Chapter. I.

THe Name of Kings hath been Sa­cred, and their Soveraignity dread­ful, with all true believers; ever since David that holy man of God was both inspired and inabled from above, to sit down with provoking injuryes; and to defie that alluring opportunity, which prompted him to take revenge upon the Lords annointed.

The same Divine Spirit that taught him that Reverence for Majesty, Commissi­on'd the Apostles, (after their great Master) to revive and ratifie that injuncti­on, 1 Pet: 2. Rom: 10. and the Primitive Fathers (their Successors) to hand down that inviolable Statute, for the direction of all Christian Posterity. Aug. in Psal: 124.

And this important truth the Roman Church hath most faithfully Conveyed; and doth as dilligently Preach, and prac­tice; though M. S. hath neither good will nor Spectacles to discern it.

If what she teacheth in her Councels, Catechismes, Lytturgyes, Pulpits, &c. may be a sufficient evidence of her judg­ment, we shall want no proofes, to con­vince him of his blindness.

If we consult her mind in the 4^th. Coun­cel of Toledo (which by the account of your own Authors, was a Popish Councel) you shall find these words. ‘Whosoever of us, or of all the people throughout all Spain, (saith the Councel in her 47 Canon) shall goe about by any meanes of Conspiracy or practice? to violate the oath of his fidelity, which he hath tak­en for the preservation of his Country; or of the Kings, life; or who shall at­tempt, to lay violent hands upon the King; or deprive him of his Kingly power; or that by Tyranical presump­tion, would usurp the Soveraignity of of the Kingdom; let him be accursed in [Page 27] in the sight of God the Father, and his Angels; and let him be made, and de­clared a Stranger from the Catholick Church, which he hath prophaned by his perjury; and an Alien from the com­pany of all Christian people; together with all the Complices of his inpiety; because, it behoveth all those that be guilty of the like offences, to be under the like punishment.’

The 5^th. Councel of Toledo injoynes, that this act be repeated in every Coun­cel of Spain.

If we look into the 6^th. Councel of To­ledo, we shall find it no lesse Loyal and Zea­lous for the preservation of Kings.

‘We doe protest (saith that Councel) before God and all the Order of Angels, in the presence of the Pro­phets and Apostles, &c. And before all the Catholike Church &c. That noe man shall goe about to seek the destruc­tion of the King; no man shall touch the life of the Prince; noe man shall deprive him of the Kingdom; no man by any Tyranical presumption shall usurp to [Page 28] self the Soveraignity of the Kingdom: no man by any mach-nation, shall in his adversity associate to himselfe, any pack Conspirators against him: and that if any of us, shall be presumptious, by rashnesse in any of these cases; let him be stricken with the Anathema of God; and reputed as condemned in eternal judgment.’

If we descend to later times, where Po­pery florished in its full Carrere; we may view the Counsel of Constance, condemning that very Doctrine which M. S. would fa­ther upon her; as followeth. The Con­demned Doctrine is this: ‘Every Tyrant may and ought to be lawfully and de­servedly kil'd by any Subject; even by private machinations, or subtil Circum­ventions (non-obstant any oath or engag­ment made to him) &c. which errour (saith the Councel) this holy Councel endeavouring to oppose, and utterly to abolish; declares and defines; that this (and all such like Doctrines) is anerrou against faith, and manners: which it re­proves and condemnes, as heretical, [Page 29] scandalous, and opening a gap to all deceits, fraudes, lyes, treacheryes, and perjuryes: and it furthermore declares; that whatsoever doe obstinately main­tain, or assert this pernitious Doctrine; are Heretickes; and to be punished as such, according to the Canonical De­crees of the Church. Concil. Constanti­ense Sesh. 15. in fine.’

If I had not aversion from being too bulkish and tedious; I could bring the 10th. Councel of Toledo, and that of Aquis­grane under Ludovicus Pius: as also the 5 and 6 Chap of Rh [...]mes to the same purpose.

But the Authority of the Councel of Trent. (in its Catechisme appointed for publique instruction) shall satisfie us, that the Roman Church is still of the same judgment. See it upon the fourth Com­mandement paragraph 7. where it reckons Kings, Princes, and Majestrates, amongst those Parents we are tyed to honour, by vertue of that precept: and paragraph 8. brings St. Peters and St. Pauls Authority, to strengthen the obligation of our obedi­ence [Page 30] unto them; and our Reverence to that Dvine Authority, God hath pla­ced in them; and this (saith the Coun­sell) even when they are wicked Princes, ill will'd, and h [...]rtful to us.

This is a fundamental Doctrine of the Roman Church, to be seen in H [...]rtus pasto­rum: and the Declaration of Christian Doc­trine, set forth by the English Clergy of Turney Colledge; and all other Cate­chismes of greater volume: a Doctrine in the mouth of every Catholick Pastour; and esteemed an indispensably necessary part of every Priests task, whom the Church Commissions, to nurse up her Children in their duty to God and man: and it was out of her mouth, that Arch-Papist and eminent Son of hers St. Bernard learn'd this resolute profession of his loyalty; when he tells us, ‘If the whole world should Conspire against me, to make me attempt somthing, against the King; yet I would fear God, and would never presume to offend him, whom he hath appointed King over me; for I have not [Page 31] forgot where I read, that he that resists power, resists Gods Ordinance, Bern: Epist. 170.’

Now if after all this, there be some so blindly partial, that they will not believe the Roman Church teaching; at least let them believe her offering up her daily and most fervent Prayers, for the welfare of Kings, Princes, and Majestrates. Which (with profound reverence be it we look into that volume of holy things) is to be seen, in her Lytturgy or Masse-Book; as also in her Breviary, and se­verall other Bookes of Pulick Devotion; and in the Councel of Trent it selfe Sess: 2. Decret de modo vivendi.

And if infine, they will neither believe her condemning Rebels, teaching Loyalty, nor praying for the Kings, and other Rulers Majestrates & their Prosperity and Salvati­on; at least let them believe her, shewing her Faith by her Workes; and arming her Subjects (by her Councels and Exhortati­ons to be emulous in their Kings defence; and to oppose (even with losse of lives and [Page 32] Estates) the most Godly pretences of Rebellion or Innovation.

He that will call to mind, what side Catholickes rancked themselves unto, in all those abominable Rebellions and insur­rections (occasion'd and promoted by am­bitious Spirits, and new fangled Refor­mers) Luther and his fellowes in Germany: Calvin, Beza, and his in France: Knox and others in Scotland: and (to omit the rest) by those Incendaries, and Zealous projectours of the last fatal Warres in England. Must acknowledge his reason blinded with excessive prejudice, if he rest not perswaded that Loyalty and obedience to temporall princes, is the inseparable attribute of the Roman Church.

And if some few obscure men of for­tune (grown faithlesse to their King and Conscience) were found acting, contrary to what they had once professed; for all. that; I much thwart both Nell Gwynes and M.S. his divinity; and assure you, that such were neither Papish-enough, nor [Page 33] worshipfull enough, to become any com­petent instance for the contrary.

Now to vse M.S. his Apologie (for not bringing things he knew nought of) if it were not for fear that time should fail me, (for M. S. ha [...]h been in Momentary fear, of the day of judgement being at hand; ever since he took the Pope for Anti­christ) I could make a little volume of such proofes of the Roman Churches Doc­trine, concerning Reverence and obedi­ence due to Gods annointed: but I per­swade my selfe, these few arguments may sufficiently acquaint M. S. with the Roman Churches Loyalty; and his own injustice, in saying page 41. That she makes Rebellion an Article of her Faith.

Yet to leave him excuselesse, we will review every substantial exception he brings. First then in his page 33, he tells us of Popes and Councels, holding the Popes power, to depose Kings: but the mischief was, they would not be at his beck, there­fore he brings none.

Well but he will sweat fort, but he will find Popish Divines (among all their [Page 34] thousands) that will venter to say soe; and at length catcheth napping, Salmeron, Molina, Bellarmin, Suares, and Lessius, (all brethren of one stamp) affirming what he would have.

But what is this (to ground an argument against the whole Church) to one that Considers first; that these are but Specu­lative discoursers, but no Pastors of the Church: (as we have declared in the be­ginning.) Secondly, That some hundreds of Divines in Print; and many thousands by word of mouth, doe contradict them; and bear up the Churches Orthodox Doc­trine, in spite of their singularity. See Covarruvias parte 2. p. 504. Navar. Cited by him: Bi [...]sfield de Injuria & damno dato. c. 7. p. 353. Alan in Respons: ad just: Angl: Fol: 326. ‘These and infinit more affirm, That there is no certainty, of the Popes Authority in temporals.’ Besides Bellar­min himselfe (one of the most earnest abet­tors of the Popes power over Princes in temporals) is so farre overawed with the Churches Doctrine; that he grants. lib: 5. [Page 35] c. 2. De Romano Pontifice. ‘That we are to obey Princes for Conscience sake; that Princes are not the Popes Vicars; that it is in vain to imagine, that God hath given the Pope, a right over all the Kingdomes in the world. And Chap. 3. That the Keyes of the Kingdom of Hea­ven are given to the Pope, but not those of the kingdom of the world: that it is noe true assertion, to say, the Pope hath both powers. That the Empe­rours have their Authority from Christ; which if the Pope could hinder the exe­cution of, he were greater then Christ. Ca. 4. That the Pope (as Christs Vicar) hath no temporal Dominions: and ca. 6. That the Pope cannot Depose temporal Princes even for a just cause: and Sal­meron tom. 4. p. 416. and 420. saith, the Pope hath no power to destruction.’ By which we may reflect briefly, that these men are so soe farre from thinking it an Article of faith, that the Pope hath power over Princes; that they cannot believe their own positions to be true.

You reply in your page 36. that these Bookes of Suares, Lessius, &c. were ap­proved of. Be it so; is it such a wonder, that Bookes should obtain a Test from men of the same oppinion, and design with those that set them forth? a strict obser­ver will easily learn, that exotick Writers ordinarily perform the formality of that obedience; by addressing themselves, unto such known brothers of iniquity, as they are sure will bid them welcome: was not Chillingworths halfe Atheistical Book thus midwised into the world, by divers Divines? though very much against the Principles of the English Church; which neverthelesse I suppose you have Charity enough to exempt from that imputation.

In the approbation of Bookes, new broached opinions, are not so great a let, as the indisposition of the Author to re­cant; if the Church (that Supream Judge) afterwards upon examination dislike them He that brings with his Book that good disposition, will easily obtain a Pasport for his labours. And did not all the Ancient [Page 37] Fathers vent their single thoughts with this proviso, (if Holy Church permit and approve) as we may learn from St. Austins Example, lib. 2. de baptis: Cont: Donatist. c. 3. and appears by their self condemna­tion, upon the least hint of that great Mo­thers dislike: it is by her final judgement (to be short) let me tell you, that all parti­cular mens labours (though approved by single Doctors) must stand or fall, as I shall prove anon; when she hath passed her word for them, quarrel with them if you can.

You object p. 37. that Pope Adrian extold Basilius for murthering the Emperour Mi­chael of Constantinople; that Parry was encou­raged by Letters from his Holynes, to Murder Queen Elizabeth, which you give no Author for. In your page 38. you tell us, how Gregorie the 4^th. and Greg. the 7^th. raised Rebellion: for which you cite Morney (a man Convicted of infinite false Citations, by Cardinal Perron, in their Conference before the King and Court at Paris.) Also in your pag. 35. that the Pope commended Cardinal Perron, for [Page 38] justifying the Popes power to absolve Sub­j [...]cts from their Allegience: for which you fob us off with your bare word, in your pag. 39. that many Bishops traiterously owned the Duke of Lancaster: that the Arch-Bishop of Canterbury Preached against Richard the second; (which though true (in those doubtful titles) were nothing to our present dispute.) Item that Pope Gre­gorie the 13. encouraged the Irish to Rebel by his breve; that the Spanish invasion was promoted by the Pope; and our late Warres in England by the Court of Rome: For all which, we must either believe Stow, Cambden, and M. S. or build (as Protestants doe) upon meer surmises. At this rate, how easy were it, for any Sect in the world to prove any wickedness, they had a mind to brand their Adversaryes with; if the accusers word backed out by two of his own party were sufficient? are not Bellarmin and Thyraeus as credible as Stow and Cambden, yet in his 8. Chap. he re­jects all they say against the first Refor­mers, though they cite good Authority for what they say: yet M. S. believes all [Page 39] these two Protestant Historians relate, without any proof at all; which is too great partiality; especially it being easy, to discover them guilty of many ground­less affirmatives, (if it were in my way.

Well, but supposing it true; that some Popes have commended, others practised this Doctrine against Kings; can that en­able M. S. to affirm as he doth p. 41. that Rebellion is an Article of our Faith? it seems M. S. is a stranger to the true notion of faith, and the sence of the Roman Church: in point of Allegience due to Kings: and now I will adde her sence of such Popes proceedings.

Blackwell the Arch-Priest of England (in his examination taken by his Majesties ap­pointment) Anne 1607. saith (after Gode­fridus Viterbiensis in Hen. 4. & Otho frigensis lib. 6. Hist. c. 35.) he doth not remember, that ever any Pope until Gregorie the 7^th. did add to their Excommunication any clause of their Authority to depose Kings; or to absolve their Subjects from their Alle­gience; or to Command them to bear armes against them. and St. Thomas 2.2. [Page 40] q. 12 a 2. acknowledgeth, that the Church took it very ill; that Pope Gregorie dealt so with the Emperour: which oc­casioned that worthy Bishop Vincentius in his Speculum Historiale lib. 15. c. 84. to Check that fact of Pope Gregories: calling it a novelty, (if not an Heresy) that his Priests (who maketh the Hypocrite to reign for the sinnes of the people) should teach Subjects, that they owe no subjection to wicked Kings: and that (non-obstant their oath of fidelity) they are not bound in Allegience unto him; and that such as take part against the King are not per­jured; or that they who perform obedi­ence unto him, are to be held as excom­municated.

No, no, M. S. the extravagant practi­ces of particular Popes alter not the Churches faith; nor are any Rule, or warrant to her Subjects; (or even to other Popes) to be their Imitatours in this point of deposing, (or even consenting to the peoples deposing their Princes,) as you may learn from Joan: Parisiensis de po­testate Regia & Papal: c. 15. ad 5. and Greg: [Page 41] Tholosanus lib. 26. De Repub: c. 5. n. 11. On the contrary, that famous Cardinal of Cambray Petrus de Allyaco, de Reformatione Rom: Ecclesiae (offered to the Councel of Constance) teacheth us, that the Pope is bound to require a Councel of Bishops, not only in difficultyes of faith, but of any other thing, that toucheth the universal State of the Church; to which Archidia­conus. 15. Dist: c. Sicut. adds this reason; because it were too dangerous a thing, to commit our faith, to the judgement and placit of one man. Nor are any (saith Sylvester) obliged to obey the Popes Com­mands (even under pain of Excommunica­tion) when those that are soe comman­ded know his commands to be unjust; and have reason to thinke, that the Church may suffer disturbance, or scandal arise by obeying him: Sylvest: verbo obedientia, n. 5.

All those Popes whom vertue confined to the Primitive Rule, have taught us Rever­ence and Loyalty to our temperal Gods, by their own example; and some of them have upon occasion committed their faith­full [Page 42] thoughs to writing; for the instruction of posterity. Thus Pope Innocent the third, (being consulted in a temporal affair by a Subject of the King of France?) returns answer, that he should make his addresse to his King, who had no Superiour in temporal causes, Bellarm: de Rom: Pont: lib: 5. c. 3.

Thus Pope Gregorie the great, though fur­nished (as himselfe saith) with all temperal power to have revenged the grievous op­pressions, wherewith the Princes of Lum­bardy afflicted the Church for thirty five yeares; yet was he overswayed by the fear of God (as he saith) to decline all violent defence, and to recurre to that Apostolical Refuge of prayers and tears, as the sole meanes of the Churches redresse. Greg: Ep. 1. ad Sabianum Diacon: & lib. 11. Ep. 45. ad Phocam Imperat: Nor can it be ratio­nally imagined, that the Roman Church ever claim'd, or knew of any temperal sword; or Prince-deposing Authority; if we call to mind, how many Popes have undermined that pretence, by preposses­sing the world with this fundamental [Page 43] maxime: vizt. That the Church of God hath no defence, but such as are Spiritual: Thus Expresly Pope Nicolas Cap: inter haec 33. q. 2. Pope John 8. cap. porro. 16. q. 3. Pope Celest [...]ne the third cap. Cum ab homine; extravag: de Judciis: to omit others.

‘Now if any of those Popes you name can be really proved, to have intermedled with Crownes, promoted Rebellion against Princes, or connived at designed Treason; (Really proved I say) because I know a Multitude of exceptions, against your too Credulous assertions (taken upon trust from your Gospel-brethren) of such the Roman Church pronounceth, with Johannes de Parisiis, Johan: Major: Jacob Almain: and Adam Blackwood, as they did of Pope Zacharie, (who consulted by the people & Clergy of France, did only consent to exalt Pepin to Childericks Crown) vizt. that it was not lawful, thus to encourage people to change Scepters; that this fact being singular ought to obtain no force of Law; and that we ought not so much to regard what is done, as what ought to [Page 44] be done: Major lib. 4. Sent: Dist: 24. q. 3. apud Gersonem. Blackwood Apol: p. 201. 202.’

Thus Lewis the 12^th. in a Councel at Tours, had the resolution of all the French Bishops; that he might Contemn the Popes unjust Censures; thus Historie of the civil Warres of France, from an: 1585. to 1591 printed an: 1591, thus did all the German Bishops approve of the Emperour Lodowick the 4^th. his resisting the Popes unjust practices, as Nauclerus gener. 43. an. 1344. as Bilson confesseth in his diffe­rence between Christian Subjection, and unchristian Rebellion, part 3. pag. 215. 216.

Thus did the Parliament of England in Richard the seconds, and Edward the thirds time, provide Acts against the Popes unjust Bulls and encroachments; and this in the most Catholick times; and whil'st they expresly owned his Supremacy in Sprirituals; calling him at that very time, their most Holy Father, high Bishop of the Holy Roman and Universal Church and them­selves his devout Sons. See Statute an: [Page 45] 16. of Ricchard 2. an: dom. 1392. Holin­shead volum. 2. p. 309. and 27 of Edward the 3.

But to say the truth, the Popes are few that can be justly taxed with this overeach of due limits; nor are those Bulls & Breves you instance (p. 39. and other where,) allwayes the Popes Missives; or ever known unto him: though boasted, and magnified by private Incendaryes, to pro­mote their own designes. For Blackwel the Arch-Priest (well experienced in those crafts) declares upon his Conscience, in the 141. page of his examination, that they are often surreptitiously procured; or by false information; as Pope Alexander the 3. saith, Ad Archiepiscopum Ravennatem. c. 5. extravag: de rescriptis. which the broyles and mischiefs such pretended warrants have occasioned since; as also, the publick execution of Mascarennas (the Popes Secretary) convicted of such for­gery have Confirm'd by experience. Thus you see Sir the personal failings of some Popes (in the Judgment of unbyassed per­sons [Page 46] casts noe dirt in the Churches face, capable to render her doctrine lesse worth their embrace, or her communion lesse sacred.

But you can not yet disbelieve, what your own eyes have read perhaps: Those schoole-divines formerly mentioned speake too lowd and plain, that the doctrine of the Popes Prince deposeing and subject-dispensing power, is the Churches doc­trine, and of faith.

Believe them not M. S. for they doe not believe themselves; as I have partly instanced above, by their selfe-contradicti­ons; which also is very intelligable, if one reflect, how selfe-love and emulati­on have taught their tongues to fence every new product of their own, or their respec­tive Bodies invention; with that aweful Caracter of faith;

Predetermination is of faith saith the Thomist; Indifferency is of faith, quoth the Molinist; Immaculate conception of our Blessed Lady is of faith, saith the Latter; the contrary is of faith, quoth the former; to omit forty more opposit tenents and [Page 47] pretenses, that every body may point out in their workes; and all urged as of faith, by those Zealous, interested Idle wrang­lers.

Why? Is it possible say I, that the very Charme of a Dominicans or Jesuits ha­bit, should ipso facto wi [...]hout any more adoe, Convince them of the truth, of all that respective bodyes espoused opini­ons? which if it be not intelligible; then let us say, its wilfulness and faction, not evidence and truth, that makes so suddain a change in their tenents; and that conse­quently they do not believe tho [...]e very con­clusions, they would so fain indear to the world, under the name of faith and Church-Doctrine.

Well, well; though the Chuch allow them to dally with harmlesse toyes (be­coming men of little businesse) yet they must not do so with edged tooles; their bold humour sometimes awakes her with provocation: thus, when insolent disputes and assertions were ripened to rebellious attempts, upon the Lords Anointed: The Church in the year 1626. thought it high [Page 48] time, to revive her Sacred power, to scourge such scandalous Children into their duty.

This just Chastisement inflicted by the whole Church and State of France (as well as the Sorbonists) is both Godly and in­structive; and may be worth our labour to impart it to the world in its full size.

‘If any say they doubt, whether our times be not the latter ages of the world (as the Apostle saith) let him but consider them a little; and compairing them with former ages, he will easily discover that the enemy of mankind hath made his uttermost attempts, against both Ecclesi­astical and Civil Government; by which we might bring them both to Ruine. What have not those wicked insulters against Heaven acted both by Sword and pen, to destroy the Church of Christ? but their madnesse lead them, to assault the Civil Government in another man­ner; for not being able to deny, that there was good cause that Temporal powers should bear the sword; they thought it best, to publish such abomi­nable [Page 49] writings; as might teach treacher­ous wayes of taking them out of the world. Such St. Jude (in his canonical Epistle) points out to us, by the detesta­able caracter of despisers of government, and blasphemers of Majesty. Yet if they confined their malice only to Contempt and reproachful discourses, it were more tollerable; but those ill principled Writers pretend a temporal power in the Church, to depose Kings at their pleasure; for every light or even re­diculous cause: and to substitute others to reign in their places; for a year, or a day, as they see cause: which thing the Theological faculty of Paris foreseeing to be premeditated, and done for the Sub­version of all Civil Government, and chiefly of the French Monarchie, under our most Christian King Lewis.’

‘Resolved therefore to follow the foot­steps of our Fore-fathers; and to signi­fie our good will, and Loyalty towards our Sacred King, and his most Christian kingdom: as also to satisfie the desires of all good men: we have chosen the [Page 50] Book of Anthonie Sanctarell a Jesuit, trea­ting of Heresy, Schisme, and Apostacy, to be examined by some Chief Doctors) appointed for that purpose; in the ge­neral extraordinary congregation assem­bled the sixteenth of March last &c. Which said Doctors, (assembled again in the Hall of Sorbonne-Colledge upon the first day of April an. 1626. &c.) give us an account; that these following pro­positions are contained in the 30. and 31. Chapter of his Treatise of Heresie: viz [...]. that the Pope can punish Kings and Princes with temporal penaltyes; and depose, and cast them out of their King­domes for Heresy; and absolve their Subjects from obedience unto them; that the Church had allwayes had that Cus­tome; and even for other causes; as for their faults, if it be expedient; as if Princes be negligent, insufficient, or un­profitable. Item, That the Pope hath Dominion and power, over all temporal, as well as Spiritual things; and that by Divine right: that it is of faith, that the Church, and her Chief Pastor hath [Page 51] power given them, to punish tempo­rally Princes; that transgresse Divine and Humane Lawes; especially, if their Crime be Heresy. Item That the Apo­stles were subject to Secular Princes de facto; but not de Jure; and that, as soon as his Pontificall Majesty was Instituted, all Princes were made his Subjects.’

Now after the Reverend Dean had pro­posed the matter to their deliberate Con­siderations, and heard the mature judge­ments of all, and every single Doctor: the faculty disproved, and Condemned, the Doctrine contained in those propositions, abstracted from the aforesaid Chapters. ‘as new, False, Erroneous, contrary to the word of God, occasioning an odium upon the Papal Dignity: a ground for Schism; derogating from the Supream Authority of Kings: (which depends upon God alone) obstructive to the Con­version of Infidel Princes, and Hereticks: disturbing the Publick Peace; destruc­tive to Kingdomes, States, Common­wealths; seducing Subjects from their [Page 52] subjection, and obedience; and exciting them to Factions, Rebellions, Seditions, and paricide of their Princes. Given in Sorbonne, the forementioned day and year, and ratified the 4^th. of April 1626.’

To which Censure 14 of Chiefe Jesuits in Paris subscribed; nay even the General of those Jesuits who teach these things to be of faith (and this in Rome) prohibited his Subjects, under heavy Censurs, to main­tain such a temporal jurisdiction in the Pope; Sanctarellus his book was burnt by the Common hang-man: and all the Uni­versities in France subscribed to this Cen­sure.

Which Condemnation this same faculty had also passed upon the like Doctrines, an. dom. 1413. and 1610. calling them Im­pious, Heretical, and Damnable; and the same were often forbid by the Parliament of France under severe penaltyes: parti­cularly an: 1610. upon the occasion of Bellarmins Book: and an: 1614. by reason of Suares his Book: which maintained the like Damnable Doctrines. By all which is [Page 53] made manifest, the Roman Churches con­stant care, to prune proud Inventions; and suppresse budding Noveltyes; and the most partial Considerer will be obliged to acknowledge, a vast difference, between her Doctrines, and single mens devises.

But let us now relieve M. S. his impati­ence, and lend a disdainful eye with him, upon the Powder-Plot: that aniversary tryal, of the Ministryes valour; when every keen bitten Presbiter (armed with conquering visage, his Gospel trumpet and two edged sword) mounts the all confounding fortresse of his Pulpit; whence in the choaking aboundance, of his whole years gathering of Zeal; he makes a furious discharge up­on that Whore of Babylon (the Roman Church) and from the said dreadful tribu­nal, Arraignes, Condemnes, and most un­mercyfully executes her, leaving her dead at his foot: incapable (in the judgement of his victorious selfe, and Credulous Au­ditors) ever to survive this dayes over­throw; but that the Lord (in his just ven­geance) is pleased to restore her yearly to [Page 54] life again; to the end, that she may receive as many deaths, from those Champions of his word, as she hath committed whore­doms and abhominations.

But the Subject I confesse, commands more seriousnesse and obliges me (besides the Roman Churches anathema for their damnation) to add the hearty wish of a rope for their exit, whom any imaginable motive or allurement can prevail with, to be instrumental in such horrid attempts, against their Prince and Rules; to whom by all the Lawes of God and man, they owe so indispensable Loyalty, respect, and obedience; as we have learn'd, from the Roman Churches most fundamental de­crees and Doctrines above mentioned.

It is true, some that adhered more closely to the name of Catholick, then the observance of her instructions; were found guilty (as it seemes) of violating her Com­mands; and gave themselves up to that interest, or delusion, which lead them to a defiance of God and their Prince in that detestable undertaking.

But as it was their unhappynes, to be overcome with that detestable temptation; so thousands more still (God knowes sleighting all those holy Lawes of God, his Church, and their own Conscience) are by the Devil and corrupt nature sedu­ced, to the daily embrace of infinit other kinds of as damnable sins; and become the slaves of Sathan, and their own darling passi­ons; even whilst that good Old Heavenly inspired Directrice makes her selfe hoarse with clamouring quasi a facie Colubri f [...]ge peccatum; with intent to preserve her chil­dren, from that and all other iniquity. In justice then, clear the Roman Church, and tell those sons of perdition: perditio vestra ex vobis.

O let us not deny our reason so farre, as to intail that malignity upon Gods Church, and all succeeding Christianity; because Judas (the twelvth part of those Heavenly Founders) did conspire with the Jewes, against their King and Saviour: Yet this (to omit many other Instances) is the scope and Method of M. S. his wise argument.

But for truth and justice sake, let us consult the Catholike body of those times in England, and by their own publike Acts satisfie our selves, that they had not the least thought or approbation of such Trea­cheries.

In Queen Elizabeths dayes, we find the whole English Clergy (styled Apostolici ordinis, by the highest Consistorie of Rome) though by some (aspiring underlings of this age, most scornfully nic-named Seculars,) whose Pastoral Office (as I conceive) makes them the Laytyes proper representatives, in all Publick concerns of Spiritual duty; we find (I say) these, in their Book call'd Important Considerations, presented to the Queen, unanimously declaring, that they take God to witness, they abhorre all such Cursed attempts; calling them Traytours that sought her life; and professe from the bottom of their hearts, that they would disobey the Pope himselfe, if he should Command them to act, eitheir publickly or privately against the Allegiance they owe to their Prince; as being neither warrant­able [Page 57] by the Lawes of God nor Man: thus the Catholick Bishops with their Clergy, declared to the Queen as Holinshead also relates, in his Chronicles of England ad ann: Elizab: 26. p. 1358. 1355. 1360. and [...]ar­ries fact was afterwards condemned by them accordingly; as the same Holinsh: relates Volum: 3. p. 1385. and 1387.

You have here a full Mappe of the Cler­gyes soundnesse, and Loyalty, even in those dayes of Tryal, when all things were acted in extreames; when busie Spirits magni­fied pretended threats, from the highest Spiritual Tribunall; and added Domestick Calumnyes to batter them into disobedi­ence, by the persecution of poverty and disgrace: as you may read in Watsons Quod­libets, pend from his own experience. Yet could not those ambitious Projectours in­vent Tyrannyes enough, to force them from their allegiance; nor enslave them to become Actors in those damnable enter­prizes; which provoked Gods justice at last, to reward the Authors with untimely death. and eternal infamy.

In the reaching and practice of this Catholick Doctrine infine, the Clergy i [...] most constant, (the late Bishop offering his life in pledge for the Loyalty of all his Clergy) Loyalty hath allwayes been their inseparable dowrie: nor will it blemish that Vertue in them with wise men if some few seeming members thereof, who unhapily become nourcelings to that malignant breast, which (though sometimes purged by the Church and S [...]r­bonists as above, proves very relapsing to wonted Corruptions) mouldes them of a constitution, which if put to tryal, may probably evidence their Loyalty to their Prince or Superficiall, as their obedience hath been experienced counterfeit to the body of Clergie, and Church-government, they feignedly pretend to. ‘For as the Lear­ned Author of the Defence of Catholicks persecuted in England, saith most truly, i [...] his 5. Chap: p. 78. They which cannot endure Spiritual Duty, are in most danger of lapse into temporal disobedience; having rejected Spiritual Power, which keeps them in awe and duty to temporal.’

Now what good influence, these Catho­lick Principles and Practices of the Clergy had upon the Layty; we may easily guesse by their own Declaration made to King James; (not being able at present to pro­cure the whole Copy) we will content our selves with that parcel, which M. S. sets down in his 42 page; whereby they protest, ‘The Catholick Subiects cannot be trea­cherous, disloyal, or undutyful to his Highness; but that they will be in every Service and distresse occuring, Val [...]iant, resolute and most faithful.’

And how constant they were, in this Dutyfull Resolution, their petition pre­sented to the King and Parliament, imme­diately before the last unhappy. Warres, in the name of all that Religion in England, will plainly inform us; which is as fol­loweth.

‘The Catholickes of England do acknow­ledge & professe, King Charles now reign­ing, to be their true and Lawful King, Supream Lord, and rightful Soveraign of this Realm; and of all other His Majestyes Dominions: and therefore they [Page 60] acknowledge themselves, to be obliged und [...]r pain of sin, to obey his Majesty in all Civil & Temporal affairs; as much as any [...]t [...]er of his Majestyes Subjects: and as the Lawes and Rules of Government in this Kingdom doe require at their hands: and that notwithstanding any Power, or pretention, of the Pope or See of Rome: or any Sentence or deter­mination of what kind or quaility soe­ver, given, or to be given by the Pope his Predecessours or Successours; or by any authority Spiritual or Temporal, proceeding or derived from him, or his See against their said King and Country) they will still acknowledge, and perform (to the uttermost of their abillities) their faithful Loyalty and true Allegiance, to their said King and Country: and they doe openly disclaim and renounce all Forraign Power (be it either Papal or Princely, Spiritual or temporal) in as much as it may seem able, or shall pretend to free discharge, or absolve them from this Obligation: or shall any way give them leave or license, to raise tumults, bear [Page 61] armes, to offer any violence, to his Majesti [...]s Royal Person; to the High Court of Parliament, to the State or Government: being all of them ready, not only to discover and make known unto his Majesty and to the High Court of Parliament, all the Treasons and Con­spiracyes made against him, or it, which shall come to their hearing: but also to lose their lives, in the defence of their King and Country; and to resist with their best endeavours, all conspiracyes & attempts made against their said King or Country: be they framed or sent, under what pretence, or patronised by what Forraign Authority soever. And fur­ther they professe that all absolute Princes and Supream Governours (of what Religion soever they be) are Gods Lieutenants upon earth, and that obe­dience is due unto them, according to the Lawes of each Common wealth re­spectively, in Civil and temporal affairs: and therefore they doe here protest a­gainst all Doctrine and Authority, to the contrary. And they do hold it im­pious, [Page 62] and against the word of God, to maintain, that any private Subject may kill and murder the Annointed of God his Prince; though of a different belief and Religion from his: and they abhorre, and detest the practise thereof; as damnable, and wicked. And lastly, they offer themselves most willingly, to accept and embrace the late prote­station of vnion, made by the High Court of Parliament (excepting, only, the clause of Religion professing that they cannot without sin, infringe or vio­late any Contract, or break their words and promises, made or given to any man, though of a different faith and belief, from the Church of Rome. All which they doe freely, and sincerely acknow­ledge, and protest, as in the presence of God; without any equivocation, or mental reservation whatsoever.’

Now either this continued descent of protested Loyalty is real, and unfeigned, or the English Catholickes are become the worst of Hypocrites; and most abomina­ble [Page 63] dissemblers. That monstrous injustice which thus censured their intentions, was less condemnable, whilest they had offered nought to confute that uncharitable jea­lousy, besides a bare declaration of their Allegiance: But their implacable Adver­saries are now obliged to stoop to a selfe conviction; when they reflect, how many thousands of Catholickes have in the last unhappy Warres executed that engage­ment, and sealed it with the last drop of th [...]ir dearest blood.

This is that which most exposed them­selves unto in time of tryal; and that which the rest were ready to have done, to the utmost of their power; in defence of their Kings Right and Person, against all Rebel­lious insolencyes. ‘It is Popish Loyalty then, not Popish Plot, or Conspiracy, is that bodyes proper Epithet: the wicked undertakeings of a few of that Religion, does noe more intitle the Catholick body to that Infamy; then Poltrots Murdering the Duke of Guise; or Huberts burning of London; or Beza's open Rebellion against his Lawful King in France; or Knox his [Page 64] Conspiracy against the Queen Regent, &c. doe intail that brand upon Protestant Reli­gion: a truth King James was so well sa­tisfied of, that his Royal mouth becometh our Compurgator against that injust impu­tation; when in his Declaration concern­ing that Plot, he saith; That the Gene­rality of his Catholick Subjects did ab­horre such a detestable Conspiracy noe lesse then himselfe.’ Let the Minister then learn that justice of his Majesty, not to throw his Calumnyes at Random, at the innocent body, as well as guilty particulars; least his envyous Partiality be made a Pre­sident to Atheistical Spirits, to style Judas his fact, an Apostolical Conspiracy.

But why a Popish Plot? were not all the engins of Policie most dilligently em­ployed to discover the depth of that dete­stable attempt, Baker pag. 595. and 565. and could all their wisdome find, above thirteen Laymen and four Jesuits (by their own account) of all that were either Actors therein, or privy to the same? as you may read in Speed, (in King James his Reign) [Page 65] and Baker. p. 593. and their Printed Con­fessions. Not one Nobleman, not one of of all the Peeres, nor any other of the Ca­tholick Gentry, either knowing or ap­proving of that wicked Conspiracy; which perswasion is built upon this just ground, (amongst others) vit. That those had not tendernesse enough, to leave any other undiscovered; whose Conscience compell'd them, to expose their own Con­fessors to their deserved penalty: Besides, that Speed pag: 916. acknowledgeth, that the Catholick Lords were to have under­gone the same barbarous fate with the rest: to which we may add, that Osborn in his Mem: of K. J. p. 36. tells us, that th [...]s Plot was the Treasurers devise.

Now it some Masses or Prayers were offered for the good success of the Catho­lick design; what guilt can thar imply, when the Catholick body knew of no bad design, (as is allready proved) and fixed all their hopes, only upon that good one, they then laboured at Court; xizt. To obtain his Majesties gracious release from these afflictions they had long groaned under. But let M. S. [Page 66] remember, that this assertion is the sole fruit of his own fancy; and ready to sink (with many more of his conjectures) for want of proofe and Authority.

Infine, If there be still some Protestants of soe unreasonable a prejudice against the Roman Church; as to conceit, that she entertains a lurking sence, in favour of such Treasons, non-obstant her most Loyal Doctrines and Declarations: let such perswade them­selves, that if there be any of her Members possibly to be wrought to future Treach­eries, by the Charms of profit, ambition, blind Zeal, or otherwise, (which she prayes and hopes will never happen:) ‘That these very men (when racked with the sear of in­stant damnation prompted them from such Principles as she handled their hearts with) will then unfeignedly declare (as Salisburie, Dunne, and Jones did, in the like guilt and extremity,) That they repent nothing more, then that they should ever be soe unhappily drawn, to practice disloyalty against the dictates of the Church, and their own Conscience: as Holinshead re­lates, Chron: Vol. 3. p. 1574.’

M. S. goes on neverthelesse, and tell us pag. 37. That they encouraged Fryar Clement, to Murder Henry 3. Who encouraged him Sir, the Roman Church? not such a word; which though it was your theam to prove, you very wisely left under the in­determinate notion of they: for it is plain, by what I have already said, that the Ro­man Church abhorres, and punisheth such, individual Traytors, as severely as any Protestant can wish.

But with what face could M. S. object, the treasonable obscure attempts of private men, if he had considered, that England hath seen whole Armyes of Protestants, inso­lent enough to assault their King and his attendants; and that in open field; where every stroke they gave, might have Spill'd Royal blood, (for any thing they knew of an infallible distinction) and this not by the inconsiderate impulse of hasty passion, but by the deliberate Decrees of their publick Consults; which encouraged those multitudes, to repeat those rebellious at­tempts, until that custome had hardened them, to become shamlesse professours of [Page 68] of that monstrous, impiety, which made them consenting Spectatours, to that abo­minable Stroke, which rob'd England (and the whole world) of the best Prince then Reigning: in so much that if the malignant votes of by-standers had been transform'd into action; England bad seen allmost as many King-Murderers in one day, as armed assistants! and those, as professed enemyes to Popery, as they were to the Royal Sufferer.

Well, But a Roman Priest saith the Mi­nister p. 39 after Du Moulin) is known, who (when he saw that Stroke given) Rejoyced and said, now our greatest enemy is gone: in the next page, That a Protestant Gentleman heard the gravest of a Company of Jesuited per­sons at Roan (after great joy for the newes of the Kings death) to say, that they had before threatened as much to the King, if he would not perform his promise (to re-establish the Catholick Religion) which he having waved, they had now performed. Item, He offers to justifie for truth, that a number of Jesuits were sent the year before the Kings death, to consult the Pope, and Sorbonists, if it were lawful to secure [Page 69] the Catholick Cause in England, by making away the King? which was answered affirmatively.

Pittyful Jesuits! your wonted wisdom is turned into dotage, your subtil Contrivances into downright stupidity; the Protestants have outlived your prudence and conduct, the whole managery of your most important Conspiracyes are weak, and childish; nor will they ever fear you more. Du Moulin and M. S. have discovered your professed Polititians, to be crackd-braind blabs, tran­sported Idiots, incapable of secrecy or common sence; not wise enough to fish for Minims or play at blind-mans buff: this is your despicable condition (if what they object be true.) First, you fell into a Childish triumph, to see the King beheaded, not being able to contain your joy. 2^ly. you impudently, and most foolishly threatened the King to his face, though every boy knew, he could never be over-awed by you, either to conceal, or pardon, your Treaso­nable threats of his destruction. 3^ly. like shallow-brain'd tatlers, you swell with the pride of your own performance; and stick [Page 70] not to divulge your own secrets, in presence of your protested enemyes: 4^ly. Like short witted Changelings, you addresse your selves (for a confirmation of your design) unto the Sorbonists (your sworn Adversaries) who had so often before, declared such at­tempts Rebellious and Damnable, as we have seen above.

But by the Ministers leave, the Society is not yet grown so antiquated & silly a thing, but that all unbyassed men will rather ranck these pittyful informations, amongst those fancyful Dreames, which discovered Jesu­its in Cromwels and Vaines Coates; and Pa­pists trayning armyes under ground. If there had been any more in the matter, they had been sure to have heard of it ere this? for we cannot perswade our selves that Moulin and M. S. are so great friends to Po­pery, or soe very bad Subjects to his Ma­jesty, as that they could be hyred to Con­ceal Treasons, which they professe them­selves to know, and to be able to justifie.

Now as the French Massacre cannot be call'd to mind without horrour, and Com­passion, [Page 71] noe more can we peruse the Histo­ry of those times, without detesting the long continued, and even then actually pro­fessed Rebellion, of the French Protestants, which caused it: flesh and blood hath aver­sion indeed, from seeing so many Male­factors go yearly to Tyburn; or upon hearing of soe many thousand Rebels in the last Warres kill'd by the Kings consent, if not command: Neverthelesse the Law of Na­tions tells us, all Treasons bear along with them the Actors condemnation; and pre­pare them for that merited execution, which (when circumstances permit not to be performed, after the usual formallity) sometimes oblige Princes, to secure them­selves and their Kingdomes, by a more suddain and rigid dispatch: and this is soe properly the case of that Massacre, that to all that read the first five Bookes of Davila, it misseth of the force of an objection a­gainst Popery.

That faithful Historian tells us, That the pressing cause of that Cruelty, was their o­pen R [...]bellion, during the Reigns of Francis the second, and Charles the ninth; plotted [Page 72] by Coligni (who first threatned the King to signe them a tolleration, or to expect an Insurrection of a 150000 men) which being denyed, they rose in armes; and then hav­ing in Charles the nineths Reign forced a toleration, they (even whilst they enjoyed that liberty) Massacred many Catholicks in Paris, burned the Church of St. Medard, Ri­fled Monasteryes, and infinite like insolen­cyes: would have seised on the Kings per­son; fought 4 battails against him, seised on many of his Towns against him; gave Haver­degrace, to Queen Elizabeth; brought in both English and Germans against their own Prince, &c. Can any wonder then, that such a severe antidote should be Chosen, against soe extreamly incorrigible an evil? and that this was the true cause of the Massacre, is acknowledged by Petrus Car­pentarius (a Calvinist) in Epist: ad Franciscum Portum.

Nor doe I see any more reason, to blame the Pope, or any other wellwisher to Mo­narchy and peace of Government, if with the horrour of soe great a bloodshed, they Joyned some joy (and even thanksgiving) [Page 73] for the deliverance of a Neighbouring King, and Kingdom, from those rebellious disor­ders. Besides, experience convincet [...], that it is natural to every party, to re­joyce at their brethrens prosperity in every Publick Concern; and even then, when it were unlawful, to have any hand in pro­curing it. And if all reformed Monarchs had stinted themselves to this innocent part alone; their halfe brethren of France had never attempted it, not those of Holland ever really cast off the yoke of obedience.

And if Popish Princes punished the Albi­genses, (their Subjects) for their Rebellious Doctrines against Princes and Judges (as Illyricus in Catal: testium ver: p. 735. and 755. witnesseth) for their actual Rebel­lions (as Osiander in his Epitom: &c. cen­tur: 16. p. 715.) to omit many other ex­travagancyes (for all which Jewel disowns them in the Defence of his Apology pag. 48.) Must this incense M. S. his partiality, to swell his list of Popish Crueltyes? let him tell us then by what Law it became abomi­nable, in Popish Princes alone, to punish [Page 74] their Rebellious Subjects? but if the Mini­sters single will must be that Law, then let him accuse the Apostles alsoe, as accessary to that Popish Crime, by assuring them; that the sword was given them, for the Chastisement of such Malefactours, Rom: 13.4. 1 Pet: 2. v. 14.

And now Sir, when every thing lookes with its own face (having with a little help got quit of, those forced Maskes and Vis­sards you misrepresented them with) what becomes of that ingenious engin of yours, with which you offered (in your 43. page) to draw a Sea of blood from the See of Rome?

How unjust appear your modish Cla­mours against Popery, for her conceited Treasons and Rebellions; and how ill becom­ing those Disciples who learn'd from her, all they know of Loyalty or Christianity? a truth I brought your Cardinal Reformers to Convince you of above? were not all Christian Princes Papists, all their Christi­an Subjects generally Papists, from Constan­tines time until the late rise of Luther? Yet doe not all those ages afford us one com­plaint, [Page 75] that Popery was guilty either of teaching or acting Treasons, or any wise prejudicious to the right of Kings, and Governours. Again, what Heresy of all those since Christs time, (until this last age) doe you find, taxing Popery with Bloody Crueltyes? which verefyes to a serious re­flectorr, the wise observation of Sir Thomas Moor in his Messenger: that it was the unparallel'd Rebellion and Cruelty of your late Reformers, in every Kingdom they ap­peared in, which provoked their respective Princes, to retort the like severity in their own defence.

‘Thus is Popery enabled, to defy that new accusation; and to Conclude with Tertullian, saying, That a Catholick Christian is no bodyes enemy, much lesse the Emperours; for (knowing him to be instituted by God) he must needs Love, Reverence, and honour him; and wish his, and the whole Roman Empires safe­ty to the worlds end; for soe long shall it last.’ Tertull. lib ad scapulam c. 2.

But we must not conclude this point, until we have set the saddle on the right [Page 76] Horse. We will now examine, whether our Confident Adversaries have innocency enough at home, to put up soe heavy an Inditement, against their Mother Church. ‘Let us consult our first Evangelical Refor­mers, Luther, Calvin, and the rest of those fundamental Pillars of the Reformation; amongst whom, that Superlative Yoak we now named, are by themselves and others declared to be, The very Flower and quintessence of all Precedent Doctors or Fathers; the Angels of the New Testa­ment; more knowing and enlightened then all the whole list of their Predeces­sors; yea then even the Apostles them­selves.’ Thus Luther tom. 7. in Sermon: de eversione Hierusalem Fol. 271. & Epist: ad Argentinenses anno. 1525. Musculus in prae­fat in libellum German: de Diaboli tyrannide; Beza in praefat in novum Testam: dicat Princip: Cond: post: medium. Jacob in his Defence of the Treatise of Christs suff: Printed an: 1600. p. 146. Those first Messengers of truth, as Jewel in his Apology of the Church of Eng­land part. 4. c. 4. division 2. and in his De­fence of the Apologie Printed ann: 1571. p. [Page 77] 426. No doubt then, the Doctrine and Practice of those heavenly Missioners and Founders of the Reformed Religion, will be the infallible square, and Standard of that Churches belief.

In this inquiry we shall see, that though better tempered and more refined Prote­stancy, abhorres the monstrous brood of Rebellious doctrines and practices, and would gladly shift it off to any else,) yet those first Masters will not stick, to own the Child in its uglyest shape.

‘Doth not Luther declare plainly, that mongst Christians no man ought to be Su­periour to another: that none but Christ is Ruler over them. Luther de seculari pote­state tom: 9. Germ? doth he not professe that he will disturb the the publick peace, and even confound and destroy the Prince himselfe, Luther loc: Commun: Class: 4. c. 30? Doth he not add further, that we are exempted from all humane Lawes, by the Chistian liberty given us in Baptism, cap. de baptismo?’ did not his sworn Disci­ples (the Divines of Magdeburg) add their votes, and teach publickly, that in Case [Page 78] of Religion, it was lawfull for subjects to resist their Prince, even with force of armes as Sleydan Luthers scholler reports Hist: lib. 22. Fol. 345? and what Notorious Rebel­lions, and barbarous Crueltyes they put in execution, immediately after these doc­rines, the same Sleydan; and Osiander Cent. 16. p. 115. and Dresserus in part. 2 Millenar: sexti: p. 656 doe informe us.

‘And doth not his fellow Apostle Calvin equall him in those Godly doctrines, when he saith, Earthly Princes devest them­selves of their power, when they oppose them-selves against God, and therefore it is fitter a man should Spitt in their faces, then obey them, when they grow soe sawcy Instit: tib. 4. c. 20. p. 10. and Comm. in Dan: c. 2. v. 39. c. 6. v. 2.25.’ Doth not Arch-bishop Bancroft in his Book of Dangerous Positions, p. 9. tell us that Calvin taught it lawful for Subjects (if Princes would not) to reform Religion by force of armes? doth not Sutcliffe assure us in his answer to a Supplicatory libel. p. 192. that Beza in his Vindiciae Contra Tyrannos, doth give power to Subjects, even to depose and [Page 79] kill Princes, if they impugne Gods Religion? doth not Zuinglius lib. 4. Epistolar: Zuing­li [...] & Ec [...]lampaati Epist: onhardo Somi [...] &c. p. 868. affirme, that Loyalty is not due, but upon condition, of an entire freedom in Religion?

Doe not Buchanan, Knox, Goodman, Me­luin, and Bilson professedly maintain the same Doctrines, as zealously as any primi­tive truths, derived from their Original Re­form [...]rs? as you may see at large in Ban­crofts Survey of the Pretended holy Discipline: and Hooker in the Preface to his Ecclesiastical Policy. p. 34.

If your Curiosity lead you, to make an inquiry after the fatal Consequenses of these reforming Doctrines; I can assure you, those Zealous Gospellers could not contain themselves within the limits of mere specu­lation; but most eagerly advanced their wicked Principles in every Country, to an execution of the most horrid practices, of insolent Rebellion Bloodshed and Cruelty: in France for 30 years together as you may learn from Osiander Cent. 16. p. 115. 735. 599. Sutcliffe in his Answer to a Supplicatory [Page 80] Libel p. 194. and the Hist. of the Civil Warres in France printed at London ann. 1591.

In Germany as Dresserus in part 2. Milenar sexti p. 656. 658. &c. Sleydan lib: 18. Fol. 263. In Swethland as Chitraeus in Chron: ann: 1593 and 1594. p. 74. 75. In Holland and the Low-Countryes, Osiander in Epitome Histor. Ecclesiast: Cent. 16. p, 801. 803. Oris­pinus of the Church estate. p. 627. In Scotland as the History of the Church of Scotland Printed by Vautrovillier p. 213. In England as Wyats Rebellion, William Thomas his Conspiracy as gainst Queen Maries life: witness Holinshead Volum 3. p. 1104. Cowpers Chronicle Fol: 365. to emit the rest.

These horrid Broyles, and the deposing of King James his Mother, Holinsh: History of Scotland p. 387. 388. 391. And his Grand­mother Queen Regent of Scotland, Bancrofts Dangerous positions, p. 13. the violent ex­cludeing Sigismund King of Sweedland from his Crown, Osiander Cent: 16. p. 1115. the deposing of King Phillip from his Dominions of the Low-Countryes, and setting up the Prince of Orange in his place, Osiander Epit: & Cent: 16. p. 941 805. and the Emperour from divers of his rights in Germany known [Page 81] to all the world: as also the temporal Lord of Geneva from his Soverainity there: Sut­cliffe answer to a Suplicatory Libel. p. 194. These Rebellious Usurpations, and Injusti­ces, (to omit divers others) were the mon­strous fruits of this New Gospel.

Who could believe then, that it should be a Chicken of this Cletch, that croweth out so lowd and hateful a disdain of those barbarous Maxims? Quis tulerit Gracum de Seditone loquentum?

Infine, If the Minister had either understood this Original (and therefore Fundmental Doctrine of the Reformed Church & the quite opposite Doctrines of the Roman: or the difference between the received Doctrines, and the probable Speculations, of a few Emulous Schoolemen of the same Church: then had he no doubt, never proclaimed himselfe Father of these abortive concepti­ons; but rather for his own Credit sake, have suppressed the whole list of his raw-fancyed Wayes and Methods; as groundlesse and insignificant pleas, against the professed faith and practice of the Roman Church. But if non-obstant his grosse mistake, he will [Page 82] be so confident to Preach or print any thing of this nature for the future; then may he expect thi penalty for his indiscretion; that he shall be read & heard with impatience, without ever procuring the belief of one sin­gle intelligent Parishioner.

And who would not have thought that his Gunpowder-Theam (the great work of the day) had now been over? and that his tyred Auditours might have gone to reward their own patience; with a good dinner at home, in stead of being dragged on to a further Martirdom, to hear the provisional addition of all these following impertinen­cyes, which were stored up for no other end, but to commend his own Zeal, by a many­fold opposition to Popery; as alsoe, like an obedient supply, to wait his call, in case of lapse of memory, or dearth of discourse.

Who that ever peeped into Tullyes Rheto­rick, could have perswaded themselves, that this days Taske and Text, could have begot all those Motley Imputations, Slaunders, gross mistakes, and invectives, which make up the following bulk of M. S. his Booke? and all those darted at the Roman Church, [Page 83] with as fiery an impulse for the most part, as if Samsons Jawbone, or the wrath of a Bil­lingsgate Scold, had been the discharging Engin.

If arguments will not obey him, to prove her guilty of Treasons, and Bloody Cruelty, Railing must supply the place of reasoning, and fill up the measure of his revenge: nor must that storm end (whatsoever his tyred Lungs, or beaten Pulpit suffer) until he can guesse, by the consenting lookes of the easyest part of his Auditors, that he hath, perswaded them to believe, that the Pope is Antichrist, and present Rome the Seat of the Whore; that she is guilty of Corrupting Scrip­tures, and Fathers; that her Doctrines are suitable to mens Carnal Inclinations; that Po­pish Miracles are feigned, and lying Miracles; and lastly (because he thinkes it best to Cry Whore first) that she propogates her Religion, by belying and slaundering her Adversaries.

Well-fare the good natured Text, that is plyable to the humour of the Chuser, and will suffer it selfe to be led to any ser­vice, like a horse in a halter. And well [Page 84] worth the foresighted Minister, that is wise enough to make such a Choice: full well knew M. S. dow dangerous a thing it is, to deal with those nigardly Ill condition'd Texts, which starve a mans invention in Combating Popery, and render him Con­foundedly tongue-tyed in a Pulpit; a bold­nesse that hath robbed some Ministers of their repute and preferment?

Noe lesse did his piercing eye discover, how this willing and wellsised text (by ver­tue of a metaphorical quirke) might ground Commissions enough, to assault any thing that bore the features of Ingratitude, Pride, Lust, Cruelty, Apostacy, &c. J, that it might be made a Magazine ammunition, against all Idolatrie and Superstition; nay, that (if well ripped up) one might find it bigge, with all Doctor Stillingfleets Inditements, of fanaticisme, or any thing ele of that na­ture; a text infine, of endlesse provisions for the Pulpit-inquisition, or a Pope-Cuf­f [...]r.

Yet (which is strange) for all this exces­sive bounty of his text, his long trayned Zeal, and premiditated preparations of his [Page 85] Ministerial armour: the timerous sallyes he makes, and the small execution he doth, from his five new raised batteryes, demon­strate him to be but a freshwater Soul­dier; and satisfie all impartial Spectatours that Popery is a Creature of too generous a composure to be dismaid, with peevish snaps of little Curres. For to describe him in sew words: Blind Zeal & Passion, (not judgement and discretion) are his conduct; he chuseth his shot at random, and levels it as rashly, by notorious Mistake. In short, his whole performance to the Learned of either side appeares ineffectual, and the best assault he offers, is either a Cowardly peckering, or a timerous retreat; as being Conscious of his own incapacity, to give Popery a learned serious, and downright encounter; but the truth of this judgement will be more mani­fest, in the particular Examinations I shall make, of that unnatural brood he hath forced his text to be delivered of. And this being the uttermost execution done by our Prea [...] ­ing champion, my whole task will be, brie­fly to disperse that deluding mist, he hath raised in the eyes of his illiterate read [...]rs: in [Page 86] order to which, I advance to examine M.S. his first digression from the work of the day, viz.

Chap. II.

THe Vice of Ingratitude is of so Malig­nant a nature, that it increaseth like a Canker in the heart of those that bid it welcome, and thrives until it strengthen its hold, with new products of its fatal atten­dants. Its the Adversary of grace, the enemy of salvation, and dispeaseth God above all sinns; saith St. Bernard Serm: 52.

The very light of Nature, possessed Rome Pagan with soe great an Odium against this Vice, that they rather sub­scribed to that overreach of gratitude, which made them perpetual honourers of their Capital Geese; as the acknowledged Instruments of their temporal preservation. A debt and justice our reforming Prodigals are fo farre from repaying to Rome Christian [Page 87] (their Sole Mother and Directrice to eter­nal salvation) that they rather bid a Zealous welcome to every groundlesse guesse, and superficial surmise, that doth but seem to retort upon her, the revengefull Caracters of Idolatrie, Superstition, Antichristiansme, &c.

Farre be M. S. from soe prejuditious an oversight to his fame and prosperity, to de­generate from this worthy maxime. Nay rather then so; Babylon shall mean Rome p. 7. and Rome be the Seat of Antichrist p. 9. and it shall be plain and obvious, (even to the meanest capacity) that St. John doth here Prophesie the Roman Churches total and eternal destruction, p. 7. And all this, though St. John never name Rome; and not­withstanding that M. S. had but two lines before in the same 7^th. page acknowledged, that much Revelation was necessary ro un­derstand this Book of Revelation. And no­thing sure but a suddain flash of the Spirit, or immediate revelation, could make so quick a change of his mind; and embolden him, to pr [...]nounce soe magisterially, of things im­possible to be understood without a Revela­tion; [Page 88] his own Rule forbids us to believe him, any more then we would believe those, who talke of things they understand not: either part of this dilemna, will blast the whole Contrivance of his taske, laid in this Second Chapter.

Well Replyes M. S. but St. Austin, Tertul­lian, A Lapide &c. say, that Rome is to be understood by Babylon in this Revelation: I answer, the Question still returns, vizt. Whether they had Revelation enough (that necessary requisit of his) to understand this Revelation by? which piously supposing that they had; you shall find the Fathers cited in great number by A Lapide p. 257. of his Commentaries upon the Revelations, to prove, that by Babylon St. John meant Rome Pagan; such as it was under the 300 yeares perse­cution of the Heathen Emperours, and such as it shall be again, in the time of Antichrist: and in his page 275. that he forewarneth Christians, of the Babylon of those two times by allusion to that admonishment of Isaias 48. and Jeremie) to fly out of Real Babylon destroyed by Cyrus and St. Augustine also ex­pounds [Page 89] it, of the destruction of Paganisme in Psal. 149.

But St. John writes a Phophecy (replyes the Minister page 8.) therefore saith he, he meant of Rome as now it is, and not of Rome as then it was. A subtil man, and fit to Interpret Revelations! when you cannot Conceive that a Prophesie maybe truly such, though it forete things to happen as well within 300. as 1600 yeares after the Prophesie made, The Author of the Commentaries upon the Apocalypse (set forth in St. Ambrose his name) may help your understanding, by telling you, that this great whore sometimes signifyeth Rome, especially which at that time when the Apostle wrote this, did persecute the Church of God; and after, under Nero, Do­mitian, and the rest, as A Lapide cited above proves from Antiquity: thus St. Hierom quest. 11. ad Algastam: Aug: lib. 20 de Ci­vitate Dei. c. 19. &c.

M. S. Replyes, that Antichrist is to sit in the Temple of God, which was not true (saith he) of the Heather Emperours: Answer, yes, Caesar, Titus, and Adrian, sate in the Tem­ple at Hierusaleus, in their Images or Sta­tues [Page 90] set up there, as some expound: Se­condly, the Roman Emperours sate in the Temple of Gods Church, as types and pre­cursers of Antichrist: but more particularly all Hereticks as St. Austin understands it, De Civit: Dei. c. 19. For those (as Daniel pro­phesied, c. 11.) rise against the Churches truths. As our Reformers doe, Compiling all Condemned heresyes into one Religion (as we have seen above) a fit preparative to welcome Antichrist into the Temple of God, as no lesse man then Estius in his 11^th. Oration doth prove in particular. And how suitable precursors for that man of pride your original Reformers were, let their own words evidence; the first boasting, that neither Austin, nor Ambrose; nor noe Doctor, Divine, nor Lawyer, since the Apostle times, had so excellently instructed and Confirmed mens Consciences, as he himselfe had done. Luther in libro ad Ducem Georgium. And the second boldly affirming, that all the Ancient Fathers for 1300 yeares had, been blindly led with errour, Calvin Instit. lib. 3. c. 5.

But adds M. S. Antichrist was not then come whilst Rome was Pagan. Ans: Noe, nor is not yet, if you speak of the ANTICHRIST that MAN of SIN; concerning whom, your Lear­ned Thorndike in his 2 chap. p. 11. acknow­ledgeth this Prophesie (concerning Anti­christ in the Apocalypse to be unfulfill'd, un­less Mahome be Antichrist, as he thinks in his 3. page of his Weights and Measures.

However (concludes M. S.) the Fathers thought, that Rome should be the Principal Seat of Antichrist, as the Rhemists confesse: Ans: Your Conclusion Sir had not been soe positive, if you had read Irenaeus lib. 5. Hyppolytus Martyr in oratione de mundi Con­summatione: Cyrillus Hierosolim: Catechesi. 15. with many more brought by Bellarmin lib. 3. de Rom: Pont: c. 13. to prove, that Hie­rusalem is to be the Seat of Antichrist; which he there declares to be the true opi­nion, and proves it ex professo though you in your 10 page had confidence enough, to de­clare him of a contrary judgement. And as injuriously do you say, that the Rhemists confesse Rome to be the Seat of Antichrist upon 17. Revelations 5. For without any such [Page 92] acknowledgment, they only tell you, that whether Antichrist have his Seat at Rome or Hierusalem; yet even then, neither the Church, nor Pope of Rome shall be Anti­christ, but both be persecuted by him: and persevere still visible and eminent, in the Judgement of St. Austin de Civit dei. lib. 20. c. 8. & in Psal: 70. and of Calvin himselfe, lib. 4. Instit: c. 2. parag. 12. Thus hath M. S. lost the whole labour of his Second Chapter, without being able to Compasse; either his intended Coherency or Conclusion. We will now betake our selves, to examine the second Monstrous product of his Text,

Chapter III.

WHen Gods goodness first Elected those selfe-exalted Sons of pride, Korah, Dathan, and Abiram, to that blessing, to be Disciples in his servant Moses his School; from whom (as from Gods own [Page 93] mouth) they were to derive the Instruction of their faith, and all Religious dutyes; that Soveraign Master did by the vertue of his eternal justice, expect a due worship and obedience to himselfe, and Commission'd Vicar, in gratitude for so great a bounty: But when the repeated almes of that Patri­archal Care had furnished them, with a Competent Stock of Heavenly documents, the Pride of that Reflection screwed them up to a presumption, to quarrel with their Governours conduct, to point out his fail­ings, to be better skill'd in Heavens Miste­ryes, and the exposition of his revealed will; and enslaved them at last, to the Tyrannie of that ambition, which made them at­tempt, to become Oracles and Tutors to their Divinely appointed Guides; and just­ly provoked the scorne of all Mankind, and Heavens exemplar Revenge.

Whether the dread of their punishment may concerne our first reformers, may be easily resolved, by the histories of their first Revolt from the Roman Church; in which they are represented, their punctuall imita­tours in every particular.

There we may see, Childrens fingers grown bigger then their Fathers Loynes; the Schollar Controle his Master, the Pupil direct his Tutor; the Subject turn Ruler; & the meanest of her Disciples infine, grown insolent enough, to stand in Competition with, and usurpe the Office and Authority of his Mother Church! o tempora, o morês!

The Roman Church Corrupt Scriptures and Fathers Sir? assigne me any Competent witness upon eath, capable to evidence this inditement: who are her first accusers, of what standing or Authority? the Protestant Church quoth M. S. whose cause I personate: well, let us joyn issue then, and put the whole tryal upon these Convincing Quaeries viz. who taught Protestants, that there was a Book call'd Divinely Inspired Scriptures, & which was it? or who taught Protestants, that such fathers writt, and which were their true workes?

If you referre the matter to your first Reformers Luther in ca: 1. Gal: tom. 5. fol. 293. & in 16 Johan tom 4. Germ: fol: 227. Whittak: Cont. 2. q. 5. c. 14. Dove of Recu­sancy p. 13. Iames Andrews lib Cont. Hosium [Page 95] p. 316, (to omit others) all these do po­sitivly acknowledge, that Papists taught you these, and all you know of Christia­nity.

And this must stand for an undoubted truth, untill you can shew a visible Prote­stant Church to take your instruction from, before Luthers time; which he himselfe forbids you to pretend, Luther in Loc: Com­mun: Class: 4. p. 5 [...] soe farre, that Bucer in Epist: ann: 36. ad Episcopum Hereford: and o­thers, do not stick to call him, the first Apostle of the Reformed Doctrine: which Doctor Stillingfleet acknowledgeth equivo­lently, when he grants p, 331. and 33 [...]. of his rational account, that they separated from all the visible Churches in the world: which being most true; as also that there was noe Visible Church but the Popish Church for 1260 yeares before Luther (as John Napper upon the Revelations, p. 145. Col. 3. p. 191. 161. Parkins upon the Creed, p. 400. and in his Reformed Cathol [...]ck, p. 307. And Sebastinus Francus in Epist: de abro­gandis omnibus Statutis Ecclesiasticis: with many more do grant.) By what Rule then, [Page 96] could Luther, or any succeeding disciple of his, Convict the Roman Church, of cor­rupting Scriptures and Fathers; without obliging us at the same time, to doubt of all Scriptures, Fathers, and even all we know of Christianity? for none of all which, neither you, nor we can pretend better Authority, then Her (as you pretend Cre­ditless) Authority and conveyance.

But that we may better discern the Rash­ness of M. S. his accusation; let us put him to a strict examination, by what Au­thentick standerd he will manifest the Cor­ruption of Scriptures?

Must it be, by comparing them with the Apostles Bible, bound up and recommen­ded by our Saviour and them, for a Rule to all Christian Posterity? But alas! the world never heard of any such Book; nor did Chtist or his Apostles compile their writeings, or leave any injunction to doe soe: but left them dispersed, in several & extreamly distant places; whither they had upon emergent occasions writ them by parcells.

Must it be done, by reducing them to the Test of those Originals, afterwards Collected, by the Zeal and Care of the single Pastors of those several places? But those are quite lost; as your White in the Defence of his way. p. 260. and Doctor Stil­lingfleet in his Rational account p. 215. and others, are forced to acknowledge with Roman Church:

Doe you appeal to the Copyes of those Originals, transcribed by fallible men? But St. Ambrose in praemio super Lucam; and Hierom lib. de Scriptor Ecclesiast: p. 346. and 350. tell you that even in their time they saw them very numerous, different, and suspected.

That the Hebrew Doctors Corruped them, all these following; Porchaetus 1 part: Victoriae contra Judeas c. 15. Eusebius lib. 4. Eccles: Hist: c. 17. Justin Martyr in Dialogo cum Tryphone. Cited by Eusebius, ubi supra. do affirm it: which also is granted by Lu­ther in Isai c, 53. and Calvin Inst: lib. 1. c. 13. paragraph 9. a thing so well known to St. Hierom, that he thought it not safe, to recurre to those Hebrew Copyes, where [Page 98] the Septuagint differs from them: thus Hierom lib. 2. Comment: in Epist: ad Galat: c. 3. ad verba maledictis omnis &c.

And that the Greeks notoriously Corrup­ted the New Testament, you may learn from I [...]enaeus adversus Heres: lib. 1. 29. Eu­seb: lib. 5. Ecclesiast: Hist: c. ultim: Basil lib. 2. Cont: Eunomium: Ambr: com: super Epist: ad Rom: c. 5. & in praemio primi: lib. sup: L [...]cam Origen in comm: super Epist: ad Roman: Hierom, in praemio super Epist: ad Philem: this last telling us, that Marcion and others had changed and corrupted many Epistles of the New Testament; which Dalle ac­knowledgeth, p. 63. de usa Patrum; as also Beza in his Annotations upon the 10. Matt an. 1556. saying the Original Greek of Luk. 22. and others, are not the same as we [...] pen'd by the Evangelists. Thus much i [...] general, not to instance those infinite way [...] in particular, by which they were Corrupted, as by the ignorance of Scribes decayed or moth-eaten Copyes, whic [...] caused mistakes; and Six hundred oth [...] wayes of Corrupting Copyes, intimat [...] [Page 99] verbatim by Minister Dalle de usu Patrum cap. 4. initio.

If you recurre to the translations of those Original Copyes; how can they be the certain Rules; supposing this loss of the Apostles Autographa's, and Corrupti­on of their Copyes? ‘Seccondly, Whitaker lib. 2. de verbo dei. c. 3. tells us, that the Greek Translation which is now in use, is not that true Translation of the Sep­tuagint (which saith he is lost) but a Gallamafrie of Corruption.’ Thirdly, Though the true Copyes were extant; no Translator, but he that is assisted with the same Spirit, that first dictated it, can (when he hath done the best he can) pre­tend without a great arrogance, to put the word of God into our hands, which Whitaker grants, Cont: 1. q. 2. c. 9.

In this perplexing uncertainty, by what undoubted meanes, can the Minister (or all Protestants living) satisfie any rational man, that the Popish Church hath Cor­rupted Scriptures? on the contrary, hath not She (as I have proved from your own men above) been the only visible Church, [Page 100] ever since those forementioned Corrudti­ons they suffered, by the Jewes, Greekes, &c. Was it not Shethat first received & plant­ed Christianity in every Nation? as Bishop of Calce-don and Stapleton, prove at Large: the former in his Providential Ballance. The Second, in his Fortresse of Faith? it was then either She or none, to whose trust was Committed, the keeping of those Sacred Monuments of Scriptures and Fathers: it was the Roman Church or no Church, that during all those succeding ages until Lu­thers time, enjoyed the blessing of Christs promises, to be led into all truth, John 14.26. it was She or none, that was all that time, the Pillar and ground of truth Tim: 3.15. It was She or none, that was to be heard under the penalty of a Curse, Mat: 18.17. and consequently She or none, whose Divinly inspired Zeal and industry, was able to rescue those precious Legacyes of Christs written Word, and Fathers, from the Sacrilegious attrempts of Jewes and He­retickes; restore them to their primitive purity, and warrant them to all Posterity. ‘A reflection, which no doubt extorted [Page 101] this confession from Doctor Field lib: 4. c. 20. and Whitaker Cont. 1. q. 3. c. 5 (to omit divers others) that they received the Au­thors, number & integrity of the Canoni­cal Bookes by tradition. And that they cannot be known any otherwise then by the Churches Authority, Chillingworth c. 2. n. 3. and Whitaker lib: 1. de Scriptura p. 46, do plainly affirm.’

It is the Churches Athority alone then, that of all the Powers under Heaven, is the fitlyest quallified, both supernaturally, and naturally, to resolve those important in­quiryes, which are the true Copyes of Gods Words? or which are Orthodox Fathers, For besides those extraordinary helps, She can step a natural path to that assurance, by selecting such Copyes, as best suite that undoubted test of her first received, long continnued, daily repeated, and therefore unchangable Doctrines and Practices. What Author soever is found dissonant to that Primitive plantation, She is Authorized from Heaven to reject, with St. Pauls answer, the Church of God hath no such Custome, 1 Cor: 11.16. He that denys [Page 102] Her this priviledge, never calld to mind, that she stands in Gods stead, Luke 10.16. Augustin de unicut. Eccles: c. 19. and is not only Commission'd, to govern her Subjects Acts 20.28. but they injoyned to obey, Mat: 18.17. Heb: 13.7.17. and ought first to prove, that She is not the Church of God; before he deny her that infallible Authority for which alo [...]e. St. Austin. pro­fesseth, he believed the Scriptures She pro­posed, to be the word of God. Aug: E­pist: fundam: c. 5.

Now our late Reformers no less Consci­ous of the formentioned difficulty, to dis­cern true Scriptures from the Corrupt and Illigitimate; (but wanting the advantage of a Visible Church of Protestant Predeces­sour [...]; as well as due obedience to the Ro­man Church their Schoole mistriss in Chri­stianity) find themselves confounded in a Labyrinthe of doubts concerning the elec­tion of this fundamental Rule: some hur­ry [...]d along, by the dictamen of their single fancyes: others driven by the impulse of the Spirit of discretion; all ransaking an­tiquity, [Page 103] in quest of Conceited Originals: each chuseth what he fancyes most, and makes a Rule of his own translation; Ido­lizing his own hand-work, until better in­formation admonish him of his errour: thus multiplying Gods revealed will, and making it as various as their fancyes; scandalizing the world, with their contradictory, and incoherent Editions! and never desist from the vanity of their fruitlesse attempts, until they expose themselves, and their Religion, to the derision and contempt of their own, and Roman Churches observers,

It was the truth of this reflector, which forced their most renowned Champions, to condemn their own; and to preferre our vulgar Edition, before all others thus ex­presly, Beza in praefat: novi testam: an. 1556. Carolus Molinaeus in Luk. 17. Taylor Libert: of Prophesying, sect. 4. n. 7. Couel in his answer to Mr. Bruges, p. 94. Paraeus Col­leg: theolog. 2. d. 1. & 14.

And dares our Puny Minister M. S. give the lye to all those his so farre Superiour Masters, as well as to the Church of God? by what Authority doth he, and his Mushe­rome [Page 104] associates undertake the Office of Censurres, to Correct and teach them all? may we not justly upbraid such peremto­rylie arrogating Masters, with St. Austins words against Manicheus? lib. de utilitate Credendi. c. 14. tom. 6. which though I am very averse, from raising new bulkes for the Presse, by transcribing already Printed Authors,) I will nevertheless, once again thwart my own humour, and put down verbatim, for the satisfaction of such Read­ers, as have no means to examine it. ‘But as concerning Scripture (saith that great Doctor) it being new and strange, it be commended of a few, without reason to Confirm it, then not the Scripture, but they which commend the Scripture are believed; therefore, if ye, being so few and unknown, recommend Scriptures unto us, I have no mind to believe you; upon which (to prove the Authority of Scrip­tures) you presse us, with the known multitude of Christianity, and received Authority: away with this impertinency, and itch of Authority; should you not have rather Counsel'd me, to enquire [Page 105] out the head Rulers of this known mul­titude, most laboriously and diligently; that by them I may be instructed concern­ing the Scriptures; without whom, I should not know of any Scriptures to be Learned? but as for you, return to your former invisibility; and deceive none, under the notion of teaching them truth; which truth you would rob those of, whose Authority you grant and confesse.’

And this may suffice, concerning his taxing our vulgar Edition with corruption; which if any friend had premonished him of; it would no doubt, have prevented that blind boldnesse: and if duly Consider­ed, undermines all those petty instances, marshall'd up for proof of his accusation; some of which, I will neverthelesse call to tryal; that by the discovery of their weak­nesse, the Reader may learn to contemn the rest, as pedantick and insignificant.

His first Instance then is, that the Vulgar Latine puts the word she for it; Gen. 3.15. which he rants, and tells the world is [Page 106] contrary to the Hebr: Septuag: Chald: pa­raph: Targ: Onkel: Hebr: Samarit: Syriack, and Persick versions. O what wonderful things M. S. hath heard of! Magisterial man of tongues! even eight-Cleft! a Child of Babylon sure, born about the time of its Confusion; and supernaturally preserved ever since in terestrial Paradise, with Enoch and Elias, against these later times of Anti­christ. But I must needs blame his impru­dence, for uttering such frightful words from the Pulpit, in the presence of bigge-bellyed Women and Children.

But in good earnest Sir, what certainty can you gain by recurring to the Hebrew Copyes, considering what I have said above? calling to mind also, that the Com­bination and disposition of Hebrew letters, may be taken in quite contrary sences, without a most exact application of the points; as, bl may be taken for bal, bel, bil or bul, which no body can determine, without putting a right vowel, to express the meaning of him that writ bl; now these distinguishing points or vowels were not [Page 107] put to the Hebrew Copyes, until more then 400 yeares after our Saviours passion; and that by the Jewes, whom both Luther and Calvin accuse, to have corrupted the text: Luther enar: in Esa: c. 9. Calvin in Zach: 11. and Instit: lib. 1. c. 13. to omit the Fathers I have brought above to this purpose.

Secondly, Were not all those Fathers, Victor, Alcimus, Auitus, St. Chrysosi: St. Am­brose, St. Augustine, St. Gregorie, Reverend Beda, and the rest (cited by the Rhemists upon this place) as well acquainted with those Versions as our Minister? and yet they all read (she) instead of (it.) Thirdly It is false, that the vulgar Latine reads so absolutely: for some Editions have (it) for (she,) of so little concernment is this won­derful Objection.

The next doughty Instance against the Vulgar Edition is, Gen. 4.13. (and to the same purpose Heb: 13.16.) that of the word Merit: which same word nevertheless was used by Primasius (St. Austins Schollar) in this very text; as also by St. Cyprian and others: and the same Greek word, is thus translated by themselves, vizt. to be worthy, [Page 108] or deserve, Heb: 10.29. If he had read Bi­shop Ushers answer to the Jesuits Challenge. p, 500. of Merit; he would not have ex­cepted against the word Merit; which Usher there acknowledgeth to be frequent in the Fathers, and instanceth St. Austin Serm: 49. de tempore, saying, St. Paul Merited par­don. In short, Confine it to the most rigid sence that Usher doth allow of vizt. to ob­tain, procure, or find; to which do but al­low us to add God, or Heaven, (as in St. Pauls text here) and the Roman Church will require no other Merit.

His other 4 Instances are of the same stamp, and are found confuted by Bellarmin lib. 2. de verbo dei: Rhemes testamen: and defensione decreti Trident: ac sententiae Bellar­mini.) where you may find our Latine Edition vindicated in every particular. To them I remit my Reader; for Printing of Popery is dear and dangerous, which makes me altogether decline the repeating of such things, as may be already found, in known, and every where dispersed Au­thors: only I must add, that if Viega, Brixianus, or any other single man, conceit [Page 109] it to contain any Corruptions against saith and good life; I will with the Church of God, and the above cited Protestant Doctors, condemn theirs, as well as M. S. his rash conjectures.

But his ill will to Popery transports him, to inlarge his Inditement against the Roman Church: and her Corrupting of Ancient Fathers also, must be the Second part of his Charge: but who that hath read any thing of Antiquity, can forbear to Check his boldness, and deride his gross mistake?

Hath he never learned, that the Fathers (as well as Scriptures) have suffered infinite corruptions, by ignorant transcribers, as St. Hierom acquaints us, Epist. 28. ad Lucin: tom. 1. p. 247. as also by bookesellers, who vended vile workes, under the names of Renowned Fathers, for gain sake; Hierom Apol: Cont: Rufin: tom. 2. p. 332.

Secondly, That divers Fathers have writ erroniously (even in things of importance) acknowledged by St. Hierom Epist. ad Theo­phil: adversus Joan: Hierosolimit: n. 2. v. g. Justin Martyr in holding the Milenarian [Page 110] Heresy Cont: tryphon: p. 307. Irenaeus in de­nying, that any went to Heaven before the day of Judgement lib. 5. Cont: haeres: c. 26. Cyprian in rebaptiseing Heretickes Epist 74. ad Stephan & alibi. Origen denying eternall damnation Hilar: in denying that our Savi­ours body was passi [...]ble, or subiect to paine; Hilar: de trinitate lib. 10. fol. 63. to omit the rest.

Thirdly, Hath he never heard, that some of them have been Corrupted by Here­ticks, in those very things wherein they erred not! as Anastasius the Popes Libra­rian in his Epistle to Pope Adrian pre­fixed to the 8. ^th. generall Councell page 186. Euseb. lib. 4. cap 22. do affirme: which also the 6.^th. Councell of Constan­tinople action 8. convicted Macharius and others of. And likewise in the 7^th. Coun­cell act. 4. and is much Complain'd of in Praefat: in 1. T. Concil: odit. Rom: ann. 1608. and non-obstant all this, must the whole guilt be fixed upon the Church of Rome, with so confident an [...] affirmative, that She hath corrupted the Fathers? but if so gross a mistake le [...]d his censure, to make him [Page 111] call her a Corrupter of Fathers, when she us [...]th her wisdome and dilligence, to re­dresse and Correct those Original, or acci­dental errours: he will I hope soon reform his errour by reflecting, that then all their reforming Translatours Luther, Calvin, Be­za, and the rest, as also their laborious Po­glott, must (by the same consequence) be called Corrupters too, for making new Editions, contrary to some ancient Co­pyes.

What remains then, but that he must acknowledge; that the Roman Church in soe doing, executes her Office, acts a care­ful part; and manifests her selfe, the true Mother of Gods Children?

Is not She alone Commission'd to govern and feed Christs flock, Acts 2 [...].28? Is not She to give an account of the Souls of her Subjects? Heb: 13.17. Is it not Her Charge to take Care to preserve unity of faith? Ephes: 4.14. to carve due food for her Children, to secure them from allur­ing poisons; and in short to keep errour and Heresyes out of doores?

Again, is not every single Catholick the Churches Subject? and her Writers the least, (and therefore the most inconsidera­ble) part of her Charge? is it not just and necessary then, that if this few of her thousands of Pastors divulge their judge­ments of Church matters, that the gover­ning body by vertue of their Pastoral office, should pick the bones out of such daintyes, until they become wholesome food for innocents?

Who then but the Church hath Autho­rity to take account of their words, and writings, even to Censure and Stigmatise each single Book or discourse, that may indanger seducing scandal; by justling with the fix'd platform of her first Received faith? in such case her judgement is an obliging Law, by force of her Divine Commission; and her Decree (by the consent of all Antiquity) is their damna­tion, if it be not rewarded with obedience. ‘For the writings of single Bishops (if they misse of truth) may be corrected by the greater Authority, of other Bishops, and Councels, Aug. lib. 2. de baptism: Cont: Do­natist: [Page 113] c. 3. because the whole is to be pre­ferred before a part, as he saith, c. 9. ibid. and a Councel of the whole Church before the particular Councel of St. Cyprian, ibid: the Authority of such a Councel, ought, to stop the mouths of all, or make them Hereticks, if they doe not acquiesce, unto it; saith Athanasius Epist: ad epictet: which Vincent: Lyrinensis, confirms in this pithy Counsel, that if an errour be held by two or three, or a whole Citty, or Pro­vince, we still preferre the Decrees of the Universal Church, Vincent lyr adver­sus prophan: haereseon novationes. c. 4. and Irenaeus acquaints us, with the Rule of the Churches judgement, when he saith:’ ‘thus judging by the tradition, which we have received from that greatest, most ancient, and most known Church of Rome; founded by the glorious Apostles Peter and Paul; we Confound all, that deviate from the truth, Iren: lib. 3. ad­versus haeres: c. 3.’

This Method of trying all things by the Churches sence, was the undoubted max­ime [Page 114] of Antiquity: it was the belief of this truth, which overswayed St. Austin, to submit to Scriptures upon Her bare word; as I instanced above; and to engage for St. Cyprians submission, if the truth of the question had been established in his time by a general Councel, Aug: lib. 2. Cont Donat: c. 3. & 4. It was that caus­ed St. Hierom, to sacrifice his will to the Churches Placitt (in the point of Consub­stantiallity of the Son) if pronounced by Her Chairman Damasus Hierom Epist: ad Damas: Papam. And obliged Abbot Joa­chim, to present his workes to be approved, by the judgement of the Apostollical See, Concil: Later: sub Innocent 3. de sum: Trin: c. damnamus: the necessary, and Schisme-supporting dislike of which Maxime, in your first dissenters from the whole Visible Church (Confirmed since, by those suita­ble Statutes of your 20^th. and 21^th. Article of the 39. which undermine the Churches Authority, and subject her to the judge­ment of particulars) hath emboldened all­most every single member, to stand in Competition with any Churches judge­ment; [Page 115] to become his own Carver in Re­ligion; and (as woeful experience hath taught you) to confound your first plat­form, with infinit Sects and Divisions.

Is it now high time, that M. S. should Cry the Church mercy, for his either willfull, or shortsighted mistake, in calling Her restoreing and Correcting of Fathers, the Corrupting of Fathers? as also for those Childish Insinuations of his p. 18. and 19. where he presumes to personate one of the Roman Churches Privy Counsel, and whispers you in the ear, that Her chief design was, to stop Antiquity, from speak­ing one syllable against Her, or for Prote­stants. A deep reaching man! but it will be worth his while to be informed, that this same complaint hath been in the mouths of Jewes and all Hereticks, ever since Christs time; even whilst they them­selves were acting that same Sacriledge, they insolently taxed the Church with; as he may learn from the Examin of my for­mer Citations; and also from his own Dalle De usu Patrum.

The summe then of his accusation is, that the Roman Church took those corrupt Fathers in hand, to make them speak suit­ably to her Doctrines; and I am confident, noe impartial considerer will ever condemn her for this charitable undertaking; as long as he can not point us out, any other Church of continued Visible Succession since the Apostles times: the motive of Her purging Fathers being (as he cites pag. 23. out of her own mouth for his confuta­tion) that there should be no spot, which might infect the minds of the simple, with the shew or likeness of false Doctrine. And the Prote­stants sure are more beholding to Her, then to wish her so blind and carelesse, to suffer errours to mix with her Orthodox Tradi­tions.

Again, to suspect them corrupted to mul­tiply witnesses for Popery (as he imagines) is groundless; for those very Fathers whose single sayings or corruptions She corrects, afford very plentiful proofes of the Roman Churches faith, from those sound parts, which are neither call'd in question by Catholick nor Protestant [Page 117] Church: who ever will take pains to pe­ruse Stapleton, Harding, Bellarmin, Perron, Eckius (to omit a hundred more) will find their legitimate parts, conspiring with the whole body of undoubted Antiquity, in vindication of the Roman Religion.

‘A truth so well known to the first Re­formers, and their Successors, that they have entirely condemned, and rejected the Fathers, both in general and in particular as blind, ignorant, and full of errours; thus Luther tom: 2. wittemb: an. 1551. lib. de servo arbitrio p. 434. Colloq: Commens: ca: de patribus: as declining the Purity of Christ, Calvin in Epist: Pauli ad Heb. c. 7. v. 9. Laying the seeds of Superstiti­on, Calvin Instit: lib. 4. c. 12. sect. 19.30. as too much on the side of Popery, Humfred: de vita Jeweli. p. 212. Fulkes retentive against Bristo p. 55. and sub­scribed unto by Wotton and Whitaker, the former saying the Fathers are not for us: in his defence of Parkins p. 491. the lat­ter affirming the Popish Religion to be a patched Coverlet of Fathers errours; Whit: Cont. Duraeum lib. 6. p. 423.’

To these (if my resolution of brevity did not restrain me) I could add a whole Cara­logue of Chief Pro [...]estants answers, to our instances of Fathers, which would evidence, that they rejected them not, (as corrupted by us,) but as being totally for us, allmost in every point of Controversy, by their own Doctors Confession.

And now I humbly conceive, that to trouble my selfe and blot more paper, with answering his 4. small timbred Instances of Conceited corruptions, will be a needless wast: for having by this blow at the root, undermined his plantation; the leaves must needs run the same fate: yet I will offer him fair play; that, when he can pitch upon any Rule and Judgement in the whole world, sufficiently quallified, and Authorized, to stand in competition with the Rule and judgement of the Roman Church; then will I subscribe to a joynt reference, about the examination of these, and all other pretended objections.

No more Sir to this point, but a friendly fillip for that frequent oversight of yours [Page 119] which will endanger to perswade the world, that Protestancy is very ill befriend­ed, when you are forced to employ your own Writers to supply the place of Au­thorityes; an observation which forceth me to acquaint you, that I do no more Credit what your Doctor James, Chamier, Mourney, Usher, Rivet, Cambden, Sands, An­drewes, Sleidan, and the rest, (alleadged by you in this Book) doe advance against the Roman Church; then I doe expect Protestants should believe Popery to be true, or any book of the Fathers false, merely because Bellarmin, Coccius, or any other Catholick Author said soe. Soe that, so long as the rejecting of such Authors, doth not rob them of Credit with you; to pro­duce them against you, will be as effective, and legitimate, as Protestants arguments (sometimes brought from the Apocripha Scriptures, or Trent, against the Roman Church; and hath no more appearance of Forg [...]ry, then M. S. his third Chapter hath, to have been moulded in reasons forge. My next task is to assault his third quodli­bet, with an inquiry.

Chapter IIII.

THe wisdome of Heaven never ap­pointed, nor the world ever enjoy­ed, any belief or Religion soe true, and holy, which hath not either by the mistake of the ignorant, the emulous pride of the envyous, or by the misconstruction, lapses and deformity of its loose Professors, been made the stumbling block of scandal, and object of contempt.

Thus the heavenly institute of the Cere­moniall Law, and Jewish Synagougues, was persecuted with domestick repinings; Num: 16. as well as the reproach of Gen­tiles; thus was Christ himselfe, and that Sacred faith he taught, made a scandal to the Jewes, and foolishnesse to the Gentiles: and by the same unhappy meanes, have the Primitive truth, unspotted purity, and incomparable Sanctity of the Doctrine, and [Page 121] practices, of the Roman Church, been woefully obscured and misrepresented, both by Ancient and Modern Aliens and Hereticks. But whosoever peruseth these her Essentials in their natural dresse, will soon submit to that charming excellency, which manifests their heavenly descent.

Examine Her Councels, Catechisms, Pulpits, (for these (as I said before) are the only Rule of our faith) or any single Family of her Subjects; and they will u­nanimously assure you, that she laboureth nothing more, then to imprint these funda­mental Maximes in her Childrens brests; vizt. that they ought to love God, with their whole heart and soul; and their neighbour as themselves, Luk: 10.27. and work their sal­vation with fear and trembling, Phil: 2.12. that he that hopes for Heaven, must necessary keep Gods Commandements, Mat: 19.17. re­nounce the worlds alluring charme, and walk the strait and narrow way; Trident. Sess. 6. can. 18. and 20. that none flatter themselves, with a confidence to be saved by faith alone, without living soberly, justly, and piously. Trent. Sess. 6. cap. 11.

From the dread of this frequently incul­cated Doctrine, followes an absolute neg­lect of flesh and blood; temporal plea­surres have no relish, where these maximes are laid to heart; hence those extraordi­nary solicitudes, to hold fast this narrow path: hence those Legions of her Hea­venly inspired Children (resolve to secure their shares of Eternal felicity) bury them­selves alive in solitudes and Monasteryes; espouse mortifications, study death and Eternity, until they have consumed them­selves to a fit size, to passe the needles eye: hence the body of her Children soe infatigable in their devotions, as fearing themselves idle, when they are not acting that main Concern: so just in their deal­ings, so cautious in their words; so cir­cumspect in their actions; so charitable to all men. It was this feeling consideration, that emptyed Catholicks purses, to fill the world with those pious Monuments of Churches, Hospitals, Schooles, Bridges, &c. as Sacrifices to their Creator, and workes of mercy to their Neighbours. It was this prudent fear, instituted so long and fre­quent [Page 123] Fasts, to subdue interposing flesh and maintain the souls preeminence; and converted so much time into Holy dayes, to be consecrated to its Masters praise: all­most each particular of which, is ascribed to the Roman Church, by the Protestant Centurists, Cent: 7. c. 7. Col: 181. lin. 15. and all these following: voluntary pover­ty, obedience, austerity, chastity Chari­tyes, miracles, are acknowledged by our Minister in his 113. page, to be found in the Roman Church: 'tis the fruit of this Ca­tholick Doctrine infine, which hath since Christs time, conveyed so many glorious Saints to their happy home, and filld Hea­ven and earth, with the praises of God and his Roman Church.

Here you have a true Mappe of the tree and his fruites? the Roman Churches Doctrine; and its long experienced effects to wit: the fear of God, a resolute de­testation of Vice, and constant perseve­rance in all vertues and holynesse of life: which evidenceth M. S. his either want of [...]nowledge or injustice; in farthering these [Page 124] extravagant Cases upon so holy a princi­ple.

But the Child shall not be lost for want of a father. M. S. his inditement (of teaching Doctrine suitable to mens carnal incli­nations) is very applicable, and with a lit­tle help, will father its selfe by resem­blance.

There is a Church in the world, which the Minister will not disown; whose first Founders intailed upon her, these funda­mental Doctrines; that the ten Comman­dements belong not to Christians. Luther Sermon: de Moyse; approved on by Whitaker lib. 8. contra Duraeum sect. 91. L [...]ther in ca. 2. ad Galat. tom. 5. fol. 227. Calvin de vera Eccles: reform: p. 319. Brentius in explicatione Catechis: wittemb: an. 1552. p. 214.

That it is Heresy, to require good workes to salvation, Luther Sermon de pis­cat: Petri in postil: germanica part 2. fol. 154.

That noe sin but incredulity can dam [...] a man how much soever he sin, lib. de capti: Babylon: cap. de baptism: Beza and the Church of Geneva in their confession fidei cap. 4. parag. 20.

That the Commandements are impossi­ble to be kept, Confess: Augustan c. 6. Apologia Anglica in Syntagmate Confess: p. 123. Luther de libert. Christiana. Tom: 2. fol. 4. Calvin in antidot: Concil: sess: 10. cap. 12. p. 284. Whitaker lib. 1. Cont Duraeum sect. 9.

To these Sir I could add a large cata­logue of your others doctrines, which as you say in your 46 page foment debauchery, loose the rcines to all vices, and destroy the very end of preaching and Christianity.

‘And what Godly fruites have sprung from this hopefull seed? marry such as forced your own Sir Edwin Sands in his relation of the West parts of the world, sect. 48. initio, to say; that there is no perfection in your Doctrine and reformation:’ and Stubs, (in his Motive to good workes Printed anno 1596. p. 43.) to acknow­ledge, that Papists exceed you farre, in all good workes and godlynesse: ‘and the Primitive Parent of your Church, to vent his sence in these rude words, for which his Authority will be my excuse; Our Disciples (saith he) live as they believe, they are, and continue Swine, they be­lieve [Page 126] like Swine, and die like Swine, Luther in 1. M. ad Cor. c. 15.’ ‘Such fruites infine, as forced this feeling complaint, from a very famous Preacher and Divine of the Reformed Church: How (saith he) is that mercy of mercyes sleighted by us, nay a burden to us, which should be prized above all the endearments of this world, I mean th [...] Gospel of Salvation? how have we wasted these mercyes, as these Prodigal did his portion, upon his own Lusts and filthynesse? we have strengthen'd our hands by them, in Re­bellion against the Author of them. Not only the bankes of Religion, but Civility too are broken down. Where­as 'tis usually said, that ill manners pro­duce good Lawes, we have reverst the Aphorisme; and the good Preceps of our Religion, have introduced the most Corrupt Manners. Our holy Faith (which like a foundation should support good workes) hath like a gulfe swal­lowed them up. And so universal a de­pravation is there amongst us; that we have scarce any thing left, to distinguish [Page 127] us from the most barbarous people, but a better name, and worse vices.’

Sure some envyous Papist (will my Pro­testant Reader say) fathers this on us: no such matter; it was an Orthodox Minister of the Church of England; whose Gospel-Converse with the Protestant Church, made him throughly acquainted with her Con­dition; and obliged him by his office, to speak and print it to their faces; and at the same time, as he was uttering the same invectives against the Roman Church; [...] ­ven M. S. himselfe, in his page 122.

And now which Religion of the two, most suites mens carnal inclinations, will be evident to any man that considereth these confessions of their own; and the necessary consequences of their debauching principles; (to use his own expression.)

Yet to disfigure the Roman Church; and lessen the enormity of their own vici­ous Principles by example; he followes those industriously affected steps of his pre­decessors, whose greatest study it hath [Page 128] been, to possess the simple against Popery, by voluminous batteryes, against the scan­dalous inventions or practises of her single members. It is this false dealing, hath been the main performance of most of their Writers: it is this Specious delusion, de­layes the peoples return to their Mother Church: and it is M. S. his inconsiderate Zeal, to imitate this reforming Maxime, which makes him so laborious, in this in­significant Collection of those very cases, the Roman Church condemned by Her chief Pastor Alexander the 7^th. in the ge­neral congregation at Rome, an. 1659. as also, by all the Bishops and Clergy of France, as well as the faculty of Sorbonne; all which, (non-obstant the Jesuits utmost endeavours, to preserve themselves and their cases from so foul a blemish,) have stigmatised them with large Censures; whereof I shall add this short abstract, to evidence to the world, with how little truth or skill, the Minister is his 66 page: tells his Reader, that he hath not heard, that any of these were Censured at Rome, or otherwhere (as he would intimate) the [Page 129] particular Censures runne thus, that the Doctrines held forth by these Casuists, are,

‘False, erroneous, scandalous, dangerous, contrary to the Lawes of God and man, to Scriptures, Fathers, Councels, Ca­nons, Theology, encouraging sinners in ignorance, presumption, impenitence; furnishing them with excuses, palliations, evasions, to the ruine of their Souls, and countenancing them in the neglect of their salvation, and of the instructions conducing thereunto; temerarious, redi­culous; introducing confusion into Chri­stian Morallity; blocking up the way to Eternal beatitude; Complying with the corrupt inclinations of nature; apparent­ly tending to licentiousnesse, derogatory from the preceps of Jesus Christ. offen­sive to Chaste eares, patronising criminal actions: prejudicial to charity; ener­vateing the precept of Almes; hardening the hearts of the rich, towards the di­stressed members of Christ: maintaining the Simoniacal heresy, contrary to the Councel of Lateran; to the Canon Law, [Page 130] countenancing Lewdnesse, debauches, revenge, Murders, domestick infidelities, inhumanity, Corruptions of justice, usu­ry, fraudes, breaches of trust, perjuryes, equivocations, Calumnyes, epicurism, Luxery, undutyfulnesse in Wives to their Husbands, in Children to their Pa­rents, in Servants to their Masters: dis­solving the tyes and Cement of all orders and relations; raising disturbances in Familyes; dispencing with the truth, sincerity, humility, simplicity, and resig­nation, requisit in Confessions: eluding the Commandements of the Church, contrary to the Cuncel of Trent, inju­rious to Princes, Judges and Majestrates, disturbing the Publick peace; and abet­ting tumults and sedition; destroying the judicial Authority of Christs Ministers: injurious to the Priesthood of Christ himselfe.’

And what judgment shall we now make, of M. S. his capacity, who after all this, pleads himselfe a mere Stranger to such Publick Acts of the Roman Church? or rather, we may say, how blind is his envy, [Page 131] and how great his partiality, in perverting Her most Pious care and vigilancy, into an argument for her condemnation.

The Reader may make a further tryal of his trust, by the following Instances found verbatim in those same Catholick Authors, from which M. S. gathered his Catalogue of absurd cases, and which were writ pur­posely, to confute and suppresse them, by Councels, Fathers, Tradition, and the present Churches condemnation: which the Author of the Provincial letters (cited by M. S. p. 64.) hath done very effectually, before their condemnation.

‘Since their condemnation, the adver­tisement prefixed to the Jesuits Morals (Cited also by our Minister in his p. 62. 66: &c.) gives you both the Authors, and the French Churches sence of them, in these wordes: It is hoped (saith he) that this Publication will prevail to remove the scandal, which the Jesuits have caus­ed from the Church; to which, they gave place to the Heretickes to attribute to these opinions, for which it hath the greatest horruor and that those unhappy [Page 132] Persons who are separated from its Communion, shall not impute them to it any more; after so publick a disavow­ing of those Maximes, altogether abomi­nable as they are. Not giving them for all that, any advantage above the Jesuits themselves; because it is not hard to make appear, that the Principles of their morallity are no lesse corrupted, nor pernicious, then those of the Jesuits.’

And a little after thus:

‘And having prescribed unto himselfe, only therein to represent faithfully, those Maximes alone of the Jesuits Morals, which are notoriously wicked, and which are the very same, against which all the Parochial Rectors of the most con­siderable Towns of the Realm have been stirred up; so that the Pope, the Bishops, the Sorbonne, and the other Catholick facultyes, have condemned by their Censures, the Apology of the Casuists, and that the faculty of Divinity in Paris have now very lately Censured in the Bookes o [...] Vernant and Amadeus; we be­lieve all these Censures, to be as so ma­ny [Page 133] approbations of this Book; and that for that cause, the Pope, the Bishops, the Sorbonne; and the other facultyes and the Parochial Rectors of the Prin­cipal Townes of France may passe for its approbatours, or at least of the Doctrine contained therein.’

We will add another Confirmation out of the Author call'd, The Moral practise of the Jesuits, in the Epistle to the Reader. ‘This (saith he) is the present collection, of those Learned and pious Doctors of the Sorbonne: to inspire the world, and the Jesuits themselves with horror, at their detestable moralliy: there being no better way, to demonstrate the danger of the looseness they Authorise; that latitude and remisness, whereof they are Patrones; then by discovery of that abisse of injustice, avarice, lust, and o­ther vices, wherein they have plunged themselves. A little after; Mutius Vit­teleschi (saith he) their sixt General re­flecting upon that Criminal faculty, wherewith those of his Congregation embraced all the new opinions, that [Page 134] tended (as his phrase is) to corrupt and ruine the piety of the faithful; saith (in a letter addressed to the Superiours of all their houses) that there was reason to fear that the laititude and liberty of opinion of some of the Society, (especially in the matter of manners,) would not only utterly ruine the Company, but cause very great mischief, in the whole Church of God.’

‘The same Author in another paragraph goes on thus: The benefit (saith he) we propose in publishing this Collection, is to Confirm the faithful, in the abhorrency they ought to have of the Morals of the Jesuits, which (as a poysoned spring) con­vey venome into the hearts of all that ap­proach them; & to perswade the people, to avoid their detestible Maxims; which having corrupted the understanding, en­gage the will in dissolutenesse and de­bauchery; and to encline the Jesuits- to give better attention to the Judge, ment passed of them, by so many great Persons; particularly of the faculty of Theology at Paris. 1554. the accom­plishment [Page 135] of whole sentence is cleared, by the Hystorical relations reported in this collection.’

Here we have the Pope, Bishops, the faculty of Sorbonne, and the whole Church of France; I there own General Condemn­ing the Jesuits wicked Maximes, and Cases; what need then was there for M. S. to take them up again, to be stygma­tised with this petty Censure? and with what Conscience can he deceive his Read­er, with this either malicious or ignorant affirmative, page 55. that they are unani­mously propounded by our Casuists; and p. 67. unanimously received by our great Doctors: and highly prized by all Catholickes; when neither he cites, not the Censures mention any, but a few Jesuits. Let him please to learn then this justice of St. Austin Epist. 119. to distinguish the Church from her erring members; for if this Protestant Me­thod of arguing, might be allowed Cur­rant; we could collect such a multitude of her Professours extravagant Doctrines, as would render the Protestant Church, a [Page 136] magazin of iniquity; and the rather, be­cause she may be very justly thought a fa­vourer of such tenents, as she never yet disgraced with publick Censure. Nay such inconsequent reasoning would not want, St. Peters Complyance with the Jewes; St. Pauls Circumsion of Timothy Acts 16. the Idolatrous Conscience of the Corinthians, 1 Cor: c. 8. and a hundred more, to make the purest times of Gods Church a stumbling block to such unreaso­nable Adversaryes. ‘Let Protestants then vouchsafe at last, to submit to St. Austins most instructive Councel, to cease their clamours against the Church for the faults of those bad Sonnes she condemnes and daily laboureth the correction of, Aug: epist. 64.’

But we must not sit down here; it seems his own reason made him distrust this man­ner of assault, and therefore to make his victory undoubted in the vulgar eye, he summons in his auxiliary Instances of some Catholickes, that presum'd to sinne because the oppertunity of Confessing themselves was at hand: p. 76. of some groundlesse [Page 137] conjectures, uttered in the Pulpit by in­discreet Preachers; p. 92. of one that is said (but without proofe) to be sent into Germany, with a pack of pardons to raise money for the Pope, p. 91.

How implacable is M. S. grown against the Roman Church? must the very sinnes and natural imperfections of particular men be transfused into the Church, and appro­priated unto her, as her peculiar offspring? and the Covetous abuses of holy things be brought in judgement against her, even after she hath provided strict lawes against them; as may be seen concerning the ava­ricious practices of Indulgences, in the Councel of Trent. sess: 21. de reform: c. 9.

But that which lookes most like an argu­ment, (and which only befriends him with seeming advantage) when I have summ'd it up into one orderly inditement, will be this contracted venome and Quintessence of all his objected Cases.

First, That the Church of Rome hath universally degenerated, from her whole­some and primitive use, and faithful dis­pensation: of that most important Sacra­ment [Page 138] of Pennance: seeing that contrary to the expresse sence of Antiquity) she daily, and euery where, allowes her Priests to admit evidently impenitent, willfully and uncorrected, and daily relapsing sinners, and all sorts without exception, to the Sa­cred benefit of Absolution and Communi­on: not one Confessarious in ten thousand daring, once in twenty yeares (though sometimes convinced of its necessity, for the aforesaid reasons) make use of the retaining part of his power, for fear of incurring the shameful Censure of sin­gularity: but many of the Jesuites on the Contrary, being blinded with pride, to glory in the multitude of their Penetents, as arguments of their Societyes matchlesse sweetnesse and dexterity.

Secondly, That the Primitive (and therefore safest practice) of large and severe injunctions, (ordinarily imposed upon sin­ners, reconciled in the Sacrament of Pen­nance) so to humble and mortifie them, into a serious sence of their vicious habit; and reduce them to the love of vertue, by [Page 139] the just penaltyes of their iniquity) that this wholesom, and Divinely instituted means of Correction is unwarrantably perverted, into that fatal Indulging of a five Paters, or a Rosaryes Pennances: a Custom woefully experienced, to beget in sinners a damnable presumption, that Gods mercy is at the beck of their Courteous Confessor; and (to use the Jesuits own expression that sinnes are as easily forgiven as committed.

Thirdly, That the universally establish­ed Doctrine, and use of Indulgenses, (as to their constitution of the joyn'd Merit of Christ and his Saints, their promiscuous and arbitrary application, as well as Con­ceited effect in foro dei) do expresly thwart, the primitive sence and practice of that ju­ridical part; Lull Gods people into a presumptious security, and evacuate the Apostles Counsel, to labour our salvation with fear and trembling.

This Charge concerns those most, who are tyed by their Character, to be faith­ful dispensers of the Misteryes of God, 1 Cor: 4.2. Who, though clad with flesh and blood, do the function of Angels, [Page 140] Chrisost; de dignitat: Sacerd: lib. 2. c. 4. and are put upon that dreadful taske, to dis­tinguish between lepre and lepre Hierom Comment: ad cap. 16. Mat: a taske, wherein the best quallified walk upon Rasours, be­tween a double precipice of displeasing God or their Penetents; where the want of due knowledge, and discretion, fills doomes-dayes book with their own sinns, against the day of wrath: where these and the least straining of Gods Law, to their Penetents corrupt humours; betrayes them to perdition; and agravates their own damnation; to be inflicted with more seve­rity, Greg: 24. moral: cap: ultim? a taske for which not one of a thousand (saith Avila) not one Priest of ten thousand is fit, saith St. Francis Sales, introduct: Chap. 4. part. 1.! a Calling too high, and perfect, and difficult for a multitude; as one (styled by some Sorbonists as learned a man as this last age produced) saith in his Notes upon F. D ^s. result p. 5.! A calling trembled at, by those incomparable Masters of Antiqui­ty, and never accepted by them, until the Churches repeated Commands had ex­torted [Page 141] their submission: a function infine, environed with a labyrinth of difficultyes; which when St. Chrysostom reckoned up with teares, he was forced to acknowledge, he was too weak for so great a burden, Chrysost: ubi supra: and when considered by the Church Her selfe (the last time She travell'd abroad in her own shape, to meet the world at Trent) was call'd, onus ipsis e­tiam Angelicis humeris formidandum sess. 6. de reform: c. 1. c. 1.

It is no wonder then, if men of that Character should fill volumes with learned inquiries, how to answer doubts with se­cure decisions: but it is both a wonder, and pity that Interest should oversway them, to broach so many conclusions, in behalfe of vice and iniquity.

But the Church of God hath taught us another lesson; and assures us, that as mans eternal happinesse depends wholly on the forgivenesse of his sinns; so no blessing seales so firm a league between God and Man, nor requires the engagement of so ma­ny dutyes to maintain it. A due application of this soul-redeeming Sacrament, vests us [Page 142] with the nuptial Robe, and makes us the sonnes of God: a title none can lay claime unto, without a previous sacrifice of his whole heart Deut: 4.29. Jere: 29.13. this absolutely necessary condition leaves noe byas towards fatall endearments: but de­tests them with a disdainfull eye; and en­gages the true converts, to be professed enemy to those relapses which Crucify his Christ a new Trent sess: 6. c. 6. Aug serm. 7. de tempore. and a faithfull pra­ctiser of that iustice which is an indispens­ably necessary ornament for every foules, that will enjoy heavens bridegroome.

We know the uncontrowlable statute of our Soveraigne Lawgiver, which ex­cludes all from heavens but the observers of his holy will Mat: 19.17. we know the tearmes of the Adultresses reconciliation was, to renounce all Correspondency with wonted offences; and to subscribe with heart and hand, that she would sin noe more. John 8.11. c. 5.14. and we are as well assured by his Apostes instruction, that every real penitent, evidenceth him selfe such, by a further duty of perseve­rance, [Page 143] in all holynesse and justice, Luc. 1.75. and cessation from sinne 1 Pet: 4.1. ‘A little patience will satisfie us, that it is as undoubted a maxime with Antiquity, that he that is sorry for his sinns, and doth not forsake them, but commits them again, he either dissembles, or is ignorant what true repentance is, Gre­gorie homilia 34. in evang Aug: Serm: 7. de temp: de paenit: dist: 3. qui admissa. That he is not penetent, but a mocker of God, who still acts, what he pretends to re­pent, Isidorus de summo bono, that true repentance is, to be sorry for past sinns, and to Commit them no more: Amb: Serm: quadrages: that that sorrow is vain, which following sinns defile, Aug: soli­loq: Infine, that those who continue ac­customed vices, come not to Christ, Hierom: lib. 1. Comm: in Mat: c. 9.’

The Church of former ages was most peremptorie in this practice, and allowed not the most privately incorrigible sinners, (nor even the most reclaimed Penitents,) to be present at the Canon of her dread­ful [Page 144] Sacrifice; until their selfe conviction, and humble patience, had carryed them through the uttermost rigours of their many years injunctions: much less did She permit either sort, to partake of that holy Table; or even of the Sacrament of reconcilliation; until She had gained a through experi­ence of their unsained conversion: the Greek Fathers afford plentyful proofes, to evidence this to have been her custome, and the same Rule is confirmed unto us, by her canonical precepts, ery obvious to be instanced; of Usurers, 3. q. 7. Parrag: porro: of Drunkards and Gluttons: c. & si Christus parag: quidam enim prohibentur extra­vag: de jurejurand: c. a Crapula: ex: de vi. 25. d [...]stinct: parag: alias ea demum. or of any other notable sinners. c. si sacerdos de officio orain: very frequent in the Canon Law, and ancient Councels. And such alfo, is the serious instruction of the Coun­sel of Trent sess: 14. c. 4. Where it ear­nestly laboureth, to revive that wholesome Doctrine; urgeth and proveth the abso­lute necessity of a new heart; Cessation from sinne; and an unreconcileable dete­station [Page 145] of our former iniquity, to obtain Gods mercy; and to be fit to eat of this bread of Angels, Sess: 13. c. 7.

Nor is this her whole care, to suggest them due meanes, to recover their Crea­tors favour, and evidence their true sor­row, and amendment: but She also exacts the continued duty of laborious satisfacti­ons; so to satisfie Gods justice; antidote relapses, and repair the ruine of their former happy state, by the increase of new vertues. Sess: 14. de penit c. 8.

He that repines at this Doctrine, be­wrayes his ignorance of Antiquity; and discovers himselfe no real Convert. For we are told by the Cannon Law, (that Com­piled abridgement of Councels and Fathers, as (Canus de Locis c. de Author juris Pontificii calls it) that true Contrition willingly suffers all things: de paenit dist. 1. c. perfecta.

Those Directors mistake as grosly, as their Penitents are dangerously misinfor­med; who conceit a five Paters, or a ro­sary a sufficient injunction, to expiate their damning sinns; or to undermine their ill habits. The Councel of Trent sess. 14. c. [Page 146] 8. intimates, that this is too mild a check, and too slender a preservative for that soul, which is newly delivered our of the Devils jawes, after it had put on the im­pudence, to violate the temple of God. And at the same time, that the Sacrament of Pennance is the fiery tryal; full of ri­gour and chastisement; which serious ad­monishment the Councel backs out, with the Authority of the Ancient Churches Canons; to which it appeals in the be­ginning of that Chapter; and to which (at its instinct) it is but our duty to follow it, in this inquiry.

In this instructive Index, of Popes and Councels, deliberate resolutions of Cases (inspired by the Holy Ghost, in the judge­ment of Damasus 25. q. 1. cap. violatores) we are taught, that he that lyes with a Nunne, both he and she shall do ten yeares Pennance, shut up the most of those yeares; to fast the greatest part of the said ten yeares, with bread and water; ex­cepting Sundayes and Chiefe Holydayes: on which, and in the latter yeares, they are allowed some roots or pease, and a [Page 147] little wine; and after the first yeares strict performance, to Communicate. 27. q: de filia: &c. devotam.

That he who lyes with two Sisters, or his Mother, or Daughter, ignorantly, must doe seven yeares of the said Pennance: and if wittingly; let him be for ever for­bid Marriage, besides the foresaid Pen­nance. 34. q 3. si quis Cum duabus.

He that breakes his Vow made in pri­vate or a simple Vow: three yeares of the same Pennance. 27. dist. fi vir.

A Priest that commits Fornication, is injoyned ten yeares Fast, with bread and water, &c. 82. dist. presbiter si fornica­tionem.

A Priest that commits willfull Murder, let him be degraded for ever, and doe se­ven yeares of the forementioned Pennance. dist. 50. miror

He that murders unwittingly, shall un­dergo five years of the said Pennance. dist. 50. eos & duobus, c. sequent.

He that murders a Pagan, or Jew, let him repent forty dayes in the same manner, dist: 50. parag. qui non odii.

He that kills a hidden thief, when he might take him alive, four dayes repen­tance with only bread and water, &c. d: & extra: eo: ca. 2.

He that kills his Mother, let him do ten yeares Pennance as before: 33. q. 2. lat [...] ­rem. He that kills his Wife shall do more yeares Pennance: as also those that kill their Children, ar: exeo c. ult: in text: & glo: de homicid:

He that kills a Priest or a Monck twelve yeares, ext: de paenit. & re: c. 2. & 17. q. 4. qui occiderit.

He that takes a mans life by false wit­ness, given by himselfe against him: shall do seven yeares of the like Pennance; ex: de accusat: accusasti.

He that perjures himselfe, shall fast forty dayes right out in bread and water, and do seven yeares of the former Pennance; the same shall he doe that forceth or draw­ [...]h him unto it. 6. q. 1. quicun{que}

He that me [...]sureth with false measures, s [...]all f [...]st 30. dayes with bread and water.

He that commits Sacriledge shall do seven yeares Pennance; during three of [Page 149] which he shall eat no flesh, and in the fourth only be admitted to Communicate.

He that blasphemes God or his Saints, shall for seven Sundayes during the time of the Masse, kneel at the Church gates, head and feet bare, and a halter about his neck: each of which Sundayes he shall re­lieve three poor people, if he be able; and shall fast each feria of this time, with bread and water: extr: de maledi: statuimus: and if he be rich, he is moreover to pay 30. or 40. shillings (according to his abillity) to the Ministers of the secular power; whose care it is to Condemn, and punish him, even with death if notoriously incorrigible, according to the Civil Law, in auten: vt non luxu cont: natu: circa medium. Colla: 6. ‘And this small mulct of money (saith Hostiensis) the Pope ordered to be im­posed by the secular power, for the re­lief of the poor; and to reward the Mi­nisters of Civil justice, who were dili, gent to Chastise them, Hostiensis Titulo de maledicis.’

The Bishop that omits the Correction of Simonie, shall doe two months Penuance:

He that useth Magical Inchantments, five yeares of the above declared Penance.

He that burnes a house or barn wilfully, three yeares and make restitution.

He that will not be reconciled to his Neighbour, let him undergoe a whole yeares penance, and lay by all enmity.

But these are enough to Confront the Ministers pretended list; and acquaint us with the carefull and strict proceedings, of those best ages of the Catholick Church; which John Chappuis (a professor of both Lawes at Paris) tells us, is the Rule, which all Priests are obliged to know; and by which, all Confessors ought to injoyn Penances: thus in his Comments upon Ray­munds summe, tract: 4. de panit: p. 159. 163. Infine, without the immitation of which Capital direction, men engaged to that charge (saith Canus lib. 8. de locis cap. 6.) must needs incurre great absurdityes, as well as hazard to themselves and Penitents. ‘A practice in short, which the Councel of Trent assures us, hath been delivered unto us, as most necessary, in the judgement of all ages. sess: 14. de paenit: cap. 8. initio [Page 151] & modo. and charges all Priests, faithful­ly to execute it; least (saith the Coun­cel) being overpowered by blind indul­gency, to abate of that wholeseme ri­gour, which justice requires for the ex­piation of greater sinns; they themselves become obliged, to bear the punishment of their Penitents offences, Trent ubi supra ca 8.’

What think you now Sir? is there any thing in all this, that can encourage liberty, and foment carnal inclinations? nay on the contrary, is it not evident, that this mappe of the Churches Practice, is of so different a complexion. from that deceitful Index of your Taxa Cancellariae (which singles out this least necessary, and rarely practis­ed condition of a pecuniary mulct, from all those divinely instituted and indispen­sable requisites to be reconciled to God, and his Church) that it totally confutes your pretence, of giving any account by it, of the Roman Churches absolutions?

But supposing the world had seen, or the Pope allowed a Book of that model [Page 152] (a thing I couldn ever assure my selfe of) yet you are so just, to clear the Church of that imputation; and to acknowledge in your 88. 89. and 90. pages that not only some Sorbonists, but even the Inquisitors of Rome have stigmatised it; as soon I sup­pose) as it fell into their acquaintance. Again, it is certain that those sinnes your Taxa speakes of, are punishable in both Courts, Ecclesiastical and Civil. If then the Spiritual-Swordmen or Lay-Absolvers of your Church may with approbation, ex­tract whole Estates, out of the peoples sinns; why may not the Roman Church buy her beggars bread, and reward her Ministers of Justice with petty Fines, ga­thered upon the same account? and this is the whole intent of such taxes; as you may see in Hostiensis lately Cited: a second re­tion will add this important difference; that the exact payment of these penaltyes is the utmost concern of your taxe-Masters; whil'st their true Mother (the Roman Church) attends hers with her constant care, in order to their salvation.

To Conclude, though the decay of [Page 153] Christian piety, hath generally rendered the people of these latter ages untractable, and more disposed to Spiritual Rebellion, and even Atheisme it selfe! then to hum­ble themselves to the Churches discipline, and accept of Condigne Pennance (a mi­sery sore complained of in these very termes, by the Fathers of Trent, as you may read in Suavis, his History of that Counsel, lib. 1. p. 21. 22. yet the Church of God as her Great Master did Hierusalem) like another St. Monica still followes her Children, with pitty in her heart, and teares in her eyes, and all sorts of solicitudes to procure their salvation.

For this reason, hath She Converted so much time into Holy-dayes, thereby to oblige and allure their frequent Prayers. Its for this, She interposeth her Authority, to command so frequent Fasting dayes and Jubilees so to supply in some measure those due Penances, which their own Ghostly Fathers durst not provoke them with. And its this, that fills her Pulpits with infatigable Preachings, and pressing Ex­hortations; that they will be careful to [Page 154] satisfie for their sinns, by the right use of these; and the constant practice of Almes, Patience, and all other exercises of Chri­stian Mercyes and Duties; and all to the intent, that (by this Pious circumvention) they may be induced, to perform those just Penances by their own election, which their Pride or loosenesse forbid them to welcome, as the Churches, or their Con­fessarius his injunction,

But let such daring Korahs and Dathans know, that God hath neither altered his Holy Institutes, nor abated of his Justice! and that though the universal loosenesse of degenerated Christianity, hath overswayed some Casuists of this last age to gratifie mens humours, by misrepresenting the rigour and diminishing the severity of both: such bold repeats though they have indeed for a while been, (ob duritiam Cordis as the Trent Fathers in Suavis say) only disliked, and conived at, yet that holy Spirit (which St. Austin Epist: 119. saith, never suffers his Church to erre against Faith and good life) hath in due time given her both Courage and Conveniency, to pronounce their con­demnation, as we have seen above.

As concerning his third objection of In­dulgences, I doe not apprehend, that the Churches Doctrine and sense of them truly understood, can offer any scandal to any impartial Peruser. If you sift all the Ca­nons of that most Popish Councel of Trent, you shall find that Decree of hers Sess. 25. in fine to be the whole latitude of her proposals, vizt. that the same power of granting Indulgenses which our Saviour left her, and the Ancient Councels which she alludes unto, (vizt. Neocesarea Can. 3. Nice Can. 11. 4. Carthag: Chapt: 75. Lao­dicea Can. 1. and 2. &c.) approved of, is still in the Church of God. That is to say, a power to remit all, or a part, of those forementioned Canonical Penances, when the Penitent seems incapable to per­form them, or otherwise sufficiently con­trite and reclaimed, as Suares informes us, tom. 1. de Indulg: disp: 4. sect. 2.

By this Doctrine and the following cau­tion it prescribes, as well as the reason it adds for it; it cuts off all pretences of stretching this power, to the remitting of any penalty due and unsatisfied in the sight [Page 156] of God: for the Councel warnes that they be sparingly granted; least (saith it) by too much indulgency, the Discipline of the Church grow weak and insignificant.

But to clear up this difficulty, and to remove that odium which the misconstruc­tion of some Schoolmen, or the the ground­lesse clamours of our Adversaryes, have created against the very name of Indulgen­ses: we will give you this true Copy, where they are pictured in their own shape, as delivered by our Chief visible Pastor in form of Jubile, (that most indul­gent and superlative grant of all others) as Abelly a Sorbono [...] Doctor calls it, in the second part of his Medulla p. 248, hear his Holynesse then with attention as followeth.

Clement the 8^th. in his Bull for the Jubile an. 1600, hath these words.

‘That truly holy Year, acceptable to God, and year of pacification, wherein Mankind might repent, and be Con­verted to God the Father of mercyes with their whole hearts: that year was first published unto the world, by Christ Jesus the Son of God, sole Author of [Page 157] our life and salvation, &c. And we also now, who (though abject and unworthy) are the Vicar of Christ our Lord upon earth, by his own appointment) doe from this sublime station of the Aposto­lical Charge publish and declare, this same year of Jubile of true repentance, and Spiritual Comfort, to all you that believe in Christ, and because the ser­vent love of Christ whose Person we represent (as his Legate to the whole world) urgeth us, and zeale for the sal­vation of soules possesseth our heart; we doe exhort and beseech by the shed­ing of the blood of Christ, by his come­ing into the world, and by the dread­full day of judgment, that (especially in this holy time of Jubile) every sinner be converted from his wickednesse, and return to God in purity of heart, inno­cency of Conscience, and unfained be­lief, because our Lord God is clement and mercyful, above the malice of ini­quity.’

And Urban the 8^th. more expresly, in the [Page 158] publication of his Jubile, gives this Charge to all Prelates.

‘Let it now (saith he) be your care a­bove all other times, to extinguish ill­will, jarrings, contentions and invete­rate hatreds for Christs sake. Let now all filthy Lusts of the flesh be washed away, and the temple of God be clean; and let every one possesse his own in ho­nour and holynesse, that God may dwell in their bodyes: teach them, now espe­cially, to detest wickednesse, and that they be careful, not to abuse the name of Christians; teach also, that they la­bour in vain, who hope to gain the be­nefit of Indulgenses, without a diligent endeavour, to bring with them the ne­cessary preparatives, of an humble and contrite heart; and firm resolution to persevere, in the exercise of Christian dutyes.’

Supposing then this to be the Churches sence, as it appeares by these Authentick grants of two Popes, and as St. Thomas, Bellarmin, and all Divines do acknowledg) vizt. that to obtain the benefit of an In­dulgence, [Page 159] a man ought to be truely con­trite; in the state of grace; and really tesol­ved to labour to satisfie Gods justice, by a strict performance of all those above menti­oned dutys, for the expiation of that punish­ment, he is lyable unto in the sight of God, after the guilt remetted; a president of which God himselfe gave us in Davids reconciliation 2 Kings 12.14. and chap. 24. v. 22. it necessarily followes, that all that the Church intends in granting In­dulgences; is to exempt her penitents thus disposed, either from the whole, or a part, of those canonicall penances, which she might by the Authority of Christs In­stitute, & the practise of Ancient Councels, have justly injoyned them: thus Suares tom. 1. de Indulg. disp. 50. sect. 3. who cites St. Tho­mas and Bonaventure for the same.

Now the former of these is called a plenary Indulgence the other limited, ac­cording to the grant. Neither of which thus understood, can diminish, but rather doth increase a sinners care, to remove Gods just revenge for past offences, by a volunta­ry choice of such mediums, as may enable [Page 160] him to say, with that patern of true re­pentance, I will every night bath my bed, I will water my couch with teares Psalm. 6.6. or with Hezekiah, I will give thee an account of all my yeares, in the bitternesse of my soul. Isaiah. 38, 15,

Thus may we safely conclude, that all those grants which promise a thousand or more yeares pardon; which dare stretch to culpe and paine or satisfaction due to Gods justice in foro dei; (some of which Bellarmin in his 9^th. Chapter acknowledg­eth to be the inventions of mercenary dispen­sers) that such (I say) doe not suite the Churches sence; and consequently are to be rekon'd amongst those manyfold abuses of this primitive power which the Coun­cel of Trent in the same 25^th. Session, doth so strictly injoyne the 3orrection of which happynes, though it jump not with the speed of our holy Mothers wishes: nay though that heavenly inspired Directrice seem to be taken on a side; or rather, to drowse on in a prudent conniveance; watching due meanes, and convenient sea­son to remedy some private inventions, and [Page 161] incroaching disorders. Yet hath God bles­sed her, with a most Christian daughter; zealous and vigilant, and ready to oppose her selfe, as a wall of defence for the house of God: by whose power and wisdome she hath furnished these last ages, with meet remedies against spreading cankers: by whose important mediation, we doubt not but Christ himselfe will restore his in­jured spouse, to the perfect use of all her limmes: and arme her with an awefull scourge, to purge Gods temple, from all those darling knacks of interest; devised, and incredibly magnified, by her too af­fectedly independant, as well as Merce­nary Cadets.

He that is scandalised, to hear the Mi­litant Church lyable to such tryals, may correct his mistake by our Saviours pro­phecy, that her growing wheat should have a mixture of Chaffe and Cockle. Mat. 3.12. Mat. 13.30. and may take of his wonder by reflecting, that each species of things is beautifyed with black patches. nor will our adversaries see any cause, of their frequent clamours against the Roman [Page 162] Church upon this account; when they consider, that t [...]at most Golden age which saw the Apostles sit as watchmen upon the walles of Hierusalem, produced such a brood of degenerated Disciples, as pro­voked the visit of St. Pauls Chastising rod, 1 Cor. 4.21. and furnished him with a Godly wrath, to demolishe their super­structures 1 Cor. 3.10. and to confound the sordid aymes of such, as sought their own Interest, more then the honour and service of Christ and his Church Phil. 2.21. ‘Besides, St. Austin example will justifie our imitation, and more just ap­plication of his words to the abuses of our times, in telling the world in his own phrase: I cannot approve of them, I judge they ought to be cut of at the first conveniency, by those that have power to doe it; and there are many things of this kinde, which, what for feare of scandaliseing some Godly persons, and unwillingnesse to provoke the turbulent, and factious, I dare not condemne soe boldly.’ thus St Austin epist: 118. ad Ianuarium.

But then it must be our maine care, to avoyd that fatall extreame, which per­verts our zealous endeavours to our own destruction; by perswading us to a volunta­ry divorse from the Churches holy faith & Sacraments, because of particular mens abu­ses or errours. which soveraigne caution (if duely laid to heart) both renders the first reformers excuselesse, and convinceth their successours, of an absolute nece­ssity to discontinue their schisme; and make speedy returne, into the lap of their Mother Church for as Ireneus lib 4. Cont heres: c. 62. assures us; there is noe refor­mation soe important, as the evill of schisme is pernicious. But this last tryall hath won our attendance, beyond the merit of the cause: his fourth quodlibet being as de­lusively contrived, and as weakly fortified, shall be the subiect of our next attempt.

Chapter V.

IT hath since the beginning of the world, been the inseparable Property of envy, and Corrupt nature, to labour to vilifie and abolishe, those excellent faculties they could never attaine unto. Full well knew Luther and Calvin the necessary im­portance of Christs promise, to propagate and Confirme his truth in all ages, with raculous effects, wrought by the Missioners of his Gospel, as well as his most eminent believers in every age. Mar. 16.17. John. 14.12. a truth acknowledged by the Church of England, in her Margi­nal notes upon this place, in her Bible Printed an: 1576. and which (if those first Reformers attempts to verifie it in th [...]m­selves, had proved successefull) had noe doubt been as emulously layd claime unto, by their Church as by ours; and as in­dustriously [Page 165] born up to the world, during the whole time of her continuance.

But the God of truth disdaining to set his hand to falsehood, was pleased to em­ploy his extraordinary judgments, to pu­nish their arrogateing presumption, and prevent the worlds delusion. In Luther, by unbridleing the Devils strength in the possessed person, to foyle his uncommis­sion'd undertakeings; and put him to Confusion. In Calvin, by punishing that impostor with real death, who had conspi­red to counterfeit it, for the Confirmati­on of a Lye, the whole narrative of which hints, is warranted unto us: by such Au­thours as were eye-wittnesses, vizt. Sta­phylus. in his absolute Apology fol: 404. and Bolseck in the life of Calvin. c. 13.

It was this woefull experience in those first parents of his new beliefe, which ob­liged their surviveing disciple M. S. to take up the Hue and Crie of their disgust, against God and his Church; for not dig [...] ­fying their private inuentions, with the same testimonyes as his own truth; and (perhaps by way of Revenge) to passe a [Page 166] generall condemnation upon those workes of omnipotency, by a prophane compare of those Christian convictions, with Anti­christian delusions as our Minister doth page: 96.

But least the uglynesse of this impious censure should happen to lesson his credit, and obstruct his readers beliefe he picks out 3 or 4 of the least Authentick, or ra­ther doubted miraculous relations (never as yet that I know of, Made use of by any Catholike controvertist) which he never­thelesse will needs perswade his Reader p. 97. are confidently urged by us, to prove the Roman Church a true Church; and to establish (as he termes them) her new coyned Doctrines. And all this by a su­peradded insinuation, that these pittyful mediums are the whole support of her te­nents of faith.

But what is the mistery of this disinge­nious dealing? Marry the faithlesse So­phister not daring to encounter those un­peachable miracles, and numerous de­monstrations, which have for sixteen ages together blunted the Courage of her stout­est [Page 167] Adversaryes; and manifested the truth of the Roman Churches faith: resolves to disgrace her in the Vulgar esteem, by labour­ing to perswade them, that she hath no better proofes for her most important te­nents, then those few unwarrantable Mi­racles he hath craftily singled out, with a confidence that though the evidence of her Authentick Miracles: hath obliged the ac­knowledgement of his most eminent Pre­decessours, yet these uncertain ones, might perhaps prove weak enough for his defeat.

But let this delusive Writer learn, that the Roman Church hath a Gordian list of undoubted Miracles: such as undenyable evidence hath forced their Chiefe Doctors to subscribe unto, in proofe of these he mentions, and all other points of Catho­lick Faith.

The very touch of the Image of Christ (erected to his honour by the woman he cured of her Flux) impowered the herb that grew up by it, to cure all diseases, as Eusebius relates in the 7 Book of his Eccles: Hist: c. 14. And (besides the instance w^ch [Page 168] the Minister transcendent wisdome dares deride in the second Nicene Councel) Atha­nasius de paffione Imaginis Christi in Berito, and Gregorius Turonensis de gloria martyrum lib. 1. c. 22. gives us Authentick testimonyes of those heavenly effects God hath wrought by those Sacred representatives.

Concerning the venerable relickes of Saints, Nazienzen in Cyprianum, Chrysost. libro contra Gentiles, speaking of the relicks of the holy Martyr Babylas; Palladius in hi­storia Lausica c. 62. St. Austin de Civitate Dei lib 22. c. 8. Hierom Contra vigilantium, Greg: Turonensis de gloria Martyrum: These with many more give us irrefragable assu­rance, of infinite Miracles occasioned by them: which is ownd by Foxe in his Acts Printed an. 1573. p. 61. and Whitaker con­tra Duraeum lib. 10. p. 866.

In confirmation of Prayer to Saints St. Au­gustine de Civitate dei lib. 22. c. 8. tells us of many cured of their diseases, by invok­ing the holy Martyr St. Steven at his Mo­nument, to omit many others:

The Real presence is confirmed by infi­nite Miracles; of which take these few: [Page 169] First an infinite multitude of Angels ap­pearing with reverent attendance to that dreadful Sacrifice, mentioned by St. Chry­sostome lib. 6. de Sacerdotio. c. 4. Its appear­ing like flesh, as Paulus Diaconus in vita Sti Gregorii: and Johannes Diaconus in vita Sti Greg: lib. 2. c. 4. Its appearing like a Lambe, as Paschasius de Corpore & sanguine Christi c. 14. or like a fire assaulting the unworthy approachers: Cyprian sermone de lapsis post medium: Its miraculous preserv­ing St. Ambrose his brother, in eminent danger of drowning, as St. Ambrose in ora­tione: de obitu fratris Satyri c. 7. Its caus­ing dogs to devour their Heretick Masters, who threw this holy Sacrament unto them: Optatus lib. 2. Cont: donatistas:: many of which Miracles are acknowledged by Dr. Humfrey in his Jesuitisme p. 2. rat: 5. p. 626. and the Centurists Cent: 4. Col 431. We will add that famous one which happened in the Town of Knoblock, an. 1510. where a Jew disdanfully stabbing a Conse [...]rated Host, with these wordes; if thou be t [...]e God of Christians manifest thy selfe: im­mediately there gush'd forth blood out of [Page 170] the said Host: thirty six were thereupon burned in the Marquisat of Brandenburg; and all Jewes banished thence. This is related as a certain truth both by Catho­licks and Protestants; Surius in Chron: Ponta­nus lib. 5. rerum memoral: Joan: Manlius loc. Com: p. 87. Osiander epitom: Cent 16. c. 14. p. 28.

Nor is its being a true Sacrifice lesse miraculously attested; by loosing the chaines of Prisoners, when offered for them, as supposed dead: witnessed by St. Greg. hom: 37. in Evang: Bede Hist. lib. 4. c. 22. and St. Chrysostome as above. By rest procured for the dead by it offered for them: proved by a vision which St. Gregorie Relates to that purpose, lib. 4. moral. c. 55. Many more of this nature are reported by the Centurists Cent. 6. Col. 819. & Cent. 7. Col. 577. all which are as many proofes of Purgatory; and Prayer for the dead.

Miracles to have been done by the pow­erful Sign of the holy Crosse, is doubted by none, but such Jewes and Infidels as despise the Prototype: Antiquity abounds with Instances to this purpose, particularly [Page 171] found in Athanasius in vita Antonij: Palladius in historia. c. 1. in vita Isidori: ‘Theodoret in his Theoph: c. 2. in vita Juliani: to omit infinit others, acknowledged by Mr. Covel, who in his answer to John Burges. p. 138. saith, We cannot deny, but that God hath after the death of his Son manifested his power, to the amazement of the world, in this contemptible sign; as being the Instrument of many Miracles. As also by Learned Hooker who lib. 5. Parag: 65. of his Ecclesiast: Policy labours to justifie the wonderful advantage of this holy Signe, against the Presbiters its sworn enemyes.’

As to your last Instance Sir (though it assures us of your grosse mistake, in citing Thomas Aquinas as an Abettour of the im­maculate conception) yet this faithlesse affirmative, as well as many others in your Booke, (which I neither thought worth my paines, nor paper to make my Reader a present of) make us doubt, whether your deliberate Printings (much lesse your abortive Pulpit-taske) can claim any fur­ther Credit, then a just examination finds [Page 172] reason to allow them. Which manly quality neverthelesse (and your ranking the Immaculate Conception, and that large list which makes up the Bulke of your Booke, amongst the Articles of the Roman faith) will no doubt deservedly translate to your Person, the peculiar Character of Sir Positive at all; as the just reward of your adventerous humour.

But what is become of all M. S. his Bra­vadoes, and bold attempts against Popish Miracles? in the beginning of this Chapter, he Cock'd his beaver, looked bigg on't (as it became a Religious Champion) with an undaunted resolution, to prove Popish Doctrines false, by evidencing the falshood of her Miracles. But behold, on a sud­dain, the unexpected difficulty of the un­dertaking, hath beat him into Sobriety; and those few wrackling Miracles his own wisdom hath picked out to facillitate his atchievements, have in a moment overset his courage: he handles them as gingerly, as an Asse mumbles thistles; and (as it seemes) took up the Cudgels, only to lay them down again; the result of his second [Page 173] thought being this turn-tail evasion, where­with he concludes his Chapter, vizt. That the Popish Miracles are false, because the Doc­trines which that Church confirmes by them are false; though his bare word be the utter­most proofe, his niggardly humour hath been pleased to affoard us for either. Thus is poor Protestancy like hunted Squirel driven to her shifts; and forced to skip from bough, to bough, of and on, pro and con, until she fall into the mercy of the pursuer.

By this small shift Protestancy (and all he­reticks since Christs time) have born up for a while, industriously vilifying the all con­vincing test of miracles: for experience having taught them, that heaven will give no supernatural warrant to their pretended mission, or Doctrines: and finding the Scriptures dead letter as plyable as a nose of wax, to conspire with their private fan­cyes, against any Doctrine, which they have by Customary invectives, ignorance, interest, or education, conceived a preiu­dice against: the errour of this capitall Rule enboldens them without any more a [Page 174] doe, to proceed to a peremptory condem­nation of all the miracles wrought in that Church, where such doctrines are held: never considering, that the distinction of real Revelations from pretended ones, is a taske above the power of human witt: and that Gods goodness hath favoured our ig­norance with miracles, to be a Pilgrims touchstone, and secure Clew of direction.

Without this distinctive light truth is noe more obligeing then heresy, and false­hood: we may chuse at hazard without guilt, yea and reject Gods word with in­nocency. It is the evidence of these super­naturall warrants, which alone renders our disobedience damnable; and takes away all indifferency: which made our Saviour put the Conviction of miracles, before the crime of disbeliefe. John 15.24. what excuse then remaines for those wilfull sonues of Pride, which doe not onely relin­quishe the sole Church in the world, re­commended under those broad seales: but deliberately list themselves with those sects which (because God would never vouch­siafe to own them, with that necessary [Page 175] stamp) have allwayes bid defyance unto, and laboured to vilify, those his Church and spouses peculiar Characters.

That divine bounty, which planted the first seeds of his Gospel by the warrant of those supernaturall signes; hath in every age since, performed the free ingagement of his promise; by reaching the same in­fallible seales, for a Conviction to the in, credulous, as well as a rationall Atractive or compulsion to the pious minded: and this as ofren, as the Roman Church found convenience, or necessity, to help on the performance of her great Master commis­sion, to preach to all Nations, soe to ac­complish those numerous prophecyes of his Churches enlargment Esay 60. Dan 2.44. Esa. 2.2. Esa. 62.2. Esa. 49.23. Esa. 54.23. Esa 62.6. Psal 102.15.22. Psal 2.8. Jer. 33.18.21. Psal. 44.15. Mat. 12.31. Mar: 4.31. to omit the rest?

All Records will Confute him, that denyes the Roman Church that singular property, to have been since Christs and his Apostles time, the sole fulfiller of those [Page 176] prophecyes, in Converting Nations. And as false and iniurious would it be, to af­firme, that she was not indued with that powerfull mediation of miracles; by which she subdued the infidelity of every Pagan Countr [...]y, and captivated them to a vol­untary submission, to the sweet yoak of Christ and his Church.

The important instance of Englands Con­version by St. Austin, affoords us aboun­dant miracles, for every particular, of our Religion. That it was our present Roman faith he brought, is evident in Bedas history, and justifyed by Stapleton in his fortresse of faith; as also by the Booke cald, The de­fence of Catholikes persecuted in England. c. 4. and largely proved in the Prudentiall Ballance 1. part. ch. 14, 15. 16. as also in the Booke cald, The three Conversions of England.

That he confirmed it with true miracles, is testifyed by the same Reverend Beed in his History lib: 1. cap. 26: circa med: & lib: 2. c. 2. 3. as alsoe by St. Gregorie lib. 7. epist: 30. to Eulogius Patriarch of Alexan­dria: Ethelwerd lib. 2. c. 1 Malmsb. lib. 1. [Page 177] Pont: Huntington lib: 3. Westmon: an: 603. and Capgrave in the life of St. Austin, and acknowledged true miracles by Prote­stants themselves, Fox Acts and Mon: Printed an: 1576. p. 117. 121. 122. and Holin­shead Chron volum 1. lib. 5. c. 21. pages 102. 192. 108. 109.

The same faith thus planted and Con­firmed in our English Nation by St. Austin, was by Gods providence Commu­nicated, to all other Nations; and re­commended to their acceptance, by the same miraculous attestations, wrought by the Preachers and professours of the Ro­man Catholike Church: a truth recorded by Protestants themselves: Johan Pappus epitom Histor: Eclesiast: ca de Conversioni­bus Gentium, from page 89. to 100. Item p. 106. 107.

The Conversion of Germanie by Romish Priests, is acknowledged by the Centurists Cent 8. c. 2. Col. 20. of the Vandals Cent. 9. c. 2. Col. 15. of the Bulgarians Sclavoni­ans, Polanders, Danes, and Morazians Cent. 9. c. 2. Col. 18. of sundry Kings and King­domes Cent. 20. c. 2. Col. 27. of the Nor­wegians [Page 178] Cent. 12. and Osiander Epitom: hist: Eccles: Cent. 9. 10. unto the 15^th. beareth witness of Roman Priests Converting these following: the Dades pag. 16. and 54. of the Moravians in his pag. 16. of the Polo­nians p. 36. of the Sclavonians p. 16. and 3 [...]. of the Bulgarians p. 36. of the Hunnes p. 37. of the Normans p, 72 the Bohemians p. 77. the Suissers p. 21. and 9 [...] of Norway, Livony, and Saxony, p. 86. of Tunes in A­frica p. 377. as also divers others Nations mentioned by the same Osiander to have b [...]en Converted by them, in his pages 104. 99. 111. 341. 342. and Cent. 7. p. 73. and 168. and Cent. 8. p. 48. 112. 121. 127.

Of the Conversion of several Nations in both Indies, and Africa, wrought by Ro­mish Priests? Symon Lythus: another Prote­stant beares mention in Responsione altera ad alteram Gretseri Apologiam p. 331 subscribed unto also by Whitaker lib. de Ecclesia Cont. Bellarm: p. 336. Parkins in his Exposition of the Creed, p. 400. and others. From which observations Napper found himselfe obliged to affirm; that the Popes Kingdom hath [Page 179] had power over all Christians for 1260. Napp: in his Treatise upon the Revelat: p. 43.

Nor hath Gods goodnesse only thus mi­raculously induced all Nations, to wel­come his first reveiled truth: (But to ren­der his Churches Adversaryes excuseless) he hath moreover been pleased to bear constant witnesse unto the same, by lend­ing his omnipotent hand, to the pious pe­titions of his Popish servants in every age; as the Centurists of Maydeburg inform us, in every 13^th. Chapter of 13. several Centuryes next after Christ: the Records of which Ages have furnished them with a large Catalogue of Authentick Miracles, done for the most part, in Confirmation of some particulars of the Roman Churches Faith: of which Miracles I will prompt you some brief Instances, reported by Protestants themselves in every Age.

First then (besides what I have proved of St. Austin) the Miracles wrought by St. Oswald and others, are recorded by St. Bede, and approved by Holinshead in his Chron: volum 1. p. 115. 170. in the first E­dition; [Page 180] which, and many others of the seventh Age, are acknowledged by the Centurists of Magdeb: Cent. 7. c. 10. Col. 533. and Osiander epitom. Cent. 7.

We may read the undoubted Miracles of the eighth, 9^th. 10^th. and 11^th. ages, in the same Protestant Authors, Osiander epit. Cent. 8. p. 47. and 92. Item p. 24. 25. the Centurists Cent. 8. c. 13. Cent. 9. c. 13. Osian­der epitom. Cent. 9. p. 63. where he mentions some, which he saith were done in confir­mation of the use of Images; the venera­tion of holy Relicks, Invocation of Saints, and Sacrifice of the Masse, offered for the living and the dead.

In the tenth Age, we have the Mira­cles of St. Dunstan Recorded by Holinshead Chron: part 7. p. 165. and others in the same age, reported by the Centurists Cent. 10. c. 13. and Osiander epitom: Cent. 10. p. 125.

In the eleventh Age, we have those done by St. Anselme; Edinerus who writes his life, gives us an account of them: so doth Petrus Damianus of those wrought by Odilo Abot of Clunay: and Osiander instanc­th [Page 181] others, done in Confirmation of the [...]acrifice of Masse, and Invocation of Saints, [...]siand: Cent. 9. 10. 11. pag. 213. &c.

Of the infinit Miracles done by Malachas [...] the twelveth page, St. Bernard himselfe [...]his intimate friend) is witnesse: Bernard [...] vita Malachiae; whereof some as Ho­ [...]inshead tells us) were seen and acknow­ [...]edged by many hundreds of people, Holins: Chron: p. 55. Many also were done in this Age by St. Bernard, in confutation of the Henericians or Apostolici, who denyed the Real presence, the Sacrifice of the Masse, Purgatory, Prayer to Saints, and for the dead: as Osiander Cent. 12. p. 282. 283. and Catalog: testium Printed an: 1597. tom: 2. p. 561. say they did; of which I will here recite one: St. Bernard Preaching against them, for denying these Catholick Doctrines, at a Town call'd Sarlat in Tou­louse: the Sermon done, he blessed some loaves with the sign of the Crosse; saying to the people thus: That ye may know that those tenents of our faith are time; and what those Hereticks would perswade you false: this bread I have blessed shall cure any Disease, in [Page 182] any person that eateth it. And the event was suitable to his saying, for multitudes were cured therewith, and Gods truth made victorious; thus Godefridus (his Schollar) in his History of St. Bernards life, lib. 3. c. 5. other miracles done by this great Saint are related by the Centurists Cent 12. col. 1634. 1635. 1649. and Osiander Cent. 12. lib. 4. c. 6. p. 310. such as moved Whitaker de Ecclesia. p. 369. to give him the just Character of a true Saint.

Amongst the Remarkable Miracles of the 13^th. Age, we have those signal ones wrought by St. Dominike and St. Francis, even while they were Preaching against the Albigensian errours, whom Sathan had also seduced to deny those known Doctrines of Gods Church, v [...]zt. Purgatory, Prayers for the dead, Confession, extreamuncti­on, the Popes Authority, Images, Tradi­tons, &c. Some of these Saints Miracles are recorded by Mathew Paris, who lived in their time, and whose History is by the Protestants themselves esteemed most Au­thentick, and was reprinted by them at Tigure: the 329^th. page of that Editition, [Page 183] gives us a perfect account of St. Francis his Stigmaas the 128^th. page relates Martyr Albans miraculous apparition, to discover the most famous Relickes of Martyr Am­phibalus; in presence of which, he assures us pag. 131. that many grievous diseases were Cured, and Possessed persons deli­vered; to omit many other famous Mira­cles that same History give a Narrative of.

And now to omit those undoubted Mi­racles of Sejathorin of Sienna, St. Bernardin: and other holy persons of the 14. Age, some of those of the 15. Age, are admired, reverenced, and published by Protestants themselves. Such were the numerous and undenyable Miracles done by St. Francis Xaverius, in his Conversion of the Indies. And by other Priests of the Roman faith, in the Conversion of Congo in Africa, and recommended unto Posterity, by these following Protestant Authors: Halckluit a Minister in his Navigations Volum. 2. part. 2. p. 88. Hartwel of the Kingdom of Congo lib. 2. c. 3. Ratifyed by Mr. Pory in his Geographical History of Africa, p. 410.

Those hints like Homers Contracted Iliades, may serve my Reader, for a Mapp of that world of wonders, wherewith Gods goodnesse hath been pleased, to Authorize his Sacred truth, and bear up the Churches prerogative against all pretending Sects and Impostures. ‘1. From the first appearance of his incarnate word, unto this very day: whilst the Records of each several Age transport even the unbelieving perusers, with ample representatives of those pious amazements; and convince them of a ne­cessity, to cry out with Luther, Who can gainsay the things that God to this day worketh miraculously, and visibly, at the Monuments of the Saints?’ Luther in purgatione quorund: articular:

Will my Minister now give the lye, to all these great Masters of the Reformation; rather then (like a sober Christian) to ac­knowledge Gods admirable power, in his Church and Saints? or will he conclude all these, to be impostures and delusions, because some Legends have more zealously, then discreetly or warrantably (as the Pro­vincial Councel of Colon: anno 1536. Cele­brati, [Page 185] de officio & vita Clericorum. c. 6. saith) increased the number? or because the Churches divinely assisted wisdome hath discovered some of too Sophistical a nature to endure her distinguishing test? Then let him (by the same Rule) reject all Scrip­ture, because some pretended Bookes have been found Counterfeit: and it may be equally feared, that he will renounce all Historyes and Naratives of former times; and all Religion to boot? because time hath discovered some of both kindes, to be false and delusive.

To which purpose, it will be worth his labour to reflect; that it it was not Pro­testancy, but the Roman Church her selfe, which first detected these, and all those other failings and errours in her private Subjects, which envy and prejudice lead Protestants most frequently, and unjustly, to upbraid this Common mother with. Which Reflection moved the Turkish Em­bassadour at Paris (in whose impartial thoughts reason enjoyed her empire, unfet­tered with interest or byas) to answer the Hugonot Ministers (who laboured to give [Page 186] him a Contempt of all the Romish Miracles by the then fresh discovery of the Lisbonian Counterfeit) that if the Roman Church was so diligent to find out her own bodyes impostors, those she had formerly given her test unto, were assuredly real Mira­cles. Thus Michael Lord Mountaigne in his Essayes.

Or dare he venter upon that prophane­nesse, to say with Osiander and some other Protestants, that all these are the Devils delu­sions? for shame let Christians defye, the very shadow of such blasphemies; which (if allowed of) would undoubtedly un­dermine the first platform of Christianity; belye all the promises of Christ, and pre­dictions of his Prophets; frustrate the Merits of his passion, blot out the belief of Gods Providence and justice; and rob Christ of his honour; by making him lesse prudent then the Divil, in Contriving the enlargments of his Kingdom & inheritance. Let M. S. then for avoiding this notorious guilt, be pleased to learn of St. Austin cont: Epist fundament: c. 4. & 5. That Miracles 'point out Gods Church. And let him [Page 187] piously recant that his Conspiracy with the unbelieving Scribes and Pharisees, who ascribed to Beelsebub those effects of Om­nipotency, Mat. 12.24. Mar. 3.12. and at last wisely professe with heavenly instructed Nicodemus; We know thou art a teacher come from God, for noe man could doe those miracles that thou doest except God were with him, John. 3.2.

And now it is full time to pay dues to M.S. his fifth quodlibet, and last inditement against the Roman Church: as also to lay his unjust Imputation of lyes and slaun­ders, at their door who deserve it. But the Reader will need no other help to execute that justice, then the petusal of this Reply; which I conceive may satisfie him, how many and notorious Calumnyes his ill hewn Copy of reforming invectives, hath aspersed that true Church with.

In which, though his modish Zeal prompted him to Cry Whore first, yet our small endeavours I hope, have made it evident, that he did but abuse his Auditors, and violate the Chair of truth? when he poysoned their eares and hearts [Page 188] with these down right slaunders, vizt. That the Roman Church makes Rebellion an article of her faith, p. 41. that she teacheth treasons and bloody Crueltyes; that she teacheth that the Pope hath power to depose Princes, and to dispose of their Kingdomes, p. 32. that he hath power to a [...]solve Subjects, from their oathes of Allegience to their Princes, p. 34. that Kings excommunicated may be lawfully killed, p. 35. that she hath Corrupted Scriptures and Fathers, to make them speak for her: that she teacheth Doctrines suteable and accommodates them according to mens carnal inclinations, p. 43. with a design to design to deceive the world, p. 74. that she propogates her Doctrines with lying Miracles, &c. To which list, we know divers others barren Divines, and Pulpit-cuffers of M. S. his temper do add, That she teacheth to adore a piece of bread; I stocks and stones: that she forgives sinnes before they are committed: that she preacheth to the people in an unknown tongue; with many other grosse untruths and slaunders.

And though I think it a very superflu­ous taske to reprint new catalogues of those licencious doctrines and personal im­pieties, [Page 189] wherewith their first Apostles have both scandalized and infected this last Age. Yet is it not in my power, to deny my vote, in justification of evident truths: for undoubted records assure us, that these are such, which M. S. his partiality for his Church overpowers him to miscall slaunders. Whenever he will be pleased to underprop this Chapter, with any proofe of that Character; it will be easy to at­tend him with a whole squadron of Au­thors, to Consute that undertaking; both in relation to the extravagant Doctrines, and practices of the Reformed Church; whereof our former discourse gives a small pattern. But until this impossible taske be performed, that part of the Charge he mentions in his 8^th. Chapter; and all the rest recommended to posterity (even by their own Authours, as well as others) may stand for a certaine truth, and I take my case.

There is but one surviveing passage that I know of in his whole Book, that can have face enough, to delude an illiterate read­er; (which whether truely cited or no I [Page 190] have now noe meanes to assure my selfe) but supposing it real: all that the Bishops of Bon [...]nia (alledged in the last page but one of his Book) doe affirme is, That private mens Constructions of the Bible have raised great stormes and differences, and that the doc­trines preached by Christians (or the Romishe Church) seeme contrary to those contained in the Bible: both the parts of which propo­sition are Most true, whether we speake of the Catholicke or Protestant Religion.

He is poorely read in Antiqvity that knowes nor, that the liberty of private in­terpretation of Scriptures, was the root of all heresies since Christs time: This the Apostle forewarned us of, telling us, That scripture is not of private interpretation 2 Pet. 1.20. For this we are commanded by our Saviour himselfe, to hear the Church or be accursed Mat. 18.17. It is to this heavenly Oracle St. Austin directs us in all hard, and obscure questions: Cont Cre­sconium. c. 33. For this reason the Apostle commands us, to submit to learn faith from those, who are appointed Spirituall Ru­lers over us Heb. 13. and from the denyall [Page 191] of which submission aod obedience, St. Cy­prian tells us, all Heresies and Schismes spring: Cyprian lib. 1. Ep. 3.

In order to the second part, do not Protestants themselves believe quite contra­ry to the Scriptures letter and appearance? whilst they teach, that God is a pure Spirit, without hands, eyes, passions, &c. and that the Devil is a Spirit, and not a beast of the field, contrary to Genesis 2. with many o­ther of this kind.

And is not their practise, as evidently incoherent with the Scriptures plain text, when they use Strangled meats, contrary to the Apostolical Decree, Acts 15.29. in altering Christs Ordinance of taking the Communion after Supper, Mat: 26.26. and omitting His command, of washing one anothers feet at the same time, John 13.14. In altering the form of praying pre­scribed by him Mat: 6.8.9. In omitting the Apostles injunction to oynt the Sick, James 5. and the primitive Custom of com­municating Infants; though our Saviour intimates its necessity to salvation, John 6.54. in making difference of persons James [Page 192] 2.9. In keeping Sunday for the Sabbath, Exod: 31. Exod: 16. Num: 15. to omit all those other passages brought by the Ancker of faith, and D [...] Smiths Collatio Doctrinae Ca­tholicorum &c. which expresly contradict Protestancy, in every particular of their negative faith.

And now, if it may be permitted me to parallel conclusive inferences with a Bat­chelour of Divinity, and Rector of a City Parish. The first that occurre to my mind are these twin fruites of my labour? ergo M. S. hath proved nothing; ergo he hath slaundered the Roman Church.

But seeing M. S. his bad Principles bud forth into large sised applications, why may not a better tree bring forth better fruit? besides, the influence of his exam­ple like mutual yawnings, kindles my, Zeal, and provokes my endeavours (me­thinkes) to personate a Pulpit-man, and to exhort all of my perswasion, to Con­stancy in that Catholick faith, which M. S. would delude his Auditors to think Prote­stants Possessed of. Stand fast saith he p. 125. in that truly Ancient, Catholick & Apostolick [Page 193] faith which you have received. And I repeat the same advice to all ours with the Catho­lick Church; for Catholick Apostolick Faith, is the Golden Ball we all contest for: where is the difference then will my Read­er say? Marrie this; the Cathlick Church adviseth. to what she can knowingly pro­pose to be such, as having been the sole Visible Church in every age since Christ, from whom and his Apostles She received that treasure of true faith; and as careful­ly preserved and conveyed it unto us, by her never interrupted Tradition, Preaching and Practice. But the Protestant Church having never appeared in the world, until this last Age, knows nothing of that Sacred Concern, but the bare name; nor that neither, otherwise then upon the sole Cre­dit and Authority of the forementioned Roman Church.

You wrong us, replyes the Ptotestant, we learned it from the written word: well, but still it was the Roman Church that taught you, that there was such a thing as Gods written word; and directed your stareing ignorance even to lye your finger upon it, [Page 194] amidst that multitude of Counterfeit write­ings, which had usurped that Sacred title, as I have proved above, Chap. 3. And this but one hundred and forty yeares since, when you were very obedient Sonnes of her profession.

All this we confesse replyes the Protestant, but then (adds he) we found that her sticking so close to Traditions, had lead her into Idola­try and Superstition, contrary to that word of God: whereupon we thought our selves obliged, to Click up the Bible, go out of Babylon, as it Commanded us; and to set up for our selves.

Misterious men! had She Credit enough to assure you of the most important funda­mentals of Christianity, and yet was not of credit enough to be believed, in expound­ing his word, and declaring the particulars of Primitive faith, setled and put in practice, before that word was writ?

Let us manifest this absurdiry a little further, Christ (saith the Roman Church) was the true Messias, founded a Church instructed with heavenly Doctrines, confir­med by Miracles, for the salvation of all be­lievers [Page 195] to the worlds end; and the Apostles have occasionally writ divers things, which bear test)imony to those first delivered Doc­trines; all which fundamental points, (to­gether with those Divinly inspired writ­ings) we deliver, and warrant unto you, by vertue of Christs injunction, which we have by his promised assistance faithfully per­formed to all the world, from the time we first received them, unto this very day.

We really believe you, and embrace them upon your Authority, answer our first Reformers, in the 3. Chapter above.

All the particulars of which Doctrine, (adds the Roman Church) and faith soe setled at first by Christ and his Apostles, we have by the same assistance, as also by the manifest Conveyance of Constant Tra­dition, the dayly Preaching and Practising the same, in all Christian Countreys invio­lably preserved ever since, without add­ing or diminishing.

We believe you not, answer the same new­ly started Reformers, because the written word Contradicts you.

Presumptious Pupils! they have scarce peep'd into that Book, since they received it, from the Roman Church; yet dare venture to expound it, contrary to that true sence, of 1500 yeares standing; which She brought them down with it.

But tell us ô ye men of Confidence; is that great Mistresse of Christianity unto whose dictates you even now lent so sub­missive eares, whilst She Catechised you in the Cardinal Principles of that superna­tural knowledg, become so sudddenly Cre­ditlesse, in points of lesse concern.

What new revelation or record (and by whom to be expoundded) can warrant your disbelief, of any proposals made by by that Church, into whose Authority alone you Puny Separatists are forced to re­solve, all you know of Christianity? will will you reject that Churches Authority in particulars of faith, which you own for an authentick proposer, of the main foundati­on of Christianity, as well as of Scripture, your pretended sole Rule of faith; is not this to belye your own proceedings, and to Rob your selves of all Credit? is not this [Page 197] to destroy with one hand, what you build with the other? infine to build without a foundation, and to turn Christianity out of doores as lost, or at least most suspected and uncertain?