the Greek and Latin Church for the most part were spotted with the doctrin of free will oftner it of invocation of Saints c. And from thence infers that in no age since the Apostles time any company of Bishops held so perfect and so sound doctrin in all points as the Bishops of England at this day And Mr. Fulk in his reionder to Bristow pag. 7. I confess that Ambrose Austin Hierom all three Fathers to whom B. p Iewell appealed held invocation of Saints to be lawfull And B. p Bale acknowledgeth that St. Gregory the first of Iewell 's chosen Iudges by his indulgences established pilgrimages to Images and that St. Leo an other of Ievell's Fathers allowed the worship of Images And Doctor Humfrey Iesuitismi part 1. rat 5. pag. 626. cannot deny but that S. Gregory taught Transsubstantiation And Mr. 〈◊〉 in his Papisto mâ—t edit 1606. pag. 143. saith We are 〈◊〉 that the mystery of iniquity did work in Sâ— Paul's time and fell not a sleep so soon as Paul was dead c. And therfore no mermail though pervsing Councells and Fathers we find the print of the Popes feet And Mr. Napper in his Treatise vpon the Revelation dedicated to King Iames pag. 68. 145. affirmeth that Popery or the Anti-christian Kingdom did continue 1260. years vniversaly without any debatable contradiction The Pope and his Clergy during that time possessing the outward visible Church So that it was not one or two Fathers or Councells but all Christendom which professed the Roman Catholick saith for these 1â—00 years past And even Mr. Whitaker himself lib. 6. contra Duraeum pag. 123. notwithstanding his vndertaking to maintain Ievells challenge and bold assertion was forc'd at length to submit but by a profane expression saying that the Popish Religion is a patch't coverlet of the Fathers errors sowed together have them read their English falsified Scripture the subject of controversies and support of errors and will not permit them to pervse the true authentick translation and all this to the end nothing but fraud and fancy may be the rule of the Protestant faith These and all other the like observations which can not but occurr to them who frequent their Churches or company must needs induce men to suspect the weakness of their cause and the guilt of their conscience though there had bin no evidences that they are Falsifiers But seing their are as many evidences against them as there are Chapters in Catholick Books of controversies and that the Books are easily had and vnderstood I see not how any Protestant how ever so illiterat can be excused from eternall damnation by pretending the integrity of his Clergy or his own insufficiency to examin their sincerity When many accuse a man of high Treason and offer to prove it to his face not only by sundry honest and legal wittnesses but vnder his own hand writing it would be censured treachery or great carlesness in the Ministers of state to slight such an accusation and evidence though the person accused vntill then had bin trusted and reputed a loyal subject This is our case with the Protestant writers we have no quarrel against them but Religion we charge them in publick writing with the highest Treason the murthering of the soules of Soveraigns and subjects with corrupting God's word with rebelling against the Divine authority so authentickly appearing in the Roman Catholick Church And these Treasons we offer to prove face to face not only by legal witness but by their Bibles and Books We have no grudge to them but this only of damning soules by treacherous dealing and desire that so important an accusation may come to a publick hearing If their interest and industry can divert the layty from so great a concern that layty must be treacherous to themselves and censured very carless of their own salvation And to the end it may not be objected that these are are but 〈◊〉 words I have resolved to descend to particular crimes I 〈◊〉 the persons their Books I quote their own words I prove them to be no innocent mistakes but wilfull and wicked falsifications and fraudâ— not committed by one or few 〈…〉 of Religion against vs not in our time but alwayâ—◠〈…〉 but the whole body in their 〈…〉 only by connivance and permission but also by contrivanceâ— and positive approbation not only petty 〈◊〉 differences but of ancient condemned heresies which the Protestant writers maintain as orthodox doctrin notwithstanding that 〈…〉 S. Hierom and other Doctors of God's Church censure the opinions as notorious heresies and the Authors as hereticks This is the summe of the Accusations contained in this third part of our Treatise and if we be not mistaken deserues a Trial as well for the satisfaction of privat 〈◊〉 conscience as 〈◊〉 for the probability there is of publick conveniency it being very improbable that I or any man who pretends to the least degree of worth or witt would charge with so many particular grievous crimes so numerous and poweâ—â—ull a party as the Protestant Clergy is without 〈…〉 undeniable evidences If the Protestant Clergy be found guylty besides the salvation of soules which will be obtained by renouncing their errors and is that we all ought principaly to ayme at these Nations will be happy in this world by their revenues If they be not guilty they and their Religion will gain great credit and I nothing but the infamy of being a notorious Jmpostor I know not what others may think of me but I shall never think that any other can be so witless and wicked as to take so much paines as I have don in composing and be at so great charge of publishing this Treatise without manifest profeâ— of the truth therof for if my allegations be not true I can have no further design or hopes but of infamy to my self and of honor and credit to my Adversaries and an addition of strength to the cause I do impugne all which must follow and fall vpon me if the learned Protestant Clergy be not proved to be as great Cheats as I pretend they are But it s strange what deepe impressions education doth make in mens minds and how partial and passionat these Nations are tendred by Protestancy They will not believe that their Protestant Writers are wilfull Falsifiers as for example that Doctor Jeremy Taylor a man that hath writ so many spiritual Books foorsooth and rules of Morality is guilty of maintaining the Protestant Religion by aboue 150. shamefull vnexcusable corruptions and falsifications in his litle Dissuasive And when he the Author his Jrish Convocation and the English Protestant Church that Applauder of the work are challenged in print by sundry Catholick Writers to make good any one of those falsifications all the world besides Protestants observe they have not a word to answer and by consequence themselves must now confess that their Religion is damnable seing it can not be otherwise maintained then
convenient and fit for that Uniformity of faith and union of Hearts which cements the People with their Soveraign and among themselves It is indeed so growing a Religion that it hath spread it self over the whole world not by force of Arms but of truth not by allowing leud liberty or licentiousness but by working miracles by professing and observing abstinence chastity poverty and obedience to spiritual and temporal Superiors by mortifying our Passions and the perverse inclinations of a spiritual pride and proper judgment this pride and property of judgment the source of Heresy we renounce by submitting our opinions to the Church acknowledging in the same God's Infallible assistance and authority and this our submission proceedeth not from simplicity credulity or rashness but we are induced thereunto by evident marks of Gods favour and providence clarly appearing in our Roman Catholick Church and in no other as Miracles Conversion of Nations Succession and Sāctity of Pastors c. whereby the most Learned Men of the World in every Age since the Apostles have been evidently convinced of an obligation to conform their Faith to a Church so supernaturally qualified and therefore did prudently believe that none but God is Author of the Roman Catholick Doctrine and we judge our selves bound under pain of damnation to follow their example For these Signs of Divine Providence are so far above the force and course of Nature and so visible to all the World that not only the Learned but all sorts of people who are not wilfully obstinate must confess a sufficient evidence of Gods Commission and Authority in our Church and by consequence they deny Gods veracity who contradict the Doctrine of a Congregation that hath so notorious and significant badges of his Divine trust for proposing Articles of Faith and composing all differences in Religion So that having for our guide a Church of so Authentick Authority a Testimony to rely upon so visibly confirmed by supernatural Miracles marks of Gods Commission the same Church must needs have his Infallible assistance in discharging her trust of instructing Mankind wherefore we Catholicks may do uniformly agree acquiess in her Difinitions with as little fear of being seduced as of God being the Seducer He must be very unreasonable who after being informed of these motives of credibility or marks of Gods Church will refuse to submit his judgment to so convincing arguments of the Divine Authority and this is the reason why not only the Natives of one Country or the Subjects of one Monarch but whole Kingdoms and Kings of most different tempers and interests do so easily constantly and unanimously submit and adhear to the Roman Catholick Religon both now and in former Ages whereas they who at any time opposed the same could never agree among themselves or with themselves but were and are divided into as many opinions as there are fancies or occasions offered of changing their inclinations or of raising their fortunes And now our States-men may easily conclude which of both Religions is not only most conscientious for the soul but most convenient for the power and peace of the State if they will reflect upon the different ways of planting and preserving both Religions the Catholick and Protestant To omit other examples let them consider how St. Austin our Apostle of England arrived at Kent with forty Monks and Preachers entred into Canterbury as our Adversary Fox confesseth p. 150. in procession with a Crucifix carried before him and singing Litanies and how they converted that Kingdom and all England from Paganism to the very same Roman Catholick Religion we now profess in every particular not by force of Arms or by Frauds of falsifying the Letter and Sense of Scripture but by working confessed Miracles in confirmation of our Roman Text and Sense of Scripture which they Preach'd and by the example of a Godly life How this same Religion continued for almost a thousand years in this Island and in all that time never was there any Rebellion upon the score of our Doctrine or of Interpreting of Scripture much less did the Subjects pretend Scripture or the Word of God to warrant a Superiority over their Sovereign or to try Him by a formal Court of Justice On the other side our Statesmen will find in all Histories and this Treatise that in this one Age since Protestancy began that Reformation hath not entered without Rebellion or Tyrany into any one Kingdom Country or City that he who first Preached this Reformation Luther did see it divided into more Sects than himself had years tho' he lived to be an old Man That never any of these Sects continued long without embroyling the State That never Miracle was wrought to confirm any kind of Protestancy nor the Author of any of these Sects or Reformations lived with the esteem I do not say of holy but of honest conversation No marvel therefore if People so naturally honest as the English cannot be brought to uniformity in a Reformation so unlikely to be Divine that was begun by a dissolute and drunken Friar who had no Rule of Faith but his own fancy the marvel indeed is that any sober man can be persuaded 't is possible to bring pious prudent men to reject the old Religion confirmed with so many supernatural signs renouned for so long successful subjection to Lawful Kings for a new fangled device introduced into England by an Illegitimate Queen in opposition to the Title and known right of our lawful Sovereigns Seeing therefore our Adversaries do confess that the Roman Catholick is a growing Religion even in this groaning and sad condition wherein we are kept in these Kingdoms who doubts but that if made the Religion of the State and countenanced by Law or even tolerated it will soon grow to such a hight that all other persuasions will be rendred contemptible and incapable of thwarting the Designs and Decrees that will be resolved upon by the King and Parliament when Law Religion and Reason walk hand in hand there is no room or pretext left for Rebellion upon the score of conscience And what can be more legal than an Act of Parliament what more agreeable to Religion and Reason than that every man ought to submit his judgment to Authority so Authentikly Divine and so prudently judged to be Infallible as that of the Roman Catholick Ghurch For what more convincing arguments can there be of Divine and Infallible authority than the undeniable Miracles Sanctity Succession both of Doctrine and Doctors Conversion of Kings and Nations c. of the Roman Catholick Church He who denies any of these must consequently resolve to believe nothing and even to doubt of himself of his Parents Country and Relations because no Man hath or can have a more credible Testimony or a more constant Tradition for any one of these particulars concerning his Parents Country c. than he hath for the Miracles wrought in
Catholick Doctrine is inconsistant with the Sovereignty and safety of Kings and with civil Society between Catholicks and Protestants Pag. 443 Bishop Mortons Falsifications about the Lawfulness of killing a Tyrant Pag. 444 Bishop Mortons Falsification of Catholicks against the Sovereignty of Princes and how he excuses himself by saying he received it from the Archbishop of Canterbury Pag. 445 Mortons Answer in which see an Imposture continu'd against Catholicks by the whole Convocation of the Protestant Clergy in their Synod held Anno 1603. Pag. 546 The Protestant Falsification to perswade that the Canon-Law doth warrant deposition of Kings by the Pope Pag. 447 A Protestant Falsification to perswade that Catholicks may cheat any Excommunicated Persons of their Lawful Debts Pag. 449 Bishop Mortons Falsification to perswade that Catholicks hold it Lawful to Murther and Massacre Protestants Pag. 451 Bishop Morton's Falsification to Assert the Kings Supremacy Pag. 453 Ten Falsifications set down together by Bishop Morton to prove that we hold that Popes cannot be deposed nor be Hereticks Pag. 457 Primate Bramhalls Falsification to prove that Popes may and have Decreed Heretical Doctrines Pag. 458 It is prov'd by Reasons and Examples that no Religion is so little dangerous to the Sovereignty and safety of Kings or so Advantagious to the Peace and Prosperity of Subjects as the Roman Catholicks notwithstanding the Doctrin of the Pope's Supremacy Pag. 459 Protestants cannot clear their Religion from their Doctrin and danger of Deposing Sovereigns and Disposing of their Kingdoms Pag. 470 That Protestants could never prove any of the wilful falsifications wherewith they charge Roman Catholick Writers but themselves are convicted of that Crime wheresoever they Attempted to make good their charge against us Pag. 473 Bellarmin accused by Sutcliff of Falsifying the General Council of Chalcedon in favour of the Popes Supremacy Pag. 474 How Protestants are Convicted by Bellarmin of holding twenty ancient condemned Heresies and how Sutcliff and Bishop Morton to clear them of six only fourteen seems they confess do falsifie the Fathers and Catholick Authors about worshipping of Images Pag. 476 Two Pelagian Heresies imputed to Protestants and how they falsify to clear themselves of the One and say nothing of the other Pag. 477 Two Novatian Heresies Imputed to Protestants the one answered with Silence the other with Falsifying Pag. 478. The Manichean Heresie against Freewill Imputed to Protestants and how pittifully Answered by Bishop Morton Pag. 479. How Bishop Morton Answers to Bellarmin's Imputation of Arianisme unto Protestants Pag. 479. How Morton Falsifies and Abuses Bellarmine who Imputes the denyal of Christs Real Presence in the Sacrament to Protestants Pag. 480. Falsifications Objected against Cardinal Baronius by Mr. Sutcliff Pag. 483. Calumnies and Falsifications of Luther Calvin Archbishop Laud and Primate Usher to Discredit Catholick Religion against their own Knowledge and Conscience Pag. 487. Of Calvins Calumnies against Catholicks and their Doctrine Pag. 488 Frauds Falsifications and Calumnies of Primate Usher against the Real Presence and Transubstantiation Pag. 491. Usher's Falsifications against Confession Pag. 492. His Falsifications against Absolution of Sins Pag. 493. Against Purgatory Pag. 494 Against Worshiping Saints and their Reliques Pag. 496 Against Prayer to Saints Pag. 499 Of Archbishop Laud's Frauds and Falsifications HOw unsincerely Bishop Laud would fain Excuse the Modern Greek Heresie concerning the Procession of the Holy Ghost Pag. 502 How Bishop Laud Abuses St. Augustine to make Protestants believe that General Councils may Err against Scripture and evident Reason Pag. 504 Vicentius Lirinensis abus'd by Laud to prove the Fallibility of the Church c. Pag. 507 How Bishop Laud falsifies Occham to infringe St. Augustin's Authority concerning the Infallibility of the Church in succeeding Ages as well as in that of the Apostles And is forc'd by his Error to resolve the Prelatick Faith into the Light of Scripture and the private Spirit of Phanaticks which he Paliats under the Name of Grace and thereby Warrants all Rebellions against Church and State Pag. 509 Divers Frauds and Falsifications of Bishop Laud to defend that Protestants are not Schismaticks Pag. 512 Whether 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 been alledged the Doctrine of the Church of England which also they acknowledge to be fallible and by consequence for all they know false And hâ—re the said Revenues may be Conscientiously apply'd to the Vse and Ease of the People without any danger of Sacriledge or any Disturbance to the Government if a publick Tryal of both Clergies Sincâ—rity be allowed and Liberty of Conscience granted Pag. 521 The same further demonstrated and how by Liberty of Conscience or by Tolerating the Roman Catholick Religion by Act of Parliament the British Monarchy will become the most considerable of all Christendom Peaceable at Home and recover its Right Abroad How evidently it is the mutual Interest of Spain and England to be in a perpetual League against France and how Advantageous it is for Spain to put Flanders into English Hands Pag. 534 The King 's Right to France Pag. 544 My Lord of Clarendin's Policy Censur'd by all Wise Men. Pag. 548. Part 4. The Roman Catholick Religion in every particular wherein it differs from the Protestant confirmed by undenyable Miracles THat such Miracles as are approved by the Roman Catholick Church in the Canonization of Saints are true Miracles and the Doctrine which they Confirm cannot be rejected without denying or doubting of Gods Veracity and how every Protestant doth see true Miracles though he does not reflect upon them in Confirmation of the Roman Catholick Faith Pag. 553 The Miracle of St. Januarius of Naples Pag. 555 The Famous and undenyable Miracle of St. Francis Xaverius wrought on the Person of Marcello Mastrillo Pag. 556 Antichrist's Miracles are not Credible if compar'd with Ours Pag. 561 Of Visible Miracles seen though not observ'd by every Protestant in Confirmation of the Roman Catholick Faith The difference between true and false Miracles Pag. 562 Of True Miracles related in the Ecclesiastical History by men of greatest Authority in every Age to confirm the particular Mysteries of our Catholick Faith and that sense of Scripture wherein Roman Catholicks differ from Protestants Pag. 566 Of Miracles related by St. Chrysostom St. Gregory Nazianzen c. in Confirmation of Transubstantiation Adoration of Christ in the Sacrament the Sacrifice of the Mass Communion under one Kind and Purgatory Pag. 567 Primate Usher's Falsification to discredit two Miracles Pag. 569 How Protestants falsify and corrupt the very Statutes and Law-Books Pag. 572 Miracles for the Mass. Pag. 573. Miracles for Purgatory Pag. 573 Miracles to Confirm the Worship and Virtue of the Sign of the Cross. Pag. 576 Miracles in confirmation of the Catholick Worship of Images Pag. 581 The Protestant Distinction of Civil and Religious Worship misapply'd by Ministers to delude
for her proued incest and adultery yet his pride and wilfulness was so excessiue that rather then acknowledg his former error by a formal recantation he continued to exercise his scandalous supremacy so violently that he devised Articles of Religion made Cromwel his Vicar-general in spiritual affairs took upon him to define what was heresy what Catholick faith permitted the Scriptures to be translated by heretiks and read in English and to vexe the Pope countenanced and connived at any novelties though afterwards he burn't the novelists for heretiks and prohibited when it was too late their Translations of Scripture and other Books which he had formerly permitted But seing that notwithstanding his severity the Sacramentarian heresy which he most of all hated did increase in his Kingdom and that the spiritual sword in his lay hand did not work those effects which it had don when it was managed by the Bishops of Rome by whose sole authority all the heresies of the first 300. years were condemned and suppressed without the help of a general Councel and that the Keys which he had usurped served rather to open the doors of the English Church to all errors then shut them out and perceiving his end draw neer he began to think of a reconciliation with Rome but such a one as might sute with his humor which he termed Honour Therfore he sent his favorit Bishop Gardener to the Jmperial Diet with privat instructions to endeavour in such a manner his return to the unity and obedience of the Church through the mediation of the Catholick Princes of Germany and of the Pop's Legat that on King Henrys side it might look more like a princely condescendâ—ncy then a penitent conversion wherunto he seemed to incline at the solicitation rather of others then moved by a detestation of his own errors But God with whom none must dally nor Princes capitulat summon'd him to an account sooner then was imagined Whether he repented or despaired at his death is vncertain Some say his last words were omnia perdidimus all is lost In his last will and Testament he named 16. Tutors for his Son to govern during his minority with equall authority charging them not to bring in the Sacramentarian Religion But God permitted his will to be broken before his body was buried who had changed the last wills of so many thousands deceased and that but three days after his death for upon the 1. of February Seamor Earle of Hartford brother to Ed. 6. Mother was made Protector of the King and Kingdom by his own ambition and privat authority of his faction which prevailed amongst the 16. Executors without expecting any Parliament or consent to the Realm for so great a charge or for the change of religion which immediatly followed And because Wriothesly Earle of Southampton Lord Chancelor the Earle of Arundel and Bishop Tonstall and some others would not betray their trust and opposed the new reformation they were disgraced and displaced SVBSECT I. Of the English Religion and Reformers in King Edward VI. reign THe Earle of Hartford newly created Duke of Somerset and Lord Protector of England was a man fitter to be governed then to govern his judgment was weak but himself very wilfull and so blindly resolut in commanding and executing the designs of others by whom he was guided that without perceiving it he was made the instrument of his own ruin as wel as of his brothers and of the yong King also by the chang of the ancient Religion Dudley Earle of Warwick was his director both in Church and state affairs and yet was his greatest enemy which Somerset had not the wit to see though all the world knew him to be his Competitor And albeit Dudly had bin always a Roman Catholick in his judgment yet as most Polititians do he dissembled his belief and yet â—oothed the Protector in his inclination to the protestant reformation not doubting but that having once intoxicated the people with the liberty and inconstancy therof he might lead them from the contempt of spiritual authority to rebel against the temporal and humor so well their mad zeale that for their new Ghospel's preservation and propagation they would fix vpon him for their Director and stick to whom he would appoint for their Soveraign He was not deceived in his expectation the Protector Seamour was destroyed Dudly himself made chief Minister of England the King poysoned the Princess Mary excluded the Lady Jane Gray declared Queen because she was a Protestant and marryed to Dudlys Son All which things he compased in a short tyme though by degrees as you shall hear No sooner was K. Henry 8. dead but Dudly Earle of Warwick advised Somerset to take vpon him the Protectorship and to make him odious by his privat authority to alter the publick profession of faith and because he knew so notorious a fraud could not be effected without force he devised with the Protector the journy of Musselborough field and the war of Scotland vnder pretence of gaining by force the yong Queene of Scots to marry K. Edward 6. but in reality to get the power of the Militia into his own hands and therby to settle in England a Religion wherby he might in due tyme vpon the score of a refin'd reformation vnsettle the government and alter K. Henry 8. Testament and persuade England that his Daughter Marys reign would eclipse the light of the ghospel which then began to shine After that he had made the Protector so odious that none could endure to hear his name or to live vnder his government he thought it a proper tyme to establish by Parliament that new profession of faith which he knew could not be effected without the consent and concurrence of that great Assembly And though he was not ignorant of the absurdities contained in the best of the new reformations yet because since the setlement of the spiritual headship of our Kings he perceived the common people might be led any way and that an Act of Parliament was held sufficient to make them believe the ancient Christian Religion was profane and that any protestant reformation was the primitive and Apostolick faith he wrought so much by the feare of the army and the Kings authority that albeit in the first Parliament and year of Edward 6. reign nothing more could be obtained in favour of Protestancy but an indemnity for the preachers therof from penalties enacted by the ancient laws against married Priests and Heriticks and a repeal of the English Statuts confirming the Imperial Edicts against heresies yet in the second year and Parliament of Edward the VI. It was carried though by few votes and after a long debate of aboue four months that the Zuinglian or Sacramentarian reformation should be the Religion of England The charge of framing Articles of this Religion as also of composing the Liturgy and a book of rits ceremonies and administration of Sacraments had bin commited to
their own Canon and sense of Scripture and of the falshood of the Canon and sense of Scripture of the Church of England as there is for the English Church to make it self judg of the falshood of the Canon and sense of the Church of Rome As for the authority which the Prelatick religion receives from the laws of the land that gives but little advantage seing the Roman Catholick doctrin hath bin confirmed by the temporal laws of every Kingdom Country and Citty besor and at the tyme that Protestancy succeeded and prevailed and yet that legality was not valued by the Reformers The 35. Article is to authorise some Puritan homilies as the 2. wherin the danger of idolatry in Popery is much insisted vpon as if Christians could easily mistake Images for Idols or Saints for Gods Jews and Hereticks have often endeavoured to confound the one with the other Catholicks never The ancient Fathers as also the second Councel of Nice have long since declared the Protestant Doctrin against Images to be heresy and the Councel of Trent confirms the same decree of Nice and demonstrats how far that the Catholick doctrin of worshiping Images is from any danger of Idolatry The words of the Councel sess 25. are The Images of Christ of the Virgin Mother of God and of other Saints are to be had and retained especialy in Churches and that due honour is to be imparted vnto them not for that any Divinity is to be believed to be in them or vertue for which they are to be worshipt or that any thing is to be begg'd of them or that hope is to be put in them as in tyms past the Pagans did who put their trust in Idols but because the honour which is exhibited to them is referr'd to the first pattern which they resemble So that by the Images which we kiss and before which we vncover our heads and kneele we adore Christ and his Saints whose likness they beare we reverence that which is ratified by the Decrees of Councels especialy of the second of Nice against the impugners of Images In the 36. they make it an Article of Religion that their new form of ordaining Priests and Bishops is valid and containeth all things necessary but since his Majesty's happy restauration they have judged the contrary and therfore thought necessary to add thervnto the words Priest and Bishop Yet this wil not serve their turn for before they can have a true Clergy they must change the Caracter of the Ordainers as wel as the form of ordination a valid form of ordination pronounced by a Minister not validly ordained gives no more caracter then if it had continued invalid and never bin altered The present Protestant Bishops who changed the form of their own Ordination vpon their Adversaries objections of the invalidity therof might as wel submit to be ordained by Catholick Bishops as alow by altering the from after so long a tyme and dispute that it was not sufficient to make themselves and their Predecessours Priests or Bishops In their 37. Article they give a spiritual supremacy to the temporal Soveraign But because the world laught at that vanity and at the statuts 1. 8. Eliz. 1. Wherin is declared that the English Soveraignty is so spiritual as that it may give to any person whatsoever whether man or woman lay or ecclesiastick power and authority to exercise any spiritual function and consecrat Priests and Bishops they would fain make vs now believe that they did not attribut to the Queen and her Successours any power of ministring God's word or the Sacraments notwithstanding that the aforesaid Statuts yet in force certify the contrary And indeed if none can give what himself hath not seing the Kings of England can give power and authority to any person watsoever to consecrat Priests and Bishops and to exercise all kind of spiritual ministery and jurisdiction concerning God's word and Sacraments this power and ministery cannot be denyed to be inherant in themselves In the 38. and 39. articles they endeavour to supress some errors of the Anabaptists which necessarily follow from the foundation and principles of Protestancy for if it be lawfull to deprive men of a spiritual authority and jurisdiction wherof they are in present possession and which their Predecessours had peaceably enjoy'd tyme out of memory the consequence of the lawfulness to deprive men of their temporal jurisdiction Dominions riches and goods is evident by a parity of reason for if peaceable and present possession confirm'd by a prescription of many ages be not sufficient to ground right for the Roman Bishop and Clergy to govern souls and to enjoy the Church livings ther is no temporal Prince or person can be secure or have a right to govern subjects or possess his Dominions So that by the same warrant wherby Prelatick Protestants have taken from the Pope and Roman Clergy their spiritual jurisdiction and temporalities the Anabaptists and all others may evidently demonstrat that all goods are common and no one person can pretend right to Superiority or any thing he doth possess SECT VI. Of the effects which these 39. Articles of Prelatick Protestancy immediatly produced in England and may produce at any tyme in every state wher such principles are made legal and how the Roman Catholick Religion was restored by Act of Parliament of Queen Mary AFter that Prelatick Protestancy had not only bin permitted but established by Parliament in England ensued the destruction of many thousand innocent people as also of the Protector Seamor and K. Eduard 6. togeather with the exclusion of Q. Mary and others the lawful Heires of the Crown and the in trusion of the Lady Jane Grey and in her of Dudly's son and family vnto the Royal throne These were effects of Protestancy not events of fortunc they were designs driven and directed by the principles of the Reformation the like wherof any politick and popular subject may compass as wel as Dudly witness our late long Parliament and Oliver Cromwel's proceedings Though K. Edward 6. was but a Child and his vncle the Protector no great Polititian yet they had a grave and wise Councel but against the liberty and latitude which men are allow'd by the principles of Protestancy no conduct can prevail nor government be safe as appeareth in many examples and in our late Soueraign's Reign and death Jt's in vain to make particular articles of Religion or temporal Statuts if there be a general principle admitted as if it were the word of God wherby both are rendred vnsignificant One of the general principles and indeed the foundation of Prelatick Protestancy is that it is lawful for privat men and subjects such were all the first Protestant Reformers to despise and depose their spiritual Superiours by their own arbitrary interpretations and applications of Scripture notwithstanding the peaceable possession immemorial prescription legality and exercise of their sayd Superiour's authority and jurisdiction From hence it
way in externall matters concerning disciplin they have troubled the Church another way in opposing themselves by new quircks and devices to the soundness of doctrin among Protestants And truly to pretend with all reformed Churches that the Pope is Antichrist and the man of sin and at the same time profess as the learned Prelatick writers do in their books that without his caracter of Priesthood there can be no orthodox Clergy or Christian Church are things that do not hang wel togeather neither is it credible that so zealous Protestants as were the first English reformers Cranmer Coverdale Bale c. who strained Scripture in their Translations and made formal abjurations against the caracters of Episcopacy and Priesthood which they had received in the Church of Rome or that Parker Jewel Horn c. who received that same doctrin and excluded those caracters by an express Article of their 39. of Religion from the Church of England and from their form of ordination it is not I say credible that these and the like men did maintain in their convocations the late Prelatick contrary doctrin or that they exercised or recorded any such Popish formalities of consecrating Priests and Bishops by imposition of Episcopal hands as M. r Mason pretends he found in Parker's Register at Lambeth as appeareth also to any that wil consider the homely choyce and caling of the primitive Pastors and Preachers of our Prelatick Protestancy objected to themselves in print when they were living and yet could not deny the fact neither did they go about to excuse it not taking it to be a fault D. r Kelison in his survey pag. 373. 374. saith of the Protestant Clergy in Q. Elizab. time Lay men were taken of which some were base artificers and without any other consecration or ordination then the Prince's or the superintendent 's letters made them Ministers and Bishops with as few ceremonies and less solemnity then they make their Aldermen yea Constables and cryers of the market D. r Stapleton in his Counterblast lib. 4. num 481 saith And wherin I pray you resteth a great part of your new Clergy but in Butchers Cooks Catchpols and Coblers Diers and Dawbers fellows carrying their mark in their hand insteed of a shaven Crown c. Seing therfor our Catholick Arguments convince all disinterest'd persons that weigh them of the absurdity and novelty of Protestancy in general and such as do not take them to be of any weight because themselves are byassed and bent against vs by education or interest must needs take notice if they think seriously of any Religion or of their own Protestant principles that the Prelatick Reformation is but a politick appendix or addition of Q. Elizabeth in pursuance of her Father's passion and by her self resolved vpon more for securing a Crown then saving the soule and therfor containing more mysteries of state then of faith and more regarding conveniencies then conscience as appeareth by the layty of her Clergy by her She-supremacy by the anticipated Royalty of her vnlawful issue in case she would be pleased to own any these things I say being no calumnies of malignant pens or persons but most manifest by her own Articles of Religion and Acts of Parliament can hardly be digested by honest subjects much less settled as Divine truths in Christian souls or carry the face of a pious and plausible Religion even amongst the most silly sort of people Yet far be it from our thoughts to censure with folly or impiety such as suck't with their Nurses milk the poyson of this Prelatick Protestancy no we know they want neither piety nor policy according to their own principles but I hope they wil not be offended if according to ours we do pitty their condition and pray for their conversion we believe their zeale against our catholick Religion proceeds not from malice but mistaks and desire they may likewise believe our intention is only to expel by this antidot the poyson which others have infused into their brains This humble apology and explanation doth not relate to them that made the chang of Religion for preferring Q. Elizabeth and any natural issue of her body to the Crown befor the lawful heires who by God's providence since her death and at this present enioy right nor to any that wil obstinatly maintain such proceedings It is intended for all wel meaning Protestants that believe themselves to be Catholicks and if they be not wish they were and that the true Religion were setled in these Nations But what mervaile is it that privat persons be mistaken in Protestancy when the Royal family of the Stewards against whose title and succession it was introduced and established both in England and Scotland in England by Q. Elizabeth in Scotland by the Bastard Murry are so much in love with that Religion devised for their own ruine So bewitching a thing is education engrafted in good dispositions and so dangerous if not cultivated and corrected by our own more mature reflections when we arrive to years of discretion SECT IX How injurious Protestancy hath bin to the Royal family of the Stewards and how zealous they have bin and are in promoting the same AFter that King Henry 8. had vsurped the Pop's Supremacy and divised certain Articles of Religion he desired his Nephew K. James 5. of Scotland to follow his example which that Catholick Prince refus'd to do King Henry in his last will and Testament confirmed by his Protestant Parliament excluded the Royal family of Scotland from their right and succession to the Crown of England preferring before the Stewards not only his illegitimat daughter Elizabeth but the Grays and all others that descended of the yonger sister Queen Dowager of France and Dutchess of Suffolk King James 5. deceased his wife the Queen Regent of Scotland and his young daughter Queen Mary were so persecuted by the Scotch and English Protestants that the Queen Regent was deposed and Queen Mary was forc't to fly for refuge into France After her return into Scotland the King her Husband was murthered by the Protestants his subjects and the innocent Queen trepan'd by her protestant Bastard Brother to marry Borthvel one of the murtherers with a design to diffame and depose herself from the government which the Bastard had vsurped and had murthered likewise King James 6. an infant but that God prevented his wicked designs by permitting him to be killed by the hand of a Hamilton Other Protestants succeeded the Bastard Murry in the government and though King Iames escaped the dangers and designs they had layd for his life yet they perverted his soule and when he was but 13. months ould Protestancy was set vp in his name his Mother being driven out of her own Kingdom by those Protestants that deposed herself and abused her Son's minority was contrary to the publick faith and privat promises of Queen Elizabeth imprisoned in England her Rebels countenanced and her self at
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
the Canon of the Iews as if the Jews might not doubt and omitt to put some books divinely inspired into the Canon as wel as the primitive Christians or as if the Apostles might not supply that defect and declare some books of the old Testament wherof the generality of the Jews doubted to be Canonical SVBSECT I. Doctor Cozins exceptions and falsifications against the Councel of Trent's authority answered The difference between new definitions and new articles of faith explained THe Protestant obstinacy is not excusable by the exceptions made against the number of Bishops that voted in the Councel of Trent or against the pretended novelty of the Canon which they decreed As to their number the authority of defining matters of faith in a general Councel is no more limited or diminished by the absence of members legaly summoned and long expected then the authority of a lawful Parliament by the absence of many Lords and commons especialy if there be a necessity of applying present remedies to the distempers of Church or Common-weal Doctor Cozins doth confess that the Catholick Church stood in need of a reformation and that the Councel was too much diferr'd and delay'd After they had met at Trent Seing the Bishops were not as many as the Pope and his Legats expected and wished for the greater solemnity of so important a decision as that of the Canon of Scripture whervpon they were to ground their further definitions they put of that session for 8. months and at the end of them hearing that besids those who were at Trent many Bishops were setting forth and others in their Journey they differred the definition of Canonical Scripture for three months more to the end as many as could possibly come might be present If through neglect contempt age infirmity or other accidents wherof the Pope was not in fault many Bishops were absent that could no more prejudice the authority of the Councel at Trent then the like circumstances disanull the authority or make voyd the Acts of our Parliaments But sure the learned Protestant Pastors cannot but smile at the simplicity of their illiterat flocks when they consider the zeale and earnestnes wherwith they except against the smal number of Bishops and their presumption forsooth in the Councel of Trent For the declaring the Canon of Scripture and other Divine truths and yet them-selves accept the Canon of Scripture and doctrin of their own Churches vpon the bare word of one Luther Zuinglius Calvin or vpon the sole authority of the 12. or seven men appointed by Parliament in the reign of Edward 6. Besids our Canon of Scripture was confirmed by the whole Councel of Trent afterwards together with the other points of faith therin defined And though Doctor Cozins pag. 208. tels how the Princes and reformed Churches in Germany England Denmark c. immediatly set forth their Protestations and exceptions against the Councel aleadging that the caling of this Councel by the Pop's authority alone was contrary to the Rights of Kings and the ancient Customs of the Church That he had summond no other persons thither nor intended to admitt any either to debate or give their voice there but such only as had first sworn obedience to him that he took vpon him most injustly to be Judg in his own cause c. Yet it is sufficiently manifested to the world by the very Acts of the Councel that the Pope did nothing but what his Predecessors had don and the Catholick Princes and Church had approved in the like occasions and that though Protestants were not admitted to vote at Trent yet they were not only permitted but invited in a most secure and civil manner by the Councel to reason dispute and debate their controversies and answer for them-selves and their doctrin and this way of proceeding is no more vnreasonable in a general Councel then it is in a Parliament not to permit any to vote therin before he taks an oath of alegiance not to say any thing of the oath of Supremacy and much less to admit of Lords or Commons accused of treason or rebellion to sit in the House vntil they prove their innocency or acknowledg their fault and obtain their pardon by a dutiful submission and profession of repentance And granted that nothing had bin resolved in the Councel of Trent by the Fathers therof but what first was canvass't at Rome by the Pope and Conclave which is false yet we conceive that to be no more against the constitution or freedom of a Councel then it is against the constitution or freedom of a Parliament that no Bill pass vnto an Act vnless it be first signed by the King and approved by his Councel and yet we know that to have bin the constant custom in one of his Majesties Kingdoms since the reign of King Henry 7. As for the Pope or Church of Rome being Judg in their own cause it is a prerogative so absolutly necessary for the authority and govermnent of Magistracy and the quiet and peace of the people governed that no Monarchy or Commonwealth can want it without falling into great inconveniences and confusion A subject t' is true may sue the King but the sentence must be given in the King's Courts and by his authority notwithstanding any objected dependency or parciality of the Judg explaining the laws and customs in favor of his Soveraign And he who would not acquiesce in such a sentence but would needs have the cause decided by a foreign Prince or People is a rebel If this be reasonable and just in temporal Courts and fallible sentences how much more in spiritual controversies and infallible definitions of the Church which definitions of the Church if not acknowledged to be infallible the Church can not have any jurisdiction or authority in matters of faith as not being able to satisfie doubts and setle the inward peace of Christian souls either perplexed in them-selves or in daunger of being perverted by others whether hereticks or pagans neither of which can be indifferent Judges or competent Arbitrators between the Catholick Church and her Children And seing doubts and differences are vnavoidable in both Church and Commonwealth and that there can be no appeale to Infidels or Foreigners without doubt it is more agreable to Scripture to the law of nature and light of reason that Parents and Pastors be Judges in any cause of their Children and inferiors then the contrary or that there be no Judg at all nor jurisdiction either spiritual or temporal But that which Doctor Cozins and all Protestants most press against the judicature of Popes and the councel of Trent is that they do not judg according to Scripture and to the right sense therof wheras Kings and their Judges are regulated by the laws of the land even when the suit is against the King or his pretended prerogative To this we answer that Popes and Councels are as much regulated by Scripture in their definitions
so cleerly mentioned in all Histories and confess'd by Protestants to have bin don by Roman Catholicks and to the â—oman Catholick Religion no demonstration can be more convincing then this is against the Protestant Church and Reformâ—â—â—â—â— In so much that Whitaker lib. de Eccles. contra Belarm pag. 336. hath nothing to say to this our objection of all the converted Kings and Nations since Gregory the great to this present to have bin performed by Papists and to Popery but I answer that those conversions of so many nations after the time 〈…〉 mentioned by Belarmin were not pure but corrupt The like answer and no other is given by Danaeus Symon de Vâ—yon and others But Mr. Barlow in his defence of the articles c. pag. 35. saith The promise by Esay prophecied 〈◊〉 the Church was accomplished and the number so increased though still invisibly that as her love sayd in the Canticles there 〈◊〉 therefore Queen c. so that there were threscore invisible Queens Princes or Kingdoms converted to Protestancy and that performed by Protestants as invisible as they What greater evidence can there be of heretical obstinacy then to maintain the real existence of an impossibility by it's invisibility what is more impossible then that so remarkable things as the conversion of great princes and Nations from Idolatry to the outward profession of Christianity could be invisible or conceal'd I must confess though Mr. Barlow's answer be very absurd yet is it very consequent to the principles of Protestancy for why should not threescore Queens Kings and Kingdoms be invisible as well as the whole Protestant Church wherof they were but a part And if all the Christian world could be insensibly and invisibly changed from pure and primitive Protestancy to superstitious Popery why might not the same world Kings and Queens be invisibly and insensibly changed from Paganism to Protestancy We Catholicks are not forc't to admit of such absurdities our greaâ—est Adversaries name the Kings and Nations by us converted to Christianity Any Protestant may see the particulars confess'd and alledg'd by Iohn Pappus in his Epitom histor Eccl. cap. de conversionibus Gentium pag. 89.91.92.93.94.100.106.107 c. also the Century Writers of Magdeburg mention the conversion of sundry nations wrought by vs since Gregory the first as Germany centur 8. c. 2. col 20. of the Wandals centur 9. c. 2. col 15. of the Bulgarians Sclavonians Polonians the Danes and Moravians cent 9. c. 2. col 18. And of sundry Kings and Kingdoms cent 10. c. 2. col 18. 19. And of a great part of Hungary cent 11. c. 2. col 27. And of the Norwegians cent 12. See the Protestant Writer Osiander in his Epitom histor Eccles. centur 9.10.11.12.13.14 15. mentioning the conversion of many Nations performed by Roman Catholiks as of the Danes the Moravians the Polonians the Sclavonians the Bulgars the Hunns the Normans the Bohemians the Suecians and Norwegians Livonians and the Saxons The Ungarians the Rugij and Thuscans of Candia Majorca of Tunes in Africa c. wherunto may be added not only the like known conversion of our Ancestors the English Saxons Scots and Jrish in more ancient times but in this last age of many Kings and Kingdoms in the East and West-Jndies Africa Iapon and China confessed by our Adversary Symon Lythus in respons altera ad alteram Gretseri Apologiam pag. 931. where he says The Jesuists c. in the space of few years not content with the limits of Europe have filled Azia Afrik and America with their Idols And Philippus Nicolai who writing of the accomplishment of the prophecies concerning the conversion of the Gentils as he professeth in his Preface to the Duke of Saxony pag. 12. is inforced wholy to insist and rely vpon our Popish Preachers and Iesuists in all parts of the world See lib. 1. c. 1. pag. 2. 3. lib. 1. pag. 15. pag. 52. There is not any history profane or sacred ancient or modern which mentioneth as much as one King or Kingdom converted from Paganism to Protestancy vnless they will pretend that their histories and Records are as invisible as their Church had bin before Luther and their Registers of Lambeth before Mason I cannot say that all Protestants wanted â—â—ale to attempt such conversions but theâ—â— zeale wanted success in all their attempts and that proves the prophecies of Scripture pointed not at their Church or Doctrin Calvin sent some Ministers and amongst them Richerus whom Beza termeth a man of tryed godliness and learning into Gallia Antartica to convert the heathens there and he writ to Calvin a letter extant in Calvin's epist. respons pag 438. his words are Latet eos an Deus 〈◊〉 tantum abest ut legem ejus observent vel potentiam bonitatâ—m ejus mirentur ut prorsus sit nobis adempta spes lucrifaciendâ—â— eos Christo quod ut omnium est gravissimum ita inter caetera maximè aegre feremus He saith more over that nothing could be don untill the children which Mr. Villegaignon delivered to the Barbarians to learn their language had bin perfect therin but while the children were learning the heathens tongue Richerus Villagaignon and the other Ministers disagreed so in their doctrin that the whole design fell to the ground and Villagaignon insteed of conventing the heathens forsook his own Religion moved thervnto by the dissentions and inordinat accomplished lusts not to be named of the Protestant Preachers wherof see Launoy 〈◊〉 la Republicque Christiâ—ne c. l. 2. c. 16. fol. 281. and Villegaignon adversus articulos Richeri l. 1. c. 90. Franciscus Gomarus a Protestant Writer ackowledgeth the like want of success in other places and persons se his Speculum verae Ecclesiae pag. 161. 168. And Mr. Hacluits book of voyages and discoveries of the English Nation and their frustrated labours in conversion of the remote northen Nations wherof the Author saith pag. 680. The events do shew that either God's cause hath not bin chiefly preferred by them or ells God hath not permitted so abundant grace as the light of his word and knowledg of him to be yet revealed to those Infidells before the apointed time No mervaile therfore if Beza despairing of any success in the Protestant Church of converting Pagans disclaymeth therin and doth advise his brethren to leave that labour to the Jesuists and so employ them-selves at home among Christians thinking perhaps that to make Papists Protestants is a sufficient accomplishing of Esay's prophecies Nec enim nunc magnopere nobis de legatione ad remotissimas aliquas Gentes laborandum cum nobis domi in propinquo satis suporque sit quod nos posteros nostros exerceat Has igitur potius tam 〈◊〉 peâ—grinationes locustis illis JESU nomen ementientibus relinquamus But as the converting of Gentills to Christianity is an infallible mark of the true Church so is the drawing of Catholicks to
ought every one to renounce his own judicature of Religion and Scripture tyed to no rules but to his own discretion and to an indiscernable and privat spirit There is greater danger that Protestants may abuse this spiritual Soveraignty by an indirect application therof to temporal affaires then the Pope his who being a stranger and at such a distance can not if he would have the conveniencies oportunities and occasions of plotting rebellion which Natives and subjects may lay hold on with less danger of a discovery and greater hopes of success It is sayd that in time of a Parliament wherin many of the lower House stood vpon higher termes then was thought convenient for the state though warranted by the purest Protestancy a Gentleman presented a petition to King James who seemed to admire that any would sue to him in a time ther were as his Majesty said three hundred Kings sitting in the House of Commons and therfore bid the Gentleman repaire thither for relief We see in the late long Parliament how some few membres of the House of Commons prevail'd against K. Charles I. in his own Court and Citty by making them-selves popular vpon the score of the Protestant Religion and Scripture How afterwards these and their faction were supplanted by Cromwell's sense of Scripture and how that he wanted only the name of King How after his death every Commander had hopes to succeed him in this power and Protectorship and without question some might had not the Duke of Albermalâ— bin so honest We have grounds therfore to say that every Protestant that hath wit and valor and will take hould of the advantages of his Religion may hope to be a King or Protector and we cannot but admire that any states-man doth except against the Roman Catholick Tenets for admitting of one Pope wheras according to the ground and principles of all Protestant Reformations there are as many Popes as Proâ—â—stants and every one of them much more absolute then the Bishops of Rome and their supremacy less consistent whith the security of Princes and peace of the people then his spiritual jurisdiction Besids the stay and security of a state consists in a discreet distribution of publick charges and employments and this in the choyce of persons qualified with such signs of conscience and loyalty as can hardly be counterfeited or misapplied wherof the principal is the profession of the Religion of the state therfore we see non trusted in weighty affaires of the Common-wealth but such as are of the Prince his Religion But if that Religion have no certain rule or only such a rule that maks men of no certain Religion it can be no more a sign of conscience and loyalty or fit to direct â—he King and Councell in their choyce of persons for their purpose and â—ust then a plume of feathers or a garniture of ribands fancied for it's colours The reason is obvious and concluding because the security of a King and the prosperity of his Kingdoms is grounded vpon the loyalty of his subjects and servants who are intrusted with secret designs and publick employments both in the civill and military list their loyalty is directed by their conscience their conscience by their Religion their Religion by their rule of faith If therfore their rule of faith be but their own fancy of Scripture or Scripture as it is interpreted by every man's privat judgment without any obligation of conscience to submit to the contrary interpretation of their national Synâ—â— or Church because neither of them pretend to be infallible then loyalty conscience religion government and King are as subject to the changes of fortune and animosities of faction as the fickle fancy of every privat person is apt to vary according to his weackness of Iudgment or strength of passion and to declare for that party which will be most for his interest This inconstancy of the reformed Religions is acknowledged by them-selves Duditius a learned and zealous protestant quoted and highly commended by Beza for his piety and elegant witt ep 1. ad Andraeam Duditium pag. 13. lamenteth the condition of his reformed Brethren in these words They are carryed about with every wind of doctrin now to this part now to that whose Religion what it is to day you may perhaps know but what it will be to morrow neither you nor they can certainly tell pag. 5. ep Bezae cit In what head of Religion do they agree that impugn the Roman Bishop If you examin all from the head to the foot you shal almost find nothing affirmed by on which another will not averr to be wicked And their Divines do dayly differ from them-selves Menstruam fidem habentes coyning a monthly faith Now what smale hopes there are of remedying this mis-fortune Sands ingeniously confesseth in his relation fol. 82. The Papists have the Pope as a common Father Adviser and Conductor to reconcile their jarrs to decide their differences to draw their Religion by consent of Councels vnto vnity c. wheras on the contrary side Protestants are as severed or rather scattered troups each drawing adiverse way without any means to pacify their quarrels no Patriarch one or more to have a common superintendance or care of their Churches for correspondency and vnity no ordinary way to assemble a generall Councel of their part the only hope remaining ever to assuage their contention To this we may add the saying of Melancton as remarkable as true Quos fugiamus habemus sed quos sequamur non intelligimus we know who we should avoyd meaning the Papists Religions is to believe what you think fit according to your best vnderstanding of a writing you can not vnderstand by any human and privat industry of your own and will not learn from any publik authority of the Church because by following the interpretation of the Church you fancy that you may be mistaken so that for feare of being mistaken in or by publick authority the protestant either falls into obstinacy in his own privat opinion or into an indifferency for all opinions and so becoms to be an Heretick or of no Religion Among the protestant Confessions of faith the 39. Articles of the prelatick Church of England is estem'd an excellent piece and yet the same Articles acknowledg that the visible Church of God hath erred and may err from time to time and by consequence the prelatick may have erred in this very assertion as in most of the 39. Articles How this acknowledged vncertainty of truth can agree with the certainty or Christianity of faith or with any hopes of salvation I can not comprehend But albeit these articles seem as insufficient for salvation as men are vncertain of their truth yet are they thought usefull to the government for though they want the substance that is the certainty of faith yet they have the face of religion and formality of law because they talk of God Christ Trinity c. And are
confirmed by acts of Parliament But that which makes them to be so much insisted vpon is that they are so indifferent and appliable to all Protestant Religions that with much reason he is censured a very wilfull Presbiterian and fanatick who will not submit and subscribe to articles so indulgent and indifferent Therfore not only now but formerly in the beginning of all distempers grounded vpon Diversitie of Protestant opinions it was thought good policy to commit the 39. Articles to the press therby to please all dissenting parties and this hath bin practised not only in Queen Elizabeth and King Iames Reigns but also in King Charles I. an 1640. when the rebellion began to break forth and was cloak't with the authority of a legall Parliament as well as with the zeal of the Protestant Religion against the Church of England And an 1633. when the Symptoms of that rebellion were first discerned there was printed by special Command a Book setting forth the agreement of the 39. Articles with the doctrin of other reformed but rebellious Churches of France Germany Netherlands Basil Bohemia Swethland Suitzerland c. The Title of the book is the Faith Doctrin and Religion professed and protected in the realm of England and Dominions of the same expressed in the Articles c. The sayd Articles analized into propositions and the propositions proved to be agreable both to the writen word of God and to the extant confessions of all the neighbour Churches Christianly reformed Perused and by the lawfull authority of the Church of England allowed to be publick London printed by John Legatt 1633. So that no mervaile if the 39. Articles have not proved to be a better antidot against Rebellion then we have seen by experience they being so agreable to the doctrin of Churches raised and maintained by rebellious people and principles against their vndoubted lawfull Soveraigns The French Hugonot Ministers in their assembly at Bema 1572. decree that in every citty all should sweare not to lay down arms as long as they should see them persecute the doctrin of salvation c. In the mean time to govern them-selves by their own protestants rules See Sutcliff in his answer to a libel supplicatory pag. 194. See the Catholick doctrin of the Church of England art 19. pag. 94. agreeing here in with Confes. Helvet 2. Saxon. art 11. Wittemberg art 32. Sueu art 15. all quoted ibid. pag. 95. Dresterus the Protestant writer in part 2. Nullenarii sexti pag. 661. acknowledgeth that all the warrs of Germany against the Emperour and lawfull Soveraigns happned ex mutatione Religionis Pontificiae in Lutheranam See Crispinus of the Churches estate pag. 509. how the reformed Church of Basil was founded by the rebellion of some Burgesses against the Catholick Senators whom they ejected c. The Rebellion of Holland and the other Protestant Provinces is well known as also of Geneva Zuitzers or Helvetians See Chitreus in Cron. an 1593. 1594. pag. 74. seq How the King of Swethland being a Catholick was by his Subjects the Lutherans forc't so content him-self with Mass in his in his privat Chapell and to assent that no Catholick should beare office in that Kingdom and at length an other made King We may say without either vanity or flattery that were it possible to maintain the Soveraignty of a King the peace and prosperity of a people togeather with the principles of Protestancy the English Nation would have don it wanting neither witt or judgment to find out the expedients after long experience of 100. years since the pulling down of Popery and yet we see that nothwithstanding the wisedom of them who govern the learning of the Clergy the worth of the gentry the sincerity of the common sort and the natural inclination to loyalty of the whole Nation since Protestancy came among vs we have violated the laws of nature and Nations we have by publick acts of State don many things wherof but one perpetrated by a privat person whithout any countenance from the governement were sufficient to make not only him-self but his whole family and Country infamous Murthers of Soveraigns by a formality of justice breach of publick faith for the Protestant interest were never heard of in England nor acted by English men vntil they were Protestants Therfore the infamy and reproach therof must be left at the doores of the English Protestant Church without blaming our English Nation or nature It is the nature of an arbitrary Religion to pervert good natures It confounds the state more then any arbitrary government The worst of arbitrary governments have some regard to the honour and word of the Prince and to the publick faith An arbitrary religion dispenseth with all An arbitrary government is reduced to one supreme an arbitrary government doth pretend reason for the Prince his ComCommands an arbitrary Religion by pretending to be above reason commands against reason How arbitrary and applicable all Protestant Religions are to every particular interest and fancy notwithstanding their publick professions and confessions of faith is visible by the 39. Articles of the Church of England that hitherto could neither setle the judgments of subjects in any on certain belief nor tye them to their duty and alleigance to the lawfull Prince though the sayd articles wanted no countenance of law to gain for them authority And yet the profession of the 39. Articles togeather with the oath of supremacy is made the distinctive sign of truth and loyalty in our English Monarchy But the Articles being applicable to contrary religions and interests and an oath asserting a thinâ— so incredible as the spiritual supremacy of a lay Soveraign must needs expose the government to continual dangers that flow from a plausible and popular tenderness of conscience and from the contempt of so indifferent and improbable a Religion and therfore though many do abhorr yet few do admire our late King's mis-fortune his Majesty having grounded his Soveraignty and security vpon Councellors servants and souldiers of whose fidelity he had no other evidence but the profession of 39. Articles so vncertain that they signified nothing and dispensed with every thing and an oath of a jurisdiction so incredible that they who took it either vnderstood not what they swore or if they did by swearing a known vntruth disposed them-selves to violat all oaths of alleigance and learn't in all other promises to preferr profit before performance conveniency before conscience Were not this true and were the prelatik Religion with all it's laws and oath's capable of establishing Monarchs or of making subjects loyal and servants faithfull how were it possible that so just and innocent a King as Charles 1. The ancientest by succession and inheritance of all Christendom should be so generally and vnworthyly betray'd by them that profess'd the 39. Articles and took the oaths of supremacy and alleigance By the laws of the land it is enacted and accordingly practised that non be permitted
Catholicks were but few and in the later days they will not be many in respect of Heretiks but still it was and will be the Catholick Church Therfore it can not be an argument that a Church in not Catholick or Universal because ther ar more Pagans and Professors of Heresies then of the true Religion Their being more hereticks in number is consistent with the being of many faithfull houlding the Apostolick faith and no more is requisit for a Catholick or Universal Church But sure Protestants forget the invisibility of their own when they except against the Universality of ours If theirs was Catholick or Universal when they were so few that for the space at least of 1000. years not one Protestant could be found in the whole world they have no reason to deny the denomination of Catholick to the Roman which always hath bin so conspicuous and numerous If they will proceed coherently and say that for those 1000. years before Luther ther was no Catholick Church then they must not only reform but alter and cut short the Apostles Creed and blot out at least for those 1000. years that article J believe in the Catholick Church And as Protestants have no reason to believe that the vniversality or Catholicism of the Church consists not so much in the number of persons as in the antiquity and identity of faith of the Professors with that of the Apostles so have they not any reason to object partiality and illegality against the testimony and judicature of the Roman Church and Councells when they censure Protestant opinions Not partiality because when a Iudg or wittness giveth sentence or evidence against his own natural inclination and interest there can be no suspition of partiality nor lawfull exception against his sentence or testimony as too much favoring himself or his relations And truly if Roman Catholicks did judge of controversies of faith according to their own natural inclination and interest and had not in their definitions and testimonies a greater regard to conscience then conveniency they would never witness or define that Priests ought not to marry or that Kings and Bishops ought to be subject to the Pope in spirituall affaires or that men ought to abstain from flesh so many days in the week or that ther is no bread or wine in the Sacrament notwithstanding the appearance of both neither would they part with their lands and mony vpon the score of Purgatory or maintain that privat men or Churches must not take the liberty to themselves of deciding controversies of Religion but on the contrary beleeve that generall Councells are infallible even when they define matters contrary to our sense and inclinations Roman Catholicks are made of flesh and bloud they are naturally as averse from these thoughts and submissions and find as great difficulty in conforming their judgments and testimonies thervnto as Protestants Therfore they cannot be partial in condemning Protestants for not believing these things vnless they be also partial against themselves and nothing but the evidence of their own obligation â—o believe these things strengthned by the grace of God could prevaile with so many learned and sober men as have bin and are known to be among Roman Catholicks to be partial against themselves or to judg and wittness contrary to their own natural inclinations and temporal interest for Popery against Protestancy SVBSECT II. Of the Iustice and legality of our Roman Censures against Protestancy NOw as to the legality of the proceedings and censures of the Roman Catholick Church against Protestancy it is as manifest as lawfull witnesses and cleer evidences can make any judgment either in law or equity In all controversieâ— both of law and Religion the Courts and Church must ground their sentences vpon matter of fact All disputes of faith must be reduced vnto and decided by this matter of fact Whether Christ our Saviour and his Apostles taught such doctrin Whether he revealed the reformed not the Roman sense of Scripture This being a thing don 1600. years since neither party can produce new eyes or eare witnesses pretending to an immediat knowledg of what then Christ and his Apostles preach't That immediat evidence ended with the begining of the second age and we must begin our proof with this last and proceed to examin our witnesses by a retrogradation from this present age to the first because the only proof of things which are beyond the reach of our knowledg and memory is the Tradition and testimonies of others vpon which we must rely or resolve not to believe any thing even of our-selves as our names families Countries or of this world and much less of the next Let us begin therfore with the Reformed Protestant Churches and ask them what witnesses have they in this 16. Century to prove that Christ and his Apostles were Protestants or taught their reformed sense of Scripture They will answer they have as many witnesses as ther are Protestants We demand their cause of knowledge such of them as in matters of Religion make any use of reason will not pretend that they know it by privat revelation or by their own proper interpretation of God's Law those are neither Court nor Church evidences but will answer that their Parents and Pastors tould them Christ and his Apostles were Protestants and these were tould so by others their Parents and Pastors vntill passing some few descents they come to Luther or Calvin or Cranmer c. There they must stop for Luther Calvin and Cranmer did not pretend that their Parents or Pastors testifyed to them that Protestancy was the true Religion them-selves having bin the first Inventors or Revivers therof after that it had bin by their own confessions at least 1000. years buried and their Church had bin invisible or enchanted Jt is a remarkable thing that never any ancient Heretick or modern Reformer of the Catholick doctrin could name an inmmediaâ— Preâ—â—cessor much less any Church from which he received his Religion and reformed interpretation of Scripture Optiâ—â—s that ancient Father â— 2. contra â—armeâ— says That Donatus was a son without a Father a Successor without a Predecessor filius sine Patre sequens sine Antecedenâ—e the same we may say of Luther Calvin Cranmer c. And seing ther must be a Succession of faith as well as of meâ— and that as one who can not prove his Father or family to be noble by the testimonies and tradition of others can not pretend to nobility of descent or to right of inheritance so can not Luther Calvin or Cranmer and their followers pretend to antiquity of faith or to be of the Catholick family of Christ without a legal testimony and tradition of their spiritual descent which tradition or testimony they confess to be wanting Mr. Napper in his Treatise vpon the Revelations pag. 43. The Pop's Kingdome hath had power over all Christians from the time of Pope Silvester and the Emperour Constantine for these
dictamen of a good conscience become a Roman Catholick or according to the rigor of the purest Protestant consequences become a ranck Presbiterian or Fanatick I report me therfore to the judgment of all moderat and sober persons whether it be piety or policy to engage the authority of a Protestâ—â—â— soveraign and Parliament in 〈◊〉 the severity of lawes against subjects for not professing the prelatick Reformation which the most learned men therof can not maintain without granting manifest contradictions 〈◊〉 practise without condemning the fundamental principles 〈◊〉 Protestancy I must confess that the Presbâ—â—erian Fanatick or any other arbitrary Religion that is Religion directed by the letter of Scripture subject to every man's privat interpretation will at length destroy the state if ther be not a limit set to the indiscreet zeale and extravagant fâ—ncies of every particular person and Congregation that 〈◊〉 to the purity of a Reformation but I can hardly believe that temporal lawes are a proper and efficatious meanes to refrain that spiritual liberty which according to the Principles of protestancy is due by the Ghospel to every Protestant and not subject to any human authority As for that much celebrated and generaly practised expedient and distincâ—â—on of Brentius and the Divines of Wittemberg saying that though it belongs to every privat person to judg of Doctrin and Religion and to distinguish the true from fals yet between the Prince and privat man is this difference that as the privat man hath privat authority of judging and deciding the doctrin of Religion so the Prince hath publick And through-out the whole book doth defend that the secular Prince is obliged to force his subjects even with punishment of death to that Religion and sense of Scripture which he judgeth true and also that the subjects are bound to stick to their own contrary sense of Scripture and Religion this expedient I say doth not prevent the daunger or remedie the desease of a politick body sick of protestancy but doth increase the distemper and renders it incurable And though in some parts of our more northern Climat several Protestant Princes have purchased some quiet by the severity of their lawes in favor of the sects which they profess yet that quiet proceeding from want of curiosity in the people of examining the truth or from want of courage to profess it we can not expect in the English Monarchy the like acquiescense and success the British Nations are naturaly serious and scrupulous in the scrutinâ— of Religion and either zealous or seditious in the maintenance therof Wherfore it imports no less then the peace of these nations that the Act of vniformity be not the rule of their Religion Seing therfore it is the nature of Protestancy as of all other Religions grounded vpon voluntary and privat interpretations of an obscure writing to breed disorders and confusion in all Common-wealths wherin the liberty of interpreting that writing is not restrained by law and if restrained by law the legislative power is opposed and it's authority contemned as contrary to the law and word of God and this opposition is waranted by the principles of protestancy which exempt all reformed Christians from any conscientious obligation of submitting to Church or state Governors in matters of Religion supposing I say this to be the nature of Protestancy it is apparent how contrary it is to policy to enact or continue lawes against the profession of the Roman Catholick faith which alone amongst all Christian Religions needeth not the support of human lawes or of temporal statutes to make it the Religion of the soule or to setle the Common-wealth as appeareth by the feare of Prelaticks to grant liberty of conscience to Papists For the space of 1000. years did our English Ancestors profess the Roman faith and in all that time they never had the least contention in the state about matters of Religion and in the space of these last 100. years there had bin more Rebellions more deposing and murthering of Soveraigns in this one litle Island of great Britanny vpon the accompt of Protestancy then hath bin since Christ's birth in the whole world vpon the accompt of Popery Wherfore seing that one of the differences between Popery and Protestancy is that although Popery be co 〈…〉 y to liberty of opinion to sensuality and depraved inclinations yet is it so plausible and popular that Protestants notwithstanding the legal incapacities 〈◊〉 penalties which they lay vpon Papists are afraid it will spread over the whole Kingdom in a short time and therfore call it a growing Religion it is evident that it increaseth by the reasonableness and sanctity of it's principles and without the help of law or countenance of 〈◊〉 government nay against the greatest severity of law and against the known inclination of the Soveraign in such a measure that the King and Parliament have thought of new remedies against the grouth therof But Protestancy especialy the Prelatick notwithstanding all it's liberty of opinion and pretended assurance of being saved by only faith without the trouble of pennance fasting or other mortifications of the flesh with all the favor of the lawes and countenance of the Government can not be made the Religion of the state Of three parts of England the one is Prelatick Protestant in their judgments and the two parts which are not will sooner become Papists then Prelaticks Now whether it be sound policy to persecute the Roman Religion by law which doth increase against law and to endeavor to setle by law the Prelatick Religion which so lately hath occasioned the abolishing of all lawes we humbly submit to the consideration of them who sit at the helme Besids one of the greatest prejudices that a Prince or Common-wealth can suffer is to be deprived of loyal conscientious and able men's services either in civil or military employments By the penal and sanguinary Statuts the King and Country deprive them-selves of many servitors of approved loyalty wisdom and eminent abilities and not only deprive themselves of such servitors but by virtue of legal incapacities set vpon Papists enable every ambitious man or discontended faction to asperse the King and his chief Ministers with favoring foâ—â—ooth Popery if they do not exercise cruelty and the rigor of 〈◊〉 sanguinary and penal Statuts against deserving persons or 〈◊〉 least if they shew them any countenance how-ever so meriting and vsefull they have bin in the worst of times and may prove to be again if this Protestant zeale should prevaile for it is alwayes the fore-runner of rebellion and is now become so rash that it attempteth to asperse my Lord Late Chancellor with favoring Popery who is a pillar and patâ—rn oâ— Protestancy Perhaps his Lordship 's gentle nature great wisdom justice and integrity might incline him to thinck that lawes made by Queen Elizabeth for excluding the Stewards from the Crown and for destroying that Religion and party wherby their title was supported
are now superfluous and disrespectfull to the Royal Family that Reigns but such as have the honor to know him best assure us his Lâ—p is no great friend to Pâ—pists Lastly whosoever will call vnto mind the mis-chief which but a few members of the House of Commons of the long Parliament wrought against the late King and will observe how popular others of the same stamp are now and how apt the giddy multitude is to be fool'd again into Rebellion by the like madd zeale against Popery will be of opinion that not any on thing can be of so great prejudice to the peace and prosperity of England as the continuance of lawes which if executed make the Nation and Government SVBSECT II. Queen Marys and the Inquisitions severity against Protestancy can be no President or excuse for the Statuts against Popery I Will conclude this matter with answering the vulgar Objection made for vindication of the penal and sanguinary lawes of Queen Elizabeth against Roman Catholicks grounded vpon a parity of the like lawes executed by Queen Mary and the Jnquisition against Protestants The disparity will discover the fallacy and dissolue the force of their argument Neither Queen Mary nor the Jnquisition made any lawes against Protestants they were made by the first Christian Emperours and accepted by all Catholick Kings into the statuts of their Kingdoms and confirmed by their Parliaments The ancient Christian Soveraigns not only believed that the Roman faith was the Apostolick but found by experience the same Roman Catholick faith had peaceable principles agreablâ—â—o just Government and therfore they enacted lawes of death infamy confiscation of goods c. against all such as presumed to alter that doctrin declaring such as contradicted the Tenets therof to be Innovators and Hereticks When protestancy began in England they who preach't the new doctrin being conscious of their own guilt and of having incurred the penalties of these ancient Christian lawes then in force against Innovators and Hereticks and in particular against the marriage of Priests with Nuns proceeded other-wise Zozomen hist. lib. 6. cap. 3. affirmeth how that the Christian Emperour Jovinian who was in course the third Emperour after Constantin the Great published an Edict that who allured a Nun to mariage should be therfore punished with the loss of his head And this law is yet extant Câ—d l. de Episcopis Câ—â—ricis But they I say petitio to the Parliament of Edward â— to have those 〈◊〉 repealed wherby you may see how they acknowledged their own doctrin was Heresy whervpon they werâ— dispensed with to marry and all the 〈◊〉 lawes against Herâ—tickâ— and heresiâ—â— were repealed Queen Mary succeeding restored the ancient lawes that had bin repealed by King Edâ—â—â—d 6. togeather with the ancient Religion but she was not the Author of them as Queen Elizabeth was of the penal and sanguinary statuts against Priests and Roman Catholicks which never had bin heard of before her time in a Christian Kingdom or Common-wealth Jn like manner the Inquisition maâ—â— no new lawes against Protestants neither do they sentence them to death they only declare that they are Innovators of the ancient Catholick doctrin or Hereticks and then the secular Magistrats do execute the temporal lawes in foâ—â—e against such persons If protestants had not found themselves guilty of heresy why were they so solicitious to have the laweâ— â—hat had bin â—â—acted against hereticks not lately but during those venâ—â—â—ble 〈◊〉 of the priâ—â—tive Church repealed why did 〈…〉 if their doctâ—â—â— was the â—â—me with that of â—he ancient Fathers that lived in times wherin the Imperial lawes were made and in force what needed they to except against lawes which had bin enacted to favour the doctrin of those Fathers with whom they pretend to agree Queen Mary therfore and the Inquisition who proceeded acâ— willing to those ancient â—â—wes against protestants did nothing but what all Christian and Catholick Emperours and Kings had don for the space of 1300. years against hereticks But Queen Elizabeth took the quite contrary way she observed that according to the principles of Christianity as also according to the ancient and modern lawes of England her self could not enjoy the Crown having bin declared illegitimat by sundry Acts of Parliament never repealed nor the Stewards be excluded they being the lawfull and immediat Heirs and because the Queen of Scots from whom they derived their title was a Catholick Queen Elizabeth made her-self and England Protestant that is by Acts of Parliament she declared that all the Catholick Emperours Kings and Churches of the world for almost 1300. years had bin superstitious and Idolatrous that the Bishop of Rome was Anti-Christ the Catholick Clergy Cheats the sea of Rome the whore of Babylon spiritual Jurisdiction a shee and secular supremacy the sacrifice of Christ's body and bloud a blasphemy five of the seaven Sacraments human invention and corrupt following of the Apostles Priesthood and Episcopacy nothing but a lay Ministery authorised vnder the Soveraign's great seâ—le all lawfull Priests and Bishops Traytors all Catholicks Hereticks c. And all these absurdities were made legal in England to make her Father's marriage with Anne Bullen seem lawfull wheras it had bin declared null and invalid by so many Parliaments of England that her self durst not attempt an immediat and cleer repeale of Acts so notoriously inconsistent with the right that herself pretended â—o the Crown Tâ—at 〈…〉 and men who expected favors from her should so metamorphose sacred things into profane Scripture into fancy and illegitimacy into legitimacy we do noâ— admire neither is it strange that illiterat people after a Century of years continuance and education in such a Religion should be zealous in the maintenance therof or that a Clergy which hath no other livelyhood nor hopes of promotion but by justifying these proceedings should endeavor to continue her lawes against orthodox Christianity and the known truth for their own interest are frailties incident to men but that the nobility and Gentry of England being so well vers'd in their own Chronikles and in the Histories of other Nations that persons of so much witt knowledg and judgment should not when they meet in Parliament move and resolve to restore Christianity and rectify so gross and vulgar mistakes especialy since the family against whose succession the statuts had bin introduced is restored to the Crown this 〈◊〉 or oblivion I say of the English 〈◊〉 and nobility iâ— hardly excusable And if the 〈◊〉 will not be moved out of charity to their fellow subjects and 〈◊〉 to abolish the sanguinary and penal Laws against Roman Catholicks let them do it out of civility to the Royal Family against whose party and Title so injust Laws were â—â—acted There is not therfore any thing 〈◊〉 more Queen Elizabeths penal statuts then to compare 〈◊〉 wiâ—h Queen Mariâ—â— and the Inquisitions proceedings against Protestants It 's now time that we pass from the examination of
false dealing in matters of Religion CIvility is a branch of Charity and therfore ought to be extended to all men but if a man did observe either in Church or Court that a disguised Cut-purse oâ— Cut-throate doth great mischief I am of opinion the observer is bound in conscience to advertise both Church and Court of his vilanies and without any ceremony to tell every one down right such a person that you take for a nobleman or Gentleman is a Cheat and a Murtherer therfore trust him not avoyd his company Jf the Protestant Clergy teach and countenance false and damnable doctrin they are Cut-purses and Cut-throaths they exhaust the treasure of these Kingdoms and cheat the King and his Subjects of a very great revenue They and writ a book in defence of the real presence in Edward the sixts time he professed protestancy and writ against the real presence both which books Bishop Bonner produced in judgment against him In the begining of this yong King's reign he seemed to be a Lutheran but in the latter end therof a Zuinglian and altered accordingly the Common prayer booke which himself had composed and changed the 39. Articles of the Church according to the humor of that faction which prevailed in the state He made no more conscience of condemning to death An Ascue for denying the real presence an 31. of K. Henry 8. then of professing himself to be of her belief in the reign of K. Edward 6. and pressed that yong King very importunely to seale a warrant for burning of her Mayd Ioane of Kent alias Ioane Knell for that she denyed Christ took flesh of the B. Virgin But Joane Knell when Cranmer pronounced sentence against her reproached him for his inconstancy in religion telling that he condemned not long before An Ascue her mistress for a peece of bread and now condemned her self for a pecce of flesh And as he was now come to believe the first which he then had condemned so would he come in time to believe the second c. And 〈◊〉 it is to be observed that Cranmer persuaded the King to sign the warrant against Ioane Knell when there was no law in England to put any one to death for heresy because it was after that all penall statuts against heretiks had bin repealed and that favor was granted at Cranmer's and the first reformers own request and solicitations not daring to profess or preach their novelties before they might be secured by such a repeal from the severity of the lawes We have seen heretofore how he divorced K. Henry from Q. Catherin by his own authority and married him to An Bullen And afterwarâ—â—â—clared in Parliament that An Bullen was not true wife to 〈◊〉 King how he married him to An of Cleve and with in the compass of one yeare came again to the Parliament and sayd she was never true wife to his Majesty in again And this was objected by Nicolas Heath Archbishop of York and Lord Chancellor of England in his speech to the Parliament against the bringing in of Protestancy 1. Eliz. which speech saith learned Knot in his comment vpon Brerely p. 87. was read by him who told this to Knot and had seen divers of King Edward â— service books some with is some with signifieth and some with a blanck in the place Lastly how could Cranmer how could they thaâ—â—oyn'd with him be ignorant that thâ—â—r reformed doctrin was plain heresy seing they knâ—w it was notorious novelty and that many points therof had bin condemned as hereticall by the primitive Catholick Church and by lawes of the first Christian Emperours How could they excuse the abolishing of the Sacrifice of the Mass by their Common prayer and the caracter of Priesthood and Episcopacy by devising a new form of Ordination contaiing 〈◊〉 a syllable expressing the function either of Priest or Bishop contrary to all formes and Ritualls both of the Greek Latin and all other Christian Churches 〈◊〉 though their Successours since his Majesties restauration have acknowledged the invalidity of their Protestant formes of ordination by amending them in their new Book authoris'd by the late Act of Vniformity for the forme of ordaining a Bishop is corrected thus Receive the holy Ghost for the Office and work of a Bishop c. The forme of ordaining a Priest thus Receive the holy Ghost for the Office of a Priest c. yet this correcting comes too late for the past Ordinations and vnseasonably for the future also because none can give a priestly or Episcopal caracter which himself hath not and though the forme thus altered in their late edition be valid in it self yet can it not be validly applyed by laymen or which is the same by Ministers ordained by an invalid forme What could move the present prelatik Church of England to change their form of ordaining Priests and Bishops after a hundred years and above but the evidence and acknowledgment of it's nullity espetially if we consider with what in preaching is extoll'd by Fox and yet if you observe his proofs therof you will find that he was rather a Comedian then a Christian in the pulpit where in steed of solid discourses deduced from Scriptures and Fathers he entertâ—â—â—â—d his Audience with scurilous jests and some times grounded his Sermons vpon a play at cards and kept great stir with the King of Clubs the Ase of harts and the like foolish â—taffâ— good enough for the Heresies he displayed other times 〈◊〉 raysed at the â—ass calling the real presence the Maribone 〈◊〉 â—nd this so ridicolously that none but children applauded 〈◊〉 profane way of preaching by what Fox himself conâ—essâ—◠〈◊〉 his way you may fancy him to be another Hugh Pâ—â—â—â— But from his Sermons let vs go to his virtues Notwithstanding his great zeale in preaching and promoting the 〈…〉 recanted his doctrin therof twice once before Cardâ—â—â—l 〈…〉 second time before Arch-Bishop Warham and others 〈◊〉 K. Henry 8. declared against the Popes supremacy 〈◊〉 at the procurement of his Vicar Generall 〈…〉 of his Phisiâ—â—an D. r Butteâ— was named to the Bishoprick of 〈◊〉 but soon deprived therof by the same 〈◊〉 as an vnguilty and profane fellow his impiety was proved by many instances wherof one was eating of flesh on good friday without any pretext of sickness After King Henry 8. 〈◊〉 he sided with Hooper and Rogers for Puritanisme against Cranmer and Ridley who were then great stiklers for the prelatick disciplin therby to domineer over the Ministers who had bin in Germany and so would Latimer also if they both had not opposed his restitution to the Bishoprick of Worcesâ—â—â— Thus kept vnder by his two great Adversaries he 〈◊〉 thought by the Dutchess of Somersett a likely person in hopes of recovering his ancient dignity and reverences to inveigh against her Brother in law the Lord Admirall whom she mortaly hated and to reprehend publikly in the pulpit his ambition charging him also with dangerous
be properly applyed to the Saints but not to Gods thoughts To this demand Protestants answer first that the Saints do not heare us and yet they grant that Devills and evill Spirits heare witches Conjurers or Magitians when they are called vpon and shall we think that the evill Spirits are enabled by nature and permitted by God to heare what they are invited to work mischiefâ— and that the Blessed Spirits are deaf and have their power of doing good â—â—strained when we devoutly pray vnto them They tell us we injure Christ by praying to Saints If it be no injury to Christ's merits and mediation to pray vnto holy men vpon 〈◊〉 or to recommend our selves vnto their prayers why should it be an injury to pray to the Saints who are in heaven Jf the Apostles and Martyrs saith St. Hierom against Vigilâ—ntius dwelling in corruptible flesh could pray for others 〈◊〉 they ought to be carefull for themselves how much more afâ—â—â— their Crowns Victories and Triumphs They tell us that according to Esay 63. Abraham knoweth vs not and Jsrael is ignorant of vs we answer with St. Hierom that those holy Fathers knew not the Iewes with the knowledge of approbation or liking because they had abandoned the law of God so our Saviour saith the foolish Virgins were not known nesâ—io vos Doctor Reynolds giveth a reason why we pray to the living and not to the departed Because saith he the living may vnderstand our griefs either by word or message the Saints can have no notice of them Therfore they cannot make particular intercession for us or we use any supplication to them But these two wayes of knowledge are not proper only to the living in this world The Saints of heaven also vnderstand our afflictions by word and sight when being as St. Ambrose and St. Hierom teacheth they may be by incredible swiftness and celerity of motion every where present and converâ—â—â—â— amongst us being as St. Ambrose addeth beholders of our life and actions they see our distress and heare the complaints we make They know our estate by message also and report of others by the report saith Saint Austin of the soules that depart from hence and by report of the Angels God's trusty messengers and our faithfull Guardians who have dayly intercourse between them and vs. Besides the Saints resident in heaven have certain knowledge of our actions and thoughts as far forth as it may be needfull for us and expedient to them according to that of St. Gregory what can they be there ignorant of where they know him that knoweth all things Every Saint nature not being abolished but perfected by grace has a natural desire to know the state of their friends to vnderstand the 〈◊〉 they make vnto them and therfore to fullfill the 〈◊〉 of 〈…〉 they must have notice of them 〈…〉 in heaven rejoyce at the conversion of a sinner and by 〈◊〉 are not ignorant therof How can we Jmagin 〈…〉 Blessed parents and other relatioâ—â— of sinners can be ignorant of their repentance Therfore St. Gregory Nazianzen and St. Austin say that God openeth and revealeth to the Saints 〈◊〉 to his intire friends whatsoever is behoofull for them â—o know And according to this not only the holy Doctors of the Christian Catholick Church but the Iewes did invoke Saints departed Jacob sayd the Angell which hath delivered me from all evills bless these children Gen. 48. Job was councelled to pray to the Saints Call if there be any who will answer thee and turn to some of the Saints Iob. 5. Moyses intreated the patronage of the Patriarchs in these words Remember Abraham Isaac and Israel thy servants The like did Daniel Dan. 3. Take not away thy mercy from us for Abraham thy beloved and Isaac thy Servant and Isâ—â—el thy holy one and King Salomon Remember O Lord David and all his mildness which God himself approved 4. Reg. 19. I will guard this citty for my own sake and for David my Servant's sake St. Gregory Nazianzen implored the helpe of St. Basil St. Ierom of St. Paulâ— St. Gregory Nyssen of St. Theodore St. Austin of St. Cyprian St. Athanasius prayed to our Blessed Lady thus Jncline thy eare to our prayers and forget not thy people O Lady Mistress Queenâ— and Mother of God pray for vs. And St. Austin O Blessed Mary receive our prayers obtain our suits for thou art the special hope of sinners St. Ephrem invocateth her by the name of hope refuge advocate safety and Mediatrix of the world And must we preferr Doctor Abbots and the English Clergyes corruptions before all these evidences of Scriptures and Fathers To conclude this matter J admire how Protestants can Imagin that Cranmer Abbots and their Camerades who conspired to falsifie Scripture or the Ministers that continue to preach their falsifications for true scripture did or do scruple to maintain their pretended Eâ—â—â—â—opal caracter 〈◊〉 the forged Registers which Archbishop 〈◊〉 produced to the Priests in prison of Parker and the 〈◊〉 Protestants Bishops ordination at Lambeth I hope men 〈◊〉 contrive continue and countenance so horrid a 〈◊〉 〈◊〉 the corrupting of publick Scripture may be presumed 〈…〉 and foist into privat Registers a fictitious consecration therby to enjoy their revenues but as it was never heard of before Archbishop Abbot's time so was it no sooner proâ—â—ced then suspected and contradicted by ancient and consciâ—â—tious persons who lived in London when this Consecration at â—ambeth is pretended to have bin celebrated and yet they never heard a syllable of so rare a novelty notwithstanding their continual inquiry into a matter wherin both Catholicks and Protestants were so much concerned Let this suffice for a tast of those innumerable corruptions and falsifications which yet are continued in the English Bible though reviewed and corrected by King Iames his command and passeth now current in these Kingdomes among Protestants for the word of God wheras it is the word and work of men not only by reason of their false Translations but much more of their vngodly and fond interpretations contrary to the true sense of Scripture delivered by the holy Ghost in the primitive Church and ever since continued by tradition among Catholicks and visible in the writings of the Fathers and General Councells The Prelatick Clergyes design in this new Translation was to keep as J sayd before their authority and the Church Livings which they had vsurped by gaining Credit for their new Episcopacy and ceremonies against puritans or presbiterians and for their Protestant doctrin against the Catholicks but fearing that their corruptions would be observed by both partyes in their epistlâ— dedicatory to King James they desire his Majesties protection for that on the one side we shall be traduced say they by Popish persons at home or abroad who therfore will 〈…〉 Jnstruments to 〈◊〉 God's holy 〈…〉 the people when they desire still to keepe 〈…〉 on the other side we shall be
of Paris a secular Court would fain have pressed vpon the French Clergy king since and the Jansenists lately but now dare not mention any such thing the Pope having lately censured their presumption of intermedling with matters aboue their jurisdiction and the King not giving them thanks for their officiousness Protestants can not cleere their Religion from the doctrin and danger of deposing Soveraigns and disposing of their Kingdoms NOw that we have cleered 〈…〉 Roman Catholik Religion from the aspersions of our 〈…〉 and shewed how 〈◊〉 dangerous the Pope's spiâ—â—â—ual supremacy can be to the temporal Soveraignty even of protestant Princes I would willingly vnderstand how the protestant and prelatik Clergy can vindicat their own principles 〈…〉 from deposing of as many Monarchâ— and Magistrat◠〈◊〉 did not conform to their Reformations whersoever they pâ—â—vailed Let them name but one protestant Kingdom Principality Commonwealth or Citty wherin protestancy hath not bin promoted by rebellion and exclusion of the lawfull Soveraign or Magistrat let them read the Histories of Germany Geneva France England Holland Suethland Suitzerland Vallies of Saâ—â—y Scotland c. 〈◊〉 they will find that as we do not exaggegrat so they can 〈◊〉 excuse the crime or except any of this number from notorious guilt therof So vniversal a conspiracy against lawfull Sâ—â—eraigns in nations so distant and different agreeing almost 〈◊〉 nothing but in the fundamental grounds of protestancy 〈◊〉 particularly in their maxim of the lawfulness to rayse 〈◊〉 settle the reformation vpon the ruins of all superiority 〈◊〉 spiritual and temporal that will not submit to the arbiâ—â—â—â—â— interpretation of Scripture of every Protestant prevailing 〈◊〉 must needs be a convincing proof that nothing can 〈◊〉 allyed to rebellion then the Protestant Religion which 〈◊〉 content to depose only Catholik Kings for Popery doth 〈◊〉 the same authority against their own protestant Kings 〈…〉 they conform not even their reformed Tenets to the 〈…〉 fancies of an illiterat giddy multitude And even the Cavaleers the wisest and most faithfull 〈◊〉 have given sufficient ground for men to suspect 〈…〉 think it no discredit to their prelatick Religion nor 〈◊〉 to themselves to trouble and question their Kings 〈◊〉 he and his privy Councell should think fit to vse a 〈◊〉 moderation towards Papists their late speeches in the 〈◊〉 of Commons against his Majesties Declaration is too cleer 〈…〉 for this censure Let themselves now be Judges 〈◊〉 the Roman Catholik Religion notwithstanding its 〈◊〉 of the Popes spiritual supremacy be not more 〈◊〉 â—o Kings then the best Protestant Reformations and 〈◊〉 the Papal spiritual Iurisdiction over souls be not 〈◊〉 with a temporal Soveraignty in Kings over their 〈◊〉 They will find this difference between both Religions that the Roman Catholik admits of and submits to Soveraignty however so addicted the Soveraigns are to Protestancy even the most precise Papists allow not of resistance against the royal authority in any case but only in that of forcing conscience by persecution but both Presbyterian and Prelatik Protestants think it lawfull to depose their Soveraigns if the Soveraigns SECT X. That Protestants could never prove any of the wilfull falsifications wherwith they charge Roman Catholik writers but themselves are convicted of that Crime whersoever they attempted to make good their charge against vs. SOME Protestants either out of ignorance or malice confound our Index expurgatorius with wilfull falsifications of ancient Fathers aÌ„d modern Authors wheras the sayd Index is a professed correcting not of the Fathers but of modern Authors opinions and Comments no concealed corrupting of their writings It doth not change any thing in ancient Fathers works though Protestants themselves confess 〈◊〉 of them have ambiguous and erroneous sentences but such are either sufficiently explained or corrected by themselves in other â—â—â—ces or condemned by the ancient Church and the geneâ—â—â— concurrence and consent of the other Fathers teaching and â—â—â—â—ifying the contrary to be Catholick doctrin So that we 〈◊〉 excuse our Adversaries either ignorance or impudence when they say we make the Fathers speake what is most pleasing to vs by our Index Expurgatorius This you may see solidly proved against Bishop Taylors Calumnies and falsifications in his Dissuasive and the thing is evident by the Index it self and the rules therof Kemnitius and other Protestants object some few texts of Scripture in the vulgar latin which they pretend were changed by vs and corrupted But Cardinal Bellarmin answers to all the objections so well that nothing can be replyed and all the world must confess we Roman Catholiks translated not any thing in that version to favor our Religion against Protestants seing our Latin Vulgata hath his vsed in the Church 1â— hundred years before their pretended reformation was heard of Iewell Morton and others object that Zozimus Bonifacius and Celestinus three Popes that lived in Saint 〈◊〉 â—ime and are much commended by him for holy men forged a Canon of the first Councell of Nice in favor of their own supremacy but they are sufficiently cleered from that aspersion by all Catholick Writers who agree in this that the heretiks did corrupt and Conceal some Canons of that Councell which are now wanting But as for that of appeales to the Pope which was the 〈…〉 it is in the Canons of the Councâ—ll 〈…〉 wayes held especialy in the west Church for 〈…〉 of the 〈◊〉 Councell because the same 〈…〉 both And St. Austin himself did appeale to 〈…〉 those three Popes whom Protestants would 〈◊〉 make 〈◊〉 in the cause of 〈◊〉 Bishop of 〈…〉 in his own Epistle about that matter Bellarmin accused by Sutcliff of 〈◊〉 the general Councell of Calcedon 〈◊〉 favor of the Pope's sâ—â—remacy one of the foure first and received in England by act of a Protestant Parliament MR. Sutcliff in his Challenge and defence of the same chargeth Cardinal Bellarmin with many falsifications which you may see reâ—orted vpon himself in Walsingham's Search of Religion I will relate but one which is the third in Sutcliff's order In the same Book and Chapter saith Sutcliff Bellarmin falsifyeth the acts of the Councell of Calcedon And for proof of this falsification he sayes wheras Bellarmin 〈◊〉 that the Councell acknowldedged and called Pope Leo 〈◊〉 Ecclesias Head of the Church Which name saith Bellarâ—â—â— the Councell of Calcedon about 1200. years past doth 〈◊〉 an epistle to Pope Leo saying quibus tu velut membris 〈◊〉 praeras over whom you as head over the members do beare 〈◊〉 And in the first action of the Councell the Roman Church 〈◊〉 the Head of all Churches Sutcliff letting pass this last 〈◊〉 vpon the words quibus tu velut membris caput praeeras saying that this is referred to certain Priests of Leo his order in which Rank he shewed himself principal c. so as he saith that these words of the Councell do acknowledge only that Leo 〈◊〉 of certain Priests but not of the Bishops
in the statuts of K. Henry 8. K. Edward 6. Q. Mary and Q. Elizabeth and against resolutions taken in so legal and general a way no rebellious designs have ever prevailed in this Monarchy nor can because in a Parliament is involved the free consent and concurrence of the Prince and people and in case it should be judged conscionable and convenient that liberty of Conscience be granted to all Christians though thereby it could be feared the Roman Catholick Religion would be restored to these Kingdoms it must be at the instance of the people and by vote of Parliament for that the Royal family and the privy Councel are at present nothing inclin'd to Popery But we hope and pray that in time God may open his Majesties and his Councells eyes to see the Divin truth and the Temporal conveniences annexed to the ancient faith wherof this Monarchy hath bin so long deprived 2. The case between the Queen of Scots and her Royal issue now reigning is very different for albeit her right was as cleer according not only to Catholick principles but to Acts of our Protestant Parliaments as it is that a man can not have two Wives at once or that Q. Elizabeths mother could not be wife to K. Henry 8. during Q. Catherins life nor her self legitimat yet the Protestant principles and her Fathers Testament seemed to favor her succession and the Queen of Scots mariage to the Dolphin of France made the English even Catholicks more slow then they would have bin otherwise in declaring for her right in the due time which was a litle before and immediatly after Q. Mary dyed because they were not inclined to be subject to a French King or governed by his Viceroy None of these circumstances and considerations now concurring it is not likely that designing or discontented persons can take any advantage against the royal family that now reigns in case liberty of conscience or even the restoring of the Roman Religion should be judged conscientious and convenient by the Parliament 3. The Protestant Clergys sincerity is now much more suspected and the common people less incensed against popery then in Queen Elizabeths dayes when the Protestant Bishops and Ministers Sermons and Bibles made men believe that Images were Idols the Pope Anti-Christ Priests Traytors Agents for the King of Spaine c. which things now are discovered to be calumnies and impostures for the Bible making Images Idols is corrected by publick authority the Pope known to be a civil person like other men not the beast of the Apocalyps Nor Rome the whore of Babylon Priests have served the King faithfully at home and abroad and if any of them hath in our late troubles negotiated with the King of Spain or his Ministers it was then intended and since hath proved and bin owned by our gratious Soveraign to have had bin for his Majesties and his Royal Highness benefit and when they were in exile in order to their subsistance and restauration not any way against their interest Wherfore seing the people of these nations are naturaly inclined to piety though whilst they were abused by the Protestant Clergy and countenanced by the interest of an illegitimat Prince they did persecute Priests and popery as the greatest obstacles of peace and salvation yet now seing they are better informed and that in this particular of our desire to apply the Church revenues to the Crown for the defence of this Empire against all forreign and domestick Disturbers we can have no design but duty to our King and love to our Countrey there can be no ground to fear that the bare word or clamors of interested Adversaries will disturb the Government or incense a well meaning multitude against Papists Priests or any other persons that desire nothing but a peacable and publick Conference in order to liberty of Conscience and to ease these Nations of those heavy burthens vnder which they grone And indeed it concerns so much the soul and state the publick good and all privat persons to examin whether English men after so many changes may not and have not bin mistaken in matters of Religion and misled by education that we have reason to hope some worthy and zealous Protestants will be pleased for their own and the worlds satisfaction to move in Parliament that our objections against the novelty of their doctrin and the sincerity of their Clergy may be taken into Consideration and a publick Tryall allowed for the discovery either of their Cheat or of our Calumny If I be found a Calumniator no other joyned with me in this work I do engage in the word of a Christian to present my self to due punishment in case J escape the pestilence wherunto J have resolved to expose my self for the benefit and salvation of my brethren but if the Protestant learned Clergy be found Cheats I humbly and only beg that the revenues which they possess may be better bestowed not vpon the Catholick Clergy but vpon the Crown for the defence and ease of the Countrey If the Protestant Religion be true by a fair Tryal it can receive no damage nor the state incurr any danger if false besides the conversion of souls to the Catholick truth the Commonwealth may declare to whom it appertains the necessity there is of seising vpon the Church livings for the preservation of the people and by their approbation conscientiously enjoy the same And albeit never any Protestant contributed to the foundation of Bishopricks or Benefices but that all such pious works in these Kingdoms have bin founded by our Roman Catholick predecessors with an express obligation of prayer for the souls in Purgatory and of preaching the Roman Religion yet I question not but that they who by vertue of the last wills and Testaments of the Founders and long prescription of lawfull Predecessors ought to be in possession of the Temporalities of the Church are so good Patriots and dutifull subjects as to declare they will resign their right vnto his Majesty whensoever these three Kingdoms will think fit to grant liberty of Conscience or to return the ancient true Religion and therby the world may be satisfyed that our quarrell with the Protestant Clergy is not for lands but for souls and of this we have given heretofore sufficient evidence in the change of Religion made by Q. Mary having then resigned our Abbeys and impropriations to the Crown wheras the Protestant Clergy in these great warrs never presented the King with any Donative out of their vast fines and revenues This backwardnes of the Bishops in so pressing a Conjuncture together with the present poverty of the people and the dangers wherunto these nations are cast for want of a publick revenue which ought to be independant of taxes that can not be seasonably and securely raysed when they are most necessary do not only justify but exact a scrutiny into the right wherby the sacred patrimony of the Church is possessed by men
that neither expose their persons nor open their purses for the defence of their King and Countrey notwithstanding that his Majesty the Nobility and people are so deeply engaged for the safety honor and trade of this Empire in a defensive war against the vnited powers of most powerfull Enemies and that the Parliament was forcit for want of other means to feed the King and be his faithfull souldiers with smoak of Chymnys whilst a mean Ministery raised by Q. Elizabeth in opposition to the Royal family of the Stewards doth swallow vp the substance of these Kingdoms How ridiculous it is to hear these Protestant Ministers cry out Sacrilege at this our proposal as if they had any spiritual caracter or any right to what they possess or though they had as if the Church ought not to contribute in cases of extreme necessity to the defence of the Commonwealth The vndoubted Catholick Clergy will rid the layty of any scruple of Sacrilege for applying the goods of the Church to the necessary defence of the Countrey We know the ancient Pastors and Bishops of Gods Church did not scruple in such cases to sell the very Chalices and vestments of the Altars much less to spend their revenues for the safety of their Flock But indeed they had no wives nor Children and therfore needed not be solicitous to buy estates for their sons or to setle jointures on their wives or to rayse portions for their daughters out of the patrimony of the Church which of right belongs to the poor and who is more poore then our soldiers and seamen or then Husbandmen and Tradesmen that hitherto contributed nay then our King that sacrificeth his revenue to the maintenance of the land forces and navy But if the Protestant Clergy be confident of the Iustice of their cause why do they not come to a tryal why do they oppose liberty of Conscience why do they with so many artifices decline reasoning and delude the people 〈◊〉 their Religion be true we Roman Catholicks will not â—â—pine at their riches nor at the rigor of the laws made by Queen Elizabeth against our Religion and against the interest of the Stewards or at least we will not be such fools as not to be hastily and heartily converted to protestancy seing therby we may not only be saved but share with the Protestant Clergy enjoy very many conveniences and free our selves from the penalties and incapacities wherunto we are subject for being Papists Herein they may believe us there being no likelyhood we shall be obstinat against a truth if protestancy appear in our desired Conference to be a truth every way so advantagious to our selves But an ill cause dreads nothing so much as a free and publick hearing since protestancy was intruded into England by Q. Elizabeth the Catholicks have continually petitioned and pressed for a publick trial but never could obtain that favor Arch-bishop Laud pag. 445. against Fisher gives this reason that the King and the Church of England had no reason to admit of a publick dispute with the English Romish Clergy till they shall be able to shew it vnder the seal or powers of Rome That that Church will submit to a third who may be an indifferent Judge between them and us or a General Councell which Councell though general he sayes pag. 194. is not infallible And as for any other indifferent and infallible Judge the Bishop thinkes there is none as yet in the world and yet its certain that a Iudge or Councell that is not believed infallible is not for the purpose because neither party can be obliged to submit their judgments to its sentence in matters of faith So that though the controversy could be decided by a fallible Judge or Councell we should remain still divided and that the Bishop well knew but some thing he must have sayd to divert the well meaning Protestant layty from questioning the sufficiency or sincerity of their own Clergy observing their backwardnes in giving satisfaction to our so just demand And yet we granted to them in Q. Maries reign as free a disputation as they desired we gave them their choice of books and notaries and time not only to put in their arguments and answers in writing but to review and correct what they dislik't vpon more mature deliberation To Arch-bishop Lauds reason for not allowing a Conference is answered that we desire so much the salvation of souls and service of the state that we will give vnder our own hands and seals the powers of Rome we cannot Command that if Protestants will admit of such a Trial as was granted to them in England and to their party in France which we have related in this Treatise we are content to submit to my Lord keeper of England and other noble persons judgments therin And let our Adversaries choos either to argue or answer let them object falsifications of Scripture and Fathers against us or answer to such as we shall charge them withall And if they cannot maintain their Reformation without such fraudulent dealing as we object against them let them loose the Church revenues if we can not defend our Religion without the lik fraud let us not only be debarred from liberty of Conscience but loose our lives Notwithstanding my Lord keepers known inclination to favor Protestancy we will not except against his and the Committees sentence so confident are we of the justice of our cause If they refuse so fair an offer though they keep their revenues without doubt they will forfeit their credit and be as much lost in the opinion of their own Prelaticks as of Fanaticks And as the Protestant Clergys diffidence must breed doubts and diminish the esteem of the Pastors in the mynds of their flocks so may it give the Protestant layty full assurance there can be no danger in embracing our Religion which so learned persons as are in the Protestant Clergy dare not encounter Besides the late change of their prelatick formes of Ordination hath so discredited their caracter of priesthood and Episcopacy that no sober lay-man will fight for a priestly function confessed by the Priests themselves to be invalid and what confession of invalidity can be more plain then to add vnto their old forms the words Priest and Bishop forc't therunto by the arguments of their Adversaries demonstrating that neither of those functions had bin hitherto sufficiently expressed in their Rituals and by consequence that the caracter could not be given by forms so vnsignificant and so imperfect I have often considered what could move the Clergy of the Church of England to condemn in this particular of their form of Ordination their first Protestant Ancestors and to condescend to their Catholick adversaries in a matter so important as that of the validity of their priestly and Episcopal caracter and to acknowledge by this change judged hitherto by themselves to be at least superfluous that they
Confirmation of the Authority Infallibilty and Doctrine of our Church the Sanctity and Succession whereof is as evident also as our converting of Kings Nations from Paganism to Christianity and cannot be contradicted without questioning at least all humane Faith and History A Church and Religion so supernaturally qualified cannot be prudently suspected to be a Cheat or humane Invention And if once I do not say established but permitted in these Kingdoms its Doctrine needeth not be fenced with Sanguinary Statues nor favoured by any Penal Laws and Acts of Parliament for Vniformity all which rigorous proceedings will be superfluous as also the continual care and vast charges of suppressing unlawful Assemblies The absurd gestures and foolish fancies of every humorsom fellow or Hypocrite will not then take with the common people and pass for motions and revelations of the Holy Ghost neither will silly Tradesmen be heard with patience in Pulpits prate non-sense and comment upon Texts of Scripture All these impieties and disorders I say will be quasht when liberty is granted to declare unto the ignorant and misinformed people the Roman Catholick truths and the motives that induce to believe them and no Nations in the World are more inclined to embrace the truth and wholsom documents than these Islands witness the multitude of our antient Saints the magnificence of our Churches even the zeal of the present Seekers and Sectaries in their mistaken way of Salvation By all which it appeareth there would soon be an Uniformity in Religion in these Kingdoms if the Roman Catholick were Tolerated That the King would have a considerable and conscientious Revenue to support the Honour of this Monarchy and suppress all sinister designs by the addition of the Church Livings when resigned by the Roman Clergy needeth no proof I believe there will be found more difficulty in His Majesty to accept than in the Catholick Clergy to offer such a Donative seeing His Piety is now so great towards unlawful Ministers doubtless it would be refined in case He did see the mistake Let us suppose therefore that God hath heard our continual Prayers and will open the eyes of him and of these Nations and that they will acknowledge the Errors of their Education in such a case I say the Roman Clergy ought to press and without doubt will their Revenues upon His Majesty and the Commonwealth 1. To let the World see they seek not so much Worldly Interest as the salvation of Souls 2. Because the Kings Catholick Ancestors and theit Subjects of the same Profession founded all the Bishopricks and Benefices of these Kingdoms and it is a principle and practice of Roman Catholicks that in case of necessity the Heirs of the Founders ought to be maintained and relieved by the Foundations But the principal reason to move His Majesty not to reject and the Roman Catholick Clergy to make so dutiful an offer is the absolute necessity there is of a greater publick revenue then at present the Crown doth possess For though the English Valour should force advantagious Articles of Peace from our Enemies that Peace will not be lasting unless they see we are in a condition to force the performance as well as the Peace if at any time a breach of Articles should happen or new injuries be offered Nothing is more uncertain than the solemn agreement of Princes Their Leagues last no longer than until they be at leasure and recover strength to renew the War and if one of them wants a constant considerable Revenue he and his Subjects will be contemned and his Dominions made a prey to his more powerful Neighbour though lately reconciled Friend The best pledge therefore of a Peace with Foreigners is our own power if we rely wholly upon the word of the French or upon the worth of the Dutch we shall be mistaken and repent our credulity But shall our power so depend of Parliaments that before the Lords and Commons can meet or Taâ—es be rais'd our Enemies may be landed and our selves so distracted that none knows what to do Without doubt our power must depend of Acts of Parliament espicially of one annexing the Church Revenues to the Crown seeing no other found doth appear Never Parliament did give greater proofs of love and liberality to a King than this present but the more people have given the less able they are to give their will is still the same their ability is not what then must Church-men whose profession ought to be poverty especially when the State is empoverish'd think of enjoying Millions of Revenue and see that the Laity is not able to bear the burden of the War or must the Fnglish Monarchy be reduced to such a condition that if the French or Dutch will but send a Messenger to have a Place of importance delivered to them it must be done because the King hath not Money to maintain a War and defend His Subjects I do not say this hath been but I fear it may be the case of England if the King's Revenues be not made much more considerable than they are And how they may be considerably conscientiously and conveniently raised otherwise than I have proposed by the Lands of the Church I do not understand and wish that others find out a better expedient As for relying upon extraordinary Taxes and Subsidies raised from the empoverished and discontented Laity by new Acts of Parliaments according to occasions offered it is not safe for that such Taxes are look'd upon by all wise men to be more dangerous than durable as depending upon a popular Vote and Vogue whereupon neither the secret and solid designs of State nor the Peace of the Monarchy nor the power of the Monarch all which require a constant and sure Revenue can be well built Seeing therefore that extraordinary Taxes cannot be made that ordinary and constant Revenue which is absolutely necessary for the maintenance of Peace as well as of War and that the Laity cannot contribute much more than they have done and that the Revenues of the Clergy may be so conscientiously applied to the Crown I see not any scruple of Sacriledge that may deter the King or Parliament from such a resolution There is not one Catholick Divine thinks it Sacriledge to apply sacred things to pious uses and what use can be more pious than the publick safety the defence of King and Country the ease of poor Subjects the maintenance of Soldiers and Sea-men that venture their lives for our repose or then Pensions to their Widows and Children when themselves perish in the Service Seeing I say this is lawful and laudable in all other Countries I see not why our Bretish Clergy should be excepted from so general a rule and excepted from so particular a Duty The Portugal Nation hath been ever most Orthodox and pious aâ—d since their late separation from Spain they have apply'd the Revenues of the Bishopricks to the maintenance of their War against the Castilians
and this without the Popes positive approbation How much more lawful would it be for our Catholick Clergy to resign with the Poprs consent their Right and Revenues to the King upon so pious and publick a consideration as Liberty of Consciâ—nce and a Toleration of our true Faith and how rationally may it be presumed the Pope and all therein concerned will consent thereunto But in such a case how shall the Roman Catholick Clergy be maintained by Gods Providence and Christian Charity as they have been when our Ancestors were first Converted How are they now maintained in England Holland Japan and China Let us not be Solicitous for things of this World let us seek the Kingdom of Heaven and we shall not want There was never more Piety in the Church than when the Ministers thereof had no Lands Let the Finances or found of the Exchequer be settled in such a manner that the King need not trouble His Subjects unless it be upon some very extraordinary occasion and we may be confident that what can be spared will not be denied All must be left to the Piety and Prudence of His Majesty and His Ministers Let us who are but Passengers and private persons in this great Ship of the Commonwealth pray for fair weather that the Sun of Justice may shine and discover the dangers both of Soul and State whereunto these our floating Islands have been driven by the tempestous and cross winds of Protestancy and leave the rest to God and to such as he hath placed at the Helm The mist of Protestant Frauds and falsifications once disperced and falshood vanished into its own nothing through the force and evidence of truth our Masters will not be necessitated as now they are to steer the State according to the deceits of a mercenary Clergy or to the Decrees of a fallible Church And as they will enjoy the benefit of our Catholick Doctrine so we ought not to doubt but that we shall find the effects of their Christan Charity Peace and Plenty thus established at home then we may think of our Right and Interest abroad It s undeniable that the two best Provinces of France Normandy and Aquitain are our Kings antient Patrimony and undoubted Inheritance neither can his right to that whole Kingdom be much questioned seeing that the Salick Law if ever any such thing was extended no further than Franconia a Province of Germany and had it been intended for France the Line Male of the Kings thereof had not been so frequently changed but it seems the French would have one Law for us and another or none at all for themselves Our antient Kings regarded not this Salick Pretext they claimed by Law and conquered by Arms that great Empire But the difference between the white and red Rose occasioned the loss of our French Lillies when those differences were compos'd and the Titles of York and Lancaster united in King Henry 8. instead of recovering France he made a breach with Rome and by the Protestant Reformation which he began and his Successors continued they have been so diverted and distracted at home that they wanted both means and opportunity to prosecute their claim to the best Kingdom of Europe And indeed so long as Protestancy doth so much prevail in these Islands we may despair of having any Dominion in the Catholick Continent We have had late experience how the two emulous great Crowns of France and Spain conspired to recover contrary to the ordinary maxims and practises of state Dunkirk out of our hands neither was it bestowed upon us with any other intention then of taking it from us when a peace should be concluded tho' Cardinal Mazarin endeavour'd to make Cromwell believe the contrary But that which must make our hopes even of Normandy and Aquitain quite vanish is the prejudice which the generality and nobility of France and of those two mention'd Provinces retain against the Reformation which our former Kings not only professed but pressed upon others The Normans and Gascoins do love our King as their undoubted and natural Prince but they are so averse from being of his Religion that they had rather endure the hardships of a Jealous but Catholick Government then try and trust the Faith and Caresses of a Protestant And truly our proceedings in Ireland and the Principles whereupon we have grounded the Settlement of that Nation seem to have so little regard to the performance of Promises Solemnity of Treaties and engagements of publick Faith made to Roman Catholicks that few of that Profession will be induced to take a Protestants word or trust his Religion in another occasion seeing that notwithstanding the Kings inclination and Declaration to make good his Articles of Peace such is the priviledge of Protestancy and the Power or Prerogative it gives to the Protestant Multitude that a King cannot be just to Papists without running the hazard of being injurious to himself and of loosing his Crown by a Protestant Rebellion Is it likely that Catholick strangers will become Subjects to this Monarchy when the Catholick Natives are by our Laws made Strangers and incapable of Trust or Employment only because they are Catholicks Is it credible we shall maintain the Priviledges and Rights of Foreign Catholick Corporations when we make a Law that no Catholick shall enjoy his own Lands or freedom in our Corporations notwithstanding the express Articles of a proclaim'd Peace to the contrary in favour of the Catholick Natives Therefore unless we resolve to be more moderate in our Religion at home it is a vanity to claim our Right or to think of diverting our Enemies abroad As for designs built upon the Strength of the French Hugonots they can have no other ground but our desires that Party is brought so low in France that the King made his aversion to their Religion and Themselves no state secret and scrupled not to tell their Agents representing Grievances that though his Grandfather loved them and his Father feared them yet he did neither love nor fear them And truly all that England can expect from them is but the Presbyterian Prayers of Charenton and of their other Calvinian Congregations for the good success of Puritans against Prelaticks and Royalists But if the Catholick Religion were Restored or at least Tolerated in these Kingdoms by Act of Parliament we should be more formidable to the French Kings then ever our Ancestors have been and no less successful Normandy and Aquitain could have then no pretext to except against their Lawful Princes the Scots who always hindred would now help to Conquer the rest of that Kingdom The Princes of the French Blood could not be kept in such awe as they are at present if we had any footing in France and the odious Name and Faith of Protestants were by granting liberty of Conscience a little sweetned otherwise if the Princes who perhaps desire to favour any Foreigner whether Protestant or Catholick to make their Cousin less
Absolute did joyn with Protestants their Power would be rendred useless and themselves odious because they joyned with Persecutors of the Catholick Faith Besides the Spaniard whose Interest it is to have France divided and embroil'd would countenance our Designs and contribute to our Conquest if we Tolerated Catholicks which now he dares not do either for scruple of Conscience or at least for fear of loosing the Reputation and Name of the Catholick King that gets him so many grants of Church Revenues Comiendas and Cruzadas and so great Contibutions from the Clergy If he joyn'd with us as now we are in recovering our Right he would only gain the Name and Opinion of a Fautor of Hereticks and loose the Donatives and Devotion of his Church Friends and perhaps the duty of his Lay Subjects But if England did grant liberty of Conscience it were much more for his Interest to dispose of his Daughters and with them of Flanders to our Royal Family than to the German House of Austria Hitherto the Polititians of Europe have been employed in keeping the scales equal between France and Spain to the end neither of those two great Crowns might gain too far upon their Neighbours and so by degrees devour all petty States and Princes and afterwards endanger other Monarchs hence every Crown concerned it self not only in protecting Allies but in fomenting Rebellions as Q. Elizabeth did that of Holland and of the other Vnited Provinces But of late the case is altered Holland now Copes with England the Spaniard hath had so many losses of Armies Navies and Kingdoms that now he is more pittied then feared or envy'd and France is arrived to such a height of Power by uniting to it self the Provinces of Lorain Alsatia and Rossillon the Cities of Perpignan and Pignorole the Keys of Spain and Italy the greatest part of Artois And the most important Towns of Flanders and other Provinces and moreover the French King hath setled so vast a Revenue upon his Crown independent of his Parliament or of the vote of the People that he and France is become a terror to all Christian Princes which therefore censure our English Statesmen for not having closed in time with Spain and for having supported Portugal immediately after our Kings restauration we should rather say they have permitted Spain by recovering of Portugal to counterpoise France and put it self into a condition of revenging the manifold injuries done by the French to the Catholick and British Monarchies and thereby secure our selves and frustrate the designs and attempts which were foreseen would be made by so Powerful Prudent and warlike a Monarch as Louis 14. against England it being the likliest Kingdom to check his greatness and prevent his being universal Monarch Besides they say we could not but expect a visit from so unquiet emulous and neighbouring a Nation as France in case they were peaceable at home and Spain busied with Portugal we having visited them so often heretofore in their own Country and Court and indeed they never since have been at leasure nor in a Posture to return us a visit until now These reasons might have moved us to have had been more kind to Spain especially seeing our Alliance with Portugal for which we forsook Spain added not the Islands Azores or Terceras to our Empire as the World imagin'd it would the Portugueses not being in a condition to refuse any demands when they sought our Friendship and were abandon'd by the rest of the World This is the Discourse and Censure of strangers which being a meer matter of State we wave as improper for our Profession Yet common sense doth tell us that the Azores or Terceras could not be easily obtained at least not long enjoyed by Protestants seeing the Natives of those Islands are all Catholicks and rather then live in Persecution under a Protestant Government would in all likelihood have submitted to the Spaniard and we been Catholicks or tolerated Catholicks without doubt those Islands might have been ours What little advantages our Soveraigns are like to have in the other World by being Protestants hath been hitherto sufficienly declared in this Section we only shew how much they loose in this World by their Protestant Zeal of not Tolerating the Roman Catholick Religion King James as the World knows was a very Wise Prince and thought it was the Interest of England to be in a perpetual League with Spain against France How far the Spaniards will engage with us at present or trust Promises and Articles confirm'd by the Protestant publick Faith I do not know but if by Act of Parliament we did tolerate Roman Catholicks it would be evident to the Spaniards themselves that it were greater conveniency and security for the Spanish Monarchy to Maâ—ch continually with the Princes of England then with the German Austrians and that it would be more for their purpose to give the Netherlands which are a vast charge to Spain and of no concern but to busie France as a portion with their Infantas to our Kings then to the Arch-Dukes or to the Emperors The reason is clear Our Kings cannot be diverted from Invading France and Relieving Flanders or Spain it self by Turks Swedes German Princes or Electors as the Emperor and Austrians may our King may secure their Spanish West-India Fleets frustrate all Attempts against them which the Emperors cannot Our Kings have an Hereditary Right not only to Normandy Aquitain and Anioâ— but to all France and this Right together with our former Successes in that Kingdom makes us look upon it still more as our own then some Titular Kings of Jerusalem do upon the Holy Land we retain still hopes of Calais the loss whereof occasioned Q. Maries Death This Hereditary Right and Hopes of recovering France makes us as irreconciliable to the French as the Spaniards are The German House of Austria hath no such grudge or ground of a perpetual and immediate quarrel against the French and therefore is not so fit to joyn in a league offensive and defensive with Spain against the French Kings as England is And the Peace of Munster shews that the German Austrians will forsake the Spanish Austrians sometimes and that their Interests may be separated as relating to France but the English and Spanish Interest in opposition to France are not separable Wherefore if any shall live to see England Tolerate Catholick Religion I doubt not but that he will see a more strict League and Alliance between England and Spain then ever hath been seen between Spain and Austria not only by Marriages of the Royal Families but much more by a mutual Wedding of each others Interest and then we may rationally expect at least Cautionary Towns in Flanders as convenient Places for our Retreat and for a free Passage into France or rather as absolute a Donation of the whole Countrey as the Arch-Duke Albertus had whereas whilst we continue Protestants or at least Persecutors neither will
the Spaniards hear of such a Proposition nor the Catholick Natives accept of us if their Masters would grant it The Spaniards understand how interwoven the Interest of their Monarchy is with ours in case we gave liberty to Catholicks but think it not policy to trust us much upon any other Terms and desire our Conversion or a Toleration not only out of Charity to others but out of Conveniency to themselves and therefore they were so earnest with our late King in Spain to renounce his Protestancy and some attribute to his aversion against the Catholick Profession the breach of the Spanish Match We see how they sent three Ambassadors one upon another to demand the late Royal Princess of Orange for the Prince of Spain not doubting but that in her tender years she would have been brought to be of her intended Spouse his Religion We have indeed been most Happy in the Person and Royal Issue of our Vertuous Queen and Gracious Queen Mother and yet the French confess they did not that Favour unto us for any Happiness they wished us but to compass their own ends and obtain some advantages of our late King when the Passion of love to his beautiful Spouse made him forget the reasons he had to be averse from matching in her Family Our Alliances with Spain are Conjunctions of both Monarchys against an irreconciliable and common Enemy France They are not only private Contracts between the Married Princes but publick concerns of their Loyal People The Puritans always oppos'd them for that they knew Matches with Spain engaged that Monarchy in crossing their Presbyterian Plots and designs against our Monarchs They would not have presumed to Rebel against Charles the I. had it not been the Interest of the French King to foment Rebellion against the Lawful Kings of England and the English Kings of France Whereas on the contrary 't is the interest of Spain to maintain the Right of our Kings encrease their Power and offer them Conveniencies and help to recover their own in France We may therefore say with Truth that the French King and Ministers seek our Alliance thereby to lessen our Power But the Spaniards to increase it We must judge of the Intentions of Princes by their Interests it is the Interest of Spain that England be Powerful it is the Interest of the French King to destroy both it and that Line which claimes a Right to France We see how much addicted he and his Ministers were to the late Usurpers and Rebels By their Kindness to Cromwel and to his Sons it doth appear they had rather any Line should reign then the Right And because our Kings Antient Right to France if they did favour Catholicks would in all liklihood give them footing in Normandy and Aquitain some Politians are of opinion that the French Statesmen like well enough of Protestancy in England How far their Christianity doth incline them to wish our Kings and these Kingdoms were Catholick we cannot tell but their Policy and Proceedings seem not shew any great Zeal for our Conversion fearing perhaps that Popery may make us Popular in France and put us into a condition of recovering our own To conclude this matter of State wherein I am engaged against my Will by the Impertinency and Importunity of our Adversaries pretending that our Cotholick Religion is disadvantagious to these Kingdoms and by reason of the too great influence such humane considerations as these have upon state Ministers in their choice and settlement of Divine Worship in Commonwealths I desire the Judicious Reader will reflect upon the Situation and Fertility of these Islands the honest disposition and Warlike Genius of the Inhabitants the irreconciliable quarrel of the French Kings to ours the interest of Spain in promoting these our Rights and then after mature consideration let him be Judge whether any Monarchy in Christendom hath such means and may make such Friends to raise it self without injustice into a great Empire And what great pity 't is that all these means and Friends are rendred unprofitable by our persecuting the old Faith and by professing a new Religion that divides us at home makes our Government odious to such as ought to be our Subjects abroad and deprives us of the true Friendship and Succours of Spain whose interest it is that we were or at least did Tolerate Catholicks and were so considerable as to gain our own or by endeavouring to regain France were able to divert the French from invading Spain Italy and Flanders This is as much as I thought fit and perhaps more then some will think I ought to say in a matter of this nature But something must have been answered to stop the mouths of our politick Controversors who continually harp upon this string of reason of state in their Books against the Roman Catholick Faith pretending to demonstrate that it is inconsistent with the Interest and Greatness of our Kings with the Peace and Prosperity of their Subjects Therefore leaving this Argument I will return to that which is more proper for my profession and shew how manifestly God hath confirm'd our Catholick Faith and confuted the Protestant persuasion by Miracles which are the greatest Evidence that is consistent with the nature and merit of Christian belief For every point wherein Protestants we differ I will relate Miracles wrought in favour of our Doctrine and our sense of Scripture against theirs not recorded by uncertain or obscure Authors but by the prime Saints and Doctors of the Catholick Church in the Ages wherein they lived THE FOVRTH PART The Roman Catholick Religion in every particular wherin it differs from the Protestant confirmed by vndeniable Miracles SECT I. That such Miracles as are approved by the Roman Catholick Church in the Canonization of Saints are true miracles and the doctrin which they confirm can not be rejected without denying or doubting of Gods Veracity and how every Protestant doth see true Miracles though he doth not reflect vpon them in confirmation of the Roman Catholick Faith BY Miracles approved by the Roman Catholick Church I vnderstand such Miracles as induced the said Church to canonize and worship for Saints the persons by whose prayers or reliques they were wrought As for other miracles though I know many not mentioned in the Acts and Processes of Saints Canonizations are true so doubt I not but some vulgarly reported may be fals but that is a thing wholy impertinent to my design and the dispute against Protestants 'T is sufficient for my purpose and their confusion that some true miracles have bin and are wrought in confirmation of that Roman Catholick Doctrin which they deny or doubt of and we believe And first we are to know that no Confessors Martyrs have a priviledge Martyrdom it self being a notorious miracle are canonized or worshiped by the Roman Catholick Church before the Pastors therof see authentick proofs of supernatural miracles wrought by those Confessors or their Reliques
in that Countrey a greater favor said the Saint then J deserved after all my travels and pains Then he bid Marcello apply the Reliques he had about his neck which were of the Holy Cross and of St. Xaverius himself to his fore he obeyed but the Saint told him he mistook the place and with his own hand applyed them to the contrary side of his head and suddenly was cured having first repeated after the Saint a vow of going to Iapan they who watch't heard Marcellus his words but not any others They ran to acquaint Father Vincentius Caraffa the late General of the Iesuits who was then but Superior or spiritual Prefect of their house in Naples and found that holy man vpon his knees at his prayers but seemed not to be surprised with the news they brought him whence many concluded that God had revealed the matter to him before their coming and granted health to Marcello at Caraffas request He was indeed a person of extraordinary sanctity as his life and death witness and had always a great care of Marcellos progress in vertue Immediatly after this miraculous cure he began his long Journey and being respected as a living Martyr by all the Princes of Italy by the King of Spain Viceroys of Portugal and of the Jndies c. he arrived at length at Iapan and there suffered a most cruel death and glorious Martyrdom as St. Xaverius had told him wherof and of his miracles and Prophesies there are divers Books written and many witnesses living What can Protestants object against this miracle will they deny the fact Thy dare not question the Testimony of a whole Kingdom and City or of so many persons of quality and integrity eye witnesses therof Will they attribute the cure to the power of the Devil his power doth not reach so far as to deaths doors at least he must have more time then was in this case to recall men from thence and restore them to perfect health Will they attribute the prophecy of Mastrillos Martyrdom in Japan to the Iesuits craft and presumption grounded vpon hopes and conjectures They have more wit then to pretend and publish a prophetical assurance of a thing subject to so many vncertainties as the infallible performance of so great a Task and so tedious and dangerous a navigation by a person of so weak a constitution as Marcello whose design if it were human might have bin frustrated by as many casualites and changes of diet Climat c. as every where occurr in that space of time which is spent before men arrive from Europe to the Antipodes What if Father Mastrilli had perished by the way Jn what a condition would himself and the Jesuits have been who gave out so confidently that he would be put to death in Japan according to St. Francis Xaverius his revelation Js it credible they would venture the credit of their order and that reputation of integrity which they have gained in the Catholick world vpon a meer conjecture and contingency and without any necessity of thus playing the Prophet This evidence doth vex peevish Presbyterians but they must have patience and confess that the Jesuits are not limbs of Anti-Christ nor those horns of the Beast wherwith Ministers fool their flocks and feed themselves God would never rais from deaths doors such Jmpostors as Protestants pretend the Jesuits are and command them to go preach their doctrin if fals to so many remote Nations nor countenance their Missioners and Missions with this and many other miracles wrought to confute protestancy and to confirm our Catholick doctrin Though the Magdeburgian Century writers having reliued in every one of the first eleven ages cap. 13. many Popish miracles as they call them and not being able to deny the fact say as the Pharisees did of our Saviours miracles that they were either fables or wrought by the power of Beelzebub and lying signs wherby the superstition and Idolatry of Popery was confirmed yet our English Protestants for the most part condemn these Germans for this sottish answer but themselves give another as litle satisfactory Both their ancient and modern writers being ashamed to deny the reality of our miracles or the supernaturality of the power wherby they are wrought say that true miracles are not of force to prove true doctrin because they are neither infallible nor inseparable marks of truth Jn which rash assertion they contradict not only their learned Brethren Calvin Chamier and others but call in question Gods veracity and maintain the lawfulnes of heresy and infidelity For the perfection of veracity even in men much more in God is not a sole inclination of speaking always truth but includes such an aversion to lying and by consequence to all vnnecessary equivocation that he who is perfectly verax or a man of truth can not without violating that vertue as much as seem to countenance or colour error and falshood with the least sign of his approbation much less can God make errors and falshood credible by miracles or by such an appearance of truth as may not only excuse the mistake of prudent and learned persons but oblige them in conscience to mistake That there is no necessity for God to work miracles in confirmation of errors and fals doctrin is granted by our Adversaries and by consequence they must also grant that he can not use that kind of Equivocation To say that he may work true miracles in confirmation of a falshood therby to exercise and shew an absolut power over us his creatures is as much as to say he may exercise his power against his own inclination to truth and therby destroy himself by violating his veracity Besides though we should suppose this absurdity and contradiction that God can work a miracle to confirm error or falshood and yet himself by such a supernatural action which involves his inclination not be inclined to that error or falshood though I say this absurdity and contradiction were supposed yet can it not be denyed but that by such a miracle at least we rational Creatures would be inclined to error and falshood But he who loves truth especialy if he loves it infinitly as God doth can no more incline others to error and falshood then he can incline himself therunto because he loves truth for it self and because it is truth and by consequence truth being always the same he must love it in others as well as in himself and therfore can as litle incline others by working miracles to error and falshood as himself can be inclined to error and falshood That men are not only inclined but obliged in conscience to believe whatsoever they see confirmed by a true miracle is evident by these Texts of Scripture Had not I don among them the works which no other man did they had not sinned Wo be to thee Corozain wo be to thee Bethsaida for had the miracles don among you bin wrought in Tyrus and
whom many Mysteries were revealed by God told that in time of Sacrifice he once beheld a multitude of Angels with shining garments compassing the Altar with bowed heads as soldiers do in presence of their King Which attendance of Angells saith he in the next words before was performed by Angels at that wonderful table and compassed it about with reverence in honor of him that lyeth theron St. Nilus relateth how St. Chrysostom almost every day had visions of Angels assisting and adoring the Blessed Sacrament vntill the Sacrifice was finished St. Gregory Nazianzen recounts how his sister Gorgonia was cured of a diseas after shee was past all hopes of recovery by prostrating her self before the Altar and calling vpon him who was honored and worshipped therupon O admirable thing saith he she presently felt herself delivered from her sicknes and so she returned eased both in body and mind c. St. Cyprian reporteth of a certain woman who saith he when she would with vnworthy hands have opened her coffer wherin was retained according to the ancient custom the Blessed Sacrament vnder the Species of bread the holy thing of our Lord fyer did spring vp wherby she was so terrified that she durst not touch it In the Ecclesiasticall History is recorded this example which Evagrius writ as a thing notorious and don in his own time In the time of the Patriarch Menas saith he◠there happned a miracle worthy to be remembred It was an ancient custom in Constantinople when many parcels of the pure and vnspotted body of Christ our God were remaining after Communion litle Children were called out of the Schools and were permitted to eat them It happened that a litle boy whose father was a Jew by profession and a maker of glass by his trade being among the rest did eat also his share of the aforesaid reversion of the Blessed Sacrament but coming somewhat late home and his parents demanding the cause the child told innocently what he had don which the Jew his Father vnderstanding he was so enraged that vnawares to his wife he cast his litle son into the burning oven wherin he vsed to melt and frame his glass The mother missing the Child sought for him for three days together but hearing no news of him abroad she returned home with an heavy heart and sitting down at the work-house door she began to bewail the los of her son calling him by his name the boy hearing and knowing his mothers call did answer within the oven wherat the woman starting burst the work-house door and rushing in espied her Child standing amidst the Coals without receiving any harm After coming out being demanded how he escaped burning so long a woman said he came oftentimes vnto me and brought me water to quench the force of the fyer wherwith I was invironed and withall gave me meat as often as I was hungry This accident being told vnto the Emperor Justinian he caused the mother and boy to be baptized which becaus the obstinat father refused to yeild vnto by the Emperors commandment he was hanged vpon a Gibet This and the former example of St. Cyprian shew that God is not displeased with receiving the Communion vnder one Kind and that it was a thing indifferent in the primitive Church To Confirm the Catholick belief of Transubstantiation and the real presence of Christs body and blood in the Blessed Sacrament there are very many miracles recounted in the Ecclesiastical History as that of St. Gregory the great who perceiving that a Roman Matron laught at the time she was to receive the Communion and demanding the cause of her laughter at so vnseasonable a time she answered she could not but laugh to hear him call the bread which her self had made the Body of Christ. She vsed to present the Saint every week with Mass breads St. Gregory vpon this turned himself to the Altar and laying the Blessed Sacrament therupon wished all the people to pray with him that God would be pleased for the confirmation of the Catholick faith to shew vnto the corporal eyes of all that were there present that what the woman took for bread was no bread but flesh And accordingly the consecrated Host appeared visibly to be pure flesh Then beseeching God to restore the Sacrament to the former shew of bread it forthwith appeared as it was at first and the woman acknowledging her error received it with humble and servent devotion Primat Vsher is the only writer I ever read who questioned the truth of this story but quotes not any one Author besides himself that ever doubted therof and to make it seem the more improbable falsifies the Text of Ioannes Diaconus pretending he says that the Roman Matron found the Sacramental bread turned into the fashion of a fingar all bloody wheras Joannes Diaconus only saith it was turned into flesh The same vnsincere dealing he vseth in discrediting the relation of Paschasius Radbertus and divers others concerning a miracle to confirm the same mystery assuring the ignorant Readers that Paschasius takes it out of Gesta Anglorum wheras it is well known and Mr. Vsher confesseth els where that Malmsbury who writ Gesta Anglorum liued almost 300. years after Paschasius To discredit the doctrin of Transubstantiation as well as the authority of that holy and most learned man Lanfrancus Arch-bishop of Canterbury who lived in Berengarius his time and confuted his heresy with convincing arguments from Scripture Fathers and vndeniable Miracles Primat Vsher says Lanfranc was the first that leavened the Church of England with this corrupt doctrin of the carnal presence But his own Protestant Brethren tell him he is mistaken and that Transubstantiation is as ancient in the English Church as Cristianity it being taught by St. Austin the Monk and Apostle of England Let us hear Lanfranc speak for himself against Vsher as well as against Berengarius None saith he though but meanly versed in Ecclesiastical History or the holy Fathers is ignorant how God hath confirmed the Catholick doctrin against Berengarius with many miracles Which writings of Ecclesiasticall History and Fathers saith Lanfranc though they arrive not to that most excellent height of authority that we give to Scripture yet are they sufficient to prove that this faith which we 〈◊〉 profess hath bin the same with that which all faithfull who went before us held from ancient times When this heresy of Berengarius was again revived by Wicleff and the Lollards in England our learned Countrey man Thomas Waldensis who lived in those times tells us how God confirmed the doctrin of the real presence and Transubstantiation in that Kingdom with manifest miracles and of some he was an eye witness Let us relate saith he to the glory of God what happened in our own time and knowledge In Norfolk there dyed lately a devout and godly mayd called of the vulgar sort Ioan Meateless because she was known never
to have tasted any meat or drink for the space of fiveteen years together except only the B. Sacrament of the Altar which she received with great devotion and with extraordinary Ioy and Iubily of mind every Sunday And which was most admirable she was able to find out one only consecrated Host amongst a thousand that were not consecrated Thus he and without doubt this last was no less a miracle then the former because the consecrating of one Host among many depends vpon the intention and inward determination of the Consecrator which none but God can know But from Norfolk let 's pass to London I will now relate a story saith Waldensis wherof I my self was an eye witness in the Cathedral Church of St. Paul in London where the venerable Arch-bishop Thomas Arundell of happy memory the son and Brother to an Erle sat in Iudgment in his Bishops chair assisted by Alexander the Prelat of the Church of Norwich and others At which time he propounded certain Interrogatories concerning the faith of the Eucharist vnto a Taylor of the parts of Worcestershire taken in the crime of heresy but when as the obstinat fellow could not be persuaded by any reason to embrace the right faith nor would believe nor call the consecrated Host any other thing but only holy bread he was at last commanded to worship the said Host but the Blasphemous heretick answering sayd verily a Spider is more worthy to be worshipped then it is when behold a Monstrous horrible Spider came sudenly sliding down by her thred from the top of the Church directly vnto the blaspemers mouth and endeavored very busily to get entrance even as he was speaking the words neither without much adoo could the many hands of the standers by keep her from entring into the wretch whether he would or no. Thomas Duke of Oxford and Chancelor of the Realm was there present and saw this wonder Then the Arch-bishop stood vp and declared to all that were present that the revenging hand of God had denounced the man to be a blasphemer Harpsfeild relates the same miracle out of the Register of Arch-bishop Arundell but we may doubt whether that old Register was not reformed as well as the old Religion by the Protestant Prelats Such cleer evidences are seldom preserved entire by the enemies of truth We see how frequently the very law books and ancient English statuts are corrupted by our English Protestants to favor the Kings spiritual supremacy as is largely proved by Persons against Sir Edward Cook and Bishop Morton in a particular book against Cook and in his Sober and quiet Reckoning with Thomas Morton wherin he discovers the vnworthy practises of Justice Cook and others falsifying the Charters of our ancient Kings c. As for example that of King Kâ—nulphus pleaded by Humphry Stafford Duke of Buckingham 1. Henry 7. for the sanctuary of the Monastery of Abindon which as it is printed by Pinson in Catholick times says that Leo then Pope did grant the said immunities and privileges c. and is yet so read in the Lord Brooks Abridgment tit Corone pl. 129. But since King Henry 8. spiritual Headship Pope Leo hath bin left out in most printed Statuts and Iudge Cook quotes them so corrupted as good evidence against the Bishop of Romes jurisdiction pretending that the Kings and not the Popes gave spiritual jurisdictions and immunities St. Optatus Bishop who lived before St. Austin the Doctor relates how the Donatists to vex the Catholicks who did worship the Blessed Sacrament cast the consecrated Hosts to their dogs But they escaped not Gods heavy Iudgment for the raging dogs with revenging teeth saith Optatus tore their own Masters in peeces as if they had bin strangers and enemies yea as if they had known them to be theeves and men guilty of our Lords Body Miracles of the Mass. ST Austin reporteth of his own time and Countrey how that one Hesperius having his house infested with wicked Spirits to the affliction of his beasts and servants desired saith St. Austin in my absence certain of our Priests that some would go thither c. one went and offered saith he there the Sacrifice of the Body and blood of Christ praying what he might that the vexation might cease and God being therupon mercifull it ceased The like miracle doth Theodorus who lived in the fifth Century write happened to Coades King of Persia who being desirous to enter into a Castle placed in the confines of his Kingdom towards India was hindred by many wicked spirits which haunted the said Fortress and notwithstanding that as well the Persian Sorcerers as also those of the Iews had employed all their magick art yet could not entrance be obtained At last a christian Bishop was called vpon who with once saying Mass and making the sign of the Cross put forthwith to flight the infernal powers and delivered vp the Castle to the King free from all molestation Miracles for Purgatory ST Gregory the Great telleth of a Monk called Justus who saith he was obsequious to me and watched with me in my dayly sickness this man being dead I appointed the healthfull Host to be offered for his absolution thirty days together which don the said Justus appeared to his Brother by vision and said J have bin hitherto evil but now am well c. And the Brethren in the Monastery counting the days found that to be the day on which the thirtith oblation was offered for him The same St. Gregory writes how Paschasius Deacon of the Roman Church was tormented with the pains of Purgatory after death for having adhered vntil neer his death vnto Laurence the Schismatick but at length was delivered from those pains by the prayers of St. German Bp. of Capua We will not her detain the Reader with more particulars but confirm the whole bulk of our Roman Catholick Doctrin with the vndeniable miracles of St. Bernard a known Papist against the Petrobrusians Henricians and Apostolici whom Protestants claim as members of their own Church for denying the real presence sacrifice of the Mass extreme vnction Purgatory prayer for the dead prayer to Saints the Popes authority worship of Images Indulgences c. Against these hereticks St. Bernard was commanded by the Pope to preach and accompany his legat Cardinal Albericus to the Countrey of Tolosa where he wrought innumerable miracles to confute and confound the aforesaid Hereticks as may be seen in the writers of those times in so much that the Saint in his return declined all Common roads to avoyd the multitudes of people that flockt to reverence him as an Apostle Though afterwards in his 241. Epistle to the Tolosians he saith to keep them constant to the truth as St. Paul did to the Thessalonians we thank God for that our coming to you was not in vain our stay indeed was short with you but not vnfruitfull the truth being by us made manifest
Gregory Nazianzen saith that St. Cyprians Reliques are omnipotent to work miracles if applied with faith as experience doth shew and orat 1. in Iulianum he relateth how Gallus and Iulianus two Brethren and Nephews to the Emperor Constantius joyning to build a famous Church over the Reliques of St. Mamans Martyr the part which Gallus a good Catholick vndertook went on most prosperously but the part of Iulian who was then perverted in his Iudgment and became afterwards the Apostata could never as much as have the foundation layd for that the earth by continual and vnusual earthquakes did always cast from it self and in a manner vomit forth all that was layd in it by Iulianus And the reason was saith St. Gregory Nazianzen becaus the Martyrs are so linkt in charity that St. Mamans would not be honored by him who in time was to decry the worship of his Brethren and disgrace them But the Centurists above cited say that God hindred Julianus his fabrick to shew that he was not pleased with the superstitious worship of Martyrs and yet they do not consider that he was pleased to let Gallus his fabrick prosper Such fopperies as these we must expect even from learned men that vndertake to maintain new opinions against the ancient doctrin of Gods Church confirmed by evident miracles St. Anselm whom Protestants commend as one of the worthiest Prelats of the Church both for piety and learning recounteth in his book of the Miracles of our B. Lady this story The Devil who out of his inveterat hatred and enuy to man seeks all means possible to ruin him took human shape and put himself into the service of a Nobleman with whose humor he did so comply as in a short time he was steward of his family and Master of his will taking the advantage of this favor he persuaded him to commit many mischiefs and murthers walking one day in the fields with some of his servants not much better then himself he abused a devout Priest and carried him prisoner to his Castle At night the Priest signified to him that hee had a busines to impart to his Lordship in which he was much concerned but it must be opend to him in presence of all his servants He longing to know the busines commanded all his servants should be called and all appeared the steward only excepted who retired to his chamber pretending he was not well and being pressed to come answered he could not stirr the Priest replyed to the Lord that the stewards presence was absolutely necessary wherupon other servants were ordered to bring him in their arms he still counterfeiting the sick man When the holy Priest did see him he commanded and conjured him in the name of Almighty God to declare who he was and to what end he had thrust himself into that Noblemans service The steward answered and confessed he was the Devil and that his end of serving that man was to procure his destruction and damnation which he had long before effected had not the B. Virgin interposed herself and interceeded to God for his Conversion of the cure they could not be mistaken neither could they have any design in deceiving others by a fals information neither durst they or the Monk who writ the story venter to abuse the whole Kingdom with such an imposture that could not be long concealed or unpunished So that this being the miracle wherupon Fox did fix to disgrace all the rest as also St. Thomas his sanctity I shall believe them all to be as authentick as any miracles need to be and as that which both in the French and English profane and Ecclesiasticall Histories is recorded of the King of France his pilgrimage to St. Thomas his Shrine in Canterbury for the recovery of his son Philips health in what despair the Father and all France were of his life by human remedies is evident by his vndertaking so vnusual and dangerous a Iourney as it was for a King to put himself into the hands of his reconciled enemy and of so powerfull a Monarch as K. Henry 2. But God that would have all the world take notice of St. Thomas his glory and of the justice of his cause disposed so things that the most Christian King and Kingdom should be beholding to him for the life of the Heir apparent of the crown who immediatly recovered and the King to shew his gratitude for so great a benefit did give many Lands and privileges in France to the Monks of Canterbury all this was don in the yeare 1179. and but nine years after his Canonization Miracles of Holy water ST Pasil testifieth that the vse and blessing of holy water is an Apostolical traditon neither can it be denyed if we consider these words of St. Alexander Pope who but 50. years after St. Peter governed the Church We bless water sprinkled with salt for the people that all being sprinkled with it may be sanctified and purified which thing also we ordain as to be don of all Priests For if the ashes of an Heifer being sprinkled with blood did sanctify and cleans the people much more water sprinkled with salt and consecrated with divin prayers doth sanctify and cleans the people And if by salt sprinkled by 〈◊〉 the profet the barrenes of the water was healed how much â—ore the same salt being consecrated with divin prayers taketh 〈◊〉 the barrenes of human things and sanctifieth those which 〈◊〉 defiled and cleanseth and purgeth and multiplieth other 〈◊〉 things and turneth away the deceits of the devil and â—â—sendeth men from the craftines of the evil Ghost For if by â—â—â—ching of the hemm of the garment of our savior we do not 〈◊〉 but that the diseased were cured how much more by the â—â—ubt of his holy words or his elements consecrated by which 〈◊〉 frailty doth receive health both of body and soul. Thus 〈◊〉 Alexander Pope and martyr in the first age of Christianity â—hat is sayd of holy water the same is applied by the ancient â—â—hers to holy Oil holy bread holy Candells holy Ashes 〈◊〉 Palms c. Theodoret hist l. 5. c. 21. telleth that 〈◊〉 dissolved inchantments by sprinkling of holy water which 〈◊〉 saith Theodoret the Devil not induring the vertue of the â—â—inkled water fled away See also the like report made of â—â—â—charius by Palladius 〈◊〉 historia Lausiaca cap. 19. of miraculous 〈◊〉 wrough by holy water see St. Gregory lib. 1. Dial. cap. 10. 〈◊〉 St. Bede lib. 4. hist. cap. 4. and Palladius cap. 9. 20. and â—â—â—doret in his Theoph. cap. 13. of a memorable miracle don conâ—â—â—ding Church lights Read Eusebius hist. lib. 6. cap. 8. S. 〈◊〉 2. lib. 1. contra haereses haeres 30. pag. 61. edit Basil. 〈◊〉 how Josephus seing fire made unactive by enchantments and 〈◊〉 from burning by witchcraft called for water a world of 〈◊〉 being present made the sign of the Cross upon it put his 〈◊〉 into the vessel of the
of England Of his design to reform the principles and liberty of Protestancy intending therby to render it less dangerous to lawfull Soveraigns and Monarchy How K. Charles 1. pursued his Fathers design but his sufferings and death demonstrat the impossibility of confining the Protestant liberty within the rules of Government or reason By the fundamental principles of Protestancy every particular person is a Supreme Iudge in spiritual affairs and may more easely apply and abuse that prerogative to the prejudice of his Soveraign then the Pope can his papal Supremacy Therfore it s a great providence of God when any Protestant King of England escapes to be judged and deposed by his Subjects THE SECOND PART OF the vnreasonableness of Protestancy and of the inconsistency of the principles of Protestancy with Christian piety and peaceable government SECT I. THe vnreasonableness and inconsistency of Protestancy with Christian piety or policy proved by the very fundamental principle of all Protestant reformations which principle is a supposition of the fallibility and fall of the visible Catholick Church from the pure and primitive doctrin of Christ to damnable errors and notorious superstition Such a change is demonstrated both incredible and impossible SECT II. THe Protestants proof of such a change is their pretended cleerness of Scripture It is demonstrated that their Sense of Scripture is not clear in any texts controverted between Catholicks and Protestants That the principles of Protestancy incline to vice the Catholick principles to vertue proved in many particulars The invisibility of the Church a ridiculous comment SECT III. THe Protestant letter and Sense of Scripture is not the word of God Doctor Cossins his Scholastical History of the English Canon of Scripture confuted as also his exceptions against the authority of the Roman Catholick Canon The Lutheran Churches of Germany agree not with the English Canon of Scripture SVBSECT I. DOctor Cossins now Bp. of Duresme his exceptions against the Councel of Trent answered The legality of a Councel as well as of a Parliament may stand with the absence of many members if they were summoned and expected The absurdity of Protestant writers excepting against the want of Bishops in the Councel of Trent wheras themselves made new Religions and reformations by a Single voice of Luther Zuinglius Calvin c. and in England by the vote of the major part of twelve persons named by the Parliament to determin matters of faith and Sacraments seaven men were thought sufficient to do the work and cast the Roman Catholick Religion Protestant Bishops can no more pretend to sit and define in a general Councel then proclaimed rebells can pretend to vote in a lawful Parliament It s as reasonable the Bishop and Church of Rome should condemn hereticks and judge all controversies of faith as it is that a King and Parliament condemn rebells and judge suites in law A new definition of Pope or Councel is no new article of faith it is only a declaration of our obligation to believe that which formerly had bin revealed but not sufficiently proposed Doctor Cossins his egregious falsification of Belarmin his wresting words of St. Austin and St. Hierom. SECT IV. THe Protestant translations of Scripture are fraudulent and fals no certainty of Christian faith can be built vpon them Protestants admit no Coppy or translation to be authentick to the end they may be at liberty to reject what they do not fancy of the letter of Scripture as well as of the sense The vulgar Latin is authentick Scripture How corrupt are all English Bibles How in K. Edward 6. his reign Cranmer and the first Apostles of English Protestancy changed the very text of Christs words This is my body three several times Protestants make the Apostles fallible in doctrin even after receiving the holy Ghost and by consequence must hold their writings or Scripture to be fallible SVBSECT I. MAny particular instances of Protestant corruptions in the English Bibles to asert the Protestant and prelatick doctrin of the Church of England Against images Against Ordination by imposition of hands Against the single life of Priests Against the Sacrifice of Masse Against vowes of chastity To favor the Kings Supremacy How fondly these corruptions are excused by Whitaker and how absurdly Scripture is made speak according to the Protestant translations What small hopes there are that a Clergie which corrupts Scripture or continueth and countenanceth corruptions of Scripture will repent or recant their errors and how little reason the Protestant layty hath to rely vpon their Clergys sincerity or vpon their English Scripture SECT V. THe Protestant interpretation is not the true Sense of Scripture The principal part of Gods word is the sense he delivered to the Church together with the letter It s against reason to believe that the Church would be more carefull of preserving the letter then of preserving the sense of Scripture and therfore Protestants are vnexcusable for taking the letter from the Roman Church and rejecting the sense The holy Fathers bid us receive the Sense of Scripture as well as the letter from the Church An infallible mark of heresy to do the contrary It is at least 16. to one that the Roman Catholick Sense of Scripture is true and the Protestant fals SECT VI. NO Protestant Church hath a true Ministery Miracles Succession of doctrin or Sanctity of life Their extraordinary vocation is ridiculous and incredible it being impossible that God should send Ministers to contradict doctrin confirmed with so many signs of his own authority and approbation as the Roman Catholick is God never sent such vitious men as the Protestant reformers were to reform his Church either in the old or new Testament If the Protestant doctrin had bin true God would have wrought miracles to confirm it for the conversion of the seduced Papists as Protestants confess he doth for the conversion of the Jndians Iaponians and China What wicked men were Luther Zuinglius Calvin Beza Cranmer and the rest of his Camerades that framed the Religion and Liturgy of the Church of England and how little credit in matters of faith deserves the Parliament that confirmed the same Calvins miracle at Geneva foretold by Tertullian SECT VII THe conversion of pagan Kings and Kingdoms to Christianity foretold in Scripture is a more cleer sign of the true Church then any other miracles and not to be found in any other Church but in the Roman Catholick acknowledged by learned protestants Of Barlows three-score invisible Queens converted by protestants No greater an absurdity then their invisible Church The vain endeavors of Calvin and other protestants to convert Heathen nations Bezas despair of Success in that Ministery and his advice to protestants to leave that labor to the Jesuits and rather busy themselves at home Tertullians saying that its a sign of hereticks to pervert Christians not convert pagans may be properly applyed to Protestants Their success in propagating their new Ghospel no
Law of England our Kings may minister all ecclesiastical functions consecrat Bishops and their letters patents are sufficient to give any lay person man or woman power to consecrat Bishops and Priests Ten wilfull falsifications set down together by Bish Morton for proving that Catholicks hold the Pope cannot be deposed nor become an heretick Primat Bramhalls falsification to prove that Popes may and have decreed heretical doctrin SECT IX PRoved by reasons and examples that no Religion is so little dangerous to the soveraignty and safety of Kings or so advantagious to the peace and prosperity of subjects as the Roman Catholick notwithstanding the Popes spiritual supremacy Bellarmin the Author most excepted against in the opinion of deposing of Kings sayes that a King cannot be deposed for being an heretick vnlesse he forceth his subjects to heresy The Author of this Treatise doth not intend to promote Bellarmīs doctrin but only sheweth there can be no danger in it though it were allowed as true Not any thing more contrary to sound policy then to lay for the foundation of loyalty an Oath or engagement against opinions plausible popular and practised The best way to suppress them is to silence the Authors not censure their doctrin How litle the Popes power is feared by protestants though they make it the pretext of persecuting Catholicks How little his censures can disturb the government in regard of the notoriousness of the fact and the solemnity of his sentences required for their validity How Arch Laud and other protestants contradict them selves in this matter A fancied possibility without probability can bring no danger to the government How vnreasonable it is to exact a more strict profession of allegiance from catholick subjects to a protestant Soveraign then is given by any other Catholicks to their Catholick Soveraign That the french Kings exacts such engagements or Remonstrances from their subjects against the Popes authority as is required in England and Ireland from Catholiks against the same is a gross mistake All such disputes are prohibited in France as tending to sedition and no way profitable The Censure of the Parliament of Paris and some Doctors of the Sorbon against the Popes authority disanulled by the King and privy Councell in France Protestants cannot cleare their own principles in this particular from the aspersions they lay on the Catholick Tenets One of the fundamental principles of Protestancy is a power in the people to depose Soveraigns and dispose of their Kingdoms for the use of the Ghospel Proved by the examples of all Kingdoms and States that received the Reformation even the Prelatick of England SECT X. THat Protestants could never prove any of the wilfull falsifications wherwith they charged Roman Catholick writers but on the contrary themselves are convicted of that crime whensoever they attempted to make good their charge against us Of the Index Expurgatorius Bp. Taylors objections in the Dissuasive as also Bp. Mortons Bp. Jewells c. retorted vpon themselves Item Sutcliffs accusations against Bellarmin The Councell of Calcedon confirmed by Act of Parliament of Q. Elizabeth and by consequence the Popes spiritual supremacy which that Councell asserts SUBSECT I. PRotestants convicted by Belarmin of holding 20. ancient condemned heresies and how fourteen are admitted by them or at least vnanswered and the other six wherof they endeavor to cleere themselves are excused only by falsifying Fathers and Catholick Authors among which are two Pelagian heresies two Novatian one Manichean and one of the Arians Besides these Protestants maintain Iustification by only faith with the Simonians and Eunomians That God is the author of sin with the Florinians That women may be and are Priests with the Peputians That Concupiscency is a sin with Proclus That the true Church was invisible for many ages with the Donatists That men ought not to fast the Lent pray nor offer Sacrifice for the dead with the Aerians That Saints ought not to be prayed vnto nor their reliques or images worshipt with Vigilantius SVBSECT II. FAlsifications objected against Baronius by Dr. Sutcliff How ridiculous The difference between the falsifications objected by Catholicks and those that are objected by Protestants SECT XI CAlumnies and falsifications of Luther Clavin Arch-bishop Laud and Primat Vsher to discredit the Roman Catholick Religion and vphold Protestancy against their own conscience and knowledge What impudent impostors were Luther and Calvin Proved in many particulars Frauds and falsifications and calumnies of Primat Vsher called the Irish Saint by Protestants against the real presence and Transsubstantiation Against sacramental Confession Against absolution of sins by a Priest His cheat concerning Duli◠nd Latria No new invention of Jesuits but the ancient doctrin and distinction of the Fathers Against prayer to Saints His imposture of the Breviary of the Premonstratensian Order SVBSECT I◠OF Bp. Laud the English Protestant Martyr How fraudulently he would fain excuse the modern Greeks from being hereticks notwithstanding his 39. Prelatick articles condemn their doctrin of the holy Ghost as heresy He abuseth S. Austin to make Protestants believe that general Councells may err against scripture and evident reason He abuseth Vincentius Lyrinensis laying to that ancient Fathers charge his Graces own blasphemy and commits therin many frauds He falsifies Orcam and resolves the Prelatick Faith into the imaginary light of Scripture and the priva◠spirit and therin agrees with Presbiterians and Fanatiks And pretends that Prelaticks are not Schismaticks and Sectaries But to excuse them commits divers frauds His pretence of the lawfulness for privat Churches to reforme themselves confuted His doctrin doth justify all the sectaries proceeding against himself and the Church of England His vanity in pretending that the Church of Britain is independent of the Pope as also that the Pope can not be judge in his own cause His fraudulent and absurd explanation of S. Ireneus against the primacy of Rome item of the gallican libertys His abusing and corrupting S. Greg. Nazian because that Saint asserteth the infallibility of the Roman Church His falsifying of Gerson vpon the like accompt A faire offer to Protestants for the trial of falsifications SECT XII Whether it be piety or policy to give the Protestant Clergy of these 3. Kingdoms a million sterl per an 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 sayd million per an may be conscientiously applyed to the vse of the people without any dangerous disturbance to the Government It was policy in Q. Elizabeth to make such a clergy and Religion but not piety The case being now altered neither piety nor policy to preserve either No seditious or interessed persons can disturb the Government by pretending zeal for preserving a Religion and Clergy so prejudicial to the soul and state if liberty be granted to discover the cheat wherby the
Pagan that he and his fellow-preachers were come from Rome and brought to him very good tydings to wit that such as would follow and obey their doctrin should enjoy an everlasting Kingdom in heaven with the true and living God The King moved with curiosity came into the Island of Tanet and notwithstanding his suspition that the Monks were Magitians returned this civil and prudent answer you give us very fair words and promises but yet for that they are strange and vnknown vnto me I can not rashly assent vnto them forsaking that antient Religion which thus long both I and my people have observed But for so much as you are come so far to the intent you might impart vnto us such knowledge as you take to be right true and good wâ—e will not seek your trouble but rather with all Courtesy we will receive you and minister vnto you all such things as are behovefull for your living Accordingly he allowed them lodging and other necessaries in the City of Canterbury and after hearing and examining their doctrin became a Christian. The very same tydings and Doctrin that St. Austin and his Companions delivered to King Ethelbert do I most humbly offer vnto your Honors in this book as your own Bishops and writers confess and is plain in St. Bedes History testifying that as they approched neer the Citty of Canterbury having the Cross and Image of our King and Saviour IESUS Christ carried as their manner was before them they sung Letanies they served God in continual prayer watching and fasting They resorted to an antient Church built in the honor of St. Martyn made while the Romans were yet dwelling in England and there did say Mass c. This their doctrin they proved to be true by working of many miracles and to be the very same which Joseph of Arimathea and the Apostles had preacht to the antient Britons whose Bishops St. Austin courted to Ioyn with him in converting of the Saxons a Curtesy he never would have desired or demanded had their Doctrin differed from his of certain ceremonies vsed by them in Baptism and of their Iewish way of celebrating Easter he did not approve and all Protestants grant he had good reason neither could the Britons themselves gainsay it when by common accord they prayed that God would vouchsafe by some heavenly sign to declare whether their particular traditions or rather St. Austins with whom saith Bede all the other Churches throughout the whole world agreed in Christ were most acceptable to his Divin Majesty and the Briton Priests having prayed in vain for the restitution of fight to a known blind man St. Austin compelled by just necessity fell on his knees prayed and forthwith the blind man saw Then the Britons confessed indeed that they vnderstood that to be the true way of righteousnes which Austin had preached and shewed vnto them This miracle God wrought by his servant to reduce the antient Britons to an vniformity in ceremonies Many other greater miracles did he work by the same St. Austin wherby our Modern Ministers are convinced of heresy for being obstinat in their errors against Transubstantiation worship of Images Purgatory Prayers to Saints Jndulgences the Sacrifice of the Mass c. for that with these Popish Doctrins both St. Austin and his Master St. Gregory are charged by your own Protestant writers and censured as converting the Saxons from Paganism to this Superstition I hope your Honors will not give vnto vs who desire only liberty of conscience wherof the worst consequence can be this that the ancient Religion of Christ may therby be restored a wors answer then King Ethelbert returned to S. Austin Though what wee affirm of the Catholick belief will seem strange to you that have hitherto supposed the same to be idolatry or superstition and perhaps suspect us to be as great Sorcerers as King Ethelbert did S. Austin and his Companions But without question so pious and prudent Persons as Your Honors will not be less charitable then a Pagan to men that besides an everlasting Kingdom in heaven come to offer you a million sterl per an vpon earth especialy seing we do not desire you should condemn your own Protestant Religion nor credit ours before you see what your Clergy can answer to our reasons and to corruptions and falsifications of Scripture and Fathers which we desire to object against them in a publick conference if it be your Honors pleasure to grant vs that favor for obtaining wherof they will be as earnest Suitors as wee if they believe their own doctrin But in case they decline or deferr so reasonable and seasonable a request as we humbly concieve ours to be I hope Your Honors will not think that men who dare not defend their Religion against provoking adversaries that offer to shew the falshood therof and the frauds wherby it is and only can be maintained deserve so great reverence and revenues or can be fit to direct others in the way of salvation As for their railing against St. Austin our Apostle notwithstanding that God approved of his Doctrin with many miracles it is no satisfactory way of reasoning neither as I persuade my self will they be able to rally so grave and sober a Comittee as your Lordships out of a million per an by quoting their own Translations and sense of Scripture or by wresting texts to their own advantage and to the great prejudice both spiritual and Temporal of these Nations againâ—â— the Commonâ—sense and consent of the visible Church for 16. ages They have had indeed hitherto better Success in this particular then they could expect from so wary and wise a people as the English but the improbability that a Clergy would be so impudent and impious as to falsify Scripture forge Registers and build faith vpon fancy hath gained them more credit then they deserved and made the Layty more credulous and carless then Christians ought to have bin in a matter of so great importance as the everlasting happines of their souls and in a subject so tempting and suspicious as the revenues of the Church Now that it hath bin the fate or fortune of this Monarchy to be involued in wars which have discovered the insufficiency of the Kings revenue to maintain the same and that we have no other security of a peace when concluded but the words of Dutch and Frenchâ— drawn vp into a formality of Articles which will be no longer observed then it will be their conveniency so to do and that the honor and safety of these three Nations can not be secured without greater and more Constant supplies and subsidies then perhaps after a little time will be safe to exact of the impoverished multitude seing I say this is the present condition of our State and will be also for the future whensoever it pleaseth our neighbors to be our enemies not only all lawfull ways of raising moneys must be sought after
people are abused Many Protestant mistakes wherwith the common sort were fooled are now cleered and their own conveniency wil invite them to examin further the errors of doctrin incident to education from which errors the Protestant Church doth acknowledge it self not exempted If the Protestant faith be true such a trial as we desire will be of great satisfaction to the Professors therof and confirm them in their religion and convert Papists and Sectaries to the same if it be falfs besides the salvation of souls by a discovery and prosession of the Roman truth these kingdoms will be able not only to defend themselves but offend foreign Enemies after we are enabled thervnto by a conscientious addition of a million sterl per an to the publik revenue No danger of sacriledge in applying the Church revenues to pious and publick vses for the preservation of the people practised by the ancient Catholick Clergy Not one good reason why the Church of England ought not to admit of such a publick conference as we propose and desire Bishop Lauds reason to the contrary confuted The denying and differring it a sign that Protestants are guilty Catholicks grant conference to Protestants whensoever they demand it The Protestant layty have reason to question their Clergies Ordination and caracter as well as their doctrin The new change of their formes of ordination very suspicious That the Roman Religion is such a growing Religion proves it is the true Religion fit to be made the Religion of the state THE FOURTH PART THe Roman Catholick Religion in every particular wherin it differs from the Protestant is confirmed by considerable Miracles recorded not in vain Legends or modern Authors but in the most authentick histories of the world and by the ancient Fathers and Doctors of Gods Church SECT J. SUch Miracles as are approved by the Roman Catholik Church are true Miracles The doctrin confirmed by those Miracles cannot be rejected without doubting of Gods Veracity Every Protestant doth see though not observe true Miracles in confirmation of the Catholick faith What great scrutiny is made by the Roman Catholick Church into true Miracles and the lives of men that are to be canonized for Saints There can be no combination or cheat in such matters Some Miracles permanent that be seen by all men as that of S. Ianuarius in Naples An vndeniable Miracle of S. Francis Xavier wrought vpon Marcello Mastrilli most remarkable for many circumstances Miracles to confirm Popery related by the Magdeburgian Centurists but by them absurdly attributed to the Devil or said to be seigned True Miracles cannot be wrought to confirm falshood 't is against Gods veracity to permit the same Miracles oblige vs to believe the doctrin in confirmation wherof thy be wrought The difference between Antichrists and Catholicks Miracles or true and fals Miracles That all the Roman Catholicks adore the Sacrament and believe Transsubstantiation as also other points of Popery is an evident Miracle of God and can not proceed from the Devils power or art The Devil temps men to be hereticks by the means and ministery of their senses and by humoring the same not against the evidence and inclination of sense The general signs and marks of the Church are vndeniable Miracles No other Church besides the Roman Catholick can shew those signs SECT II. OF particular miracles that confirm the Roman Catholick Tenents and our sense of Scripture related by S. Chrysostome S. Gregory Nazianzen S. Austin S. Nilus S. Cyprian the Martyr S. Optatus S. Gregory the great and others in confirmation of adoring the B. Sacrament Transsubstantiation the Sacrifice of the Mass Communion vnder one kind prayer for the dead and Purgatory Primat Vshers falsifications and fraud to discredit some of these Miracles discovered Of Miracles in England related by Waldensis and recorded by the Archbishops of Canterburyes Register How Protestants falsify the very statuts and law books Miracles wrought by S. Bernard to confirm every controverted point of the Roman Catholick doctrin against the Protestant Protestant writers confess S. Bernard was a Saint and yet say his Miracles were wrought by the Devil How absurd SECT III. MIracles to confirm the worship and vertu of the sign of the Cross recorded by St. Paulinus St. Cyril of Jerusalem St. Athanasius St. Hierom St. Gregory Tuâ—onensis Nicephorus and Theodoret. How by Tradition from the Apostles the primitive Christians were accustomed to sign themselves frequently with the sign of the Cross. The first and worst Heretiks were enemyes of that sign Christs Cross multiplyed by miracle in St. Paulinus his time Protestant miracles are but cheats Not one of them true Protestants agree with Pagans heretiks and Magitians in contemning miracles and the sign of the Cross. How the Devils dread the same SECT IV. MIracles in confirmation of the Catholick worship of Jmages related by the most eminent authors of the Ecclesiasticall History and by the 2. Councell of Nice an 787. wherin were 350. Bishops St. Peters shaddow was the Image of his body and by scripture Act. 5.15 it appears to have wrought Miracles The Protestant Imposture concerning Christs statue that Iulian the Apostata broke confuted S. Iohn Dâ—mascens hand that was cut off by the practises of Image-breakers restored by his praying at our Ladies Image The Protestant evasion of civil and religious worship confuted SECT V. MIracles related by S. Austin S. Ambrose S. Gregory Nazianzen S. Chrysostom S. Hierom S. Optatus S. Bede S. Bernard S. Anselm and others in confirmation of prayer to Saints worshipping their Reliques of the vertue of holy water the Sacraments of Confirmaon Confession and extrem Vnction The doctrin of Indulgences confirmed by the same Miracles that confirm worship of Saints Pilgrimages c. The truth of all S. Thomas of Canterburyes Miracles evidenced by one that Fox recounts and picks out to discredit the test What litle reason Protestants have to suspect our Catholick Miracles of forgery How severe the Roman Church is in the scrutiny and punishment of such Impostures Reflections vpon Bishop Taylors Treatise of Confirmation Confession and extrem Vnction maintained to be Sacraments by ancient Fathers S. Bedes holiness and learning acknowledged by Protestants He relates Miracles wherby the errors of Protestancy are confuted How absurdly Protestants contemn the authority of the holy Fathers in Miracles admitting it in matters of faith How ridiculous John Fox his Miracles are how vnwisely the Prelatick Clergy countenance his Acts and Monuments that have so spread Puritanism in England A Paralell between Protestancy and Mahometism FINIS THE CONCLVSION To the right Honorable the Committee OF PARLIAMENT FOR RELIGION May it please your Honors VEnerable St. Bede in his History of the Church of England recounteth how St. Austin the Monk and our Apostle Sent by St. Gregory the Great Bishop of Rome to convert our Saxon Ancestors from Paganism to Christian Religion arriving at the Isle of Tanet in Kent gave notice vnto King Ethelbert then a