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
would follow the greater the authority is the more slow we ought to be in submitting therunto or which is the same the more inclined God is to truth and the more powerfull he is to practise the same and to keep the Church stedy to truth the more slow we ought to be in believing the Church or God's known Ministers and Messengers SECT XIV Reasons for liberty of Conscience and how much both Piety and Policy is mistaken in making Prelatick Protestancy the Religion of the state by continuing and pressing the sanguinary and penal statutes against the Roman Catholick faith and the Act of vniformity against sectaries THere is not any thing more damnable to soules or more dangerous to states then to make the laws of the land the rule of faith and temporal statuts the ground of spiritual jurisdiction It is endeed Christian piety to fence and favour Religion with Imperial edicts and Royal Decrees and therfore it was prophecied of the Church Kings shall be thy nursing Fathers and Queens thy Mothers but to found the belief of eternal verities and of Christian Religion vpon temporal statuts and to frame the doctrin of the Church and the Caracter of the Clergy according to Acts of Parliament and to the interest of the Prince is neither piety nor policy in lawfull and vndoubted Soveraigns What Queen Elizabeth did to salue the sore of her illegitimacy was as great a prejudice and ought as litle be made a president to the royall family of the Stewards as Oliver Cromwel's Tyrany the laws and Religion of both equaly tending to it's total ruin and exclusion from the Crown with this only difference that Queen Elizabeth destroy'd the Stewards by reforming the Old Religion whervpon their right was grounded but Cromwell destroy'd them by reforming the New Religion whervnto they had conformed and wherby they endeavored to setle their Throne And indeed Souveraigns can expect no greater security or better success then the Royal family of the Stewards hath had whilst the Religion which their Subjects profess hath no other certainty or setlement but what is received from an arbitrary interpretation of Scripture confirmed by temporal statuts That the Protestant prelatick Religion hath no other rule but this and the laws of the Lands is manifest by so many changes of it's articles liturgy caracter and Translations of Scripture by publick and Parliamentory authority That it hath no certainty from it's own principleâ— is manifest by the acknowledged fallibility of that Church and by the liberty of interpreting God's word and by the prerogative of judging controversies of faith which the Tenets of all the Reformations and example of the first Reformers allow to any particular person that will claim the privilege of a reformed Christian or the spirit of a godly or guifted Protestant This liberty of professing and the vncertainty of protestancy having proved in all places and persons wherunto it had access a seed of rebellion destructive not only of the substance of Religion but of the tye of alleigance it was thought necessary for the preservation of Princes and the peace of their subjects to reduce the variety and regulat the extravagancy of the dissenting reformed doctrines into publick professions of protestancy as sutable to the interest of the souveraigns and inclinations of the subjects and customs of their Countries as could be devised And because the government of England continued Monarchical and that Episcopacy doth favor Monarchy and is essential to Parliaments the protestancy of the Church of England was made prelatick notwithstanding the incoherency of Episcopacy with the very foundation of the first and pure pretended reformations And seing ther is such antipathy between the caracter of Episcopacy and the principles of protestancy that the Church of England in the beginning of Q. Elizabeths reign durst not claim that caracter or any spiritual jurisdiction by succession from the Apostles and their successors the ensuing Catholick Bishops it was content to receive both as also the confirmation of it's prelatick doctrin from an vnheard-of spiritual supremacy of a lay Prince and from Acts of Parliament and so was it made the legal Religion of the state contrary to the principles both of the ancient Catholick faith and of the new protestant reformations How contrary this setlement of prelatick protestancy by a persecution of Popery is to Christian piety may easily appeare to them who will remember what hath bin sayd hertofore of the sanctity antiquity and continuall succession of the Roman Catholick Religion from the Apostles to this present and reflect vpon the principles begining and progress of protestancy in general and of the prelatick in particular How inconsistent with policy it is to press by the severity of laws a profession so generally dislik't as the prelatick it being contrary to the ancient Religion and not agreeing with the new Reformations experience hath demonstrated when not only all foreign Roman Catholick Princes and people stood neuters not much concerned whether Protestant Prelacy or Presbytery should prevaile in England they pittied indeed the Royal family and wish'd them good success against their rebellious subjects but this they wish'd to them as Princes not as Prelatiks not only Isay foreign Catholicks were neuters but all the Protestant Churches abroad were more inclined to favor the Presbiterian and fanatick English and Scotch Congregations then the King's Religion for that they come neerer to them and to the primitive and fundamental principles of Protestancy The reason why the Prelatick persuasion is so odious to the reformed Churches abroad and so opposed by Presbiterians and other Protestant Congregations at home is because the formality of it's ceremonies and the legality of it's discipline are incompatible with the primitive spirit liberty and principles of protestancy The protestant Bishops would fain Lord it over their brethren not content with the name and power of Protestant superintendents they strive to imitat the authory and severity of the Catholick Episcopal jurisdiction in their Courts and do what they can to retain a ceremonious decency in there Churches but neither is agreable with the nature and spirit of the Protestant Reformations which consist in an independency and exemption from all spiritual superiority and ceremonie of a particular person being supreme Judge and Interpreter of Scripture This spiritual judicature is the spiritual birth-right of every Protestant and the ground wherupon Luther and his followers raised their reformations and their new sense of the Ghospel Wherfore the resâ—raiâ— of this Protestant evangelical liberty and birth-right by the rigor of our lawes in favor of the prelatick jurisdiction and disciplin must needs make the law-makers and their religion as odious to all zealous Protestants as liberty of opinion and fancied Scripture are deere to a stubborn and humorâ—om peopâ—â— Let it then be maturely considered whether any thing can be more daungerous to the safety of the Soveraign or to the tranquillity of the state then to enact lawes
of this Realm made in the 25. year of the reign of the King your Father be repealed and be it voyd and of no effect as also all and every such clauses Articles branches and matters contained and expressed in the afforsaid Act of Parliament made in the said 28. year of the Reign of the said late King your Father or in any other Act or Acts of Parliament as wherby your Highness is named or declared to be ilegitimat or the said marriage between the said King your Father and the said Queen your Mother is declared to be against the word of God or by any means vnlawful shal be and be repealed and be voyd and of no force nor effect to all intents constructions and purposes as if the same sentence or Act of Parliament had never bin had nor made and that the said marriage had and solemnized between your said most noble Father King Henry and your said most noble Mother Queen Catharin shal be definitivly cleerly and absolutly declared deemed and adjudged be and stand with God's law and his most holy word and to be accepted reputed and taken of good effect and validity to all Intents and purposes c. Notwithstanding that the force and fraud vsed by King Henry 8. Cranmer and others engaged in this divorce were so plainly manifested the Catholicks faith reestablished the folly and falshood of former schisms and heresies publickly acknowledged yet no sooner was Queen Mary deceased then Queen Elizabeth and her Protestant faction resolved to return to the former errours whervnto vicious persons who always are the greatest number were as vehemently inclined as men are to enjoy their liberty and to excuse the sensuality which they practised by the principles of that Religion And though it seemed a busines of great difficulty for Q. Elizabeth and her Councel to revive a Reformation which had bin so lately cryed down as schism and heresy by the vnanimous concurrence of a ful and lawful Parliament yet her Regal authority her sex and words wrought so strongly vpon the weakness of some and vpon the ambition of others that she gained the greater part of the house of Lords and yet but by on only voice for establishing Protestancy the Duke of Norfolk and the Earl of Arundel employing in her service all their interest with friends and relations against the Religion of their Ancestors And such Lords and Gentlemen saith D. r Heylin as had the managing of elections of their several Counties retained such for members of the house of Commons as they conceived most likly to comply with their intentions for a reformation Besids saith he the Queen was young vnmarried and like enough to entertain some thoughts of a husband so that it can be no great mervail not only if many of the nobility but some even of the Gentry also flattered themselves with possibilities of being the man whom she might choose to be her partner in the Regal Diadem Which hopes much smoothed the way to the accomplishment of her desires which otherwise might have proved more rugged and vnpassable c. Notwithstanding all these devices and compliances they never passed an Act in Parliament for the validity of her Mothers marriage on which saith Heylin her title most depended It seems the late former Act declaring the validity of Queen Catharins mariage deter'd her from attempting an other incompatible therwith and wherin men must have had contradicted themselves most imprudently as also the truth asserted by the many witnesses and confirmed with such individual circumstances that without infamy to the late Parliament they could not take from Queen Elizabeth the brand of bastardy Yet they resolved it should be no bar between her and the Crown and so they thrust her into the Throne which of right belonged to Mary Steward Queen of Scotland as is manifest to all that are not persuaded Catholick Religion doth make soveraigns incapable of Regal jurisdiction SECT VII Other effects of Protestancy after it was revived in England by Q. Elizabeth to exclude the Royal Family of the Stewards from the Crown of the nulity of her Clergy's caracter and jurisdiction By King Henry 8. his revolt from the Church of Rome not only the Religion but the realm of England was so embroyl'd that very many who had no right entertained hopes of ascending into the Royal Throne some by fishing in troubled waters others by marrying Q. Elizabeth others by their descent from the younger daughter of King Henry 7. all mention of the heires of the elder Sister having bin omitted or blotted out of the last will and Testament of K. Henry 8. and Q. Elizabeth having bin declared ilegitimat by three Acts of different Parliaments which never yet were repealed very few there were that did not hould their own title to be more legal then hers This confusion also made the Queen of Scots known right to be neglected But the French King who was concerned therin commanded her to be proclaimed Q. of England and quarter'd the Arms of great Britanie with his lilies Q. Elizabeth apprehended some daunger from a title so cleere seconded with the power of France and Scotland and therfore by the advice of Secretary Cecil and others resolved upon the chang of Religion and the destruction of the Catholick party and Clergy which favoured the Stewards claim The Protestant Reformation as being sutable both to her birth and interests was revived and a new caracter of Priesthood and Episcopacy devised not imprinted in the soule by imposition of Episcopal hands according to the Ghospel but in wax as if forsooth by the weight of the great seal and the vertue of a shee supremacy a woman or lay men might make Bishops This superficial formality was declared a sufficient caracter and ground of Episcopacy by a Junta of her Majesties lawyers and Divines as appeareth in their definitive sentence and her Commission to the Consecraters of her first Bishops D. r Parker and others wherin she dispenseth with all the inhabilities and incapasities even of their State and Condition because the true Bishops refused to ordain her Clergy and a Clergy she was resolved to have that would vote in Parliament and instruct the People as should be thought fit for her Succession and security And because the Roman Catholick Writers of those tyms laught at the Protestant Bishops Episcopacy and bid them shew the letters of their Orders not the letters patens of the Queen and tould them a secular Prince might give them the revenues of Bishopricks but not the Caracter of Bishops and that the same Catholick writers insisted much vpon their Adversaries not being able to name what Bishops did consecrat them and besids pleaded in the publick Court they were not realy nor legaly ordained and that afterwards it appeared so to the Iury appointed for the examination therof both the Queen and her Bishops found it absolutly necessary for her credit and their caracter to ratify all Acts and things
that received the English extinct Protestancy to have the honor of being Authors or Reformers let him be pleased to read the Cronicles of this Nation and compare the integrity of them that pretended to reform Popery and revive Protestancy with as many more Members of precedent English Parliaments and he wil find there was never found in this Kingdom or in any other such a number of men or a Parliament that deserved less credit in matters of Religion then they who admitted and setled Protestancy He may observe how in King Henry 8. days to humor his lewdness and couetousness they cryed down the Pope and flattered a temporal Soveraign with a spiritual Supremacy and yet persecuted as heresies all other points of the Protestant Reformation In Edward 6. days he may see how the same men to comply with Seamors folly and Dudleys ambition declared the doctrin which them-selves had profess'd as Catholick in King Henry 8. reign to be notorious heresy In Queen Maries time he may read in the statuts and in this Treatise 1. part sect 6. how they recanted and condemned them-selves and censured the King's Supremacy togeather with all points of Protestancy as heresy and with in six years after see them pass the same censure against the Roman Catholick doctrin to which they had bin so solemnly reconciled again and revive the Supremacy togeather with other points of Protestancy So that in the space of less then 16. years they changed their Religion by publick Acts of Parliament five of six tyms to humor the factions which then prevailed Wherfore it cannot be denyed but that these Parliaments and persons deserve as little credit in matters of Religion as Luther Zuinglius Calvin or any other privat sectary SECT VII Protestants mistaken in the application of the Prophecies of Scripture concerning the conversion of the Kings and Nations of the Gentils from Paganism to Christianity foretould as an infallible marke of the true Church and wherof the Protestant is deprived SAint Augustin saith Obscurius dixerunt Prophâ—tae de Christo quam de Ecclesia puto propterea quod videbant in Spiritu contra Ecclesiam homines facturos esse particulares de Christo non tantam litem habituros de Ecclesia magnas contentiones excitaturos ideo illud vnde majores lites futurae erant planiùs praedictum est The Prophets did speak more cleerly of the true Church then of Christ him-self and giveth this reason because they did forsee in spirit that there would arise greater doubts and heresies against the Church then against our Saviour Therfore to stop the mouths of hereticks it was fit that God should describe the Church in Scripture by so remarkable and obvious signes that neither ignorance nor obstinacy might be excusable by pretending want of knowledg of the truth or means of repairing to that Guide of faith wherby the illiterat ought to be instructed and the learned directed in all doubts and controversies of Christian Religion Amongst all the marks of God's Church mentioned in Scripture not any is more discernable and less subject to mistakes then the conversion of Kings and Nations from Paganism to Christianity Miracles may admit of disputes whether they be true or false But the conversion of Nations from Paganism to Christian Religion cannot be counterfeited nor concealed If therfore the Protestant Congregations never converted any Kings or Nations of the Gentils to the Christian faith not any nor all of them can be the true Church of God For The Prophet Esay foretelleth of the true Church thaâ— all Nations shall flow to it And concerning the Gentills coming to the Church in abundance Thou shalt see and shine they heart shall be astonished and enlarged because the multitude of the Sea shall be converted to thee the Iles shall waite for thee their Kings shall minister to thee and thy gates shall be continually open neither day nor night shall they be shut that men may bring to thee the riches of the Gentills And that their Kings may bee brought thou shalt suck the milk of the Gentills and the brest of Kings Kings shall be thy nursing Fathers and Queens thy Mothers I will give thee the earth for thy inheritance and the end of the earth for thy possession Thou must prophesy again vnto Nations Peoples Tongues and many Kings Apocal. 20.11 All Protestants as well as Catholicks apply these prophecies to the conversion of the Gentills In like manner do Protestants and Catholicks agree that these prophecies of God have bin accomplish'd but not in the first 300. years because as Barlow saith in his defence of the Articles of the Protestant Religion pag. 34. Jn the primitive Nonage of the Church the promise of Kings alleigance thervnto was not so fully accomplish'd because in those day 's that prophecy of our Saviour was rather verefied you shall be brought before Kings for my nam 's sake by them to be persecuted even to death From the time of Constantin the Great vntill the time of Gregory the great or Boniface the third Bishops of Rome which was 200. and od years few Kings professed the Christian faith the Emperours of the East and West only excepted and even of those some revolted as Julian the Apostat and sundry others were Arians as Constans Constantius Valens c. And in case any illiterat Protestant should pretend that the Religion profess'd by Constantin and propagated in those 200. and do years was not the Roman Catholick but the Protestant we remit him to his own learned Writers and to Eusebius de vita Constantine and particularly to the Centurists in their fowrth Century dedicated to Queen Elizabeth in which they vndertake to deliver to her Majesty the state of the Church which in Constantin's time illustrated the whole world and yet do charge the Fathers and Doctors of that and th' ensuing ages with the Popish doctrines of Iustification and merit by works Confession of sins to a Priest Invocation of Saints Purgatory the real presence and Transubstantiation worshiping of the Sacrament confirmed by miracles offering it in Sacrifice to God as being propitiatory for the living and dead with solemn translating of Saints Reliques and their t worship with pilgrimage to them with Images in the Churches with numbring prayers vpon litle stones or beades worshiping of the Cross and by it's vertue driving away Devills single life of Priests the Bishop of Rome his Supremacy Iure Divino c. So that in those 200. and od years Protestants cannot pretend that any Kings or Nations were converted to their Religion Therfore they desire the decision of this controversy concerning the Conversion 〈◊〉 Pagan Kings and nations to Christianity may be reduced 〈◊〉 these last thousand and od years from St. Gregory the great his time to ours which point being open matter of fact and
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
the Church and crucified the Apostles was head of Christ's Church and hâ— that was never member of the Church is head of the Church by your new found vnderstanding of God's word After thâ—se and divers other questions to the same purpose Doctor Brooks Bishop of Glocester spoke thus to Cranmer you have bin conferred with all not once nor twice but often times you have bin oft lovingly admonis'd you have oft bin secretly disputed with and the last year in the open schooles in open disputations you have bin openly convicted you have bin openly driven out of the schooles with hisses your Book which you brag you made seaven years agoe and no man answered it Marcus Antonius hath sufficiently detected and confuted and you persist still in your wonted heresy Wherfore being so oft admonished conferred withall and convicted if you deny you to be the man whom the Apostle noteth haereticum hominem hear then what Origen saith who wrote above 1300. years agoe and interpreteth the saying of the Apostle in this wise in Apologia Pamphili Haereticus est omnis ille habendus qui Christo se credere profitetur aliter de Christi veritate sentit quam se habet Ecclesiastica traditio He is to be deemed an heretick who professeth to believe in Christ and yet judgeth otherwise of Christ's truth then the tradition of the Church doth hould c. Wherfore I can no other but put you in the number of them whom Chrysostom spake of saying Heare o thou Christian man wilt thou do more then Christ Christ confuted the Pharisees yet could he not put them to silence fortior es tu Christo and art thou stronger then Christ c. Thus much have I sayd not for you M. r Cranmer for my hope I conceived of you is now gon and past but in some what to satisfie the rude and vnlearned people that they perceiving your arrogant lying and lying arrogancy may the better eschew your detestable and abominable schism Two things I wish the Reader did observe in this conference 1. What a faire Trial Cranmer and all other protetestants had before they were sentenced to death for heresy in Q. Maries dayes they were heard speak for them-selves and reason for their opinions in publick such as desired it had time and Books given them to answer and further time to correct their answers wheras Catholick Priests are not permitted to reason for their Religion in publick by word of mouth much less are they allowed time or books to defend the same by writing 2. How litle the most learned protestants could or can say for their preâ—ended 〈…〉 and by consequence how obstinat they 〈…〉 vpon that account and how well Origens 〈◊〉 of hereticks agreed to Cranmer Ridley and the rest of their learned Martyrs and to all the Protestant Clergy seing they reject Ecclesiastical Tradition and that sense of Scripture which the Church delivered from age to age following their own privat fancies and fond Interpretations But from their Martyrised Clergy let vs go to the Confessors and Doctors of their Church in Q. Maries days who were the same that revived protestancy in Queene Elizabeths reign SECT III. Of the Protestant Clergy in Queen Maries Reign the same that afterwards foundeâ— Qeeen Elizabeths Church Theâ—â— frauds Factions Cheats and changes of the English Protestant Religion during their Exile in Germany AS many of the English Protestant Clergy of King Eduard 6. as escaped the severity of the ancient lawes made against Hereticks which were revived by Queen Mary retired themselves to Germany and Zuitzerland but found not that pitty and welcom they expected from their Brethren of the Reformation The English had made a Religion of their own which was neither fully Lutheran Zwinglian nor Calvinian their Liturgy was dislick't by all only their doctrin against the Real presence of Christ in the Blessed Sacrament was approved by some Zuinglians but so condemned by the Lutherans that their Martyrs who suffered in England vpon that score were called the Devill 's martyrs by other Protestants and they who harbour'd any of their banished Clergy in Germany were hated by their reformed-neighbors For stopping the course saith Heylin of these vncharitable Censures it was thought fit to translate from English into Latin Cranmers Book of the Sacrament and forthwith see it printed but he doth not tell us which of Cranmer's Books that of Henry 8. or that of King Edward 6. We may be sure if he means Cranmer's Book of King Henry 8. time his book and words were altered that they might agree with the Lutheran Consubstantiation in Germany which Cranmer durst not defend in his Book of Henry 8. date and his Book of Edward 6. was wholy Zuinglian or Sacramentarian which could not please Lutherans So that the good English Church and Clergy in Germany made them-selves and Cranmer Lutherans to avoyd persecution and obtain favour in their sufferings after having maintained the quite contrary doctrin in their own Countrey and exhorted their flocks to dye for that Religion which them-selves now disowned This is not all the like course was taken also at Geneva saith Heylin by the English exiles by publishing in the Latin tongue a discours writ by Bishop Ridley on the self same argument the Sacrament of the Altar to the end it might appear vnto all the world how much their Brethren had bin wronged in these odious calumnies So that the English Protestant Clergy in Germany among the Lutherans printed a Book and in Geneva a Calvinian discours concerning the real presence and owned both as the doctrin of the Church of England for Ridley as you may observe in his disputation at Oxford set down at large by Fox in his Acts and Monuments was a Calvinist in that â—oint Was not this a Holy Church that taught contrary 〈…〉 at least doctrin so vncertain that it might be applyed 〈◊〉 contrary Tenets was it not a sincere and sacred Clergy that could fraâ—â— them-selves and the profession of their 〈◊〉 to all 〈◊〉 how ever so disagreeing But let us proceed The greatest number of theâ—e exiled Confessors were received in Franckford vpon condition thâ—y should conform them-selves vnto the French Hugenots in doctrin and ceremonies which the holy men did so readily that Doctor Heylin who relates all these passages doubts whether the conditions were imposed vpon them by the Magistrats or â—ought by them-selves The chief heads of this English Congregation at Francford were Wittingham Williams Goodman Wood and Sutton to whom afterwardâ— came Knox and Whiteâ—ead The first thing they did was to alter and dis-figure saith Heylâ—â— the English Liturgy which proceeding was not approved of by Grindall Horn Sandys Chambers and Pakhurst Calvin therfore was consulted as their common Father his answer was that in the English Liturgy he had observed many 〈◊〉 fooleries that being therwas not manifest impiety in it it had bin tolerated for a reason because at first it
need therfore powerful and 〈…〉 Princes and nations fear a Iurisdiction they 〈…〉 seing the so much talked of papal 〈…〉 so litle prevail against Catholiks that own it 〈◊〉 other reason why the Popes spiritual supremacy is not 〈◊〉 dangerous is because they who acknowldge the power 〈◊〉 themselves the liberty of judging of the lawfulness of 〈◊〉 â—pplication and to know whether it be justly exercised by 〈…〉 whose censures and sentences are limited to so 〈◊〉 causes and conditions known to every Catholik Lawyer 〈◊〉 Divin that they can hardly disturbe a state if any of the previous admonitions and requisit formalities be omitted were acknowledged would employ it now as willinâ—â—â— to the advantage of the english Monarchy as his 〈◊〉 did in the reign of Q. Mary by condescending that 〈◊〉 Church revenues may be spent in more pious and publik 〈◊〉 then they are at present Notwithstanding the visible advantages which 〈◊〉 vnto all Catholik Soveraigns by admitting the 〈◊〉 of the Pope's spiritual Iurisdiction in their Kingdoms and â—â—minions and the litle or no danger which therby can come 〈◊〉 â—â—otestant Princes yet because Q. Elizabeth was proceeded 〈◊〉 by the Sea of Rome whose case was very different from 〈◊〉 of the Stewards vndoubted heires of the Crown no 〈◊〉 of England saith the Protestant Clergy must trust 〈◊〉 Roman Catholicks so many and so malignant are 〈◊〉 suggestions and suspitions which these Ministers endeavor 〈◊〉 in privy Councellors and the members of Parliaments 〈◊〉 and all this to reape the benefit of the Church lands 〈◊〉 â—â—â—â—selves that a fancyed possibility without any 〈◊〉 of disturbing the peace and Government is preached 〈◊〉 printed by these Sir Polls to be a sufficient reason of state 〈…〉 Roman Catholiks vncapable of serving the state 〈◊〉 which is wors they have lately endeavored by their 〈◊〉 in Court Countrey and Parliament to question the 〈◊〉 prerogative and his Councell's prudence for publishing 〈…〉 which he had promised at Breda in favor of 〈◊〉 conferences so conscious they are of their own guilt 〈◊〉 they doubt not but the least countenance shewed to 〈◊〉 will discover the frauds wherby themselves deprive 〈◊〉 estate of so vast a revenue And because the chief Ministers 〈◊〉 state are out of their piety or policy inclined to 〈◊〉 moderation towards tender consciences and the Protestant 〈◊〉 dare not oppose it directly they cease not by means of some false Brethren and debaucht Friars to render all good intentions for our relief vneffectual by inculcating the necessity of a publik instrument not much differing from the Oath of alleagiance which they framed in King James his reign that insteed of acknowledging the Kings temporal Soveraignty gives him an vnheard of jurisdiction over souls or at least by reason of the ambiguous and offensive wording therof doth engage even Catholiks as will take it in an endless quarrell with their spiritual Superiors without rendring therby any service to their temporal Soveraign but rather making themselves vnfit to appeare for his or their own right in Ecclesiasticall Catholik Courts Therfore as well to satisfie the State concerning our allegiance and fidelity to our King as to avoyd the obloquys and artifices of the Protestant Clergy we humbly offer to his Majesty and his Ministers 〈◊〉 that we shall swear or sign any instrument or engagement 〈◊〉 fidelity to him which Catholik Subjects sweare or sign to their Catholik soveraigns To exact more strict obedience from so inconsiderable a party as we are vnder a Protestant Prince against the Bishop of Rome's pretention then any Catholiks of the world think fit either in conscience or prudenâ—â—â— to give to their own 〈◊〉 seems not necessary and would savor more 〈◊〉 presumption in vs against the Church of Rome then of affection to the Crown of England 3. They who teach that Kings 〈…〉 dâ—posed for heresy maintain they may be also dâ—posed 〈◊〉 Tyranny and notwithstanding that 〈…〉 their Soveraigns taxes Tyranny then their opinion◠〈◊〉 yet because Popes seldom countenance Subjectâ— complaints and proceedings against their Princes pretended Tyranny none fears to be deposed as Tyrants How litle Popes have intermedled with Protestant Princes if not persecutors is visible to the whole world If therfore Catholik Kings apprehended no danger or prejudice from the Bishop of Rome his censures against Tyranny because they are so sparing of them notwithstanding the inclination of their Subjects to solicit and obey such Censures I see no cause protestants Kings have to fear Censâ—â—â—s for heresy wherof the Sea Apostolik is no less sparing 〈◊〉 he answered that Catholik princes by the principles of 〈◊〉 Religion or at least by reason of the probability and pâ—â—sibility of the opinions against heresy and Tyranny must 〈◊〉 the hazard of being thaught deposable in those cases we 〈◊〉 protestants to consider whether it be reasonable in them 〈◊〉 of us poore English or Irish Subjects a Declaration 〈◊〉 those opinions which the most powerfull Catholik 〈◊〉 of Christendom dare not contradict for fear either of 〈◊〉 Christianity or of vndergoing the censures of the 〈◊〉 Consistory notwithstanding their temporal concern 〈◊〉 countenance a persuasion that seems to check their regal 〈◊〉 Never any King had or can have more reason to 〈◊〉 Bellarmin's opinion or other such like then the French 〈◊〉 since the loss of Navarr and the Troubles of the 〈…〉 yet whensoever the Parliament of Paris and the 〈◊〉 of Sorbon censured the same opinions the King and 〈◊〉 of France were so far from giving them thanks that 〈◊〉 disowned and declared voyd their Censures condemning 〈◊〉 for intermedling in the matter and vnder pain of his 〈◊〉 indignation and of being held for seditious and 〈◊〉 of the publik repose commanded them and all 〈◊〉 not to move or dispute any questions of that nature 〈◊〉 the right either of Popes or of temporal Soveraigns 〈◊〉 be seen at large in Monsieur Bouchet a French Author 〈◊〉 Richerist and therfore not to be suspected of favoring 〈◊〉 Sea of Rome And as for the Church of France it is so 〈◊〉 from such disputes as every one may Judg by Cardinal 〈◊〉 Oration in name of the whole Clergy to the states of thâ—â— Kingdom Two years ago Monsieur Talon the Kings Attâ—rney objected to some Doctors of Sorbon that their Faculty held the doctrin of the deposition of Kings but they declared that though some particular members of the Vniversity had long since taught the doctrin yet the Faculty never resolved the question True it is that the Kings of France permit not their Subjects now to preach or publish any such doctrin and Iudg that prohibition to be a sufficient security against it and I see no reason why protestant Kings should not think the same a sufficient security for themselves and questionless they would did not over-offiâ—ious persons misinform the Ministers of state by imposing vpon them that the Church of France doth practise such Oaths engagements or Remâ—â—strances as the Parliament
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
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
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
and height of an amourous passion was so blinded that to satisfy his carnal lust he assumed and annexed a spiritual supremacy to a temporal Crown may be attributed to the fondness and fancies of love That a Babe K. Edward 6. was taken with such a bable as that same supremacy may be imputed to the tenderness of his age and to the imprudence of his Vncle and Protector Somerset who by promoting that Oath and the Protestant reformation put the Kingdom into a Babylonical confusion That Dudley Duke of Northvmberland seing the Church and state so confounded did ground a title for the Lady Jane Grey and for his own son to the Crown vpon the principles and Zeal of Protestancy is but the ordinary practise of Politians that the Lady Elizabeth did reâ—â—ive her Fathers supremacy and the Protestant reformation wherby alone shee could pretend to be legitimat against two acts of Parliament never yet repeald is not so blameable in her as in them that but four years before had by an vnanimous vote in both Houses declared An Bullens marriage voyd and that same supremacy and Protestancy to be heresy That K. Iames did pardon and promote his mothers murtherers and conform himself to that Religion wherby shee and himself had bin so long excluded from their right was great clemency or a cuning compliance without which he covld hardly have compassed his ends and restored the line of the Stenarts to the British Empire That K. Charles 1. did endeavour by Ordinances and Laws to restrain and reduce the variety of Protestant opinions grounded vpon the liberty of interpreting Scripture to some kind of vniformity and subordination to Princes and Prelats had bin an act of great prudence if it had not shaken and shock't the very fundation of all Protestant Reformations that consists in an arbitrary interpretation of the obscure Texts of Scripture from which foundation and fountain necessarily floweth the priviledge of denying obedience to all civil and Ecclesiastical authority that commands any thing contrary to those interpretations of Scripture wherby every privat person or any leading men of the Protestant Congregations will be pleased to direct themselves or guide others That the Zealous and precise sort of Protestants did convene and covenant against the King and Bishops for endeavoring to deprive them of this their Evangelical liberty of the Reformation was but a natural result of the same fundamental principle of Protestancy That Oliver Cromwell by counterfaiting Zeal and piety and by humoring the privat spirits and interpretations of Protestant Sectaries did ruin his King and rais himself from a mean subject to be absolut Soveraign needs not to be enumerated among the casualties or favors of fortun there being not any thing more feasible then to dethrone a Protestant Monarch by his own Religion because it is nothing but an arbitrary interpretation of Scripture and by consequence gives such a latitud for justifying rebellion vpon the score of refining the reformation by a new sense of Scripture that every Protestant without violating the principles but rather sticking to the prerogative of Protestancy may embrace any more pleasing and popular sense of the Text however so prejudicial it prove to his lawful Soveraign or however contrary it be to the sense of Scripture established by law or by acts of vniformity But that notwithstanding so many warnings and wars as we have had so great and grave a Councel as the Parliament of England should think fit to continue the same vnsuccessfull cours of setling Monarchy the same statuts wherby Q. Elizabeth excluded the right heirs and now reigning family the same fundamental Tenet of the Reformation wherby every subject is made interpreter of Scripture and by consequence Iudge of his Soveraign and of the Government which must be subordinat to Scripture is not only to me but to the Christian world the cause of greatest admiration And becaus every Religion hath some incomprehensible mysteries I will number this among those of Protestancy but withall must beg pardon for thinking that it is rather against then above reason for to grant the principle wherupon the independency or Soveraignty of every Protestant subject is grounded and yet to make Acts of Parliament in favor of the Church of England against the same subjects independency or Soveraignty is a kind of contradiction So discerning a people as the English can hardly be hindred from seing the manifest connexion that is between the Protestant subjects liberty of interpreting Scripture and the not submitting their judgments or actions to any human laws or Government if contrary to their own interpretations And so Religious and scrupulous a people as they are will not be easily persuaded that an Act of Parliament is sufficient to dispense with their obligation and inclination of sticking to that fundamental Tenet of Protestancy I confess that in some Countreys as in France the Protestant people are now kept in so great subjection that they dare not go so far as the principles of Protestancy lead and in other more Northern Climats they are of so dull and peaceable a constitution that they want either curiosity to examin or courage to assert the priviledges of the reformation and therfore are apt to submit their Iudgments by an implicit faith to the opinions of Luther or Calvin or of their own Clergy But with us where every one thinks his own spirit as divin and his Iudgment as good as that of Luther or Calvin or of the Bishops where the stoutness and stubborness of our nature makes us venture vpon any thing wheâ—her sacred or profane where every Peasant is warranted by the law to question the prerogative of his Prince in such a Countrey I say and in such a constitution of the Government it is not to be expected that men will be less contentious in the Church then they are in the Courts nor content with less then with that supremacy of judicature allowed by the principles of Protestancy to be the spiritual-birth-right of every Protestant subject These are some of the inconveniencies whervnto the government is lyable by the principles and profession of Protestancy and though I humbly conceive that nothing but liberty of conscience can content so many dissenting parties yet I am of opinion that before such a liberty be granted some previous conferences concerning Religion like that of Hampton Court in K. James his reign be allowed but without excluding from those Conferences Papists or any party that will offer to give reason for their Religion For as to accept of a Bill of comprehension before men examin the consequences and qualifications of the Religions comprehended may breed greater confusion so to except any Christian Religion from being examined doth argue that in our Conferences we consult not conscience But it is to be feared that education and interest the two greatest prejudices not only against truth but against the examination therof will make the Bishops and their Bigots avers from any
conferences of Religion wherby their title to the churchs-livings may be questioned They will pretend and preach â—hat it is against the rules as well of piety as of policy to inquire into the truth of doctrin or into the right of possession after 100. years prescription But they do not consider or at least would not have others consider that the Roman Catholicks prescriptioÌ„ of 1000. years in England and our Prelats legal possession of lands for the same space of years was not judged by Q. Elizabeths Bishops or Parliaments a sufficient Plea against the pretensions of the Crown to the Church revenues notwithstanding the Church then was thought to be infallible in doctrin and the revenues therof were first intended for and annexed to the Prelats and preachers of the same Roman Catholick doctrin and Church Now if the Protestant Bishops think that the Catholick Bishops were legally and lawfully dispossessed of their revenues and their Doctrin legaly and lawfully condemned and changed by Luther Calvin Cranmer or the Prelaticks interpretation of Scripture confirmed by Act of Parliament how can they imagin to make the world believe that it is now either a sin or sacriledge to be dispossessed themselves of the Church revenues by an Act of Parliament confirming as probable an interpretation of Scripture as theirs or as that of Luther or Calvin is especially seing they confess their doctrin fallible and that the revenues were never intended by those that gave them for preaching or promoting any kind of Protestancy Doubtless this incoherency and their backwardness in reasoning of Religion will render their Zeal for the Church revenues as much suspected as their forwardnes in persecuting tender Consciences hath renderd their persons odious And that there may be no ground for them to work vpon nor to doubt of the Roman Catholick Clergy's loyalty and sincerity in petitioning and pressing for publick conferences of Religion it will be found I doubt not in case any such security be desired or valued that we shall as readily now as in Queen Maries reign resign all the right we can pretend to the revenues of the Church and as then bestow them vpon the Crown for the use and ease of our Country By this it may appear that we have no design but the duty of subjects or the devotion of Christians in desiring that the Protestant Clergys title be examined But they deterr the illiterat layty from this necessary scrutiny by often repeating the word Sacrilege without declaring its signification We know and so do they that it hath bin the ancient practise of God's Church to contribut with all that is Sacred without the least fear or scruple of Sacriledge to the maintenance of the State when the layty is so much empoveris'ht with wars and taxes as we are both in England and Ireland Wee see that in all Catholick Countreys the Clergy doth imitat the example of the ancient Church in the same practise Why our English Bishops Deans and Chapters ought to be exempted from so reasonable and general a custom vnless it be that they are burthend with wives and Children I do not vnderstand But sure their having wives and Children can neither â—make their revenues more Sacred nor â—heir Contributions more Sacriledge on cases of publick necessity As a â—ompetency of maintenance for themselves and for their Childrens education and application to some honest Trades is an act of Charity so to apply the rest of the Church revenues to publik uses for soldiers and seamen and to the payment of the Crown debts is not against Christianity In the conclusion of this Preface I must endeavor to excuse the bulk of my book and the positivenes of my Assertions For the first I could hardly draw into a narrower compass so transcendent a subject and yet I have placed in the end of this Treatise an Index wherin the substance of the whole book is contained to the end every one may find out with ease any point he hath a mind to read As to the positivenes of my assertions most of them being articles of my faith or deductions from my Creed I could not but utter them in the Tone of our infallible Church But becaus I speak to Protestants that condemn our infallibility I attempt to demonstrat their censure against the same is as rash as they fancy our belief is ridiculous J must also ingenuously confess that it is part of my design to diminish the authority of the Protestant and Prelatick writers but seing my arguments are taken out of their own writings and are no other then their wilfull and vndeniable falsifications of Scripture and Fathers I hope none that detests so horrid a crime will condemn my Censure or defend their credit Whether I have bin faithfull in setting down their falsifications I must submit to the Iudgment of my Readers as also beg pardon for intermedling with so much of government as necessarily depends of Religion and ought to be proportioned therunto our Protestant Statesmen will not only pardon but protect me when they reflect vpon the impossibility there is of regulating the motions or appeasing the mutinies of a body politik by a faith so vncertain as that of the fallible Church of England or by a rule of Religion so applicable to rebellion as the letter of Scripture is when left to every privat mans arbitrary interpretation THE TABLE Part I. Of the Beginning Progress and Principles in general And of the Prelatick Church of England in Particular HOw necessary a rational Religion is for a Peacable Government Pag. 1. Wherein the Reasonableness of Religion Consists Pag. 8. How dangerous it is for a Temporal Soveraign to pretend to a Spiritual Jurisdiction over his Subjects Pag. 10. The Grounds of Peace Piety and Policy Pag. 10. The Catholick World ever acknowledg'd the Bishop of Rome's Spiritual Jurisdiction over all Christians Pag. 11. The same Religion which St. Gregory the great held was by St. Augustine taught to our Ancestors Pag. 19. Of the Author and beginning of Protestancy and of Luther's Disputation and Familiarity with the Devil Pag. 22. How weakly Protestants Excuse Luther's Conference with the Devil Pag. 29. The Mass a Visible and True Sacrifie proved by the Councils and Doctors of the Church Pag. 36. The Sacrifice of the Mass offered for the Dead Pag. 37. Of the Principles and Propagation of Protestancy Pag. 39. The Fundamental Principles of Protestancy Pag. 43. Protestants affirm that if a man have an Act of Faith sin does not hurt him Pag. 46. Protestants affirm that all Christians Men and Women are Priests by Baptism Pag. 50. Of the Protestant Church of England in K. H. VIII's Reign Pag. 53. Henry the VIII weary of Queen Catharine Pag. 53. Anne Bullen's Incest and Leudness Pag. 54. Henry the VIII's Tyranny Pag. 56. Tyndal's Translation of the Bible abolish'd Pag. 59. Of the English Religion and Reformers in K. Edw. VI's days Pag. 60. The first Reformers of the Prelatick
Protestant Church of England Pag. 62. Cranmer a meer Cotemporiser and of no Religion at all Pag. 63. Who fram'd the 39 Articles Pag. 64. Of the 39 Articles of the Church of England Pag. 67. Protestant Bishops well pleas'd to see themselves Religiously Worship'd Pag. 70. Protestants though they have chang'd their Form of Ordination yet cannot have a true Clergy till they change also the Character of the Ordainers Pag. 80. Of the Effects immediatly produc'd by the 39 Articles Pag. 82. Dudely Earl of Warwick's Endeavours to have his Son to Reign after K. Edw. His Marrying him to the Lady Jane Gray Pag. 83. Queen Mary's Troubles Pag. 84. The Roman Catholicks willing Resignation of the Church Livings to the Crown Pag. 86. An Act of Parliament in the first year of Q. Mary concerning the fraud and force of K. Henry the VIII's unlawful Divorce from Q. Catharine Pag. 88. Other Effects of Protestancy after it was reviv'd in England by Q. Elizabeth to exclude the Royal Family of the Stewards from the Crown And of the Nullity of her Clergies Character and Jurisdiction Pag. 95. Decreed in Parliament that any Natural Issue of Q. Elizabeths Body should enjoy the Crown after her Death and so the Line of Stewards to be Excluded Pag. 100. Reasons why Q. Elizabeth in her 44 years Reign could not make her Prelatick Clergy and Religion acceptable Pag. 103 How Injurious Protestancy hath been to the Royal Family of the Stewards and how Zealous they have been in promoting the same Pag. 109. K. James the I. declared that Catholicks and their Religion had no Hand in Gun-powder Treason Pag. 112. Of K. Charles the First Pag. 112. Part. 2. Of the Inconsistency of Protestant Principles with Christian Piety and Peaceable Government THe foundation whereon all Reformations are built Pag. 117. The Protestant evasion of the clearness of Scripture against Roman Catholick Doctrine and also of the Invisibility of their own Church Confuted And the Incredibility of the suppos'd Change and Apostacy prov'd by the difference of the Roman Catholick and Protestant Principles Pag. 121 Protestants mistaken in the Canon of the Scripture maintain'd by the Church of England and by Dr. Cousins Bishop of Duresin Pag. 131. Dr. Couzins Exceptions and Falsifications against the Councel of Trent's Authority answer'd Pag. 137. New Definitions are not New Articles of Faith Pag. 141. Protestants so grosly mistaken in their Letter and Translation of Scriptures that they cannot have any Certainty of Faith And are forc'd at length by their Principles to question the Truth of Scriptures and of them who writ the Canonical Books thereof Pag. 149. Particular Instances of Protestant Corruptions in the English Bible Pag. 157. Protestant Interpretation is not the true Sense of Script Pag. 163. Protestants Mistaken in the Ministry and Mission of their Clergy in the Miracles of their Church in the Sanctity and Honesty of their Reformers Pag. 168. Calvin's Miracle Pag. 180. Beza's Lasciviousness He prefers his Boy Andibertus before his Girle Candida Pag. 181. Protestants mistaken in the application of the Prophesies of Scripture concerning the Conversion of the Kings and Nations of the Gentils from Paganism to Christianity foretold as an Infallible Mark of the True Church and whereof the Protestant is depriv'd Pag. 183. Calvin sends Ministers to Convert Gallia Antartica from Heathenism And what success they had Pag. 190. Protestants mistaken in the consistency of their Justifying Faith with Justice or Civil Government Pag. 193. The Protestant Doctrine of Justifying Faith most dangerous and Damnable Pag. 198. Protestants mistaken in the consistency of Christian Faith Humility Charity Peace either in Church or State with their making Scriptures as interpreted by private Persons or Fallible Synods or fancied General Councils composed of all Dissenting Christian Churches the Rule of Faith and Judge of Controversies in Religion How every Protestant is a Pope and how much also they are overseen in making the 39 Articles or the Oath of Supremacy a distinctive Sign of Loyalty to our Protestant Kings Pag. 207. How the Fundamental Principles of Protestancy maturely examin'd and strictly followed have led the most Learned Protestants of the World to Judaisme Atheism Arianisme and Mahometanisme c. Pag. 222. The Protestant Churches of Poland Hungary and Transilvania deny the Mystery of the Blessed Trinity Pag. 230. How the Indifferency or rather Inclination of Protestancy to all kind of Infidelity is further demonstrated by the Prelatick Doctrine and distinction of Fundamental and Not Fundamental Articles of Faith The design of their fundamental distinction laid open The Roman Catholick the sole Catholick Church And how it has the Authority of Judging all Controversy of Religion Pag. 233. The Roman Catholick Church is a Competent and Impartial Judge of Controversies of Religion Pag. 241. Of the Justice and Legality of our Roman Censures against Protestancy Pag. 242. All Christians were never Judges of Religion one Party always submitted to the Judgment of the Other that was in Obedience to and in Communion with St. Peters Successor the Bishop of Rome Pag. 247. Gods Veracity is deny'd by Protestancy and by the Prelatick Distinction and Doctrine of Fundamental and not Fundamental Articles of Faith Pag. 251. Protestancy is Heresie Pag. 254. Protestancy contradicts Gods Veracity Pag. 255. The Infallibility of the Roman Catholick Church in Matters of Faith prov'd against Protestants Pag. 256. The Protestant Doctrine of Fundamentals Confuted Pag. 257. The same further demonstrated and prov'd that neither the Protestant Faith nor the Faith lately Asserted in a Book call'd Sure footing in Christianity is Christian Belief Pag. 260. The Resolution of Protestant Faith Pag. 262. The Infallibility of the Church prov'd by Gods Veracity Pag. 268. Heresie Explain'd by Rebellion Pag. 269. The Unreasonableness of them who pretend a private Spirit and refuse to submit to the Authority of the Church for want of Clearer Evidence than the Roman Catholicks hath of Gods Authority Pag. 269. Reasons for Liberty of Conscience And how much both Piety and Policy is mistaken in making Prelatick Protestancy the Religion of the State by continuing and pressing the Sanguinary and Penal Statutes against the Roman Catholick Faith and the Act of Uniformity against Sectaries Pag. 271. Queen Marys and the Inquisitions Severity against Protestancy can be no President or excuse for the Statutes against Popery Pag. 283. Part 3. Containing a plain Discovery of the Protestant Clergys Frauds and Falsifications whereby alone their Doctrine is supported and made Credible The Conscience and Conveniency of Restoring or Tolerating the Roman Catholick Religion Demonstrated THat either the Learned Protestants or Roman Catholick Clergy are Cheats and how every Illiterate Protestant may easily discern by which of the two Clergies he is Cheated And therefore is oblig'd under pain of Damnation to examine so near a concern And to renounce the Doctrine and Communion of that Church wherein he is Cheated Pag. 287. With what Impudency and Hypocrisy Bishop Jewel
and other Prelatick Writers began to maintain the Protestancy of the Church of England And how they were blam'd for appealing to Antiquity by some of their own Brethren Pag. 293. A Strange Expression of Mr. Hooker in favour of Bishop Jewel Pag. 294. The Centurists and other Learned Protestants Confess that the Councils and Fathers Defended Worship of Images Transubstantion Purgatory c. Pag. 295. How particularly the Protestant Clergy is Charg'd with Frauds and Falsifications in maintaining their Religion Pag. 298. There can be no Reason to suspect the sincerity of the Roman Catholick Clergy in Matters of Religion And that Protestancy cannot be maintain'd otherwise then by Impostures Whereof there are such Evidences that to give the Protestant Clergy any Credit in matters of Religion is a sufficient Cause of Damnation Pag. 300. Of Edward VI's Protestant and Prelatick Clergys Frauds Falsifications and Forms of Ordination their Hypocrisy Incontinency Atheism c. And whether it be fit to term them and others like them Cheats when they are Convicted of wilful false dealing in matters of Religion Pag. 303. Of Thomas Cranmer his Birth Marriages Treasons Cheats Heresies c. And of Latimer and Ridley Pag. 304. Of Hooper's Rogers Poynet Bale and Coverdale's Hypocrisy and Impiety Pag. 312. A Prophesy of Rogers's Pag. 314. John Bale's account of his Education and how he scarp'd out the Cursed Character of the Horrible Beast by Marrying a Nun c. Pag. 315. Of Coverdale and his Bible Pag. 317. A Discourse between Dr Martin and the Arch-bishop Cranmer related by Fox Pag. 320 Of the Protestant Clergy in Q. Mary's Reign the same that afterwards founded Q. Elizabeths Church Their Frauds Factions Cheats and Changes of the English Protestant Religion during their Exile in Germany Pag. 326 Abominable frauds amd wilful falsifications of the Protestant Clergy in Q. Elizabeths Reign to maintain their Doctrine set forth under the name of an Apology and Defence of the Church of England Pag. 332 The Protestant Clergy Convicted of falshood in their Apology concerning Communion under one kind Pag. 334 How Jewel and the Church of England make the very same Holy Fathers they appeal'd to in other matters wicked Hereticks because they condemn'd Priests Marriage Pag. 337 Bishop Jewel and his Associates wickedness in charging Cardinal Hosins and all Catholicks with a contempt of Holy Scripture against their own knowledge after they had been admonished of the Imposture Pag. 338 Falsifications and Frauds against the Bishop of Rom's Supremacy Pag. 341 Frauds and fond Devises of the Protestant Clergy of England to deny and discredit the Sacrifice of the Mass. Pag. 343 Prelatick Falsifications and Corruptions of Scripture to make the Pope Antichrist And Succession of Bishops a Mark of the Beast Pag. 346 Prelatick Falsifications to prove that Popes may and have Decreed Heresy Pag. 348 Prelatick Falsifications to prove that Popes have insulted over Kings Pag. 350 Prelatick Falsifications to prove that St. Augustin the Apostle of our English Saxons was an Hypocrite and no Saint as also to dicredit Catholick Writers Pag. 351 Of the Protestant Clergy's Frauds and Falsifications of Scriptures and alterations of their XXXIX Articles of Religion to make the People believe that they have true Priests and Bishops in the Church of England Pag. 352 An Advertisement to the Reader concerning Bishop Jewel Pag. 357 Examples of Learned Protestants converted to the Roman Catholick Religion by observing the Frauds and Falshoods of the Apology of Jewel and of the Protestant Clergy for the Prelatick Church of England Pag. 359 Frauds Follies and Falsifications of John Fox his Acts and Monuments and of his Magdeburian Masters in their Centuries the little Sincerity of the English Church and Clergy in countenancing such false Dealing Pag. 362 John Fox his Revelation Pag. 368 The Foxian Kalender Pag. 371 Wilful Falsifications committed by John Fox in his Acts and Monuments Pag. 374 Dr. Chark's Falsification of St. Augustin and how he excuses Luther's Doctrine of the Lawfulness of Adultery and Incest Pag. 379 Falsifications of Cranmer and Peter Martyr against Transubstantiation and the Sacrifice of the Mass. Pag. 381 How some Protestant Writers in Q. Elizabeths time seeing their Fellows were prov'd Falsifiers waved the Testimonies of the Antient Fathers and yet the other continu'd their former course of falsifying both Fathers and Councils Pag. 384 Falsifications and Frauds of the Prelatick English Clergy to maintain Protestancy since the beginning of King James's Reign THeir Corruptions of Scripture for maintaining their Character continued in the Bible tho' commanded by King James it should be reviewed and corrected Pag. 391 Dr. Abbot and Dr. Smith Bishops of Canterbury and Glocester corrupted the Translation of Scripture which had been sincerely perform'd by Sir Henry Savill Pag. 397 Of Dean Walsingham's Search into Matters of Religion before his Change to the Catholick How he repair'd to King James as to the Head of the Church for a Resolution of his Doubts who remitted him to the Lord of Canterbury and he to other Men and how after finding no Satisfaction he betook himself to the Reading of Catholick and Protestant Authors for discerning on what side was the true and false Dealing Pag. 403 Dean Walsingham's Doubts and Difficulties in Reading the Catholick Book Pag. 406 The Substance of Dean Walsingham's Memorial to the K. Pag. 409 Dean Walsingham's Appearance before the Arch-Bishop of Canterbury at the Councel-Table Pag. 410 His Appearance before him at Lambeth Pag. 414. His third and fourth Appearance before him Pag. 416 How loath the Protestant Clergy is that the King or Great Persons should examin their Doctrine or way of defending it Pag. 417 What Cheating and Unconscionable ways were taken to frighten Dean Walsingham from examining of the Truth Pag. 417 What pretty Books the Arch-Bishop of Canterbury commended to Dean Walsingham to inform him of the Truth They prov'd after Examination Rediculous Libels Pag. 420 Dean Walsingham's Address Mr. Rolfe Commissary of St. Albans and of his Conference with Dr. Downham c. Pag. 421 What foolish Answers the most Learned Protestants are forc'd to give to Catholick Arguments Pag. 422 Mr. Walsingham found no satisfaction in the Answer to the Defence of the Sensure Pag. 425 Mr. Walsingham's last Appearance before my Lord of Canterbury and his Doctors Pag. 427 How the Arch-Bishop and his Assembly of Divines refus'd to confer Dean Walsingham's Notes of Mr. Bell's Corruptions with the Fathers Quoted notwithstanding the Books were in their presence Pag. 428 Reflections upon Mr. Walsingham's Relation Pag. 431 A brief Relation of a Tryal held in France about Religion whereof the Lord Chancellor of France was Moderator Pag. 437 A Copy of a Letter Written by a Person of Quality about this Conference Pag. 441 K. Hen. IV's Letter to the Duke of Espernon upon the same Subject Pag. 441 The Authors falcify'd and therefore the Sentence given against Plesses Pag. 442 Protestant Falsifications to persuade that the Roman
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
since the Apostles then to take the bare word of Cranmer a man who married and vnmarried K. Henry 8. to as many women as his Majestie lik't or dislik't dissolving the holy Sacrament of Matrimony as often as the King seemed to be weary of a wife a man whose religion was nothing but his conveniency and incontinency and therfore did alter his faith as often as the tyms changed and factions prevailed and sided with every Rebel against his Prince and was so carnaly given that even in Henry 8. days when Priests were not permitted to have wives he kept a wench so constantly that he carried her about in his Visitations Let any Christian I say be judg whether this man together with Ochinus a Jew Bucer an Atheist Peter Martyr so indifferent for any doctrin that he framed his faith at Oxforâ— according to the news from London and the Parliament Diurnals Hooper Rogers and Latimer ambitious and discontented Presbiterians Bâ—le and Coverdale two lewd and runigad friars whether I say these men ought to be believed in this important point of salvation rather then the holy Fathers and Councels who as hath binâ— said hertofore cal the Mass the visible Sacrifice the true Sacrifice the dayly Sacrifice the Sacrifice according to the Order of Melchisadech the Sacrifice of the Body and Bloud of Christ the Sacrifice of the Altar the Sacrifice of the Church and the Sacrifice of the new Testament which succeeded all the Sacrifices of the old Testament Must the word of Cranmer and his fellows be a sufficient ground for prudent men to believe as an Article of Religion that the doctrin delivered as Catholick by the holy Fathers and Doctors of the Church are but fables and themselves but a company of Cheats The 32. Article was made by Cranmer and his Camerades to excuse their lewdness legitimat their bastards and make their wenches wives The second Parliament of King Edward 6. had bin so importuned by Apostata Priests and Friars who had coupled themselves with women that their petition having bin rejected by the first Parliament Edward 6. at lengh against the inclination and judgment of both houses they obtained now by meer importunity an Act to take away all positive Laws of man made against the marriage of Priests statut an 2. Edward 6. cap. 21. But then they are told in the very Act that it were not only better for Priests to live chast sole and separat from the company of women c. but that it were most to be wished that they would willingly and of themselves endeavour to keep a perpetual chastity and abstinence from the vse of women And 1400. years before that Origen Hom. 23. lib. 8. contra Celsum declared the doctrin even of the Greeck Church in these words Jt is certain the dayly Sacrifice is hindred in them who serve the necessities of mariage therfore it seemeth to me that it appertaineth only to him to offer the dayly Sacrifice who hath vowed himselfe to dayly and perpetual chastity with whomâ—agree the other Fathers S. Jerom in Apologia ad Pamachium cap. 3. desires them who like not of this doctrin not to be angry with him for telling them of it but with the holy Scriptures vvith all Bishops Priests c. vvho know they cannot offer Sacrifice if they vse the Act of mariage and said to Vigilantius c. 1. who in this point also was a Protestant and seemed to confess his owne frailty What do the Churches of the East of Egipt and of the Apostolick Sea vvho receive none but unmarried or continent Priests or if they have vviues they must cease to be Husbands And against Iovinian cap 19. 14. ad Pamachium Apol. cap. 8. Truly thou dost acknowledg that he cannot be a Bishop vvho in that state getts children if he be convicted therof he vvil not be taken for a Husband but condemned as an Adulterer But it seems out Protestant Bishops know the Scripture and the doctrin and disciplin of the primitive Church better then S. Hierom Origen and all the ancient Fathers and Councels both of the East and West Since the King 's most happy restauration they were not content to enjoy their wives and see the legitimacy of their children approved of but in the first Parliament wherin they were permitted to vote as I have bin credibly informed they atâ—empted the house of Lords should declare their spiritual peerage did communicat the same honours and privileges to their Ladys that the law doth give to Baron's wives but seing the house smile at the motion and one of the first Peers begin to rally according to his witty way vpon a subject so proper for his genius one of the Bishops not so much concerned in the suit because he was not married in the name of all the rest waved the pretention by saying there had bin a mistake in the motion Jn the two following articles they would fain prevent diversity of opinions and schisms among the Protestants of the Church of England and gain authority for the Prelats therof and reverence for their ceremonies and censures But this design is frustrated by maintaining the lawfulness of their own revolt and separation from the Church of Rome as also the Roman Catholick fallibility and fal from the true Apostolick Religion without any farther proofe or evidence of so great a fault or frailty then the fancy and privat interpretation of Scripture of some discontented and dissolute persons pretending divine inspirations and illuminations for the same and for their warant to depose their spiritual Superiours and to reform the doctrin of the whole visible Church which reformation they also introduced in so tumultuous and seditious a manner that none who considers the principles practises and circumstances of the chang can prudently commit his soule to the reformers charg or condescend to any spiritual jurisdiction and authority in their Successours For besids that they have nothing to shew for their presumption and intrusion but obscure texts of Scripture interpreted by them selves in a sense contrary to that of the whole visible ancient Church that hath bin confirmed by continual and vndeniable Miracles they can give no assurance or probability of them selves being or continuing in the right way of saluation because if all the Roman Catholick Churches did err in doctrin how can their reformations pretend not to be subject to the same mis-fortun or mistake And if the supposed frailty and fallibility of the Church of Rome be a sufficient cause to question and condemn it's authority how can the Church of England or any other Protestant congregation exact from their Sectaries greater respect and obedience then the first reformers gave to their Roman Superiours Presbiterians Independents Quakers Anabaptists c. pretend to as pure doctrin as Divine a Spirit and as much Scripture against Prelaticks as Prelaticks do against Papists and thinck there is as much reason for them to be Iudges of the truth of
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
that themselves desired How litle they could say for their Religion and Reformation and how they were convicted of frauds and falsifications in the planting and propagating therof may be seen in the third part of this Treatise But that which most pleased and setled the Kingdom was the Roman Clergy's resignation of the Church livings to the Crown and to others that possess'd them The whole Convocation petition'd to their Majestys declaring the readyness they were in to wave their claim and interest and thus conclude Wherfore preferring the publick good and quiet of the Kingdom before our own privat commodities and the saluation of so many souls redeem'd with the precious Bloud of Christ before any earthly thing whatsoever and not seeking our own but the things of Iesus Christ we do most earnestly and most humbly beseech your Majesties that you would graciously vouchsaf to interceed in our behalf with the most Reverend Father in God the Lord Cardinal Pole Legat a latere from his Holiness that he would please to setle and confirm the sayd goods of the Church either in whole or in part as he thinks most fit one the present occulants therof according to the power and faculties committed to him by the said most Serene Lord the Pope c. And for our parts we do both now and for all tyms comming give consent to all and everything which by the said Lord Legat shal in this case be finaly ordained and concluded c. As the Clergy shew'd much zeal and charity in resigning their temporal interest so did the layty give an eminent proof of Christian humility in acknowledging their schism and heresy by an instrument deliver'd by the Lords and Commons assembled in Parliament to Cardinal Pole craving absolution for their sins and schism mention'd in the Statut an 1. 2. Philip. Mar. cap. 8. part of which Statut I thought fit to set down a part for an example worthy of imitation it being credible that they who were Actors in the Changes of Religion and had experience both of the new and old faith knew better how things were then carried and vpon what motives then any now living Thus then they petition to the Queen and King Wheras since the 20. year of K. Henry 8. of famous memory Father vnto your Majesty our most natural Soveraign c. much fals and erroneous doctrin hath bin taught preacht and written partly by divers the natural born subjects of this realm and partly being brought in hither from sundry other foreign Countries hath bin sow'n and spread abroad within the same by reason wherof as wel the spirituality as the temporality of your Highness Realms and Dominions have swaru'd from the Obedience of the Sea Apostolick and declin'd from the vnity of Christ's Church and so have continued vntil such tyme as your Majesty being first raised vp by God and set in the seat Royal over vs c. The Pop's Holiness and the Sea Apostolick sent hither vnto your Majesties as vnto persons vndefil'd and by God's goodness preseru'd from the common infection aforesaid and vnto the whole Realm the most Reverend Father in God the Lord Cardinal Pole Legat a latere to cal vs home again into the right way from whence we have all this long while wandred and strayd abroad and we after sundry long and grievous plagues and calamities seing by the goodness of God our own errors have acknowledg'd the same vnto the sayd most Reverend Father and by him have bin received and embraced into the vnity and bosom of Christ's Church and vpon our humble submission and promise made for a Declaration of our repentance to repeal and abrogat such Acts and Statuts as had bin made in Parliament since the sayd 20. year of the sayd King Henry 8. against the Supremacy of the Sea Apostolick c. And because the first occasion and main Motive of our English Protestant Reformation was the pretended nullity of K. Henry 8. and Q. Catharins marriage for satisfaction of the world and a discovery of the truth the Parliament wherin sat many both Lords and Commons particularly acquainted with the whole matter and employ'd in that intrigue declare their knowledg and discharg their conscience in the ensuing Act 1. Mariae An Act of Parliament an 1. Mariae concerning the fraud and force of King Henry 8. vnlawful divorce from Queen Catharin FOr as much as truth being of her own nature of a most excelent vertue efficacy force and working cannot but by process of tyme break out and shew her self however for a while she may by the iniquity and frailty of man be suppress'd and kept closs And being revealed and manifested ought to be embraced acknowledged confessed and professed in all cases and matters whatsoever and whomsoever they touch or concern without respect of persons but in such cases and matters especialy as wherby the glory and honour of God in heaven who is the Author of Truth and truth it self is to be specialy set forth and wherby also the honour Dignity surety and preservation of the Prince and the Ruler vnder God in earth dependeth and the welfare profit and special benefit of the vniversal people and body of a Realm is to be continued and maintained We your Highness most loving faithful and obedient subjects vnderstanding the very truth of the state of Matrimony between the two most excelent Princes of most worthy memory King Henry 8. and Quâ—en Katharin his loving godly and lawful wife your Highness lawful Father and Mother cannot but thinck ourselves most bound both by our duty of Alegiance to your Majesty and of conscience towards God to shew vnto your Higness first how that the same Matrimony being contracted solemnized and consumated by the agreement and assent of both their most noble Parents by the councel and advise of the most wise and gravest men of both their Realms by the deliberat and mature consideration and consent of the best and most notable men in learning in those days of Christendom did even so continue by the space of 20. years and more between them to the pleasure of Almighty God and satisfaction of the world the ioy and comfort of all the subjects of this Realm and to their own repose and good contentment God giving for a sure token and Testimony of good acceptation of the same not only godly fruit your Highness most noble person whom we beseech the Almighty and everliving God long to prosper and preserve here amongst vs and other Issue also whom it had pleased God to take out of this Transitory life vnto his eternal glory but also sending us a happier flourihing and most prosperous Common-wealth in all things And then afterward how that the malicious and pervers actions of some a very few persons envying the great felicity wherin by the goodness of God your sayd most noble Father and Mother and all their good subjects lived and continued many years did for their own
with great cruelty But that which most troubled the Queen and her Clergy was the life and right of the Queen of Scots they found an expedient to rid themselves of both that innocent Queen was murthered and seing Queen Elizabeth was not inclined to marry it was decreed in Parliament that in case there should be any natural issue of her body it should enjoy the Crown after her death and so the line of the Stewards was excluded and for that the doctrin of the Roman Catholicks favored their Title all persons of that profession were discountenanc'd and persecuted And albeit this setlement both of the Crow'n and Clergy of England seem'd very absurd to all that reflected vpon the principles of Christianity and the practise of God's Church yet they who were guided only by Maxims of human policy excused the Queens proceedings and condemned not her Clergy for accepting of those revenues and dignities which they could not acquire by honest and ordinary ways their learning being but vulgar and their birth obscure Had not her Majesty exalted those mean persons from nothing to be a legal though not lawful Clergy she could not have had any Clergy at all for that no man of conscience or honour would have gain'd his living by damning souls and corrupting Scripture nor received a spiritual caracter from a secular seal and she supremacy And indeed even to this day very few or none of the Protestant Nobility or prime gentry vndergoe that cours of life and the better sort of Trads-men take it for no great honour when any of their Relations becom Ministers And becaus the foundation of the Queens legitimacy and of her Clergys caracter and jurisdiction was King Henry 8. and her own supremacy an oath of the same was pressed vpon the subjects and proposed in the Parliament The temporal Lords who were wiser then to believe that Christ committed the government of souls and of the Church to women or lay Princes all of them one excepted having bin for the three first Centuries Idolaters and many for some succeding ages notorious hereticks and for the future may prove no better refused to concurr with their votes for passing of the Oath unless the Peerage were exempted from taking it this being condescended vnto they consented to make that Oath legal which themselves had rejected as vnlawful and yet is this oath even in our tims made the distinctive sign not only of Prelatick Protestancy but of Cavallier loyalty and Christian honesty But this policy of State neither then nor now could worck that vnity of faith and vnion of hearts for which it was devised It divided Protestants into Puritans and Prelaticks and confirmed Papists in their own belief as being scandalised to see others make a thing so incredible the foundation of their faith The Puritans agreed with the Papists in denying the Queen's spiritual supremacy but differ'd from them in the ground of the denial and in the person wherunto they granted that prerogative The Papists continued it in the Pope the Puritans vsurped it to themselves The Papists grounded their belief concerning the Pop's supremacy vpon the common and continual consent of all Catholicks acknowledging the Bishop of Rome to be de jure Divino S. Peter's Successour the Puritans rejected that consent and Tradition relying vpon their own privat spirit and fond interpretation of Scripture And though it be more dangerous for Souveraigns to alow of this spiritual superiority in their own subjects then in a stranger whose parentage generaly speaking is not considerable and whose power is not durable as coming very late into his hands and not surviving his person by descent to his posterity or relations yet Queen Elizabeth was more jealous of the Pope then of the Puritans becaus the generality of the Irish and a great part of the English were Papists and according to their principles the Stewards ought to have bin in possession of the British Empire and the Pop's censures in behalf of the Queen of Scots had wrought already vpon some of their consciences But the Puritans hated her Religion person and posterity and were the chief instruments that Queen Elizabeth employ'd in embroyling Scotland and sheading of her Royal bloud and therfor they were not only tolerated but many of them exalted to places of trust honour and profit On the contrary the Roman Catholicks were persecuted as a party that not only wish't but wrought what was possible for the Queen of Scots liberty relief and the restitution of the Crown to her self and to her line wherof it had bin so vnjustly deprived by the principles and practises of Protestants wherof some were so ignorant or impudent as to give out then and even now Dr. Heylin pag. 131. doth rashly maintain that the Pope offered to confirm her English Liturgy vpon condition she would acknowledg his supremacy This was then and is now reported to the end illiterat Protestants may believe there is no great difference between their Reformation and the Catholick Religion and that the Bishops of Rome and the Councel of Trent proceeded rashly in their Censures or at least may now and would then contradict former definitions vpon more mature deliberation or for some temporal respects But they who know it is not in the Pop's power to legitimat a spurious brood on begot and born in adultery as Queen Elizabeth and that he would be deposed from his Papal dignity if he offered to confirm or alow any of the many defin'd heresies contain'd in the English Liturgy They I say will not believe the Bishop of Rome could be so fond of Queen Elizabeth or forgetful of him-self as to become a Protestant and chang the revenues of his Popedom for the vncertainty of her pension in case she would value his kindness so much as to bestow a pension vpon him By such follies and frauds is Protestancy supported in the opinion of credulous and carless people and their Clergy kept in possession of a vast revenue SECT VIII Reasons why Queen Elizabeth in her 44. years Reign could not make her Prelatick Clergy and Religion acceptable neither is it possible for her Successours to gain credit and esteem for the same THe setlement of a Christian Religion or Clergy doth not consist in making them legal by Acts of Parliament but in persuading the people that both the Religion and the Clergy is Apostolick and by consequence that the Acts of Parliaments wherby they are confirmed are lawful Notwithstanding the great severity of Queen Elizabeths laws and the litle sincerity of her Clergy in pulpit press and privat conversations against the Roman Catholick Religion for the space of aboue 44. years of her Reign though Popery was therby rendred odious and ridiculous to simple men silly women children and others whose want of capacity and even of curiosity made them not reflect vpon the drift of Protestant Preachers nor vpon the reasonableness of Catholick Tenets yet their Prelatick Protestancy did and doth
length most vnworthily murthered by the joynt consent of a Protestant Queen and Parliament and her son and Family excluded from the British Empire in case Queen Elizabeth should have or at least own any natural issue which many suppose was the true cause why she or the Parliament would never declare her Successour King James having bin brought vp in this schoole of affliction attained to more then ordinary wisdom dissembled with his enemies in England and strengthned him-self with as many friends and Allies as he could in foreign Nations to the end he might recouer his right after Queen Elizabeths death which he and the best part of the world every day long'd son He kept faire with France Spain and even with the Pope He succord Tyrone Tirconel and the Jrish Scots in Irland against Queen Elizabeth but vnder hand He corresponded with the Catholick party in England and was civil even to that party that contrived and pressed his Mothers murther By his marriage he obtained the confederacy of Denmarck and the Protestant Princes of Germany for recovering of England Cecil and others of the English Councel observing how prudently this young King had ordered his affairs and prepared him-self for being their Master courted him and vnknown to the Queen gave him dayly intelligence and thought it their best course to fix vpon him for her Successour seing they could hardly keep him out they invited him to the Throne after his enemie's death and he finding that very Protestancy by which his mother and him-self had bin so long excluded from their right and would have bin for ever if Queen Elizabeth had bin as capable as t' is sayd she was desirous of Posterity was deeply rooted in the hearts of most of his English subjects who either did not see he chang or not observe the motives and Mysteries therof King James J say reflecting vpon this inclination of the people to Protestancy conformed him-self vnto that Reformation which had bin setled by law in England discountenanced the Puritans by whose doctrin he had bin persecuted in Scotland and would have tolerated the Catholick if the gun powder Treason wherunto some few discontented and desperat Papists were cunningly drawn by Cecil to make their Religion odious had not blasted our hopes and blotted out of his Majestie 's memory what we had suffered for his Mother and how not only our persons but our principles had bin persecuted for supporting the title of his Family to the British Empire By King James his learned works and discourses it is manifest he had a design to reform the principles of Protestancy and reduce them to some rules of reason and confine that dangerous liberty which they give to every privat Protestant of being supreme Judg in all spiritual Controversies to one certain interpretation of Scripture that might be less prejudicial to Monarchy Monarchs peace and all civil Government then the Protestant arbitrary interpretations have proved hitherto To that purpose he commanded the Bible to be truly translated and those fraudulent and foolish corruptions to be corrected which had bin imposed vpon the people for God's word by Queen Elizabeths Clergy for maintaining her title and securing the revenues of the Church to them selves But his command was not obey'd some falcifications in the ould and new Testament were corrected but very few in respect of what remain and pass now current for true Scripture He declared that Catholicks and their Religion had no hand in the gunpowder treason those few persons excepted which had bin executed He was not afraid to acknowledg that the Pope was the first Bishop of Christendom and Rome the mother Church he suspended the rigor of the sanguinary and penal Statuts commended not apostatised Priests that became Protestants as he said to get wenches and benefices These things he did not out of any inclination to Popery but out of his zeal to Protestancy which he perceived would in a short time become as infamous as it is intolerable to Monarchs in case it's principles were not corrected and brought neerer vnto Catholick Tenets After King Iames his death his son King Charles 1. pursued the Father's design but found by sad experience that the Protestant liberty of interpreting Scripture cannot be restrained to reason by any human industry of the wisest Princes especialy so long as they are guided by a fallible Church that confesseth it's own vncertainty of doctrin King Charles the 1. was persuaded by his Councel and Clergy that the Laws which had bin enacted in favour of the Prelatick fallible Church and doubtful jurisdiction were of sufficient force and authority to contain Protestant subjects in awe and obedience and to stop the cours and consequences of those fundamental and violent principles of their reformation against superiority at the Church of Rom's doore and keep them from passing further or entrenching vpon the Church of England But the mistake soon appeared they who are allowed by the Prelatick principles to rebell against their Roman Superiours vnder the pretence of a Religious interpretation of Scripture and evangelical Reformation could not then nor cannot for the future be contain'd or deterr'd by any authority from rebelling against their Protestant Kings and Bishops vpon the same score whose superiority could not be more authentick then the Roman Catholick And therfor because the King had engaged in the Bishops quarel he drew vpon himself the odium of all Protestants that with the spirit and zeal of Reformation stuck to the fundamental principles of Protestancy which is to contemn all authority both spiritual and temporal which any privat person judges contrary to his own interpretation of Scripture and seeng the Prelatick Church of England doth grant this doctrin was lawful in Luther Calvin Cranmer Parker and other particular persons Churches and States against the Pope and others their then acknowledged spiritual and temporal superiours it will be very difficult to shew why now a Presbiterian or Fanatick Congregation may not as rationally pretend and as lawfully practise the same doctrin as their primitive Protestant Predecessours had don And so in vertue of this fundamental principle of Protestancy was the sacred person of a good King judged and murthered by a rude and wicked multitude without regard to innocency or respect to Soveraignty And by a remarkable revolution of tyms and interests the grandson came to loose his head for vpholding that same Prelatick Religion and Clergy which by Q. Elizabeth had bin rays'd for the destruction of his Grand-mother and the exclusion of his family from the crown Since Christian Soveraigns have reign'd the like Tragedy hath not bin acted many Princes have bin murthered by their Subjects but never by any such formality of Law and a publick Court of Judicature pretending superiority in themselves and Scripture for their rule and warrant Wherfore they that looke into the principles and privileges for the future in so zealous and resolute a people as the English who stand much vpon
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
diximus tali lege vt quae hic damus anno aetatis nostrae quadragesimo secundo propendeant eis quae quadragesimo dederamus quando ut diximus tempori potius scripsimus quam rei sic jubente Domino vt tali ratione aedificemus ne inter initia Canes Porci nos rumpant He had no great opinion of the Apostles writings as is proved by his altering the very Text of Scripture contrary to all copies both Greek and Latin and by his saying that S. Paul did not attribut so much to his own Epistles as to think that all therin contained was sacred for that were to impute immoderat arrogancy to the Apostle tom 2. Elench contra Catabaptistas fol. 10. And because the other Cantons of the Suitzers would not accept of this Reformation he sticking to the principles therof endeavored by force of arms to bring them vnder subjection and to his own Ghospel and in this attempt Zuinglius was killed sealing with his bloud what he had writ tom 1. in explanat art 42. fol. 84. that Kings and Magistrats may be deposed when they resist the Ghospel that is any privat Protestant interpretation of Scripture As for the Reformers of the Protestant Church of England they were King Henry 8. Thomas Cranmer Archbishop of Canterbury Peter Martyr Hooper Rogers Ridley Bucer Okin The Revivers were Jewel Parker Horn c. of whose lives and conversations we have sayd somthing and enough to prove they were not fit men to reform christian Religion their doctrin they borrowed from Luther and Zwinglius the supremacy only excepted which King Henry 8. invented and therfore Bishop Iewel the chief maintainer both of the Protestant doctrin and Prelatick caracter of the Church of England in his defence of the Apology edit 1571. pag. 426. as also in the Apology part 4. c. 4. thought it necessary for the credit of the 39. Articles of the English Religion which had bin compiled out of Luther and Zwinglius writings to commend those two Pillars of Protestancy as most excellent men even sent by God to give light to the whole world in the midst of darkness when the truth was vnknown and vnheard of As for B. p Iewel him-self we remit the reader to Doctor Hardings Confutation of the Apology wherin he may cleerly discern the false lustre of this counterfeit Jewel and the value which men ought to set vpon this pretious stone layd for a foundation of the Prelatick Church and vpon the rotten stuff which he and his Successours have sould for Divine truth to English Protestants ever since he vndertook to maintaine their cause for as Doctor Heylin ingeniously acknowledgeth in his Ecclesia restaurata all the learned English Protestant Writers have borrowed from B. p Jewel what they have sayd in defense of the Protestant Religion and that is one reason why their works are so full of manifest vntruths and them-selves so frequently convicted of gross mistakes they rely too much vpon this reviver of their faith or at least would make the world believe that he may be relyed vpon in matters of faith But because Doctor Heylin makes it his busines to persuade the world that Ievel then did make good the caracter and ordinary vocation of the Church of England against Harding and that Doctor Bramhall late Protestant Primat of Ireland triumph'd over the supposed Jesuits who renewed Harding's quarrel I judged it necessary to cleer both these mistaks in few words As for Bishop Iewel we have sayd in the 1. part sect 7. of this Treatise how easily he might have stop't Harding's mouth by only naming the Bishop who consecrated Parker and his Camerades for Harding vsed no other Argument against the nullity of the English Protestant Clergy but this A Bishop must be ordained by an other Bishop but Parker and his Camerades were not ordained Bishops by any other Bishop Ergo. His proof that they were not ordain'd by any Bishop was this name the Bishop that ordained them name the place where they were consecrated This was a demand soon satisfied if ever Parker or his fellows had bin ordained Bishops especially with so much ceremony and solemnity as the new records of Lambeth report that matter Yet Jewel could never name Parker's and the first Protestant Bishops Consecrators he named indeed Parker for his own Consecrator but being press'd by Harding to name Parkers insteed of answering Harding's question whervpon depended the whole controversy the credit of his Clergy and the satisfaction of the Reader he maks an impertinent digression and long discours of the obligation which some pretended to have bin in ancient times of consulting the Bishop of Rome before they proceeded to the election and consecration of Bishops but never returned to the point of naming the first Protestant Bishop's Consecrator whom he would have named to Harding if ever they had bin consecrated And this is one part of the great victory which Doctor Heylin so much brags of The other part concerns Bramhall and the supposed Iesuits The true relation wherof is as followeth After that his Majesty and the Royal Family had bin driven out of England and France by the late vsurped powers and all Christian Princes thought it their conveniency to court the Rebells and not entertain in their Dominions the Person of our King much less embrace his quarrell it happen'd on day at Bruges that Doctor Crouder Chaplain to his Royal Highness the Duke of York in his Master's Chamber and presence without any provocation or occasion given by any of the Roman profession vtter'd very intemperat words against Doctor Goff Almoner to the Queen Mother for having taken orders in the Church of Rome after that he had received them in the Church of England To which a Catholick Gentleman answered he had don no more then what all other Protestant Ministers who became Roman Priests had continually practised and as he believed vpon good grounds Whervpon the Doctor notwithstanding the King was come to his Brother's chamber reassum'd his Argument and continued to dispute with such vehemency that being caled to read morning prayers he mistook the time of the day and in the morning read evening prayers to the congregation The cause of his mistake being known and many believing that his excess of choler argu'd a weakness in his cause Doctor Bramhall late Primat of Ireland Writ a Treatise in vindication of the English Clergys caracter which is the book so much applauded by the Prelaticks and by Doctor Heylin as vnanswerable wheras it was sudainly and so substantially answered that Primat Bramhall never durst reply notwithstanding the general concern of his Clergy and his own particular engagement and the Church of England perceiving the evidence of our arguments against the validity of their forms of ordination thought their best answer was to confess the force of our reasons and correct the errors of their Bishops by changing the forms they had composed of Priesthood and Episcopacy
and by in serting into those forms words that might beare the signification of the caracters which their Predecessours had excluded from or omitted in the ordination of Protestant Ministers as superfluous and superstitious This manner of answering is of great satisfaction to Catholicks but how safe it is for the Protestant layty to rely vpon the validity of a Ministery that now after 100. years confess the insufficiency of their own forms of ordination and by consequence of their Priesthood Episcopacy and Sacraments we leave to their consideration and pass to speak a word of Calvin the chief Author of the Presbiterian sect and faction John Calvin whom the Magistrat of Noyon condemned for infamous Sodomy was by his freind Beza canonized for extraordinary Sanctity but Sclusselburg a man of so great esteem among Protestants that he was made Superintendent and general Inspector of many Churches in Germany after relating Calvin's Sodomy and vices saith I know Beza writ otherwise of Calvin's life manners and death but seing him-self noted with the same Heresy and almost with the same sin as the history of Candida c. witnesseth none can credit him Therfore I am induced to believe Bolseck the Phisitian of Geneva who begins his book of the life and death of Calvin with this protestation I am heer for the love of the truth to refute Theodor Beza his fals and shamless lyes in the praise of Calvin protesting before God and all the holy Court of heaven before all the world and the Holy Ghost it self that neither anger nor envy nor evill will hath made me speake or write any one thing against the truth and my conscience Then he relates how Calvin was branded for Sodomy with a burning iron on the shoulder and therfore retired from his Country Noyon in Picardy and how this punishment was testified by that Citty vnder the hand of a publick and sworn Notary to Mons. r Bertelier Secretary to the Councell of Geneva which testimony sayth Bolseck is yet extant Then he describeth Calvin's delicat dyet how his wine was choyce and carried with him in a silver pot when he dined abroad that also special bread was made for Calvin only and the same made of fine flower wet in rosewater mingl'd with sugar Synamond Aniz-seeds besides a singular kind of bisket and this he affirmeth as a matter known to all Geneva This delicasy of dyet was not prescribed to preserve his health but prepared to foment his lust and lewd conversation with a Gentleman of Lausann's wife and others his ambition was so great that he aym'd at being Lord of Geneva approving of their notorious rebellion and deposition of their lawfull Prince from his temporal right and jurisdiction His death is described by the aforsaid Schlusselburg lib. 2. fol. 72. in these words God in the rod of his fury visiting Calvin did horibly punish him before the fearfull houre of his death for he so stroke this Heretick so he term'd him in regard of his doctrin concerning the Sacrament and of God being the Author of sin with his mighty hand that being in despaire and calling vpon the Devil he gave vp his wicked soule swearing cursing and blaspheming he dyed of the disease of lyce and worms a kind of death wher with God often striketh the wiked as Antiochus Herod c. increasing in a most lothsom vlcer about his privy parts so as none present could endure the stench His Miracle for he never attempted to work more then one or two is recorded not only by Bolseck but also by Ninguerda Lindanus Copus and others and it was thus Calvin pretending extraordinary vocation thought necessary for the confirmation therof and his own credit to cheat the world with a feign'd miracle to that purpose he agreed with a poore man caled Bruleus to feign him-self dead promising him great rewards if in this Trage-comedy he would be secret and act his part hansomly non knew of the plot but Bruleus and his wife who vpon the day and howr appointed sart in her house lamenting her husband's death Calvin passing by with a great number of his freinds as it were by chance and hearing the lamentations of the poore woman seemed to pitty her sad condition and moved forsooth with charity and compassion fell down vpon his knees with the rest of the company praying in a loud voice and beg'd of God that for the manifestation of his glory and confirmation of his servant Calzin's doctrin and mission he would vouchsafe to revive the dead Carcass which he took by the hand and bid him rise in the name of the Lord. The wife seing her husband did not move nor rise as he had promised drew neer and perceiving he who had bin well but half an houre before was now dead lamented in good earnest the loss of her husband reviled Calvin as a Murtherer Cheat Hypocrit Heretick c. and related to the whole company what had past between them Calvin seing Bruleus had acted his part more naturaly then he wished retired with hast and confusion to his lodging I leave it to the judgment of any disinteress'd person whether Bolseck and other grave Authors would report such remarkable lyes as Calvinists will pretend this and other passages of Calvin's life and death to be and set down in print so many circumstances in a time wherin they were so notably disprovable This kind of miracles as Tertulian sayth is proper to men who teach new doctrin contrary to that of the Apostles as their doctrin is contrary so ought their miracles to be the Apostles raysed men from death by miracles their Antagonists by miracle make men dead Jsti Apostoli de mortuis suscitabant ipsi de vivis mortuos faciunt Tertulian in lib. de preter Beza an other Protestant Saint was in love with a boy and a girle at the same time in his amourous and lascivious Epigram's printed at Paris 1548. he called the boy Andebertus the girle Candida in these Epigram's is express'd his passion for both and his perplexity in the choice of on before the other At last he resolves to preferr the boy before the girle and if his Candida should complain to content her with a kiss his words are Preferre tamen alterum necesse est O duram nimium necessitatem sed postquam tamen alterum necesse est Priores tibi deferâ— Andeberte Quod si Candida forte conqueratur Quid tum basiolo â—acebit vno I will not trouble the Reader with relating the known vices of other Protestant sectaries these three are the chief all other Sects being but branches of theirs If any English Protestant will pretend that the Church of England is neither Lutheran Zuinglian nor Calvinist let him fix vpon his Reformers Jf he rejects Henry 8. Cranmer Ridley Bucer Martyr Ochin Latimer c. And will needs have the whole Parliament which authorised them in Edward 6. reign to reform Religion or the Parliament of Queen Elizabeth
their sole belief in Christ without any regard to the morality of good works or to the alleigance and obedience due to Majesty or Magistrasy That which makes most men carefull in God's service is the vncertainty of their saluation and feare of his displeasure by their dayly sins but Protestants are rid of all those perplexities and troubles by their assurance of being justified and saved by only faith which makes adulteries Murthers rebellions c. either no sins at all in them or so venial that they are no sooner committed then pardoned by a more plenary Jndulgence and Jubilee then ever the Pope pretended to have power to grant and without obligation of any satisfaction almes fasting or prayer for past offences or any purpose of future amendment that purpose being rendred not only superfluous by their faith but ridiculous by their doctrin either of the impossibility of keeping God's Commandments or by their Tenet of the necessary springing of good works from faith And because this their Evangelical liberty and indemnity is not consistent with the words of St. Peter 2. Pet. 1. Brethren labour the more that by good works you may make sure your vocation They either make that Epistle apocryphall or leave out of the Text in their Translations those two words good works It is commonly sayd that though many stats-men be Atheists yet they will never permit Atheism to be made the legal Religion of the state because they know that men who do not believe there is a God or providence cannot be kept in awe of the government or brought to observe any other laws but their own appetits seing they neither feare punishment nor expect rewad in an other life for vice or virtue and without this feare and hopes the multitude cannot be govern'd in this world The same reason concludeth that Protestant Politians ought not to make Protestancy the Religion of the state civil government being rendred as difficult and contemptible by an indulgent and over-confident belief as by non at all He who persuads himself that faith alone is sufficient assurance of his saluation and that such a faith once possess'd can not be lost will not avoyd the occasion or resist the temptation of finning for his pleasure or profit nor omit the oportunity of rebelling whensoever it is offered with probability of success so he be cautious in his vices and villanies his justifying saith makes all his designs and devices conscientious and if he can save him-self from being hang'd his Protestant belief will secure him from being damn'd or droun'd in Hell How impossible it is to govern a multitude where this is the Religion not only permitted but promoted is evident by our late distempers Could Tanners Tinkers Taylors Coblers and Bruers domineer and possess peacebly these tree Kingdoms and murther our lawfull and innocent King by a formality of Religion laws and justice had not their wicked practises bin countenanced by the Protestant principles and look't vpon as a restauration of Protestancy vnto it's primitive purity It is credibly reported of their Ring-leader and Regicide Cromwell that he dyed without remors of conscience or signs of repentance for his monstruous villanies because sayd he to his Protestant Divine that assisted him in his last sickness I am sure to be saved seing I had once justifying faith and could never loose it Every resolut Rogue may attempt the most horrid crimes with hopes of prevailing amongst men whose principles are so presuming vpon mercy and so applyable to mis-chief I know it will be answered by them in whom education hath created zeale for the protestant religion or interest hath rendred obstinat in maintaining the same that the principles and articles of protestancy are mistaken and misapplyed not only by vs Catholiks but even by those protestant Authors last quoted in the margents To which we reply 1. That nothing is more preiudiciall to the soule and good government then a religion subiect to so many mistakes and so generally and plausibly mistaken by it's own greatest Doctors 2. We say that our being mistaken is but their privat opinion which opinion though it were back't by a publick Act of their Church can pretend at most but to probability and so much they must also grant to our contrary censure and Judgment of their justifying faith and seing that of two probable opinions the generality of men follow that which favors most their particular inclinations and interests very few protestants will vary from the most favorable explanation of iustifying faith or will wave the comfort that the 11. Article of the Church of England affords to them in that particular calling or canonising it a most wholsom doctrin and very full of comfort K. James was a wise and fore-seing Prince and in the conference at Hampton-Court did countenance the Dean of Pauls and the Bishop of London disputing against Doctor Reynolds and others that maintained the assurance of salvation or predestination by the protestant justifying faith and yet not withstanding the King's dislike noless politik then religious of a principle so damnable to the soule and dangerous to the state it would not be condemned nor censured unless the 39. Articles of religion and the whole frame of English protestancy were overthrown as Doctor Reynolds made appeare And indeed Mr. Perkins doth demonstrat in his reformed Catholick pag. 39. the necessary connexion and continuance of the assurance of salvation with the protestant doctrin of justifying faith in these words If vpon every aboad in sin the party be again vncertain of his salvation then was the former certainty no certainty at all For his sin notwithstanding he yet remembreth his former supposed certainty and therfore if he was once truly assured he can not during every his aboad in sin forget how that he was so assured which his only remembrance therof suffiseth to continue and preserve his former supposed certainty even during his aboad in sin So that if Cromwel by his justifying faith was once sure of his salvation or predestination Protestants must believe he could never loose that assurance and must grant that he went to heaven without any punishment even in Purgatory for his murthers periury hypocrysy adulteries c. Such a belief must needs raise other Cromwells for who will not venture his life for a Crown by the most vnjust means when he is sure to be cron'd in God's glory though he miss of his ayme in this world and perish in the attempt As it cannot be denyed but that these and the like dangerous consequences do naturally flow from this principle of Protestancy so we must acknowledg and admire the extraordinary skill and constancy of them who sit at the helme and steer the ship of this great Common-wealth so stedily in so turbulent a sea and stormy weather against the most violent currents of perverse inclinations and principles long may they continue their prosperous course but surely them-selves do apprehend that at long running
no human industry will be able to escape the rocks and shelves wher vpon this great ship must be driven If our Pilots and Parliaments will be overruled by the loud and rude outcrys of the Scumme of the people against Toleration or liberty of conscience and will think it sound policy to condescend to their zeale and raise protestancy to the height of it's principles in particular to the purity of their justifying faith which is of so great virtue that it hath made Regicides and Rebells Saints in England and Lords in Ireland working in that miserable Kingdom stranger miracles then are read of in the Ghospel It hath changed the very essence or nature of things and defined Innocency and nocency by such new notions that Adam before his fall had he bin an Irish Catholik would have bin declared nocent wheras every Protestant however so guilty of rebellion and murther is a Child of grace and favour no sin or crime must be imputed to him his justifying faith saves and salves all It hath turn'd a Convention of Cromwell's officers into a Cavaleer House of Commons And though it hath not remov'd mountains yet it hath â—â—mov'd the 〈◊〉 nobility and gentry that had bin active in the King's service unto mountains and deprived most of them since the King's restauration of that smale pittance which had bin allowed to them by Cromwell in Conaght It hath made the rebellious and the Royal interest on and the same thing because forsooâ—h both are called an English and Protestant interests and for as much as Oliver and Henry Cromwell were English Protestants it 's declared to be the King's interest that not only Cromwell's Officers but that him-self his son and their Trusties and Assignes ought to possess and enjoy Irish Cavaleers estates In England also this justifying faith hath wrought wonders for though it hath not restored no one the â—ares he lost and loft on the Pillory for his sedition yet hath it restored him to such credit that his word against Protestant Bishops and Catholik Cavaleers is like to be made the vote of the House of Commons and an other Presbiterian that formerly headed the table of London against the King hath kindled such a fire in â—arliament that can hardly be quenched without the bloud of Innocents And truly I should admire that such a Cavaleer Parliament as this is doth not punish Presbiterian Persecutors as french Pensioners for that by their persecution slow in a Treaty of Confederacy with England seing non can have greater security of performance of articles then was given to the then Confederats of Irland which signified nothing but a breach of the publick faith We shall not presume to discourse further of this subject then our Alleigance and affection lead vs to vindicat the Government How it agreeth with the Rules of Policy to make Ireland Protestant many Protestants dispute most resolve that Irish Popery would be a surer support to our King's soveraignity in Irland then English and Scotsh Presbitery or a forc't and feign'd conversion of Cromwell's Creatures to Prelacy and Monarchy The great Earle of Strafford's opinion was that it is the King of England's Interest to make Irland a counterpoyse against all rebellious attempts of his Protestant subjects and to that 〈◊〉 that the Irish ought to be countenanc'd even in their Religion it's principles being so favorable to Monarchy and irreconciliable to Presbitery and by consequence therby all combinations and Covenants between Scotsh and English Sectaries may be prevented or suppressed and the King without any charge or care only by â—ot persecuting Papists for their conscience may secure the Irish to him-self who if treated like other Subjects would never think of domestick conspiracies or seek foreign protections And as for England we hope it shal never feele again the effects of Presbiterian policy and piety nor be govern'd by another long Parliament yet he who best vnderstands the affaires and constitution of the Kingdoms thinks it part of his trust and duty to bid the Royalists be vigilant in their stations and charges not only for preventing and suppressing plots and insurrections but much more to beware of Godly Parliaments composed of the purer sort of Protestants such as her tofore by reforming and reducing Protestancy to it's primitive purity and coherency with it's fundamental principles have in these Kingdoms destroyed both Monarchy and morality It seems by the caution of this great Minister these men and Jacobus Andreas ad cap. 21. Lucae And Luther him-self acknowledg the world groweth dayly worse men are now more revengfull covetous licentious then they were ever before in the Papacy And before when we were seduced by the Pope every man did willingly follow good works and now every man neither saith nor knoweth any thing but how to get all to him-self by exactions pillage theft lying usury c. And in his Colloq Mensal Germ. fol. 55. It is a wonderfull thing and full of scandal that from the time in which the true doctrin of the Ghospel was first recalled to light the world should dayly grow wors Mr. Stubbes in his motives to good works printend an 1596. in his epistle to the Lord Major of London saith that after his travaile in compassing all England round about I found the people in most parts dissolut proud envious malisious covetous ambitious carless of good works c. Mr. Richard Jeffery in his Sermon at Paul's Cross 7. October printed 1604. pag. 31. saith I may freely speak what J have plainly seen in the cours of some travailes and observation of some courses that in Flanders was never more drunkness in Italy more wantoness in Iury more hypocricy in Turky more impiety in Tartary more iniquity then is practised generally in England particularly in London all this is seen in on of the worst ages wherin these Roman Catholick Religion was professed see our Adversaries the Centurists Cent. 7. c. 7. col 181. who say Although in this age the worship of God was darkn'd with man's traditions and superstisions yet the study to serve God and to live Godly and justly was not wanting to the miserable common people c. They were so attentive to their prayers as they bestowed almost the whole day there in c. They did exhibit to the Magistrat due obedience they were most studious of amity concord and Society so as they would easily remit injuries all of them were carefull to spend their time in honest vacation and labour to the poore and strangers they were most courteous and liberal and in their judgments and contracts most true And Bucer in his Scripta Anglicana pag. 24. saith The greatest part of the Reformed Ghospelers seemed to look after nothing by the Ghospel but to be rid of that yoke of disciplin which was remaining in the Papacy and to do all things according to the lust of their flesh It was not then vnpleasing to them to heare that we are Iustified
by faith in Christ not by good works which they in no wise did affect We Catholicks do not pretend to have no evill-livers in our Church but this we may say with truth and I hope without offence that the difference between Protestant and Catholick â—â—â—ll-livers is that when Protestants sin they do nothing but what they are encouraged vnto by their justifying faith and the other principles of their Religion but when Catholicks sin they go against the known Tenets of their faith and profession Even our Pardons and Jndulgences how-ever so plenary are so far from encouraging vs to a continuance or relapse of sinning that they involue as a precedent and necessary condition a serious and sincere repentance of our former offences and afirm purpose and resolution of never returning to the like crimes and after all is don we pretend to no such vndoubted certainty of being pardon'd either by confession or Indulgences because we are not certain whether we do al as we ought as Protestants presume to have of their justification and saluation by only faith The nature of this justifying faith and of other Protestant principles considered We Catholicks have reason to thanck God that the prudence â—f the Prince and moderation of his Ministers is so extraordinary that it keeps the indiscreed zeal of a multitude so strangly principl'd if not as much with in the limits of Christianity and civility towards their fellow subjects as were to be wished yet so that the execution of the sanguinary and penal statuts is not altogeather so distructive as the Presbiterians and others endeavor Untill the generality of these Nations reflect vpon the impiety of the first Reformers and vpon their own mistakes in preferring the mad fancies of a few dissolute Friars concerning the nature of Christian faith before the constant Testimony and doctrin of the whole visible Church we cannot expect that they who govern so mistaken a multitude can make justice the rule of the publick Decrees which depend of the concurrence and acceptance of men whose greatest care is to promote Protestancy and persecute Popery SECT IX Protestants mistaken in the consistency of Christian faith humility Charity peace either in Church or state with their making Scripture as interpreted by privat persons or fallible Synods or fancied general Councells composed of all discenting Christian Churches the rule of faith and Iudg of Controversies in Religion How every Protestant is a Pope and how much also they are overseen in making the 39. Articles or the oath of Supremacy a distinctive sign of Loyalty to our Protestant Kings LVther Zuinglius Calvin Cranmer and all others that pretended to reform the doctrin of the Church of Rome seing they could not prove their new Religions or Reformations by testimonies from antiquity or by probability of Reason were inforc't to imitat the example of all Heretiks who as S. Austin says l. 1. de Trin. c. 3. endeavour to defend their falls and deceitfull opinions out of the Scriptures If on shall ask any Heretick saith that ancient Father Vincentius lyr l. 1. cons. Haer. c. 35. from whence do you prove from whence do you teach that I ought to forsake the vniuersal and ancient faith of the Catholik Church Presently he answereth scriptum est It is written and forthwith he prepareth a thousand testimonies a thousand examples a thousand authorities from the law from the Apostles from the Prophets This shift is so ordinary and notorious that Luther him-self postill Wittemberg in 2. con 8. Dom. post Trin. fol. 118. Dom. post Trin. fol. 118. affirmeth the sacred Scripture is the book of Heretiks because Heretiks are accustomed to appeale to that book neither did there arise at any time any heresy so pestiferous and so foolish which did not endeavor to hide it self under the vaile of Scripture And yet Luther Calvin Cranmer c. finding nothing to say for them-selves either in History or Fathers and seing Tradition so cleerly bent against them that they could not name as much as on Parish or person which ever professed their protestant doctrines they appeal'd from the word of God proposed by the visible and Catholick Church and Counâ—â—ls to their own Canon and Translations of Scripture and from that sense of Scripture which the Church and Councells had follow'd for 1500. years to that which their own privat spirit temporal interest or fallacious reason diâ—â—â—ted to them-selves and so did others that followed their examples making every privat Protestant or at least every reforâ—â—d Congregation Judg of Scripture Church Councells and Fathers In so much that Luther tom 2. Wittemberg cap. de Sacram. fol. 375. setteth down this rule for all Protestants to be directed 〈◊〉 The Governors of Churches and Pastors of Christ's sheep 〈◊〉 indeed power to teach but the sheep must judge whâ—â—â—er they propose the voice of Christ 〈◊〉 of strangers c. Wherfore let Popes Bishops Councells c. decree order enact what they please we shal not hinder but we who are Christ's sheep and heare his voice will judge whether they propose things true and agreable to the voice of our Pastor and they must yeeld to us and subscribe and obey our sentence and censure Calvin though contrary to Luthâ—â— in many other things yet in this doth agree as being the ground wherupon all protestant Reformations must rely in his lib. 4. Institut cap. 9. § 8. he says The definitions of Councels must be examined by Scripture and Scripture interpreted by his rules and Spirit The same is maintained by the Church of England as appears in the defence of the 39. Articles printed by authority 1633. wherin it is sayd pag. 103. Authority is given to the Church and to every member of sound judgment in the same to judg controversies of faith c. And this is not the privat opinion of our Church but also the judgment of our godly brethren in foreign Nations And by Mr. Bilson Bishop of Winchester in his true difference c. part 2. pag. 353. The people must be Discerners and Judges of that which is taught How inconsistent this doctrin is with Christian faith is evident by the pretended fallibility and fall of the visible Church which all Protestants do suppose and must maintain to make good the necessity and lawfullness of their own interpretations and Reformations For if the Roman Catholik and ever Visible Church may and from time to time hath erred as the Church of England declares in the 39. Articles no reformed Congregations whether Lutheran Presbiterian or Prelatick can have infallible certainty but that them-selves have fallen into as great errors as those which they have pretended to reform in the Roman Church And if they have not infallible certainty of the truth of their reformed doctrin they can not pretend to Christianity of faith that involves an assurance of truth which assurance is impossible if that the Church can be mistaken in it's proposall So that Christianity of faith including
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
to vote in Parliament or trusted with any employment in the state who professeth not the prelatick Protestant Religion and swears not the Supremacy and Alleigance And yet we see how litle this Religion and oaths wrought vpon the generality of these Kingdoms or availed the late King None that vnderstands the genius of the English Nation will believe that by nature they are so base and treacherous as of late the world hath observed Therfore what they have don amiss so contrary to the generosity and honesty of their dispositions and to the rules of Christianity must be attributed to their Religion Wherfore it must be concluded that any outward sign though it be but a red scarf or garniture of ribands of the King's colours doth engage and confirm more the subjects and souldiers in their duty and loyalty then the 39. Prelatick Articles and the oath of supremacy A Rebell or Roundhead may t' is true weare the King's colours but not with so great danger to his Majesty or dommage to the publick as when he professeth the King's Religion Very few Englishmen will fly from the King's colours they once weare and profess to esteem but many that profess the 39. Articles will fight against the Prelatick interpretation therof for their own privat sense and against that of the King and Church of England So applicable are the 39. Articles to all dissenting Reformations and so pliable to every Rebellion that is grounded vpon any pretence of Scripture SECT X. How the fundamental principles of the Protestant Reformations maturely examined and strictly followed have led the most learned Protestants of the world to Iudaisme Atheisme Arianisme Mahometanisme c. and their best modern wits and writers to admit of no other Rule of Religion but Natural Reason and the Protestants Churches of Poland Hungary and Transilvania to deny the Mystery of the Trinity SEbastian Castalio termed by Osiander in epitom pag. 753. Vir apprimè doctus linguarum peritissimus Ranked by Doctor Humfrey In vita Ivelli pag. 265. with Luther and Zuinglius and placed by Pantaleon in Chronographia pag. 123. amongst the Fathers and lights of the Church this great and learned Protestant having considered the Prophecies mentioned in Scripture of the conversion of Kings and Nations by the Christian Church and of it's happy state splendor and continuance and compared all with the very foundation and first principle of protestancy to wit with the protestant supposition of a generall apostacy and fall of the visible Church from the true faith and their remaining in superstition and idolatry for so many centuries of years together with the invisibility of the Protestant Church vntill Luther and by consequence it 's not converting any visible Kings or nations from Paganisme to Christianity having I say maturely considered these things was so perplex'd and doubtfull in point of God's providence and veracity that he came at length to believe nothing as may be seen in his Preface of the great latin Bible dedicated to K. Edward 6. where he saith verily we must confess eyther that these things shall be performed herafter or have bin already or that God is to be accused of lying If any may answer that they have bin performed I will demand of him when If he sayd in the Apostles time I will demand how it chanceth that neither then the knowledg of God was altogether perfect and after in so short space vanished away which was promised to be eternall and more abundant then the flouds of the sea And concludeth the more I peruse the Scriptures the less do I find the same performed howsoever you vnderstand the same prophecies Martin Bucer one of the primitive and prime Protestants And an Apostle of the English reformation of whom Sir Iohn Cheek K. Edward 6. Master says the world scarce had his fellow and whom Arch-bishop Whitgift in his defence c. pag. 522. termeth a Reverend learned painfull sound Father c. this great Bucer after his first Apostasy from his Dominican order and Catholik Religion became a Lutheran afterwards a Zvinglian as appaereth in his epistle 〈◊〉 Norimb ad Essâ—ingenses Then he returned again to be a Lutheran as may be seen in the Acts of the Synod holden at Luther's house in Wittemberg an 1539. and in Bucer's own Comentaries vpon the 6. John and 26. Mathew where he asketh pardon of God and the Church for that he deceived so many with the error of Zuinglius and the Sacramentarians And notwithstanding this open repentance he returned again to the same Zuinglianism in England and therfore is reprehended by Schlusselburg in Theol. Calv. lib. 2. fol. 70. At length seeing the incertainty of Christianity wherunto by protestancy he had driven him-self and others that stuck to it's principles at the houre of his death he embraced Judaisme as they who were present therat testify saith Prateolus pag. 107. He declared long before to Dudley Earle of Warwick that he doubted whether all was true that the Evangelists relate of Christ. wherof see hertofore part 1. David George who for many years had bin a pious and publik Professor of Protestancy at Basil and called a man of God for his notorious charity to the poore and sick considering and comparing the aforesaid doctrin of protestancy with the prophecies of Scripture concerning the visible Church became a blasphemous Apostata and affirming our Saviour to have bin a seducer drew many Protestants to his opinion convincing them by their own principles and this argument Jf the doctrin of Christ and his Apostles had bin true and perfect the Church which they planted should have continued c. But now it is manifest that Antichrist hath subverted the doctrin of the Apostles and the Church by them begun as is evident in the Papacy therfore the doctrin of the Apostles was falls and imperfect Bernardin Ochin one of them whose opinions were Oracles to the Composers of the 39. Articles of Religion and the liturgy of the Church of England so much celebrated for his learning and piety that the Protector Seamor and Arch-bishop Cranmer called him out of Germany to help them in their Protestant reformation termed by Bishop Bale a light of the Church and England happy whilst it had him miserable when it lost him highly commended for learning and virtue by Simlerus and Sleydan l. 9. fol. 297. and by Calvin l. de scandalis c. This Ochin whom as Calvin writ all Italy could not match this light whose presence made England happy and whose absence made it miserable this very Ochin considering well the principles of protestancy became a Jew concluding that Christ never had a Church vpon earth When I did saith he in praefat Dialogorum consider how Christ by his power wisdom and goodness had founded and established his Church washed it with his bloud and enriched it with his spirit and again discerned how the same was funditus eversa vtterly over thrown I could not but wonder
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
designes against his Majesty and the Protector and though the Lord Admiral to be restored to Worcester but after Ridley was in possession of the sea of London he laught at Latimer and ioyn'd with 〈◊〉 to keep him humble without Bishoprick or benefice 〈◊〉 hath bin sayd After K. Edward 6. death Ridley was very 〈◊〉 against Q. Mary and preach't against her title adding â—ith all she was so earnest a Papist that she refused to heare 〈…〉 to her which injury notwithstanding she would have â—ardon'd him if he had given any signes of true repenâ—â—â—â—◠〈◊〉 a fair triall and confutation of his heresies he 〈◊〉 of a bag of powder which his Brother in law delivered 〈…〉 at the stake the sooner to be dispatch't of his torment 〈◊〉 Fox saith the design took no effect his martyrdom was 〈◊〉 which happened by accident and that he cryed 〈…〉 and desired the people to let the fire 〈…〉 〈…〉 of this manâ—s spirit by a part of his farewell to the 〈…〉 London set down by Fox thus Harken 〈…〉 of Babylon thou wicked limb of Anti-christ 〈…〉 staâ—est thou down and makest havock of 〈◊〉 Prophet's 〈◊〉 c. Thy God which is thy work of thy words and whom thou sayest thou hast power to make that thy dâ—â—f and dumb God I say will not in deed nor can not make 〈◊〉 to escape the revengfull hand of the high and almighty God c. O thou whâ—rish Drabbe thou shalt never escape In steed of my farewell to thee now I say Fye vpon thee fye vpon thee filty Drabbe 〈◊〉 all thy false Prophets Of Hooper Rogers Poynet Bale and Coâ—erdales hypocrisy and impiety JOhn Hooper by Fox his relation was a Priest in Oxford in the daies of King Henry 8. infected with Lutheranisme by books that came from Germany and lived in when he was arraigned for his heresies he spoke to he Lord Chancellor and Iudges so grossy carnaly and absurdly of his marriage with the Burgundian wench that his 〈…〉 though he seâ—s not down his words yet acknowledgeth that the whole Court cryed thaâ—â— vpon him calling him beast c. we shall heare more of this man in the following story of his Camerade Rogers John Rogers was a priest also saith Iohn Fox in the time of King Henry 8. when Luther's doctrin began first to be 〈◊〉 in England which he having read and finding himself by the spirit therof inclined to some novelties in Religion and to marry he went into Flanders and there became Chaplyn â—â— the English Merchants in Antverp there also he fell acquainted with VVilliam Tyndal and Miles Coverdale two other English Priests of the same humor and retired thither for the 〈◊〉 â—nd Rogers and Coverdale assisted Tyndal in falsifying the Scripture and setting forth his English Translation afterwards condemned by Act of Parliament for erronious false and wickâ—â— After that Tyndal was burned in Flanders in the yeare 1536. Rogers repaired to VVittemberg in Saxony to live with Martyn Luther by whom he was confirmed in his Religion and provided of a duch wife which as Fox testifyeth brought him forth no less then eight children in very few years with which load of wife and children after both King Henry 8. and Luther were dead for they dyed both with in the compass of one yeare Rogerâ— returned into England togeâ—ther with Friar Martyn Bucer and his wench resolved to accommodat them-selves in all points to the Protector 's will and to any Religion that should be established by the laws of the land and accordingly they forsook the Doctrin of their old Master Luther and embraced that of Zwinglius as being the more favored and countenanced by the Protector Both Hooper and Rogers came with hopes of ruling the Church of England because they thought them-selves more learned in the Reformation then Cranmer and Ridley who As Ridley had bin intruded into Bonners Bishoprick of London so Poynet was thrust into Gardiners of Winchester â— better Scholler saith Heylin pag. 161. then a Bishop He had taken a wiâ—e in Edward 6. time and not content 〈◊〉 duâ—ing her life married another whose Husband 〈◊〉 Butcher actualy living whether she had left her husband for some discontent or disease I do not know but between the Bishop and the Butcher became a great suit in law about the woman that the Bishop kept and claimed as his wife but at length he was forced to restore her to the Butcher which Bishop Gardiner hearing from some of the Lords he replyed that their Lordships he hoped would command Poynet to restore him his Bishoprick as they had ordered him to restore his wife to the Butcher It seems in those primitive times of Protestanâ—â— the purity of the reformed doctrin was practised in marâ—â—ages as wel as in other matters for though Bishop Poynet received not the benefit of that Protestant liberty which he sued for and his Lordship knew was due by the principles of that Religion yet it was granted to Sir Ralph Sadler by common consent of the English Church and Parliament for one Mathew Barrow having bin through jealousy driven beyond seas for some time his wife married her Lover Sir Ralph the husband returns and claims his wife but sentence was given in favour of Sir Ralph Sadler who was declared to be her lawfull husband and Mathew Barrow lest at liberty to marry whom â—e pleased This decree is agreable to the principles of Protestancy as may be seen in this Treatise part 2. Sect. 2. â—num 3. neither is it credible so learned a Protestant Bishop as Poynet would contest in a legal way with the Butcher for a thing not allowed by the reformed Church wherof he was so eminent a Prelat and one of the first English Reformers John Bale Bishop of Ossory was a Carmelite friar who hearing of the liberty which the Protestant Reformation gave to Priests and Religious persons to marry forsook his Monastical and Catholick profession and made a formal abjuration of the Bible condemned by act of Parliament and Fox pag. 1427. sets down the proclamation of K. Henry 8. and the publick instrument of the Bishops prohibiting again an 1â—46 Tyndal and Coverdales Translation of the new Testament notwithstanding all this Coverdale the corrupter of the Bible was by Cranmer's means made the Corrector of his own and Tyndal's Translation which went by the name of the Bible of Mathew And he set out the same again with litle or no alteration of the Text and it was called the Bible of the large Volume with which work the honest party of the Clergy were as much offended aswith Mathew's Bible as being the same or at least no less fraudulent and fals and yet it was not corrected in K. Henry 8. dayes and was imposed vpon England as authentick Scripture in K. Edward 6. and Q. Elizabeths reigns and is that in substance which was reprinted by order of the Convocation an 1562. by some caled the
could not otherwise be admitted but however though it was lawfull to begin with such beggarly rudiments yet it behooved the learned grave and godly Ministers of Christ to endeavour farther and set forth somthing more refiâ—ed from filth and vncleaness How great a Cheat Calvin was had bin partly sayd heretofore but whosoever desires to be fully informed of his particular villanies and hypocrisy let him read his life writen by Ierom Bolseck Anno 1577. There he will find how Calvin continued to practise his execrable Sodomy adultery c. How he compassed the Heretick Servetus his death vnder the pretence of Heresy though Calvin him-self wrot a book a litle before to prove that no Heretick ought to be put to death for his Religion but the true cause oâ— his quarell to Servetus was the frauds and falsifications that Servetus had discovered in Calvin's Institutions and published them How he banished from Geneva divers Ministers and Gentlemen that did not favour his way and how he forged letters and suborned an Italian to make Peter Waldâ—â—â—â—â— and the Balâ—asars Traytors but they cleered them-selves and the Lords of Bern gave publick Testimony of their innocency and of Calvin's knavery How this Cheat to make him-self famous devised divers letters and other works in praise of him-self and published them vnder the name of one Galatius and others But Peter Veretus Minister of Lausaâ—a found out the truth and threatned to discredit Calvin who to pacify Veretus writ to him that it was expedient by such means to get in credit for their cause and that he meant shortly to do as much in the commendation of him and Farellus also and so stopt his mouth How Calvin after that he had broken and defaced the Jmages of Christ and Saints in Geneva caused his own picture to be set vp in divers places and vsed also to give litle pictures and Images of him-self to Gentle-women and Gentle-men to carry about their necks And when on tould him that some thought much of this he answered he that cannot abide it let him burst for enuy And twenty more the like But from their Apostle Calvin let us return to his flock the English exiled Clergy This Sentence of Calvin saith Heylin was of such prevalency with all the rest of that party that such who formerly did approve did afterwards as much dislike the English Liturgy and those who at first had conceived only a dislike grew afterwards into an open detestation of it But in the end to give content to such as remained affected to the former Liturgy it was agreed vpon that a mixt form consisting partly of the order of Geneva and partly of the Book of England should be digested and received till the first of April consideration in the mean time to be had of some other cours which should be permanent and oblidging for the time to come Here the Reader may observe the hipocrisy and impiety of this Protestant Clerâ—â— In England they imposed this Liturgy vpon the whole Kingdom as agreable to the word of God and the work was pretended to have bin composed by the assistence of the Holy Ghost words of the Statut wherby it was made legal and thousands of Catholicks were slain in many shires of England by the Protector 's forces because they would noâ— accept of it in steed of the Mass and now they who preach'd and press'd this violence against Recusants contemn and reject their own doctrin and disciplin But as soon as Queen Elizabeth was in possession of the Crown these very men who in Germany had so often changed and condemned their English Liturgy and Religion now to become Bishops turned again in England with the times and were the chief 〈◊〉 of that Church Horn was named to the Sea of Winchester Grindal to that of London Sandys to Worcester Parkhurst to Norwich and Whitehead was offered if you believe Heylin the Archbishoprick of Canterbury c. And being thus exalted were never contented vntil they had penal and sanguinary Statuts enacted against Priestâ— and Popish Recusants for not conforming to that doctrin and Liturgy these godly Prelats had so much sleighted and altered in Germany and postpon'd to â—â—lvin's disciplin and were ready to do the same or wors again in England if occasion had bin offered After that the English Liturgy had bin thus forsaken and despised in Germany D. r Kâ—x who had bin Schoolmaster and Almonâ—er to King Edward 6. arrived at Franckford and could with no patience saith Heylin endure the rejection of that Liturgy in the drawing vp wherof him-self had a principal hand and therfore disturbes the new disciplin Wittingham and Knox procured an Order from the Magistrat against Kox his desâ—ign but Kox accuseth Knox for treason against the Emperour and therfore Knox is commanded by the Senat to depart from Franckford Kox procures Whitehead to be chosen for the principal Pastor appoints two Ministers for Elders and foure Deacons for Assistants then gives an account to Calvin excusing him-self that he had proceeded so far without his consent By the way you may see that Kox was then a good Calvinist in disciplin though afterwards he became a Prelatick 1. Eliz. when he got the Bishoprick of Ely Whitehead not able to rule such a contentious Congregation resign'd his place to Horn between whom and on Ashley were such factions and divisions that Horn with his Elders were forc't to forsake their Offices and Ashleys party got the better and composed a Book of disciplin according to the rules wherof the Congregation was govern'd The Magistrat not able to agree the difference sends for Cox and Sandys to compose it but to no purpose They who stood for Ashley's new disciplin got the power into their hands whervpon Horn and Chambers depart to Strazburg Such were the troubles and disorders saith Heylin in the Church of Franckford occasioned first by a dislike of their publick Liturgy before which they preferred the nakedness and simplicity of the French and Genevian Churches and afterwards continued by the opposition made by the general Body of the Congregation against such as were appointed to be Pastors and Rulers over them An other argument of the sincerity and Religion of this Clergy is that during the Reign of Queen Mary in England they taught and printed that the Government of women is against the Law of nature and not to be endured by Christians but as soon as she dyed they writ and preached the quite contrary in favour of Queen Elizabeth whom they were not content to make temporal head of the common-wealth but supreme Governess of the Church in all Spiritual affaires we have seen their proceedings in Queen Maries days now to Queen Elizabeths SECT IV. Abominable Frauds and willful Falsifications of the Protestant Clergy in Queen Elizabeths reign to maintain their doctrin set forth vnder the name of an Apology and defence of the Church of England AFter that Queen Elizabeth by giving hopes
to the Earl of Arundell that she would marry him and by promising other favours to the Duke of Norfolck had by their solicitations gained most of the nobility and the Lords and Gentlemen who had the managing of elections in their several Counties had retained such men for 〈◊〉 of the House of Commons as they conceived moâ—â— likely to comply with the Queens new design in reviving that Religion which but five years before them-selves and the whole Kingdom had rejected as damnable heresy and groundless novelty devised by some lâ—w'd revolted Friars and Priests and had observed how all sober and conscienâ—ious men weâ—â— troubled to see so shamefull a change introduced only for maintaining the weakness of a title against the cleer right of the Stewards and fearing least this scruple might spread and work vpon the consciences of the illiterat multitude it was thought fit to command Bishop Iewell the fittest man for so impudent an vndertaking to assert the antiquity of the particular Tenets of the New Church of England and so in forme of a Challenge against all Roman Catholicks he published at Paules Cross that the Religion which the Queen and Parliament had then established by Law was no novelty nor new invented sense of Scripture but the same which our Saviour and his Apostles delivered to the Church and all Orthodox Christians held for the first 600. years which thing he vndertook to demonstrat by vndeniable Testimonies of the Holy Fathers that lived in those six first Centuries The words of this Challenge we have set down heretofore as also the confutation therof One Rastal having writ against this challenge Iewell togeather with the rest of the Bishops and learned Protestant Clergy composed that famous Apology for the Church of England both in Latin and English it came out first in the name of their whole Church though I believe Iewell had the wording of it because afterwards his name was set to it and to the defence therof but without doubt all the able men of the English Clergy had their hands and heads in the work Against it divers appeared in print Stapleton Sanders and Harding whervpon saith Dean Walsingham in his search of Religion pag. 166. Mr. Iewel within few years after set forth the reply to D. r Harding which was esteemed to have bin made by joynt labours of the most learned men in England both in London and the Vniversities But in these their labours they were convicted of a thousand and odd falsifications and yet saith Harding of 26. articles only five have passed our examination Imagin then what number is like to rise of the whole work I will mention but one or two of every controversy I hope that is sufficient to prove that no one point wherin Protestants differ from Roman Catholicks can be maintained even by the most learned Protestants without frauds falshoods and impostures And do choose to instance particulars out of this Apology and defence of the Church of England because it is not only the work of their first Bishops and Clergy and the very bulwork of their Church but as D. r Heylin truly says the Magazin from whence all the Protestant Controversies since that time have furnished them-selves with arguments and authorities We will omit most of their corruptions of Scripture in the Apology because we have convicted them elâ—â—where of that crime but that they may not imagin we what matter even in this work of theirs let the curious read 〈…〉 Epistle to M. r Jewell set before his return 〈◊〉 vntruthâ— where he tells him you have falsifyed and mangled the very Text of Holy Scripture namely of Saint Paule in one Chapter nine times as the reader may see in the third article of his Book fol. 107. SVBSECT I. The Protestant Clergy convicted of falshood in their Apology concerning Communion vnder one kind BIshop Iewell and his Associats maintain with most Protestants that to receive the B. Sacrament 〈◊〉 one kind only is against the institution of Christâ— and therfore could not be allowed nor practised by the Church nor ever was during the first six hundred years So that the Controversy between the Church of England and Harding is whether in the first 600. years after Christ any Communion were ministred vnder one kind or no which they vnder the name of M. r Jewell deny against whom Harding giveth an instance out of the Ecclesiastical History of one Serapian that was Communicated in his death vnder one kind only Mr. Iewell seing him-self convicted replieth That it is not our question we vnderstand not of privat Communion but of publick in the Church and yet in the first proposing of the Question there was no mention of the Church or Publick and the whole controversy between Catholicks and Protestants is whether with out breach of Christ's Institution any man might communicat vnder one kind only Then Mr. Iewell is demanded whether if it may be proved that sick persons have received the Communion vnder one kind in the Church it will satisfie him wher to he answereth no saying the only thing that I denied is that yee are not able to bring any one sufficient example or authority that ever the whole people received the Communion in open Church in one kind within that time then he is vrged further whether if it can be proved that in closs chappels and Oratories in wilderness and caves in time of persecution the communion was practised vnder one kind this would satisfie him for so mucâ— as this proveth Christ's Institution not to forbid Communion vnder one kind But M. r Iewel leapeth also from this saying the question is whether the Holy Communion were ever ministred openly in the Church It being manifest that for the first 300. years vntill Constantin's time the Christians in most places particularly at Rome had no open Churches but privat Oratories and caves At length being demanded whether Infants receaving the Communion vnder one kind openly in the Church was a sufficient example Jewel answereth Mr. Harding maketh his whole plea vpon an Jnfant and yet of Infants as he knoweth I spake nothing Mr. Harding presseth him with the example of the two disciples to whom Christ our Saviour did give the Communion vnder one kind only at Emaus as by the Text of Scripture and Jnterpretation of ancient Fathers is plain he alledgeth also the examples of S. t Ambrose and S. t Basil who receaved the Sacrament vnder one kind though they were Priests Wherunto M. r Iewel answereth this is not to the purpose for the question is moved of lay people M. r Harding bringeth examples of Christ and two disciples who were of the number of 72. and therfore it may well be thought they were ministers and not of the lay sort I demanded of the layty M. r Harding answereth of St. Ambrose and St. Basil which were Bishops Which evasion is not only fraudulent but foolish as if forsooth Priests
DOctor Harding having proved out of the Testimony of Leontius Bishop of Cyprus that John the holy Patriarch of Alexandria sayd Mass and received alone Iewel and his Camerades answer thus A streight case for Mr. Harding to run to Alexandria a thousand miles beyond all Christendom so seck his Mass. As if at that time Alexandria were not almost in the midd'st of Christendom or though it had bin in the midd'st of Infidells as if that could be an argument of any force against the truth of Christian doctrin which was no less pure when it was preached and practised amongst Jdolaters then at this present among Christians Doctor Stapleton confuting some objections of the English Apology against Harding quotes both his words and Iewell 's thus St. Andrew the Apostle saith Mr. Harding touching the substance of the Mass worshiping God every day with the same service as Priests now do in celebrating the external Sacrifice of the Church Mr. Iewel thus answereth The 6. vntruth S. Andrew sayd the Communion not the Mass. Mr. Harding saith further They shall find the same most plainly treated of and a form of Mass much agreable to that which is vsed in these days set forth by St. Dyonise scholler to St. Paul Mr. Iewell The ninth vntruth It is the very form of the Communion and nothing like the privat Mass. Mr. Harding again I referr them insteed of many to the two Fathers Basil and Chrysostom whose Masses be lest to posterity in these times Mr. Iewell the 11. vntruth they contain the very order of the Communion Mr. Harding yet further Among all other Fathers Cyrillus Hierosolimitanus is not to be passed over lightly who at large expoundeth the whole Mass vsed in Hierusalem in his time the same which now we find in ould St. Clement long before him and others Mr. Iewell the 12. vntruth It is the very express order of the Communion And after this â—â—â—â—ulous manner of contradicting without confuting Doctor Harding's particular instances Iewell exclaims O Mr. Harding is it not possible your Religion may stand without lyes so many vntruths in so litle roome without the shame of the world without feare of God c. His fond fraud is detected and his vntruths returned vpon him-self by D. r Stapleton who tells Bishop Jewell that in the Catholick sense the Mass and Communion are the self same thing in substance the Communion being a principal part of the Mass without which there is no sacrificie for which cause the Priest always communicateth either alone or with others when company doth offer it self or are prepared for it and consequently it is a fraud saith he M. r Jewell to put a contradiction between Communion and privat Mass as though the one could not stand with the other saying that the forenamed Fathers which are cited to have sayd Mass sayd the Communion and no Mass where as we saith M. r Staâ—â—â—ton hould that they did both and sayd the one and the other that is they celebrated the dayly sacrificie and therwithall did communicat But if M. r Iewell mean of the English Communion wher in no external Sacrifice nor real presence of Christ's body is acknowledged or believed then proveth D. r Stapleton that the foresaid Fathers cannot possibly be vnderstood to speak of that Communion for that in their said Liturgies they do make express mention of the Real presence of Christ's flesh therin and of the offering vp as the express words of S. Andrew are of the Sacred body and bloud of Christ our Saviour in Sacrifice vnto God his Father And moreover in St. Dionise his Mass there is express mention of Oblation and Consecration of the Misteries of prayer for the Dead of Altars Censing Communion and memory of Saints all which things are not in the English Liturgy or Communion and much more He sheweth the same in the Mass or Liturgies of St. Basil and St. Chrysostom where after the Oblation made of the Sacrifice commemoration is made also of the blessed Saints in heaven and namely of our B. Lady and St. John Baptist and of the Saint of the day and of prayer for the Dead which last clause St. Cyrill doth explicat more particularly saying when we offer vp this Sacrifice after the Oblation we make mention of those which have departed this life before vs And first of the Patriarchs Prophets Apostles and Martyrs that by their prayers and intercessions Almighty God may receive our prayers And then we pray for the Holy Fathers and Bishops departed and lastly we pray for all men which among us have deceased believing it to be a great relief of soules for whom the intercession of that Holy and dreadfull Sacrifice which is layd vpon the Altar is offered These are the words of St. Cyrill whervpon Mr. Stapleton demandeth Is this the express order of your Communion Here you see saith he is Oblation Sacrifice Altar prayer to Saints prayer for the Dead and is all this don in your English Communion And now I hope we may with more reason exclaim against Iewell and the Church of England then they did against 〈◊〉 is it not possible your Religion may stand without lâ—es SVBSECT VI. Prelatick Falsifications and Corruptions of Scripture to make the Pope Antichrist and Succession of Bishops a mark of the Beast ONe of the things which most troubled Bishop Iewell and the first Protestant Prelats of Queen Elizabeth was there notorious want of Episcopal Caracter and succession derived from the Apostles all the true Bishops of England refusing to ordain them after that them-selves had bin violently deprived of their Seas by the Queen's Command for not conforming to her she supremacy and new doctrin Mr. Jewell therfore and his Camerades observing how much their cause was prejudiced by this want of Succession published and preached many things to discredit the same and to that purpose in the defence of the Apology of the Church of England thâ—â— write thus By succession Christ saith that desolation shall 〈…〉 the Holy place and Anti-Christ shall press into the room 〈…〉 and for proof they note in the margent Mat. 24. And in the same defence pag. 127. they say of Succession St. Paul saith to the faithfull at Ephesus I know that after my departure hence ravening wolves shall enter and succeed me and 〈◊〉 of your selves there shall by succession spring vp men speaking perversly Wheras St. Paul hath never a word of succession 〈◊〉 succeeding neither is there any mention of succession in Matthew 24. But the quite contrary is evident by the nature of the thing it self for that Antichrist entring by violence shall 〈◊〉 dissolue all lawfull succession of Priests and Bishops continued from the Apostles time to his time then enter himself by succession which point seemeth to have bin foretould by St. Paul to the Thessalonians when he saith that except defection or Apostacy go before which is an open breach from orderly succession and
wherin they speak of the Sacraments for wheras Cranmers 25. or 26. article says nothing of Holy orders by Imposition of Hands or any visible sign or ceremony required therin Parker and his Bishops having taken vpon themselves that calling without any such ceremony of Imposition of Episcopal hands declared that God ordained not any visible sign or ceremony for the five last commonly called Sacraments wherof Holy Orders is one This alteration and addition you may see in D. r Heylin's appendix to Ecclesia restauratâ— pag. 189. And by order of the same Convocation was printed the Scripture and in that their edition of 1562. Ordination by imposition of hands was translated ordination by election as you may see part 1. and part 2. of this Treatise And though Cranmer cared as litle for any visible signes or ceremonies in ordinaâ—â—â—◠〈◊〉 the other first Protestant Reformers and according to their 〈◊〉 had abjured the Priestly and Episcopal caracter which he had received among Catholicks 〈◊〉 you may gather by his own words related by John Fox in his degradation thus Then a Barbar dipped his hair round about and the Bishop scraped the tops of his fingers were he had bin annointed wherin Bishop Bonner behaved himself as rougly and vnmanerly as the other Bishop was to him soft and gentle Whiles they were thus doing All this quoth the Archbishop needed not I had my self don with this 〈◊〉 long ago Albeit I say Cranmer cared not for any Episcopal Ordination which he had received in the Catholick Church yet he did not think to make the denial therof an article of the Protestant faith but Q. Elizabeths English Church in their Convocation 1562. seing they could not obtain the Episcopal caracter by Imposition of true Bishops hands thought 〈◊〉 to make it a part of the Protestant belief that no such visible 〈◊〉 or ceremony was necessary or instituted by Christ and therfore concluded holy Orders was not a Sacrament And though the prelatick Clergy now teach and practise the contrary and 〈◊〉 K. Iame's reign Ordination by imposition of hands was restored to the Text of Scripture and by consequence ordination by election declared to be a Cheat or corruption yet this change of the matter doth no more make them now true Priests and Bishops then their last change of their forme of Ordination since the most happy restauration of K. Charles the 2. SVBSECT XI In Advertisment to the Reader concerning Bishop Iewell BEcause Jewell was the most famous and learned man of the Church of England in so much that M. r Hooker termes him the worthiest Divine that Christendom bred for 〈◊〉 hundred yeares past and that his Apology and defence of the Church of England was the work of that whole Clergy and that Withaker after Iewell 's death sayd to Campian Jewell's chalâ—â—â—ge and speech concerning the first 600. yeares was most true and 〈◊〉 all the Church of England did stand to it and that Heylin 〈◊〉 all the Protestant Controversors since Iewell take from his Apology and defence their arguments and authority Because 〈◊〉 the man is such a pillar of English Protestancy and most 〈◊〉 that Religion pin their Faith upon his sleeve and work and think the Holy Ghost directed his pen in his Apology and defence of their Prelatick Church I thought fit to let them Know that they who were intimatly acquainted with him give this testimony of him he was first a Catholick and continued so untill Protestancy was made the religion of the state in Edward 6 Reign then he turned Protestant and remained so untill Queen Maries dayes then he abjured protestancy as heresy and seemed to be so forward and zealous in professing the Roman faith that he was permitted to be one of the Notaries of Cranmer and Ridleys diâ—â—putations in the Vniversity D. r Heylin sayes all this his forwardness in Popery proceeded from feare When Queen Elizabeth succeeded in the Kingdom Jewell embraced her Religion and writ what you haue seen against our Religion which himself had twice professed as the only Catholick This much is confessed on all sides Chark or Fulk I know not which of them is Author in the Answer to the Censure Edit 1583. fol. 78. complains that as Papists say Luther was the son of an Incubus or the Divill and dyed drunk Oecolampadius was killed by the Devill or by his own hands Peter Martyr had a familiar Martin Bucer consulted with his Cow and his Calf so they say that Iewell had all his knowledge from his Cat or from a Weesel and dyed recanting his opinions embracing a Popish Cross with protestation that he sinned against his own conscience and knowledge That Jewell sinned against his own conscience and knowledge is 〈◊〉 by his falsifications which we have set down having bin himself a learned man and besides having bin advertised of them by others and therfore his mistakes could not proceed from ignorance And that he said to some of his friends who put him in minde of his fals dealing the Protestant Religion could not be otherwise defended we have heard credibly reported as also how he replied to his Amanuensis that excepted against some of his falsifications that not one Reader amongst a thousand would examin his corruptions and Translations or compare them with the Text all which makes it â—â—â—dible enough that he went against his knowledge but for my own part I am not beholding to the relation of others for my ill opinion of Jewell I am convinced that he was a wilfull falsifier and Impostar and do Iudge his own writings to be the best evidence therof If he recanted at his death I hope he was saved though he hath bin the damnation I feare of millions that have bin seduced by his Books And as for his cat and his Wesel I dispute not whether the Devill vsed to conferr with him in such shapes But I am sure the substance of his Apology and the manner of defending his doctin could proceed from no better Author and I belieue every rational man will be of the same opinion if he peruse and examin his workes SVBSECT XII Examples of learned Protestants converted to the Roman Catholick Religion by observing the Frauds and falshoods of the Apology of Iewell and of the Protestant Clergy for the prelatick Church of England THough it is to be feared that millions of soules have perished by the falsifications and frauds of Iewell and of the Protestant Clergy in publishing and maintaining even to this day their Apology and defence of the Church of England yet many have bin saved by occasion of the notoriousness of the falshoods therin contained I will speâ—â—fy only three mentioned by the learned Author of the three conversions of England who had it from their own mouthes â—â—mitting others saith he which for just respects may not be named Heare his own words The first is S. r Thomas Copely who oftentimes hath related unto me with much comfort of
his soule how that being a zealous Protestant and very familiar to the Earle of Leicester in the beginning of this Queenes dayes when M. r Iewell 's Book was newly come forth and being also learned himself in the latin tongue took paines to examin several leaves therof and finding many falshoods therin which were inexcusable as they seemed to him he conferred the same with the Earle who willed him that the next time M. r Iewell dined at his table he should take occasion after dinner to propose the same which he did soon after and receiving certain trifling answers from M. r Iewell he waxed more hot and urged the matter more earnestly which Iewell perceiving told him in effect that Papists were Papists and so they were to be dealt with all and other answer he could not get which thing made the good Gentleman make a new resolution with himself and to take that happy course which he did to leave his Countrey and many great Commodities which he enioyed therin to enjoy the liberty of conscience for salvation of his soule The second example which I remember of my own knowledge is M. r Doctor Stevens a learned man yet alive who being Secretary or Chaplyn to M. r Iewell for I remember not well whether and a forward man in Protestant Religion at that tyme espied certain false allegations in his Master's Book whilst it was yet vnder the print in London wherof advertising him by letters for that he supposed it might be by oversight the other commanded notwithstanding the print to go forward and passed it over as it was which this man seeing that had a conscience and sought the truth indeed resolved to take another way of finding it out and having found it in the Catholick Church where only it is to be found he resolved also to follow it and so he did and went voluntarily into banishment for the same where yet he liveth vnto this day in Finance with good reputation both of learning and godliness The third example that I call to mind is the worthy man before named M. r William Reynolds who being first an earnest Professor and Preacher of Protestant Religion in England he fell in the end to read over M. r Iewell 's book and did translate some part therof into latin but before he had passed half over he found such stuff as made him greatly mislike of the whole Religion and so he leaving his hopes and commodities in England went over the sea into these parts and the last yeare of Iubily to wit 1575. he came to Rome and brought that book with him and presented both himself and it to the Tribunal of Inquisition of his own free motion and accord c. And himself after absolution received from his former errors which he with great humility and zeale required and myself also at that time did speak with him in that place he returned into France and Flanders and there lived many years with singular edification for his rare virtue and learning and how heartily indeed he was converted may well appeare by his zealous writings both in Latin and English in defence of Catholick Religion Thus much the Author of the three Conversions I am credibly informed by a person then present that Primat Bramhall and some of his Majesties Chaplains who now are Bishops persuaded or endeavored to persuade our most gratious Soveraign Charles 2. who was then at Bruges that this Doctor Reynolds was made a Papist by disputing with an other Doctor Reynolds whom he intended to make a Protestant And that the Roman Catholick Doctor Reynolds at the same time turned Protestant Some think this story was feigned to make the King believe that there is as much to say for the Protestant religion as for the Catholick And to the end his Majesty might not reflect vpon the falshood of a Religion forsaken out of meere conscience by it's greatest Doctors when they were most applauded and when they had reason to expect the richest Benefites and greatest honours From the Apology of the Church of England we will pass to John Fox his Acts and Monuments a Book no less commended by the Protestant Clergy then the former because by frauds and lyes it serves their turn to foole the well meaning Layty who take it to be a true Ecclesiasticall History of the persecuted Church of Christ. SECT V. Frauds follies and falsifications of Iohn Fox his Acts and Monuments and of his Magdeburgian Masters in their Centuries the litle sincerity of the English Church and Clergy in countenancing such falls dealing AFter that Luther and Calvin's desperat shift of the invisibility of Christ's Church for more then a thousand years before their pretended reformations had bin evidently confuted as not only impossible but as repugnant also to Scripture which compares the Church to a Citty placed vpon a mountain and a shining Sun c. Their schollers vndertook to shew a succession of the Protestant Church and to that purpose some drunken Germans as any sober man must judge them to have bin by their writings whose names were Flaccus Illyricus Joannes Vigandus Matheus Judex and Basilius Faber met togeather in some warme stoue of Magdeburg and there tipling took vpon them to Iudge of the writings doctrin and miracles of all the ancient Fathers from the first Century to the last Of the very next Century to the Apostles these merry Companions were pleased to give this Censure in the very title of the Chapter Inclinatio Doctrinae complectens peculiares incommodas opiniones stipulas errores Doctorum quae palam quidem hoc est scriptis tradita sunt The declining of Christ and his Apostles doctrin conteining the peculiar and incommodious opinions of Doctors their errors straw and stubble which were left publickly by them that is to say in their writings And thus they Censure St. Iraeneus Tertullian Clemens Alexandrinus Origen Methodius c. saying they abuse and wrest the Scriptures intolerably and grossly to favor popish opinions These foure merry saxons reprehend Ignatius St. Iohn's scholler for vsing the phrase offerre sacrificium imâ—olare St. Cyprian for saying sacerdotem vice Christi fungi Deo patri sacrificium offerre St. Martial scholler of the Apostles saying sacrificium Deo Creatori offertur in Ara. Martial in Ep. ad Burdegal and so all other points wherin Protestants and Catholicks do disagree calling the antient Fathers stubble Doctors the same they say of St. Basil Lactantius Gregory Nissen Hilary Nazianzen Ambrose Ephrem and Hierom c. and pretend their doctrin to be against Scripture and the Miracles they relate to be either forged or Diabolicall or at least wrought by God to punish the credulity of Christians But the errors of ancient condemned Hereticks to be the true and sincere primitive faith and produce no other proof for this their drunken foolery but their own presumption and privat interpretation of Scripture Wherfore Valentia a learned Jesuit
that from Christ to the victory of Constantin against Maxentius there are assigned by Eusebius 318. years and yet did not this persecution cease then neither but continued vnder Licinius and other Tyrants for divers years after see then how just these numbers fall out neither more nor less all which being considered I find no one thing so true or credible in all this revelation saith the Author of the three Conversions who confuted Fox his Acts and Monuments as those words of the spirit vnto him saying Thou fool for that this maketh him a fool indeed by revelation What credit Protestants give to Fox his revelations I do not know but sure Iam they give too much to his relations notwithstanding the absurdity of the whole work in composing a Catholick Church of condemned hereticks without subordination or succession and making wicked Malefactors Câ—â—â—st's Martyrs the Protestant Clergy who could not be ignorant of so abominable a deceit cryed vp the book as a most godly and sincere history and by publick authority endeavored to make it authentick placing one in every Parish Church like a fifth Ghospell recommending the reading therof to all persons both in their houses and Congregations All this was don with design to make the Roman Catholick religion odious and to exasperat the generality of the people against the Priests and professors of the same And though judicious Readers may easily discern in perusing the Book the weaknes of the Author and of the cause he vndertakes to maintain yet the vulgar sort are much taken with both and doubt not but that Protestants have as much reason to put Catholiks to death as Catholiks had to punish those mad fellows whom Iohn Fox calls Martyrs and would needs dy rather then recall those blasphemies against God or submit their fond opinions to that sense of Scripture which our Saviour and his Apostles delivered to the Church and had bin derived by the publick Testimony and vndeniable Tradition both of holy Fathers and general Councells from one age to an other vntill this present To the end silly seduced souls may see their mistake and how litle credit Iohn Fox his Protestant Church and Martyrs deserve compared with the Roman-Catholick I will set down his Calendar SVBSECT I. The Foxian Calendar THe number of all his saints are 456. wherof Bishops Martyrs 5. to wit Cranmer Ridley Hooper Farrar and another whom I remember not What litle credit they deserved we have shewed heretofore every one of them changing his religion with the times and their opinions having bin confuted as heresy in vniversities by publick disputations Bishops Confessors 1. Virgin Martyrs none Mayd Martyrs 3. Kings and Queens Martyrs and Confessors 1. who was Edward 6. other men and women Martyrs 393. other men and women Confessors 5â— These were of divers sects and opinions and contrary in many points one to the other as for example Waldesians and Albigensians 13. Lollards and Wickleffians 36. Hussits and Lutherans 78. Zuinglians and Calvinists 268. Anabaptists Puritans and doubtfull of what sect 59. Again of these were husbandmen Weavers sawyers shoomakers Curriers smiths and other such like occupations 282. poore women and spinsters 64. Apostata Monks and Friars 25. Apostata Priests 38. Ministers 10. publick Malefactors and condemned by the lawes for such 19. of age running away from his Master and finding an old English Bible sincerely translated you may be sure lying in 〈◊〉 the Chappell of Burntwood fell to reading therof and therby presently became a Protestant in divers opinions and would needs burn for the same Rawling White is recounted by Fox to have bin an old poore fisherman in Wales and hearing of certain new fresh doctrin to be had out of the Scriptures in English and grieved that himself was not able to read them he put his litle boy to schoole to learn to read which being somewhat instructed in that art he caused him to read Scriptures vnto him and profitted so much therin with in a litle time that the old fisherman began to be a preacher and so leaving his occupation went vp and down Wales with his boy after him bearing the Bible out of which he took vpon him to preach at every town and Tavern therof seeking therby to pervert such as were no wiser then himself nor could he be restrained from this folly vntill the Bishop of Cardiff apprehended him whom afterwards they were forced to burn for that he stood obstinat in his fantasticall opinions which were extravagant and â—â—â—rce agreed with any sect of Protestancy We have seen heretofore how Laurence Sanders the married Priest seing a litle bastard of his was so tenderly affected therunto as in great vehemency of spirit he sayd to the standers by what maâ—â— of my vocation would not dy to make this litle boy legitimat and prove his mother to be no whore And indeed such of the Protestant Clergy as were executed were brought to the stake for the love they had to their wenches and bastards and because they thought it was against their honor to recant It 's remarkable that of some hundreds of Heresiarchs who have since the preaching of the Apostles risen against the doctrin of the Catholick Church not above two or three wherof Berâ—â—garius was one would recall their opinions no marvaile therfore if Cranmer Latimer Ridley c. should be so obstinat These motives and persons I say well considered rational Protestants will find no parity between Foxian and Catholick Martyrs nor any reason to persecute Priests and Papists by their new Statuts because Protestants and sectaries were persecuted by Q. Mary and other temporal Soveraigns according to the ancient Laws of all Christendom They will find a parity between Fox his Martyrs and Fanaticks for the old Protestants were look't vpon in those days when they first began as themselves look now vpon fanatiks and Quakers only with this difference that these may complain of harder measure now received from their prelatick Brethren then prelatick Protestants from papists because prelatiks have nothing against presbitery 〈◊〉 c. 〈◊〉 that their doctrin and conventicles are prohibited by the temâ—â—â—al lâ—â—es of the Land which can not be a competent rule of faith they can not condemn them by any Pâ—â—â—â—stant general Councells ancient Tradition or by the primitive Protestant principles or by any sense of Scripture ever yet held to be Catholick by the visible Church of Christendom wheras Roman Catholicks did and may censure prelatick Protestants by every one of these rules and do demonstraâ—â— that their prelatick reformation is contrary to all the Testimonies and evidences of Christian and Catholick antiquity SVBSECT II. VVillfull falsifications committed by Iohn Fox in his acts and Monuments FOx having searched and inquired after Protestants and their Church and not finding any one person he durst call by that name for the first 1200. years after Christ and that particularly here in England the Roman Catholick Religion as his
Councells Fathers that lived within five or six hundred years after Christ. And pag. 264. it is most notoriously evident that for the grossest points of popery as Transubstantiation Sacrifice of the Mass worshiping of Images Iustification by works the supremacy of the Pope prohibition of Priests marriage they Papists have no shew of any evidence from Fathers within five hundred years after Christ. And yet this very man being pressed with St. Augustin and the Church in his time holding of popish doctrin doth grant it and says that can not prejudice protestancy for that the pure time of the primitive Church extended not much beyond the age of the Apostles So that he whom before you heard take God to witness that the Church was so pure for the first five or 6. hundred years that Papists had no colour for their Tenets in Fathers or Councells now doth confess not only that St. Austin but the whole Church was infected with popery not long after the age of the Apostles The honest Willet divideth his book of answer and satisfaction into foure several parts in the first he setteth down 13. vntruths objected by his adversary as notoriously wilfull in the second as many objected contradictions in the third the like number of falsifications of Authors and in the fourth thirteen corruptions of Scripture I will mention but two or three and leave my Reader to judge of the man's honesty by his answers pag. 29. his adversary doth object against him these words of his taken out of his Synopsis pag. 609. The Mass promiseth sufficient redemption to the wicked that have spent their life in drunkeness adultery c. if they come to the Church and hear Mass and take holy Bread and holy water c. though they never pray nor repent nor hear the word preached Which words being confessed by Mr. Willet to be his his adversary doth accuse him of willfull lying or intolerable ignorance for that in no Roman Catholick writer in the world shall he find this proposition or the parts therof Willet answers not to the particular charge but taketh occasion for more then a dozen pages together to prove that the Roman doctrin doth not favor virtue or good manners more then the Protestant nor yet so much alledging for his proof that to hold the Commandements to be impossible and that the first motions of concupiscence be sin without consent and that a man is sure of his predestination by faith and the like Protestant doctrins are causes of much virtue among them as the contrary doctrins held by Papists are causes of wicked life on their parts So he answereth to his accusation with so manifest an absurdity as to say that men are inclined to observe God's Commandments by holding it impossible to keep them wheras if they be not mad that principle must dissuade them from attempting any such observation seeing it is a madness to endeavor an impossibility and to believe that God doth command things impossible Of their assurance of predestination and justification we have proved heretofore how inconsistent it is with good works moral virtue the salvation of the soul and tranquillity of the state And as for their making the first motions of concupiscence a sin without consent it is the sink and source from whence Protestants suck most of their errors From hence they inferr that all the best actions of man are infected with mortal crime because they pass through the stinking Channell of human corruption hence they deny the merit of good works wrought by grace hence the impossibility of fulfilling God's Commandments for that every action of the just is of it 's own nature a transgression of his Laws Hence no inherent but a vain imputative Justice hence the justification by faith alone hence no freedom of will to perform any morall good no liberty in man to cooperat with God when he first moveth awaketh and calleth him out of the state of sin c. But let 's return from Willet's absurdities to his falsifications I let pass his falsifying S. Bernard to make him say that the Pope is Antichrist by applying the words of the Apocalyps The beast to which a mouth was given speaketh blasphemies doth sit in Peter's Chaire it being evident that Saint Bernard applyed those words not to any true Pope but to an Anti-Pope called Petrus Leonis because he entred by violence into that Sea I likewise pretermit his fraud and folly in saying your doctrin in prohibiting and restraining marriage to your Clergy how it helpeth to holiness 〈◊〉 Bernard wâ—ll 〈◊〉 saying Tolle de Ecclesia 〈…〉 c. Wheras S. Bernard speaks in defence of the 〈…〉 against 〈◊〉 Hereticks of his time 〈…〉 never dreamed 〈…〉 marry himself having bin a votary and vnto 〈◊〉 Monk Letting 〈◊〉 I say thâ—se I will only mention how he accuseth all Catholicks of heresy for defending the lawfulness of the vow of voluntary 〈…〉 against vs that it was the heresy of the 〈◊〉 and 〈◊〉 to persuade men to cast away their riches S. Austin and all other Authors tell vs that the sayd Pelagians and Manicheâ—s were not condemned of 〈◊〉 for persuading men to give away their riches but for maintaining that all rich men were bound to forsake all their riches 〈◊〉 that otherwise they could not go to heaven But now 〈…〉 shew the sincerity of the English Protestant Clergy since the beginning of King Iames his reign vntill this present SECT VII Falsifications and frauds of the prelatick English Clergy to maintain protestancy since the begining of King Iames. SVBSECT I. Their corruptions of Scripture for maintaining their caracter continued in the Bible though commanded by King Iames it should be reviewed and corrected THe English Protestant Translations of Scripture had bin so cryed down as fals and corrupt by Catholicks and acknowledged such by many learned Protestants that King Iames commanded a review and reformation of those Translations which had passed for God's word in King Edward 6. and Qveen Elizabeths days the work was vndertaken by the Prelatick Clergy not so much for zeale of truth as for a shew of compliance with his Majesty who protested in the Conference at Hampton-Court he never had seen an English Bible truly translated And because the Catholicks insisted much vpon two main points in their former Controversies wherin they observed the illiterat sort of people had bin most abused by the English Translators of Scripture to wit by their translating Jmages for Idols and Ordination by Election for Ordination by imposition of hands by the first wherof the Roman Catholick Religion was generally held by the simple sort to be Idolatry and by thâ— second the Protestant Prelatick Clergy were mistaken for Priests and Bishops 〈…〉 never had received any Episcopal Ordination but what they challenged by the Queenes 〈…〉 election and by an act of Parliament 8. Eliz 1. because I say these two â—â—â—sifications were so palpably fraudulâ—nt and
〈…〉 who run their 〈◊〉 wayes c. But truly I 〈◊〉 no reason why they should Iudâ—â— so rashly of Roman Catholicks 〈…〉 to persuade the King and the whole world that we are so impious and envious as to conceale from the people the light of the Ghospell seeing we stick to the old letter and sense of Scripture without altering the Text or rejecting any parts therof or devising new Interpretations and we are dayly imployed not only in preaching and explaining God's word in Europe but forsake our own Countreyes and conveniences and travell with great difficulties and dangers both by Sea and Land to Asia Afrik America and the Antipodes with no other possible design but to publish the doctrin of Christ and enlighten the Nations of Gentillâ— who are in 〈…〉 ignorance And as for their self-conceited presbitâ—â—ian 〈…〉 Brethren who run their own wayes in translating and interpreting Scripture we do not excuse them but only say that we see no reason why prelaticks should 〈…〉 for a fault wherof themselves are no less guilty Do not prelaticks run their own wayes as well as those other Sectaries in translating the Bible Do they stick to either the Greek Latin or Hebrew Text Do they not leape from one language and Copy to an other accept and reject what they please Do they not fancy a sense of their own every iot as contrary to that of the Catholick and ancient Church as that of their Brethren the Presbiterians and others is acknowledged to be And yet they are nether more learned nor more skilfull in tongues nor more godly then those they so much contemn and blame But to the end every Christian may more cleerly discern 〈◊〉 Cheat and divert himself with some variety in the method of this tedious but convincing argument I will give 〈◊〉 a brief relation of a remarkable passage much to the 〈◊〉 purpose which happned in the beginning of King James 〈◊〉 Reign by which he may in one man's case see the 〈◊〉 and sincerity of all the Protestant prelatick Church and 〈◊〉 in King Iames his time and Iudge what satisfaction 〈◊〉 may have in this world or whether they may expect 〈◊〉 in the next by relying vpon the authority and 〈◊〉 of the Prelatick Protestant Church of England SVBSECT II. Of Deane VValsingham's search into matters of Religion before his change to the Catholick how he repaired for a Resolution of his doubes to King Iames as to the head of the Church who remitted him to the Lord of Canterbury and he to other men and how after finding no satisfaction he betook himself to the reading of Catholick and Protestant Authors for discerning on what side was the true or false Dealing I Will reduce into as narrow a compass as I can Deane Walsingham's relation which he dedicated to K. Iames concluding his epistle with these words most humbly on my Knees I beseech your Royal Majesty to pardon me this 〈◊〉 resolution wherunto I protest vpon my soule and Conscience that no earthly motive drew me but only my love and obedience 〈◊〉 to him that is King of all Kings c. That 〈…〉 pag. 〈…〉 as you have seen to change my Iudgment and yeild to the manifest evidence of truth which I found to be on the Catholick side and nothing 〈…〉 shiftâ— and deceits on the contrary This 〈◊〉 speake here Good 〈◊〉 as in the sight of Almighty God and as in truth of conscience I have found and no way out of passion or evill affection or wordly respects in which every man will easily see how much I prejudice my self by this new course taken But that both reason and Religion prudence and all true piety doth â—â—â—quire that the everlasting salvation of our soules should be preferred before all other human respects whatsoever which is the true and sincere cause of this my resolution And this I desire thee Good Christian Readerâ— to believe and assure thy self to be most true as aâ— the last day when we shall all appeare before the Tribunal of 〈◊〉 Saviour and all hearts be made known will evidently appeare In his preface to the Reader he gives an account of his Protestant education and Religion wherin 〈◊〉 was so zealous that he took all occasions to deale with others either for their confirmation or gaining to 〈◊〉 and to this effect was wont to send Books of that profession to any that would read them By which occasion it fell out that one of his acâ—quaintance that seemed backward in the acceptance of a Book was content to receive it from him vpon condition saith he that I should promise him to read an other Book he would lend me wherof I accepted This book was inittuled a Defence of the Censure given vpon two bookes of William Chark and Meredith Hanmer Ministers which book I litle esteemed at that time thinking it should serve me for some disport especialy for gathering out some absurdities against Papists wherâ—ith I did Imagin all their books to be abundantly stuffed But finding whersoever I lighted certain passages which I could 〈◊〉 well digest and many proofs alledged wherunto I could 〈◊〉 â—â—swer I cast â—t ofâ—en aside and then took it in hand again 〈◊〉 â—oon after I felt my self so strangely troubled and turâ—â—â—led in Iudgment and conscience vpon the reading therof 〈◊〉 my soule had taken pills indeed and could not beare 〈…〉 I conferred divers of my difficulties with 〈◊〉 â—â—nisters without specifying that I had them out of such 〈◊〉 but they could give me very litle satisfaction or 〈◊〉 at all Wherupon I made divers Iourneys to London 〈…〉 to see Books of sundry sorts as also to conferre with 〈◊〉 of my friends And having wearied my self in this sort 〈◊〉 the space of divers moâ—thes at last I betooke my self to a â—ore strange resolution but yet such as then seemed to 〈◊〉 most necessary for appeasing of my mind and this was 〈◊〉 so much as I had taken two or three several times the oath 〈◊〉 supremacy first to the Queene and afterward to his Majesty that now reigneth I 〈◊〉 persuade my self that my best comfort of conscience would come from the superiour powers but especialy from his learned Majesty who governed the Crown as from God's Lieutenant and substitute in all causes and affaires whatsoever Wherfore after much deliberation not daring to conferr â—ith any Papist or almost to entertain any Good thought 〈◊〉 them or of their Religion I determined with my self to â—ake a short memorial vnto his sayd Majesty and to deliver him the summ of my afflictions and doubts together with the â—â—ok it self which had bin the cause therof and to entreat him by his supreme authority to give order for my sound satisfaction therin and so binding vp the old book in the comeliest manner I could I got me to London and thence to Greenwich and there after many difficulties of audience I exhibited the same together with my Memorial both tyed and conjoyned in one
the citations which we do accuse of falshood be so indeed in the Authors as Plessis hath alledged in his Book And yet of the overthrow of these so many Falsifications gathered together ensueth the overthrow and dishonor of the cause which is defended by such weapons And consequently we are much bound to the holy providence of of Almighty God that he hath permitted in this last assault of Hereticks the Ministers of France to have layd all the heads of their fals Impostures and deceitfull dealings vpon one Body to the end they may be all cut off at one blow and that the simple people by them abused seeing discovered the false and vnfaithfull dealings of those vpon whose fidelity they grounded their faith may forsake them hereafter and return to that faith which is the pillar and sure ground of all truth This is an excellent Method and Peron's words may be very well applied to B. Taylor 's Dissuasive from Popery But to our relation The Iudges of the conference were besides the Chancellor of France who was Moderator the president de Tou a neere Kinsman to Plessis Monsieur Pitheu his great friend and Monsieur le Fevre Master of the Prince of Conde all Catholicks On the other side for the Protestants were named the president Calignon Chancellor of Navarre and Monsieur de Fresne Conaye president and Monsieur Causabon Reader to his Majesty in Paris all earnest and learned Protestants The day before the tryal Peron to deale more plainly and like a friend sent vnto Plessis 60. places taken out of his book vpon which he meant to press him and as his words are to begin the play of which 60. Plessis choose out 19. that seemed to him most defensible But the next day the tryal being begun after Peron had declared there were foure thousand places falsified in Plessis his Book only 9. of the 19. could be examined though they sate 6. houres and all Iudged against Plessis by common consent wherupon Plessis fell sick that night vomiting blood c. and could be never got to proceed in the tryal and went from Paris to Samur without taking leave of the King or seeing the Lord Chancellor This proof of wilfull Falsifications wherby alone it seems protestancy can be maintained every where els as well as in England occasioned the conversion of very many in France as the King's Lieutenant in Limoge and his wife with divers of the nobility and no few Ministers wherof one was Tirius a Scotchman master of a Colledge in Nismes and an other who was Nephew to John Calvin The Coppy of a letter written by a person of quality about this conference SIR Heere hath bin some foure dayes past a great Conference at Fontainbleau between Monsieur Peron Bishop of Eureux and Monsieur Plessis Mornay Governor of Samur The King with many Princes were present and Iudges chosen and appointed for both parties In the end Plessis Mornay was vtterly disproved and confounded by a general consent of both sides and shamed in so much as the King rose vp from his place and swore Ventre Gry he had heard and seen enough of Plessis falsities and that by Act of Parliament he would cause his books to be burned saying that himself had all his youth time bin abused and carried away with their corruptions c. The Hugonots are struck more dead with this accident then if they had lost a battle of 40. thousand men and Plessis Mornay himself is faln sick vpon it vomits blood and looks like himself c. Paris 10. May. 1600. King Henry 4. letter to the Duke of Espernon vpon the same subject MY friend The Diocess of Eureux hath overcom Samur and the sweet manner of proceeding that hath bin vsed hath taken away all occasion to say that any force hath bin vsed beside the only force of truth The Bearer hereof was present at the combat who will inform you what mervailes J have don therin Certainly it is one of the greatest blows that hath bin given for the Church of God this long time for the manifestation of this error By this means we shall reduce more in one year of them that are separated from the Church then by any other way in fifty years There were a large discourse to be made of each their actions but the same were too long to write The Beareâ— will tell you the manner which J would have all my servants to observe for reaping fruit of this holy work Good night my friend And for that I know what pleasure you will take hereof you are the only man to whom J have written it This â— of May 1600. HENRY The Authors falsified and the sentence given against Plessis THe 〈◊〉 places or Authors corrupted by Plessis and his Ministâ—â—â— went 〈◊〉 about the real presence Durandus against Transubstantiation St. Chrysostom against prayer to 〈◊〉 twice 〈…〉 against prayer to Saints St. Cyril against worshiping the holy Cross. The Code or Imperial 〈◊〉 to the same 〈…〉 against honoring our B. Lady 〈◊〉 against worshiping of Images The particulars wherof may be seen in the printed Acts of this Conference and in the three Conversions part 3. translated into English But to satisfie the curiosity of many J will copy the abridgment of the Judges sentence which was delivered immediatly after Conference by the Secretaries to divers persons of quality Vpon the first two places of Scotus and Duranduâ— the sentence was that Monsieur Plessis had taken the objection for the resolution Vpon the places of St. Chrysostom That he had left out that which he should have put in Vpon the fifth place of St. Hierom That he ought to have alledged the passage entire 〈◊〉 it was in the Author vpon the six place of St. Cyril that 〈◊〉 passage alledged out of St. Cyril was not to be found in him The seaventh place out of the Emperors Theodorus and Valens 〈◊〉 Plessiâ— had alledged truly Crinitus but that Crinitus was abuâ—â—â— Vpon the eight place out of St. Bernard That it had bin 〈◊〉 Plessis had cited the place distinctly as it lay in the Author with 〈…〉 of any thing in the midst And finaly vpon the ninth 〈◊〉 out of Theodoret against Images That the passage alledged 〈◊〉 not to be vnderstood of Images but of Idols and that this 〈◊〉 by the words which Plessis had omitted in his allegation 〈◊〉 this suffice for French falsifications let vs return to the English wherof there is such abundance and so great variety â—hat J can hardly resolve which to 〈◊〉 vpon SECT VIII Protestant falsifications to persuade that the Roman Catholick doctrin is inconsistent with the Soveraignty and safety of Kings and with civil Society between Catholicks and Protestants THe Protestant Clergy seeing their frauds and falsifications of Scripture Fathers and Councells cleerly discouered and that after Queen Elizabeths death they had no reason to make Catholik Religion odious to the line of the Stewards our Tenets favoring their
down Bp Morton's Falsification to persuade that Cathotholiks hold it lawfull to murther and massacre Protestants IN the 6. page of Morton's discovery he hath this grievous 〈…〉 out of the Canon law against Catholiks 〈◊〉 felij vel consanguinei non dicuntur sed juxta legem sit 〈◊〉 super 〈◊〉 vt fundas sanguinem ipsorum And then he 〈◊〉 thus Apud Grat. Gloss. in decret lib. 5. ex decret Greg. 9. 〈…〉 cap. legi Which words he englisheth thus 〈…〉 termed either Children or kindred but according 〈…〉 thy hand must be against them to spill their blood 〈…〉 in the Margent he setteth down this special prinâ—â—â— note The professed bloody Massacre against the Protestants withâ—â—â— distinction of sex or Kindred First of all is to be considered that this Gloss or 〈◊〉 of the Canon law which here is both vntruly cited 〈◊〉 malitiously applied is vpon a Canon begining si quis Episcopus which Canon is taken out of the third Councell of Carthâ—ge wherin the famous Doctor St. Austin was present and 〈◊〉 device of the Canon is that if any Bishop should institute hereticks or pagans for his heires whether they were Kinsmen or 〈◊〉 ei Anathema dicatur let him be accursed c. now the 〈◊〉 yeilding a reason of this severity saith Quia isti haeretâ—â—â—am non dicuntur filij vel consanguinei vnde dicitur in lege si 〈◊〉 tuus amicus tuus vxor tua depravare voluerit veritatem sit manus tua super illos For that these hereticks are not nâ—w called Children or Kinsfolks therfore as such they cannot be made Inheritors by ecclesâ—astical men Wherupon it is sayd in the law of Deuteronomy if thy Brother or friend or wife will go about to deprave the truth let thy hand be vpon them And presently he citeth to the same effect the authority of St. Hierom in an other Canon and volume of the law where the holy Doctor excusing to his friend Riparius a Priest his earnest desire and zeal to have Vigilantius the heretik punished by his Bishops alledgeth divers examples of severity in like cases out of the Scriptures as of Phinees Elias Symon Chananaeus St. Peter St. Paul and lastly citeth also the aforesaid words of God's ordinance in Deuteronomy If thy Brother thy friend thy wife c. shall go about to pervert thee from God's true worship c. heare him not nor conceal him but bring him 〈◊〉 Judgmeâ—â— and let thy hand be vpon him first and then after the hand of all the people c. which is to be vnderstood accordiâ—◠〈◊〉 the form of Law appointed afterwards in the 17. Chapâ—â—â— that he be orderly brought forth to Iudgment and 〈…〉 sentence is past against him he which heard or 〈…〉 commit the sin and is a witness against him must 〈◊〉 the first stone at him and the rest must follow And this also doth the ordinary Gloss of Lyranus and others vpon those texts of Scripture declare And now let the Judicious Readeâ— consiâ—â—â— how many corruptions this Protestant Bishop hath vsed to 〈◊〉 forth to his purpose this one litle distracted Text for proof of professed bloody massacres in ended by Catholicks against Protestants For first he corrupteth the words of the Gloss leaving out the beginning Quia isti Haeretici which 〈◊〉 to the vnderstanding of the Author's meaning as also he lest out the reasoâ—â—â—ledged by the Gloss out of God's own words in Deuteronomy to wit the wilfull corruption of his truth Then he corrupteth the meaning both of the Gloss and Canon depraving that to a wicked sense of bloody massacring without distinction of sex or Kindred which the Canon and Councell of Carthage with St. Austin meant only of civil punishment against heretiks to wit that they should not be made heires to Ecclesiastical men He perverteth in like manner St. Hieriom's intent which was that heretiks and namely Vigilantius for denying the lawfulness of praying to Saints worshipping thâ—ir Reliques c. should be punished but by order and form of Law and not that any one shall Kill an other and much less by bloody massacres Lastly he presumeth to reâ—ort the very words of God himself in the Law by translating fundas sanguinem ipsorum 〈◊〉 their blood in steed of shed their blood for that to spill 〈◊〉 is always in Scripture taken in the worst sense for murthâ—â—â—ng or killing vnjustly The good Bishop remits vs for an answer to the allegaâ—â—â—â— of this place of Gratian to his friend Stock once more 〈◊〉 Stock doth not take vpon him to justifie any thing therin 〈◊〉 then the citation to be true which notwithstanding is 〈◊〉 as every one may see in the Text. Morton in his preamble denyeth the foresaid Canon to have bin decreed in the 〈◊〉 Councel of Carthage therfore saith he must his 〈◊〉 own terms of falshood fraud treachery 〈◊〉 vpon himself But let any one peruse the said Councell 〈◊〉 he will find decreed in the 13. Canon Vt Episcopi vel Clericâ— c. That neither Bishops nor Clergy men shall bestow any of their goods vpon any that be not Catholikly Christians though they be their Kinsfolks And the Councell of Hippo where St. Austin was Bishop which Councell professeth to mâ—ke Abbreviationes Concilij Carthaginensis tertii an abridgment of the third Carthage Councell hath this Canon That Bishops and Clergy men shall bestow nothing of their goods vpon any but such as are Catholiks Bp. Morton's Falsification to assert the King's supremacy POpe Leo writing to a true Catholik Emperor saith Morton hath these words You may not be ignorant that your princely power is given vnto you not only extinguished The oblation of Sacrifice the Mass is intermitted the hollowing of Chrysm is ceased and all 〈◊〉 Mysteries of our Religion have withdrawn themselves from the parricidial hands of those heretiks that have murâ—hered their own Fatherâ— and Patriarch Proterius burned his 〈◊〉 and cast the ashes into the ayre This then was the cause and occasion wherin the holy 〈◊〉 Leo did implore the help and secular arm of Leo the 〈◊〉 for chastising these turbulent heretiks for the 〈◊〉 of the Church And is this all that is exacted of 〈◊〉 by the Supremacy Is this the substance of the 〈◊〉 we know the English Prelatik Clergy are now ashaâ—â—â— to acknowledg that their own spiritual caracter and jurisâ—â—â—tion is dâ—â—ived from Queen Elizabeth's shee supremacy but 〈…〉 they did own 8. Eliz. what now they 〈◊〉 every man may see how vngratfully and confidently 〈◊〉 contradict what is extant in the Act of Parliament 8. 〈◊〉 and in their Episcopal Oath of homage wherin it is 〈◊〉 that all spiritual Jurisdiction supreme power order 〈◊〉 and authority over all the state Ecclesiastical of their 〈…〉 is in the Kings of England and that in 〈◊〉 of the prerogative they may by their Letters patents 〈◊〉 only authorise Arch-Bishops and Bishops to consecrat 〈…〉 Caracter but that they may authorise any 〈…〉 not Bishops
to consecrat and make any men 〈…〉 Arch-Bishops as appeareth by the words of the 〈…〉 and herevpon all ambiguities of Arch-Bishop Parker 〈◊〉 Cammerades consecrations were answered and they 〈◊〉 declared to be Bishops because the Queen had in her letâ—â—â—â— patents dispensed with all causes of doubts imperfection 〈◊〉 disability that might in any wise be objected against the same and with the very state and condition of the Consecratorâ— who indeed were no bishops as hath bin proved It being then manifest that none can give what himself hath not if the Kings of England can give to a lay man or to 〈◊〉 falsifications set down together by Bp. Morton to prove that we hold Popes can not be deposed nor be Hereticks THe Authors of the doctrin of deposing Kings in case of heresy saith Morton do profess concerning Popes 〈◊〉 that they cannot possibly be heretiks as Popes and consequently can not be deposed not saith Bellarmin by any 〈◊〉 ecclesiastical or temporal no not by all Bishops assemâ—â—â—â— in a Councell not saith Carerius though he should 〈◊〉 any thing prejudicial to the vniversal state of the Church 〈◊〉 saith Azorius though he should neglect the Canons â—cclesiastical or pervert the lawes of Kings not saith 〈…〉 though he should carry infinit multitude of 〈◊〉 with him to hell And these forenamed Authors do 〈…〉 for confirmation of this doctrin the vniversal 〈◊〉 Romish â—â—â—ines and Canonists for the space of 〈…〉 years 〈◊〉 these 〈◊〉 are as many notorious and shamless lyes 〈◊〉 be 〈◊〉 and Authors named by Morton For first 〈…〉 which he mentioneth there in the Text to 〈◊〉 Bellarmiâ—◠〈◊〉 Azor and Gratian do expressly 〈…〉 hold the contrary to that he affirmeth out 〈…〉 that they teach and prove by many arguments 〈…〉 may fall into heresies and for the same be 〈…〉 the Church or rather are ipso facto depâ—sed and 〈…〉 to declared by the Church But yet not content with 〈◊〉 Morton citeth other foure or five Authors in the Margent 〈◊〉 Valentia Salmeron Canus Stapleton and Costerius all 〈◊〉 in the very place by him cited are expressly against 〈◊〉 And is not this strange dealing Js it not a strange Religion that must be supported by falshood Are not they strange men that give a Million Sterl per an to a Clergy for thus deceiving and deluding their Flocks and damning their soules 〈◊〉 opinions or against the practise of the Church even 〈◊〉 general Councells accepted and connived at by the tempoâ—â—â— Soveraigns themselves the effects of such opinions may be 〈◊〉 securely suppressed by sâ—lencing the Doctors then by 〈◊〉 the doctrin 〈◊〉 popular and plausible â—n opinion it is that God 〈…〉 his Church and people to defend themselves 〈…〉 their litle Children from being erroneously 〈…〉 the force and violence of an heathen or hereticall 〈…〉 may be seen in the Author that treat of this 〈…〉 that if it be not lawfull to oppose the change 〈…〉 without 〈◊〉 the sin and scandal of 〈…〉 would have 〈…〉 greater regard to the 〈…〉 one or few Princes then to the eternal salvaâ—â—â—◠〈…〉 souls And though it were granted 〈…〉 were come 〈◊〉 of discretion did run 〈…〉 the rigor of persecutions 〈…〉 any other Religion 〈…〉 heresy 〈◊〉 the Prince doth introduce 〈…〉 their succeeâ—â—ng posterity must perish 〈…〉 not appearing in their defence 〈…〉 change of true Religion 〈…〉 innocent posterity from 〈…〉 answers in his Treatise of 〈…〉 vnder coloâ—â— of Religion â—dit 〈…〉 nothing so likly to entail true 〈…〉 posterity as their Ancestors 〈…〉 their sufferings whâ—â— they shall heare and be assured 〈◊〉 Testimony thâ—â— their foreâ—fathers thus hoped in God 〈◊〉 choose to dye or suffer rather then to rebell 〈◊〉 the King Besides saith 〈◊〉 the gratest prejuâ—â—â—â— which that posterity can suffer by their Ancestors non â—â—â—â—â—tance is 〈…〉 be brought vp in a contrary Religion to heare that 〈…〉 but sure not to have their eares deafâ—â— against all 〈◊〉 when they shall be represented He 〈…〉 they whose predecessors were most zealous 〈◊〉 and suffered for their faith The first Earle of South 〈◊〉 suffered much for opposing Seamor when he and 〈◊〉 planted Protestancy in England And yet we see 〈…〉 influence this hath vpon his posterity and this is 〈◊〉 of most of the Nobility and even of the Royal 〈◊〉 〈◊〉 the Doctor saith Posterity have not their eares 〈…〉 other Religions when they shall be represented 〈…〉 and England they have It 's treason by the law 〈◊〉 with any of our King's Subjects concerning the truth 〈…〉 Roman Catholiks Religion and we know what other 〈…〉 taken not only to deaf but to blind them from 〈…〉 the evidences produced against the falshood of 〈…〉 with Protestants may consider such as we present 〈…〉 book Doctor Hammond could not be 〈…〉 much himself contributed to make his Countrey 〈…〉 and blind in Religion especialy after that Mr. 〈…〉 exposed his mistakes or wilfull falsifications to the 〈…〉 But 〈◊〉 return to the question 〈…〉 granted and maintained by Protestant Authors 〈…〉 Soveraign or bloudy Tyrant whose 〈…〉 and practises reach no further then the body 〈…〉 resisted and deposed they will find 〈…〉 to give a reason why the soul may not claim 〈…〉 vnless they believe that the soul is 〈…〉 that there is no such thing as Eternity Besides such Catholiks as maintain that the Pope in case 〈◊〉 and persecution may depose Kings or at least 〈◊〉 that ipso facto they are deposed by God who gives 〈◊〉 their power and Iurisdiction not to destroy but to edify 〈◊〉 them to flatter the Pope therby for that they make 〈…〉 himself more subject to deposition then Kings because the Pope must be deposed for any heretical opinion he 〈◊〉 Kings say they can not vnless they force their subjects 〈◊〉 considerable parts and Princes of Christendom that our â—â—â—â—rnment and people seem to apprehend their own 〈◊〉 against vs Catholiks doth make vs the object of a 〈…〉 and doth gain for themselves nothing but a 〈◊〉 enmity of such powerfull Monarchs as have any sense 〈…〉 the Roman Religion â—â—condly Though a King should persecute Catholiks and 〈◊〉 and sanguinary laws compell his Subjects to profess 〈◊〉 if this persecution be pleasing to the generality of his 〈◊〉 the Pope's Censures and sentences can not be of much 〈◊〉 prejudice or deprive him of his dominions and as 〈…〉 Apostolik's temporal power it neither is so 〈…〉 it self nor so applicable to these our remote 〈…〉 to deserve to be made the object of our Protestant 〈…〉 or feâ—rs we see how litle Q. Elizabeth valued 〈…〉 because she had the affection of her 〈…〉 we search into history we shall find that the 〈…〉 Rome his censures never prejudiced any Soveraign 〈…〉 not first lost the hearts of his own people The Pope 〈…〉 aw by his sentences and excommunicaâ—â—â—◠〈…〉 of the Italian Princes and Common-wealths 〈…〉 have demonstrated how vneffectual his 〈…〉 even against those petty Princes and 〈…〉 what
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
consequences as prejudicial both to Church and state as our late distempers have manifested But now to Mr. Lauds falsifications To prove that the Tradition of the Church is not infallible and that the words of St. Augustin Ego vero Evangelio non crederem nisi me Catholicae Ecclesiae commoveret authoritas should be vnderstood of the Church in the time of the Apostles only the Bishop sayes Some of our own Authors will not endure it should be otherwise meant by St. Austin save of the Church in the time of the Apostles only and in proof of this he cites Occham in the Margent thus Occham Dial. part 1. l. 1. c. 4. and sets down these as his words Intelligitur solum de Ecclesia quae fuit tempore Apostolorum Jt is vnderstood only of the Church which was in the Apostles time Wheras Occham in the very place quoted holds the quite contrary and sayes expresly that the Church wherof St· Austin speaks in that sentence containes not only the Apostles but also the Church successively from the times of the Apostles to that very time wherin St. Austin wrote those words as every one may see by his sentence truly related in our margent And indeed St. Austin speaks of that Church which sayd to him noli credere Manichaeo and had succession of Bishops of Rome which the Church had not in the Apostles time Divers Frauds and Falsifications of Bishop Laud to defend that Protestants are not Schismaticks MR. Fisher having pressed Bishop Laud with that ordinary and vnanswerable argument proving Protestants to be Schismatiks because they separated themselves from the Roman Catholick Church obstinatly holding divers opinions contrary to the ancient and generaly received faith many wherof had bin condemned as heresies in former ages by General Councells and all orthodox Christians his Lordship answers 1. That the Roman Church is not the Catholick Church We reply that when Luther and Calvin began their pretended reformations such only as were in communion with the Church and Bishop of Rome were held to be Catholicks all others having bin declared Schismaticks or hereticks and for that reason the first Reformers did not claim to be members of the Greeks or of any other Christianâ—Church then extant but acknowledge they found no men of their reformed belief and therfore separated themselves from the whole world as Luther and Calvin expresly say and we have proved shewing they did not agree in all points with the Waldenses Wicklâ—ffians Greeks or any other visible Congregation of Christians Therfore they separated themselves by inventing and following contrary opinions from all visible Churches and by consequence from the true one if they will grant there is a true one vpon earth as the Bishop would seem to acknowledge Was it not lawfull saith he pag. 149. for Juda to reform her self when Israel would not joyn sure it was or els the Prophet deceives me that sayes expresly though Israel transgress let not Juda sin Here his Lordship supposeth two absurdities 1. That Juda reformed its doctrin which is the only question 2. That the Catholicks are to represent the ten tribes because forsooth they are more numerous and Protestants Juda wheras no paralel can be more pat then the Protestants compared with the ten tribes who left Jerusalem and the High Priest and rebelled with Jeroboam which King out of vngodly policy the better to secure his vsurped Crown just as Queen Elizabeth caused the people to desert the old and true Religion set vp new Priests Sacrifices c. But his Lordship reflecting vpon these and other things thought necessary because he saw that himself and his party would be driven to the ten tribes at length to defend they were a Church even after their schism or separation for that there were some true prophets among them as Elias Elizeus c. and thousands that had not bowed knees to Baal not observing that such Prophets and others who continued faithfull were of the true Church of Juda though they could not go to Jerusalem and were no more of the ten Tribes Religion then the Greek Roman Catholicks are of Mahomets or English Papists of the Protestant And wheras the Bishop's adversary tells him that particular Churches may not pretend to reform themselves and condemn others of error in faith especialy their acknowledged spiritual Superiors when the need of reformation is only questionable and this was so evident â— confutation of protestancy and so convincing a proof of all their Churches schisms that his Lordship thought fit to conceal those words When the need is questionable in his relation of his adversaries argument and after omitting and concealing the force therof endeavors to answer as well as he can That the first Protestant reformers were subject to the Roman Catholick Church and prelats in spiritual affaires is confessed by themselves and that without any sufficient cause or probable pretext they rebelled against that superiority and Iurisdiction is also evident vnless we should grant as the Bishop with all sectaries sayes pag. 86. that all Christendom Protestants only excepted are so blind or pervers that they can not or will not see the light of the Scripture and by consequence their own Idolatry and superstition And this his and other such mens sensless assertion must pass for good evidence and be a sufficient warrant for Jnferiors to renounce their obedience and reform the doctrin of their Superiors and of the whole visible Church without incurring the Censure or guilt of Schism and heresy Mr. Laud denyeth that in ancient times the Bishop of Rome was Superior to other Bishops out of his own Patriarchat which extended no further saith he then to Jtaly and the adjacent Islands And to make good this equality of Patriarchs with the Pope he quotes num 170. the law A patriarcha non datur appellatio Then he sayes pag. 171. that in those ancient times of the Church government Britanie was never subject to the Sea of Rome and that Pope Vrban the 2. accounted his worthy predecessor in the Sea of Canterbury St. Anselm as his own Com-peere and sayd he was as the Apostolick and Patriarch of the other world The greatest fraud committed in treating matters of Religion is to assert a notorious falshood so confidently that the truth can not be questioned or examined without doubting whether the relator have either soul or shame Who can Imagin that a man pretending not only to be an Arch-bishop but a Patriarch would endeavor to maintain Religion by such impostures Britain saith Mr. Laud was never subject to the Sea of Rome No! How then came Venerable Bede to tell us that an 673. St. Wilford Arch-bishop of York being vnjustly deprived of his Bishoprick appealed to the Sea Apostolick was heard by Pope Agatho and by virtue of his sentence restored to his Bishoprick How comes St. Gregory the great to write thus to St. Austin our English Apostle Seing by the goodnes of God
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
who began and perfected the reformation were grosly mistaken and themselves misled in one of the most essential points of Christianity and in one without which there can be no Church Had the dispute between them and us bin about conveniency of disciplin or decency of Ceremonies a change in such things alterable according to the circumstances of time place and persons might be pious and prudent because it might take away occasion of cavills but to alter the essential forms of Priesthood and Episcopacy and to add therunto now after a Century of years words which hitherto wanting concludes the Nullity of their Church and Clergy must rather augment the doubt then avoyd the cavil If they were satisfied of the validity of that form wherby themselves since Ed. 6. vntill this present had bin ordained what needed any addition of Priesthood and Episcopacy which we argued and they denyed to be wanting did they imagin that such an addition would end the dispute I believe it hath for it is an acknowledgment that our exceptions were well grounded but why should they give vs this advantage J fancy they have hopes that some other Spalato will Apostatize and then by this new vndoubted form make them real Bishops Yet that will not serve their turn their want of spiritual Jurisdiction makes their caracter vseless and want of jurisdiction together with their errors in Doctrin doth vn-Church a Congregation as well as want of Orders As this want of ordination renders them incapable of the Benefices and Bishopricks which they enjoy so their corruptions of Scripture and Falsifications of Councells and Fathers make them vnworthy And he can not be a true Christian that will stick to their interest after that he is informed of the nullity of their calling and of the falshood of their doctrin Wherfore it will not be in the power of any prelatick polititian to make himself popular vpon the score of patronizing such a cause or Clergy against Liberty of conscience or Conferences and the Prelatick caracter and disciplin is to all other Protestant parties as odious as our late distempers have evidenced The only objection now remaining is that Presbyterians and other Sectaries will take the advantage of an Act for Liberty of Conscience or even for a change in Religion in case the Parliament should resolve vpon it for crying down of Monarchy But as we said t' is well known these Sectaries either desire Liberty of Conscience or their animosity is as great against Prelatick Protestancy as against Popery and if now they be kept in obedience and aw of the government the King and Parliament will be better able hereafter in case of any such liberty or change to keep them to their duty by the addition of the Church revenues then they are at present Besides it is very certain that among those Sectaries many are moral and conscientious persons and would conform to the truth of the Roman Catholick Religion had they bin rightly informed and the Tenets therof had not bin rendred odious and ridiculous by the impostures of Protestant preachers and the vulgar errors of a homly education all which obstacles will be easily removed if Catholicks have liberty to speak and reason for themselves So that considering the influence which Truth alwayes hath vpon honest dispositions such as our English are and the prejudice which all men retain against falshood when it is discovered and it is not their interest to promote it I see no danger of drawing the people into a Rebellion vpon the account of Liberty of Conscience or of opposing a change from Protestancy into the old Religion especialy seing the generality may hope thereby to see the Church Revenues lawfully and legaly applyed to their own ease and against all disturbers of the peace and Trade of these Nations Let us therfore have a fair Trial and conference in order to Liberty of Conscience and then judge of the truth and sincerity of both Clergys and of both Religions Notwithstanding the evident conveniency of this humble proposal I fear we do in vain flatter our selves with the hopes of a publick Conference We are inclined to believe what we wish for notwithstanding that former experience and our learned Adversaries knowledge of so cleer evidences on our side casts vs again into despair Did the busines depend of the vote of the whole multitude of the Protestant Clergy we might assure our selves of a conference because many of the ordinary Persons are honest and most so ignorant that they believe themselves to be in the right way of saluation for they take all that Bishop Jewell and Iohn Fox say for truth never examining it further But the Bishops and great Doctors are of another stamp I fear their guilt of conscience will busy them in opposing all Treaties and Trials of Truth and yet methinks not any one thing should render them more suspected of fraud and falshood then so vnreasonable an opposition 1. Because it argues diffidence of their cause 2. Because their Church being confessedly fallible and by consequence vncertain of the truth they ought not to refuse any means wherby men may be further informed therof Though we Papists believe the Roman Catholick Church infallible in matters of doctrin yet whensoever our Adversaries desire to conferr about Religion their Request is granted nay the Councell of Trent how ever inconsiderable Protestants make it invited all the learned Protestants of the world to propose therin all their doubts and difficulties offering all safety and civility to their persons And though the infallibility of our Church be not consistent with a submission of our faith to the judgment of a Third in point of doctrin yet that prerogative doth not debarr us from submitting ourselves in matter of fact and falsifications to a fair trial of indifferent persons As for the Pope and general Councells not submitting to a Third in controversies with Protestants it is no pride but a prerogative of all supreme Magistrats whether spiritual or temporal as our Adversaries confess and contest to be reasonable when their own Bishops deal with Non-conformists and all Lay Soveraigns must maintain the same when they treat with their revolted Subjects which Subjects are judged very vnreasonable if they refuse to treat with their King of grievances vnless he submits the controversy to the decision of a Third and much more intollerable if no competent Third were to be found as it is in our case vnless we think that Turks Iews or Pagans are fit men to judge of Christian Religion Wherefore if the Church of England thinks it unreasonable that her Sectaries should not conferr with prelatick Divines unless they have it under the seal and powers of Canterbury that the Arch-Bishops or the Convocation will submit to the judgment of a Third I understand not how Arch-Bishhop Laud could exact the like condition from the Pope or a general Council before Protestants would confer with Roman Catholicks The other reasons alledged
for refusing to Roman Catholicks a publick Trial of Falsifications and an amicable Conference of Religion makes the refusal yet more unreasonable Popery saith every Protestant is a growing Religion if disputes thereof be admitted we shall turn all Papists If they be not persecuted their profession will prevail If liberty of conscience be granted very few will frequent Protestant Churches The prelatick Clergys last reason is Venient Romani tollent locum nostrum If we come once to reason the matter with Roman Catholicks infallibly we shall loose our Revenues But I may assiure them that the Roman Clergy covet not their revenues if it be found that we have any right to the Church livings we will lay our pretensions at his Majesties feet and Petition the Pope as we did in Queen Marys days to leave all to the King and Parliaments disposal for the ease and defence of our fellow Subjects and the terror of our Enemies And as for our Religion being a growing Religion we cannot deny it and rejoyce that our Adversaries confess so much how could it otherwise be the Catholick or become universal Protestancy is confined to this Northern Climate notwithstanding its liberty of open and sensual allurements the Mahometan perswasion is propagated by force of Arms and multiplicity of Wives the Greek Schism is but a spite and spleen against the Primacy of Rome and therefore is justly Become a Slavery to the Turk No Religion but the Roman Catholick doth grow and flourish maugre the Storms of outwaâ—d Persecutions and the strength of our inward perverse inclinations aganst it we follow reason against the appearance of sense we prefer vertue before vice the judgment of the Church before our own and Heaven before Earth and therefore we are made Strangers in our own Country Straglers abroad Tennants at will of our own Estates and our lives stand at the mercy of every base Informer that will press the law against our Conscience and yet in this sad condition and circumstances our Religion doth increase and is acknowledged to be a growing Religion Ergo it is the true Catholick and not only the most safe for the Soul but the most convenient for the State especially of Great Britain as now shall more particularly appear SECT XIII 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 advantagious it is for Spain to put Flanders into English Hands THree things must concurr to make a Monarchy Powerful and Peaceable 1. Uniformity in Religion or at least Liberty of Conscience 2. Great Revenues of the Monarch without empoverishing by unusual and unimerciful Taxes the Subjects unless they be slaves 3 Men fit for Sea and Land Service These Islands afford the last the other two we want but may have them if we will by an Act of Parliament for Liberty of Conscience or for tolerating the old Faith of our Ancestors wherewith this Kingdom flourished in Peace and Prosperity for the space of 1000 years Such an Act I mean as may make legal one Profession but wherein there ought to be a Proviso that none of another suffer for his Conscience or Religion especially for the Roman Catholick That without Uniformity in Religion or without Liberty of Conscience it is impossible for a Monarchy to be long peaceable or powerful is manifest by Reason and Experience Reason doth dictate that when Mens minds are Discontented and Oppressed by Persecution for their Conscience they will hazard their all to be satisfied and saved their Rebellion against the Soveraign will be thought the ground of their Salvation or at least the only way to preserve their Posterity from being damned and brought up in the state false Religion Experience doth shew that diversity of Opinions if but one be permitted doth not only occasion Domestick differences as the parting of Man and Wife of Parents and Children Brothers and Sisters c. But is the cause of publick Inconveniencies as jealousies between Princes and Subjects from whence proceed civil Wars which are the greatest obstacle of Prosperity in an Empire or Commonwealth Whilst the Hugonots were persecuted in France France was not so considerable Here in England we are more afraid of persecuted Presbyterians Fanaticks and other Sectaries than of the French Danes and Dutch seeing therefore Liberty or Uniformity in Religion is so necessary for the Peace and Power of a Monarchy all States-men must grant the Religion fittest for the State is that which is most likely to be generally embraced if Men may have their free choice Now whether that be Protestancy or Popery is the question It is not Protestancy because 't is now a hundred years and more since it hath been endeavoured by all ways imaginable to bring the Subjects of the Crown of England unto an Uniformity in Protestancy even by Sanguinary and Penal Statutes and yet the design doth not take and indeed cannot Because it involves a contradiction for to be a Protestant is to have the liberty of opâ—ning and the gift of interpreting Scripture which Liberty and Prerogative is not consistent with a subjection of Judgment to the Authority and Interpretation of any Church or Councel and by consequence not with Unity of Faith Besides the Protestant Church whether Prelatick Presbyterian or Fanatick is not as much as pretended to be Infallible in Doctrine or in its Interpretation of Scripture and it 's a great vanity for a Church that professeth Fallibility in explaining the Scriptures and admitteth a liberty or Latitude of applying the Letter of the same to every private mans Spirit and Interpretation to oblige men to any unity or certainty of Faith and therefore our Acts of Parliament are so inefficacious Again Faith is not Christian unless the Believers hold it certain and no Believer can hold his own Faith certain if he submits and comforms his Judgment to the Doctrine and Decrees of a Fallible Church For that no man can think himself certain of what he knows may fail evident therefore it is that the Protestant Faith is neither Christian nor certain because the Professors thereof if they be guided by their confessed fallible Church must know that their Faith may be False The Roman Catholick Church seeing it is believed Infallible by all Catholicks may teach a Faith which must be thought by us to be Certain Conscientious Christian and by consequence convenient fit for both Soul and State How conscientious and Necessary it is for the Salvation of the Soul we have proved in this whole Treatise as also how convenient for the State now I will shew the same in a word and by the confession of our Adversaries It is a growing Religion say they therefore I infer
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
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 England conâ—â—der whether it bee Probable or possible that God would work 〈◊〉 undeniable miracles against his own word and the true sense â—f Scripture and whether it be not more likely that the Roâ—an Catholick sense therof so confirmed is that which the â—oly Ghost inspired and meant rather then the sense of Luâ—â—er Calvin Cranmer or of the Parliament an 3. 4. Ed. 6. â—hen all Jmages of Christ and his Saints were commanded by 〈◊〉 express statute to be pulled down Provided always that the â—ct or any thing therin contained should not extend to any â—mage or picture set or graven vpon any Tomb in any Church â—happel or Churchyard only for a monument of any King â—rince Nobleman or other dead person which hath not bin â—ommonly reputed and taken for a Saint So that by the Reliâ—ion and Laws of England there must not be any sign or moâ—ument of sanctity left or permitted in Churches as if God â—id intend profane persons should have greater respect shewed to them in his own house then his own Servants and that their having bin eminent in his Divin service and his testifying the same by evident miracles were a sufficient cause to break their monuments and blot their memories out of the hearts of Christians The Protestant Clergy delude their flochs with telling them that civil worship may be given to statues and Jmages of Kings Princes and Noblemen Religious worship may not be given to â—ny Creature however so holy it being peculiar to God But Christ teacheth contrary doctrin and says that whosoever receives a Prophet as a Prophet shall have the reward of a Prophet if by Religious worship they mean Latria or that supreme which is due to God alone we allow their doctrin but if they take it â—or that reverence which is due to any thing that is holy by sanctification spiritual grace caracter or application to the service of God we deny it What do they think not only of Prophets and Apostles whom the faithfull Religiously worshipped and adored in the old and new Testament but of inanimat things as the Temple the Tabernacle the Arck the Propitiatory the Cherubins the Altar the bread of proposition c. Nay what do they think of themselves Doth not every Protestant Bishop teach and inculcat to the people that he is their spiritual Father and vpon that score expects they should kneel down to him and ask his blessing Do they not commend as Religious and devout souls such as give them this respect Is not this a Religious worship There is not any of their Bishops can pretend that so much ceremony is a civility due to their birth but they attribute it to their spiritual dignity and to their supposed caracter of Episcopacy We desire no other Kind of worship be given to our Catholick canonized Bishops or to Images then that which the Protestant Bishops claim as due to themselves and to their pictures And yet these men will needs have Popery to be Idolatry becaus we worship real sanctity with the same ceremony and respect that they exact for mistaken Episcopacy SECT V. Miracles related by St Austin St. Ambrose St Gregory Nazianzen St. Epiphanius St. Chrysostom St. Hierom St. Optatus St Bede St Bernard St. Anselm and others in confirmation of praying to Saints and worshiping of their Reliques and of the vertue of Holy water of the Sacraments of Confirmation Confession and Extreme unction ST Hierom sayes the heretick Eunomius was the first that impugned the worshiping of Saints Reliques whose error Vigilantius followed and added an other against praying to Saints How ancient the worship of Saints Reliques is we see by the Epistle of the Church of Smirna concerning the Martyrdom of St. Polycarpus St. John Evangelists Disciple whose reliks the Christians gathered even after his body was burnt with most fervent devotion St. Ambrose gives many reasons why reliques ought to be honored If you ask me saith he what do you honor in flesh consumed and turned into dust I honor in the Martyrs flesh the scarres that he received for Christ I honor the memory of one that liveth by the perpetuity of his vertue I honor ashes sanctified by the confession of our Lord I honor in ashes the seeds of eternity J honor the body that taught me to love God and to contemn death for his sake And why should not Christians honor that body which the Devils fear c. Finaly I honor a body that honored Christ in thâ— sword and is to reign with him in heaven Thus St. Ambrose Now to our Miracles St. Austin de Civit. Dei l. 22. c. 8. telleth how that in the presence of him and others a devout woman called Palladia who being sore diseased and repairing for her health to the monument of St. Stephen as soon as she prayed to the Saint sana surrexit she received health And in the same Chapter a little before he relates the like miraculous example of one Florentius of Hippo and of Eucharius a Priest of Spain as also of Ten infirm persons in his presence miraculously cured and sundry dead restored to life In the ninth book of his Confessions cap. 7. he telleth how the dead bodyes of St. Gervasius and Protasius were after many years found vncorrupted and that at their dead bodies a blind man received his sight A miracle saith St. Austin don at Millan where the said bodys lay when I was there a great number of people being witnesses therof St. Hierom recounteth in the life of St. Hilarion how his dead body was after ten months found vncorrupted yeilding forth a fragrant smel And St. Bede testifieth the same of St. Cuthbert l. 4. hist. cap. 30. St. Ambrose having had a revelation where the bodys of the Martyrs St. Gervasius and Protasius lay placed them with great solemnity in the Church and they wrought many miracles which he recounts among others the Devils were tormented by the holy Reliques and were forced to confess that their torments proceeded from the intercession of the Saints but the Arrians vexed to see the Catholick faith confirmed by such miracles endeavored to discredit them by saying the Devils were not realy tormented and that these were no true miracles as Protestants say now of our Exorcisms for which folly and obstinacy they were reprehended by St. Ambrose as Vigilantius for the same reason is censured by St. Hierom. In like manner ought the Centurists and other Protestants be condemned for discrediting the miracles which St. Chrysostom Theodoret and Rufinus relate of St. Babylas which was that after bringing of the body of the holy Martyr into the Temple of an Idol the Jdol ceased to speak and therfore Iulian the Apostata commanded the body should be removed from thence The Centurists answer that the Devil was neither silenced nor frighted by the Saint and presence of his Reliques but feigned to bee overcome to the end that superstition might encreas St.
greater miracle then the propagation of Mahomets Religion SECT VIII OF the Protestant justifying faith how absurd and inconsistent with Christian virtues how dangerous to Princes and all civill government Cromwell was directed by it and it may raise many Cromwells It s as dangerous an opinion as Atheism and therfore cryed down by K. James in the Conference at Hampton Court yet can it not be disowned by the Church of England without disowning Protestancy and the Prelatick Religion How much the best Protestant Princes and their Ministers are forced to suffer by this justifying faith of their subjects what great errors in policy they much condescend vnto Proved by the settlement of Ireland The late Earle of Straffords project and policy to make Roman Catholicks considerable in Irland Protestant Monarchy is more supported by Jrish Popery then by Scotch or English presbitery How fallacious and dangerous a thing it is they call the English Protestant interest in Irland Jn all parts of the world where Protestancy is professed their own Authors confess that vice and villany must reign and there most where their justifying faith is purest The Roman Indulgences and Iubilees give no such liberty or indemnity as the justifying Protestant faith Wee Roman Catholicks ought to praise and thank our Soveraign and his Ministers for not feeling wors effects of this justifying faith and of Protestancy To vse us with Christian moderation they strive against the principles of their own Religion SECT IX THat the rule of the Protestant faith and judge of controversies which is Scripture as interpreted by every Protestant is not consistent with Christian Faith humility Charity peace either in Church or State All hereticks appeale to the letter of Scripture therfore Luther called it the book of hereticks Every particular person according to the fundamental principle of Protestancy must be a Supreme Iudge of Scripture Councells and Fathers and of the whole Church How ridiculous it is to see shallow wits and silly women explain Scripture condemn Councells Fathers and the whole Catholick Church which folly proceeds from want of judgment humility charity and Christian faith It occasioned our late troubles and rebellion which was grounded vpon the Principles of Protestancy A Protestant people cannot be otherwise governed then a people wherof every one by priviledge or birthright may appeale from the law interpreted by publick Courts of Judicature to the law interpreted by every privat person The Protestants imaginary general Councells and their appeales therunto discovered to be a cheat to divert and delay any determination of religious controversies Every Protestant is a Pope more absolute and dangerous then the Bishop of Rome K. James his saying that every Protestant in the house of Commons was a King by his Religion How little the oath of Supremacy contributes to the Kings Soveraignty or Security or to the subjects loyalty The Protestant rule of faith is but every ones fancy applyed to the words of Scripture And therfore they often change according to their weakness of judgment or strength of passion Auditius his expression of their monthly faith and Melanctons saying both Protestants that they knew whom to avoid but knew not whom to follow are ingenuous The Protestant confessions and articles of faith composed and professed by every national Church oblige not the members of those Churches because the Collectors and composers of such articles are not infallible and will be thought not to agree with Scripture at least as every particular person will explain it The 39. Articles of the Church of England are so ambiguous that they may be applyed to all dissenting Tenets of Protestants both at home and abroad and therfore are printed and pressed in England to satisfy disagreeing parties and yet no party is contented with that indifferent symbol though each party callenges them in some occasions as favoring their own opinions nor any thing more contrary to piety and policy then articles so applicable to contrary Tenets and interests An arbitrary Religion is more dangerous and prejudicial to a state then an arbitrary government How vnfit the 39. articles and the Oath of Supremacy are to be made the distinctive sign of trust and loyalty to the King A man is more engaged to stick to the King by a red scarf or a garniture of ribands of the Kings colours then by an oath of so incredible a thing as the Supremacy and so vnsignificant articles as those of the 39. that contradict the Roman Catholick doctrin That Religion that hath not a more certain or infallible rule of faith then the Protestant Prelatick of England hath is not fit to be made the distinctive sign of trust or loyalty or the Religion of the state SECT X. HOw fundamental principles of the Protestant reformations maturely examined and strictly followed have led the most learned Protestants of the world to Judaism Atheism Arianism Mahometism c. And the protestant Churches of Poland Hungary and Transilvania to deny the mystery of the Trinity and our best modern English witts and writers to admit of no other rule of Religion but natural reason Instanced in Castalio Bucer David George Bernardin Ochin Neuserus Calvin Alemanus Socinus Chillingworth Stilling fleet Faukland c. How prelatick Protestancy is contemned by the best protestant wits and writers as being incoherent to the principles of protestancy and contradictory in its own Tenets How Presbiterians agree with the Anti-trinitarians in their way of reforming A Prelatick is a Presbiterian against Papists and a Papist against Presbyterians His own Religion includes both their Tenets though contradictory he hath but one Tenet wherunto he is constant and that is Episcopacy de Iure divino Calvinists are sayd by Lutherans to be baptised Jews and that Mahometism Arianism and Calvinism are 3. pair of hose of one cloath All protestant reformations are remnants of the same piece though with different trimmings according to the diversity of their reformers fancyes Why our English protestants deny not the Trinity as well as those of Hungary without violating the principles of protestancy they may doe it Articles of Christian Religion against conclusions cleerly deducible from the principles of protestancy are not valued by protestants It is the case of the Church of England SECT XI THe indifferency or rather inclination of Protestancy to all kind of infidelity is further demonstrated by the prelatick and Calvinian doctrin of fundamental and noâ— fundamental articles of faith The design of this new distinction manifested and frustrated The design is to make all Christians though declared hereticks that dissent from Roman Catholicks one Church and of the Protestant communion The Greeks and others reject Protestants as hereticks By their doctrin of fundamentalls Turks and Iews may be of one Church and communion with Christians Protestants proceed in matters of Religion as weak Statesmen do in state affairs For their separation from the Roman Catholick Church they cannot be excused from a damnable sin and schism Their writers
6. reign What a wicked man Arch. Cranmer was of Peter Martyr Echinus Bucer Latimer and Ridleys impieties SVBSECT III. OF Hooper Rogers Poynet Bale and Coverdale Hooper and Rogers combined against Crāmer and Ridley How Latimer joyned with them Their Project of Puritanism How Hooper inveighed against plurality of benefices when he had none and enjoyed two Bishopricks when his faction prevailed and left his friend Rogers in the lurch How Rogers and Coverdale conspired with Tyndall to falsify Scripture Bishop Poynets contest and Suit in law with a Butcher about the Butchers wife notwithstanding that Poynet had one of his own But Sentence was given for the Butcher against Poynet contrary to the Principles and liberty of Protestancy and to what the protestant Church had resolved before in the like case between Sir Ralph Sadler and one Barrow whose wife was decreed to be married to Sir Ralph during Barrows life Bishop Bales conversion to protestancy related by himself and attributed to his beloved Dol. What an impostor he was Bish Coverdales drunkenes and corruptions of Scripture How corrupt and vngodly a Scripture is the English translation of the Bible It was condemned by act of Parliament as fraudulent ād fals Notwithstanding which censure it was and is imposed vpon the Nation as the word of God sometimes it was called Mathews Bible othertimes the Bishops Bible or the Bible of the large volume with litle or no alteration Coverdales vanity in attempting to convert to protestancy the Vniversity of Oxford Laurence Sanders a Protestant Martyr and Priest his resolution to dy for legitimating his little bastard SVBSECT IV. ARch Cranmers conference with Doctor Martyn and other Catholicks How weakly he defended the Protestant cause How vainly Protestants pretend Scripture for their doctrin as all heretiks do How Cranmer was proved to be an heretick by the definition of Origen Tertullian c. SECT III. OF the Protestant Clergy in Q. Maries reign the same that afterwards founded Q. Elizabeths Church Their frauds factions cheats and changes of the English Protestant religion during their exile in Germany Related by Dr. Heylin How the German Protestants called the English Protestants the devils Martyrs and would not entertain their banished Clergy and Confessors How therupon the English clergy changed and accommodated their Religion to that of the places wherin they lived and printed books at Frankford and Geneva containing contrary doctrines for humoring dissenting churches How often they changed their Liturgy at Frankford Of Grindall Horn Sandys Chambers Pakhurst Whithead Whittingham Williams Goodman Wood Sutton Fox their frauds factions divisions and books against Q. Mary c. How vnfit men to be Bishops and to found a Church and yet they were the chief pillars and Prelats of Q. Elizabeths reformation SECT IV. ABominable frauds and wilfull falcifications of the protestant Clergy in Q. Elizabeths reign to maintain their doctrin set forth vnder the name of an Apology and defence of the Church of England How Q. Elizabeth gained the Nobility and House of Commons to vote in Parliament for reviving Protestancy Of Bish. Iewells ridiculous challenge at Pauls Cross. How all the Protestant Clergy conspired with him in his impostures How they were confuted by Doctor Harding Stapleton and other Catholicks All the Protestant writers borrow from Jewells impostures their arguments and authoritys against the Roman Catholick Religion Acknowledged by Dr. Heylin in his history of the Church of England SVBSECT I. THe Protestant Clergys fraud and falshood against Communion vnder one kind It was a thing indifferent in the ancient Church Proved by several instances Jewells ridiculous evasions SVBSECT II. JEwell and the Protestant Clergy censure as hereticks the same ancient Fathers they appeal vnto in other controversies for condemning the mariage of Priests They corrupt the Ecclesiastical history for the same reason and bring an example of an imaginary Bishop to confirm their corruption and pretend that S. Gregory Nazianzen says that a Bishop may minister the better in the Church for having a wife in his house and that his own Father was instructed in Ecclesiastical functions by his wife SVBSECT III. IEwell and his Prelaticks charge Cardinal Hosius and all Catholicks with contemning the holy Scriptures contrary to his own knowledge and even after he had bin admonished of the imposture SUBSECT IV. FAlsifications and frauds against the Bishop of Rome his Supremacy scripture falsified to impugne the same SVBSECT V. PRotestants frauds and falsifications to deny and discredit the Sacrifice of Mass. Their pretence that the ancient Mass was the same thing with the English communion or Liturgy Iewells impudency SUBSECT VI. PRotestant falsifications and corruptions of Scripture to make the Pope Antichrist and the succession of Bishops a mark of the beast Q. Elizabeths first Bishops were violently bent against Episcopal Succession because it was notorious that themselves wanted such a succession Want of Succession a mark of hereticks Proved by Fathers SVBSECT VII PRotestant falsifications to prove that Popes may and have decreed heresys SVBSECT VIII ITem to prove that Popes have insulted over Kings SVBSECT IX ITem to prove that S. Austin the Apostle of England was no Saint but an hypocrit as also to discredit Catholick Writers SVBSECT X. PRotestants frauds and falsifications of Scripture as likewise their altering of the 39. articles of Religion to make the laity believe that there are true Bishops and Priests in the Church of England Jtem their forgery of records The Evasions of Primat Bramhal and others concerning their Episcopal succession confuted SVBSECT XI XII AN advertisment to the Reader concerning Bishop Iewell of some learned Protestants converted to the Roman Catholick Faith by discovering the falsifications and frauds of his books Mr. Hookers sincerity questioned for his immoderat praises of so great and notorious an impostor in his Eccles. Polit. A feigned Protestant story of the two Doctors Reynolds How Iewell excused his falsifications in presence of the Erle of Leicester by saying that Papists must be dealt with as Papists SECT V. FRauds follies and falsifications of Iohn Fox his Acts of monuments and of his Magdeburgian Masters in their Centuries The litle sincerity of the English Church and Clergy in countenancing such fals dealing All sober men that read the works of the Magdeburgian Centurists must conclude they composed them rather in drinking stoves then in retired studies so rash and foolish are their censures of the greatest Doctors and Saints of Gods Church Valētia the Iesuit aptly compared these centurists to malefactors that confess all the knowing and honest men of the country or citty witness that they are theeves and hereticks c. And then these malefactors refute all this by only saying that the sayd knowing and honest men so highly esteemed by all the world for their knowledge and integrity spoke incommodiously and ignorantly when they accused the theeves Iohn Fox his absurdity in making the true Church visible to Protestants and invisible to Catholicks What
a ridiculous Church of Protestants he fancies and deduceth only from the time of Pope Innocent 3. and composeth of a rablement of all sectaries divided among themselves and dissenting also from Protestants Proved in particular instances of VValdenses Albigenses Wickleff and others His three simple Miracles of Luthers and how Fox describes a revelation of his own and how he was made a fool by revelation The Prelatik clergy recommend Fox his works to all Godly people though the learned of them know it to be a collection of frauds follies and fables SUBSECT I. IOhn Fox his Calendar of Protestant Saints In all 456. wherof Bishops Martyrs 5. and Cranmer the principal by him you may judge of the rest Bishops Confessors 1. Virgin Martyrs none Mayd Martyrs 3. Kings and Queens Martyrs and Confessors 1. Edward 6. Other men and women Martyrs 393 other men and women Confessors 57. The greatest disputers against the Catholick Bishops of these Martyrs were a Cook a Cowheard a Taylor a Blaksmith a millers wife a Cutlers wife and a married mayd So Fox calls her How madly these poor souls ran to the fire Fox his Martyrs were all fanaticks SUBSECT II. WIlfull falsifications committed by John Fox in his acts and monuments He falsifies St. Bede and an ancient english Synod to make them Quartodecimans and to favor the Protestant doctrin of divorces He falsifies also St. Antoninus to discredit Pope Gregory 7. alias Hildebrand and a Councell to favor the mariage of Priests The ancient Greeks and Latin Churches held the single life of Priests 120. lyes in three leaves of Fox his book and more in the whole then in Sleydans History though eleven thousand are gathered out of Sleydan by the German writers His censuring Acts of ancient English Parliaments for condemning Rebells and heretiks His falsifying Sr. John Oldcastles profession of faith to make us believe he was a Protestant in the point of Purgatory SUBSECT III. DOctor Charks egregious falsification of St. Austin and how falsly he excuseth Luthers doctrin of the lawfulness of Adultery and incest SUBSECT IV. ARch Cranmer and Peter Martyrs falsifications against transubstantiation and the Sacrifice of the Mass. SECT VI. HOw some Protestant writers in Q. Elizabeths time seing their fellows proved falsifiers waved the testimonies of the ancient Fathers and Councells and yet the others continued their former cours of falsifying both Fathers and Councells Of Whitaker Arch. Whitgift and Fulk How they contemn the Fathers and Church when they relate ancient condemned heresies that Protestants now profess Doctor Willet a great Impostor how impudently he falsifies taking God to witness he will speak nothing but truth it is the general custom of Protestant writers SECT VII FAlsifications and frauds of the prelatick and Protestant Clergy ever since the beginning of K. James his reign for continuing and maintaining Protestancy SUBSECT I. THeir corruptions of Scripture notwithstanding that the King commanded the English Bibles to be corrected They corrected some few things that gave advantage to the Puritans against Episcopacy leaving other corruptions as formerly Insteed of correcting their fals Scripture they forged new Registers How they falsify Scripture in the first commandement Exod. 20.4 and yet object against vs Catholiks that wee take away the 2. commandement How absurd this their objection is See also how they corrupt Scripture to humour K. James in the supremacy divers others Arch. Abbots and the Bp. of Glocester altered the true translation of St. Peters epistle to impugn Purgatory accused of this impiety by Sir Henry Savill that translated it rightly How they corrupt Scripture against prayer to Saints That Saints in heaven do hear our prayers proved by reason and authority Whether it be not more then credible that Arch. Abbots who falsified Scripture would forge Registers How vnreasonably the prelatick Clergy in their Dedicatory to King Iames set before the new translation of Scripture desire his Majesty to protect the same against the objections of Puritans and Papists SUBSECT II. OF Dean Walsinghams scruples and Search into matters of Religion and how by discovering the frauds and falsifications of his own Protestant Clergy he became a Roman Catholick The occasion of his doubts His memorial to K. Iames as being head of the church for satisfaction His reading of the Defence of the Censure and his judgment therof How that book proves Scripture is more cleare for Catholick Tenets then for Protestant of Dean Walsinghams appearance before his Grace at Lambeth his conference with Doctor Covell This Doctors fraud and folly in diverting Walsingham from the truth Of Dean Walsinghams third and fourth appearance before my Lord of Canterbury How he was abused and threatned by his Grace for desiring to know the truth Of the Knight of the corner Perkins and his persuasions How the Archbishop to be rid of a man that pressed to know the truth remitted Dean Walsingham to the Commissary of St. Albans and to others who gave him no satisfaction Of Bells libells delivered by the Arch-bishop to satisfy Mr. Walsingham His last appearance before the Arch-bishop of Canterbury and an assembly of Diuines How in their presence he produced the corruptions and falsifications of the Protestant books recommended vnto him by his Grace and yet neither he nor that assembly durst compare Mr. VValsinghams notes of frauds with the same books as Mr. VValsingham desired but dismissed him wishing he were far enough for discovering their cheat and the weakness of their Religion SUBSECT III. REflexions vpon Mr. VValsinghams Relation This like case and cheat doth happen as often as the Protestant Clergy observeth any conscientious person troubled in conscience through the vnreasonableness of their Religion A case of conscience concerning one millions of revennue proposed and desired it be decided by the Parliament and that some knowing person my Lord Chancellor be the Moderator of the conference for that purpose SUBSECT IV. A Relation of a Trial held in France about Religion How necessary the like is in England for the credit of Protestants and convenience of the state SECT VIII PRotestant falsifications to persuade that the Roman Catholick doctrin is inconsistent with the Soveraignty and safety of Kings and with civil Society between Catholicks and Protestants How the Protestant writers having bin worsted at Scripture Councells Fathers c now endeavour to defend Protestancy by reasons of state and become vnfortunat Polititians Divers falsifications touching this subject published by Morton Bishop of Duresm How he answers some objections with new lyes others whith laying the blame vpon the Archbishop of Canterbury and Dr. Stork c. To most objections he gives no answer The whole National Synod and Protestant Clergy concurr in an imposture concerning the sign of the Cross in Baptism against Roman Catholicks The Protestants falsifications of the Canon Law about deposing of Kings About cheating excommunicated persons About murthering and massacring Protestants Diuers falsifications to assert a spiritual Supremacy in Kings According to the
but many ways ought to be examined that perhaps hitherto were supposed vnlawful Wherfore as the French King hath lately commanded a severe scrutiny to be made into a new pretended Nobility of a hundred years standing reducing them to their own Rank and quality of Citizens and hath by penalties and payments of the Taille raised very considerable summs of money I presume to suggest vnto your Honors who are appointed to rectify the mistakes and correct the abuses of Religion the Equity and conveniency of the like scrutiny into Queen Elizabeths pretended Clergy and dare engage my life that after your Serious examination of those Protestant Ministers right to the Church livings and the Roman Catholick Clergys resignation of their right to his Majesty yee will find a just title in the Crown to a revenue sufficient not only to prevent all domestik dangers but also to secure us from all foreign disturbances whether Popish or Protestant This human consideraâ—ion is noâ— offered to so zealous and pious persons as your Honors are known to be for a motive of Changing Religion 't is only intended for a matter worthy your Judicious reflexion whether men of so much conscience and crediâ— as our Catholik Authors are reputed to be in the most considerable parts of Christendom would so particularly frequently and confidently in their printed Books accuse the Protestant Clergy of wilfull and vnexcusable falsifications and offer to own the charge in a publik Trial and pretend that without such practises the Protestant Divines can not maintain their reformations how is it possible I say that knowing and conscientious persons can be such impudent Impostors or if yee think our Catholick Clergy can impose such manifest vntruths vpon our own layty as the Protestant Ministers pretend wee doe when wee condemn Protestancy why may not the Prelatik Clergy of England be Subject to and suspected of the like impudent practises There being therfore as fair a possibility of gaining a million per an for the Crown as it is incredible that men of reputation would publish impostures so easily discoverable without any hopes of profit therby to themselves but rather with an assurance of discredit to their cause and of credit to their Adversaries and nothing lost but a little time in that Your Honors will be pleased to appoint a time and place for a publick trial therof it being but a matter of fact and soon determined I humbly beseech Your Honours that you will be moved with conscience curiosity and conveniency so to order this affair that the world may be satisfied which of the two Clergys Catholick or Protestant abuseth their Flocks by a cheating Religion Not many years since one Mrs. Stanhop an English Protestant Gentlewoman that resided in Paris had thoughts of changing her Religion her chief motive being the novelty of Protestancy Dr. Cossins now Bishop of Duresme after taking vpon himself in that Citty the Charge of the English Prelatick Congregation notwithstanding his conformity with the Presbyterian Hugonots and his frequent excursions to Charenton and being vexed to loose so vertuous and exemplar a soul as Mrs. Stanhop was reputed to be in his Protestant Church he seriously endeavored to persuade her that the antient Religion of England was Protestancy and that Popery was the novelty But it seems the Gentlewoman though shee had not pervsed S. Bedes Ecclesiastical History had read our Cronicles the Annals of Iohn Stow and other Protestant lay-writers much more sincere then Dr. Cossins and whereas before his discours shee only doubted after shee had considered and reflected vpon the improbability and extravagancy of his imposture her doubt changed into a certainty of the falshood of Protestancy seing so learned a Doctor could not maintain its antiquity and truth by a better argument I Think shee is yet living and a Religious in Paris I am sure many persons of credit and quality yet living can testify the truth of this passage which is but a petty Protestant fraud in respect of other sleights and Falsifications mentioned in this Treatise wherin Dr. Cossins also beareth a part I have not presented Your Honors with this story of Doctor Cossins as if it had bin a rarity it is the ordinary practise among Protestant Prelats and Preachers to feed their Flocks with such stuff there can be no other against the vniversal tradition and all the Histories of Christendom My design in recounting such a passage is only this that your Honors may be pleased to consider whether Doctor Cossins or any other Protestant Prelaâ— to continue in his Bishoprik or Benefice will not do as much now for keeping his Royalties and Revenues of the County Palatin of Duresm as he did then to be a petty Pastor of a privat Chappell in Paris Will any learned Protestant Minister stick to imitate such an example knowing it is the only way for such persons as they are to thrive and become great in the English Church and State Your Honors Charity may be so great as to suspend your Iudgments concerning their sincerity but your consciences are so tender that you will not keep these Actions in suspence of a matter wherin they are so much concerned The only way to satisfy them and your selves as I said before is that yee be mediators to the King and Parliament for a Publik Trial either of the Protestant Clergys cheat or of the Catholick Clergys Calumnies If what is layd to the protestant Clergys charge in this Treatise be proved the Crown gains a million sterl per an If not the Protestant Church and Clergy gains credit so that these nations can be no loosers by the Trial we humbly desire for that if granted it will be known which of both is the true Religion and perhaps that may appear to your selves to be the true Religion which offers to treble the publik revenues and to make this Monarchy not only the most Christian but the most considerable of the Vnivers and then will be fulfilled the vulgar prediction of our King Erit Carolo Magno Major and your Honors will be the chief instruments in making him so great and his subjects happy which is the only design of Your Honors most obedient and most humble servant J. W. see herfter â—ar 3. sect 9. Thomas Bonart in Concordia scientiae cum fide How fallacious are our philosophical definitions and demonstrations concerning the nature and essence of any thing Jnstanced in the nature or essence of a Body Pag 259 Bonart in concordia pag 301. 304. passim pag. 297. Bonart lib 5. passim Wherin consisteth the reasonableness of Religion The grounds of peace piety and policy †¶ Doctor Philip Nicolai in Comment de regno Christi chargeth the Apostles and the first next succeeding Bishops of Rome with affectation of the Roman Supremacy And S. Victor Pope and Martyr who lived in the next age to the Apostles is reprehended by Nutton Polanus Spark and other Protestants for hauing exceeded his
the 12. to the 14. see Persons in his relation of a tryall held in France about religion pag. 60. which he offers to prove one by one If any of Iohn Fox's friends will ioyn issue with him vpon that point he is of opinion that the lyes of the Acts and Monuments will surpass those of Iohn Sleydan's History and of which eleaven thousand were gathered by German writers Fox in his protest pag. 10. Fox pag. 314. of the old edition In that of 1632. It is pag. 728. lib. 1. de nupt conc c. 23. 25. Fox pag. 1617. Fox pag. 1605. Fox pag. 1602. Doctor Fulk against Doct. Bristows motives pag. 54. Fulk against Bristow's motives pag. 35. Fulk against Allen pag. 303. Persons in his quest and sober Rock p. â—96 against â— p Morton Willet pag. 263. Willet in his Tetractyâ—â—ns defence See Walsingham's search falsities objected to Willet· See heretofore part 1. 2. Willet Synopsis pag. 219. and in his defence pag. â— 142. Bern. ep 126 St. Bern. 66 in Cantis Willet in his Synopsis pag. 297. Aug â—p 106 lib. 5. contra Haustum Catholicks do not take away the second Commandement Se the Remish Test. anot vpon 20. Exod. 4. Calvin's Instit lib. 2. c 16. ser. 10. in Catechism That Christ despaired see Calvin in Math. c. â—7 â— 46. 47. 〈…〉 Calvin's words are sed abâ—â—â—dum videtur Christo elapâ—â—m desperotionis vocem Respondeâ— hanc desporationem 〈◊〉 sensu carnis profectaâ—â— And again sed videmus omni ex parte fuisse vâ—xatum vt desperationâ— obrutus ab invocando Deo absisteret quod eraâ— saluti renunciare Knot in his protestancy condemned pag. 89. S. Chrysostom vpon that place of Esay I will break the brazen gates and brâ—ise the Iron barrs in peeces and will open the treasures darkned c. so he calleth Hell saith he Hoâ—â— Christus siâ— Deus 1.5 for although is vnto hell 〈◊〉 is held the holy soules and pretious vessels Abraham Isaac and Iacob St. Hierom. in c. 13. esau saith hell is a place wherâ—â— soules are included either in rest or in paines according to the quality of their deserts Seâ— St. Austin in psal 85. v. 13. Hebrew 9. v. 8. heb 10.20 Doctor Gregory Martyn in his discoverâ— pag. 10. The Saints in heaven do heare our prayers Hieron ibid. Reynolds 〈◊〉 de Ido Rom. Eccl. c. 3. Ambr. l de viduis Hierom l. contra vigilan August l. de cura pro mortuis Naz. orat fun sor Gorg. Aug. l. de cura pro mortuis St. Gregory lib. 5. c. 30. exâ—poundeth this of Job 5.1 that Saints were to be invocated in a Good cause And it is cleere by the 72. Interpreters saying Jnvocate if any will answer thee or if thou canst behold any of the holy Angells Theodoret. q. 67. in exod Nâ—zia orat 〈◊〉 Basil. Hierom. in Epitaph Paulâ— Nyssen Orat. in Theodor. Aug. de Bap. l. 7. c. 1. Athan. Serm. de Deipara Aug. Serm. 18 de Sanctis Ephrem orat in â—â—ud B. Virginis Concil Calcedonense act 11. Flâ—viaÌ„us post mortem vivit Martyr pro nobis Oret See the defence pag. 28. Defence of of the Censure fol. 81.82 c. Defence of the Censure fol. 86.87 c. Defence pag. 73. Luther epiâ—t Harnagiâ—in tom 7. Witt. fol. 380. Answer to M. r Charks preface p. 25. How loath the Protestant Clergy is that the King or 〈◊〉 persons should examin their doctrin or way of defending it What cheating and vnconscionable ways were taken to fright Dean Walsingham from examining of the truth Search into Religion pag. 53. Pag. 65. of Walsingham's search Search Wals p. 71. Antonin 3. part act 1. c. 11. Search pag. 77. Mr. Walsingham found no satisfaction in the answer of the defence of the Censure Search pag. 78. How the Arch-bishop of Canterbury and his Assembly of Divines would not conferr Dean Walsingham's notes of Bell's corruptions with the Fathers quoted notwithstanding the books were in their presence or on the next roome Perkins Subsect 2. num 19. Subsect 2. nu 40. See in the epistle dedicatory to the King edit Angl. P. Fronto Duceus Burdeg Apply this to Bp. Taylors Dissuasive wherof himselfe sayes in his preface he was but the Amanuensis all the Protestant Church of Ireland in a solemn convocation having layd their heads together for composing so substantial and convincing a peece Persons sober reck pag. 318. Reynold de justa Reip. auctoritate c. l. Pag. 100. An imposture continued against the Catholick doctrin by the national Synod of the Church of England see inf See constitutions Ecclesiast printed at London by Barker an 1604. Can. 30. The whole Convocation of the Protestant Clergy convicted of fals dealing against Catholicks See the summe of the CoÌ„ference pag. 37. Thirdly printed an 1604. Extravag communium de Major obedientiat vnam sanctam Preamb. p. 11. Preamb. pag. 104. See heretofore Full satisfa pag. 38. Bellarm. l. 4. de Rom. Pont. c. 2. Carer l. 1. c. 24. Azor. l. 5. â— 14. GratiaÌ„ Can. si Papa dist 40. Bellarm. l. 2. de Pontif. â— 30. Bouchet in Sum. Beneficial tit puissance edit Paris 1628. a pag. 812. vsque ad 853 pag. 844. vsque ad 847. Of the index expurgatorius Bellarm. l. 2. de verbo Dei cap. 12.13.14 Hardings detection l. 4. fol. 249. Aug. l. 2. de gratia Christi c. 2 6. contra Dic. Epist. Pelagij c 4. Concil Afric ep ad Bonifacium See Baronius tom 5. Stapletons return of vntruthes art 4. p. 29. Sanders de visib Monarch l. 7. p. 356. Bellarm. l. 2. de Rom. Pontif c. 24. 25. Aug. ep 261. Walsingham's search pag. â—07 Bellarm. l 2. de Rom. Pontif cap. 13. §. 7. Tom. 2. Concil ed. venet pag. 342. extat Epistola concilij ad Beatum PapaÌ„ Leonem de omnibus gestis c. Sutcliff challenge 2. part 2. fol. 159. Niceph. lib. 17. c. 27. Aug. l. 6. contra Julian c. 2. 3. 4. ad Bonifac. c. 2. 4. Hierom. l. 2. contra Pelagian Preamb. pag. 63. Preamb. pag. 63 See Parsons sober Reckoning with Morton a pag. 159. vsque 166. Belarm lib. 4. de notis Ecclesiae cap. 9. §. Novatianorum Hierom in praefat Dialogorum contra Pelagianos Aug. de haeres c. 46. Belarm cit Preamb. pag. 64. Belar cit § Ariani Preamb. pag. 64. Belarm l. 1. de Eccles. c. 1. Valentia tom 4. disp 6. q. 3. p. 1. §. Item Belarm de Euch l. 1. cap. 1. Belarm cit cap. 1. Calvins contradictions and non sense in the mystery of the Eucharist Calvin in fine consens cum Pastor Figurinis Calvin in 26 Math. lib. 4. Instit. c. 17.5 Lib. Instit. cap. 17. §. 5.10 32. Lib. 4. Instit. c. 17. §. 5.31 Ibid. § 33.34 Ibid. §. 2.5 lib. de Caena cap. 3. See Belarm lib. 1. de Euch. cap. 1. per tot in fin Zozomenus lib. 7. hist. cap. 12. Belarm lib 4. de
St. Austin lib. 3. de Trin. c 10. Speaking of such holy signs as Images saith Honorem tamquam religiosa possunt habere S. Ambros. sec. 10. Qui imaginem coronat Jmperatoris utique illum honorat cujus imaginem coronauit qui statuam contempserit Imperatoris Imperatori utique fecisse videtur injuriam S. Hierom. contra Vigilant Euseb. hist. lib 4. c. 15. Centuriatores cent 2. c. 3. col 31. St. Ambrose serm 39 de sanctis Nazaâ— Celso in fin Our doctrin of Indulgences is confirmed by the same miracles that confirm worship of Saints Pilgrimages c. because Indulgences are commonly annexed to these devotions S. Ambros. ep 85 ad Mar. soror ser. 93. de Inventione corporum S. Gervasij Protasij Ariani dicunt non sunt Daemonum vera tormenta sed ficta composita ludi bria S. Hierom. contra Vigilant cap. 4. In morem Gentilium impiorumque Porphyrij Eunomij has praestigias Daemonum esse confinâ—gaâ— non vere clamare Daemonâ—s sed simulare tormenta c. S Chrysost. in lib. contra Gentiles speaking of Babylas sententiae nostrae abunde faciunt fideÌ„ quae quotidiana à Martyribus eduntur miracula Cent. 4. cap. 13. col 14â—6 Nazianzen Orat. in Cyprian saith Omnia potest pulvis Cypriani cum fide ut sciunt hi qui ipsi experti sunt miracula usque ad nos transmiserunt A miracle to confirm the worship and devotion of the Mother of God S. Basil. de Spirit S. c. 27 Alexan. 1. ep 1. Hebr. 9.13 S. Clem. lib. 8. Const. cap 35. Dion de Eccles hier cap de Baptismo Cyril Caieâ— ch 3. Cypr. lib. 1. epist. 12. Ambr. lib. 4. de Sacr. c. 5. l. de iis qui initiant cap. 3. Epiph. haer 30. August hom 27. epist. 50 Serm. 9. de Sanct lib. 6. in Jul. c. 8. Conc. Nannit cap. 4. Act. 8.14 19.6 Heretofore part 4. Serm. 215. de temp Hom. 49. ep 50. cap. 3. hoâ— 41. 50. cap. 4. 5. Mat. 18.18 Ioan. 20.23 De laps vide ep 10 55. Quaest â—88 in reg 〈◊〉 vide quaest 229. in ep 3. can ad Amphil. can 78. St. Bedes holines and great learing acknowledged by Iohn Fox as also his excellency in the knowledge of Scripture and yet he never had the least scruple that worship of Jmages was Idolatry or that any point of Popery was contrary to Scripture himself having bin a professed Popish Monk and confessed by ProtestaÌ„ts to be a great Saint The obstinacy of Protestants in rejecting and corrupting the ancient Fathers A notable corruption and impudency of Calvin Calvin l. 2. Jnst. c. 3. S. Aug. l. de corr gratia ad valent cap. 12. l. 22. de Civit. Dei c. 30. S Aug. lib. de cura pro mortuis c. 2. 4. Fox his miracles how ridiculous See Fox his Act. and Monum pag. 1843. 1844. He that believeth in me the workes that I do he shall do and greater Ioan. 14.12 In the marginal notes of the English Bible printed 1576. it is therupon sayd This is referred to the vvhole body of the Church in vvhom this vertue doth shine for ever See Mr. Vdal in his book of the life and death of the Queen of Scots dedicated so K. James Part. 2. A discourse with Mr Dan. Onealâ— in Flanders A paralel between Mahometism and Protestancy See heretofore part 2. sec. 10. 11. S. Iohn Damascen de haeres sayth that Mahomet granted Christ as the word of God and his son but withall a Creature and confessed that he was conceived of the Virgin Mary by vertue of the holy Ghost See heretofore part â— sec. 2. See Heretofore part 2. sec. 11. See heretofore part 2. sec. 10. how the most learned Protestants of the world became Turcks and Iews sticking to the principles of Protestancy S. Bede lib â— hist. cap 25. who liued an Dom. 700. [A] See Iohn Bole Bishop of Ossery in act Rom. Pontif. edit Basil. 15â—8 pag. 44.45 46. 47. See also Osiander in Epitom Cent 6 pag. 288.289 290. Carion in Chronic. lib. 4 pag. 567. See the Century writers of Magdeburg Cent. 6 cap 10. col 748 384 37â— 376 381 425. â— seqq See Dr. Humphry in Iesuitismi p. 2. raâ— 5 pag 5. 627. all of them confessing that S. Austin taught the very same doctrin in all particulars that we Papists now profess S. Bede lib. 1. cap. 25. 26. S. Bede lib. 2. cap. 2. S. Bede lib 1. cap. 32. Sets down S. Gregories letter to king Ethelbert wherin he gives him this caracter of S. Austin our right reverend Brother Augustin Bishop being brought vp in the rule of Religion having good knowledge in the holy Scriptures and a man through the grace of God of much vertue whatsoever he shal advertise you to do gladly hear it devoutly perform it diligently Remember it (B) And ibid. cap. 13. he sets dowâ— S Gregories letter to S. Austin exhorting him noâ— to glory in himself for the Miracles which God vvrought by him for the instruction of others J knovv saith holy Gregory deer Brother that it pleaseth God to shâ—â—â— by theâ— great miracles among the people Whom by thee he hath called to his faith WherevpoÌ„ it is needfull that of that most heavenly guift both thou joy vvith fear and fear with joy Thou hast to joy for that by means of the said Miracles the English mens souls are won to the faith Thou hast to fear least through the miracles â—hich be don by thee thy weak mind be lifted up in presumptioÌ„ falling as far invvardly by vain Glory as thou art by outward prays puffed vp c. And concludes his letter thus And whatâ—oever grace thou either hast or shall receive to work miracles think iâ— given thee not for thyn own sake but for theirs the Minister of vvhose salvation thou art ordained (C) D. Fulk in his confut of purgat calls St. Austins preaching our perversion Mr. Powell calls him a fals Apostle Mr. Ascham in Apol pro Caen. Dom. pag. 33. calls him the establisher of all Popish Doctrin Mr. Willet in his Tetrastylon Papismi pag. 122. placeth St. Gregory and St. Austin among the first Fathers of Superstition and Captains and Ringleaders of Popish Divines c.
as an essential requisit the vndoubted assurance of the truth of what is proposed by the Church as revealed by God and Protestancy necessarily supposing fallibility or possibility of error in that same Church and proposal Christian faith is ther by rendred impossible and the Protestant Doctrin demonstrated 〈◊〉 be inconsistent with the nature of Catholick Religion with the certainty of Divine faith and with the Authority of Christ's Church Neither is the Protestant doctrin in this particular less consistent with Christian charity and humility then with Catholick faith For what judgment can be more rash injurious and contrary to Christian charity then to assert that so many holy and learned Doctors as have bin and are confessed Papists and even the whole visible Church for the space at least of 1000. years could either ignorantly mistake or would wilfully forsake the true sence of God's word so cleerly shining in Scripture as every petty Protestant doth pretend or what is more repugnant 〈◊〉 Christian modesty and humility then that homely Doctors and half witted wits should preferr their own privat opinions in matters of faith before the common consent and belief of 〈◊〉 Fathers of the Church the Definitions of general Councels the Tradition and testimony of so many ages Jt is both a ridiculous and sad spectacle to see how every student of the University that hath learn'â— to conster 〈◊〉 and 〈◊〉 or to quibble or scribble some-what in Greek English or Latin takes vpon him to talk of Religion and to censure St. 〈◊〉 St. Austin St. Christom c. and contemn both ancient and modern Catholick Avthors preferring before the whole Church him-self and his Poâ—antick Tutors or Fellows of Oxford and Cambrige Collâ—gâ—s Nay the illiterat people even the women are grown to that height of spiritual pride an infallible 〈◊〉 of Heresy that they pitty our Popish ignorance and fancy they can 〈◊〉 with the Text of their English Bibles falsly translated and fondly interpreted the greatest Roman Divines So true is the saying of St. Hierom in Epist. ad Paulinum Scripture is the only art which all people teach before they have learn't The pratling woman the old doting man c. And therfore advers Lucifer bids men not flatter them-selves with quoting Scripture to confirm their opinions seing the Devill him-self made vse of God's word which consists more in the sense then in the letter How impossible is it to govern peaceably so pratling and presuming a Protestant multitude either in Church or state is too manifest by the last experiences in England wher the endeavours of reducing this Protestant arrogancy to some kind of reason was the occasion and object of the Rebellion King Charles I. and his Councel for attempting to make the inferiors subordinat to their superiors in doctrin and disciplin and the subjects obedient to the laws of the land were aspers'd as Papists and destroy'd as enemies to the Evangelical liberty of Protestancy and as subverters of the fundamental principles of the Reformation Popish rebellions happen because the Promotors therof fall from that fervor of their faith and devotion which they ought to practise but the English Protestant Rebellion was raised and continued by the most devout pure fervent and zealous sort of Protestants in persuance and maintenance of their Religion Other rebellions are commonly vnexpected chances springing from a sudain fury or feare of desperat people but the late Rebellion was and is to this day pretended by many to have bin a pious and sober proceeding the King's murther only excepted of the prudent and Religious men of the Nation assembl'd in Parliament and is so justifiable by the principles of Protestancy that he must be thought not only a wise but a fortunat King of England that can prevent or suppress the like revolution in his Reign so long as Protestancy doth reign with him The reason is as manifest as the experience and the cause as the effect For if a Common-wealth were so instituted that every privat person might pretend by his birth-right or Privilege to admit of no other Iudg or Interpreter of the laws but him-self or at least might lawfully and legaly appeale from all Courts of Judicature even from the highest which is the Parliament to his own privat Judgment what intollerable confusion would it breed what justice subordination peace propriety or prosperity could be expected in such a government The same laws and authority which ought to decide all differences would be the subject and occasion of perpetual quarrells This is the condition and constitution of Protestant Churches and States Every privat person is a supreme Iudg of Religion and sole Interpreter of Scripture he may appeale both from Soveraigns and Bishops from their temporal and Ecclesiastical laws to his own privat judgment or spirit and him-self must determin the difference and conclude whether the Decrees of Church and State be agreable to God's word that is to his own Interpretation therof which commonly is byassed by privat interest or some singular fancy of his own And though the Governors and Clergy of his Church and Country tell him he ought to suspend his judgment and submit the same to 〈◊〉 Parliament or to a general Councel not like that of Trent but to one composed of all Nations and Christian Congregations called by the joynt authorâ—â—y of all temporal Princes but in the mean time he must 〈◊〉 to the Decrees of the Church and state wherof he is a member when they inculcat this lesson vnto a zealous Protestant◠〈…〉 not so simple as to believe that they who read this 〈◊〉 speak as they think or that they believe any such general Councel is possible for that every 〈◊〉 knows temporal Princes will never agree about the President time place and other circumstances of such a Counceâ—â— and though they should and the Turck and other Infidels give way to such a sâ—spitious Assembly of Christians yet when they mâ—tâ— nothing could be resolu'd â—or want of their agrement in a 〈◊〉 of judging of controversies every sect â—â—icking to it 's own principles and proper sence of Scripture So thaâ— every Protestant vnderstands the design of this doctrin to be but a fetch of their own Clergy to make it-self in the mean time solâ— Judg of Religion contrary to the principles and privileges of Protestancy and therfore laugh at the folly of such a proposal and pretext We Roman Catholicks need no such Devices nor delays we are content to submit to such general Councels as may be had our Popes and Councels define according to the tradition and sense of Scripture of the true Church our Censures must suppose known causes and crimes and if with all these cautions the Pop's spiritual jurisdiction is thought to be so dangerous to the soveraignty of Kings and peace of subjects least forsooth it might be indirectly applyed to temporal matters that all Protestants vpon that score renounce the Papal authority with how much more reason
right against the deceased Queen and other Protestants pretences resolved vpon an other way to secure their Church-livings against the title and claim of the Roman Clergy which was to maintain in their Books that it is impossible for a Papist to be a good Subject because say Protestants it is a principle among them that in some casâ—â— the Pope may depose a King So that now the Protestant preachers are become shrewd Polititians and defend their doctrin and revenues by reasons of state One of the chief of these Church-Polititians was Thomas Morton late Bishop of Duresme more famous for his wicked impostures then for his many volumes He began with a Treatise of Rebellion and Equivocation which having bin answered and restored vpon himself and his Protestants in the begining of K. James his reign and his wilfull falshoods layd open to the world he set forth a pamphlet which he called a preamble of his promised but never performed Reply and in that Preamble omits almost all the material accusations and objections of his adversary F. Persons and to such few as himself had attempted to answer he added new lyes and impostures or layd the fault of his own former falsifications vpon his Brethren who joyned with him in the work as euery one may see in F. Persons Quiet and sober Reckning with Mr. Morton out of which we will borrow some few examples Bishop Morton's falsifications about the lawfulness of Killing a Tyrant AN other like trick he playeth vs saith Persons abusing a place of Doctor Boucher the French man de Justa abdicatione c. therby to make all Catholicks Odious as allowing his doctrin He cites Bouchers words thus Tyrannum occidere honestum est quod cuivis impune facere permittitur quod ex communi consensu dico And then he Englisheth the same thus any man may lawfully murther a Tyrant which I defend by common consent But he that shall read the place in the Author himself shall find that he holdeth the very contrary to wit that a privat man may not kill a Tyrant that is not first Iudged and declared to be a publick enemy by the Common-wealth And he proveth the same at large out of Scripture and by the Decree of the Councell of Constance But the words which I say by common consent are added by Morton and not 〈◊〉 be found in the Author Morton excuseth his fraud and folly by saying the like are in other Chapters as Mirum esse in affirâ—â—â—â—do consensum which words are of other matters and spoken vpon other occasions and not annexed to the former sentence of Doctor Boucher Bâ—· Morton's Falsification of Catholicks against the Soveraignty of Princes and how he excuseth himself with saying he received it from the Arch-bishop of Canterbury BIshop Morton in his Book of Discovery pag. 8. set down this fals proposition That all Catholick Priests did profess a prerogative of the people over Princes for proof therof he citeth this position of Mr. Reynolds in the place aforesayd Rex humana creatura est qaia ab hominibus constituta and englisheth it in this manner A King is but a creature of man's creation where you see first that in the Translation he addeth but and man's creation of himself for that the latin hath no such adversative clause as but nor creation but rather the word câ—â—stitution Secondly these words are not the words of Mr. Reynolds but only cited by him out of S. Peter And thirdly they are alledged here by Morton to a quite contrary sense from the whole drift discourse and meaning of the Author which was to extoll and magnifie the authority of Princes as descending from God and not to debase the same For proof hereof whosoever will look vpon the book and place it self before mentioned shall find that Mr. Reynolds purpose therin is to prove that albeit earthly principality be called by the Apostle humana Creaturae yet that it is originally from God and by his commandement to be obeyed Morton's Answer THis allegation is of all which yet J have found most obnoxious and liable vnto taxation which God knoweth that J lye not J received from suggestion as the Author therof R. C. can 〈◊〉 For 〈◊〉 that time I had not that Rosâ—â—ns alias Reynolds neither by that present importunity of occasions could J seek after him which I confess is greatly exorbitant for I received it as a testimony debasing the authority of Kings so 〈◊〉 When J was advertised saith Persons that R. C. did signify Ric. Cant. J was driven into a far greater mervaile how Mr. Morton could be permitted to publish such a maner the thing having to pass the view of R. C. his officers and how he could presume to have more care of his own credit then of the others that is head and Cheiftain But though the Arch-Bishop of Canterbury did suggest this calumny to Morton it 's probable he did not English 〈◊〉 for him but left that labour to himself The truth is the Arch-Bishop and Morton and all the Protestant Clergy were resolved to make Catholicks and their Religion odious by any means whatsoever and finding they could not do it with truth it was judged convenient for preserving aboue two Millions Sterl per an for themselves and their Children to effect it by falshood And to the same intent and purpose did their whole prelatik Synod held at London 1603. Can. 30. contrive and conspire in a notable cosenage trumpery and calumny against the Roman Catholik doctrin when giving the reason to satisfie puritans why they retain the vse of the sign of the Cross in Baptism they sayd they do it because the same hath biâ— ever accompanied among the prelatick Protestants with sufficient cautions and exceptions against all popish error and superstition and forsooth that the world may vnderstand from what Popish error they have freed the same they signify that the Church of England since the abolishing of popery have ever held and taught that the sign of the Cross vsed in baptism is no part of the substance of that Sacrament and that the Infant baptised is by virtue of baptism before it 〈◊〉 signed with the sign of the Cross received into the Congrâ—gation of Christ's Flock as a perfect member therof and not by any power ascribed to the sign of the Cross c. â—â—erupon they conclude that the vse of the sign of the Cross in Baptism being thus purged from all popish superstition and 〈◊〉 and reduced in the Church of England to the primary 〈◊〉 of it c. is to be reverently retained and vsed Thus teach 〈◊〉 in their foresaid Synod And yet it can not be shewed 〈◊〉 as in one particular Roman Catholick Doctor or 〈◊〉 that the sign of the Cross is an essential or substanâ—â—â—◠〈◊〉 of Baptism Witnes K. James nay the Bishops thâ—â—selves that make this their imposture the ground of a 〈◊〉 of their Church who in the Conference of