England with 130. l. returning with as much as if he had the blessing of the Israelits in the desert whose cloths did not weare out his serving his Majesty the Q. of Bohemia without putting them to any charge but his diet his catechising their servants preaching to them his journy to Collen returne to the Hague c. what is the publick concerned in all this Vnlesse it be to helpe an Hystorian to write his life But of heroical men even the Cradles Rattles Hobby horses are venerable Pag. viii He says he did not convene with the french Hugonots because if They did not encourage yet they did not at least had not condemned the rebellious proceedings of their Presbiterian brethren in England against the K. Church Which implyes only their being idle spectators of that Tragedy in which many think they were Actors for the worse side many English women in Geneva who followed their husbands thither at the end of the wars were proofe enough I will relate here what I find in Grotius his Discussio Rivetiani Apostolici pag. 88. 89. where having sayd that the publick Peace is disturbed by that Doctrine Licita esse pro Religione subditorum in Reges arma he adds Hoc vir nobilissimus Plessiacus Mornaeus tanquam pietati consentaneum testamento etiam suo inseruit Hinc ille motus Ambaxianus cum Reformatus Renauderius quosdam sui similes in privatum conclave convocasset dedisset eis potestatem Ordinum Regni Hinc Beze conciones pro classico Hinc Rupellensis Conventus impudentia qui omnes in Regno Pontificios deinde etiam Reformatos Regis auctoritatem sequentes declaravit ab honoribus omnibus muneribusque publicis dimovendos praefecturas autem per omne Regnum distribuit quibus voluit◠talium consiliorum auctorem sibi fuisse PETRVM MOLINEVM testatur Theophilus Mileterius vir nobilis illis qui reformatos se dicunt optimè volens Thus he This booke hath beene printed neere these forty yeares never any thing alleadged against these matters of fact that I could heare of How will Monsieur du Moulin Prebend of Canterbury reconcile with this Counsil of his Father that letter which he printed in his fathers name 4. These treatises having beene composed on emergent occasions without any setled designe haue no other order than that of the time they were composed in amongst those of the same language J designed once to draw the matters handled in them into some method which would helpe to their vnderstanding But because that would make my Answer to D. M. lesse satisfactory a thing mainly aimed at I tooke the easier way to follow my Authour as he leades me step by step without omitting any thing material I omit in my Revision the letters of the Regular Preist as not grounding the judgment in matters of Religion of D. M. as also D. M. his letter to Trigland as containing nothing to our purpose For it treates only two points the 1. of Fact that his majesty really was a Protestant To which no answer is necessary The second of Policy that his Majesty was to be restored to his Crowne by an Army of the states To this I cannot answer as never having commenced Batchelour in Policy Yet J will say that God himself found a way to restore his Majesty put an end to the troubles of the State without Armes contrary to the expectation of D. M. And J hope at least it long hath beene is shall be my constant Prayer that the God of Peace put an end to these contentious disputes in the Church that we all may come to compose but One sheepefold vnder One sheperd John X. 16. I thought once to omit his letter against F. Cressey as being cheifly personal yet finding besides a too severe charg on him some Reflections vpon his whole holy Order I tooke leaue to review the grounds of both yet past it lyghtly as entring vpon it vnwillingly That the Reader may with lesse trouble see what the Doctor says to what J answer I giue his owne words commonly at large at least their full sense J marke the page where they are to be found This makes my Revision somewhat longer but that is compensated with the ease of discovering the Truth which both sides pretend to but only one side contends for sincerely the other opposes with all his Power God grant to all a sincere loue of Peace Church vnion then all these disputes will cease Post script What is contained in my fourth Booke pag. 111. that Factious men were prosicients in the Art of promoting mischeife was written in march last 1683. I little dreamed to see my conjecture confirmed so soone in such a notorious manner as it was by The Rye Plot Blunderbusses God hath miraculously both disappointed discovered those Ruffians J beseech him to grant that the Roote at least the pretext or occasion of all these traiterous Practices The hatred of jnnocent men loyal subjects may cease SOME FAVLTS TO BE CORRECTED Pag. 15. line 23. received Read revived Pag. 28. line 26. againe Read against Pag. 44. line 3. it Read him Pag. 86. line 28. Et. Read And. THE FIRST BOOK A REVISION OF THE CONFERENCE BETWIXT D. MORLEY AND F. DARCY AT BRVSSELS THE PREFACE THE first Treatise which occurr's in this collection is the sum of a short Conference with a Iesuit at Brussels I leaue others to judg whether it be an Historical or a Poetical narration or whether it contains only sincerely what was or what might be as not thinking it worth the while to enquire especially when we consider that certainly the greatest part possibly all those present who could inform vs are dead Those who haue been acquainted with F. Darcy know his great abilityes in controversy consider how weakly he is made to answer are apt to guess that our Authour Poet-like brings him others on the stage as he pleases there makes him speak what is easiest to be confuted I rather incline to the contrary that really there was such a Dispute such things in substance alleadged pro con Yet I must beg leaue to say that J beleme the Doctor did not subtract any strength from his own nor ad any to F. Darcy's discourse it being but ordinary that things are so disposed in such relations as the Knight may kill the Gyant Hence I regard little what that Father is reported to haue sayd but attend cheifly if not only to what the Doctor alleadges against the Church which I will defend to my power We shall find his D. Morley's cheife Argument drawn from the Communion os Infants by which he endeauours to proue that the Church can erre seing it hath erred which Vicount Falkland brought against the credit of our Traditions Which hath been already answeared thô this is not taken notice of But let vs hear the Doctor speak SECTION I. 1. The
for him to work with encrease the Zeal of souls Do they study It is to render themselues more capable to assist them Do they Teach Do they Preach It is to direct men to Heauen by declaring to them sauing Truths Their recreations eating drinking sleeping aim at the same end for by them they conserue or repayr their strength that they may continu to serue god their neighbour Thus all the actions of each day month year their whole life are employed in procuring the salvation of themselues their neighbour They rise at Four in the morning with their harts full of gratitude to god who hath preserued them that night petitions for a blessing on their Actions that day At four and a halfe they begin their meditation or mental Prayer which lasts for a whole hour on some passage of the life or point of doctrine of Christ Then they say or hear Masse which being a Commemoratiue Sacrifice of that on the cross renews the memory of what god did suffred to saue souls consequenly renews Zeal to procure it The rest of the morning is spent either in mental or vocal Prayer or study or dealing with their neighbor according to the order of Superiors or present occasions Only one quarter before dinner is assigned for a seuere review of their Actions of the whole morning taking a strict Account of them all in the presence of god For what they find well don they giue thanks to god the Authour of all good for what is reprehensible they ask God pardon endeauour to dispose themselues to receiue it by a true sorrow for hauing offended him a strong resolution neuer more to offend him Dinner is followed with a Recreation as they call it for an hour which is spent in discourses of pious things or others indifferent The rest of the afternoon till supper is spent as the morning except Masse the first hour of Prayer After supper one hour is allowed for mutual conversation then the great Litanyes of all Saints are sayd by all together which last about a quarter a second quarter is assigned to prepare the morning's meditation a third for the Examen of their conscience the last to go to bed which all must do by nine This is their ordinary distribution of time for the whole day Which I hear was exactly observed by the Iesuits during their close imprisonment to the astonishment of their keepers who could not tell how they could so regularly do all those several pious Actions at the same hours hauing no communication with one an other they did not they could not know that this was the distribution of time vsed in their Colleges I need not say that each one hath a chamber to himself which serues as much for modesty as conuenience that this is fitted as that of Elizeus or Elisha 4 Reg. c. 10 by the Sunamite with things necessary for vse without superfluitys that their diet is frugal without daintys their whole way of liuing is decent neate without ether vanity which they abhor or sordidnesse in the Pouerty which they profess In one thing they think they cannot be too prodigal in their churches their Altars their sacred Vessels vestments They know God to be the King of Kings Lord of Lords adoring him aboue all the world they think it all too little for him Wherefore whatsoeuer they can procure by themselues or by their freinds they employ freely in the Diuine seruice From the splendour of their churches some strangers to their manner of liuing guess them to be exceeding rich whereas did they know all they would correct that errour At Bruges they haue a noble church but a pittifull building for their own aboad They are though 't to flourish as much in France as in any part of Europe yet a strict suruey being made of all their reuenues vnder the French dominions by order of his most Christian Majesty they were found not to haue two hundred French Liuers per annum In singula Capita Whereas some other very austere reformed Religious Orders who are not noted as rich haue according to the same surueyours aboue 1300. liuers In singula Capita Hence is euident that discourse of Iesuits riches is an effect of malice in some of ignorance in most men This J say to supply that part of the Conference which you only hint at by the words aboue cited that He that Father Made a larg narratiue of their manner of liuing c. This Narratiue had you giuen it to the publick would haue giuen greater satisfaction than mine because the Father had greater experience than J haue Howeuer J do not fear to be blamed in the whole or any part of this relation so great a confidence J haue in those Informations J rely on 3. Hence I am not much surprised to see you approue these Actions as Very commendable and worthy the Imitation for the substance of them A person of so quick a wit so solid iudgment could not haue any other opinion of them Yet J dare you to square these circles or reconcile these contradictions the Actions of Iesuits are for the substance of them commendable And the Cheife action of Jesuits is not commendable viz the Masse which you your Brethren hold to be downright Idolatry Now Masse is not only one of the Iesuits religious Actions but it is the very Cheife of them all For as in the old law all its rites ceremonys sacrifices were but figures or types of the Sacrifice of the Cross which was designed from the beginning which being intentionally present in God's vnderstanding did moue his goodness euer since Adam's fall to pardon men's sins grant them those Blessings to which in vertue of that Sacrifice they had a right on which account the true Lamb of God is sayd to be Occisus ob origine mundi Apoc. 13.8 Sacrificed from the beginning of the world so in the new all our deuotions all our prayers all our pennances our interiour exteriour vertuous Actions regard the same sacrifice of the Cross that of the Masse which is a commemoration or repetition of that other of the Cross So all our deuotions are only as preparations to it or Thanks giuings for it the graces we receiue by it Thus in the natural Body all Actions vegetatiue sensitiue proceed from the head hart are cheifly designed to nourish helpe defend them in the mystical Body of Religious Actions Dutys they all proceed from end in the Bloudy Sacrifice of the Cross in the vnbloudy sacrifice of the Mass for as much as in them is contained our blessed saviour CHRIST-IESVS God blessed for euer more the Α Ο Beginning end of our Religion in whom all our Devotions concenter he being the Founder Authour of our Faith the Ground Anker of our Hope the Principle Object
gathered into stackes or the Atlandick Ocean by ruming into halfe a dozen Fish-ponds What corner in all the Kingdome without some of your ministry before the troubles How then did this mysterious Dispersion spread them some of them travelled it is tru but haply as many did so before what Seeds did they sow abroade You your self were so wary as not to speake of Religion till you had a Iesuits hand word that it would not be ill taken A broade then you did not sow those seedes Did you sow them in England who sowed the Seedes of Treason falshood of which there was such store that it overrun the Nation are not as yet weeded out Were the Ministers negligent in sowing those good seedes before the war Or was their labour industry lost And how was it so successefull after the wars that it should be a work of Providence But you thought it honourable that Providence should appeare in the concernes of your Ministry so you bring it in without well considering to what intent purpose 5. D. M. p. 18. Begins to excuse the Bishops neglect of Excommunication all the time of the troubles Vpon which I aske him some questions Haue not the Bishops Power to excommunicate Js not that Power to be vsed against obdurate sinners Were there none such from 1640. till 1650 Sure there were How comes this censure to be forgotten The Parliament say you p. 21. could not be excommunicated Ryght but the Persons in of the Parliament myght if the censure did not bring them to their wits nor restore them to their duty it would haue fryghted many well meaning men who adhered to the others innocently Which is one effect of censures 1. Trin. 5.20 Vt caeteri timorem habeant D. M. p. 22. We would not cast our Pearls vnto swine nor our holy things to dogs p. 26. nor expose Christ to contempt who sayth who so ever despiseth you despiseth me Rev. A pretty pretext for all hen-harted Prelates The Apostles Fathers were of a far different opinion let one speake for all Non calcatur qui persecutionem patitur sed qui persecutionem timendo infatuatur Aug. l. 1. de serm D. in mon. c. 6. Heis not despised who suffers persecution but who through Feare of persecution is infatuated so as to neglect his duty Had the Apostles primitiue Bishops been so timorously prudent Paganisme had never been destroyed Semen est sanguis Christianorum says Tertullian Plures efficimur quoties metimur Our Bloud is seed our number encreases by our being mowed downe with your swords One graine falls hundreds grow vp One Christian is martyred thousands of Pagans embrace his faith the remnant honour Christ his Vicegerents even when they persecute them But this lesson is not learnt in the Protestant Church D. M. p. 22. Thirteene Bishops made a trial of their Authority when they made a solemn publick Protestation against the forcible keeping of them out of the House of Peeres were for that impeached of Hygh Treason clapt vp in the Tower Rev. What is this to the purpose Is Protestation an Episcopal Act Cannot meere lay men enter a Protestation Is your seate in the house of Peeres of Divine Ryght Shew the canon of a General Council or a text of Scripture that ground either of these two things If you can shew none no wonder the thing should not succeede which is not of your Ecclesiastical Function But how comes that concerne for your seate in Parliament to be greater than for all other things how sacred soever You see Faith destroyed by Heresy you are silent the Church torne in pieces by Schismes you are silent the Royal Power vndermined by Factions the King 's sacred person endangered by Seditions affronted by Insolent varlets souls poysoned with damnable opinions you are silent You are debarred sitting in the house of Peeres you cry out so loud as to provoke the Rebells to shut you vp in a Cage Js this seate of greater importance than souls than the King's person than Royal Authority than the Church than Faith D. M. p. 24. The Bishops thought they were obliged not to draw that sword of Excommunication to cut nothing but the Ayre with it or by striking on a Rocke to blunt or breake the Edge of it Rev. A straw is as good as such a sword which must strike only the Ayre or it will fly in pieces Oh but we must not strike Rockes Are then all the children of your Church as insensible of your censures as a Rocke of the stroke of a sword If so whose is the fault but yours who haue the breeding of them D. M. p. 25. By Excommunication they had exposed not only their Persons but their Order it self to be ruined for who can tell whither those who imprisoned some for the Protestation would not haue taken away their liues if they had interdicted the houses of Parliament and excommunicated their adherents And then what would haue become of the Episcopal Order it self of our Church Rome would giue vs no Bishops Lutherans Calvinists can giue none other Churchs are too far off Tarbox Revisor Did I not know your intention I should think you prevaricated your reasons are so far from giving satisfaction to a Christian so contrary to what hath been practiced Nothing but temporal motiues humane respects in all your discourse Was not the whole Catholick nay Christian Church in as greate danger when all the Bishops in the world were in Hierusalem And did this make them be silent Quite contrary they resolved to preach on beseeched God to confirme tem in this resolution Behold their threatnings sayd they Act. 4.29 grant vnto thy servants that with all boldnesse they speake thy word D. M. p. 29. We think the Power of Excommunication in the Church to be more then either a Political a Parliamentary or a meerly Ecclesiastical constitution as being an Ordinance Institution neither of the State or of the Church but of Christ himself Rev. It is not worth the while to examin whence you haue it when many doubt whither you haue it at all this neglect of vsing it in such vrgent occasions confirmes them in that doubt The same of other questious which pa. 29. You propose why the Pope did excommunicate Henry VIII Why not Charles V. Which are nothing to our purpose J will only say that if the Pope had no better nor other grounds than you alleadge his case is hard to be excused D. M. p. 32. Cressey May confesse truly that this whole passage was put into his Book by another hand without his knowledge that as he was forced to owne it at first so he was not permitted to retract or correct it in his second edition Rev. Here are three odious Accusations 1. Against the Benedictins of corrupting another man's workes making him say what he never sayd The 2.
mistaken when you told F. Darcy at Brusselles that one Side was resolved before hand to relax nothing But it is an ordinary custome amongst you to make vs hold contradictory things as they serue your turne D. M. p. 26. The easterne schisme was caused by the Pope's assuming the title of vniversal Bishop of being Head of the whole Church Rev. That cannot be for the Pope never tooke the title of Vniversal Bishop And that other Head of the Church was acknowledged by the 2. General Council you preside over vs as a Head over its members Says that Council D. M. p. 27. 28. Cates by sayd this F. Garnet sayd that c. Rev. Iust the stile of Oates's narratiue myght serue as a Modele of it D. M. p. 30. They suffer Garnet Oldcorne to be put into the Catalogue of Martyrs by the Jesuits Rev. If they do so it is because they judge them Innocent of the Treason for which they suffred not that they like the Treason it self Thus several haue written in defence of some Persons lately accused of Treason beleiving them to be innocent of it who hate Treason more hartily than ether Oates or Shaftesbury the grand promoters of that Accusation D. M. p. 31. Beware of false Prophets who come to you in sheepe's cloathing but are inwardly wolues nay ravening wolues Rev. The same I say yet still I wish it were not in the Power of every malicious man to call Wolf then all the dogs in the country shall be set on a Sheepe worry it Which hath beene lately done on this side the line to the astonishment of the world no little discredit of our Nation D. M. p. 32. It is not their persecution but our owne preservation that we contend for Rev. The law of nature obliges you to seeke Self preservation but Prudence must guide you in the choice of proper meanes to find it And Experience is the best rule of Prudence this demonstrates that Persecution of Papists is the way to Ruin not to Preserue your selues For about 70. yeares through the mercy of our Kings we haue had but two Persecutions of Papists both opened a dore to Factious Rebells who the first time ruined both Church State the second time brought both to the brink of a precipice downe both had gon had there not been put a stop to the preceedings against Papists So the Persecution of Papists is such a remedy to your fainting Church as cutting his throate is to a man in an Ague Dic mihi num furor est ne moriare mori Will any man in his wits prescribe such physicke D. M. p. 34. I will add for justifying the laws made against Papists that if they seeme to haue a watchfull eye hold a stricter hand over them in jealous times they must thank themselues who refuse to take the Pope who forbids them to take the Oaths Rev. I wish you had explicated what you meane by Iealous times Whither such as are occasioned by some Actions or designes of Papists against your Church or State Or without any cause besides the phancy of some melancholy Parson or the Calumnyes of some such Flagitious wretches as of late appeared on the English stage If your jealousyes are are of the first sort no body will blame your severity vpon the guilty Persons If they haue no other ground but the dreames of a fancifull Parson or the word Oath of an Oates or a Bedlow who would starue or be hanged if by such a tricke they did not get a meales meate and their necke out of a halter by a Pardon I leaue you to judge whither this doth justify your strict hand not rather aggravate it A wise man sayd England is in a strange condition For if any man in the Parliament do but cry Popery they will act decree as if they were besides themselues Is this a laudable disposition of the Body Politick Would our taking the Oaths cure this distemper when you your self in this very sermon tell the world that no Oaths can bind vs Me thinks an vnblemisht loyalty both acting suffring as is our duty to the Royal Authority in such variety of hard times as we haue seene myght be a better assurance than such Cobwebs as you describe them D. M. p. 38. The Church of Rome vses greater severity in Spaine Jtaly c. Rev. We are very thankfull to his Majesty for The grace he shews vs either in quite suspending or abating the rigour of the law we-acknowledge it as an act of Mercy yet giue me leaue to tell you that our case in England is far different from that of Protestants either in Spaine or Italy we brought Christianity to the English Nation your Bishops Preists your Hierarchy Orders if you haue any you haue them from vs. Your Churchs we built founded your Celledges Vniversityes are our Donations Your Canon Civil law your Sacred prophane learning are the product of our studyes The very Rites ceremonyes which you vse you borrowed from vs. Which of all these things did Protestants bring settle in Italie or Spaine If none then certainly the case of Catholicks in England is not the same with that of Protestants in Catholick countryes D. M. p. 38. Let me intreate you all to joine with me in this short prayer Rev. We willingly giue God thanks for preserving the Nation from ruin pray him to continu his protection to it that He will giue our Dread soveraigne along life a peaceable reigne a wise Council faithfull Ministers stout souldiers an obedient contented vnited people without those groundlesse animositys which you of the Ministry foment Amen SECTION XIX A Revision of the Letter to her R. H. 1. The publishing of this Letter vnexpected 2. What kind of Directors are the Ministers 3. The report of the change of her R. H. 4. Motiues alleadged to retaine her in the Protestant Religion 5. Spiritual state of the Protestant Church 1. I Was very much surprized to see this letter made publick much more that is was by your order by reason of the character you bore of Confessor to her R. H. For a far different reason there ought to be as greate a freedome of communication betwixt Confessor Penitent in matters of Conscience as to the soul as betwixt Man Wife as to the Body Which liberty is much checeed with the thought that such things may some day become publicke The people of Athens would not let Philip of Macedon's letters to his wife Olimpias be opened thô he were an Enemy as thinking the converse betwixt such persons sacred With more reason ought those betwixt Confessor Penitent be looked on as such But it seemes in the Protestant Church nether secret is regarded for that betwixt Man Wife was broken by order of Parliament for the printing the letters of king Charles I. to the Queene
of reason all considerations of Eternity And if they should be judged weyght by men will God judge so too At the greate day will it be a sufficient excuse for Schisme Heresy to say I was affrayd of loosing my estate of hindring my fortune of offending my freinds of giving advantage to my Enemys Will not Christ answer Seing You haue disowned me my Church before men I will disowne you before my father I will not deny but you haue given satisfaction as to what concernes your self that you are a Protestant Yet J must professe you giue little satisfaction as to your Church Nay I do declare that I would never desire other nor better grounds to vindicate the Truth of Catholick Religion the necessity of living in the Communion of the Catholick Church than what this letter affords For by it we may gather the condition of the Protestant Church to be like that of Laodicea Apoc. 3.17 Wretched miserable poore blind naked I hartily wish you those of your ranke were truly sensible of this Truth that you made a ryght vse of it by seeking ways to returne to the Communion of the Catholick Roman Church so put an end to this horrid Schisme Though the difficultyes to be overcome were greate yet greate difficultyes ought not to fryght vs from so greate so necessary a good as that of the Peace of the Church But in reality they are lesse then apprehended which you must say if you beleiue what you report after Bishop Andrews that the Pope was willing to confirme all that Q. Elizabeth had done in matter of Religion provided she would acknowledge his Supremacy This is then the grand nay the only obstacle Now all who haue been conversant in Catholick countryes see their customes even where that Supremacy is acknowledged see cleerly that this is no such formidable thing as to excuse justify a separation by consequence can be no just hindrance of Peace which the God of Peace grant vs giue all Schismaticks a tru desire of Amen SECTION XX. A Revision of his Letter to a Preist WHo this Regular Preist is you do not tell vs yet what you say of him he of himself describe him by infallible notes You endeavour to proue in this letter to him three things 1. That being so perswaded as he was he was bound in Conscience to leaue the Communion of the Roman Church 2. That he was bound to joine Communion with the Protestant Church of England 3. That he was bound to do it out of hand Which Propositions are built one vpon another the third on the second this on the first Which being Conditional not Absolute supposing his Present perswasion we must see what that is according to this Meridian we must calculate his Duty What this poore man's Perswasion is if he haue any setled is hard to judge of He hath vowed Obedience to his Regular Superiour will not keepe it He hath vowed Poverty breakes that vow He professe the Catholick Faith beleiues it full of Errors nay Heresyes He says he will remaine in the Communion of the Roman Catholick Church yet beleiues her to be Heretick Schismatick He hath beene ordred backe to his Convent he refuses to returne he hath been Canonically admonisht of his extravagances he slights it he hath been Excommunicated he Laughs at it In fine in him Hereticks find a constant freind Schismaticks a sure Advocate Apostates a certaine Patrone Catholicks an implacable Enemy yet he pretends he is nether Heretick nor Schismatick nor Apostata but a Catholick member of the Roman Church Who can square these circles reconcile these Contradictions betwixt his Declarations Actions that so a judgment may be framed of his Tru Persuasion Whither shall we giue credit to his declarations Or his Actions Those speake his being a Catholick he is nothing lesse These declare his hatred to Catholicks their Religion which yet he professeth So we must conclude him a Chimera one composed of contradictions his Religion is made vp of parts mutually destroying one another Or else that he hath no Religion for as a Chimera cannot haue a being In rerum naturâ so there can nether be an Entity composed of Contradictions nor a Religion for the same reason At least at the greate Audit he can never fayle to heare Discede a me c. Begon from me whither so ever Religion he be of his owne words will condemne him Ex ore tuo te judico serve nequam What can hence be gathered but that his Perswasion being so vncertain his Religion so dubious or certainly none at all nothing can be thence gathered as to the Communion which he should enter into If you think him well disposed for your Church you discover what kind of men it is composed of Ours that is the Catholick Church doth not desire such nor tolerate them further than there is hopes of their amendment little or none at all being left of this man she hath cast him out by Excommunication As I learne from your owne letter So by what I see I conclude that You haue spoyled a Catholick not made a Protestant Yet to moue him to come quite over you very learnedly distinguish three ages of the Church The first whilest she continued in that Faith which was once delivered to Saints p. 31. The second p. 32. from the time the Pope tooke vpon him the title of vniversal Bishop Yet you are not resolved what time to allow to this Second age whither one thousand or eleven or twelue hundred yeares The third p. 42. from the two Councils of Lateran vnder LEO X. Trent jmplying that all were bound to communicate with the Church of Rome in its first age myght communicate with it in the second must not in the third Jn the first Communion with it was a necessary duty in the second it was lawfull but not necessary in the third vnlawfull a sin And these dreames take vp aboue 30. pages Rev. All this is a dreame for the second age which you speake of is yet to come the Pope never having taken the title of Vniversal Bishop Besides this Christ promist his assistance to the Church not for any determinate time but for all times assured her of his presence till the end of the world now when you shall proue that Christ hath broken or can or will breake his word we will think your second age possible not till then so the first age in which all are obliged to joine in Communion with the Church of Rome is not expired nor will nor can ever expire D. M. p. 62. Having quitted the Communion of the Roman Church he is bound to joine with that of England in Conscience it being the most perfectly reformed Church in the world in Prudence in order to the protection of his Person provision
or which is all one confounded the Hierarchy of the Church cast away fiue Sacraments deprived the other two of their efficacy reduced them to the condition of Iewish rites to be Beggerly elements denyed the vniversal redemption banisht Free will introduced stoick Fate changed Hope into Presumption a sin against the Holy Ghost so commended Faith as to destroy charity made good bad workes indifferent by depriving those of merit these of offending God in his elect c. Besides many points of discipline which thô lesse considerable than those of Faith yet are not to be neglected which no Church of England man will deny seing he defends those retained in it against the Presbiterians If these be Small points what are Great And if these be not Many what Herēsy ever had many It will not be enough to say the Church of England doth not oblige her Children to beleiue all these for shee ownes Communion with those who do abetteth her children when they reproach vs with the contrary Truths But suppose there were but Few but One difference that inconsiderable in it self yet if it causes a Schism it destroys all hope of Salvation Now what comfort is it to a wounded man to tell him he hath but one wound that not great if that touch the hart is mortal The Novatians the Miletians the Quarted ci mans the Donatists c. were tru Schismaticks could not be saved altho each of them differred from Catholicks but in one point that not of Faith but of Ecclesiastical Discipline And they were as obstinate in the defense of that one as others in that of many great ones The fewer lesse considerable the points are betwixt vs the Protestants the greater is their guilt in dividing Communion on that score All spiritual temporal jurisdiction the Authority of Prelate Prince is derived from the same fountain God There is no power but of God the Powers that be are ordained of God Rom. 13.1 The same persons are subject to both Let every soul be subject to hygher Powers And this out of the same principle of conscience Who soever therefore resists the Power resists the ordinance of God .... Wherefore ye must needes be subject not only for wrath but also for conscience sake The same motiues are alleaeged to excuse the Disobedience to both Abuses in government heavy vnnecessary Impositions greivances c. The same pretexts serue to make the Rebellious Actions against both plausible Evangelical Liberty Reformation Reestablishment of ancient forme of Government c. Stubbor nesse in the Rebellious is covered with the same fig-leaues Complaints of greivances not harkned to petitions for Redresses vnregarded humble Addresses not effectual Alike Art vsed to conceal a resolution never to be satisfyed what ever Answer be returned for if one request be granted they will demand more if denyed than they perswade their followers they are slyghted that no good can be hoped from such persons that things must be redrest without them Then they teach that all Power is derived not from God as the Apostle says but from the People that their superiours are only their Commissioners accountable to them these having abused their Power may nay ought to be devested of it And so they proceed to change the establisht Government in Church state alleadging the Bible as the Rule of their Actions against the Head of the Church ancient Statutes those against the Prince yet wresting both to their capricios not framing these to those In reality making all Government in Church state subservient to their Interests All which are written with a sun beame in the Hystorys of our civil wars in England those of the first Reformation in Germany France Scotland England too So chang in Church state are begun with lamentations bemoanings of the People greived overcharged carryed on with Humble Addresses Petitions end in confusion destruction Hence it appeares how dangerous it is for a Prince to countenance those Pretences to Liberty against the Prelate with in his dominions What is sawce for à goos is sawce for a gander Both hold their Authority on the same renure what strikes at one wounds the other That Principle which shakes the miter endangers the Crown who breakes the Crozier would crack the scepter for both are made sacred by the same divine Ryght Soe who dares oppose the one is disposed to shake hands with his duty to the other The differences betwixt them being no other but only as of more lesse in the same kind 2. Your care of not exposing your dear self to danger is laudable if that were so great as to exceed that of Preists in England But are Preists so safe in England Ministers in such danger at Brussels Did you blush or smile when you sayd printed this at this time of day Had you sayd it was vnsafe at Brussels it myght haue past your Prudence commended but J doubt whether that comparison was Prudent Look towards Tyburne or Tower-Hill westminister Hall or old Bayly then tell me whether it is so safe in England for Preists c. Then cast your eye back on Brussels see whether in any corner of the town you discover such Tragical scenes J grant that some nay many of the Ch. of Eng. Are so moderate as not to prosecute a Preist though known to be such J beleiue you to be of the number Yet this is no security for a Preist when knowen when any one more Zealous or malicious may cause him to be apprehended brought to the Barr where he shall vnavoydably be condemned And what greater danger can hang over a minister in Madrid or Rome it self before the face of an Inquisitor God will in due time discover the Authours of such crueltys as at certain Periods of time are exercised vpon Preists guilty of no crime vnlesse Preisthood be one I know the cheife Actors in the late Tragedy were as little freinds to the Hierarchy of the Ch. of Eng. to Monarchy too as to that of Rome that those Cricumcellions or Cannibals intended to breakfast on vs dine on the Protestant Clergy sup on the Royal Family Yet those who loue the cause do not hate the effect those who concurred to the making oppose the repealing of the penal sanguinary laws will not break their harts with greife to se them at least some times executed But you cheered vp having F. Darcy's hand word for your security And now begins the dispute SECTION III. 1. Little good from Conference 2. Catholicks ready to comply in what they can 3. Communion of Infants how beleived anciently 1. D Morley sayd There could little fruit be expected from a Conference when one side is resolved to remit nothing 2. F. Darcy Answered they would not be so stiffe in all points for the Church myght alter some
thing in order to Christian Peace in things of Ecclesiastical constitution as v. c. The latin service the Sacrament vnder one kind the celibate of Preists thô not in things of Faith such as is the Church's Jnfallibility 3. D. Morley Replyed If by the Church he meant all Christians in all places it could not erre If any particular Church v. c. That of Rome it could erre had erred which he proved thus That Church which formerly held as matter of Faith an errour hath erred can erre But this is the case of the Church of Rome Therefore it hath erred and can erre To proue the minor he inslanced in the Communion of Infants beleived to be necessary to salvation For which he quoted Innocent 1. S. Austin Binius Maldonate This last says for six hundred yeares it was Dogma de Fide vniversalts Ecclesiae 1. Revisor you approved here what J haue at larg proved aboue little good from Conserences in matters of Religion can be expected But you haue a sting in the end when you reject all the fault all the opposition of so great a good as the Peace of the Ch. on vs. Who are resolved to remit nothing A very vncharitable rash judgment And vntru to boote as appeares by F. Darcys reply by that story which Protestants with great confidence relate in Q. Elisabeths time viz that the Pope offred to confirm all she had don in Church affayres vpon condition she would acknowledg him How can you say We will remit nothing when your Brethren assure the Pope was ready to remit all But it is your fashion to say vnsay as you think for your present purpose Then it served your turn that the Pope did not dislike your Reformation to moue Catholicks to embrace it so you spread that report Now it is to your purpose to throw the odium of the division on the Popes inflexibility so you report that The tru only reason that the schismatical Party is resolved never to rest satisfyed with what is remitted So the rebellious Part of the Parliament resolved never to be satisfyed with what soever answer the King gaue to their Addresses for that Reason we might say all Treatys for peace betwixt the King Parliament would proue ineffectual 2. F. Darcys answer shews how desirous the Church is to restore Peace to Christendome being ready for so great a good to remit of her Ryght in imposing ceremonys making Canons In Faith she can change nothing that belongs to a higher Tribunal she receiues it from her spouse in the nature of a Depositum 1. Tim 6.20 which must not be altred But Ecclesiastical Discipline being lef to her determination of her own appointement she may change as the Father sayd will change if by that meanes she could restore to the sheep-fold of Christ all his strayed sheep This is more than the Ch. of Engl. will do seing to reclaime her vndutiful children she will not omit the signe of the Crosse in Baptism kneeling at the Sacrament bowing to the Altar all ceremonys of humane jnstitution her own injunction Nay she would not alter some words in her Lyturgy to purchase Peace 3. If the Church diffusivè that is all Christians in all places cannot erre wo be to the first Protestants whose sentiments in matters of Faith were as contrary to those of all Christians in all places as to those of the Roman Church except that one point of Papal Power So if all Christians did not cannot erre the first Protestants did erre all their followers doe erre will erre as long as they retain those sentiments for what is an errour to day will be such to morrow to the end of the world As to the Communion of Infants J acknowledg that for a long time when Baptism was administred solemnly by Bishops to men grown vp Adultis two other Sacraments were administred with it Confirmation the Eucharist That when it was administred by Preists they were ordred to anoint the baptised person not on the forehead but on the crowne That when Infants were baptised because the Sacrament could not without danger be administred to them vnder the species of Bread alone it was giuen vnder the other species the Preist dipping his finger into the Holy Chalice gaue it them to suck or a litle particle of the species of Bread soaked in the consecrated wine was layd on their tongue That the Communion was giuen to Infants out of an opinion that it was necessary to salvation grounded on those words of Christ Ioan. 6. Vnlesse ye eate the Body .... you haue no life in you I grant also that some haply many in some private Churchs beleived that to be the litteral meaning of those words thought consequently that sense was De fide a point of Faith Yet I deny that the vniversal Church did erre in declarations or definitions of Faith for indeed she never made any definition in this matter That Text was exposed with the rest of Holy writ to the view of all Christians left to the interpretation of ordinary Pastors as the rest was Many vnderstood it litterally for that reason extended to Infants the Communion in Baptism ordained to men enjoying the vse of Reason The Church seing no pressing inconvenience in this custome consequently no necessity to make a severe examen of the meaning of those words a censure of an jnnocent errour permits them to go on without interposing her Authority or by any legal definition obliging her children to beleiue either the one or the other part And I doubt not but there are several other texts of scripture commonly vnderstood one way that thought to be the litteral meaning tru sense followed as such some nay many may beleiue that sense to be De fide the Church permits them to beleiue practice so not seing any necessity to call a General Council to decide it the errour being nether destructiue to necessary Faith nor good manners yet this sense may be different from that the Holy Ghost cherfly intended by those texts all this without any prejudice to the Church of Rome's infallibility which never declared any thing in it Such I think is the common way of explicating Anti Christ to be one single man the three yeares a halfe to be litterally vnderstood for forty two months vulgar From alike occasion the error of the Chiliasts or Millenarians had its rise progresse which was not condemned till its Abettars grew troublesome to those who differed from them in the exposition of those words Apoc. 20.4 on which they grounded their error Hence it so lows that what Maldonate says makes nothing against the Churchs infallibility in defining things of Faith for he nether says nor could say with truth that she ever defined any thing in this matter And the practice it self of communicating Infants cannot