enjoying their temporal liberties and much more vpon the spritual prerogative of Protestancy which according to Luther the first Author and Apostle therof is omnia judicemus regamus Let us judg and govern all things and not only his German Scholler Brentius but our English Bishop Bilson and all Prelaticks grant that the people must be discerners and Judges of that which is taught And the Catholick doctrin of the Church of England explaining the 39. Articles therof saith Authority is given to the Church and to every member of sound judgment in the same to judg controversies of faith c. And this is not the privat opinion of our Church but also the judgment of our godly brethren in forain Nations And it is not only the Tenet of Calvin but of all Protestant Writers that temporal laws oblige not in conscience any Christians to obey It being therfore a principle and priviledg even of Prelatick Protestancy and agreable to the 39. Articles that every member of sound judgment in the Church hath authority to judg controversies of faith and by consequence all other differences that may be reduced thervnto how is it possible for any King to be a Soveraign among Protestants who are all supreme judges both of faith and state for that State-affairs are subordinat to Religion and must be managed according to the Protestant sense of Scripture that is according to the judgment and interpretation of every particular Protestant or of him that can form or foole the multitude into his own opinion Wherfore we ought not be astonished that men constituted supreme Iudges and Interpreters of Scripture by the legal authority and articles of the Church of England and by the Evangelical libertys of Protestancy should presume to make them-selves the King's Iudges For my part I shal thinck it a great providence of God and extraordinary prudence in the government to see any King of England during the profession and legality of such principles in his Kingdom escape the like daunger and do continualy pray that their good Angel may deliver them from the effects of their own Religion His Majesty that by miracle now Reigns long may he live and prosper hath bin forced to lurck for his life in one of those secret places wherunto Priests retire when they are search't for God giving him to vnderstand therby that the most powerfull Princes where Protestancy prevails even in their own Kingdoms are never secure and may be often reduced to as hard shifts and as great extremities as the Poorest Priests and meanest Subjects RELIGION AND GOVERNMENT THE SECOND PART Of the inconsistency of Protestant principles with Christian piety and peaceable Government SECT I. Proved by the very Foundation of the Protestant Reformation which is a supposition of the fallibility and fal of the visible Catholick Church from the pure and primitive doctrin of Christ into notorious superstition IN the beginning of the first Part it hath bin sayd that the groundworck as wel of Policy as of Peace and Piety consists in making that persuasion to be the Religion of the State which is most credible or most agreable to reason because no commands duties taxes or charges will seem intolerable to subjects for the preservation and propagation of such a Religion nor for the maintenance of the spirititual and temporal Ministers to whose charge is committed the government of such a Church and Common-wealth How far all kind of Protestancy even the Prelatick is from having this prerogative we shall demonstrat in this Part of our Treatise and in this Section prove the same by the absurdity of the fundamental Protestant principles Common as well to the Prelatick as to all other Reformations The foundation wherupon all Protestant Reformations are built is this incredible or rather impossible supposition Viz. That all the visible and known Christian Churches of the world â—ell from that purity and truth of doctrin which they had once professed into superstition and damnable errors vntil at length in the 15. age God sent the Protestant Reformers to revive the true faith and Religion whose separation from the Roman Catholick Church and all others then visible is pretended to be free from sin and Schism by reason of the falshood of the Roman Catholick doctrin not consistent with saluation But this supposition is incredible 1. Because Protestants confess the fall and change of Religion was not perceived vntil 1300. or vntil at least 1000. years after it happned and such an imperceptible change in Christian religion involues as plain contradictions as a silent thunder For either it must be granted that all the Pastors and Prelats who lived in the time that any alteration of doctrin began were so stupid as not to take notice of so important and remarcable an object or so wicked as to observe and yet not oppose novelties so destructive to the souls committed to their charges Both which are proved to be groundless calumnies by the acknowledged zeal learning and integrity wherwith many Prelats and Pastors were endued in every age since the Apostles as their works yet extant do testify The truth of this Protestant supposition is not only incredible but impossible because the supposed chang of Christian Religion into Popish superstition is not pretended to have bin only a chang of the inward persuasion but of the outward profession visible and observable in ceremonies and practises answerable to the Mysteries believed as the adoring of the B. Sacrament worship of Jmages Communion in one kind publick prayer in vnknown languages c. How then is it possible that any Christian man or Congregation could begin so discernable and damnable novelties as according to the opinion of our Adversaries The adoration of the Sacrament Transubstantiation worship of Jmages Communion of the layty vnder one kind the Sacrifice of the Mass and publick prayers in an vnknown language the Pop's supremacy the doctrin of Purgatory Jndulgences Praying to Saints the vnmarried life of Priests c. How is it possible I say that any one should begin to teach and practise any of these supposed damnable doctrins and yet never be noted or reprehended by any one Prelat Pastor or Preacher who ar according to Esay the watâ—chmen of te visible Church vntil Luther's times or at least vntil these supposed superstitions had bin so vniversally spread so deeply rooted and plausibly received as Catholick truths and as ancient Traditions of Christ and of the Apostles that they who censured and opposed any of them were for so doing immediatly cryed down and condemned by the then visible and Catholick Church and Counsels as notorious hereticks How come the Preachers and Professors of these pretended Popish errors to escape for so many ages as Protestants confess they had continued vncontroul'd from the censures of Christ's pure Protestant Congregation if there was any vpon earth during that time was there not one Bishop Priest or Preacher in all the world for so many ages
as an essential requisit the vndoubted assurance of the truth of what is proposed by the Church as revealed by God and Protestancy necessarily supposing fallibility or possibility of error in that same Church and proposal Christian faith is ther by rendred impossible and the Protestant Doctrin demonstrated 〈◊〉 be inconsistent with the nature of Catholick Religion with the certainty of Divine faith and with the Authority of Christ's Church Neither is the Protestant doctrin in this particular less consistent with Christian charity and humility then with Catholick faith For what judgment can be more rash injurious and contrary to Christian charity then to assert that so many holy and learned Doctors as have bin and are confessed Papists and even the whole visible Church for the space at least of 1000. years could either ignorantly mistake or would wilfully forsake the true sence of God's word so cleerly shining in Scripture as every petty Protestant doth pretend or what is more repugnant 〈◊〉 Christian modesty and humility then that homely Doctors and half witted wits should preferr their own privat opinions in matters of faith before the common consent and belief of 〈◊〉 Fathers of the Church the Definitions of general Councels the Tradition and testimony of so many ages Jt is both a ridiculous and sad spectacle to see how every student of the University that hath learn'â— to conster 〈◊〉 and 〈◊〉 or to quibble or scribble some-what in Greek English or Latin takes vpon him to talk of Religion and to censure St. 〈◊〉 St. Austin St. Christom c. and contemn both ancient and modern Catholick Avthors preferring before the whole Church him-self and his Poâ—antick Tutors or Fellows of Oxford and Cambrige Collâ—gâ—s Nay the illiterat people even the women are grown to that height of spiritual pride an infallible 〈◊〉 of Heresy that they pitty our Popish ignorance and fancy they can 〈◊〉 with the Text of their English Bibles falsly translated and fondly interpreted the greatest Roman Divines So true is the saying of St. Hierom in Epist. ad Paulinum Scripture is the only art which all people teach before they have learn't The pratling woman the old doting man c. And therfore advers Lucifer bids men not flatter them-selves with quoting Scripture to confirm their opinions seing the Devill him-self made vse of God's word which consists more in the sense then in the letter How impossible is it to govern peaceably so pratling and presuming a Protestant multitude either in Church or state is too manifest by the last experiences in England wher the endeavours of reducing this Protestant arrogancy to some kind of reason was the occasion and object of the Rebellion King Charles I. and his Councel for attempting to make the inferiors subordinat to their superiors in doctrin and disciplin and the subjects obedient to the laws of the land were aspers'd as Papists and destroy'd as enemies to the Evangelical liberty of Protestancy and as subverters of the fundamental principles of the Reformation Popish rebellions happen because the Promotors therof fall from that fervor of their faith and devotion which they ought to practise but the English Protestant Rebellion was raised and continued by the most devout pure fervent and zealous sort of Protestants in persuance and maintenance of their Religion Other rebellions are commonly vnexpected chances springing from a sudain fury or feare of desperat people but the late Rebellion was and is to this day pretended by many to have bin a pious and sober proceeding the King's murther only excepted of the prudent and Religious men of the Nation assembl'd in Parliament and is so justifiable by the principles of Protestancy that he must be thought not only a wise but a fortunat King of England that can prevent or suppress the like revolution in his Reign so long as Protestancy doth reign with him The reason is as manifest as the experience and the cause as the effect For if a Common-wealth were so instituted that every privat person might pretend by his birth-right or Privilege to admit of no other Iudg or Interpreter of the laws but him-self or at least might lawfully and legaly appeale from all Courts of Judicature even from the highest which is the Parliament to his own privat Judgment what intollerable confusion would it breed what justice subordination peace propriety or prosperity could be expected in such a government The same laws and authority which ought to decide all differences would be the subject and occasion of perpetual quarrells This is the condition and constitution of Protestant Churches and States Every privat person is a supreme Iudg of Religion and sole Interpreter of Scripture he may appeale both from Soveraigns and Bishops from their temporal and Ecclesiastical laws to his own privat judgment or spirit and him-self must determin the difference and conclude whether the Decrees of Church and State be agreable to God's word that is to his own Interpretation therof which commonly is byassed by privat interest or some singular fancy of his own And though the Governors and Clergy of his Church and Country tell him he ought to suspend his judgment and submit the same to 〈◊〉 Parliament or to a general Councel not like that of Trent but to one composed of all Nations and Christian Congregations called by the joynt authorâ—â—y of all temporal Princes but in the mean time he must 〈◊〉 to the Decrees of the Church and state wherof he is a member when they inculcat this lesson vnto a zealous Protestant◠〈…〉 not so simple as to believe that they who read this 〈◊〉 speak as they think or that they believe any such general Councel is possible for that every 〈◊〉 knows temporal Princes will never agree about the President time place and other circumstances of such a Counceâ—â— and though they should and the Turck and other Infidels give way to such a sâ—spitious Assembly of Christians yet when they mâ—tâ— nothing could be resolu'd â—or want of their agrement in a 〈◊〉 of judging of controversies every sect â—â—icking to it 's own principles and proper sence of Scripture So thaâ— every Protestant vnderstands the design of this doctrin to be but a fetch of their own Clergy to make it-self in the mean time solâ— Judg of Religion contrary to the principles and privileges of Protestancy and therfore laugh at the folly of such a proposal and pretext We Roman Catholicks need no such Devices nor delays we are content to submit to such general Councels as may be had our Popes and Councels define according to the tradition and sense of Scripture of the true Church our Censures must suppose known causes and crimes and if with all these cautions the Pop's spiritual jurisdiction is thought to be so dangerous to the soveraignty of Kings and peace of subjects least forsooth it might be indirectly applyed to temporal matters that all Protestants vpon that score renounce the Papal authority with how much more reason
Helvidius Jovinian Faustus and Ebion hereticks saying that works of supererogation that is not commanded but councel'd by God cannot be taught without arogancy and impiety and yet Christ taught them and S. Paul commends them In the three subsequent Articles they seeme to agree with all Christians But in the 19. they differ from all Catholicks And as the Arians did maintain the fallibility of the Nicen Councel and the Donatists the fal or invisibility of the whole Church â—o do Protestants and therby open a wide gap for all heresies In the 20. they contradict themselves and the former articles by saying that the Church hath power and authority to decree controversies of faith for there can be no authority in a Church to decree or define matters of faith without there be in the faithful an obligation of conscience to submit and conform their judgments to the said Decrees and definitions and sâ—ure there can be no obligation of conscience in any man to submit or conform his judgment in points of faith to a Church that doth acknowledg it self may err therin and lead men to heresy idotry and damnation True it is that the Protestant Church of England can never remedy it's want of authority vnless it pretends to infallibility and that now can hardly be don seing in the 2â— Article next ensuing it denys that same prerogative to general Councels which are of greater authority then our English Convocations In the 22. Article Cranmer and his Associats because all other Sects of Protestants do the same speak cleerly against the Roman Catholick doctrin of Purgatory Pardons worshiping of Images Reliques and invocation of Saints and are pleased to censure it a fond thing invented and grounded vpon no waranty of Scripture but rather repugnant to the word of God as if forsooth the Jews Atheists and Apostata Friars who composed these 39. Articles knew better the right sense of the word of God then the whole Catholick Church and the general Councels which practised and thaught the Roman doctrin and the lawfulness of these things and condemned the contrary as heresy These errors were rays'd by Aërius n. 342· Xenaias and other hereticks Aërius because he was refused a Bishoprick taught that Episcopacy was not distinct from single Priesthood He denyed Prayrs and masses for the Dead ought to be offerred and by consequence the doctrin of Purgatory as also that the Church could command men to fast but that every man might fast when he thought fit Xenaias was the first who made war against Images· Vigilantius against Reliques praying to Saints c. S. Hierom. ad Ripar Desider Presbiteros Vigilantius orsus est subito qui contra Christi spiritum Martyrum nâ—gat sepulchra veneranda damnatqae Sanctorum Vigilias ex quo fit vt Dormitantius potiùs quam Vigilantius vocari debeat Haeretici assumunt sibi linguas suas vt cordis venena ore pronuncient O proescindendam itaque linguam in partes frusta lacerandam meam injuriam patienter tuli impietatem contra Deum ferre non valui S. Hierom laughs at the folly of Vigilantius the heretick and cals him Dormitantius for being in these points a Protestant and says that his tongue ought to be cut and carved into a thousand pieces for blaspheming against God in his Saints And truly it is a hard case that Scripture should warrant our worshiping of Prophets or recommending our selves to the Prayers of Saints when they convers with vs vpon earth and yet that it should not be lawful for vs to do the same when they ar in heaven as if their enjoying the presence and sight of God did diminish their dignity or charity Or as if a Saint in Gods glory were not as fit an object and as capable of our Religious worship as a Prophet Apostle or Bishop is in this world to whom we kneel out of the religious respect we own to their spiritual caracter or Ecclesiastical dignity though their natural qualities deserve not such respect My-Lord of Canterbury they say commends very much the religious piety of some Ladys for craving his benediction vpon their knees which reverence is not exhibited by them nor expected by him as he is M·r Sheldon but as he pretends to be Archbishop of Canterbury And if it be not only lawful but comendable to kneel to his Grace or at least to others who are true Bishops and to shew a religious respect of the like nature to his picture or presence and that all this may bee don without daunger of Idolatry or of derogating from the Deity I see no reason why men should condemn in vs the like worship of Saints in their Images or Reliques It is not the outward action but the inward intention that maks the worship unlawful So long as we do not adore Images as Gods or Idols we may bow and kneel to them with as much ceremony as Protestants do to their Prelats or Episcopal pictures The simplest Papist can hardly be so stupid by nature or at least so destitut of instruction as to believe a stock or stone can be God or that there is no difference between the worship due to Saints whom they know to be but Gods servants and the worship due to their Master and Creator The 23. Article is set down in such general and ambiguous terms that neither Presbiterian nor Prelatick Clergy is therby established nor any caracter of Priesthood or Episcopacy asserted but according to the doctrin of all the first Reformers a private ministery of preaching and baptising insinuated to be common to all Christians Be you most certain saith Luther lib. de Captiv Babylon and let every-man who is a Christian know that we are all equaly Priests that is we have the same power to preach and administer the Sacraments The same doctrin teacheth Zuinglius and Caluin Though to avoyd confusion it be not lawful for any man to take vpon him the office of publick preaching or ministring the Sacraments in the Congregation before he be lawfully caled and sent to execute the same And because in the 25. Article they declare it is not necessary that this caling or ministery be ordination by imposition of Bishop's hands or by Apostolical succession and by consequence may be extraordinary vocation or election they leave the authority of caling as doubeful as not determining whether the power be in the secular Magistrat or in the ecclesiastical Congregation albeâ—â— they seeme by virtue of the English Supremacy to place it in the King their words are And those we ought to judg lawfuly caled and sent which be caled and chosen to this work by men who have publick authority given vnto them in not by the Congregation to call and send Ministers into the Lords vineyeard So that they seem to place all spirtiual authority and jurisdiction in the Kings and reserve only the application therof and the choice of the persons authorised to themselves But they were loath to explain
as Kings and their Courts by the laws But Protestants do not observe that as the interpretation of the laws depends not of them who sue the King but of the ancient practise of his Judges and Courts so the interpretation of Scripture must not be made by tâ—em who sue the Pope and Councels but by the Bishop and the Church who ar to explain it not according to every on 's privat fancy as Protestants do but according to the tradition customs and practises of the orthodox Christians in former Ages And by this we free the Roman Catholick Church and the Councel of Trent from the Protestant calumny of novelty of doctrin not only in this particular of the Canon of Scripture but in all it 's other definitions Proâ—estants confound our new Decrees with new doctrin wheras nothing is more cleer then that old doctrin may be defined by a new Decree that is made more publick and authentick The Councel tels them sess 4. that it only declares what Canon of Scripture the primitive Church held and quotes for it divers ancient Faâ—hers and Councels and therfor it 's Decree maks no new Canon of Scripture but is a promulgation of the old which induceth an obligation of believing what formerly had not bin so generaly known because it had not bin so cleerly and solemnly proclaimed Methinks none ought to carp less at the novelty of our definitions then Protestants if they would reflect vpon their own reformations They pretend that their doctrin is not only renewed but revived because forsooth the whole visible Church had lost that purity of the Primitive faith for many ages which they now have restored Roman Catholicks are more moderat and modest as having a better opinion of the Church and of God's providence they confess that the doctrin defended by the Councel of Trent was never extinguished in the Church but that it lived in the harts and profession of many faithful though many others of the same communion did not hold them-selves obliged to believe it as a doctrin of faith vntil it had bin sufficiently and solemnly proponed by the Definition of the Church in a general Councel as Divine That being don no addition or alteration was made of divine faith For new definitions are not new articles of faith but promulgations of the old faith or declarations of our obligation to believe as articles of faith those things which had bin formerly revealed but not so sufficiently proposed to the whole Catholick Church Wherfore articles of Faith not believed before they be decreed by a general Councel may be aptly compared to laws or ordinances before they ar published as the publication or proclamation of a law maks not a law but declares the obligation of complying therwith so the definition of a general Councel maks not the article of faith but declareth the obligation of believing that doctrin which before the publication or proclamation of the Church had not bin sufficiently proposed as Divine revelation To what purpose then did Doctor Cozins trouble him-self and his Readers with composing a book against the Catholick Canon of Scripture declared in the Councel of Trent when all his arguments are but sayings of men who doubted of books and parts of Scripture before they were declared and only because they were not declared Canonical by a general Councel He would fain impose vpon the world that S. Ierom was so much a Jew and so little a Christian as for the Canon of the old Testament to rely altogeather vpon the Hebrew Rabins and that he set a greater value vpon their testimony then vpon the authority of the Church or of the great Councel of Nice which received into the Canon of Scripture the book of Judith though rejected by the Jews His proof of S. Jerom's judgment being the same with that of Protestants in this controversy is that in some places of his writings he says the contested books of the old Testament are not in the Canon of the Jews nor received as Canonical by the Christian Church to which is answered that S. Jerom altered his opinion as appeareth in his prefaces prefixed to the said books which he translated into latin at the instance of the Churches and Bishops that held them to be Canonical to whose belief S. Jerom at length conformed his own judgment In his preface to the Book of Tobie he says Yee desire me to translate a booke from the Caldean language to Latin the book of Tobie which the Hebrews admit not into the Catalogue of Sacred Scriptures J have satisfied your desire c. The Hebrews reprehend vs c. Because we have translated into latin things against their Canon But I judged it better to displease the judgment of Pharisees then disobey the commands of Bishops c. In conformity to this he says in his preface of Iudith With the Hebrews the book of Iudith is read amongst the Agiographa the authority wherof is judged less fit to decide controversie c. But because the Nicen Synod is read to have computed this book in the number of holy Scripturs J have acquiesced or complyed with your demand Out of which words it is manifest 1. That St. Jerom was not of the same opinion with the Iews concerning these books because he says he displeased or offended their judgment by his translation as a thing against their Canon which would not have â—in vnless his intention in translating and judgment were known to favour the belief of the Bishops and Christians that held them to be Canonical for the translating them only as pious books could not be offensive to the Iews who acknowledged them for such as Cozins with Chemnitius and all Protestants confess though pag. 82. he contradicts him-self having no other shift left to prove St. Ierom a Iew in this particular And his words of the book of Iudith demonstrat that he opposed the authority of the Nicen Councel against the opinion of the Iews to prove that book Canonical and fit to determin controversies of Religion and in case we should grant he doubted whether the Councel numbred it in the Canon yet non can doubt but that he believed the Councel had authority to declare it Canonical which is the point disputed of But Doctor Cozins would willingly make us believe by a notorious fraud and imposture that Cardinal Belarmin doth not only acknowledg St. Ierom to have persisted still in his former opinion of excluding these controverted books from the Canon but also that the Councel of Nice never received that of Iudith into it and to that purpose pag. 45. quotes Belarmin's words de verbo Dei lib. 1. c. 10. vlt. thus Admitto Hieronymum in ea fuisse opinione quia nondum generale Concilium de his libris aliquid statuerat These words the honest Protestant Bishop of Duresme setts down in capital letters and with them concluds Cardinal Belarmin's sentence and sense concerning Hierom's opinion of the book of Iudith and
their sole belief in Christ without any regard to the morality of good works or to the alleigance and obedience due to Majesty or Magistrasy That which makes most men carefull in God's service is the vncertainty of their saluation and feare of his displeasure by their dayly sins but Protestants are rid of all those perplexities and troubles by their assurance of being justified and saved by only faith which makes adulteries Murthers rebellions c. either no sins at all in them or so venial that they are no sooner committed then pardoned by a more plenary Jndulgence and Jubilee then ever the Pope pretended to have power to grant and without obligation of any satisfaction almes fasting or prayer for past offences or any purpose of future amendment that purpose being rendred not only superfluous by their faith but ridiculous by their doctrin either of the impossibility of keeping God's Commandments or by their Tenet of the necessary springing of good works from faith And because this their Evangelical liberty and indemnity is not consistent with the words of St. Peter 2. Pet. 1. Brethren labour the more that by good works you may make sure your vocation They either make that Epistle apocryphall or leave out of the Text in their Translations those two words good works It is commonly sayd that though many stats-men be Atheists yet they will never permit Atheism to be made the legal Religion of the state because they know that men who do not believe there is a God or providence cannot be kept in awe of the government or brought to observe any other laws but their own appetits seing they neither feare punishment nor expect rewad in an other life for vice or virtue and without this feare and hopes the multitude cannot be govern'd in this world The same reason concludeth that Protestant Politians ought not to make Protestancy the Religion of the state civil government being rendred as difficult and contemptible by an indulgent and over-confident belief as by non at all He who persuads himself that faith alone is sufficient assurance of his saluation and that such a faith once possess'd can not be lost will not avoyd the occasion or resist the temptation of finning for his pleasure or profit nor omit the oportunity of rebelling whensoever it is offered with probability of success so he be cautious in his vices and villanies his justifying saith makes all his designs and devices conscientious and if he can save him-self from being hang'd his Protestant belief will secure him from being damn'd or droun'd in Hell How impossible it is to govern a multitude where this is the Religion not only permitted but promoted is evident by our late distempers Could Tanners Tinkers Taylors Coblers and Bruers domineer and possess peacebly these tree Kingdoms and murther our lawfull and innocent King by a formality of Religion laws and justice had not their wicked practises bin countenanced by the Protestant principles and look't vpon as a restauration of Protestancy vnto it's primitive purity It is credibly reported of their Ring-leader and Regicide Cromwell that he dyed without remors of conscience or signs of repentance for his monstruous villanies because sayd he to his Protestant Divine that assisted him in his last sickness I am sure to be saved seing I had once justifying faith and could never loose it Every resolut Rogue may attempt the most horrid crimes with hopes of prevailing amongst men whose principles are so presuming vpon mercy and so applyable to mis-chief I know it will be answered by them in whom education hath created zeale for the protestant religion or interest hath rendred obstinat in maintaining the same that the principles and articles of protestancy are mistaken and misapplyed not only by vs Catholiks but even by those protestant Authors last quoted in the margents To which we reply 1. That nothing is more preiudiciall to the soule and good government then a religion subiect to so many mistakes and so generally and plausibly mistaken by it's own greatest Doctors 2. We say that our being mistaken is but their privat opinion which opinion though it were back't by a publick Act of their Church can pretend at most but to probability and so much they must also grant to our contrary censure and Judgment of their justifying faith and seing that of two probable opinions the generality of men follow that which favors most their particular inclinations and interests very few protestants will vary from the most favorable explanation of iustifying faith or will wave the comfort that the 11. Article of the Church of England affords to them in that particular calling or canonising it a most wholsom doctrin and very full of comfort K. James was a wise and fore-seing Prince and in the conference at Hampton-Court did countenance the Dean of Pauls and the Bishop of London disputing against Doctor Reynolds and others that maintained the assurance of salvation or predestination by the protestant justifying faith and yet not withstanding the King's dislike noless politik then religious of a principle so damnable to the soule and dangerous to the state it would not be condemned nor censured unless the 39. Articles of religion and the whole frame of English protestancy were overthrown as Doctor Reynolds made appeare And indeed Mr. Perkins doth demonstrat in his reformed Catholick pag. 39. the necessary connexion and continuance of the assurance of salvation with the protestant doctrin of justifying faith in these words If vpon every aboad in sin the party be again vncertain of his salvation then was the former certainty no certainty at all For his sin notwithstanding he yet remembreth his former supposed certainty and therfore if he was once truly assured he can not during every his aboad in sin forget how that he was so assured which his only remembrance therof suffiseth to continue and preserve his former supposed certainty even during his aboad in sin So that if Cromwel by his justifying faith was once sure of his salvation or predestination Protestants must believe he could never loose that assurance and must grant that he went to heaven without any punishment even in Purgatory for his murthers periury hypocrysy adulteries c. Such a belief must needs raise other Cromwells for who will not venture his life for a Crown by the most vnjust means when he is sure to be cron'd in God's glory though he miss of his ayme in this world and perish in the attempt As it cannot be denyed but that these and the like dangerous consequences do naturally flow from this principle of Protestancy so we must acknowledg and admire the extraordinary skill and constancy of them who sit at the helme and steer the ship of this great Common-wealth so stedily in so turbulent a sea and stormy weather against the most violent currents of perverse inclinations and principles long may they continue their prosperous course but surely them-selves do apprehend that at long running
by faith in Christ not by good works which they in no wise did affect We Catholicks do not pretend to have no evill-livers in our Church but this we may say with truth and I hope without offence that the difference between Protestant and Catholick â—â—â—ll-livers is that when Protestants sin they do nothing but what they are encouraged vnto by their justifying faith and the other principles of their Religion but when Catholicks sin they go against the known Tenets of their faith and profession Even our Pardons and Jndulgences how-ever so plenary are so far from encouraging vs to a continuance or relapse of sinning that they involue as a precedent and necessary condition a serious and sincere repentance of our former offences and afirm purpose and resolution of never returning to the like crimes and after all is don we pretend to no such vndoubted certainty of being pardon'd either by confession or Indulgences because we are not certain whether we do al as we ought as Protestants presume to have of their justification and saluation by only faith The nature of this justifying faith and of other Protestant principles considered We Catholicks have reason to thanck God that the prudence â—f the Prince and moderation of his Ministers is so extraordinary that it keeps the indiscreed zeal of a multitude so strangly principl'd if not as much with in the limits of Christianity and civility towards their fellow subjects as were to be wished yet so that the execution of the sanguinary and penal statuts is not altogeather so distructive as the Presbiterians and others endeavor Untill the generality of these Nations reflect vpon the impiety of the first Reformers and vpon their own mistakes in preferring the mad fancies of a few dissolute Friars concerning the nature of Christian faith before the constant Testimony and doctrin of the whole visible Church we cannot expect that they who govern so mistaken a multitude can make justice the rule of the publick Decrees which depend of the concurrence and acceptance of men whose greatest care is to promote Protestancy and persecute Popery SECT IX Protestants mistaken in the consistency of Christian faith humility Charity peace either in Church or state with their making Scripture as interpreted by privat persons or fallible Synods or fancied general Councells composed of all discenting Christian Churches the rule of faith and Iudg of Controversies in Religion How every Protestant is a Pope and how much also they are overseen in making the 39. Articles or the oath of Supremacy a distinctive sign of Loyalty to our Protestant Kings LVther Zuinglius Calvin Cranmer and all others that pretended to reform the doctrin of the Church of Rome seing they could not prove their new Religions or Reformations by testimonies from antiquity or by probability of Reason were inforc't to imitat the example of all Heretiks who as S. Austin says l. 1. de Trin. c. 3. endeavour to defend their falls and deceitfull opinions out of the Scriptures If on shall ask any Heretick saith that ancient Father Vincentius lyr l. 1. cons. Haer. c. 35. from whence do you prove from whence do you teach that I ought to forsake the vniuersal and ancient faith of the Catholik Church Presently he answereth scriptum est It is written and forthwith he prepareth a thousand testimonies a thousand examples a thousand authorities from the law from the Apostles from the Prophets This shift is so ordinary and notorious that Luther him-self postill Wittemberg in 2. con 8. Dom. post Trin. fol. 118. Dom. post Trin. fol. 118. affirmeth the sacred Scripture is the book of Heretiks because Heretiks are accustomed to appeale to that book neither did there arise at any time any heresy so pestiferous and so foolish which did not endeavor to hide it self under the vaile of Scripture And yet Luther Calvin Cranmer c. finding nothing to say for them-selves either in History or Fathers and seing Tradition so cleerly bent against them that they could not name as much as on Parish or person which ever professed their protestant doctrines they appeal'd from the word of God proposed by the visible and Catholick Church and Counâ—â—ls to their own Canon and Translations of Scripture and from that sense of Scripture which the Church and Councells had follow'd for 1500. years to that which their own privat spirit temporal interest or fallacious reason diâ—â—â—ted to them-selves and so did others that followed their examples making every privat Protestant or at least every reforâ—â—d Congregation Judg of Scripture Church Councells and Fathers In so much that Luther tom 2. Wittemberg cap. de Sacram. fol. 375. setteth down this rule for all Protestants to be directed 〈◊〉 The Governors of Churches and Pastors of Christ's sheep 〈◊〉 indeed power to teach but the sheep must judge whâ—â—â—er they propose the voice of Christ 〈◊〉 of strangers c. Wherfore let Popes Bishops Councells c. decree order enact what they please we shal not hinder but we who are Christ's sheep and heare his voice will judge whether they propose things true and agreable to the voice of our Pastor and they must yeeld to us and subscribe and obey our sentence and censure Calvin though contrary to Luthâ—â— in many other things yet in this doth agree as being the ground wherupon all protestant Reformations must rely in his lib. 4. Institut cap. 9. § 8. he says The definitions of Councels must be examined by Scripture and Scripture interpreted by his rules and Spirit The same is maintained by the Church of England as appears in the defence of the 39. Articles printed by authority 1633. wherin it is sayd pag. 103. Authority is given to the Church and to every member of sound judgment in the same to judg controversies of faith c. And this is not the privat opinion of our Church but also the judgment of our godly brethren in foreign Nations And by Mr. Bilson Bishop of Winchester in his true difference c. part 2. pag. 353. The people must be Discerners and Judges of that which is taught How inconsistent this doctrin is with Christian faith is evident by the pretended fallibility and fall of the visible Church which all Protestants do suppose and must maintain to make good the necessity and lawfullness of their own interpretations and Reformations For if the Roman Catholik and ever Visible Church may and from time to time hath erred as the Church of England declares in the 39. Articles no reformed Congregations whether Lutheran Presbiterian or Prelatick can have infallible certainty but that them-selves have fallen into as great errors as those which they have pretended to reform in the Roman Church And if they have not infallible certainty of the truth of their reformed doctrin they can not pretend to Christianity of faith that involves an assurance of truth which assurance is impossible if that the Church can be mistaken in it's proposall So that Christianity of faith including
when certain officers known by the vsual marks and badges of their Master's Soveraignty and their own military or civil charges propose his orders either by proclamation letters patents or otherwise so Protestants will acknowledg that all Christians are bound to believe it i◠a sufficient proposal of the 〈◊〉 existence of Divine Revelation and that God speaks or commands whensoever his mind is declared to them by that Church and Ministers who beare at least as authentick marks and badges of God's authority and of their own ministery to evidence their trust and jurisdiction as the Officers of state and Justice do in a Republick or 〈◊〉 Government In a word all that we desire of Protestants is that they will give as much credit and respect to God as to Princes and no less to the Ministers of God's Church then to Senators or to the Officers of a King's Court. But their fundamental distinction dispenseth with all such duties and leads them a quite contrary way 〈…〉 not obliged to believe the mysteries of faith as they are proposed by the Roman Catholick Church though the sayd Church be more authentickly waranted thervnto by God then any Ministers or Magistra◠are waranted to 〈…〉 of state by their Prince vnless it be clearly evident 〈…〉 evidently credible will not serve their turn that God revealed what the Church proposeth as his word and command Such Doctrines of the Roman Church as they fancy cleer or self evident either by their owne privat spirit and discourse or by the vnanimous and general acknowledgment of all Christians such and only such do Protestants believe as points of faith and call them fundamental articles or articles necessary for salvation all others either they hould only as probable opinions and things of indifferency or reject as superfluous and superstitious And because the mysteries of the Trinity and Incarnation are generally professed in these parts of Europe by all Christians though not by all in the Catholick sense but with certain interpretations Therfore the learned Prelatick Protestant Writers both ancient and modern reduce all the articles and the total summe of Catholick faith and of the foure first generall Councells to a belief of the Trinity and Incarnation that is to some Kind of faith though it be but the Arian in JESUS Christ the Son of God and Saviour of the world as Doctor Morton Bishop of Duresme and others teach who vpon this score maintain that the Arian Churches and by consequence all ancient hereticks are to be accounpted members of the Church of God We have quoted their words num 3. of the precedent section That no King's Ministers or Magistrats have so authentick marks and badges to evidence in them-selves their Master's authority for exercising their respective charges and jurisdictions as the Roman Catholick Church hath of being entrusted and apointed by God to deliver his Divine doctrin declare his sense of Scripture and decide Religious controversies is manifest by the signs and marks of God's Church compared with the marks and badges of Princes Officiers Omitting many other marks of the true Church J will touch but three which are Conversion of Kings and Nations from paganism to Christianity Succession of Pastors and doctrin from the Apostles to this present and miracles All these are visible only in the Roman Catholick Church and are more authentick because they cannot be easily counterfeited then any human euidences even the most esteemed which is the King's hand and Seale To say because some pretended miracles have bin impostures no miracles at all are true or none ought to be credited is no less vnreasonable then to cry down all current money because there is some fals coyne and is as ridiculous and rebellious as to disobey and reject all royall commissions and orders of Councell because some may or have bin counterfeited and subreptitiously obtained But suppose as Protestants pretend that miracles were ceased I hope the Conversion of so many Nations and Kings of the Gentils to Christianity and a continuall succession of the Roman doctrin and Pastors are neither ceased not counterfeited no other Church but the Roman Catholick hath these signes of God's providence and as non can deny but that they are more convincing arguments and greater evidences of the super-natural Ministery and jurisdiction which the Roman Church doth claim then any human signes badges or commissions can be of the Royal authority exercised by King's officiers either civil or military so likewise it must be acknowledged that there is a cleerer and greater obligation vpon men to submit their judgments and wills to the definitions and Decrees of the Roman Catholick Church and Councells proposing or declaring God's revelations and commands then there can be vpon subjects to obey the orders of temporal Souveraigns published or proclaimed by their chief Ministers and subordinat officers Therfore as it is notorious Rebellion in subjects against their King's authority to contemn his commands when they are proposed by Ministers that shew his commissions so is it manifest heresy and a denial of God's veracity to contemn or doubt of the doctrin proposed as Divine by the Roman Catholick Church so authentickly qualified with the aforesaid supernatural marks And as it is want of duty and alleigance in subjects and a ridiculous excuse for not obeying Orders to pretend they have not cleer evidence that the King signed them or for all they know that his Minister or Officer may be an Impostor and his commission or warrant counterfeit so must it be concluded want of christian belief and excess of hereticall obstinacy in Protestants to excuse their contempt of the Roman Catholick doctrin and authority by pretending a possibility of mistake in the same Church because forsooth they are not convinced of it's infallibility and authority by a Demonstration or revelation so evident that though they would they cannot deny it Such evidences are not necessary nor even compatible with Christian belief as shall be proved herafter less are sufficient to convince them-selves and all rational men of a strickt obligation to believe and obey a temporal Prince and Magistrat and sure they are vnreasonable if they imagin God deserves less belief duty and subjection then Princes That Protestants believe not their own Churches or Congregations with out doubts and feares of being mistaken in the reformed doctrin and authority of proposing the same we do not admire because not any on of their churches doth pretend to infallibility nor could hitherto or can yet shew any sign or seale of God for their sense of Scripture or reformations but that they should think them-selves obliged to take a Herald or Trompeters Coat and a Constable or Cathpol's staffe and other such badges so easily counterfeited for sufficient evidences of the King's authority and yet except against the authentickness of the conversion of Kings and Nations the Succession and sanctity of Pastors and doctrin of the Roman Catholick Church Which are things that cannot be
Citty which is governess over the whole world to have an entire faith in and concerning God But saith his Lordship there is no promise nor prophecy in St. Gregory that Rome shall ever so do And to make this the more cleer to his illiterat English Reader he leaves out the word ever in the later part of his Translation and in his gloss vpon the sentence omitts the same word again saying only it became that Citty very well to keep the faith sound and entire But How long Semper saith St. Gregory for ever Therfore Bishop Laud thought fit to conceal that semper At length he acknowledgeth a double semper in S. Gregory but misplaceth the later His words are plain saith he semper decet c. wheras St. Gregory saith not semper decet c. it alwayes becomes but decet it becomes that Citty which Governs the whole world semper de Deo integram fidem habere alwayes to have the entire faith of God Now who sees not a manifest difference betwixt these two propositions It alwayes becomes that Citty to hold the entire faith And It becomes that Citty to hold the entire faith alwayes The first only signifies the keeping of the faith entire whensoever it is don is a thing well becoming the Citty of Rome The second signifies to keepe the faith so that it must never fail or cease to keep it entire is a thing well becoming the City which Governs the whole world Besides the Government wherof St. Gregory speaks must be vnderstood of souls or spiritual because Roma vetus did not govern in his time temporaly seing the Emperour resided in New Rome that is Constantinople Therfore St. Gregorys words are to be vnderstood of the Popes spiritual Iurisdiction who governed the souls of the whole world as supreme Pastor vnder Christ. But Patriarch Laud can not endure this and will needs haue all Bishops or at least all Patriarchs equal with the Bishop of Rome by Christs institution and proves it p. 200 by the authority of St. Hierom whom Mr. Laud mistakes for the St. speaks only of the caracter of Episcopacy and sayes that all Bishops are ejusdem Sacerdotii ejusdem meriti and by Gersons Book de Auferibilitate Papae when Gerson saith he writ this Tract de Auferibilitate Papae sure he thought the Church might continue in a very good being without a Monarchical head Therfore in his Judgment the Church is not by any command or institution of Christ Monarchical Gerson par 1.154 Answ. Gerson that famous Chancellor of Paris writ that Book in time of Schismes and Troubles wherin for the peace of the Church doubtfull Popes may be deposed as also Hereticks But Gerson never meant that a Pope may be so deposed as none other should succeed he defends the contrary earnestly and expresly consid 8. His words are Any civil monarchy or regal Government may be taken away or changed into an Aristocracy the law still continuing in force but it is not so in the Church which was founded by Christ in one supreme Monarch throughout the world Because Christ Instituted no other Government vnchangeably Monarchicall and as it were regal besides the Church Can any words be more express against Mr. Lauds assertion and yet his assertion is so positive that I have known a Catholick Divine deceived by his authority in this particular but after examination wondred at the Bishops confidence I conclude this matter of Protestant falsifications with this fair offer let the learned men of that side shew but any one saying of any ancient Orthodox Father or Councell quoted by the reformed writers of any Nation or quality whatsoever to confirm protestancy and if it be not found either impertinent or corrupted by addition omission translation or concealing the words going before or coming after whervpon depends the true meaning of the Text let them J say but shew one of these that speaks cleerly in favour of Protestancy and I will confess in print that J have bin mistaken in the opinion I have of their Religion and of its want of truth But if not as much as one Orthodox Doctor can be produced to support their Tenets and the credit of Protestant writers I hope they will not take it in ill part that we advise our Contreymen and all Christians to renounce their Conduct and Communion SECT XII VVhether it be piety or policy to permit the Protestant Clergy of these three Kingdoms to enjoy the Church Revenues for maintaining by such Frauds and Falsifications as hitherto have bin alledged the doctrin of the Church of England which also they acknowledge to be fallible and by consequence for all they know fals and how the said revenues may be conscientiously applyed to the vse and ease of the people without any danger of sacrilege or any disturbance to the Government if a publick Trial of both Clergies sincerity be allowed and liberty of Conscience granted THat it cannot be piety in a Prince or people to cast away so vast a Treasure vpon so vncertain a Religion and Clergy as we have proved the Protestant to be needs no proof Neither is there any doubt but that it was policy though not piety in Q. Elizabeth whose title could not stand with popery to bestow the sayd revenues vpon any men that would call themselves a Clergy and engage to fool the vulgar sort with fals Scripture for framing a Religion or reformation agreable to her title and interest against the Royal line of the Stewards lawfull heires of this Monarchy As litle question can be made that the present possessors and pretenders of Bishopricks and Benefices will endeavor to justify and continue Q. Elizabeths cours though the case be altered and that such of the layty as have vnlawfull designs in their hearts will side with the Bishops and strive to gain or make a party and win the hearts of ignorant and seditious people by pretending great zeal for that prelatick Religion wherby Q. Elizabeth vsurped the Crown and her Creatures the revenues of the Church not despairing but that as she by the advice of her Councel and Clergy forc't or foold this Nation out of their loyalty and duty to the Stewards by pretending that popery is Idolatry so themselves may vpon any occasion and perhaps vpon the motion of liberty of conscience have the like success against K. Charles the second as Q. Elizabeth had against the Queen of Scots This is the only objection can be made against liberty of Conscience from which say they will spring Popery and will be the plea of policy against piety in case the falshood of prelatick protestancy and the frauds of the faction interested therin should be as zealously cryed down as we presume it to be cleerly discovered in this Treatise Our answer to this plea is 1. That liberty of conscience and legal changes of Religion in England have bin alwayes made by Acts of Parliament as we may see
bounds when he took vpon him to excommunicat the Bishops of the East S. Ireneus found fault with his seuerity but neuer doubted of his authority The Centurists Centur. 3. Col. 168. do condemn S. Stephen Pope and Martyr for vndertaking to threaten excommunication to Helenus Firmilianus and all others throughout Cicilia Capadocia and Galacia for rebaptysing Heretiks And col 84. They reprehend S. Cyprian for teaching that the Roman Church ought to be acknowledged of all others for the mother and root of the Catholick Church And Centur. 4. col 764. they confess that the Councell of Sardis consisting of 300. Bishops and aboue assembled from all parts of the world and wher at sundry Fathers of the Nicen Councell were present decreed appeals to the Bishop of Rome [a] M. r Whitaker Lib. de Antichristo contra Sanderum pag 35. answering D. r Sanders who affirmed and proued that the Roman Church was not changed during the first 600. yeares after Christ Whitaker saith During all that time the Church was pure and florished and inuiolably taught and defended the faith deliuered from the Apostles See the same acknowledged by M. r Fulk in his confutation of Purgatory pag 373. And by Reynolds in his conference with Mr. Hart pag 443. And Mr. Iewell in his reply to Mr. Harding pag 246. That the Roman faith and the Catholick faith are Synonima or the same appeared by [b] S. Hieroms words in Apo 2. adversus Rufinum who pretending to be a Catholick S. Hierom demands What doth he call his faith That which the Church of Rome holdeth If he answered it is the Roman ergo Catholici sumus then without doubt we are Catholicks And ep 57. ad Damasum Papam Quicumque extra banc domum Agnum comederit profanus est quicumque tecuÌ„ non colligit spargit S. Cyprian lib 4. epist 2. speaks thus to Antonianus You writ that I should send a Copy of the letters to Cornelius Pope to the end that you communicat with him that is to say with the Catholick Church And the same S. Cyprian ibid Epist 45. ad Cornelium it seemeth good to us that letters should be sent to all our Colleagues at Rome that they should firmly embrace your communion that is to say the Catholick Church Et Ibid Ego nullum primum nisi Christum sequens Beatitudini tuae id est Cathedrae Petri communione consocior Super illaÌ„ Petram aedificataÌ„ EcclesiaÌ„ scio And S. Ambrose de obitu Fratris reporteth how his Brother Satyrus being desirous to know whether the Bishop to whom he came were Catholick or no asked him whether he did communicat with the Catholick Bishop hoc est cum Romana Ecclesia convenerit [d] ¶ Theodoret d a Greek Father in his Epistle to Pope Leo placed before his Commentaries vpon S. Pauls Epistle saith behold after all trauel and sweat I am condemned being not so much as accused But I look for sentence of your Apostolik sea and I humbly beseech and require your Holiness in this case to aide me justum vestrum rectum appellanti judicium appealing to your right and just judgment and command me to come before you And in his Epistle ad Renatum Presbit he further saith I beseech thee persuade the most holy Arch Bishop Leo to exercise his Apostolical authority and command me to go to your Councel because that holy Sea hath the government of all the Churches of the World S. Chrysost. in Epist. ad Innocentium Papam saith I beseech you write that these things so wrongfully don in my absence and I not refusing judgment may not be of force and that those who haue don wrong may be subject to the penalties of the Ecclesiastical lawes c. And command vs to be restored to our Church c. Pope Innocentius in his Epistle to Arcadius the Emperor and his wife who were aduerse to S. Chrysostom and took part with Theophilus quoted Centur 5. col 663. saith I the last of all and a sinner yet hauing the throne of the great Apostle Peter committed to me do separat and remoue thee and her from receauing the immaculat mysteries of Christ our God and euery Bishop or any other of the Clergy which shall presume to minister or giue to you those holy Mysteries after the time that you haue read these present lettres of my Order I prononce them voyd of their dignity c. Arsacius whom you placed in the Bishops throne in Chrysostoms roome though he be dead we depose and command that his name be not written in the role of Bishops In like manner we depose all other Bishops which of purposed aduice haue communicated with him c. To the deposing of Theophilus Bishop of Alexandria we add excommunication c. The Centurists Cent. 5. col 778. say of the Fathers of that 5. Century They did affirm erroniously that antiquity had attributed the principality of priestood to the Roman Bishop aboue all And Col. 782. they set down the general Councell of Calcedons petition to Pope Leo desiring his Holyness to confirm their Decrees and Col 823. the words of the Councell of Carthage to Pope Innocentius supplicating that to the statutes of their mediocrity might be added the authority of the Sea Apostolick They further acknowledged that the Pope summoned S. Athanasius and his aduersaries to appeare at Rome And that Athanasius obeyed wherof see also Nicephor l. 9. c. 6. and hist. Tripartit l. 4. cap. 6. D. Philip. Nicolai de Regno Christ. l. 2. pag. 149. confesseth that Julius Pope exercised the supreme spiritual Jurisdiction as given ex praescripto jure divino and as St. Peters Successor as also Pope Damasus and Pope Jnnocentius afterwards See Iulius epistle to the Churches of the East Centâ—r 4. col 735. and col 746. how Pope Julius saith to them are ye ignorant of the custom to write to vs first to the end from hence may be determined what is just c. For what things wee have received from St. Peter the Apostle those I signifie to you [e] ¶ Functius a Protestant writter in lib. 7. Chronolog anno Christi 494. saith Henaias was the first who raised war in the Church against Images Nicepâ— in Hist Eccl. lib. 16. c. 27. saith Henaias iste primus O audacem animam os impudens vocem illam evomuit Christi eorum qui illi placuere Imagines venerandas non esse August haer 53. Epiphan haer 75. mentions Aerius his nouelties against fasting appointed by the Church prayer for the dead c. Wherof M. r Fulk in his answer to a counterfeit Catholick pag 44. c. 41. saith I will not dissemble c. Aerius taught that prayer for the dead was unprofitable as wittnes both Epiphan and Austin which they count for an error S. Aug. de Eccl. dog c. 73. saith We belieue that the bodyes of Saints and chiefly the Reliques of holy Martyrs ought to be most sincearly honored as if they
Aug. cit cap. 20. [3] Aug. cit 16. Concil Tolet. 1. Can. 5. Cyprian de Coena Dom. post med Origen in num hom 23. [4] Cyprian lib. 2. epist. 3. Augustin de Civit. Dei lib. 16. cap. 22. passim Aug. [5] de Civit. Dei lib. 22. cap. 8. lib. 20. contra Faustum cap. 18. Hieron lib. 3. contra Pelag. August tom 8. in Psalm 33. con 2. saith Ipse de Corpore et Sanguine suo instituit Sacrificium secundum Ordinem Melchisedech S. Chrisost. in lib. 1. cor hom 24. saith of Christ Ipsum mutavit Sacrificium et pro caede brutorum seipsum jussit offerri [6] Aug. in Enchirid. cap. 110. de cura pro mortuis cap. 18. [7] Aug. de Civit. Dei lib. 10. cap. 20. Cyprian de coena Dom. [8] S. Ireneus lib. 4. cap. 32. August de gratia novi Testam cap. 18. [9] Aug. de Civit. Dei lib. 17. cap. 20. S. Clement the Apostles scholler in Apost Constit. edit Antverp 1564. lib. 6. cap. 22. fol. 123. [10] Tertulian ad Scapul cap. â— saith Sacrificamus pro salute Imperatoris [11] Chrysost. hom 27. in Acta Apost Pro infirmis etiam sacrificamus [12] Aug. de Civit. Dei lib. 22. cap. 8. saith one went and offered in the house infected the Sacrifice of Christs Body praying that the vexation might cease and by Gods mercy it ceased immediatly [13] Basil in Liturgia fol. 40. Chrisost. in Mart. Rom. 83. Cyprian de Coena Dom. prope initium Origen Athan. c. quoted by Crastonius cit [a] Osiander a Protestant writer epist. cent 16. pag. 90. saith Leonard Keppen on the 7. day of April 1523. brought to Wittemberg nine Nuns from the Monastery Nimptsen among which number one was Catharin Borenâ— whom afterwards Luther married Peter Martyr and Bucer married Nuns Luthers example of marriag was followed by all the Disciples though professed Monks not only in Germany but in euery other country Here with us these Protestant Bishops ensuing Hoopâ—r of Worcester Barlow of Chicester Dounham of Chester Scory of Herefort Barkley of Bath and Wells Couerdale of Excester all Monks Cranmer of Canterbury and Sandes of York Priests [b] S. Austin haeres 82. saith of Jouinian teaching the Lawfulness of Priests and Votaries mariage This heresy was quickly extinct neyther could it euer preuail to the deceiuing so much as of any one Priest And lib. 2 retrac cap. 22. that Jouinian with his heresy deceiued but only nonnullas Sanctimoniales some few Nuns But Luther deceiued Priests Monks and Nuns or rather they concurred with him to deceiue others [c] Luther de seculari potestate in tom 6. Germ. saith Among Christians no man can or ought to be Magistrat but each one is to other equaly subject c. Among Christian men none is superior save only Christ And in his Sermons englishd by William Gage pag. 97. and tom 7. Wittemberg fol. 327. he saith Therfore is Christ our Lord that he may make us such as himself is and as he cannot suffer himself to be tyed and bound by laws c. So also ought not the conscience of a Christian to suffer them Afterwards he taught to moderat this liberty by explaining that subjects ought to haue an obedience rather of policy then conscience which is as much to say as to dissemble and obey when they cannot help it but if euer they can rebell with probability of success they may do it with a safe conscience And therfore in the same Sermons pag. 261. he doth admonish we obey the ciuil Magistrat prouided it be not pretended that it is necessary for saluation to obey Most Protestants follow this obedience of policy not of conscience see Whitaker in resp at Rat. Camp rat 8. pag. 154. And Danaeus against Belarmin pag. 1127. [d] Luther in Comment ad cap. 2. ad Galat. saith When it is taught Faith in Christ doth indeed justify but with all its necessary to keep Gods commandments there Christ is denyed and faith is abolished because that which is proper of God alone is attributed to the commandements of God or to the Law See also Luther in Colloq Mensal Ger. fol. 152. 153. M. r Willet in his Synopsis Papismi pag. 564. saith The Law remaineth stil impossible to be kept by vs through the weakness of our flesh neither doth God giue vs ability to keep it but Christ hath fulfilled it for vs. D. r Whitaker de Eccles. pag. 301. We say that if a man haue an aâ—t of faith sins do not hurt him this truly Luther affirming this we all say Hofman de Poenitentiâ edit 1540. lib. 2. fol. 113. saith according to the Protestant principles Whosoeuer truly belieueth suffereth God to work for him and dispose eternall life for him himself taking no labor nor working any thing for himself [a] Lutherus lib. de servo arbitrio contra Eras. edit 1. Cnoglerus symbola tria pag. 152. nullus nemo G. 6 pag. 153. [b] The Catholik Doctrin of the Church of England pag. 103. in the explanation of the 20. article of Religion saith Authority is given to the Church and to every member of sound judgment in the same to judg in controversies of faith and so in their places to embrase the truth and to avoyd and improve Antichristianity and errors and this is not the privat opinion of our Church but the straight commandment of God him-self particularly to all teachers and hearers of Gods word and generally unto the whole Church and also the Iudgment of our Godly Brethren in forreign Countreys [c] Mr. Bilson Bishop of Winchester in his true difference c. part 2. pag. 353. saith The people must be Discerners and Judg. of that which is taught The Catholik Doctrin of the Church of England art 19. Proposition 6. pag. 94. saith The visible Church may and from tyme to tyme hath errd both in Doctrin and conversation pag. 95 concludeth This with us the Churches in their Confessions do acknowledg Dr. Whitaker de Eccles pa. 301. We say that if a man have an art of faith sins do not hurt him this truly Luther affirmeth this we also say [d] Jrenaeus l. 1. c. 5. saith Videmus nunc eorum inconstantem Sententiam cum sint duo vel tres quemadmodum de iisdem eadem non dicunt And c. 18. Cum autem discrepant ad invicem doctrina traditione qui recentiores eorum adnoscuntur affectant per singulos dies novum aliquid invenire c. Durum est enim omnium describere sententias Tertullian de Praescrip adv haer cap. 42. saith Mentior si non etiam a regulis suis variant inter se dum vnusquisque proinde modulatur quae accepit quemadmodum de suo arbitrio composuit c. Denique inspect haereses omnes in multis cum authoribus suis dissentientes deprehunduntur And see cap. 37. Chrystom oper imperfect in
himself an 602. aduising him not to glory therin but rather to consider that God gaue him that gift for the weal of those to whom he was sent As also by his letters to Eulogius Arch-bishop of Alexandria lib. 7. epist. 30. indict 1. saying therin Know then that wher as the English Nation c. remaining hitherto in Infidelity I did by the help of your prayers c. send unto that Nation Austin a Monck of my Monastery to preach to them c. and now letters are come to vs both of his health and of his work that he hath in hand and surly either he or they that were sent over with him work so many Miracles in that Nation as they may seem to imitate the power and Miracles of the Apostles them-selves That the particulars of the Religion professed by S. Gregory and the visible Church of his tyme and preacht by St. Austin the Monck and his Companions sent by Gregory to convert the English Nation were the same which we Roman Catholiks profess at this present is evident by all Histories Both sacred and profane and even by the Confession of all Protestant writers who treat of this subject Austin the great Monck saith Doct. Humfrey sent by Gregory the great Pope taught the Englismen a burthen of Ceremonies c. Purgatory Mass Prayer for the Dead Transubstantiation Reliques c. And the Centurywriters Carion Osiander and other learned Protestants say that the Religion preacht by St. Austin to the Saxons was Altars Vestements Images Chalices Crosses Censors Holy Vessells Holy water the sprinkling therof Reliques Translation of Reliques dedicating of Churches to the bones and ashes of Saints Consecration of Altars Chalices and Corporals Consecration of the font of Baptism Chrism and Oyle Celebration of Mass the Archi-Episcopal Pall at Solemn Mass tyme Romish Mass Books also free will merit Iustification of works Penance Satisfaction Purgatory the vnmarried life of Priests the publik invocation of Saints and their worship the worship of Images Exorcism Pardons Vowes Monachism Transubstantiation prayer for the Dead offering of the healthfull Host of Christs body and bloud for the Dead the Roman Bishops claim and exercise of Iurisdiction and supremacy over all Churches Reliquumque Pontificiae superstitionis Chaos even the whole Chaos of Popish superstition Now that D. r Fulck should term this conversion our perversion and that Mr. Willet should place St. Gregorie and St. Austin among the Fathers of Superstition and Osiander should say they subjected England to the Yoke of Anti-Christ and Mr. Harison that they converted the Saxons from Paganism to no less hurtfull superstition then they did know before making an exchang from open to secret Idolatry c. we attribute to an excess of their privat spirit and zeale in their own Presbiterian or Fanatik way which doth not agree with the more sober and more Christianlike Protestants nor indeed impugn our assertion which is that this Popery now so much raild at though professed by St. Gregorie and wherunto our Ancestors were converted by St. Austin the Monck and our selves yet profess was the Religion held by the visible Church as the only Catholik and Apostolik in the 6. age and that vntil then no known chang of Christs Doctrin had bin made in the Roman Church Whether the whole Church of the 6. age was deceived or no in this their persuasion and adhesion to the Roman Doctrin is another question and shall be discussed herafter SECT II. Of the Author and begining of Protestancy and of Luthers Disputation and familiarity with the Devill serjously related by him self in his authentik Bookes THE first that preacht the Protestant Religion or Reformation was Martin Luther a German who as himself confesseth in a letter to his Father had bin fearfully hanted from his youth with Sathans apparitions and as others testify often in the forme of firebrands These frights together with the suddain death of his dearest Camerade slain by a thunderbolt forced him as he says in the said Epistle to enter into the Religious order of St. Augustin wherin he lived some yeares not without signs and suspition of being possessed vntill that an 1517. one John Tecell a learned Dominican frier was preferred before him in publishing and preaching of Indulgences which Sermon in like occasions had bin formerly giuen to the Augustins This fancied injury don to his Order and Person put Luther into such a passion that notwithstanding he vnderstood not well as he ingeniously confesseth what the name of Indulgences meant yet he preacht Sermons and printed conclusions against them his propositions being condemned in Germany he appealed to Rome and submitted his doctrin and himself to Pope Leo 10. Vt reprobet approbet sicut placuerit acknowledging his voice to be the voice of Christ. But loe saith he whilst I look for a joyfull sentence from Rome I am striken with the thunderbolt of excommunication and condemned for the most wicked man alive then I began to defend my doings setting forth many bookes â— And seing it is so let them impute the fault to them-selves that have so excessively handled the matter Afther that Luther had lost his hopes of being favored in his opinions by the Pope he appeald from his Holyness sentence to a general Councel assuring himself that none would be caled or assembled in his own days That this was his design and not any desire of being directed by a Councel is manifest by his procedings for as soon as he heard there was a Councel summoned and perceived some likelihood that the Bishops would meet he writ a book against the necessity and authority of general Councels and begins with the first at Jerusalem condemning its Decrees then with the first Nicen and concluds there is no obligation of submitting our Judgments to their Definitions or of conforming our actions to their Canons and declars to his Germans in what a sad condition they would all be if they were bound to obey Councels for then they must have abstained from strangled meat foule add which is wors from puddings and sausages according to the Apostles Decree at Ierusalem as if that Decree intended but for a litle tyme were still in force Therfore he maintained that Christ hath taken away from Bishops Doctors and Councels the right and power of judging of doctrin and given it to all Christians in generall and admitts of no other rule but Scripture as every one will thinck fit to interpret the same Thus farr was Luther driven by his pride and passion against the Dominican friars with resolution not to recant what he had once writt though he wished he had never begun that business and that his writings were burned and buried in eternal oblivion he had not as yet precipitated himself into the particulars of Protestancy but for some few years went no further then the dispute of Indulgences and wore still
singular glory and vain reputation conceive sundry suttle and disloyal practises for the interruption and breach of the sayd most lawful and Godly concord And endeavering to put the same in vre devised first to insinuat a scruple into the King your Father's conscience of an vnlawful marriage between him and his most lawful wife the Queen your Highnes's Mother pretending for the ground therof that the same was against the word of God And thervpon ceased not to persuade continualy vnto the sayd King your Father that he could not without daunger of the loss of his soule continue with his sayd most lawful wife but must be separated and divorc'd from her And to this intent caus'd the Seals aâ— wel of certain Vniversities in Italy and France to be gotten as it were for a testimony by the corruption of mony with a few light persons Schollers of the same Vniversities as also the Seals of the Vniversities of this Realm to be obtained by great travail sinister working secret threatnings and intreatings of some men in authority especialy sent at that tyme thither for the same purposes And how that finaly Thomas Cranmer newly made Arch-Bishop of Canterbury most vngodly and against all laws equity and conscience prosecuted the same wicked device of divorce and separation of the said King your Father and Queen your Mother caled before him ex officio the hearing of the same matter of marriage and taking his foundation partly vpon his own vnadvised judgment of the Scripture ioyning ther with the pretended Testimonies of the said Vniversities and partly vpon bare and most vntrue conjecturs gathered and admitted by him vpon matters of no strength or effect but only by supposal and without admitting or hearing any thing that could be sayd by the Queen your Mother or by any other on her behalf in the absence of the sayd late your Mother proceeded pronounced and discerned declared and gave sentence the same most lawful and vndoubted matrimony to be naught and to be contracted against God's law and of no value but lacking the strength of the law and the said most noble King your Father and the said noble Queen your Mother so married together did separat and divorce and the same your most noble Father King Henry the 8. and the said noble Queen your Mother from the bands of the same most lawful matrimony did pronounce and declare by the same his vnlawful sentence to be free discharged and set at liberty Which sentence and judgment so given by vnlawful and corrupt means and ways by the said Archbishop of Canterbury was afterwards vpon certain affections ratified and confirmed by two several Acts the one made in the 25. year of the raign to the said King your Highnes's Father and intituled an Act of declaring the establishment of the succession of the Kings most Royal Majesty of the Imperial Crown of his Realm The other Act of Parliament made in the 28. year of the raign of the said King your Highnes's Father intituled an Act for the establishment of the succession of the Imperial Crown of the Realm In the which said two Acts was contained the illegitimation of your most noble Person which your sayd most noble Person being born in so solemn a mariage so openly approued in the world and with so good faith both first contracted and also by so many years continued between your most noble Parents and the same Mariage in very deed not being prohibited by the law of God could not by any reason or equity in this case be so spotted And now we your Highnes's sayd most loving faithful and obedient subjects of a godly heart and true meaning frely and frankly without fear fancy or any other corrupt motion or sensual affection considering that this foresayd mariage had it's beginning of God and by him was continued and therfor was received and is to be taken for a most true just lawful and to all respects a sincere and perfect mariage nor could nor ought by any man's power authority or jurisdiction be dissolved broken or separated for whom God joyneth no man can nor ought to put a sunder and considering also how during the same mariage in godly concord the Realm in all degrees flourished to the glory of God the honour of the Prince and the great reputation of the subjects of the same and on the other side vnderstanding manifestly that the ground of the sayd divice and practice for the sayd divorce proceeding first of malice and vaine glory and afterward was prosecuted and followed of fond affection and sensual fantasie and finaly executed and put in effect by corruption ignorance and flattery and not only feeling to our great sorrow dammage and regret how shamful ignominies rebuks slanders and contempts yea with death pestilence and wars disobedience rebellions insurrections and divers other great and grievous plagues God of his Justice hath sent vpon vs ever since this vngodly purpose was first begun and practised But also seing evidently before our eys that vnless so great an injustice as this hath bin and yet continued be rebuked and that the sayd fals and wrongful process Iudgment and sentence with their dependances be repealed and revoked nothing is less to be doubted then that greater plagues and stroaks are like to encrease and continue dayly more and more with in this Realm do beseech your most excelent Majesty as wel in respect of your own honours dignity and just title as for truth's sake wherwith we doubt not but your Highness also will be specialy moved in conscience and also for the intire love favour and affection which your Majesty beareth to the common wealth of this Realm and for the good peace vnity and rest of vs your most faithful subjects and our posterity that it may be enacted by your Highness with the consent of the Lords spiritual and temporal and Commons in this present Parliament assembled And be it enacted by the authority of this present Parliament that all and every decree sentence and Iudgment of divorce and separation between the sayd King your Father and the sayd late Queen your Mother and all the process commenc'd followed given made or promulged by the sayd Thomas Cranmer then Archbishop of Canterbury or by any other person or persons whatsoever wherby the same most just pure and lawful marriage between the sayd late King your Father and the sayd late Queen your Mother was or is pronounced or in any wise declared to be vnlawful or vnjust or against the law of God be and shal be from the beginning and from hence forth of no force validity or effect but be vtterly naught voyd frustrat and annihilat to all intents constructions and purposes as if the same had never bin given or pronounced And be it also enacted by the authority aforsaid that as wel the said Act of Parliament intituled an Act declaring the establishment of the Succession of the King 's most Royal Majesty to the Imperial Crown
of the Councel of Nice and most vnconscionably cuts of the words immediatly following where Belarmin says the quite contrary of what Cozins imposed vpon his Readers to make good his English Canon of Scripture The words immediatly following are Excepto libro Iudith quem etiam Hieronimus postea recepit Except the booke of Iudith which also Hierom afterwards received as Canonical So that where Cozins says Belarmin confesseth that S. Hierom sayd the Councel of Nice declared not the book of Iudith Canonical Belarmin in that very place says the quite contrary And in the same page cap. 12. Belarmin proves by S. Hieroms testimony and words that the book of Iudith was declared Canonical in the highest degree by the Nicen Councel It were to be wished that Ecclesiastical promotions had bin better bestowed then upon 139 men whose labour and learning 〈◊〉 altogeather employed in seducing souls concealing the truth of Religion from their flocks and corrupting the writings of the ancient Fathers and modern Doctors of the Church for no other reason but because they speak so cleerly against the Protestant Doctrine of these times wherby our Prelatick Ministers are maintained vsurping vast revenues from the Crown and come to the greatest preferments both of Church and State I have not seen any one Protestant Writer free from this fault 't is strange that after so manifest and manifould discoverys as have bin made of Mortons Andrews Fox Sutclif Jewell Barlow Whitaker Willet Vsher Lauds and others falsifications frauds and labyrinths there should be men yet found to follow their examples and much more to be wondred that they should thrive by a trade so base vnconscionable and distructive notwithstanding so manifest and frequent discoveries of their impostures As to this work of Doctor Cosins it may be properly called a Cosenage independently of an allusion to his name had not his book bin sufficiently confuted by the absurdity of his fundamental principles denying that the Apostles or Christian Church could declare any book of the old Testament Canonical which the Iews omitted or rejected and affirming that no parts of the New Testament were ever questioned by any Church ancient or modern I should set down many more of his willful falsifications and weake evasions but that labour being rendred superfluous by the incoherency of his own doctrin and by the inconsistency of his principles with including in that Canon of Scripture which he vndertakes to defend the epistles above mentioned of Peter Iohn Paul and Iude and the Apocalyps for it is evident by the quoted testimonies both of ancient Fathers and learned Protestants that these epistles of Iohn Iude Peter and Paul as also the Apocalyps were doubted of by many Christian Churches for three or foure ages I do not think fitt to trouble the Reader nor my self with a more particular confutation of this rather fantastical then Scholastical History of the Canon of Scripture fantastical J say because he fancies to him-self that the authority and sayings of men who writ before this controversy had bin decided by a general Councel and at the same time professed a faith which obliged them so submit ther writings and judgments to the decrees of Councels can be of any force against that general Councel by which the contrary was decided and they would have bin guided by if they had bin now living as St. Austin saith of St. Cyprian in a point of doctrine which was determined by a general Councel against the holy Martyrs opinion long after his death Whosoever can take delight in seing the pittifull shifts and sleights wherby interested writers endeavour to blind mens eyes and vnderstandings let him peruse this book of Doctor Cozins and he will find more sport in observing how he tosses and turns the sayings of the Fathers against them-selves then could be wished in so serious a subject When the Fathers call the books of Macabees Tobie Judith c. sacred and Divine Scripture Canonical Scripture prophetical writings of Divine authority c. Holy inspirations revelations c. he tels you pag. 93. alibi passim all this must be understood in a large and popular sence though the contrary may appeare to any vnbyass'd judgment that will read the words by him cited pag. 92. alibi in the Authors themselves as for example let any one observe how Doctor Cozins mingles and mangles S. Austin's words concerning the controverted books of the Machabees and afterwards see what the St. him-self says he will â—â—rce believe the words are the same and may swear the sense is not For S. Austin lib. 2. de doctr Christ. cap. 8. sets down as his own sense the same Canon of Scripture which the Councel of Trent accepts and confirmeth and he subscribed unto in the third Councel of Carthage And because he knew that this Canon had not bin defined by a general Councel and therfore many Churches and Fathers doubted of some books which he and the 3. Councel of Carthage held for Canonical he gives some instructions how they who do not follow his Canon shall proceed vntill they be more fully informed or the matter decided and these instructions which he sets down for others who doubted and differ'd in opinion from him Doctor Cozins wilfully mistakes and misapplies to St. Austin him-self as if he could be ignorant of his own belief of the Canon He is also troubled that St. Austin doth favour so much the doctrine of Purgatory and the authority of the Catholick Church in declaring books of the Old Testament to be Canonical which were rejected by the Iews as to say lib. 18. de Civit. Dei c. 36. That the books of the Machabees are accompted Canonical by the Church although not by the Jews To weaken this testimony he brings an other that strengthens it and quotes St. Austin's words Ep. 61. ad Dulcitium wherin confuting the error of the Circomcellions who to cloake their self-homicides with text and examples of Scripture excused that doctrin with the examples of Eleazarus and Razias related in the Machabees which pretext St. Austin largly confutes not only in his epistle ad Dulcit but in his 2. book against the epistle of Gaudent cap. 23. not by deminishing the Canonical authority of the books of the Machabees as Doctor Cozins falsly imposeth vpon his Readers pag. 108. seq but by declaring how the Scripture doth indeed relate yet not commend the self-homicide of Eleazarus and Râ—zias nor canonize them Martyrs or propose their deaths to be imitated though it cannot be denyed but that they shew'd great worldly courage and contempt of life Did Doctor Cozins imagin that Dulcitius Gaudentius and other learned Circumcellions were such Coxcombs as to prove their Religion by Scripture and then to quote for Scripture a book which their Adversaries admitted not at least for so Canonical as that controversies of Religion could be therby decided or doth he think that St. Austin would not have put them in
the examples of other Protestant Churches Whence followeth continual discontents and designs of the generality of these Protestant nations against their prelatick Clergy and the little esteeme and affection there is for the same Clergy among the reformed Churches abroad How vnsafe it is for the Prince and government to establish by law a Religion and Clergy so generaly hated and that acknowledgeth it self to be fallible in doctrin and therfore for all they know lead their flocks to eternal damnation Laws enacted to favor Religion ought to suppose not pretend to make the Religion reasonable Reason is the ground of human laws but human laws can not be the ground of Religion How dangerous it is to press too much the Act of vniformity against so great and zealous a multitude as the Sectaries are Their errors ought to be confuted with reason not rigor The prelatick Clergy whose spiritual Censures and authority ought to quash all dissentions doth cause the mischief and engageth the state in perpetual troubles for maintaining by force of law the improbability of their caracter and jurisdiction against the evidence of reason SVBSECT I. THe prelatick caracter and Religion is so incredible that few serious men in their judgments continue any long time Prelaticks By pretending a mean and moderation between Papists and Presbiterians the Prelaticks fall into manifest contradictions in defending their own caracter doctrin and disciplin How learned Protestants are forc't to confess that the Prince may force his subjects by laws to his Protestant persuasion and that every Protestant subject notwithstanding the Prince his prerogative hath a privat authority to judge of the Prince his Religion and is bound to stick to his own contrary judgment What great confusion this must occasion It is the nature of all Religions that give privat men liberty to judge of Religious controversies to cause such disorders How this inconvenience is prevented in the Roman Catholick One of the differences between it and the Protestant is that when Protestants rebell they do not violat the principles of Protestancy which makes every man Supreme in matters of faith and by consequence of state When Catholicks rebell they go against their principles that give no such supremacy or liberty Jn these last one hundred years there have bin more rebellions vpon the score of Protestancy then have bin since Christs time vpon the score of the Roman Catholick Religion In what sense the Roman Catholick is a growing Religion Whether it be policy to persecute a Religion that encreaseth against the rigor of the lawes and to promote a Religion that doth not encrease with all the helps of lawes and favors of the Prince The sanguinary and penal statuts are thought to be so vnjust even by Protestants that no honest and sober man thinks them fit to be put in execution Whether it be policy to continue such statuts All seditious persons begin their designs against the government with pressing the execution of the statuts and somtimes therby make the zealous and giddy multitude rebell Whether it were not piety and policy to repeal statuts that if put in execution make the nation and government infamous if not put in execution may occasion rebellion by reason of an indiscreet zeal in the giddy multitude Besides their being enacted to suppress the principles and destroy the persons of the Catholick party which maintained the Stevards right to the Crown ought to facilitat the repeal SVBSECT II. THe sanguinary and penall statuts of England against Catholicks can not be justified by the proceeding of the Inquisition or by laws and edicts of Christian Kings and Emperors against hereticks The first English Protestants acknowledged themselves to be hereticks when they petitioned to the Parliament 1. Ed. 6. for a repeal of all ancient statuts against hereticks not daring to preach and profess their reformed doctrin vntill the Parliament had condescended to their petition Queen Elizabeths reformation confirmed by Sanguinary statuts diametricaly opposit to primitive Christianity and therfore very strange that men so knowing as the English nobility and gentry should continue them or that persons so pious loyall and well bred should not either out of Christian charity to Catholicks or out of a dutifull civility to the Royal family that now reigns repeale laws enacted by Q. Elizabeth for ruin of the Stevards party and for excluding themselves from the Crown THE THIRD PART COntaining the conscience and conveniency of tolerating the Roman Catholick religion by Act of parliament proved by the little conscience of the Protestant clergy in maintaining Protestancy with frauds and falsifications and by the great inconveniencies this Monarchy suffers by pressing the prelatick and Protestant Religion vpon tender consciences SECT I. DEmonstrated that either the learned Protestant or the Roman Catholick Clergy are Cheats Proved by the impossibility of concealing the truth of Christianity and of the true Church otherwise then by the frauds and falsifications of either Clergy So manifest are the signs of the Catholick Church and so particularly mentioned in Scripture And as one of the two Clergyes are Cheats so either the Catholick or Protestant layty are damnably careless in matters of salvation Reasons why the Catholick layty can not be thought carless the Protestant may How easily the truth may be known and how the Protestant layty may be considerably eased from extraordinary taxes by informing themselves of the truth of Religion The impudency and impiety wherwith Bp. Ievell and the first prelatick clergy imposed Protestancy vpon this nation to favor Q. Elizab pretensions and to raise themselves from Pedantry to Peerage Proved by Ievells Challenge and Sermon at Paules Cross and by his and the Prelatick clergyes Apology for their Church of England pretending that the Catholick Church for the first 600. years was Protestant How this imposture was confuted by the Catholick writers and the Protestant writers forced to acknowledge their own error How the same imposture was again maintained by succeeding prelaticks and how vnsuccesfully How Taylor revived now again the same shamfull imposture and with how great infamy to his person and discredit to his cause The Protestant layty can not without committing a damnable sin give any credit to their Clergy in matters of Religion after so many and so manifest Discoveries of the frauds and falsifications wherby alone they defend Protestancy How a conference and Triall about this matter can not be conscientiously denyed nor the denyall stand with good policy SECT II. THe same further demonstrated and that there can be no reason to suspect the sincerity of the Roman Catholick Clergy SVBECT I. AND II. WHether it be charity to treat Cheats with ceremony when they are convicted of damning souls by frauds and wilfull falsifications And whether the first reformers of the English Church Cranmer and his Camerades ought not to be censured accordingly The frauds and wilful falsifications hypocrisy incontinency impiety and Atheism of the prelalatick Protestant Clergy in K. Edward