 Yet different Observations And different expressions The first difference about the presence of Christ in the Sacrament Exact Syn. Rom. sub Nich. 2. Dâ—… Cons. dist 2 cap. Egâ—…â—…er Alex. Gab. Bonâ—…v c. Scot. in 4. sent dist 11. q. 3. T. 3. q. 75. d. 81. c. 1. The determination of the manner of the presence opened a flood-gate to a Deluge of Controversies Lib. de câ—…r Theol. Schol. Gloss. de Con. d. 2. cap. Timâ—…rem Guidmâ—…nd 〈◊〉 〈◊〉 de ver Vasq. disâ—… 184. 6. 8. Uasq T. 3. q. 75. d. 181 c. 4. Bel. l. 3. de Euc. c. 3. in fine In 4 d. 44 q. 7. art 〈◊〉 q. 3. I. ib. 4. de Euch. c. 25 Chap. 27. Conc. Uien Bâ—…ll 4. de
beginning to make the Authors of this Reformation agree that the Church remained pure in Faith during the time of the four first general Councils they have afforded us a way by this to disabuse the People they do abuse when they accuse the Church at this day of Errour in the heads of her Faith which they have rejected For they can no longer avoyd falling into a manifest contradiction of the sense which they impute to the antient Fathers in points of Faith which are in controversy between us They cannot brand the Church at this day for having a different opinion in Faith from the Antient Church without cutting their throats with their own proper contradictions upon the opinion they attribute to the Faâ—…hers So that there is nothing more to do for the informing the People separated from the Church of the truth and obliging them to enter again into her than to make them understand the cheat wherewith they have been surprized under the name of Reformation by convincing in their presence their Ministers of an evident contradiction of themselves by the consequences of the Fundamental Maxims of their Reformation From whence results the indubitable Demonstration which proceeds from the spirit of lying and errour If it please your Majestie Sir to imploy this way for your instruction and the satisfaction of your Conscience that your Conversion and return to tâ—… Church may both open the hearts and the way for all the rest to follow your example You cannot do it morâ—… solemnly or commodiously than in thâ—… place wherein you are at the present We have in this place five Ministers of the Communion separated from the Catholick Church who have gotten themselves as much credit and authority through the esteem of their sufficiency and reputation of their zeal as any that are in their whole body Your Majestie Sir may easily obtain of the King your good Brother and Friend that they be called by his Authority to come with all those of their Communion wherewith they would be assisted and appear in presence of Monsieur the Archbishop of Paris and Monsieur his Coadjutor and the Catholick Doctors which he shall please to bring with him And there Sir you Majestie being present to speak and answer with all security and liberty that which their spirit and conscience doth suggest to them upon the evident contradictions of the principles and consequences of their Reformation that in all their different Sects which have for saken the Church under this pretext there is neither Church nor Faith And that upon the Points of Faith where they have accused the Church of Errour and have taken the opportunity to separate themselves from her they are likewise separated from the Communion of the Church of all Ages So that they cannot any waies accuse us of diversity of opinion with the Antient Church but that they again fall into an evident contradiction of themselves as well as of the Antient Fathers and of us These Ministers Sir will deny neither the desire of your Majestie nor the Commandment of the King your good Brother to render the duty both to their charge and to their conscience unless they 'll wirness by their denial the open forsaking which they make oâ—… their cause and the condemnation which they themselves pronounce in their hearts But they 'll love rather as I think ingenuously to present themselves to yield to the truth which they cannot contradict than to incurr the blame of being acknowledged formal enemies of the peace and re-union of the Church through the perversness of an obstinate Faith I know not what to think that they should rather love to fling themselves headlong with their people into the confusion and disorder of Independency and indifference of all opinion in Religion than to avouch the errour and blindness of those who were the first Egressors from the Church by these Maxims which have cast by their consequenc s their Followers into this abyss of irreligion whereinto we see them at this present fallen And when the Ministers would let themselves be carried away to so unlucky a thought I do no waies believe that in France the People would follow them and adhere to their opinions This is wherefore Sir I dare hope that the Ministers which are in Paris being obliged by the desire of your Majestie and the will of their Sovereign to submit to this Law which their own Conscience imposes on them for the satisfaction of their own People for the People will have no less affection and will be no less desirous to see the success of the appearance of their Ministers and the answer they shall make will yield to it and will rather choose to walk in the way of honour and a good conscience than basely to appear desertors at one and the same time both of their Cause and good Faith Whatsoever comes to pass Sir and whatsoever they do whether they follow the motion of the Spirit of Peace and Truth or whether the Spirit of Pride suggest unto them to avoyd and fly both the one and the other youâ—… Majestie shall alwaies have all full satisfaction for departing from the errour which you shall see forsaken or condemned by its own Ministers and entring into the Church which is the Pillar of Truth and Rock of Ages against which you see all the sail of different Sects running at every wind of Doctrine through the deceit of them that conduct them to break and shipwrack â—…hemselves And then when your Majestie shall be entred into the Church after this manner and when all the world shall see that the desire to glorifie God by the searching for the Truth by the repose of your Conscience and by the love of your Salvation shall have been your whole motive You need not doubt Sir but your example will make the like impression in all the souls that are touched with the fear of God You need not doubt Sir for so much as God hath elevated your Majestie in birth and eminent dignity above the rest â—…hat are in the Communion wherein â—…ou have lived They all seeing these â—…ircumstances of your change and enâ—…rance into the Sanctuary of the Church â—…pon the wings of the victory of Truth â—…hich carries you thither alone will â—…e stirred up to give glory to God for â—…he same causes for which you shall be â—…endred to him It concerns you then Sir to make â—…our entrance by this means and that â—…ou serve your self of this way to adâ—…ress your self thither to the end your â—…onversion and return to the Church â—…ring to her with you by the solemn â—…onviction of the errour which hath â—…ismembred her not onely those which â—…he division of your Fathers hath torn â—…rom her but also all the rest which â—…he same cause hath separated For by â—…he power which Truth hath upon the Conscience of men when it is apparent here is no doubt but it will come to â—…ass after this manner When the People shall
see that thâ—… Ministers called in the presence of youâ—… Majestie either by their avowing of thâ—… truth or refusal to appear shall havâ—… been themselves the Ministers of youâ—… Conversion every one will â—…nter up on the examination of the causes anâ—… reasons of the Truth which shall havâ—… moved you thither which shall have noâ—… less vertue to make the like impression in their souls by the same means For whether the Ministers do sincerely yield to the Truth which they will not know how to contradict or whether they condemn themselves by their refusal of an ingenuous proceeding the event of their Convocation shall be alike and universal in all places where the same way to call back the People to the Church shall be practised There are no Ministers in France will know what to answer when those of Paris shall be made dumb No others will by any manner of means dispute them concerning their sufficiency But if they are wanting to the duty of a good Conscience you may easily meet many more ingenuous who will no waies refuse to acknowledge the Truth By this way the People who seek nothing but their salvation and who have no interest more pretious will be ravished to see themselves at last by a plain solid and sincere instruction upon the true understanding of matters of the Catholick Faith drawn from this Labyrinth of disputes which are given them for matter of Reformation no less Enemies to Piety than Christian Charity For this effect Sir desiring to be assisting to the design of making the People see by the conviction of their Ministers that being separated from the Church under this pretext of Reformation they are left by that means without Faith and without the Church And then when one perswades them that in the Questions controverted iâ—… Faith the Church teaches contrary to what the Antient Church hath believed those that accuse them cannoâ—… do it but by a formal contradicting botâ—… the holy Fathers and themselves which is a necessary argument of lying and errour I here put forth into the light a little Treatise wherein these two Truthâ—… are rendred evident They have formed no Controversy more important according to their own opinion than that of Transubstantiation in the holy Sacrament of the Eucharist They accuse us for having Introduced by the truth of this change the necessity of adoring Jesus Christ in this Sacrament or the Sacrament it self which we maintain to be Jesus Christ himself They impute unto us that in this we have altered the Faith of the Antient Church to whom they say both this change and the adoration of the Sacrament hath been unknown They make this the principal cause forsooth of their sole necessity of separating themselves from us And being not able to deny that the whole Antient Church did solemnly offer the Sacrifice of the Body and Blood of Jesus Christ to God his Father according to his institution in the holy Eucharist they also cloak their difference in this subject from the Antient Church and from us with this That the Antient Church did not believe as they presume Transubstantiation with us nor by consequence the Sacrifice as we do saying That to this subject as they reject in our belief Transubstantiation so they have for the same reason likewise abolished the Sacrifice which the Church celebrates at this present I have made it evident Sir that the Faith of the Church at this day is conformable to the Antient upon this change in a Book which I have published against the defences brought by Minister Aubertin upon the passages of the holy Fathers in his Book of the Eucharist I have reduced the demonstration of the Truth to this point viz. That all the holy Fathers have believed that by the change which interposes it self in this Sacrament there is rendred the same Flesh and the same Blood of Jesus Christ received by the mouths of Believers whereof Jesus Christ speaks in St. John where he commands us to eat and drink them that we may have eternal life The Minister hath not been able to contradict this truth but in formally contradicting the sense which the Authors of his opinion before him have attributed to the Fathers as conformable to them and in making the sense of the Fathers formally contrary to that of Jesus Christ and that which he attributes to them formally contrary to the true sense which they have and do declare in clear and express words I have convinced him by the proof of an evident demonstration in this little Treatise And if he be called to answer upon this conviction the Truth will be found to be victorious either by his good or his evil Faith And as their Consciences tell them and bite them for having introduced by their Reformation all Opinions equally contrary to the Faith of the Church of all Ages When they see themselves reduced to this extremity they cast themselves into the retrenchment of their Fundamental Maxims which is to admit of no rule of Faith but that of the Scripture interpreted by every mans reason Upon that I have convinced them by a Demonstration without Reply that by the design of their Reformation founded upon the use of this rule they have lost both the Church and Faith Which they must avouch if they be called to answer there or that the Truth shall conserve its advantage by the refusal they shall make I most humbly intreat your Majestie Sir that you will be pleased to let this little work have the glory to appear to the World under your Royal Name for a prop which will be able to serve your Faith as an Instrument of the Truth the Victory whereof ought happily to gain you to the Church And by gaining you to bring with you her Peace and re-union of all the Parties that are divided from her For assuredly this grace of Heaven is not far from us if we our selves do not draw our selves back And I am certain that if it please the prudence of the Bishops which the Holy Ghost hath established for the conduct of the Church as I hope they will be pleased to serve themselves towards the People that have abandoned their Crosier of the way that I propose and present to your Majestie they shall see without much pain and in a little time the strayed Sheep returning to them by the very hand of those which keep them withdrawn from their Sheepfolds For in effect when the evidence of this demonstrated Truth shall once have taken its place by the sweetness of the amiable conferences where she ought to be treated with all sincerity and liberty in the spirit of all our separated Brethren as well Ministers as People they will consent with joy to re-enter into the Catholick Church So much the more willingly that by the reasons of the truth of her Faith acknowledged conformable to the Tradition of all Ages they shall so acknowledge her in all her parts to be the True Seed from which the Holy Spirit hath caused Piety and Charity to spring flourish and fructifie in Believers From whence it follows by the same reason that the true and lawful Reformation which all good men of the Church desire
or in the Host also And if in the Host whether by Consubstantiation or Transubstantiation whether by Production or Aduction or Conservation or Assumption or by whatsoever other way bold and blind men dare conjecture we determine not Motum sentimus modum nescimus praesentiam credimus This was the belief of the Primitive Church this was the Faith of the antient Fathers who were never acquainted with these modern questions de modo which edifie not but expose Christian Religion to contempt We know what to think and what to say with probability modesty and submission in the Schools But we dare neither scrue up the Question to such a height not dâ—…ctate our Opinions to others so Magisterially as Articles of Faith Nescire velle quae Magister maximus Docere non vult erudâ—…ta est inscitia O! how happy had the Christian world been if Scholars could have sate down contented with a latitude of general sufficient saving Truth which when all is done must be the Olive branch of Peace to shew that the deluge of Ecclesiasticall division is abated without â—…ading too far into particular subtilties or doting about Questions and Logomachies wherof cometh envy strife raylings evil surmisings perverse disputings Old Conâ—…roverersies evermore raise up new Controversies and yet more Controversies as Circles in the â—…ater do produce other Circles Now especially these Scâ—…olasticall quarrels seem to be unseasonable when Zenos School is newly opened in the World who sometimes wanted Opinions but never wanted Arguments Now when Atheism and Sacrilege are become the Mode of the Times Now when all the Fundamentalls of Theology Morality and Policy are undermined and ready to be blown up Now when the unhappy contentions of great Princes or their Ministers have hazarded the very being of Monarchy and Christianity Now when Bellona shakes her bloody whip over this Kingdome it becometh well all good Christians and Subjects to leave their litigious Qâ—…estions and to bring water to quench the fire of Civil dissention already kindled rather than to blow the Coles of discord and to render themselves censurable by all discreet persons like that half-witted fellow personated in theOrator Qui cum capitis mederi debuisset reduviem curavit when his head was extremely distempered he busied himself about a small push on his fingers end But that which createth this troâ—…ble to you and me at this time is your Preface and Epistle Dedicatory wherein to adorn your vainly imagined Victory in an unseasonable Controversie you rest not contented that your Adversary grace your Triumph unless the King of great Britain and all his subjects yea and all Protestants besides attend your Chariot Neither do you only desire this but augurate it or rather you relate it as a thing already as good as done for you tell him that his â—…ies and hiâ—… ears do hear and see those Truths which make him to know the Faulâ—…s of that new Religion which he had suckâ—… with his milk you set forth the causes of his Conversion The tears of his Mother and the Blood of his Father whom you suppose against evident truth â—…o have died an invisible Member of your Roman Chatholique Church And you prescribe the means to perfect his conversion which must be a Conference of your Theologians with the Ministers of Charenton If your Charity be not to be blamed to wish no worse to another than you do to your self yet prudent men desire more Discretion in you than to have presented such a Treatise to the view of the World under his Majesties protection without his licence and against his Conscience Had you not heard that such groundles insinnations as these and other private whisperings concerning his Fathers Apostatising to the Roman Religion did lose him the hearts of many Subjects If you did why would you insist in the same steps to deprive the son of all possibility of recovering them If your intention be only to invite his Majesty to imbrace the Chatholick Faith you might have spared both your oyl and labor The Chatholick Faith florished 1 200. years in the World before Transubstantiation was defined among your selves Persons better accquainted with the Primitive times than your self unles you wrong one another do acknowledge that the Fathers did not touch either the Word or the Matter of Transubstantiation Mark it well neiâ—…her Name nor thing His Majesty doth â—…rmly believe all supernatural Truth revealed in sacred Writ He embraâ—…eth chearfully whatsoever the holy Aâ—…ostles or the Nicene Fathers or blessed Athanasius in their respective Creeds or Summaries of Chatholick Faith did set down as necessary to be believed He is ready to receive whatsoever the Chatholick Church of this Age doth unanimously believe to be a Particle of saving Truth But if you seek to obtrude upon him the Roman Church with its adherents for the Catholick Church excluding three parts of four of the Christian world from the Communion of Christ or the opinions thereof for Articles and Fundamentals of Catholick Faith neither his Reason nor his Religion nor his Charity will suffer him to listen unto you The Truths received by our Church are sufficient in point of â—…aith to make him a good Caâ—…holick More than this your Romane Bishops your Roman Church your Tridentine Concill may not cannot obtrude upon him Listen to the third general Councill that of Ephesus which deâ—…eed that it should be lawfull for no man to publish or compose another Faith or Creed than that which was defined by the Nicene Councill And that whosâ—…ever should dare to eompose or offer any such to any persons willing to be converted from Paganism Judaism or Heresie if they were Bishops or Clerks should be deposed if Lay-men anaâ—… hematised Suffer us to enjoy the same Creed the Primitive Fatâ—…ers did which nons will say to have been insufficient except they be mad as was alleged by the Greeks in the Councill of Florence You have violated this Canon you have obtruded a New Creed upon Christendom New I say not in words only but in sense also Some things are de Symbolo some things are contra Symbolum and some things are onely praeter Symbolum Some things are contained in the Creed either expressly or virtually either in the Letter or in the Sense and may be deduced by evident Consequence from the Creed as the Deity of Christ his two Natures the Procession of the Holy Ghost The Addition of these was properly no no addition but an explication Yet such an explication no person no Assembly under an Occumenical Council can impose upon the Catholick Church And such an one your Tridentine Synod was not Secondly some things are contra symbolum contrary to the Symbolical Faith and either expresly or virtually overthrow some Article of it These additions are not onely unlawful but heretical also in themselves and after conviction render a man a formal Heretick whether some of your additions be not
the finding out of the right sense Thirdly to be able to compare Texts with Texts Antecedents with Consequents without which one can hardly attain to the drift and scope of the Holy Ghost in the obscurer passages And lastly it is something to know the Idiotisms of that language wherein the Scriptures were written He that wants all these requisites and yet takes upon him out of a phanatique presumption of private illumination to interpret Scripture is a doting Enthusiast fitter to be refuted with Scorn than with Arguments He that presumes above that degree and proportion which he hath in these means and above the talent which God hath given him as he that hath a little Language yet wants Logick or having both Language and Logick knows not or regards not either the Judgement of former Expositors or the practice and tradition of the purest Primitive Ages or the Symbolical Faith of the Catholick Church is not a likely workman to build a Temple to the Lord but ruine and destruction to himself and his seduced followers A new Physician we say requires a new Church-yard But such bold ignorant Empericks in Theology are ten times more dangerous to the Soul than an ungrounded unexperienced Quacksalver to the Body This hath alwaies been the doctrine and the practice of our English Church First it is so far from admitting Laymen to be Directive Interpreters of holy Scripture that it allows not this Liberty to Clergy-men so much as to gloss upon the Text untill they be Licenced to become Preachers Secondly for Judgement of Discretion onely it gives it not to private persons above their Talents or beyond their last It disallows all phantastical and Enthusiastical presumption of incompetent and unqualified Expositors It admits no man into holy Orders that is to be capable of being made a Directive Inâ—…erpreter of Scripture howsoever otherwise qualified unless he be able to give a good account of his Faith in the Latin tongue so as to be able to frame all his Expositions according to the Analogy thereof It forbids the Licenced Preachers to teach the people any doctrine as necessary to be religiously held and believed which the Catholick Fathers and old Bishops of the Primitive Church have not collected out of the Scriptures It ascribes a Judgement of Jurisdiction over Preachers to Bishops in all manner of Ecclesiastical duties as appears by the whole body of our Canons And especially where any difference or publick Opposition hath been between Preachers about any point or doctrine deduced out of Scripture It gives a power of determining all emergent Controversies of faith above Bishops to the Church as to the witness and keeper of the Sacred Oracles And to a lawful Synod as the representative Church Now Sir be your own Judge how infinitely you have wronged us and your self more suggesting that temerariously and without the Sphere of your knowledge to his Majestie for the principal ground of our Reformation which our souls abhorr Is there no mean between stupidity and madness Must either all things be lawful for private persons or nothing Because we would not have them like Davids Horse and Mule without understanding do we therefore put both Swords in their hands to reform and cut off to plant and to pluck up to alter and abolish at their pleasure We allow them Christian liberty but would not have them Libertines Admit some have abused this just liberty may we therefore take it away â—…rom others So we shall leave neither a â—…un in Heaven nor any excellent Creaâ—…ure upon Earth for all have been abused â—…y some persons in some kinds at some â—…imes We receive not your upstart supposititious traditions nor unwritten fundamentals But we admit genuine Universal Apostolical traditions As the Apostles Creed the perpetual Virginity of the Mother of God the Anniversary Festivals of the Church the Lenton fast Yet we know that both the duration of it and the manner of observing it was very different in the Priâ—…nitive times We believe Episcopacy to an ingenuous person may be proved out of Scripture without the help of Tradition but to such as are froward the perpetual practice and tradition of the Church renders the interpretation of the Text more authentique and the proof more convincing What is this to us who admit the practice and tradition of â—…he Church as an excellent help of Exposition Use is the best interpreter of Laws and we are so far from believing that We cannot admit tradition without allowing the Papacy that one of the principal moâ—…ives why we rejected the Papacy as it is now established with Universality of Jurisdiction by the Institution of Christ and superiority above Oecumenical Councils and Infallibility of Judgement was the constant tradition of the Primitive Church So Sir you see your demonstration shaken into â—…ces You who take upon you to remove whole Churches at our pleasure have not so much ground left you as to set your Instrument upon Your two main ground-works being vanished all your Presbyterian and Independent superstructions do remain like so many Bubbles or Castles in the Air It were folly to lay closer siege to them which the next puff of wind will disperse ruâ—…at subductis tecta Columnis Howsoever though you have mistaken the grounds of our Reformation and of your discourse yet you charge us that we have renounced the Sacrifice of the Mass Transubstantiation the seven Sacraments Justification by inherent righteousness Merits Invocation of Saints Prayer for the Dead with Pâ—…rgatory and the Authority of the Pope Are these all the necessary Articles of the new Roman Creed that we have renounced Surely no you deal too favourably with us We have in like manner renounced your Image-worship your half Communion your Prayers in a tongue un known c. It seems you were loth to mention these things First you say we have renounced your Sacrifice of the Mass. If the Sacrâ—…fice of the Mass be the same with the Sacrifice of the Cross we attribute more unto it than your selves we place our whole hope of Salvation in it If you understand another Propitiatory Sacrifice distinct from that as this of the Mass seems to be for confessedly the Priest is not the same the Altar is not the same the Temple is not the same If you think of any new meritorious satisfaction to God for the sins of the world or of any new supplement to the merits of Christs Passion you must give us leave to renounce your Sacrifice indeed and to adhere to the Apostle By one offering he hath persected for ever them that are sanctified Surely you cannot think that Christ did actually sacrifice himself at his last Supper for then he had redeemed the world at his last Supper then his subsequent sacrifice upon the Cross had been superfluous nor that the Priest now doth more than Christ did then We do readily acknowledge an Eucharistical sacrifice of prayers and
uncertain or fallible rule the more dangerous is the error So our right foundation purgeth away our error in superstruction And your wrong foundation lessens the value of your truths and doubles the guilt of your errors I will by your leave requite your demonstration and turn the mouths of your own Canoâ—…s against your self That Church which hath changed the Apostolical Creed the Apostolical Succession the Apostolical Regiment and the Apostolical Communion is no Apostolical Orthodox or Catholick Church But the Church of Rome hath changed the Apostolical Creed the Apostolical Succession the Apostolical Regiment and the Apostolical Communion Therefore the Church of Rome is no Apostolical Orthodox or Catholick Church They have changed the Apostolical Creed by making a new Creed wherein are many things inserted that hold no Analogie with the old Apostles Creed The Apostolical Succession by ingrossing the whole succession to Rome and making all other Bishops to be but the Popes Vicars and Substitutes as to their Jurisdiction The Apostolical Regiment by erecting a visible and Universal Monarchy in the Church And lastly the Apostolical Communion by excommunicating three parts of the holy Catholick Apostolick Church Again That Church which resolves its Faith not into divine Revelation and Authority but into Humane infallibility or the Infallibilitie of the present Church without knowing or according what that present Church is whether the Virtual or the representative or the essential Church or a body compounded of some of these hath no true faith But the Church of Rome resolves its Faith not into divine Revelation and Authority but into the Infallibility of the present Church not knowing or not according what that present Church is whether the Virtual Church that is the Pope or the Representative Church that is a general Council or the Essential Church that is the Church of Bâ—…lievers diffused over the world or a body compounded of some of these that is the Pope and a General or Provincial Council Therefore the Church of Rome hath not true faith The greater number of your Writers is for the Pope that this infallibility is fixed to his Chair But of all other Judgements that is most fallible and uncertain for if Simony make a Nullity in a Papal Election we have great reason to doubt that that Chà ir hath not been filled by a right Pope these last hundred years These are no other but your own Mediums Such luck you have with your irrefragable demonstrations In case his Majesty will turn Roman Catholick you promise him restitution to his Kingdoms Great undertakers are seldom good performers when you are making your Proselytes you promise them golden Mountains but when the work is done you deal with them as he did with his Saint who promised a Candle as big as his Mast and offered one no bigger than his finger Do you however think it reason that any man should change his Religion for temporal respects though it were for a Kingdom Jeroboam did so you may remember what was the success of it You propose this as the readiest means to restore him Others who penetrate deeper into the true state of his affairs look upon it as the readiest way to ruin his hopes by the alienation of his friends by the confirmation of his foes and in some sort the justification of their former feigned fears Do you think all Roman Catholick Princes desire this change as earnestly as your self Give them leave first to consult with their particular Interests A common Interest prevails more with Confederates than a common faith The Sword distinguâ—…sheth not between Protestants and Papists But what is the ground of this your great Confidence no less than Scripture Seek ye first the kingdom of God and the righteousness of it and all other things shall be added unto you You say the word of God deceives no man True but you may deteive your self out of the word of God The Conclusion alwaies follows the weaker part such as this are commonly your mistaken grounds when they come to be examined The text saith Seek the kingdom of God You would have his Majesty deseâ—…t the kingdom of God The promise is of all things necessary or convenient you will be your own Carver and oblige God Almighty to Kingdoms and particular conditions The promise is made as all tempral promises are with an implicite exception of the Cross unâ—…ess God see it to be otherwise more expedient for us He that denies us gold and gives us patience and other graces more precious than Gold that denies a temporal Kingdom to give an eternal doth not wrong us Tâ—…s was out of your head That the Scots had an antienter Obligation to fidelity towards his Majesty and that Royal Family than the English is a truth not to be doubted or disputed of I think I may safely adde than any Nation in Europe or in tâ—…e known world to their Prince his Majesty being the hundred and tenth Monarch of that line that hath swayed the Scepter of that Kingdom successively The more the pitty that a few treacherous Shebas and a pack of bawling seditious Orators under the vizard and shadow of pure Religion to the extreme scandal of all honest professors should be able to overturn such an antient fabrick and radicated succession of Kingly Government But take heed Sir how you beleeve that any ingagement of the Presbyterian faction in Scotland proceeded either from conscience or gratitude or fidelity or aimed at the resetling of his Majesty upon his throne No no their hearts were double their treaties on their parts were meer treacheries from the beginning I mean not any of those many loyal patriots that never bowed their knees to Baal-berith the God of the Covenant in that Nation Nor yet any of those serious converts that no sooner discoveâ—…ed the leger de main of a company of canting impostors but they sought to stop the stream of Schism and sedition with the hazard of their own lives and estates Nor even those whose eyes were longer held with the Spirit of slumber by some stronger spels of disciplinarian charmers but did yet later open their eyes and come in to do their duties at the sixth or ninth hour All these are expunged by me out of this black Roll. Let their posterities enjoy the fruit of their respective loyalties And let their memories be daily more and more blessed But I mean the obstinate Ring-leaders and Standard-bearers of the Presbyterian Covenant of both robes and the setters up of that mishapen Idol It is from these I say that no help or hope could in reason be expected They who sold the Father and such a Father were not likely to proove loyal to the Son They who hanged up one of the most antient Gentlemen in Europe the gallant Marquâ—…ss of Montrose being then their lawful Vice-roy like a dog in such base and barbarous manner together with his Maâ—…esties Commission to the publike dishonour of
THE VICTORY OF TRUTH FOR The Peace of the CHURCH To the King of GREAT BRITAIN To invite him to embrace the Roman-Catholick Faith By Monsieur De la Militiere Counsellour in Ordinary to the King of France With an Answer thereunto Written by the Right Reverend John Bramhall D. D. and Lord Bishop of London-Derry Printed at the Hague 1653. To the King of Great Britain to invite his Majestie to embrace the Catholick Faith SIR THE Wisedome of Gods Counsels is far above the prudence of men who are altogether void of the knowledge of his grace One sort who know neither God nor his providence look upon all the events of humane life as if they happened by chance They imagine that that which we call good luck or ill luck hath no other cause than hazard and that which every mans prudence or imprudence brings to the conduct of his life Others who acknowledge a Divine providence but onely after the manner that God hath manifested it to the world by the instructions and judgements of his Law think that all the goods which heap prosperities upon them are the effects and testimonies of the favour where with God cherisheth those that are his And that the Ils that oppress mans life with miseries are arguments of the anger and hatred of God upon those he handles after that manner But Christians to whom God hath revealed by the Gospel the counsel of his mercy in Jesus Christ know that in his Cross on which for satisfying the Justice of of the Law he hath bore the pain of our sinnes he hath changed for those he calls to his Communion the use of Afflictions And that he imployes them first to humble them and acknowledge their sin that they may desire deliverance to the end they may come by this way to the Faith of his grace which doth deliver them And when they are entred into Communion with him by faith and that the exercise of the same afflictions accomplisheth in them the work of his grace in giving them by his consolation in their patience the hope of the glorious happiness which he hath promis'd them and which carries over all their affections to the loving of him Those therefore that have this faith and this hope are of a judgement far differing from the opinion of men of the world upon the event of Goods and Evils which accompany mans life Considering Sir the present fortune of your serene Majestie far removed from the Majestick condition of your Birth I humble my self with you in the sight of the powerful hand of God who is the onely Judge and onely Master of Monarchs to ascend by the steps whereto the Gospel addresses us even into the counsel of his infinite mercy And I find there that the disaster of this great calamity which environs you is a work of the wisdome of the King of Kings who will shew in you whom he hath honoured with his Unction and his Image an admirable effect of his grace and of his power I say Sir that under the Cloak of so many sad adventures which try you by revolutions so strange that all the Universe doth tremble the King of Heaven and of the Earth who hath humbled himself for you infinitely more low than you are draweth himself near unto you He comes to take you by the hand not onely to reâ—…stablish you in your Throne but to make you sit in his that you may reign with him eternally after you have imployed the Scepter which he shall put again into your hand to re-establish his Kingdome among your people It is very easy for me Sir to give you a reason of this judgement I make of thaâ—… of God upon your sacred Person and to explicate unto you not onely the causes and effects of the ill which is come upon you but also the way the use and the success of the remedy which the hand of God will give you to accomplish in you this work of his mercy If we seek the Cause for which we behold that the hand of God hath made it self so grievously heavy upon the sacred head of the King your Father and which pursues yet after him your Royal Person with so many sinister accidents which hath caused this great desolation to come upon all your Kingdomes this confusion and this subversion of their peace and former prosperity this change into which they are so blindly precipitated to part with the form of Government that God had established amongst them under which they had lived so happily for so many Ages past to become slaves of the yoke which the armed hand of a Tyrant hath put upon their head under the false name of Liberty it will be very easy for us to find the Cause and to acknowledge it by the Effects You are not ignorant Sir and all the world knows it with you that the subject for which this Paricidal Parliament hath so cruelly persecuted the King your Father hath been the Ecclesiastical Government of which they desired to change the form by abolishing Episcopacy and suppressing the Liturgie and the Ceremonies by which the Protestants of your Kingdome had yet retained some image of the Catholick Church Those which they call Puritans and Presbyterians who would live under the form of the Genevian Discipline could not endure the form of that Antient Order which the Royal Authority had retained as instituted by Divine Authority and for this very thing necessary for its conformity to preserve in Christian Estates the form of a Monarchical Government From thence it is come that the Puritan and Presbyterian Faction hath conceiv'd and alwaies kept in its breast an implacable hatred against Monarchical Government by reason of their aversion from the Episcopal That which the prudence of King James your Majesties Grandfather Sir having judiciously taken notice of did as wisely inform his posterity by an express Book to take heed of it And this King knowing Church as well as State matters foreseeing the inconvenience that might arise expressing from his mouth that which touched him at the heart had this familiar speech No Bishop no King which is become a lamentable Prophesie under his Successour But O good God! what Successour Such an one certainly that had neither cause nor pretext capable to stir up the hatred of Subjects against a King so merciful so just and so loyal so amiable to his People so venerable to his Neighbours that upon this onely prejudication wherein the Puritan Faction had instructed them in making them believe that under that Form of Government and Antient Service the King and the Bishops had an intention to re-establish in the Realm the Catholick Religion This is the poyson which the Puritan Faction hath blown into the hearts of the People to fill them with hatred against a King so love-worthy And this Republican Parliament endeavouring to erect it self in a Sovereign Authority by annihilating that of the King hath not thought any occasion more favourable to
their King in the chief City of that Kingdom in a time of Treaty They who purged the Army over and over as loth on their parts willingly to leave one dram of honesty or loyalty in it who would not admit their fellow subjects of much more merit and courage than themselves to assist them They who would not permit his Majesty to continue among the Souldiery lest he should grow too popular They who after they had proclamed to the world his Title and right to that Crown yet sought to have him excluded from the benefit of it and from the execution of his Kingly Office until he should abjure his Religion cast dirt upon his Parents alienate his loyal subjects and ratifie the usurpations of his Rebels These these I say were most unlikely persons to be his restorers Was it ever heard before that subjects acknowledged a Soveraign and yet endeavoured to exclude him from his rights until he had granted whatsoever seemed good in their eyes Others may be more severe in their judgements but I for my part could be well contented that God would give them the Honour to be the repayrers of the breach who have been the makers of the breach to be the restorers of Monarchy who have been the ruiners of Monarchy to be the re-establishers of peace who have been the chiefest Catalines and promoters of VVar. But that can never be whilst they justifie their former rebellious practises and after they have eaten and devoured wipe their mouths and say what have we done until they acknowledge their former errors Repentance onely is able to knit the broken bone why should they be more afraid to confess their faults and shame the Devil than to commit them Yet I cannot say with you that this hath robbed his Majesty of all hopes and means of recovery VVe may not limit God to any time who commonly with-holds his hâ—…lp until the Bricks be doubled until the edge of the razor doth touch the very throats of his servant that the glory of the work may wholy redound to himself VVe may not limit God to those means which seem most probable in our eyes So long as Joseph trusted to his friend in Court God did forget him when Pharaohs Butler had quite forgotten Joseph then God remembred him God hath nobler wayes of restitution than by Battails and bloudshed that is by changing the hearts of his creatures at his pleasure and turning Esau's vowed revenge into love and kindness I confess his Majesties resolution was great so was his prudence that neither fear which useth to betray the succours of the soul nor any indiscreet Action or word or gesture in so long a time should either discover him or render him suspected VVhen I consider that the Heir of a Crown in the midst of that Kingdom where he had his breeding whom all mens eyes had used to Court as the rising Sun of no common features or physiognomy at such time when he was not onely believed but known to be among them when every Corner of the Kingdom was full of Spys to search him and every Port and Inne full of Officers to apprehend him I say that he should travail at such a time so long so far so freely in the sight of the Sun exposed to the view of all petsons without either discovery or suspition seems little less than a miracle That God had smitten the eyes of those who met him with blindness as the â—…yes of the Sodomites that they could not find Lots door or the Syrian Souldiers that were sent to apprehend Elisha This strange escape and that former out of Scotland where his condition was not much better nor his person much safer do seem strangely to presage that God hath yet some great work to be done by him in his own due time You attribute this rare deliverance and the hopes of his conversion in part to the prayers and tears of his Mother prayers and tears were the onely proper Arms of the old Primitive Christians more particularly they are the best and most agreeable defence of that sex but especially the prayers and tears of a Mother for the Son of her desires are most powerful As it was said of the prayers and tears of Monica for St. Austine her Son fieri non pâ—…tuit ut filius istarum lacrymarum periret It could not be that a Son should perish for whom so many tears were shed God sees her tears and hears her prayers and will grant her request if not according to her will and desire we often ask those things which being granted would prove prejudicial to our selves and our friends yet ad utilit atem to his Majesties greater advantage which is much better She wisheth him a good Catholick and God will preserve him a good Catholick as he is We do not doubt but the prayers of his Father who now follows the Lamb in his whiâ—…es for his perseverance will be more effectual with God than the prayers of his Mother for his change Your instance of his Majesties Grandfather your grand King Henry the fourth is not so apposite or fit for your purpose He gained his Crown by turning himself towards his people you would perswade his Majesty to turn from his people and to cast away his possibilities of restitution that is to cut off a natural leg and take one of wood To the tears of his Mother you adde the blood of his Father whom you justly stile happy and say most truly of him that he preferred the Catholick Faith before his Crown his liberty his life and whatsoever was most dear unto him This faith was formerly rooted in his heart by God not secretly and invisibly in the last moments of his life to unite him to the Roman Catholick Church but openly during his whole Reign all which time he lived in the bosom of the true Catholick Church Yet you are so extremely partial to your seif that you affirm that he died invisibly a Member of your Roman Catholick Church as it is by you contre-distinguished to the rest of the Christian world An old pious fraud or artifice of yours learned from Machiavel to gain credit to your Religion by all means either true or false but contrary to his own profession at his death contrary to the express knowledge of all that were present at his murther Upon a vain presumption that Talem nisi vestra Ecclesia nulla pareret filium And because you are not able to produce one living witness you cite St. Austin to no purpose to prove that the elect before they are converted do belong invisibly to the Church Yea and before they were born also But St. Austine neither said nor thought that after they are converted they make no visible profession or profess the contrary to that which they beleeve Seek not thus to adorn your particular Church not with borrowed but with stollen Saints VVhom all the
Euch. c. 29. quodam modo â—…q p. 3. 1. 76. Aâ—…t 7. Deut. 29. 29. Durand Against multiplying of questions and Controversies The occasion of this Discourse P. 37. The Authors indiscretion To no pur pose The King is already a better Catholick than himself Discursus modestus Jesuitarâ—… p. 13. Watsons quodlib l. 2. Art 4. Par. 2. Act. 6. c. 7. Not lawful to add to the old Creed Concil Flo. Sess. 10. prof fil in bulla pii quarti What are additions to the Creed and what are onely explications Aq. 2. 2. q. 1. Art 10. Gal. 1. 〈◊〉 P. 4. Crosses arâ—… not alwaieâ—… punishments buâ—… sometimes corrections or trials Which the Author presently forgets P. 〈◊〉 P. 14. Joh. 9. 2. Better grounds of his Majesties sufferings than those of the Author Ps. 128. 3. The Authors rash censure upon the Archbishop of Cant. Sovereigns may be taken away for the sinâ—… of their Subjects Pro. 28. 2. Not above two or three of our Princes called Heads of the Church That is onely political heads 1 Sam. 15. 17. Art 37. Expos. Paraphâ—… art Conf. Ang. Aâ—…t 37. The Chrâ—…stian Emperours political heads The old Kings of England political heads See Auâ—…horities for all these in Cawdries Case in Judge Cook his Reports Neâ—…ther K. Charles K. James nor Q. Elizabeth stiled heads of the Church The Authâ—… 〈◊〉 〈◊〉 〈◊〉 the Pope to leave that vain Title Hatred of Episcâ—…pacy not â—…he true â—…ause â—…hy â—…he 〈◊〉 persecuâ—…d thâ—… King The true causes of the troubles in England P. 11. We are onely accused of Schism Presbyterians and Brownists have been Romes bst friends P. 16. P. 19. P. 14. P. 17. L. Cant. 1643. C. I. The English Reformation not Calvinisticâ—… P. 9. P. 10. M. Thâ—… Sq. P. 19. Reformaâ—…n is someâ—…imes necessary Reformation not agreeable to all persons especially the Court of Rome There is danger in Reformation The right rule of Reformation Our Reformation not the ruin of Faith Church or Common-wealth Our 〈◊〉 supposed Maxim The Catholick Church cannot come to ruin or bâ—… guilty oâ—… Idolatry or Tyranny Chrys. â—…holick â—…nd Roman not Convertibles Rev. 2. 5. The Roman Church it self not absolutely faln to ruin Whether the Roman Church be guilty of Idolatry The Roman Court most Tyrannical Our second supâ—…osed Maxim P. 21. P. 26. Much mistaken The Scripture 〈◊〉 rule of supernatural truths L. 4. de verbo Dei cap. 11. Who are the proper expounders of Scripture and how far 1 Thes. 5. 21. The manner of expounding Scripture This is conformable to the doctrine and practice of our Church Can. 1603. Can. 49. Seâ—… the Pâ—…eface to the Bishops Bible Can. 34. Can. 1571. tit Concionatores Can. 1631. Can. 53. Art 20. Can. 1603. Can. 139. The English Church an enemy to upstart not to Apostolical traditions P. 24. Of the Sacrifice of the Mass. Heb. 10. 14 In the Collects for these Feasts Of Transubstantiation Of 7. Sacraments Anno 1439 1528 1547. Jam. 5. 14. Of Justification Rom. 8. 33. Of Merits 1 Tim. 4. 8 Disert Eecles lib. 2. c. 4. Of Invocation of Saints S. Clara â—…robl 37. â—…x Horantio Rev. 22. 9. Of Prayer for the Dead with Purgatory Tarâ—… The Authority of the Pope P. 27. Whether humane Laws bind the Conscience P. 34. 69. The Author a little Enthusiastical The Romanists râ—…quire submission to their Church as necessary to salvation Yet cannot agree anâ—…ong themselves what this Roman Church is The English Chuâ—…ch not perished Gen. 42. 13. P. 42. The Authors vain Dreams P. 43. 44. P. 47. c. His vainer Proposition of a consâ—…quence The King of England desires no such Conference If he should he had neither Reason nor need to desert his English Clergy Such a Conference not â—…t to be granted by â—…he King of France Nor to be accepted by the Min sters of the Reformed Church Nor could any such Success be expected from it The ' Authors importinence and saucinese with the King His Pen over runâ—… his Wit His improper choise of a Pation for his Treatise Serm. Sâ—…xon in 〈◊〉 Paschat P. 62. P. 222. His unâ—…kilfulnes or his unfortunateâ—…ess in his Demonstrations The great advantage of the Protestant above the Roman Catholick in the choice of his foundation P. 68. His Majesties Apostacy is not the way to his restitution 1 〈◊〉 1. 7. P. 70. The obligation of the Scots to his Majâ—…sty the greatest of any Subjects in the known world Their Treachery The loyal Scots excepted The disloyal Scoâ—…s deciphered No hope from that party until they â—…epent P. 73. God must not be limited to time or means of deliverance P. 74. 75. His Majesties escape ouâ—… of England almost miraculous And seems to presage that God hath something to do with him P. 76. Prayers and tears the 〈◊〉 Aâ—…ms of women Especially of Mothers Yet not so powerful as his Fathers intercession now in Heaven P. 77. The Authors instance of Henry the great not pertinent Pluâ—…rch P. 77. 78. The just commendation of K. Charls It is gross impâ—…dence to feign that he dyed a Roman Catholick The Authors confession confutes his demonstration that Protestants have no faith His intelligence as good in Heaven 〈◊〉 upon Earth Aug. de â—…ra pro mortâ—…s c. 15. No faith sufficient armour against bloody attempts The Author much fall'n from his former charity in seeking the reunion of Christendome P. 204. The way to a generâ—…l Accommodation