farre more faire then Helene of the Grecians We ought therefore more to striue for it then they did for the other Beside I haue not held vp my shield at a shadow no man striking me or made answer where no man called me or run forward no man thrusting me for in three seuerall places it hath pleased this Popes champion to challenge me and so hath to my thinking bid me the base and cast downe his gauntlet for me to take it vp I considered that it was not fit in this case to do as children that being stricken do lay their hands vpon the sore place and crie but to requite him with the like that first gaue the aduēture to returne the smart of the blow vpon his face that first bent his fist I say therefore with Hierome Si superbum sit respondisse multò sit superbius accusasse If it be thought an insolent part to answer it is much more to accuse and he is iudged contentious not which preuenteth a further mischiefe but first prouoketh thereunto Neither can I conceale that to this enterprise I was incited and stirred vp by the reuerend Lord Bishop of London by whose aduise and counsell I addressed my selfe thereunto saying with Augustine Ad compellendum non potest esse molestus exactor quando ad reddendum deuotus est debitor The exactor is not troublesome in requiring when the debtor is willing in rendring I haue hitherto shewed the motiues that induced me to this worke now also I will briefly declare what I haue done I haue discouered in this treatise aboue two hundred vntruths and slaunders by this libeller without al conscience forged without all modestie vttered I haue answered all the politicke obiections by him cunningly against the Protestants faith deuised I haue his owne engines wherewith he would haue battered ours vpon his owne forts returned The businesse I thanke God was not great which I found in the vnfolding of this Alogicall I should say Apologicall Epistle But as Caesar said of a certaine citie which at the very first view he ouercame Veni vidi vici I came to it I saw it I tooke it so may I say with Hierome Sententias eius prodidisse superasse est The very laying open of his sayings is a sufficient confutation His obiections required no long time to answer to refell his arguments it was sufficient to see them and to ouerthrow his cause it was enough to open his book And as Lueullus said of his enemies that came against him in compleat harnesse That it would be more labour to spoyle them then to foyle them so had I as much a do to collect his reasons as to confute thē The gaining of diuerse peeces of this book which were negligently lost was more trouble to me thē the first framing of that which I had carefully writtē Now I haue also the more willingly thrust my selfe into this businesse to make knowne to the people of God the Lords vnspeakeable goodnesse towards vs who hath giuen vs a Prince resolued to professe in himselfe and protect in vs the same faith of the Gospell which was by Q. Elizabeth maintained that still we may exercise our pens against the common aduersarie Of his Maiesties raigne we may truly pronounce as the Prophet of Salomons In his dayes shall the righteous flourish Psal. 72.7 All those shall be sure we verily trust to liue in peace and enioy his fauour that loue the truth and follow righteousnes God hath sent vs another Theodosius of whō Ambrose saith Cùm omnes homines vobis militent tum ipsi vos omnipotenti Deo sacrae fidei militatis As al men do war fight for you so you for Almightie God and the sacred Faith Phocion being asked of the Orators what benefit he had bestowed vpon the city None but this saith he that while I was gouernor none of you had cause to make a funeral Oratiō So I trust that Religion hath gotten such an honourable patron that Preachers the Orators of Christians shall haue no cause to mourne for the persecution trouble and imprisonment of such as professe the Gospell as in former times of persecution vnder Popish tyranny but to reioyce in the peaceable fruition of the Gospel And how much are we to ioy in so Christian a Prince who doth not onely publickely professe himselfe to be no Papist but hath declared so sound a iudgement in some questions controuersed among Protestants that we may all frō his princely mouth take out a new lesson and learne to reforme our erroneous conceits Our kingly Ecclesiastes saith That all that is necessarie to saluation is contained in the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 19 otherwise then some haue affirmed that the light of nature and the light of Scripture ioyntly not seuerally are compleat to saluation for hence it followeth that the Scripture seuerally and alone is not compleate to saluation We are taught to vse onely Scripture for interpretation of Scripture if we would neuer swarue from the analogie of faith in expounding as Scripture is interpreted by Scripture so the Scripture is drawne by Scripture not by the authoritie of the Church Beware to beleeue with the Papists the Churches authoritie better then your owne knowledge How say some then that the word cannot possibly assure vs that we do well to thinke that it is the word of God No man is able to keepe the law or any part thereof as the Apostle saith That which was impossible to the law inasmuch as it was weake because of the flesh c. how then is it not impossible in any sense to be preserued frō all sin in this life How can a man do more and God approue more then is commaunded as some haue taught if we come farre short of that which is commaunded If Faith onely iustifieth as Protestants hold and since we could not be saued by doing we might at the least be saued by beleeuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 8. how then can our workes be any meanes to blot out sinne or to procure pardon If it be the property of faith to apply the promises for faith is a sure perswasion and apprehension of the promises of God applying them to our soule p. 11. as the Apostle saith By grace are ye saued through faith Eph. 2.8 how can the Sacraments giue grace and be causes of Iustification and as necessarie in their place as beliefe it selfe If whatsoeuer is not of faith is sinne Rom. 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 13. how can naturall workes be acceptable to God If we cānot think any thing as of our selues and if al that do good are inspired of God therto how is mās wil apt naturally to take or refuse any particular obiect whatsoeuer If the Pope be Antichrist and the head of a false hypocritical Church how then cā the Church of Rome be the family of
more then twentie of the Popes haue been giuen to that diuelish studie How Papists are confuters of Philosophers I leaue it to their owne report of one Maldonat an Ignatian sectarie that in a great auditorie in one lecture laboured to proue by naturall reasons that there is a God in an other that there is none and that the Iesuites do mainetaine at this day by the penne of Rene de la Fon that the Godhead must be proued by naturall reason 2 Vntrue also it is that Poperie hath conquered so many heresies retayning still a great number of them as is before sufficientlie declared neither haue they cause to brag of their vniuersalitie in subduing all nations for poperie was neuer so generall as pagane Idolatrie neither had the Pope euer commaund of all nations the Greeke Church hauing euer been deuided from him and I trust euery day his iurisdiction will be lesse and his account of nations come short as thanks be to God his nailes are well pared and his armes shortned in many famous cities and kingdomes in Christendome 3 Of the Papists it may be more truly said that they haue as many heads so many religions of the diuers sects and schismes in poperie and differences among their writers which rise to the computation of many hundreds relation hath been made before They are the deniers of scripture not Protestants that haue not blushed to say that the Pope may change the forme of words in baptisme that the Pope may dispense against the new testament that the Pope may dispense against all the precepts of the old and new testament that the scripture taketh authoritie from the Church of Rome that no man may lawfullie beleeue any thing by the authoritie of scripture against the determination of the Church Another saith the authoritie of the scriptures is founded in the allowance of the Church Another Apostoli quaedam scripserunt non vt praessent c. the Apostles writ certaine things not that they should rule faith and religion sed subessent but should be vnder Let any man now iudge if these men be not deniers of scripture which do derogate from the authoritie thereof that take vpon thē to chop change it to annihilate the precepts thereof and dispense against it So they not Protestants are the false translators of scripture who allow the vulgar Latine onely to be authenticall which in many hundred places altereth and corrupteth the Hebrue text As Genes 2.8 God planted a garden from the beginning for toward the East Genes 15. she shall breake thy head for he Gen. 4.13 they reade my sinne is greater then I can deserue pardon for then I can beare Gen. 6.5 their cogitation intent to euill for onely euill continuallie Gen. 12.15 and the princes told Pharao for the princes of Pharao saw her Gen. 26.9 why didst thou lye for why saidst thou v. 19. they digged in torrente in the brooke for in the vallie Gen. 35.16 he came in the spring time to the ground which bringeth to Ephratha for there was a little space of ground to come to Ephrah Genes 36.24 found out hoate waters in the wildernes for Mules Gen. 40.13 shall remember thy seruice for shall lift vp thy head Psal. 68.4 exalt him that ascendeth super occasum vpon the west or sunne-set for vpon the heauens v. 6. deliuereth prisoners in strength for in fetters v. 13. though ye sleepe betweene the lots for lien among the pots v. 17. tenne thousand for twentie thousand and a thousand such places might be alleaged wherein they haue corrupted the scriptures The Papists also are the men that forge scripture and other euidences for they thrust vpon the Church diuers Apocryphall bookes of Tobie Iudith Macchabees with the rest which the auncient Church of the Iewes to whom all the bookes of the old Testament and oracles of God were committed neuer receiued nor allowed So haue they forged and deuised diuers other writings as the Decretall epistles of the auncient Bishops of Rome which were Martyrs as of Zepherinus Calixtus Pontianus Vrbanus Fabianus with the rest which are all counterfeit stuffe as are also the leiturgie of S. Iames the writings that passe vnder the name of S. Martialis Abdias Hippolytus Dionysius and many such as is elsewhere declared more at large 4 Neither is it true that popish religion is founded vpon the infallible word of God conteyned in the scriptures but most of it vpon blind fallible and vncertaine traditions and many opinions the Church of Rome holdeth directlie opposite and contrarie to scripture as elsewhere hath been shewed Thus this friuolous aduersarie passeth on along heaping vp sclaunders and vntruths not remembring what the wise man sayth Lying lips are an abomination to the Lord but they that deale trulie are his delight But we neede not maruaile at it for this is familiar with thē with great boldnes to face out their owne forgeries and they may well say in Hieromes phrase domi nobis ista nascuntur we haue plentie of such stuffe at home But as the Lacedemonian magistrates said to Cephisophon the Orator when they expelled him that it was a good Orators part to make his speech answereable to his matter so should this sophister haue done and not to professe truth in his speech where none is in his matter The fift Perswasion 1 I Defend a religion where so much vertue is practised such obedience chastitie pouertie c. 2 Which brought the professors thereof to heauen as religious Heremites Monks Friers Priests Bishops Popes c. 3 Not that religion which made those which before were good chast obedient and contemners of the world to be wicked and giuen to impietie The Disswasion 1 WHat obedience poperie teacheth to their princes the late practises both in England and Fraunce do proclayme to all the world as the treacherous conspiracie of Parry incited by Cardinall Coomes letters of Somerfield and Arden sollicited by Hall a popish priest of Babington with other stirred vp by Ballard Lopez by Parsons Sauage and Yorke by Gifford Squire by Walpoole a Iebusite In Fraunce Iames Clement a Iacobine murdered Henry the third Barriere and Chastell attempted the like against the now King of Fraunce at the instigation of the Iesuites The Prince of Orange was by the like treacherie murdered and the death of the Chancelor of Scotland intended This may suffice to shew their obedience For their chastitie I appeale to the stories written of their vnholie fathers the Popes What place in the Christian world can afford more filthie spectacles of adulterers incestuous persons Sodomites then that Sea and citie of Rome I appeale to the inquisition made in King Henry the eights raigne at the suppression of the Abbeys when in some places the Priests and Monks were descried to haue kept some two some three some sixe some more one among the rest twentie concubines
diuers of those auncient Kings became Monks yet neither was the Monasticall life so farre out of square as now it is they made it not a cloake of idlenes and filthie liuing a nurserie of idolatrie and grosse superstitions but they desired that life as fittest for contemplation and free frō the encumbrances of the world Diuers of the heathen Emperors left the Imperiall administration and betooke thēselues to priuate contemplation as Dioclesian Maximinian Lanquet ann Christ. 307. Neither doth this one opinion of the excellencie of Monasticall life shew them to be resolute Papists for it followeth not because they were Monks that consequentlie they held transubstantiation worship of images and the more grosse points of the Romish Catechisme 3 He shall not be able to proue the tenth part of that great number of 180. Kings either to haue themselues professed the now Romane religion or by lawes to haue prescribed the same to others some instances I will produce In King Lucius dayes not the Pope but the King was Gods vicar in his kingdome and it was his part to gather the people together to the law of Christ as Eleutherius Bishop of Rome testifieth in his epistle Cedde and Colman dissented from the Church of Rome about the celebration of Easter Wilfride about the same time confesseth that Images were inuented of the Deuill which all men that beleeue in Christ sayth he ought of necessitie to forsake and detest King Alfred or Alured translated the Psalter into English and he was instructed by Ioannes Scotus who writ a booke de corpore sanguine Christi which was condemned by the Pope in the Synod Vercellens being of Bertrams opinion against the corporall presence which fansie was not as yet receiued in the Church as is apparant by the sermon of Elfricus against transubstantiation In King Edward Athelstane and King Edmunds time the Prince had power to constitute ecclesiasticall lawes and to prescribe rules and orders for ecclesiasticall persons as may appeare by diuers of their lawes In King Edgars time Priests mariage was lawfull which began then to be restrayned Many lawes and acts haue passed since in open Parliament to restraine the iurisdiction of the Bishop of Rome to inhibite the purchasing of prouisoes frō thence arrests processes excommunications vnder paine of exile imprisonment forfeiture of goods and that not without expresse consent of the Clergie See Richard 2. ann 16. cap. 5. These then which allowed not the worship of images beleeued not transubstantiation gaue the Prince authoritie in spirituall causes approued the mariage of Ministers and the translation of the scriptures into the vulgar tongue restrayned the authoritie of the Romane Bishop may worthilie doubted of whether they were Papists 4 King Henry was so farre from repenting his proceedings against the vsurped Romane iurisdiction that if God had spared him life he intended a thorough reformation of Religion as was easilie to be seene both by his resolution for religion vttered not long before his death to Monsieur de Annebault the French Embassador and his answere made nearer to his death to Bruno Embassador to the Duke of Saxonie that he would take his part against the Emperour if the quarell were for religion 5 More vntrue it is that our late Soueraigne in the late dayes of persecution professed that religion with such deuotion The cruell and vnnaturall dealing toward her highnes then is a sufficient argument to conuince this large reporter of a great vntruth how she was sent for by commission in great extremitie of sicknes to be brought aliue or dead committed without cause to the Tower her seruants remoued from her straitlie examined her owne seruants restrayned to bring her diet denied the libertie of the Tower a strait watch kept round about her in danger to be murdered in continuall feare of her life her death by Winchesters platforme intended which by Gods prouidence she escaped Adde hereunto Stories desperate speech vttered in the Parliament house that he was not a little grieued with his fellow Papists for that they laboured onely about the young and little sprigs and twigs while they should haue striken at the roote c. All this euidentlie bewrayeth what opinion they had of her Maiesties resolution in religion and what she had of theirs In the meane time their cruell proceedings are laid open who if it were as this Coniecturer sayth would so persecute an innocent Ladie whom they commend for her deuotion 6.1 That euidence which he alleadgeth from M. Fox his mouth out of the Register booke of the Guildhall in London conteineth not the precise forme of the Princes oath to be taken at the Coronation which before I haue recited out of Magna charta but certaine monitions and instructions concerning the dutie of the King 2. He vseth great fraud in setting downe the words both inuerting the order and leauing out what he thinketh good as that the King ought to loue and obserue Gods commaundements then must he be an enemie to idolatrie and to the doctrines and commaundements of men such as many be obserued in the Romane Church Beside he sayth to maintaine holie Church whereas the words are to maintaine and gouerne the holie Church c. but they can not endure that Kings should rule and gouerne the Church 3. For the King to take his oath vpon the Euangelists and blessed reliques of Saints it sheweth not that the King did worship those reliques or sweare by them though he lay his hand vpon them no more then he doth sweare by the booke that putteth his hand vpon it or Abrahams seruant by his maisters thigh when he sware vnto him or Iacob by the heape of stones ouer the which he tooke his oath But as Ambrose well sayth Christianus imperator aram solius Christi didicit honorare A Christian Emperour hath onely learned to honor Christs altare And so Christian Princes haue learned to giue all religious honor to Christ and not to impart it to his seruants to make them sharers with their Maister Thus hath this sophisticall dialogist fayled as well in the probation of the assumption as in his enlarging of the proposition But whatsoeuer her Maiesties predecessors were she was not bound where they wandred out of the way to erre in their steps Iosias of idolatrous parents both father and grandfather was himselfe a religious Prince and a true worshipper of God Heathen stories will tell vs that noble Pericles came of an euill race Pompeius the great of despised Strabo Vlysses Aesculapius famous men of lewd parents The graue Poet also doth insinuate as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sonne excels in vertues fame the parent euill of whome he came As of euill parents vertuous children may descend so out of superstitious antiquitie religious posteritie may issue and florish And as Ambrose well answered the obiection of Symmachus the Pagane Maiorum ritus
Councell neither was it by the same reason generall for at the same time the generall Councell of Basil was celebrate which beareth this stile sacrosancta generalis synodus Basiliensis in spiritu sancto legitimè congregata vniuersalem ecclesiam repraesentans the most holie generall Synod of Basill lawfullie assembled in the holie spirit representing the vniuersall Church The 31. Sess. beareth date ann 1438. in which yeare began the Councell of Ferraria adiourned afterward to Florence as it appeareth in the proeme to the Councell And least it might be thought that the Synode Basiliens was now determined it is manifestlie apparent that it both began before ann 1431. and continued after being not dissolued before ann 1442. which date the 45. sess beareth But the Florentine Councell was ended ann 1539. as it appeareth by the date of the letters of Vnion How then could the Florentine be Generall representing the whole Church whereas another generall Synode at the same instant was congregate at Basill Neither yet was any thing concluded in the Synode of Florence against the Protestants faith The question there handled and for the deciding whereof both the Greeke and Latine Church were assembled was concerning the proceeding of the Holie Ghost from the Father and the Sonne And whereas the Greekes were requested by the Pope that the Synode would discourse of the transmutation of the bread they refused affirming they had no authoritie so to do being called together pro illa tantum spiritus sancti processione onely for and about the procession of the holie-ghost As for the letters of Vnion wherein other articles are conteined they were not made by the consent of the whole Synod for as the storie saith Multi prinsquam huiusmodi subscriptio fieret discesserunt Many were departed before any such subscription was made neither did the Greeke Church obserue this vnion afterward though Pope Eugenius cunningly made two of the Greeke Bishops Bessarion and another Cardinals of Rome to keepe the Greeks in obedience to the Romane Church but all would not serue Concerning the Tridentine Conuocation there subscribed onely vnto it of Cardinals Archbishops Bishops not aboue 42. and the most of them were of Italy Sicily Spaine though since an other tale is told vs from Collen that there subscribed 25. Archbishops and 168. Bishops but they are all summed in grosse their names are not expressed Is not this sillie chapter or conuenticle of popish Bishops worthie the name thinke you of a generall Synode with the which neither the Kings of England and France nor yet the Princes of Germany consented or communicated Many prouinciall Synods haue made as great an apparance of Bishops and some haue exceeded In the second Councell of Carthage there were present 214. Bishops In the fift Councell of Carthage ann 438. Bishops 73. In the Synode Epaunens 70. In the fourth Toletane 70. Bishops subscribed an 681. why then should this late chapter of Trent presume beyond these prouinciall Synodes to be called Generall or Vniuersall consisting of so small a number of popish Bishops conspiring together neither in number honestie or learning to be compared vnto the Bishops of diuers prouinciall Synods we therefore force not whatsoeuer this conuenticle hath decreed 6 It is a notable vntruth that in the popish Church there is not neither euer was any disagreement or contradiction in matters of beleeuing whereas the contrarie is most manifest apparant as these particulars do shew The Councell of Constance excommunicateth all those which communicate in both kinds sess 13. The Councell of Basile doth graunt to the Bohemians the vse of both kinds Both the said Councels decree that a Generall Councell is aboue the Pope and that it is veritas catholicae fidei a veritie of the catholike faith so to beleeue and that pertinaciter repugnans est censendus haereticus that he which obstinately resisteth is to be iudged an heretike and it is de necessitate salutis credere c. of the necessitie of saluation to beleeue that a generall Councell hath supreme authoritie and yet for all this the contrarie was decreed that the Pope is aboue a Generall Councell Lateran sub Leon. sess 11. The Franciscane Friers did teach that the Virgin Mary was conceiued without originall sinne the Dominicanes held the contrarie The Rhemists hold that none are absolutely elected without respect had to their works Annot. Hebr. 5. sect 7. Bellarmine proueth the contrarie that we are elected freelie without any foresight of works Some of the popish writers extoll free-will giuing vnto the same a naturall power of it selfe vnto good Scotus Durandus Gabriel Some do affirme the contrarie as Capreolus Marsilius Some of them hold that Episcopalis ordinatio the ordaining of Bishops is no sacrament Dominicus a Soto Caietanus Durandus Bellarmine with the rest affirme the contrarie Some that Matrimonie is no sacrament of the new testament as Durand Alphonsus Petrus a Soto Bellarmine with the rest hold the contrarie Concerning the indeleble character which they say is imprinted in the soule by the sacraments Scotus saith it can not be proued by the scripture Gabriel doubteth whether the Church haue determined it Bellarmine maintaineth the contrarie Some thinke that in the Eucharist the substance of Christes bodie is present but without quantitie as Durand others that it hath quantitie but no distinction or order of parts as Ockam Bellarmine saith it hath both Nicolaus 3. defined that Christ had no propertie in any thing Sext. decretal lib. 5. tit 12. c. 3. Iohn 22. decreeth that opinion to be hereticall that affirmeth Christ and his Apostles to haue had nothing And at this present there is no small diuision and discord betweene the popish seculars and Iebusites euen in matters of iudgement and doctrine not only in externall points of difference 1 The Priests deliuer this position that a Catholike may commit of frailtie any sinne that an infidel heretike or schismatike committeth Replie p. 50. b. This Parsons denieth and proueth the contrarie Manifest p. 28. 2 Father Parsons holdeth that if a man do deteine an other mans goods wrongfullie and be possessor malae fidei he is absolutely bound by all possible meanes to restore them to the true owner Manifest f. 45. a. The Priests hold the contrarie that a man is not bound to restore when it can not be done without imminent danger as to deliuer a man his sword wherewith he purposeth to kil an other Replie f. 63. b. and they are in the right The Ignatian diuines at Salamanca in Spaine resolued vpon these conclusions to be sound in popish diuinitie that the Catholikes in Ireland might with great merit ayde that Rebell Tyrone that the Catholikes sinne mortallie that take part with the English that they are by no construction Rebels that fight against the Queene Replie f. 66. b. All which positions the secular
Pope himselfe for proofe he bringeth none We know what the Lawe saith Solam testationem prolatam c. nec causam probatam nulliu◠esse momenti That a witnesse produced and no cause or matter proued is of no force 3 A religion that hath publikely by the word of God and godlie lawes with full consent of Parliament abrogated and condemned all grosse papisticall errors as of iustification by works art 11. of works of supererogation art 14. of freewill art 10. of purgatorie art 22. of speaking in the congregation in an vnknowne toong art 24. of the fiue popish sacraments art 25. of the bodilie presence of Christ in the sacrament art 28. of receiuing in one kinde art 30. of the blasphemous sacrifice of the Masse art 31. of the vnlawfulnesse of Priests mariage art 32. of worshipping of images inuocation of Saints art 22. that the Pope hath no iurisdiction in England art 37. What will not this impudēt man now dare to say who boldly affirmeth that Poperie is not by publike authoritie condemned in England Now then because their Lawe saith Qui crimen quod obiecit non probauerit similem poenam sustineat He that proueth not the crime obiected shall endure the like punishment so this thing obiected redoundeth vpon his owne head For true it is that the faith of Protestants is not condemned by the auncient Canons and Decrees of the Romane Church but receiueth plentifull witnesse frō thence as is alreadie shewed in diuers hundred questions 4 A religion which hath continued these 1600. yeares in the true Church of Christ not as Poperie which for most of their opinions must come short of this computation by 800. yeares which is full of errors and contradictions in the Decrees of Popes and Councels For errors the Councell of Neocesarea ca. 7. decreeth that the Priest should neither giue consent to second mariage nor be present at the mariage feast but rather enioyne penance for it and so in effect condemneth second mariage Toletan 1. ca. 17. He that in steed of a wife hath a concubine is not to be repelled from the Communion This Councell is approued by Leo 4. as it may appeare Can. 21. and the other also Distinc. 20. ca. 1. In the sixt generall Synod Can. 2. the Councell vnder Cypriane that approued the rebaptizing of such as were baptized by heretikes is confirmed c. 72. Mariages betweene Catholikes and heretikes irritas existimari are iudged to be void contrarie to S. Paule 1. Cor. 7.13 Yet this sixt Synod cum omnib canonib with all the canons is receiued and approued by Adriane Distinc. 16. c. 5. Nicen. 2. act 5. it was concluded that Angels haue bodies of their owne and are circumscriptible multoties in corpore suo visi and haue been often seene in their own bodies which is a manifest error for Angels of themselues are inuisible spirits Nicolaus 1. de baptis decret 1. alloweth baptisme only made in the name of Christ without expresse mention of the Trinitie contrary to the scriptures Math. 28.19 Nicolaus 2. in a Councell at Rome where Berengarius recanted resolued vpon this conclusion Christi corpus sensualiter manib sacerdotis tractari frangi fidelium dentib atteri That the true bodie of Christ was handled sensiblie by the Priests hands broken and chawed by the teeth of the faithfull de consecr dist 2. c. 42. which grosse opinion the moderne Papists are ashamed of For contradictions Concil Carthag 3. c. 47. the Apocryphal bookes of Tobie Iudith Ecclesiasticus Macchabees with the rest are made Canonicall Laodicen can vltim these bookes are reiected out of the Canon and yet both these Synodes are confirmed by Leo 4. Distinct 20. c. 1. In a Councell at Rome vnder Stephen 7. all the acts and decrees of Pope Formosus are repealed in a Councell of Rauenna vnder Iohn 9. they were againe reuiued Gregor 3. epist. ad Bonifac. determineth virum vxore infirmitate correpta c. that the husband the wife being weake and not able to do her dutie may marrie an other Nicholas 1. decreeth the contrarie that the mariage of such ought not to be dissolued Alexander 3. forbiddeth mariage to be made with the sister of her that was betrothed and is deceased Benedict doth determine the contrarie Pope Alexander iudgeth matrimonie contracted with per verba de praesenti by words of the present tence and consummate with another to be voide Benedict determineth the contrarie that the mariage consummate though a contract made before in that forme with an other is not to be violated Nicolaus 3. Abdicationem proprietatis rerum c. That Christ did by his example abandon the verie propertie of things Ioannes 22. defineth the contrarie that the opinion of them that say Christ and his Apostles had nothing is erronea haeretica is erroneous and hereticall The Councell of Constance sess 13. doth excommunicate all those that receiue the Communion vnder both kinds The Councell of Basile graunteth to the Bohemians the vse of both kinds The Councels of Constance and Basile determined that a generall Councell hath authoritie aboue the Pope The contrarie was concluded Lateranens sub Leon. 10. c. 11. Many such contradictions in matters of faith and doctrine may be found in the Romane corporation which otherwhere are set downe more at large to the number of 250. and in another worke 300. more of their differences and repugnances are expressed Therefore this petifogger for poperie is detected of great vntruth that no error or contradiction was euer admitted in their religion Wherefore he being thus notoriouslie conuinced of a false testimonie is worthie to passe vnder the censure of the Epaunens Synode reus capitalis criminis censeatur c. to be held guiltie of a capitall crime And concerning this spirit of contradiction among the Romanists we may say with Ambrose Diuersa distantia prompserunt non locorum separati sed mendaciorum diuortio They haue vttered diuers and contrarie things not separated in place but differing in lying And as Melanthius said that the Citie of Athens was saued by the disagreement of the Orators so I doubt not but that this diuision among them shall tend to the further establishing of the truth For as Plutarke sayth of the contradictions of Poets that they will not suffer them to haue any great strength to do hurt so the manifold diuisions in Poperie shall haue no force to seduce such as are wise The eight Perswasion 1 I Defend not a religion c. which separateth man from his God and creator by so many sinnes and iniquities and yet hath no grace no sacrament for men of reason and actuall offences no meanes or preseruatiue to preuēt them c. for that instrument of iustifying faith which be no benefite vnto them which by their owne grounds haue no faith at all
with fearefull sights and terrible scritches c. A right description of popish Purgatorie grounded vpon a faithlesse superstitious feare And such is popish doctrine neither affoording comfort to the liuing nor ioy to the dead that a man can not say of them as a certaine Thessalian being asked who are at most ease answered they which haue made an end of warfare But these which dye in poperie after they haue made an end of the warfare of this life by their doctrine enter into their greatest labours and paines Thus haue we heard with how many cunning sleights this glozing Frier hath endeuoured to perswade vnto his profession he hath wrapped vp together in this one section no lesse then halfe an hundred vntruths and as he began so he endeth with a lye that they were all vnius labij of one language before the Gospell was reuiued for it is certaine that the Greekes alwayes vsed the Greeke toong the Sclauonians the Sclauonian the Aethiopians the Aethiopian language And how vntrue this is their owne canons shall testifie for Innocentius decreed that in great Cities where people resort of diuers languages that the Bishops should prouide fit men qui secundum diuersitates rituum linguarum diuina illis officia celebrent which according to the diuersitie of their rites and languages should celebrate diuine seruice Lastly he telleth vs that he will proue by aboue an hundred arguments that their religion is only true lawfull c. in a certaine booke which he calleth a Resolution pag. 47. li. 32. which pamphlet when he hath hatched it to his perfection and sent it out of the owlelight into the sunne-shine which as yet so farre as I can learne is not come from vnder the brooders wings it may be either I or some of my brethren will plucke a feather with it And thus is this Section ended and with such successe as all lyers and sclaunderers must looke for And though this false accuser might be thrust vnder the old canon which decreeth Vt qui primum obiectum non probarunt ad caetera non admittantur That they which proue not the first thing obiected should not be admitted to the rest yet I will examine whatsoeuer he can say and cast his light stuffe into the balance and lay his counterfeit coyne to the touch that the vanitie of the one and deceit of the other may appeare THE SIXT SECTION WHAT MOVED the Author to dedicate his worke to the Counsell The Answere THis Section comming out of the same forge bewrayeth the same author it is so patched together with vntruths falshoods like the former He abuseth those honorable persons and deceiueth himselfe to thinke to win grace with wise men by telling of fables Simonides being asked why of all other he deceiued not the Thessalians answered because they were more simple and vnlearned then could be deceiued by me sayth he But their honors are too wise and prudent then to be deluded with such a fablers fictions His seuerall motiues confusedlie shuffled together I will bring into some order if I can 1. Motiue As this cause which I handle is most honorable of all so I am bold to offer the defence thereof to your honors the most honorable and noble consistorie of our nation c. Yet he limiteth this honorable authoritie before saying that the ends and offices of a religious and spirituall common-wealth are diuers from those of a temporall and ciuill gouernment and in that respect matters handled in the one do not so properlie appertaine to the redresse and iudgement of those which rule in the other but are to be decided and reformed by the gouernors of that profession to which they are belonging c. The remooue 1. I had thought that the generall end both of the ciuill and ecclesiasticall bodie had beene one and the same though the offices and functions be diuers namely preseruation not onely of peace but the maintenance of true religion to bring the people vnto God I am sure S. Paule so teacheth that prayer be made for Kings and all that are in authoritie not only that we may leade a quiet and peaceable life but in all godlines and honestie It belongeth then not onely to the ciuill state to prouide for peace that the people may liue quietlie but for true religion that they may liue also godlie honestlie In these two points Eleutherius sometime Bishop of Rome sheweth the office of a King to consist thus writing to Lucius King of Britaine The people and folke of the Realme of Britaine be yours whome if they be deuided you ought to gather together in concord and peace to call them to the faith and lawe of Christ and to the holie Church c. 2. It is an absurd speech that reformation of religion belongeth not properlie to the iudgement and redresse of the Prince her noble Counsellors Thus these pragmaticall Friers would both pull out their right eye of iudgement that they should not be able to discerne and cut off their right hand of power that they should not reforme what is amisse in religion for if the most soueraigne care of pietie and religion do properlie belong to the Prince then the Counsellers of state the most honorable Ministers vnder the Prince can not be excluded And therefore the Apostle in the place recited maketh not mention only of Kings but also of all that are in authoritie vnder them This also hath beene the auncient practise of this land Eleutherius aduiseth King Lucius with the Councell of his realme out of the scriptures to take a lawe to rule his people by The Statute of Praemunire made against prouisions and presentments of Bishoprickes and other benefices from the Pope was enacted by King Edward the third by the assent only of the great men of his Councell and Nobilitie and of the comminaltie without the Spirituall Lords The like Act was made vnder Richard 2. that all they which procured such presentations from Rome or any excommunications from thence in those causes should be banished to the which acte the great men only of the temporaltie without the Cleargie gaue their assent Yea of late in Queene Maries raigne the greatest friend to the Pope that euer he had in England the Prince aduised most like by her Counsell did of her owne authoritie send certaine articles concerning religious matters as reteining of ceremonies vsing of processions manner of baptizing admitting to orders and such like to the Bishop of London presently to be put in execution Yea this discourser soone forgetting what he had said confesseth whose chiefe care speaking of the honorable Counsell must be in taking order for such causes meaning of religion p. 49. l. 14. then as they may receiue direction from the spirituall state which we denie not so the correction and administration belongeth vnto them Thus as a man
shall not haue the custodie of the heire that holdeth of the king by free soccage of another by Knights seruice Hen. 3. an 9. Mag. chart c. 27. Ward 13.14 15. The King shall haue the ward and mariage of all that hold of him in chiefe Ed. 2. ann 17. praerogatiu reg c. 1.2.6 11 Women 2. That widowes of them that hold of the King in chiefe shall not marrie without the Kings licence praerogat reg c. 4. ann 17. Ed. 2. 12 Wreck 2. The King shall haue the wrecke of the sea throughout the realme praerogat reg c. 11. ann 17. Edward 2. Thus it is euident that these lawes by this pettifogger alleaged do not serue his turne at all neither is there to be found so much as one syllable sounding that way that these priuileges and graunts were for that reason and intent giuen vnto the Kings of England as he saith for the defence of the Popish faith so that he is euidētlie conuinced of so many vntruths as he hath here quoted lawes And beside let it be considered that all these prerogatiues were graunted in the raignes of Hen. 3. and Edw. 2. who impugned the iurisdiction of the Romane Bishop and therefore are reckned vp in the number of Kings of vnhappie successe by this Popes Register p. 77. How then is it like that these priuiledges were graunted them for defence of the papall seignorie to the which they so much opposed themselues 3 But concerning the dignities of the Church of England founded as he saith by their Catholike Kings we do possesse them with better right then the Popish Clergie did For 1. whereas they erected them to the honor of God which was the principall end of their deuotion though they fayled in the meanes we doubt not but that these erections are now better employed to Gods glorie then euer they were in time of Poperie and that they not we vsed those franke gifts contra formam collationis against the forme of collation and mind of the founder employing them to superstitious and idolatrous and riotous vses not pious and religious and therefore did forfeit their state according to the equitie of the lawe 2 Beside this is consonant to the lawes Imperiall that edificies abused to heresie and superstition should be added vnto the true Church and the reason of the lawe is yeelded Certum est quicquid à fide Christianorū discrepat legi Christianae esse contrarium It is certaine what soeuer differeth from the Christian faith is contrarie to the Christian lawe Such things then as were abused against true religion were out of the lawes protection 3 These ecclesiasticall dignities were first erected for the preaching of the word as the Apostle saith If wee haue sowen vnto you spirituall things is it a great thing if we reape your carnall things Therefore an vnpreaching Clergie such as the Popish Hierarchie is hath no right vnto them they were but vsurpers no true owners Therefore ye Popish Masse-priests and Baals shauelings are the miserable people spoken of worthie with Elie his posteritie to beg a morsell of bread and a piece of siluer rather then to beare the Priests office To whom that saying of Ambrose may fitlie be applied Nomen inane crimen immane honor sublimis vita deformis ne sit religiosus amictus irreligiosus profectus Let not your name be vaine your crimes certaine your honor hie your life awrie your habit holie but your hearts and works vnholie Such as Alexander said Antipater was He did weare white garments without and was all purple within Such is the Popish Clergie outwardlie clothed with sanctitie inwardlie full of hypocrisie The Apologie 1 NO place of error was left for those Kings pa. 66. li. 7. Ergo their religion is to be receiued that it is not likely that those auncient Catholike Kings could erre he would proue 1. by the confession of the Protestants That it doth appertaine to the title and iurisdiction of Christian Kings to determine matters and questions of religion pag. 64. lin 10. 2 Because of the zeale and deuotion of those Kings c. there is no comparison but rather Protestant Princes should erre then they pag. 64. lin 32. 3 Because of the number learning and pietie of them by whom they were counsayled pag 64. lin 30. as Cedde Anselme Dunstane Thomas Becket Lanfranke pa. 65. li. 30. 4 There was no place of error left for those Kings c. because no decree of faith without generall consent of the whole Christian word generall Councels c. except God would permit the whole world to be deluded c. pag. 66. lin 6.10 c. The Antilogie 1 TO proue the former Catholike Kings not to haue erred he beginneth himselfe with an error and fiction of his owne that Protestants referre the deciding and determination of questions of religion vnto Princes as though the resolution of all such doubts were layd vp and locked in the Princes breast We do attribute vnto our Christian Princes no absolute power to determine what they will nor priuiledge them from error as they do their Pope The allegations in the margent affixed are friuolous for neither did the Conuocation ann 1562. referre the deciding the questions of religion to her Maiestie but they were first agreed vpon by the Archbishops Bishops and the rest of the Clergie by the word of God whereunto her Maiestie afterward gaue her royall assent Neither can any such thing be shewed out of any acte of Parliament ann 1. ann 5. ann 13. Elizab. as he cunninglie according to his fraudulent manner foisteth into the margent only the chiefe gouernment of all estates and in all causes is giuen to her Maiestie and that they ought not to be subiect to any forraine iurisdiction artic 37. The author of Synopsis is also in this behalfe sclaundered for he speaketh not where that question is handled of deciding of questions of religion but of the constituting of Ecclesiasticall lawes the authoritie whereof is shewed to belong to the Prince with three limitations 1. The Prince is not to prescribe any lawes but such as require the true worship of God 2. He is to consult in these cases with the learned and godlie of his realme 3. Such canons and ordinances the execution whereof properlie belong vnto the Ministers of the Church are excepted and so it is concluded that no lawes ought to be made without the authoritie of the Prince which the Prince is bound to execute Now sir doth it follow hereupon that Christian Princes are absolutely to be obeyed in all ecclesiasticall lawes whatsoeuer vnlesse you could shew this by the confession of Protestants which you shall neuer do your reason is not worth a rush 2 Neither doth it follow because some of them were men of great sanctimonie as instance is giuen in King Alured of his deuout prayers godlie exercises charitable works pa. 64. whose singular vertues
behauiour against King Henry his father who finding his sonne Iohn to be numbred amongst his enemies in a certaine schedule exhibited to him thereupon sickned with griefe and gaue his sonnes Gods curse and his which he would neuer release till his dying day 7. King Henry the third was not punished with ciuill warres for opposing himselfe against the Pope but rather for being too much ruled by him for after that in a Parliament held at Oxford in the 42. yeare of his raigne he had condescended to certaine auncient lawes and ordinances whereunto he had before refused to yeeld and for conseruation whereof those douzen peeres which hee speaketh of were ordained the King Ann. 44. procured an absolution of his oath from Rome whereby he had before obliged himselfe to maintaine the said auncient lawes whereupon followed those intestine warres betweene the King and his Nobles in the which the King and his sonnes were taken This contention then was caused not for the Kings disobedience to the Pope but his too great confidence in the Popes authoritie to absolue him from his oath to abrogate the lawes enacted 8. True it is that many miseries and calamities as ciuill warre famine strange diseases happened vnder the raigne of Edward the second and he himselfe at the last lost first his Crowne and then his life but as vntrue it is that these troubles fell vpon him for medling too farre against the See of Rome It is most euident in histories that he was deposed for misgouernment following the counsell of couetous cruell and wicked persons Pierce Gaueston and the two Spencers in whose quarell he in a short space put to death 22. of the greatest men in the realme 9. The like cause is shewed in histories of the great troubles that happened betweene Richard the second and his Nobles and of the great miserie he fell into namely his negligent administration of the commonwealth the intolerable exactions of his officers his crueltie in causing his owne Vncle Thomas of Woodstock and other Nobles to be cruellie put to death for these and the like causes he was deposed and depriued of his Crowne and regall dignitie It was not then his medling in ecclesiasticall iurisdiction as this wisard calculateth but his loose vniust and carelesse gouernment that wrought him this wo. And if it were enacted in this Kings time that Vrbane the Pope should be acknowledged for head of the Church as is here affirmed small reason there was in this discourser to exemplifie this King for his disobedience to the See of Rome which is the scope of all this senselesse section 10. King Henry prospered well in all his affaires after he tooke vpon him to be the supreme gouernor in Ecclesiasticall matters so did his sonne vertuous King Edward the 6. so did not Queene Mary nothing had good successe almost that she enterprised whose raigne was shortest of all her predecessors vnlesse it were vsurping Richard He therefore speaketh vntrulie and vncharitablie that King Edward was not vniustlie punished in his fathers fault for neither had his father of famous memorie faulted herein nor himselfe punished for the same but blessed of God with a godlie raigne and an happie end And thus hath this fabulous chronicler held vs with a long tale feeding the reader with his owne fansies for among all these examples by him produced he hath not verified his coniecture in any one of them that they were punished of God for resisting the papall iurisdiction But the contrarie may easily be shewed that no Kings had worse successe then they which were deuoted to the papall vsurped authoritie and none better then they which impugned the same and for the proofe hereof I will not go farre from home And first concerning the euill hap of Princes made slaues to the Pope other countries yeeld plentifull choice of examples as of Ladislaus King of Bohemia a great enemie to the doctrine of Iohn Husse who died sodainely of the Pestilence Another Ladislaus much about that time King of Polonia at the incitement of Eugenius the 4 brake truce made with Amurathes the great Turke was miserablie slaine Rodolphus rebelled against the Emperour Henry the 4 being set vp against him by Gregory the seauenth and was slaine in battaile The strange ends and bloudie deaths of Henry the second Charles the ninth Henry the third Kings of Fraunce great patrones of popish religion are very well known the first slaine with a shiuer of a speare as he iusted against Montgomery the second dyed of bleeding at the eares and nose and diuers other parts the third was murdered by a Frier But leauing to make mention of forraine stories this one Island of Britannie doth afford sufficient supplie who was more deuoted vnto the Pope and Popes religion before the Conquest then Offa and Edgar and yet none were more punished in their posteritie King Offa first gaue the Peter-pence to Rome he founded the Abbey of Bath and of S. Albons and was himselfe at the length shorne a Monke he most vniustly caused Ethelbert King of East-Angles who gentlie came vnto him mistrusting nothing to be beheaded But what befell the posteritie of this Offa not one of them prospered Eg fredus raigned but foure moneths the rest that succeeded were either slaine or expulsed Kenulphus Kenelmus Ceolwulphus Bernulphus Ludecanus Withlacus of the which Ceolwolfus was banished all the rest were slaine the last two Kings of Offa his race were Berthulfus and Burdredus which were expulsed of the Danes and so the Kingdome of Mercia was extinguished This Offa had a daughter called Ethelburga which was maried to Brithicus King of West-Saxons which first poisoned her husband then she fled into France and became Abbesse of a certaine Monasterie from whence for committing adulterie with a Monke she was expelled and ended her dayes in pouertie and miserie And such successe had Offa his posteritie Edgar was a great friend to the Pope and one of the greatest Patrones of Monkerie he restored and new founded 47. Monasteries but it fared full euill with his posteritie his base sonne Edward was slaine by the counsaile of his step-mother Queene Alfrede his other sonne Ethelred was expelled his Kingdome by Swanus the Dane and constrained to liue in exile in Normandie his sonne Edmund surnamed Ironside was forced to deuide his Kingdome with Canutus the Dane Since the Conquest Richard the first was much addicted to the Church of Rome and the Ministers thereof he tooke his scrip and staffe at Canturburie to go in pilgrimage to Ierusalem to recouer the holie land as they called it from the Infidels and he betooke the regiment of his Kingdome to William Longshamp Bishop of Ely the Popes Legate In Palestina he fought many battailes prosperouslie yet returning home he was taken captiue by the Duke of Austria and sent to the Emperour paying for his raunsome an hundred thousand
Vigilius that because Peter is called Cephas which signifieth a stone inferreth that he was Cephas that is caput the head of the Church deriuing one from another because of the similitude of the letters such a proper interpreter was Pope Innocent that applyed that saying of Saint Paule They that are in the flesh cannot please God against marying Your best Linguists and most learned Interpreters as Paguinus Arius Montanus approue not the vulgar Latine and do differ in iudgement therin from the Church of Rome Protestants are not inferiour for the knowledge of tongues excellent linguists and learned interpreters but do farre exceed the Romish Church Witnesse hereunto Tremellius a borne Hebrew Iunius Mercerus Caluin Beza Stephanus with others whose fit translations apt expositions and most learned Commentaries do obscure all their popish scholasticall Tractates silly allegories and sophisticall disputes What knowledge in the Hebrew and Greeke the parliament men had as it is vncertaine to guesse so neither is it necessarie to know sure I am that they receiued direction from most learned men Whitehead Elmer Horne Iewell with others with whom none of the contrarie side in the knowledge of the tongues and studie of Diuinitie were to be compared Thus we see what are the chiefe grounds of popish religion The multitude of professors generall consent of Vniuersities schooles synodes these are but weak grounds a few professing the truth should be heard before a multitude in error Iosua doth not so reason though all the people beside shold haue forsakeÌ„ God yet I my house which were but a small company to the rest will serue the Lord Epiphanius writing to Hierome saith quasi multitudo peccantium scelus minuit non numerositate lignoruÌ„ maior gehennae ignis succrescat as though the number of sinners doth lessen the sinne the more the wood is the greater is the fire of hell Seneca well saith Ne pecorum ritu antecedentium sequamur gregem Let vs not be like to sheepe still to follow those which go before Argumentum pessimi turba est quaeramus quid optimè factum non quid vsitatissimum The multitude is an argument of the worst part let vs enquire what is best done not what is most in vse Titus Flaminius said well to Philopoemenes the Captaine of the Achaians that was furnished with a great number of souldiers but wanted money That he had armes and legs but no belly So our aduersaries contending with multitude but bringing no truth do shew vs legges and armes enough but the substance of truth which is as the belly and bowels of religion they haue not He breaketh off here his bitter inuectiues and cometh after his Ignatian humour by cunning perswasions to insinuate himselfe The fourth Article his Insinuation HEre the Epistler seemeth thus to reason If Catholikes be in error then either they wilfully or ignorantly erre 1. But neither the first seeing we vndergo many penalties and punishments for our profession p. 218. We follow a profession so austere and rigorous p. 220. Their Religion is pleasant and by professing it they liue in honors and delights which haue enticed Protestants to be Mahometanes c. 2. Not the second We haue all authorities times and places for our defence c. we haue trauelled all countries studied in all Vniuersities we want wiues riches honors the impediments of true Diuinitie and studie If Religion can be found in this world we haue sought and found out all meanes they none p. 218. The Repulse 1. THey suffer not punishment for their profession but for their practising not for religioÌ„ but their rebellion Which of them hath bene put to death for his opinion in holding transubstantiation adoration of images inuocation of Saints Purgatorie or any such like popish error but because they submit themselues to the papall iurisdiction and are sent hither by his authoritie to corrupt and seduce the subiects We may say then vnto them as Augustine to the Donatists Tribunus noÌ„ est persecutor vester sed persecutor persecutoris vestri id est erroris vestri The magistrate doth not persecute you but that which persecuteth you which is your error 2. Neither is poperie such an austere and rigorous life nor their imprisonment so hard as they complaine seeing their leisure suffered them in Wisbich prison to contend for superioritie and highest placeâ— at the table they one accused another of dicing carding drunkennesse fornication euen in prison these are not the fruites of an austere and rigorous life The Priestes tell Frier Parsons that if laughing will serue their turne they can laugh as fast as he They haue reported of the Ignatians that some of them ride in coaches haue their stables of chaunge of geldings do spend after fiue hundred pounds a yeare go richly apparelled this seemeth to be no such rigorous and penitentiall life 3. The honours and riches of protestants are not to be compared to the glory of the Cardinals in Rome Bishops of Spaine Abbots in Fraunce but for the most part of the Protestant Ministery I thinke they in their imprisonment and affliction as they call it haue liued in greater fulnesse and plentie and more at hearts ease That some Papists are turned Protestants for honor and pleasure sake I do easily beleeue but that Protestants haue become Mahometanes he cannot shew vnlesse they be such temporizers and corrupt conuerts as he speaketh of Poperie is a fitter stocke to graffe an Atheist and Mahometane in then protestancie according to the common by-word An English Italianate a diuell incarnate 4. Neither is austeritie of life a sufficient argument of the truth The Pharises were more giuen to fasting then Christs disciples among the Mahometanes there are Hermites and bare-footed Friers the Donatistes were very desperate and would cast themselues downe from the hils and rockes and breake their neckes As Augustine saith I would know who first of your side did cast himselfe downe headlong Valdè illud granum fertile fuit vnde tanta seges praecipitatorum cadauerum pullulavit sure it was a very fruitfull graine from whence haue budded foorth so many precipitated carkases Wherefore notwithstanding any thing yet said they may be guiltie of wilfull error although they did which may be done with an obstinate and peruerse mind suffer and endure much for their profession 5 And this lastly â—erueth if it proue any thing to cleare the Protestants from suspition of wilfulnesse who haue endured more by imprisonment famishment whipping racking tormenting burning and many more torments by an hundred fold at Papistes hands onely for their conscience then the other haue felt for their offence against the State 1. Wiues being chosen in the feare of God are no impediment to studie they are helpers rather and a means to ease the mind of Ministers from worldly busines that they may be more fit for meditation There was no place more apt for heauenly meditation then Paradise