A replie to Iesuit Fishers answere to certain questions propou[n]ded by his most gratious Matie: King Iames By Francis White D: of Div· deane of Carlile, chaplaine to his Matie. Hereunto is annexed, a conference of the right: R:B: of St Dauids wth the same Iesuit*

IESVIT. TO THE KINGS MOST EXCELLENT MAIESTIE.

Most Gratious and dread Soueraigne, [ A]

A Conference about Re∣ligion, betweene Doctour White and me, was occasion that your Maiestie called mee to your Gratious presence, not disdaining to dispute with one so meane and vnworthie [ B] as my selfe, imitating his be∣nignitie whose Vicegerent you are, and according to the phrase of holy Scripture, his An∣gell. And as it is the propertie of the good Angell, first to strike feare and terrour into them to whom hee appeares, but in the end, to leaue them full of comfort: In like sort, your Maiestie: For though the first salutation carried a shew of seueritie, yet your dismissing me, was benigne and [ C] gratious, not onely pardoning my earnestnesse, in defending the part of the Catholike Church, but also saying, You liked me the better.

ANSVVER. [ A]

MIrum est, si in facie ho∣minis, tantum interuallum inter fron∣tem & linguam, vt frons non com∣primat linguam: It is strange (saith S^t. Augustine a that there should be such a great distance betweene the front of a man, and his mouth, that the shame of his forehead [ B] should not represse the impuden∣cie of his tongue. It is vntrue, that his Royall Maiestie, at the Cloase of the Conference, (whereof you speake) gaue you any ap∣plause, or the least occasion to coniecture, That hee was taken with any passage of your Disputation. For you propounded nothing, to demonstrate your owne Tenet, or to confute ours, worthie of the great Presence to which you were admitted. But you kept your selfe within your Trenches, and sometimes you were driuen to dissemble your owne Tenet, other-while [ C] (according to the Romish manner) by wyre-drawne distin∣ctions and euasions, to elude the waight of his Maiesties Argu∣ments, making good the saying of Maxentius, Mens contentioni Indulgens, & non sanari, sed vincere cupiens, auersa ab eis quae rectè dicuntur, tantum intenta est in hoc, vt inueniat quod pro partibus suis loquatur: A contentious mind, desirous of victorie, and not wil∣ling to be reformed, but auerse from right sayings, only deuiseth how to elude Truth, and to speake for his owne part. And as for those words of his royal Maiestie (I like you the better) they were vttered vpon this occasion: When the Iesuit being pressed about [ D] the point of Temporall authoritie, &c. did at the first seeke eua∣sions, in the end kneeling downe, he said, I will deale plainly with your Maiestie; vpon this, the King said, I like you the better: wherin hee was so farre, from gracing his whole Disputation, that not long after, his Maiestie told him, He neuer heard a verier, &c.

IESVIT.

The gratefull acknowledgement and admiration of this your Princely clemencie, makes me desire (from the bot∣tome [ E] of my soule) that I could fully satisfie your Maie∣stie of my dutifull and loyall affection, which is fast tied vnto your sacred person, by a threefold inuiolable bond. The Law of Nature obligeth me thereunto, as being your

Maiesties borne subiect, the transgression whereof, were [ A] 〈◊〉〈◊〉, barbarous, inbumane. The Law of God re∣quires the like constant and perfect allegiance at my bands, binding mee to regard you, as his Lieutenant, and to ac∣knowledge your power and authoritie, as his Ordination. So that according to the Doctrine of the Catholicke Church, I must not onely out wardly observe, but also admit your Maiesties will and command with reuerence, into the se∣cret closet of my inmost conscience and soule. The Consti∣tutions [ B] also of the Order, whereof J am an vn worthie member, doe strictly command me the same, in seuerest manner charging the subiects thereof, no wayes to meddle in State matters, or in Princes affaires: much lesse vnder pretence of Religion, to attempt any thing, or to consent vnto any enterprise, that may disturbe the quiet and tran∣quilitie of Kings and Kingdomes. And seeing wee are so deuoted to our owne Jnstitute, that our Aduersaries there∣upon [ C] (amongst many other calummiations) lay to our charge, That we more reuerently esteeme, and carefully ob∣serue the Constitutions of our Rule, than the Law of God; I shall for your Maiesties fuller satisfaction set downe some part of our Constitutions in this point, in maner following.

Vt ab omni specie mali abstineatur, & querelis etiam ex falsis suspitionibus prouenientibus, quoad fieri poterit occurratur, praecipitur nostris omnibus [ D] in virtute Sanctae obedientiae, & sub poenae inhabi∣litatis ad quaeuis officia & dignitates seu praelationes, vocisque tam actiuae quam passiuae priuationis, ne quispiam publicis & secularibus Principum negotijs quae ad rationem status vt vocant pertinent, vlla ra∣tione se immiscere, nec etiam quantumuis requisitus & rogatus eiusmodi res politicas tractandi curam sus∣cipere audeat aut praesumat. Illa autem omnia, quae à spirituali instructione diuersa sunt, negotia status [ E] censeri debeat, qualia sunt quae ad Principum inter se foedera, vel ad regnorum iura, & successiones per∣tinent, vel ad bella tam ciuilia, quam externa.

Iubet Regula 41. vt secularia negotia vtpote quae [ A] sunt à nostro instituto aliena & vehementer à spiri∣tualibus auocant, multum auersemur. Iubentur con∣cionatores societatis a reprehensionibus Principum & Magnatum Reipublicae abstinere, & obedientiam erga Principes & Magistratus frequenter & serio, suis in concionibus populo commendare.

Iubent constitutiones 〈◊〉〈◊〉 vatijs in locis, vt o∣remus speciatim pro Principibus, eorumque spiritua∣li [ B] salute praecipua cura procuranda ac promouenda inuigilemus, ob vniuersale bonum, quod ad multos alios, qui eorum authoritatem sequuntur, vel per cos reguntur proueniet.

Extat denique Instructio pro confessarijs Princi∣pum, qua nostris serio interdicitur, ne occasione huius muneris, rebus politicis aut Reipublicae guber∣nationi se immisceant: iubenter etiam hanc instru∣ctionem [ C] Principibus ostendere, curareque vt ij pla∣ne intelligant quid societas ab eo postulet, quem confessarium sibi eligunt, neque per leges nostras licere nobis alijs conditionibus id oneris suscipere.

J humbly craue pardon for offering so many particu∣lars of our Rule vnto your Maiesties 〈◊〉〈◊〉, which J should not haue done, but out of a most strong desire, to giue your Maiestie satisfaction against such wrongfull [ D] aspersions, wherewith maleuolencie and suspition labou∣reth to disgrace vs, and to make vs odious to them, whom (howsoeuer disaffected from vs) we must perpetually re∣uerence and obey; of whom vnder God, 〈◊〉〈◊〉 and the successe of our labours doth principally depend. And when I consider your Maiesties gracious disposition, and excel∣lent maturitie and sharpenesse of iudgement, to penetrate assuredly into the depth of affaires, together with our in∣nocencie, whereof our owne conscience is vnto vs in stead [ E] of a thousand witnesses, and which (as we are persuaded) doth in the course of our actions and whole proceedings, appeare to any that shall vnpartially, and without pas∣sion

looke into them: I cannot despaire, but the Prayers [ A] which for this intent, with teares and afflicted hearts wee daily poure foorth, will at last so much preuaile with the soueraigne Gouernour of the world, in whose hands are the hearts of Princes, that your Maiestie may conceiue some better opinion of your (without 〈◊〉〈◊〉 so much calumnia∣ted) 〈◊〉〈◊〉, as to iudge of vs, according as our Consti∣tutions frame vs, and our Actions deserue; not as it plea∣seth disaffection to paint vs foorth. [ B]

And as your Maiestie is a liuing Monument of that 〈◊〉〈◊〉 paragon of France, Henry the fourth, and of his wise∣dome and other Princely excellencies: So why may wee not entertaine afarre off, an hopefull thought, that your Maie∣stie may one day bee better informed against so many male∣uolent suggestions, and see that they proceed from another origin, than our desert: as that famous Prince did, there∣upon restoring them, whom sinister information had bani∣shed [ C] out of his Kingdome; for which fact (saith the Historiographer of France) hee receiued thankes from all parts of the world, euen out of Peru, and Chochin, Iapon, Goa, and China, with presents of some singularities of the Countrey. I obserued (saith the same Authour) the plea∣sure which he tooke in speaking of the same action, and what content hee receiued, when as a great Cardinall told him, That by this restoring, his Maiestie had gotten two thousand [ D] learned pennes for his seruice, and perpetuall fame.

When as the Iesuits represented vnto him the Catalogue of Col∣leagues, and the thankes of the three Prouinces of France, he vsed these words vnto them, which should serue as an Epigraph vpon all their houses:

Assurance follows confi∣dence, I trust in you, assure your selues of me; with these Papers I receiue the hearts of all your company, and with the effects I will witnesse mine vnto you: I haue alwayes said, That they which feare and loue God well, cannot but [ E] doe well, and are alwayes most faithfull to their Prince. We are now better informed, I did hold you to be otherwise than you are, and you haue found me to bee other than you

held mee. I would it had beene sooner, but there is meanes [ A] to recompence what is past. Loue me, and I will loue you.

ANSWER.

Your Oratorie in this Preface is plausible a, and God grant you prooue as faithfull in deeds, as you are a wilie Humiliate in words. The three grounds of Loyaltie and Allegiance to our Soueraigne, related by your selfe; and his Princely Clemen∣cie, which hath superabounded, euen towards his enemies, are bonds of Adamant, to tye euery honest heart, to a constant re∣solution [ B] of thankfulnesse and fidelitie. And although experi∣ence hath raught that, which is the generall voyce of the world, Fides Iesuitica, fides punica, and their pretensions of loue to all those which are aduerse to them in Faith, (as his Sacred Maiestie is, and euer must bee) are but semblances, and perso∣nations of Truth: yet high transcendent Charitie may some∣times suggest Hope, that it is possible, euen for enemies, to be ouercome with goodnesse, Rom. 12.21. And therefore I will suspend odious presages and coniectures.

But it must also be obserued, that Iesuits are zealous propug∣ners [ C] of certaine dangerous Positions, most aduerse to the soue∣raigne right of Princes, to wit, Of the absolute immunitie of the Clergie, from their Iurisdiction; The temporall dominion of Romane Popes, ouer absolute Kings and States; Papall power of dispensing with oathes, which may open a wide sea of mischiefe, and frustrate all pretended Rules and Constitu∣tions of Orders, so as no securitie can thereby accrue to Prin∣ces or temporall States, because the grand Lord Paramount may at his pleasure cancell and release them, or interprete them agreeably to the present occasion. Lastly, their perfidious Do∣ctrine [ D] of Equiuocation, and Mentall reseruation, playeth fast and loose, and iuggleth vnder board, nay aboue board, when∣soeuer aduantage may be thereby made against vs.

But to view a little neerer the flourishes which the Iesuite makes to get entertainement. Whatsoeuer he pretendeth with his Protestations and Complements, of admitting his Maiesties commands, into the secret closet of his inmost brest: Yet in the very Allegations and Proofes, brought for his and his fellowes sin∣ceritie, towards his Maiestie, hee layeth open that polt-foote, which he indeauoureth to hide; persuading in this manner: [ E]

1. A priori, thus,

No Iesuit obseruing the Constitutions of his Order, can inter∣meddle in State matters, or Princes affaires.

Euery Iesuit obserueth and obeyeth the constitutions of his [ A] order, &c. Ergo:

No Iesuit medleth with state matters.

Touching the Maior, we haue learned out of your owne Schoole, how easie it is for you to euade. For State matters (according to your Tenet) In ordine ad Deum, and Ad bonum spi∣rituale, become spirituall matters, and so may belong to the Ie∣suits proper cognisance. Also, Princes affaires, when the Pope pleaseth to declare them no Princes; are not Princes affaires, but Papall and Ecclesiasticall affaires; and then the Iesuits, stati∣sing, [ B] are still in their owne Element.

Secondly, a man must be of strong faith to beleeue your Mi∣nor to be Defide, or of morall certitude, if such constitutions be vnderstood as the words sound. At least he must be a stranger to the world, and haue liued an Anchoret, or Recluse in some Caue, who neuer heard of Campian, Parsons, Creswell, Garnet, Suares, Bellarmine, &c. Did F. Parsons obserue these constitutions of his Order, when he wrot his Dolman against his Maiesties ti∣tle, &c? Did Creswell the same, when he published his Philopa∣ter? [ C] Or, Bellarmine, and Suares, when the one wrote his Apo∣logie, and the other, his Contra sectam Anglicanam? Did Mari∣ana and Garnet this, when the one instructeth how to cure State mischiefes, by applying a dispatching Antidote to the head; and when the other put his annointed finger into the Powder? Now, what further assurance haue we, That this fawning per∣suader holdeth himselfe more bound than his fellowes, to such constitutions as he pretendeth, doe oblige the whole Or∣der? But the truth is, the Iesuiticall constitutions are of two sorts: Either Open and diuulged precepts, blased ad faciendum [ D] populum; [Mens bona, fama, fides, haec clarè, & vt audiat Hospes.

We Iesuits may not vnder pretence of Religion, attempt or consent to any enterprise, that may disturbe the quiet of Kings and King∣domes.]

Or else, priuate and secret instructions, to be put in vre as ad∣uantage for promoting the Papacie and Catholike cause, shall be offered. These, as higher and more sacred Principles, ouer∣rule the former: and so a Iesuit Breaking his rule, obserueth his rule. This distinction seemeth to be implyed in the very title [ E] of instructions here set downe by the Iesuit, being in the mar∣gent stiled, Monita generalia, prohibiting them to interrmed∣dle with affaires, Quae adrationem status pertinent, there specify∣ing, Principum foedera, regnorum iura & successiones. And besides,

nay against these, Generalia monita, they may haue speciall coun∣termanding [ A] instructions, inabling them to thrust their sickle in∣to the haruest of Kings: or at least, dispensing, pardoning, and accepting such seruices of theirs, if prosperously performed. Neither haue we heard that euer any of that brood was puni∣shed by his Superiour, or by the Popes holy Fatherhood, for attempting in this kind, though without successe. In which case, the endeauours of their fierie zeale, are accounted accep∣table sacrifice to the Roman deitie, as may appeare by the in∣dulgence vsed towards such of that Order, as haue in England, [ B] France, and other countries, either by seditious bookes distur∣bed the successions of Kingdomes, or by traiterous proiects en∣deauoured the shaking and subuerting of them.

Your other argument of persuasion, is, à posteriori, from an example of the Renowned French King, Henry the fourth, to whom you wish his Maiestie to bee a parrallell. Your refe∣rence looketh this way:

Henry the fourth (a wise King) was prosperous in reentertai∣ning the Iesuits: for he receiued thanks and presents from Peru, [ C] China, &c. Also, hee purchased two thousand learned pennes for his fame, &c. Hee found assurance, and safetic followed his confidence in them: hee loued them, and they him. Ergo:

The King of great Brittaine shall doe well to be better enfor∣med of the Iesuits fidelitie, and to entertaine them.

Verily, either this Iesuit preuaricateth and pleadeth against his owne Order, or else he by mistake and forgetfulnesse in∣farceth [ D] here a rapsodie of some discourse, written in defence and praise of the French Iesuits before Aprill 1610, which euer since that time, hath beene out of date and cassated. An in∣stance more vncouth and preposterous, in regard of the issue, he could not haue light vpon. This he saw well enough, when he presumed thus to write to his Maiestie, but he had his aime another way. And what though he paralogize in the seeming direct proposing of his argument, yet he hath his end in men∣tioning an instance knowne to the world, Direfull and Tragicall. And so, That troope may hope to intrude by terror, if they cannot creepe [ E] in by fauour. But alas, What poore flashes of proofe doth hee point at? That King bad thanks from the vttermost parts of the world, &c. a deepe deuise for Iesuits farre dispersed to write or procure letters grat ulatorie for the nesting of birds of their

owne feather. I thinke if Iesuits might haue Colledges in Eng∣land, [ A] Their remote brethren would thanke vs more than we should doe them: ô, but if the Iesuits were admitted into our bosome, wee should haue (as that King had) presents sent of some Singularities, &c. Rare trinckets, no doubt, for which wee could not pay too deare, though wee sold our Religion and Libertie for them. But in the Example cited, that which sur∣passeth, is, The Armie of learned Pennes, which by thousands will march vpon the Plaine of Paper Monuments, for extolling those which nurse vp that brood. But would to God these men did not write sometimes with blood: How they requited that Kings [ B] loue, and what securitie hee enioyed by them, the dolefull Catastrophe shewed.

Male ominatis Parcite verbis.

IESVIT.

No labours would wee spare, nor any indeauours o∣mit, nor sticke to venter the losse of any thing deare vnto [ C] vs (except the grace of God, and our eternall saluation) to purchase a small portion of that fauour your Maie∣sties meanest Subiects enioy, that wee might in some sort cooperate to the felicitie of the Christian world, which (as wee are persuaded) doth on your Maiesties person singularly depend.

For God (rich in Mercie and Goodnesse) as hee hath made your Maiestie partaker of his Power and Au∣thoritis, [ D] in gouerning this inferiour world; so like∣wise hee hath adorned you with many excellent gifts, as Wisedome, Learning, Authoritie with forraigne Prin∣ces and Common-wealths, made you beloued of your Sub∣iects, that on you are cast the eyes of all Christian Coun∣treys, as on the Person whom the Prince of Peace hath beyond the rest, inabled to ioyne together againe the parts of Christendome, distracted one from another through [ E] Contiouersies of Religion.

ANSWER. [ A]

It is sufficient, that you haue libertie to deprecate his Gra∣tious Maiestie to forget things past, against himselfe and the State, and to thanke his Princely clemencie for the benefit of his mercifull Gouernment, whereof you and others haue ta∣sted beyond expectation. But in stead heereof, you discouer in your selues a restlesse minde, neuer to be satisfied, vntill that (like the Serpent) hauing once got in your head, you winde in [ B] all your bodie. Surely, some euill Genius guideth you, other∣wise you could not be so impudent, as to sollicite a most iudi∣tious and resolute Prince, to be an Apostata from his Faith, and to expose his naturall and loyall Subiects, to the grosse errours and sharking rapine of Romish Harpies. And wherefore must his Maiestie condescend to these heauie conditions? for∣sooth, to ioyne together againe, the parts of Christendome distracted, that is, in plaine English, vnder pretext of Reli∣gion, to establish lewd Superstition and Roman Tyrannie a.

Libanius the Sophister, in antient time, vpon the like ground, sollicited Iulian the Emperour to Apostasie: but wee say with Saint Hilarie b, Speciosum nomen est pacis, & pulchra est opi∣nio vnitatis, &c. The name of Peace is specious, and the opi∣nion of Vnitie carries a faire shew, but there is no Euangeli∣call Peace without Christ (that is, without true Faith and Charitie in Christ.) Saint Augustine c saith, Habet & superbia [ D] appetitum quendam vnitatis, &c. Euen pride it selfe hath a cer∣taine desire of vnitie, that it might bee Omnipotent. If Peace bee iust and honest (saith Polybius d) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It is a worthie possession, and most profitable; but if it bee dishonourable and base, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is of all things most shamefull and pernitious.

IESVIT. [ E]

If the requests of the pretended Reformers were such as the Roman Church might yeeld vnto them, without o∣uerthrowing the very foundations of the vnitie of Faith:

If in stead of Catholicke Principles mis-liked by them, [ A] they did propose such other of their owne, as she might see some probabilitie, or almost possibilitie of assured con∣tinued peace, likely to follow vpon her yeelding in some Points; feeling compassion (in regard of the wound of discord, bleeding in the heart of Christendome) would mooue her to the vttermost approach towards Prote∣stants, that the Law of God can permit, though with some disparagement to her honour. [ B]

ANSWER.

You should rather say, If the request of Protestants (a∣mong whom the King of Great Britaine is most emment) were such, as that the Romane Prelates might yeeld vnto, with∣out hazard of their vsurped Monarchie; If Protestants would consent to sond the holy Scriptures packing, and not reckon the same among Diuine Principles a; if they would purchase [ C] remission of sinnes, by paying tribute into his Holinesse his Checker b, and not seeke to obtaine the same by the merits of the Lambe of God; in a word, if they would permit the Ro∣mane Nahash to plucke out their right eye, that their deuo∣tion might be framed according to the rule of implicite Faith and blinde Obedience c: sensible feeling of her owne re∣uiuing greatnesse and lucre, would mooue the Romane Mo∣ther (being tender-hearted to them which present her with Red and White d) to approach towards Protestants, and to hugge them in her armes, as Apes doe their Whelpes, vn∣till with ouer-much kindnesse shee crush out their breath. [ D]

IESVIT.

But so it is, that those that defre her Reformation, bee so many for number, and for Opinions so diuided amongst themselues, that it is impossible shee should satis fie all. [ E] Their Conditions of peace are, That she reforme her selfe, by forsaking definitions of generall Councells, Customes,

Doctrines vniuersally receiued for many ages, time out of [ A] minde confessedly, without any knowne beginning since the Apostles. In stead of these means (so potent to stay stag∣gering consciences, and to keepe the Christian world in peace) they present her with the Scriptures vnderstood by priuate illumination (the source of discord, from which an Ocean of strife must needes flow.) These things consi∣dered, your most Iuditious Maiestie cannot but see, that her yeelding would not compose debates alreadie begun, but [ B] rather open a wide gap to innumerable new brawles, and bring them into Kingdomes, bitherto (with such dissention) vntoucht.

ANSWER.

Whosoeuer abideth in errour ought to reforme.

The Roman Church abideth in errour, Ergo,

The Roman Church ought to reforme. [ C]

The Assumption is manifest, by the repugnancie of Roman Doctrine, against the Faith of the holy Scriptures, and against the Doctrine of the Primatiue Church, which shall hereafter be prooued in euery point of Difference betweene Romists and vs. But as the Synagogue of the Iewes hated reformation, and persisteth in hardnesse of heart to this day, so likewise Baby∣lon will not be healed, Ierem. 51.9.

The Iesuit deliuereth three reasons, why the Romane [ D] Church cannot yeeld to reformation.

The first, is taken from the manifold diuisions of Protestants among themselues, &c. But this Argument (to say nothing of the leading part thereof) is inconsequent: for if Romists erre, then they ought to reforme, whosoeuer they are that admo∣nish them and conuince them of errour. And when the an∣tient Church abounded with Schismes and ruptures a, a meanes was vsed to restore vnitie, to wit, a common submission to free and lawfull Councells, congregated, not by Romane Popes, but [ E] by Christian and religious Emperours b: and these comman∣ded points of Controuersie to bee decided, according to the

rule of holy Scriptures c (as I shall heereafter make manifest [ A] in this Treatise) yea sometimes the doctrine of one sound member of the Church, hath beene a Soueraigne meanes to conuert errants, and consequently to reforme such as were mis∣led by errour. Neither is reformation vnreasonable or impos∣sible, although they which reprooue others, are themselues ex∣orbitant in some things; because the same must bee perfor∣med, not by accomodation to the humor of Reproouers a, but according to the diuine rule, wherein all things are straight and perfect. Lastly, when the Roman Church it selfe is in [ B] Schisme and Combustion (which hapned at the Councell of Constance and Basill, and in the dayes of Antipopes,) shall no re∣formation be required, because the Parties litigant, being of contrarie opinions, the same cannot be proportioned according to euery ones seuerall humour?

The second reason taken from Councells, Customes, &c. is de∣ficient in both the parts. For neither are the Romish doctrines, to wit, Communion in one kind, Popes pardons, Latin Seruice, Purgatorie, Apocryphall Scriptures, Vulgar Translation pre∣ferred before the Originall Text, Transubstantiation, &c. defi∣ned [ C] by any generall Councell, or deriued from the Apostles or Primitiue Church, by custome and vniuersall consent: And later Councells and Customes must giue place to holy Scrip∣ture. Yea according to S. Augustine b, no vnderstanding man did euer make the Councells of Bishops, equall to Sa∣cred Scripture: And some of our learned Aduersaries c confesse, That a generall Councell of Popes, Cardinalls, and Bishops, is not of equall Authority with the Colledge of the Apostles. Others d also of them affirme, That such Coun∣cels are fallible, and subiect to errour.

The third reason wherein it is affirmed, That Protestants for∣saking the common rule of Faith, present the world, with Scrip∣tures vnderstood by priuate Illumination; is grounded vpon a false suggestion: for we assume to our selues no other Illumination than only of ordinarie grace; and we maintaine no other expo∣sition [ E] of Scripture as diuine, but such as is deliuered by the ho∣ly Ghost in the Scripture. And the sence of holy Scripture de∣liuered by the Primitiue Church, is followed by Protestants with farre more respect, than by Romists.

But our Aduerfaries are the men, who dissembling the [ A] same in words, doe in truth maintaine priuate Illumination: For they affirme, That the Bishops of Rome haue infalli∣bilitie of Iudgement, by the immediate inspiration of the Holy Ghost, and not by the studie and meditation of holy Scripture a.

IESVIT.

Wherefore, there beeing no possibilitie, that the Catholike part could gaine Peace to Christendome, by [ C] any yeelding vnto our Aduersaries, either reasonable or vnreasonable; whither should louers of Concord turne themselues, but vnto your gracious Maiestie, that haue in your Power the Affections of Protestants, and therefore would bee the fittest Instrument for their Re-vnion with the Romane Church? The God of Charitie hath put into your Maiesties Heart a de∣sire of Vnitie of the Church, and in your Hand an [ D] Oliue-Bough-Crowne of Peace, which you may set on the Head of Christendome; which (wearie of end∣lesse Contention) poureth foorth vnto your Maiestie her Suppliant Complaint,

Quem das finem (Rex magne) laborum.

And seeing nothing hindereth, but that your selfe are [ E] not yet satisfied in some Doctrines of the Roman Church, particularly in the Nine Points your Maiestie hath set downe in writing; J humbly present vnto your Ma∣iestie

these my poore Labours, for your satisfaction, so [ A] much desired of the Christian World. And to the end that this my Answere may be in it selfe more solid, and better accepted of your Maiestie, before J descend vnto particulars, J thinke best first to shew in generall the Romane to bee the onely true Church: For this was the Occasion and Subiect of the Conference betwixt D^r White, and mee. [ B]

ANSWER.

What a vast and impossible (I will not heere say, impi∣ous) enterprise doe you, in the depth of your sublimated wit, cast vpon our Gracious Soueraigne? Must his Maiestie haue the Office of a Proctor, and Factor, for the Court of Rome; nay, of a Lieutenant of the Papall Forces, to re∣vnite all Protestants to the Church of Rome? Had you meant the procuring of a Free Generall Coancell of all Chri∣stendome, [ C] or (at least) of all the Westerne Church, for the reducing eyther of the Deuiate parts home to the Truth, or the exasperated parts to a more charitable complying, in things indifferent, or tollerable (in which discussion, as well the Papacie it selfe, as other matters, might bee subiect to Tryall;) such a Worke might be fit for a Church-man to mooue, and for his Majestie to affect: than whom, no Prince (no, nor priuate Christian) is more forward in Zeale, and furnished in Wisedome, to purge the Distempers, and heale the Wounds of the Christian Church.

But your former words shew the frensie of the Demand, [ D] when you fore-lay this for a Ground (Satis imperitè, nimis obstinatè) That those particular Enormities that wee Protestants call to haue reformed, are the verie Foundations of the Vnitie of Faith, Catholike Principles, &c. And so this your dreamed Re-vnion must bee, not to come (on your part) one step towards vs, but our running headlong to you; which is no other, than a slauish subjection of all Churches to the Papacie, and the trampling Gods Truth, and Gods People, vnder the foot of the vnerrable, vncontroulable Grand Seig∣niour of the seuen-Hilled Citie. [ E]

It seemeth you haue forgotten, or would extinguish the validitie and memorie of his Majesties most judicious Wri∣tings, in maintenance of Orthodoxe Religion, and of the

Libertie of Christendome, and shaking the verie Foundations [ A] of Papall Corruptions, and Tyrannie: Otherwise, you ne∣uer would thus boldly and leaudly call to so puissant a Cham∣pion in the Lords Battailes, to sound Retreat: To whom the state of Christendome (to speake in your phrase) pou∣reth foorth her Suppliant Complaint; but to an end opposite to your Projects.

— Qua Roma patet, fera regnat Erinnis: In facinus iurasce putes: Dent ocius omnes, Quas Meruere pati (sic stat sententia) poenas. [ B]

Notes

• 2. Reg. 14.17. Si∣cut Angelus Dei sic est Dominus meus Rex.
• a

  Aug. c. Iulian. Pelag l. 1. c. 5.
• Ap. Bign. in Bi∣blioth. to. 4.
• Funiculus triplex difficilè rumpitur Ecclesiast. ca. 4. 12.
• Rom. 13. 1.
• Rom. 13. 5.
• Colloquiū de se∣cretis Iesuitarum.
• Decretum 101. Cong. Sanctae ge∣neral. & Con. 12. eiusdem & in mo∣nitis generalibus, §. 18.
• Decret. 57. & Can.
• In regulis com∣munibus Reg, 41.
• In regulis concio∣natorum.
• In Constitutioni∣bus.
• In Instructioni∣bus.
• Cor Regis in ma∣nu Domini, 〈◊〉〈◊〉. ca. 〈◊〉〈◊〉. v. 1.
• 〈◊〉〈◊〉 reporteth Pe∣trus Matthew, Historiographer of France.
• a

  Cyril. Chat. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Ireneus, li. 3. ca. 15. Suaso∣rius & verisimilis est, exquirens 〈◊〉〈◊〉 Error, sine fu∣co autem, est 〈◊〉〈◊〉.
• Pers. Sat. 2.
• a

  Zabarel. d. Schism. Quidam summi Pontifices qui magis ad modum 〈◊〉〈◊〉 Princepum quam Apostolorum Ecclesiam rexerunt, &c. [ C] Math. Paris. Chron. pa. 507. Dicit Rex (Henricus 3) nec volo nec audeo, Domino Papae in aliquibus contradicere.
• b

  Hilar. c. Au∣rent.
• c

  Aug. d. ver. Relig. cap. 45.
• d

  Polyb. Hist. li. 4. pa. 300.
• a

  Bosius. d. sig. Eccles. lib. 16. cap. 10. Scriptura non refertur inter hu∣iusmodi Princi∣pia.
• b

  Papir. Mascon. d. Episc. vrbis. li, 5. in Bonifac. 8. Prestitit plenam omnium debito∣rum remissionem, eis, qui limina A∣postolorum inui∣sissent. Quo an∣no ingens concur∣sus, &c. Ioh. vil∣laneus se testem facit, auri & diuitiarum, quas Pontifex, populusque Rom. illo anno congescêre.
• c

  〈◊〉〈◊〉 vita Francifci Assis. cap. 6. Caeca obedientia vt quis sit sicut corpus sine anima quod requiescit vbi quis posuerit sine motu.
• d

  Math. Pans Chron. in Henrico 1. pa. 56. Scdis 〈◊〉〈◊〉 quae nulli deesse consueuit dummodo albi aliquid vel rubei intercedat.
• a

  Euseb. vita. Constantin. lib. 2. cap. 6. Socrat. Hist. lib. 1. cap. 3. 〈◊〉〈◊〉. Hist. lib. 1. cap. 15. & lib. 6. cap. 25. Chrysoft. sup. 1. cap. Ep. ad Galath. Hanc ob causam deridiculo facti sumus, & Gentibus & Iudaeis, dum Ecclesia in mille partes scinditur.
• b

  Reade heereafter in 〈◊〉〈◊〉 Booke, pa. 151. Zabaril. d. Scys. pa. 542. Olim Im∣perator congregabat Concilium.
• c

  Read. pa. 8. & pag. 37.
• a

  Iren. 〈◊〉〈◊〉. 3. ca. 5. Quis autem medicus volens curare aegrotum, faciet secundum 〈◊〉〈◊〉 aegrotantis & non secundum quod aptum est medici∣nae.
• b

  Aug. c. Do∣nat. post. Collat. ca. 15. Quasi E∣piscoporum Con∣cilia Scripturis Ca∣nonicis fuerint a∣liquando compa∣rata.
• c

  Drieds. d. Dog. Eccles. li. 2. pa. 58. [ D] Generale Concilium, Papae, Cardinalium Episcoporum in Scripturis Propheticis intelligendis & exponen∣dis non est nunc tantae Authoritatis; quantae fuerat olim Apostolorum Collegium.
• d

  Read. pag. 154. & 155. Cusanus, Occham, Panormitan, Almain, forus, Cassander.
• a

  Greg. Val. in 3. p. Tho. Disp. 1. q. 1. punct. 7. §. 41. Siue Pontifex in definicndo, studium adhibeat, 〈◊〉〈◊〉 non adhibeat, modo Controuer∣siam definiat, certè 〈◊〉〈◊〉 definiet. Azor. Instit. Mor. to. 2. lib. 5. cap. 5. q. 3. Si absque Concilio vllo & diligentia rem 〈◊〉〈◊〉, ant 〈◊〉〈◊〉 definiat, Spiritum fanctum sibi assistentem peculiariter habet ne labatur & erret, &c. 〈◊〉〈◊〉; d. sig. Eccles. lib. 16. cap. 10. Scriptura non refertur inter eiusmodi prin∣cipia, quamuis illa sancta & sacra dicatur. Ibid. Siue fidem spectes, sine qua impossibile est placere [ B] Deo, siue Charitatem 〈◊〉〈◊〉 prima est virtus, Non ad libros, sed ad Ecclesiam membraque eius est con∣fugiendum. Ibid. Ipsa Ecclesia propter Arctissimam cum Deo conjunctionem, non veritati inuititur, sed veritas inuititur Ecclesiae. Stapleton, Relect. Contr. 5. q. z. ar. 1. ad. 3. Ecclesia vt corpus & singula membra significat, aedificatur super Apostolos & Prophetas, id est super Doctrinam & praedicationem eorum: Non autem Ecclesia, vt capita & magistros significat. Illorum enim Fundamentum quate∣nus talium, est Spiritus Christi illis promissus, non autem praedicatio quam faciunt, aut Doctrina quam tradunt, pag. 506.
• 〈◊〉〈◊〉. Metamorph. lib. 1.