wrought by him so myraculously as both the said S. 〈◊〉 and S. Bede after him and all other ancient historiographers as Malmesbury 〈◊〉 and the rest do call him our English Apostle of whose many and great miracles wrought in that worke not only the said Authors but S. Gregory himselfe doth write a speciall narration to Eulogius Archbishop of Alexandria yea 〈◊〉 Fox himselfe in his Acts and Monumentes albeit not a little imbued with M. Iewels spirit against this holy man for that he planted Catholicke Romane Religion in England yet writing the story of the conuersion of Ethelbert our first Christian English King he hath these words at lēgth When the King had well considered the honest conuersation of their life and moued with their miracles wrought through Gods hād by them he heard them more gladly and lastly by their wholsome exhortations and example of Godly life he was by them conuerted and Christened in the yeare of Christ aboue said 596. and the six and thirtith of his Reigne So Fox Whervnto I may add a testimony of much greater credit out of S. Bede that liued neere vnto his time recordeth the very Epitaph remayning in his dayes written vpon S. Augustines tombe in these wordes 34. Heere lyeth Blessed Augustine the first Archbishop of Canterbury who was sent hither by S. Gregory Bishop of Rome and strengthened of God by working of miracles who conuerted King Ethelbert and his Realme from the worshipping of Idolls to the faith of Christ. And thus much of the sanctity of this blessed man out of their testimony that liued with him or not long after him But now what writeth M. Iewell of him and with what truth and conscience He was a man saith he as it was iudged by them that saw him and knew him neither of Apostolicke spirite nor any way worthy to be called a Saint but an Hypocrite a super stitious man cruell bloody and proud aboue measure and for proofe of all this he cyteth only in his margent 〈◊〉 of Monmouth in his history of the Britans which Ieffrey dyed in the dayes of King Henry the 2. very neere 600. yeares after S. Augustine and almost 500. after S. Bede and writeth no such thing at all of S. Augustine as heere is set downe by M. Iewell but rather much in his commendacion with note of the emulous dealing of the British Bishops against him for the hatred they bare to the English nation and their conuersion 35. So as heere now M. Iewels assertion is not only false and impious against so venerable a man as Augustine was but must needs be also against his owne conscience this in diuers pointes For first he knew that there was no Author extant that wrote in his dayes saw him and knew him but only S. Gregory who writeth 〈◊〉 in his commendations as yow haue heard Secondly he knew that S. Bede who liued in the very next age after him and all other English Authors succeeding for the space of eyght or nine hundred yeares till our time did highly cōmend him in their workes and especially the forenamed Malmesbury Huntington that liued with Ieffrey Moumouth And lastly he knew that this only witnes the said Ieffrey had no such thing And what then will yow say to this Equiuocation may not M. Mortons Epithets of hellish heathenish impious and sacrilegious haue place heere 36. The fourth example may be those wordes of M. Iewell in the Apology of England writing against the Pope Let him in Gods name saith he call to mynd let him remember that they be of his owne Canonists which haue taught the people that fornication betwene single folke is not synne as though they had fetched that doctrine from 〈◊〉 in Terence whose words are It is no synne belieue me for a yong man to haunt harlotts And for this he cyteth in his margent Io. de Magistris li. de Temperantia And who would not thinke but that this accusation were sure for so much as it is so opprobriously vrged and insulted vpon But now I pray yow considerthe particulers and therwithal what a conscience this man had 37. First then Io. de Magistris was Martinus de Magistris not a Canonist but a Schoole deuine that wrote a Treatise De Temperantia Luxuria so as it seemeth that he that gaue this charge eyther had not read the Author himselfe which I suppose M. Iewell will not confesse or else meant to dazle the eyes of his Reader by naming Iohn for Martin Secondly this Author in his said Treatise as the fashion of Scholemen is propoundeth this question Vtrum simplex fornicatio sit peccatum mortale whether simple fornication be a mortall synne and according to vse of Schooles saith Arguitur quòd non It is argued or reasoned for the negatiue parte thus and so 〈◊〉 downe some arguments for that syde by way of obiections which afterward he solueth and cometh to conclude absolutly in the affirmatiue parte by six conclusions that simple fornication is not only synne but mortall synne for that it is forbidden by Gods law and excludeth from the Kingdome of heauen as S. Paul affirmeth And now lett any man consider of the conscience of him that auoucheth in print the other slaunder Would Maister Garnet or M. South-well or any other Catholicke man accused for lawfull Equiuocation euer haue made so notorious a lye against their owne consciencies Let our aduersaryes bring forth but two examples 38. The fifth example shall be also out of his wordes in the same Apologie writing against the reading of Saincts lyues in the Church The old Councell of Carthage saith he commaundeth nothing to be read in Christs congregation but the Canonicall Scriptures but these men read such things in their Churches as themselues know to be starke lyes and fond fables So he But now let vs see whether it be more probable that we know to be lyes those thinges which we read in our Churches or that he knew to be a lye that which heere he relateth and printeth in his booke For if he read the Canon it selfe which he mentioned which is the forty and seauenth of the third Councell of Carthage wherin Saint Augustine was present then must he needs know that he lyeth indeed egregiously for that the Canō beginneth thus Item placuit vt praeter Scripturas Canonicas nihil in Ecclesia legatur sub nomine diuinarum Scripturarum sunt autem Canonicae Scripturae Genesis Exodus c. 〈◊〉 ludith Hester Machabaeorum libri duo c. It hath seemed good to this Councell that nothing be read in the Church vnder the name of diuine Scripture but only such as be Canonicall Scriptures in deed as are Genesis Exodus c. The two bookes of the Machabees Tobias Iudith Esther and the rest Wherby we see that in alleadging these words that nothing be read in the Church but Canonicall Scriptures is guylfully
time vvhen this treason vvas plotted as to vse his owne wordes no 〈◊〉 grudge no invvard vvhispering of discōtentment did any vvay appeare VVhich assertion if you consider it well and compare it with our domesticall differences in Religion and variety of punishments laied vpon diuers sortes of men at that time euen before this fact fell out for the same will seeme a very great hyperbolicall exaggeration and ouerlashing for that the penalties of Recusancy and other like molestations were as rife then as at any other time before complaintes of Catholickes in diuers countreys no lesse pittifull 14. Another like Treatise followed this intituled A true reporte of the imprisonment arraignment and execution of the late Traitors imprinted by Geffery Chorlton VVhich so raileth vpon Catholicks and Catholicke Religion from the very beginning to the end therof as if none of them had byn free from the fact attempted or that their common doctrine had publickly allowed the same whereunto this seditious libell of the minister T. M. which now I am to confute endeauoreth to beare false witnes I will pretermit two other most virulent and spitefull Treatises intituled Pagano-Papismus and The picture of a Papist in which the Religion wherin all our auncestors both liued and died from the beginning of their Christianity vnto our daies and so many worthy nations great Princes and famous learned men doe professe round about vs at this day and doe hope to be saued therby is made worse then Paganisme vea the horrible sinke of all damnable heresies which notwithstanding were condemned by the same Religion and Church in former ages and consequently this censure sauoureth more of fury then of reason 15. But to leaue of the recitall of any more bookes or pamphlets to this effect there hath appeared further a matter of far greater importance which is a Catalogue of new lawes suggested in this Parlament against the said Catholickes wherin besides the former heape of penall statutes made to this affliction in precedent times diuers new are proposed for an addition and aggrauation of their Calamities far more rigorous if they passe then the former which being considered by forreine people doe make the state of English Catholickes vnder Protestant gouernement to seeme vnto them much more miserable and intolerable then that of the Ievves vnder any sorte of Christian Princes or that of the Grecians or other Christians vnder the Turke or Persian or that of bondsubiectes vnder the Polonians Svvecians Moscouians and other such Nations so as all this tendeth as yow see and as before we haue noted to more desperate disunion of mindes and exasperation of hartes 16. Only I must confesse that in two mens writings I finde more moderation then in any of the rest who yet being more interessed in the late grieuous designed delict then any of the other that write therof had most cause to be prouoked against the delinquents The first is his Maiesties speach both in his Proclamation and Court of Parlament In the former he professeth to distinguish betvveene all others calling themselues Catholicks the Authors of detestable treason and that by good experience he vvas so vvell persuaded of the loyalty of diuers of that 〈◊〉 as that he assured himselfe that they did as much abhorre that odious 〈◊〉 as himselfe And in the second his Maiesty speaking in Parlament distinguished betweene different sortes of Catholicks allowing to the one sort both the opinion of loyalty and possibility of saluation detesting in that point to vse his Highnes wordes the cruelty of the Puritanes and thinking it vvorthy of fier that vvill admit no saluation to any Papist VVhich is an argument of his Princely moderate meaning not to condemne the whole for a part though in our sense the distinction vsed by his Maiesty in that place of some Catholicks that holde some pointes of our Religion and of others that holde all cannot stand For that we accompt them not for Catholicks at all nor may wee that holde not all but a part for that Catholicum is secundum totum and not secundum partem as well S. Augustine noteth and consequently he that belieueth a part only or any one iote lesse then the whole cannot be in our sense nor in that of S. Augustine a true Catholicke 17. And surely though his Maiesty in this place out of the preiudicate persuasions of others and 〈◊〉 suggested informations seeme to be persuaded that no Catholicks of this condition that belieue and imbrace the whole can euer proue either good Christians or faithfull subiects yet is our hope and constant praier to almighty God that he will in time so illustrate that excellent vnderstanding of his Highnes as the same will see and discerne betweene these absolute and perfect Catholicks that yeeld themselues wholy in obsequium obedientiam fidei in all that the vniuer sall Church prescribeth vnto them to be belieued and others that chuse take and leaue what they like or list vpon their owne iudgement which choice or election called otherwise heresy if wee belieue the Holy Scriptures and sense of all antiquity in this behalfe is the most dangerous and pernicious disease in respect of both those effects heere mentioned by his Maiesty that is vpon earth And when his Highnes shall further with deliberation and maturity haue pondered how many ages his noble Auncestors Catholicke Kings and Queenes of both Realmes haue raigned in peace honour and safty ouer subiects of the first sorte and how infinite troubles turmoiles violences dangers hurtes and losses his Maiesties owne person and all his neerest in bloud and kinred haue suffered in a few yeares of those other new chusers to omit their doctrine I doubt not but that out of his great prudence and equanimity he will mollify and mitigate the hard opinion conceaued of the former notwithstanding this late odious accident fallen out by the temerity of a few as the world knoweth 18. The second example of some moderation before mentioned or at least wise meant was my L. of Salisburies answere to Certeine scandalous papers as he called them which though being written in the time and occasion they were the answerer wanteth not his stinges that pearce euen to the quicke yet supposing the pretended iniury offered by that fond menacing letter and the condition of men in his place and dignity not accustomed to beare or dissemble prouocations of that kind all may be called moderate that is not extreme though for the letter it self if any such were I presume so much of his Lordships wisedome and prudence as he could hardly deeme or suspect any Catholicke to be so mad as to write such a franticke commination but rather that it came from the forge of some such other as togeather with the blowe to be giuen therby to all Catholickes had furthermore a desire to drawe forth from his L. the answere therby to see and try his style and to that end gaue
the malicious application of this Minister to make the diuorce before mencioned betweene our Prince and vs to seeme remedilesse For if the doctrine approued and receyued so many ages before this difference of Religion was heard of shall be laid vnto vs now for matter of vndutifulnes with which doctrine notwithstanding our Auncestors liued most peaceably and duetifully for many hundred yeares as good subiectes vnder his Maiesties 〈◊〉 both in England Scotland what fault can this be in vs now or what 〈◊〉 〈◊〉 is it in the Minister to obiect it against vs yea to make a criminall accusation therof in this his calumnious libell against all Catholikes of our Countrey whatsoeuer 10. If we consider their doctrines and positions togeather with their practice and exercise concerning this point of quiet obedience and subiection euen from these later times of Luther Zuinglius and 〈◊〉 beginninges of innouation we shall find an other manner of nouelty to contemplate and another sorte of dangers for Princes to tremble at For if in steed of Rebellious doctrine of the 〈◊〉 Church which is the title of this aduersaries pamphlet wee should set downe the positions and practice of the Geneuian Church and Caluinian sect planted and directed therby we should easely see what were the difference as the whole world both may and doth For that concerning their positions and doctrine that touch this point they are extant in their owne bookes not wronge or drawne by strained inferences as our Ministers Calumniations are against Catholicks in this place but plainely cleerely and Categorically set downe by their owne pen testified and put in print by their owne writers and especially by one in England that is now in highest dignity vnder his Maiesty and another in place of some dignity also by his office who out of their owne bookes cited particulerly by them relate these and other like positions That Princes may be restrained by force pursued iudged and punished by the people excommunicated depriued deposed and cast into hell by the Ministers arraigned condemned and put to death by the inferiour Magistrates whensoeuer in their opinion he becommeth a 〈◊〉 or opposite to the ghospell which in effect falleth out to be so often as these head-strong new brethren shall mislike of his or her gouernement thinke them worthy to be remoued 11. And if to the testimony of our English Protestant writers in this point any be desirous to haue ad ioined the suffrages in like manner of externe authors of the same Religion concerning the same article about the lawfulnes of violent vsage towardes Princes in cases by them prescribed let them read Bezae himselfe in his Apology to the Bishop Claudius de Sainctes in defence and praise of Pultrot that murdered traiterously the famous great Duke of Guise his Maiesties great vncle and supreme Generall of all the French forces as also the discourse of the French famous Minister Suriau otherwise calling himselfe Rosier in his Booke of Reasons why it was lawfull for any of his 〈◊〉 brethren to kill as he saith Charles the ninth King of France and his mother if they would not obey the Caluinian Ghospell as both Launay Belsorest other French writers in their Histories do relate To which effect also was written that notorious and seditious booke intituled 〈◊〉 matin and others by the brethren of the ghospell yea aboue others that most dangerous firebrand by Orsinus Hoto man and the rest of Geneua allowed also by 〈◊〉 intitu led Vindiciaecontra Tyrannos The reuenge vpō Tyrantes conteyning a most shameles publique approbation of all desperate of all villanous attemptes whatsoeuer made or to be made by their brethren against lawfull Princes vnder the name of Tyrantes whensoeuer it might seeme to be done in fauour of their ghospell 12. So as now after all this manifest assertiue doctrine of theirs knowne and confessed in the world and practised by them in so many places for so many yeares in so notorious manner as no man can deny it for this Minister to come peeping forth with certaine poore illations strained inferences against Catholiks for that in certaine cases they acknowledge power to remaine in the head of the Church by way of Canonicall lawes and publique iudgment to restraine exorbitant outragious excesses of Princes when they shall fall out is a ridiculous kind of byting at the heele while the other do strike at the head and so will it also appeare if we obserue the euētes themselues for that heere in this place our Minister for example 〈◊〉 only foure factes or processes of Popes to wit two of Gregories the seauenth and ninth and other two of Pius and Sixtus the fifth who in so many ages haue giuen sentence of depriuation against Princes wheras if we consider but this one age only which hath passed since Luther began and not yet one whole age we shall find many more Princes deposed slaine molested or violated by Protestant people then by all Popes put togeather since the beginning of Pope-dome haue byn troubled or Censured which is a markeable point and not lightly to be passed ouer by prudent Princes for that the reason herof is that the one side proceedeth by lawe publique iudgement and mature deliberation the other by popular mutiny rash and temerarious precipitation And this of doctrine in this place vntill we come to the fourth Chapter where much more is to be added to this effect 13. But if we should come now from doctrine to action and examples of the exercise therof in this behalfe there were no end of the narration and there is no man or woman lightly of any yeares or vnderstanding in publique affaires whose mind and memory is not full of them For who remembreth not what passed in Germany presently almost vpon the beginning of Luthers doctrine at the least not aboue 7. or 8. yeares after to wit from the yeare 〈◊〉 testified aswell by Sleidan and other Protestant Authors as by those that were Catholicke how the new brethrē incited by this new doctrine again 〈◊〉 their Princes both temporall and spirituall tooke armes and entred into tumult and rebellion with such violence and headlong pertinacy throughout al that countrey as in one Prouince only there were aboue two hundred Monasteries and Castels taken razed and spoiled and aboue an hundred and thirty thousand people slaine this was for that beginning which fire once enkindled and the humour of sedition once setled in the heades o that Hereticall faction neuer ceased afterward but continued more or lesse still against 〈◊〉 Emperour Charles the 〈◊〉 vnder diuers deuises and pretences of the 〈◊〉 association and the like vntill more then twenty yeares after to wit vntill the yeare 1546. wherin he was forced to take in hand that great and dangerous warre Luther himselfe 〈◊〉 yet aliue against the Duke of Saxonie Marques of 〈◊〉 and other Protestant Princes whome he subdued therin but not without
our times of such as call themselues Protestants but especially the followers of Caluin are farre more perillous and detestable then Paganisme Iudaisme or Turcisme let him read not only his foresaid fower bookes De Caluino-Turcismo but two speciall large Chapters or Treatises of this very matter in his booke De iusta Reipublicae potestate c. to wit the 4. and 5. and he will rest satisfied 9. Nor doe Catholicke writers only make these Protestations against Caluin and his doctrine but many of the most learnedest other Protestants of these daies as hath byn touched One most famous preacher and Protestant writer or rather Superintendent in Polonia called Francis Stancarus in an epistle to the King himself saith of him and to him Quis Diaboluste ô Caluine seduxit vt contra filium Dei cum Arrio obloquaris c. Cauete o vos Ministri omnes a libris Caluini praesertim in articulis de Trinitate incarnatione mediatore Sacramento Baptismi praedestinatione continent enim doctrinam impiam blasphemias Arrianas What deuill hath seduced thee o Caluin that thou shouldest speake iniuriously against the sonne of God with Arrius the Hereticke c. Beware all yee Ministers of Caluins bookes especially in the articles of the Bl. Trinity Incarnation of the mediator of the Sacrament of Baptisme and of predestination for they conteine impious doctrine and blasphemies of Arrius 10. Another brother and Protestant-Preacher no lesse zealous then he in Germany named Conradus Schlusselburge saith of him his 〈◊〉 that himself hath declared proued in three large books Hòs de nullo ferè Christianae doctrinae articulo rectè sentire That they scarcely belieue aright any one article of Christian beliefe which is the self same that the forenamed Catholicke writer Iurgiuicius obiected before which T. M. tooke so impatiently as yow haue heard And the same brother in one of his said bookes affirmeth Quod Caluinistae ipsum filium Dei mendacij arguunt Deum sua omnipotentia spoliant sunt abiurati hostes profligatissimi falsatores Testamenti filij Dei That Caluinists doe charge the Sonne of God with a ly doe spoile God of his omnipotency and are foresworne enemies and most wicked falsifiers of the Testament of the Sonne of God 11. And another famous Doctor of the same new Ghospell and spirit saith that this sect of Caluinists their doctrine Sentina quaedam est c. is a certeine sinke into which all other heresies doe flow it is the last rage of the diuell which he in his fury doth exercise against Christ and his Church c. And then further Qui partes eorum sequitur c. he that followeth their sect is a manifest and sworne enemy of God and hath denied his faith which he promised to Christ in his baptisme So he And consider now whether this be not as great detestation of Caluins doctrine by principal learned Protestants as T. M. hath picked out of Catholicks wrested wordes before recited 12. But yow must not thinke that heere is an end for there would be no end if I should prosecute all that might be said in this case Tilmannus Heshusius a Superintendent of the Protestants in the same countrey calleth Caluins doctrine Blasphemam Sacrilegam sectam a blaspemous and Sacrilegious sect and writeth a speciall booke of this title A defence of the Holy Testament of Christ against the blasphemous confession of Caluinists And AEgidius Hunnius writing a booke De Caluino Iudaizante of Caluin playing the Iew after a long confutation saith thus Dâ—â—â—â—um satis superque iudico c. we haue detected I suppose sufficiently and more then sufficiently that Angell of darkenes Iohn Caluin who comming forth of the pit of hell hath partly by his detestable wickednes in wresting Scriptures partly by his impious pen against the Holy Maiesty of Christ partly by his horrible and monstrous paradoxes about predestination drawne both himself into hell a great number of starres as the Apocalips speaketh 13. I pretermit many others as that of Philippus Nicolaus a Protestant-Minister of Tubinga who in the yeare 1586. set forth a booke in 4. with this title A Discouery and this I write for our discouerer of the fundaments of the Caluinian Sect and how they agree with old Arrians and Nestorians Wherby also is demonstrated that no Christian man can take part with them but that he must defend Arrianisme and Nestorianisme So he But the next yeare after there came another booke forth printed in the same Vniuersity with this title A demonstration out of the Holy Scriptures that Caluinists and Sacramentaries are not Christians but rather baptized Iewes and Mahometanes and a little after that againe came forth the booke of Ioannes Matthias the great Preacher in VVittenberge De cauendo Caluinistarum fermento how to auoid the leauen of the Caluinists and then another of Albertus Grauerus of like function vpon the yeare 1598. entituled BelluÌ„ Ioannis Caluini Iesu Christi The warre betweene Iohn Caluin and Iesus Christ and al this written set forth and printed by chiefe Protestant brethren which if the inference of T. M. be true against Catholickes that in respect of the difference of their doctrine and for that they holde Caluinists to haue no true faith they may not liue togeather vnder one Prince then must it follow also that neither these Lutherans and Caluinian Protestants can liue togeather and the very same ensueth betweene English Protestants Puritanes vpon the difference of their doctrine and belief which hath no lesse opposition in deed and detestation the one of the other in bitternes of speach then haue the Lutherane Protestants against them both as may easily be demonstrated out of their owne bookes if we would stand vpon it And this shall be sufficient for the refutation of his first medium brought forth to proue that Catholicks and Protestants cannot liue togeather in one common wealth for that the one side accompteth the other for Hereticks 14. But the second medium is yet more childish which is that for so much as we not only doe hold Protestants to be excommunicate Hereticks but subiect also to all the punishments penalties set downe in the Popes Ecclesiasticall Canons Decrees Constitutions for the same which are many and grieuous as that Hereticks must leese their goods cannot gather vp tythes nor recouer debtes nor institute heires and other such like and more sharpe penalties prescribed in old time by the Canon law against ancient Hereticks herof he inferreth that we detract all humane society from Protestants and consequently we are not tolerable in a Protestant common-wealth 15. But we answere first that touching the former part to wit the imputation of heresy and excommunication to the Protestant party of England that followeth the Sacramentary doctrine of Caluin and Zuinglius yow haue heard now immediately before how that imputation is
laid vpon them not only by Catholickes but also by the most renowned Protestant writers that haue byn since that name and profession began And if we would alleadge much more out of the very Father of Protestancy it self Martin Luther we might haue store especially where he pronouÌ„ceth this iudiciall sentence of them all Haereticos seriò censemus alienos ab Ecclesia Dei Zuinglianos Sacramentarios omnes qui negant Christi corpus sanguinem ore carnali sumi in venerabili Sacramento We doe vnfeynedly hold for Heretickes and for aliens from the Church of God all Zuinglians and other Sacramentaries that doe deny Christes body and bloud to be receaued by our bodily mouth in the venerable Sacrament 16. Behold heere both Heresy and excommunication or separation from the Church of God auerred against both Zuinglians and Caluinists by him that was their chiefest parent and Patriarch and in other places of his workes the same Luther hath many more particulers to this purpose as namely that men must fly the bookes and doctrine of Zuinglius and his followers Non secus ac tartarei Daemonis venenum no otherwise then the poison of the diuell of hell And yet further that They are not to be held in the number of Christians for that they teach no one article of Christian doctrine without corruption and are seauen times worse then Papists c. Wherby is euident that this charge of Heresy and excommunication proceedeth not against Caluinists from vs only but much more eagerly froÌ„ their owne brethren consequently it is with very little discretion brought in by the Minister T. M. against vs as a singuler fault of ours wherof we are to treat more afterward in some occasions that will be offered 17. But now as for the penalties conteyned in the Canon law against excommunicate Heretickes as depriuation of dignities losse of goods infamy imprisonment debarment from Sacraments and from conuersation with the like the answere is soone made that those externall punishments are not incurred ordinarily but after personall denunciation and condemnation by name For albeit the inward punishmentes that follow Heresy which are sinne and depriuation of grace excommunication and separation from Gods true Church and other spirituall losses theron depending be incurred by the obstinate holding or defending of any coÌ„demned Heresy whatsoeuer if the defender know the same to be condemned by the Church as both Holy Canons doe expressly denounce and Bulla Caenae Domini euery yeare 〈◊〉 on Maundy-Thursday doth confirme yet commonly are they not held for subiect to the other externall punishmentes and in particuler to be auoided and their company fled vntill by a lawfull Iudge he or they be denounced conuicted and condemned by name which we ascribe not to the Protestantes of England and therfore this charge was maliciously deuised by this Minister against vs to make vs odious 18. Nay we goe yet further for pacifying milding matters betweene vs that we doe not easily coÌ„demne or hold all and euery sorte of Protestantes Puritanes or the like sortes different at this day in our countrey from the Catholicks for absolute Heretickes but excusing them rather wherin we may by any charitable interpretation doe willingly lay hands where probably we may on that wise learned and discreet moderation of the famous doctor S. Augustine affirming to his friend Honoratus infected with the Manichean Heresy that there is a great difference betweene an Hereticke and one that belieueth Hereticks and is deceaued by them yow shall heare his owne wordes to that purpose Si mihi Honorate vnum atque idem videretur esse Haereticus Haereticis credens homo tam lingua quà m stylo in haec causa conquiescendum esse arbitrarer nunc verò cùm inter duo plurimùm inâ—ersit c. 19. If it had seemed to me friend Honoratus that an Hereticke a man belieuing Hereticks had byn al one thing I should haue thought it better to hold my peace in this cause betweene vs rather then to speake or write any thing therin but now seeing there is such great difference betweene these two I thought it not good to be silent with yow for so much as an Hereticke in my opinion is he that for some temporall respect or commodity but especially for vaine glory and singularity doth inuent or follow false and new opinions but he which belieueth such people is a man only deluded by a false imagination of truth piety So S. Augustine And hereby openeth to vs a dore to thinke charitably of many Protestants whome though we hold for deceaued yet not properly in S. Augustines meaning for Hereticks 20. And this doctrine teacheth the same Doctor in other places against the Donatistes saying that if a man should beleeue the heresy of Photinus for example who denied the distinction of three persons in God and the diuinity of Christ and should thinke it were the true Catholicke faith Istum nondum 〈◊〉 dico saith S. Augustine nisi manifestata sibi doctrina Catholicae fidei resistere maluerit illud quod tenebat elegerit I doe not thinke this man as yet to be an Hereticke except when the doctrine of the Catholicke faith to wit that which is held generally by all or the most Churches ouer Christendome being made cleere and manifest vnto him he shall resolue to resist the same and shall make choice of that which before he held so as now this choice or election with obstinate resolution to hold and defend the same against the publicke authority of the Church maketh that to be properly heresy which before was but error which error though it might be in it self damnable yet nothing so much as when it passeth into the nature of heresy both which pointes are seene by that which the said Holy Father hath in another place to wit in his booke De haeresibus ad Quod-vult-Deum where hauing recounted eighty and eight Heresies that had passed before his time vnto the Pelagians that were the last he concludeth thus There may be yet other Heresies besides these that I haue in this our worke recounted or there may rise vp other herafter whereof whosoeuer shall holde any one he shall not be a Christian Catholicke He doth not say he shall be an Hereticke properly but no Christian Catholicke which though it be sufficient to damnation if ignorance excuse him not yet nothing so great as if he were an hereticke for that as before we haue shewed out of S. Thomas the damnation of Iewes and Gentiles is much more tolerable then that of Heretickes 21. And all these limitations and charitable moderations we doe willingly vse to calme and mitigate matters and to temper that intemperate breaking humour of this make-bate Minister T. M. and his companions that would put all in combustion and desperate conuulsion And so much of this first reason the rest we shall passe ouer with greater breuity To his
bloud insteed of shed their bloud as though God were a bloud-spiller or comaunded the same to be done vniustly by others but all is strained by the Minister to make vs odious wheras himself indeed is therby made ridiculous And for that I haue byn somewhat longer in this example then I had purposed as also for that by this one if it were but one yow may ghesse of al the rest of his proceeding I wil heere cease referring the rest of this kinde to other more fit places and occasions afterwardes 58. And yet truly I cannot wel pretermit for ending this Chapter one little note more of rare singularity in this man aboue others which I scarce euer haue obserued in any one of his fellowes and this is that the very first wordes of Scripture alledged by him in the first page of his booke for the poesy of his pamphlet are falsly alleadged corrupted and mangled though they conteine but one only verse of Isay the Prophet and then may yow imagine what liberty he will take to himself afterward throughout his whole discourse His sentence or poesy is this Isay. 29. vers 9. But stay your selues and wonder they are blinde and make yow blinde which he would haue to be vnderstood of vs Catholickes but let any man read the place of Isay it self and he shall finde no such matter either in wordes or sense but only the word wonder to wit obstupescite admiramini fluctuate vacillate inebriamini non a vino mouemini non ab ebrietate And according to this are the Greek and Hebrew textes also So as what should moue T. M. to set downe so corruptly the very first sentence of his booke and cite the Chapter and verse wherin his fraude may be descried I know not except he obserued not the last clause of the Prophetes precept mouemini non ab ebrietate And so much for this HOVV THIS TREATISE VVAS LAIED ASIDE By sicknesse of the Author and some other causes And why it was taken in hand againe vpon the sight of a Catholicke Answere and a new Reply of T. M. dedicated to his Maiesty with the Authors iudgment of them both CHAP. III. HAuing written hitherto and passed thus far-forth in examination of the Ministers opprobrious libel of Discouery I was partly forced by grieuous sicknesse that continued for some moneths partly also induced for that I vnderstood that another Catholicke man had answered the said libell to lay that which I had written a side as also for that the occasion of time wherin this Treatise was begun soone after the detection of the often forenamed powder-treason seemed in great part to be past and hauing once laied it out of my handes had no great will afterward to goe forward theriwth as an argument of loathsome contention against most odious imputations and calumniations but yet after diuers monethes againe seing the said Catholicke answere to appeare which before I had not viewed togeather with a large Reply to the same by the Minister that first made and deuised the libell and that the said Minister had now resolued vpon instance of the said Answerer to manifest his name to wit of Thomas Morton which before went ciphered with the letters only of T. M. that might aswell haue signified Thomas Malmesbury or Montague or Monte-banke or any such like sur-name and further that he presumed to dedicate the same vnto the Kinges Maiesty by a speciall glosing Epistle full of fond Ministeriall malice against Catholickes intituling his said Reply A full satisfaction concerning a double Romish iniquity heynous Rebellion and more then heathenish 〈◊〉 And further that he had encreased his said worke with two or three new Treatises partly for iustifying of Protestantes in the case of Rebellion and partly for confuting of a Treatise written in defence of Equiuocation I was moued aswell of my self as by others exhortation to resume the thing into my handes againe to adioine by the view of the whole that which was wanting to the full confutation of this Ministers iniquity in laying such heinous Rebellion heathenish Equiuocation vnto Catholickes charge who of all men liuing are most free from iust reprehension in them both and the Caluinian sect and sectaries conuinced to be most guilty in the one and consciencelesse in the other as the iudicious Reader I doubt not shall see euidently proued and confirmed in that which is to ensue 2. It moued me also not a little to goe forward somewhat with this confutation though in as breiffe manner as might be to see that this deuise though neuer so fond and false of charging Catholicke doctrine with Rebellion Equiuocation was applauded not a little by some men of marke in our State as namely by his Maiesties late Attorney Generall aswel in his writing as pleadinges against Catholicks borrowing from this Ministers first Treatise diuers large parcelles and passages of his calumnious imputations about the forenamed two heades of Rebelliō and Equiuocation lending him againe in lue therof for his second Reply sundry obseruations collections of his owne concerning diuers Kings of England that seemed to him not so much to fauour or acknowledge the Bishop of Rome his authority ouer the English Church which yet now vpon further search is found to be contrary and so set downe and demonstrated at large by a late Answere published to the said Attorney his booke of Reportes as I thinke in hast will not be answered Wherupon forsomuch as this new deuised accusation of Rebellious doctrine and Equiuocation is taken vp by so many handes of those that be enemies to Catholicke Religion I thought it conuenient to cleere somewhat more this 〈◊〉 and as I had before I laid aside this worke treated sufficiently as it seemed to me of the former point concerning Rebellious doctrine vpon the sight only of T. M. his first pamphlet as in the precedent two Chapters yow haue seen yet now vpon the appearance of this Minister Thomas Morton in his proper name and person of his new Reply that promiseth full satisfaction in all it seemed necessary that I should goe forward to finish my first intent and to examine the second point or head of his accusation in like manner apperteining to the doctrine of Equiuocation made no lesse odious now by continuall clamours of sycophancy then the other of Rebellion it selfe 3. One other circumstance also stirred me greatly to proceed in this short worke which was that togeather with these bookes sent out of England aduertisement was giuen that this Minister Thomas Morton was Chaplain to my Lord of Canterbury who being head of the spirituall Court of Arches which is or ought to be the supreame for matters of cōscience in England I was in hope to haue some remedy against this his Lordships Chaplaine if I should demonstrate that he dealeth against all conscience obseruing no law either of truth or modesty towardes Catholick men
Protestantes that follow Caluins doctrine prosessed enemies of Iesus Christ al which being Ministers and zealous professors of Luthers new Ghospell cannot be imagined by Protestantes to haue byn so much abandoned by the Holy Ghost as to giue this deliberate Censure of their brethren in profession if it were false or else must we thinke that they had neuer the true spirit of God in them wherof which soeuer our Minister granteth he is in the brakes And thus much of Lutherane Protestantes 9. Next to this where the danger without cōparison is farre greater the Answerer obiecteth to our Minister the opinion of the Puritanes to wit the more zealous part of the Caluinian profession it self who affirme in the name of all their brethren whome they say to be thousands that the ordinary Protestantes of England are not only in errour and Heresy but are plaine Infidelles and that it is infidelity to goe to their Churches and that it was a damnable sinne in the Parliament yea more heinous then that of Sodom and Gomorrha to cōfirme such an erroneous Religion And the same and other like censures of theirs are related in my Lord of Canterbury his booke of Dangerous positions and the occasion and foundation of this censure and iudgment is set downe of late very cleerly in the preface to the answere to Syr Edward Cookes Reports where is shewed why supposing the groūdes of both Religions and differences especially in the origen of Ecclesiasticall power which giueth essence to the true Church they cannot be but as heathens publicans and Infidelles the one to the other 9. Now then how doe yow thinke that T. M. shifteth of this charge No otherwise then the former by granting the matter but inueigheth against the men This writer and you saith he may ioine fellowship yow dedicate your booke to the King he to the Parliament he pretendeth the consent of a thousand yow of a thousand thousandes he for all his consent is not many and yow for ought you will pretend but one c. So he But what is all this to the purpose He granteth the point in question that English Protestantes are held for Heretickes in the science conscience of Puritanes so as both by enemies and friendes they are thought to be in an euill case And truly this is much plainer dealing in cōfessing a truth that they be in deed at such debate amōg themselues in the very substance and essence of their Religion then that of Deane Sutcliffe who hauing taken vpon him these yeares past to returne A full and round answere for so he intituleth his booke to the VVarn-word of N. D. euen as now T. M. doth his A full satisfaction when he came to the purpose he was so far from being full round as to foure whole Chapters which the other had made of this matter to shew the dissentiō of Protestants among themselues the condemnation of Caluinistes by all other Protestant sectes of our time he answered not twice foure lines to all the said discourses testimonies examples and demonstrations but dissembling al as though no such thing had byn written by his aduersary at last in the end of a Chapter brake forth into the deniall of any such different names or sectes at all saying Neither doe we acknowledge the names of Lutheranes Caluinistes Zuinglians or Puritanes but only doe call our selues Christians c. VVe say further that the Churches of Germany France and England agree albeit priuate men hold priuate opinions 10. Thus Deane Sutcliffe and by this audacity yow may know the Deane for that no man els I thinke could without blushing haue denied the notice of so notorious names and differences or so boldly haue affirmed that all the Protestant Churches of Geneua France and England did agree notwithstanding that priuate men held priuate opinions so as belike Churches may agree without men to wit in their walles and windowes but these are escapes fit for M. Sutcliffe and so to him I leaue them 11. But yet the moderate Answerer goeth one step neerer vnto T. M. and telleth him that a great learned man of his owne side a rare linguist a long traueller trained much in Geneua and other Citties of Germany highly commended by M. VVillet in his printed workes and admired by others to wit M. Hugh Broughton hauing considered well of our ordinary Protestantes Religion condemned the same of infinite errours Heresies in a certaine aduertisement published in print vpon the yeare of Christ 1604. giuing grieuous curses of Anathema Maranatha to the same to diuers Bishops in particuler as namely to M. VVhitgift late Archbishop of Canterbury and to M. Bilson yet Bishop of VVinchester affirming further that their Bible after their translation and by their corrupt notes thervnto is made worse and more dangerous then the Turkes Alcaron and causeth many millions to run to eternall flames that he hath found the text of the old Testament only peruerted in eight hundred and eight and forty seuerall places and other like pointes whervnto I finde T. M. to answere nothing in effect touching the matter it self in question either by deniall of the thing or otherwise but only ascribing it to passion and lack of iudgment in him which the other perhaps will retourne to him againe But let vs hear our Ministers wordes to his aduersary 12. VVhat modesty saith he can this be in you to obiect vnto vs a man whome you know to be sequestred from vs rather by impotency of passion then by any difference of Religion And is not this a very substantiall answere Is not this a full satisfaction according to the title of his booke and was not the censure of the Puritanes cast of a little before in regard of like passion And all the Lutheran Protestantes of Tubinga before that againe vpon pretence of like passion as writing in the spirit of contradiction and contention What triall what witnes can haue place if this kind of answering may be admitted But it is sufficient to me that by confession of our Minister himselfe their Religion is held for error Heresy and infidelity not only by Catholickes or Papistes as they call them but also by Protestantes themselues both Lutheranes and Puritanes and some learned also of their owne proper sect which is a pittifull confession if we consider of it well and no lesse dishonorable preiudiciall vnto them to haue the name of Heretike ascribed laid vpon them aswell by friendes as enemies as it is honourable and comfortable vnto vs to be called Catholickes according to S. Augustines obseruation not only by freindes but also by our enemies And thus much of the first Question The second Question about seditious Doctrine §. 2. 13. ALl our contention hitherto in this point hauing byn whether truly really the doctrine of Catholickes or Protestantes be more peaceable or seditious in it self or more dāgerous or secure
approued and made a preface to Goodmans booke commending highly the said doctrine Gilby also another of that primitiue Geneuian Church who is thought by some to haue byn the Author of the famous seditious booke intituled Of Obedience he should haue said Of Rebellion saith my Lord of Canterbury which booke approueth and commendeth the same doctrine most highly as the said Lord testifieth at large by setting downe their positions and then addeth as followeth about the consent of others 19. Goodman saith he for his conclusion is most earnest with all English subiectes that they would put his doctrine in practice assuring them that in so doing if they be cast into prison with Ioseph to wilde beastes with Daniel into the sea with 〈◊〉 into the dungeon with Ieremy into the fiery fornace with Sydrach Mysaach and Abdenago yet they shal be comforted Wheras if they will not in seeking to saue their liues they shall loose them they shall be cast out of the fauour of God their consciences shal be wounded with hell-like tormentes they shall despaire and seeke to hang themselues with Iudas to murder themselues with Franciscus Spira drowne themselues with Iudge Hales or els fall madde with Iustice Morgan c. At Geneua c. 20. This doctrine saith VVhittingham was approued by the best learned in these partes meaning Caluin the rest of the Geneuians The English men of name there at that time besides Goodman and VVhittingham were as I take it Antony Gilby Miles Couerdale Dauid VVhitehead and sundry others who liking the said doctrine also exceedingly were very earnest to haue the same printed for the benefit as they said of their Brethren in England VVhittingham made a preface to Goodmans booke wherin he greatly commendeth this doctrine and writeth thus in the name as it seemeth of all his fellowes there VVe desire that yow meaning all in England and elswhere that loue to know the truth and follow it should be perswaded in this truth to wit of deposing Princes that follow not their Ghospell And yet further Heere thou dost heare the eternall speaking of his Minister c. quickly giue eare and obey c. And againe If thou wish for Christian liberty come and see how it may easely be had c. From Geneua c. So he 21. Wherby may be seene that there was more then one dram of drosse in that golden masse if euery one of these first Geneuian Ghospellers weighed a dram and by this may be seene also what credit may be giuen to these Ministers asseuerations that so guilefully doe affirme or deny what maketh for their purposes without scruple of lying euen then whē they speake against Equiuocation For it was impossible but that T. M. knew this to be so when he auouched the contrary that Goodman was alone in this case and how then could he write and print it except either by secret Equiuocation or manifest lying 22. Nor is it much to the purpose to say that English Protestants doe not now professe those positions of Goodman and the rest of those ancient daies for that the times and state of thinges be changed and bettered with them for they are not vnder Princes that presse them to matters against their willes But yet we must imagine that those who had Primitias Spiritus the very first fruites and greatest feruour of that new Ghospelling-spirit did speake and write more properly out of the force and instinct of that spirit according to the nature and essence therof then these later who accommodate themselues to the condition of states and times and that these now would fall to that also if they were in their case 23. For proofe wherof the moderate answerer citeth diuers like Rebellious assertions set downe by such as esteeme themselues the purer sort of Protestantes against Queene Elizabeth also though a Protestant Princesse when shee pressed them in matters cōcerning their Religion in which positions they affirme That she was worse and lesse tolerable then her sister Queene Mary and not to be obeied in her procedinges against them yea openly they moued diuers Magistrates to take armes against her and namely in the marches of VVales as appeareth yet by their supplications to the Gouernour of that countrey He obiecteth in like manner the publicke positions and printed doctrine of Buchanan Knox and other chiefe Ministers and preachers of Scotland about the very same times who publickly and resolutely giue authority to the people to pull downe punish depriue Princes aswell of their Crownes as also of their liues when they think them worthy yea do allow publicke rewardes to be proposed to such as kill euil Princes no lesse then to them that destroy noisome beastes as rauenous wolues beares and the like He addeth moreouer out of the very notes of our moderne Protestantes vpon the Bible euen by the iudgment and interpretation of his Maiesty himself in the late conference with the Puritanes that deposing and killing of Princes is allowed out of their exposition of Scriptures for lawfull in such cases as they goe against Religion which censure to be conforme to the iudgment and writinges both of Luther Zuinglius and Caluin he sheweth by quoting their wordes and works in sundry places which for breuity I pretermit 24. And what doth T.M. answere to all this thinke yow Yow shall heare part by part according as before the obiections haue byn set downe To the first about Puritans I finde no answere at al so as in this I see not how his satisfaction may be called full for somuch as it is quite nothing To Knox Bucchanan their assertions he answereth thus You might haue added that there was in Scotland an act of Parliament to call in that Cronicle of Buchanan censuring all such contemptes and innouations and then citeth in the margent anno 1584. which was almost thirty yeares after the said doctrine had byn taught preached and practised in that Kingdome by those first Ghospellers And is not this A full satisfaction trow yow What if the Cronicle of Buchanan were called in that recounted with approbation and insolent triumph the attemptes made vpō their lawfull Princes by incitation of this doctrine Doth this take away the doctrine it self Or doth it proue that those first Ghospellers held it not What became of the other bookes of Knox and namely his Cronicle for he wrote also a Cronicle of the same matters and of his owne actes therin as Caesar did his Commentaries were they abolished hereby Or doe not the same thinges remaine in Holinshed Hooker Harison Thyn and other writers aswell English as Scottish Or doth all this proue that this was not their doctrine See then how full or rather fond this satisfaction is 25. As for the iudgment and testimony of his Maiesty about the notes of English Ministers vpon the Bible allowing it for lawfull in certaine cases to depose and
from Syr Edward Courtney Earle of Deuonshire Syr Nicolas Throckmorton others what to the conspiracy of VVilliam Thomas who hauing determined and plotted the murder of the said Queene and conuicted therof professed saith Stow at his death at Tyburne that he died for his countrey 30. I passe ouer other conspiracies and Rebellions as that of Vdall Throckmorton Iohn Daniel Stanton Cleber the three Lincolnes and after them Thomas Stafford and others that comming out of France with instructions of the brethren of Geneua surprised Scarborough Castle made proclamations against the Queene that she was iustly deposed and other such like attemptes by that sort of people who all professed themselues to be Protestantes and to haue entred into those affaires principally for their Religion And with what face or forhead then doth T. M. say in this place Shew vs what Protestant euer resisted c. 31. But much more impudent is the second part of his assertion about Ministers saying That no Minister of the Ghospell did euer kindle the least spark of sedition against Queene Mary Wheras his aduersary obiecteth many by name as Cranmer Ridley Rogers and Iewel before mentioned who as is euident by Fox his story in his Actes and Monumentes both dealt preached stirred people against her all that lay in their power And as for Cranmer it is euident he was condemned for the same treason in Parlament Ridley preached openly at Paules Crosse against her title Rogers at Clocester and Iewel was appointed to preach in Oxford had he not byn preuented by the sudden and vnexpected proclayming of the said Queene there by Syr Iohn VVilliams others 32. The instances also that we haue alledged of Goodman VVhittingham Gilby Couerdale VVitehead sundry others testified by my Lord of Canterbury to haue taught and practized sedition against the said Queene in those daies doe they not conuince this Minister Thomas Morton of rare singular impudency will any man euer belieue him hereafter what he saith or affirmeth denieth or shifteth of seing him to auouch so manifest vntruthes as these are with so shameles asseueration 33. But yet to conuince him somewhat more I think good to set downe some of the particuler wordes and phrases of two or three of the principall forenamed pillars of the Protestant primitiue Church in our Iland omitted for breuities sake by the moderate Answerer to the end yow may see their spirit iudge of this mans forehead in standing so resolutely in the deniall taken in hand For first Iohn Knox in a booke written printed at Geneua 1558. which was the last of her raigne wherin after he had said That is is not birth only or propinquity of bloud that 〈◊〉 a King lawfull to raigne aboue the people professing Iesus Christ c. He goeth forward saying thus I feare not to affirme that it had byn the duty of the Nobility Iudges Rulers and people of England not only to haue resisted and withstood Mary that Iezabel whome they called their Queene but also to haue punished her to death with all the sort of her Idolatrous Priestes togeather with all such as should haue assisted her c. Doe yow see here his Euangelicall spirit Doe yow see the essence of his doctrine Doe yow heare this new Prophet declare himself cleerly But let vs giue audience to another of like vocation and spirit 34. The second is his deere brother Christophor Goodman who in a booke of his printed also at Geneua the same yeare 1558. the title wherof was How Superiours ought to be obeyed writeth thus I know yow of England will say that the Crowne is not entailed to heire-males but appertaineth aswell to the daughters therfore by the lawes of the Realme ye could doe no otherwise then admit her but if this be true yet miserable is the answere of such as had so long time professed the Ghospell and the liuely word of God For if it had byn done by Pagans and heathens which knew not God by his word it might better haue byn borne with all but among them that beare the name of Godes people with whome his lawes should haue chief authority this answere is not tolerable If she had byn no bastard but the Kinges daughter as lawfully begotten as was her sister that Godly Lady and meeke lambe yet at the death of our lawfull Prince King Edward that should not haue byn your first coūsaile or question who should be your Queene but first and principally who had byn most meet among your Brethren to haue had the gouernment ouer yow For a woman to raigne Godes law forbiddeth whose raigne was neuer accompted lawfull by the word of God c. So he And behold heere now whether these mens worde of God did not serue them to all turnes euen to barre lawfull succession to depose the possessor and whatsoeuer themselues listed 35. The third Doctor of this learning was M. VVhittingham Deane afterwardes for his good merittes of Durham who made a preface to the foresaid booke of Goodman allowing and commending the same highly as a thing consulted examined approued by Caluin and the rest of the most learned Ghospellers of Geneua for thus he writeth M. Christophor Goodman conferred his articles and cheif propositions of his booke with the best learned in these partes who approuing the same he consented to enlarge the said worke and so to print it as a token of his duety and good affection towardes the Church of God and then if it were thought good in the iudgment of the Godly to translate the same into other languages that the profit therof might be more vniuersall So VVhittingham with whom concurred in iudgment VVhithead Couerdale Gilby and others then liuing in Geneua which Gilby wrote also of the like argument a speciall admonition to the Realmes of England and Scotland to call them to repentāce by all likelyhood for that they had admitted tolerated and not put to death Q. Mary of England and not yet deposed as after they did Q. Mary of Scotland both Mother and daughter and the booke was printed the same yeare by the same Crispin in Geneua wherin besides that which he vttereth against this Queene Mary as a Catholicke Princesse or rather no Princesse in his opinion he hath these wordes also of King Henry her Father euen after his fall from Catholicke Religion The boare was busy wrooting digging in the earth with all his pigges that followed him but they sought only for the pleasant fruites that they winded with their long snowtes and for their owne bellies sake c. This monstrous boare for all this must needes be called head of the Church vnder paine of treason displacing Christ our only head who alone ought to haue this title So Gilby And for that all this was spoken written and printed diuers yeares after Q. Mary was proclaimed and installed Queene and all tending euidently to sedition as
Iohn Caluin in this behalfe who doth euery where reprehend the old writers for that they wrested these wordes Ego Pater vnum sumus to the vnity of essence or substance He noteth also these wordes in Caluin Impropriam esse atque duram orationem illam Symboli Niceni Deus de Deo that that speach of the Creed of the Councell of Nice is an improper and hard speech God of God Which speech notwithstanding S. Athanasius did greatly vrge saith he in his dayes against the Arrians wherof we haue treated somewhat before 79. Now then may we see how fraudulently Thomas Morton hath dealt in this matter by putting downe slyly one reason only for which our malignant Doctors as he calleth them doe condemne Caluin for Arrianisme and it is as if a malefactour being condemned for many crimes his Aduocate would giue out that he had byn accused only of one and then by diminishing that also make it none and so proclaime him quit in all But for so much as he calleth our said Doctors malignant from which crime I dare auouch them of all others most free doth say That the iudgment of the Lutheran Doctors alleadged by his Aduersary the moderate Answerer against him namely of Doctor Philippus Nicolaus and of the Deane and vniuersity of Tubinga who condemned Caluin for the same crime of Arrianisme hath byn depraued as may seeme saith he by their obiections by our said malignant Doctors We shall heere with as much breuity as may be bring forth the iudgment of another renowned Protestant-Doctor concurring with the foresaid he being a publike Reader of Deuinity in another famous Vniuersity of Germany namely VVittenberg where Martyn Luther himselfe once held the chaire as Caluin did in Geneua and this Doctor whose name is AEgidius Hunnius in a seuerall Treatise set forth about a dozen yeares gone entituled by him Caluinus Iudaizans dedicated vnto one Dauid Pareus a principall Caluinian Doctor setteth downe the argument of his booke thus in the first front therof This booke is to shew saith he that Iohn Caluin hath most detestably presumed to corrupt in fauour of Iewes and Arrians the most cleare places and testimonies of Scripture concerning the glorious Trinity deity of Christ of the Holy Ghost and aboue all the predictions of Prophetes for the comming of the Messias his natiuity passion ascension sitting at the right hand of God c. with a cleare cōfutation of his false corruptions therin c. 80. This is the title and argument of the booke which he doth prosecute for almost two hundred pages togeather deuiding the same into two partes the first wherin he sheweth how Iohn Caluin most wickedly and maliciously vnder pretence of interpreting the Scripture in different sense from the ancient Fathers did goe about couertly to weaken infringe or take from the Christians all the strongest argumentes which they had or haue out of the Scriptures for the Godhead of Christ and his equality and consubstantiality with the Father And in the second Part that he vseth the same fraud and malice by ouerthrowing all the predictions foretellinges of Prophetes about Christ as he was man Out of the old Testament §. 1. 81. ANd for the first Part of peruerting Scriptures he giueth these examples out of the old Testament first that wheras Moyses saith in 〈◊〉 Creauit Deus coelum terram God created heauen and earth the word in the Hebrue is ELOIM Gods in the plurall number out of which D. Hunnius proueth that the ancient Fathers and most learned also of later times in the Hebrue tongue doe gather Moyses to haue signified the plurality of persons in the Bl. Trinity but Caluin to take from Christians this comforte saith Colligere solent hic in Deo notari tres personas c. Heere Christians are wont by this plurall number ELOIM to gather that three persons are signified in God but for so much as to me it seemeth a weake proofe of so great a matter the Readers are to be aduertised to beware of such violent glosses Thus Caluin And with like spirite of presumption arrogancy if not worse he goeth forward in all the rest as namely that of Genesis the 19. about raining of brimstome ouer Sodom and Gomorrha where the wordes are Pluit Iehoua a Iehoua saith Hunnius according to the Hebrue text and is applied by Christian writers against the Iewes for Christes diuinity Caluin most insolently reiecteth the same saying Quod veteres Christi Diuinitatem c. wheras ancient writers endeauored by this testimony to proue the Diuinity of Christ it is but a weake argument and in my iudgment they brabble much without cause that so sharpely vrge the Iewes with this place 82. In Genesis also Chap. 35. where Iacob built an Altar to God and called the place Bethel for that ELOIM the Gods had appeared vnto him there vsing the plural number not only in the substantiue but also in the verbe it selfe Caluin without all probability of reason will needes haue it meant that not God but Angels only appeared which Hunnius refuteth for that the apparition of Angels was not a sufficient reason to name the place Bethel as Iacob did that is to say the house of God or to build an Altar to God for that Angels only and not God had appeared to him 83. But that which much more importeth Caluin taketh from the Christians that other excellent place also of the second Psalme wherin is proued the Diuinity of Christ by those wordes 〈◊〉 me us es tu Ego hodie genui te Thou art my Sonne this day haue I begotten thee wherby S. Paul himselfe Act. 13. and the Author saith Hunnius of the Epistle to the Hebrues for that Lutherans doe not admit that Epistle to be S. Paules and all ancient Fathers after them doe alleage these wordes for proofe of Christes diuinity but Caluin doth ouerthrow it by interpreting it to be vnderstood literally of Dauid himselfe as Hunnius at large proueth exactly refuteth as also his impiety in taking away that other place of the 33. Psalme in like manner Verbo Domini coeli firmati sunt spiritu oris eius omnis virtus eorum The heauens were established by the word of God and all their power by his holy spirit Out of which the ancient Fathers proued not only the diuinity of Christ the second person in trinity but of the holy Ghost also and consequently the blessed Trinity which Caluin endeauoring to ouerthrow writeth in this manner Subtiliùs veteres hoc elogio vsi sunt c. The ancient Fathers did more subtily vse this place of Scripture against the Sabellian Heretickes to proue the eternall Godhead of the holy Ghost but I would not dare to vrge Sabellius with this testimony to proue the deity of the said holy Ghost And againe in another place lib. 1. Institut cap. 13.
by a certaine excellency doth only belōg vnto him as Caluin is accused to say which in all sensible construction must import that the Sonne is inferiour vnto him in substance of Godhead which is a cheif point of Arrianisine wheron the old Arrians did principally stand in all their disputes against Catholickes 102. And wheras T. M. for his last defense of Caluin saith that he was so farre of from Arrianisme that our owne Bellarmine doth acknowledge that Caluin did impugne the doctrine of the Arrians in this also as in all the rest he vseth great fraud For first Bellarmine hath not this affirmatiue proposition as heere is set downe Caluin did impugne the doctrine of the Arrians but only he confesseth that Caluin and other Sectaries who out of their wicked doctrine cōsenting with the old Arrians haue giuen occasion to the ofspring of new Arrians in our dayes doe notwithstanding write bookes against them as 〈◊〉 did which thing may arise vpon diuers occasions concerning either their persons or sect Bellarmins wordes are these Albeit Luther Melanchthon Caluin and their 〈◊〉 doe 〈◊〉 Arrius for an Heretick yet can they not deny but that themselues in their writinges did sow the seedes of this errour from whence afterwardes sprong vp these new Arrians which they themselues impugne So as Bellarmine doth not speake in this place particularly of Caluins impugning all the doctrine of Arrians as heere this man would seeme to impose vpon him citing falsly this sentence out of him Arrianos Caluinus impugnauit and no more but that he and other Sectaries of our dayes would seeme in some thinges to impugne thē wheras in other thinges they held with them For so presently in the very next wordes doth Bellarmine expresly declare himself where hauing reduced the Heresies of Arrius to two heades saith that the former sort are held publickly by the new Arrians of our dayes wherof the seedes were sowne by Caluin and others but the second sort are held expressely by Caluin and other moderne Sectaries Alterum 〈◊〉 Arrianorum docent omnes huius temporis Haeretici saith he So as in this also there is notable fraudulent dealing of T. M. as yow see yea nothing almost commeth from him without fraude 103. But as for this bragge of his his fellows that Caluin did write diuers books against the new Arrians and Trinitarians of our time as namely against Seruetus Gentilis Alciatus Blandrata and others Doctor Hunnius that hath read their workes his can best make answere decide the matter who saith Pridem hoc inclaruit in orbe Christiano quibus ex Scholis Ecclesiis ipsa illa 〈◊〉 portenta prodierint It is now well knowne in the Christian world out of what schooles and Churches those foule monsters the new Arrians Trinitarians haue proceeded that is to say from the Caluinistes c. And wheras saith he it is vaunted that Caluin did write against these Heretickes wee deny not but that therin he did well albeit in truth he gaue occasion to the diuell by his manner of dealing to raise vp no small number of enemies against the blessed Trinity and consequently he did no otherwise then if one hauing holpen some to set fire on a house should after the flame therof waxeth boysterous help other men also for extinguishing or restrayning the same So Hunnius who finally concludeth with this prayer Dominus Iesus Satanam sub pedes nostros conterat citò a lue Caluinistica clementer liberet Ecclesiam suam Amen Our Lord Iesus crush Satan quickly vnder our feet and of his clemency deliuer his Church from the infection of Caluinistes Thus he and with this praier he endeth his booke 104. And now if this man had byn a Papist great exceptions no doubt would be taken against him but being a brother of the same Ghospell one of those oath promise or other band of conscience As if an vniust Iudge or Magistrate should aske vs things that are without his iurisdiction to the preiudice of our selues or of others as by enquiring after secretes that doe not appertaine to him Or if a iealous husband should aske his wife whether she had euer comitted falshood against him proposing the present paine of death except she answered directly therunto and many other such like cases which I purposely pretermit And it seemeth that Thomas Morton hath not studied them but Catholicke writers both Deuines Scholasticall and Positiue as also Lawyers both Canon and ciuill among vs doe discusse how men may beare themselues therin without sin or offence to God when they fall out and this with more seuerity against lying then any Protestant Author is seene to doe as in the sequent Consideration will appeare 24. And heere I aske Thomas Morton further what he will say to all the stratagems in warre for so much as there may be aswell lying in factes as in wordes according as our S. Thomas and other Deuines doe hold how will T. M. excuse these stratagems that is to say pollicies deceiptes and dissimulations of enemies in warres from lies Will he condemne all such stratagems as sinfull as heathenish as hellish as impious Why then doe his Protestāt Captaines Leaders vse them why doe his Protestāt Ministers that liue with them allow therof Nay that which is much more why doth S. Augustine approue the same whose sentēce is Cùm iustum bellum quis susceperit vtrum aperta pugna vel insidiis vincat nihil ad iustitiam interest When a man taketh vpon him a iust war it importeth nothing to the iustice of the cause whether he ouercome by open war or sleights which sentence is so well liked by our Popes lawyers and Deuines as it is put into the corps of the Canon law And what will T. M. then say to all this yea to many expresse examples in Scripture it self 25. And namely what will he say to the fact of Iosue that going about to take the Citty of Hai gaue order to his Captaines Ponite insidias post Ciuitatem nos terga vertemus c. Lay an ambush behinde the Citty by night and we shall follow with an army in the norning and when those of Hai shal come forth to assaile vs we will seeme to flee simulantes metum feigning to be afraid What will he say to this stratageme will he deny it to be a dissimulation and consequently also an Equiuocation in fact The matter is euident to the contrary by the text it self will he call it a scarre of infirmity of the old Testament to vse his owne Ministeriall or rather Manichean phrase and thinke to escape therby But against this is the expresse order and commandment of God himself Pone insidias vrbi post eam lay an ambush behinde the Citty ergo stratagems in warre though they conteine deceiptes dissimulations and Equiuocations may be vsed in some cases and that lawfully without the sinne of
then to betray the truth of God The wordes I then spake as neere as I can call them to mynd were these that if any learned man of all our Aduersaries or if all the learned men that be aliue be able to bring any one sufficient sentence out of any old Catholicke Doctor or Father out of any one old Generall Councell out of the holy Scriptures of God or any one example of the primitiue Church wherby any of these ensuing articles of priuate Masse reall presence Primacy of the Bishop of Rome setting vp and honoring of Images Common prayer in a strange language offering vp Christ in sacrifice c. may be proued I am content to yeeld and subscribe c. 17. And againe in an other place My offer was this in my sermon at the Court that if any of all those things that I then rehearsed could be proued by your side by any sufficient authority either of Scriptures Councels or by any one allowed example c. I would yeald now it standeth vpon yow to proue but one example to the contrary And yet further in an other place in my Sermon saith he at Paules and els where I required yow to bring forth on your parte either some Scripture or some old Doctor or some ancient Councell c. and if yow of your parte would vouchsafe to bring but two lines the whole matter were concluded And yet further I protest before God bring me but one sufficiēt authority or one old Doctor on your side and I will yeeld c. At least yow should haue alleadged Augustine Ambrose Chrysostome Hierome c. I haue offered yow oftentymes bring me but two lines of your side and the field is yours c. O M. Doctor deale simply in Gods cause and say yow haue Doctors when yow haue them indeed 18. This and much more hath he to this effect all tending to shew his rare confidence in the Protestant cause which he defended but yet that he did not speake as he thought in these matters and that his iudgement did not concurre with his tongue and pen and consequently that he did Equiuocate in this worse sorte of Equiuocation many argumentes do mightely perswade me and especially these halfe dozen that follow Sixt argumentes of Maister Iewell his hipocrysy in this case §. 2. 19. FIRST for that he cannot be presumed to haue beene so ignorāt but that how soeuer he might thinke of the Scriptures that by his priuate interpretations he could shifte them of and deliuer himselfe from their Authority yet that the Fathers could not so easily be dispached wherof he had seene the profe but few yeares before in the disputation held in Oxford with B. Cranmer Ridley and Latymer vpon the 16. 17. and 18. dayes of Aprill in the yeare of Christ 1554. in which disputation M. Iewell as Fox saith was Notary among others and saw so many most euident testimonyes of auncient Fathers both Greeke and Latyn alleadged there and vrged against them as they could no wayes answere or handsomely shifte of as yow may see in Fox himselfe though neuer so partially related but much more orderly fully in a speciall Treatise writen of late of that matter intituled A Reuiew of ten publicke disputatiōs about Religion vnder the raignes of K. Edward and Queene Marie which euidency of testimony did worke so greatly with M. Iewell himselfe as after these disputatiōs ended he subscribed publikly in S. Mary-Church of Oxford to the Roman Catholicke doctrine in that behalf as M. Doctor Harding then present writeth to himfelfe in a speciall Epistle prefixed before his Reioynder which being so with what conscience could he say now so soone after Shew me one only Father one Doctor one place one sentence two lynes and the like for so much as lately before he had heard and registred so great a multitude of Fathers sentences that are yet extant in those disputations wherfore this must needs be Equiuocation of the worst kynde which could not be true neyther in the meaninge of the speaker himselfe 20. The second reason is that M. Iewell could not be ignorant that diuers ancient Fathers within the tyme by him limited had not only many sentences for the Catholicke parte in these heades of controuersyes alleadged by him and others but whole discourses also homilyes sermons chapters and treatises if not bookes therof As for exāple about the reall presence if he had read the Fathers he could not be ignorant of the mayne multitude of large Authorityes alleaged in these our dayes aswell by Bishop Claudius de Sainctes as Bellarmin and others about that matter not out of single or doubtfull sentēces but of whole discourses as hath bene said and those as effectually writen by the Authors for the truth of the reall presence as we can do in a manner now as namely S. Cyprian S. Hilary both Cyrills S. Ambrose S. Basil three Gregories Saint Chrysostome S. Hierome and others downward And the like multitude or more is alleadged for the Masse or dayly sacrifice of the Catholicke Church by the same Author And further no man can deny but that S. Augustine for example hath many large discourses treatises or Bookes directly tending to the proofe of diuers poynts now in controuersie betwene Protestants and vs as De cura pro mortuis habenda De libero arbitrio De fide operibus De nuptiis concupiscentia many others where he doth largely and of purpose impugne diuers Protestant opinions and confirme ours both about the valour of the Masse or dayly sacrifice for quicke and dead merite of workes and the like not only approuing but prouing also the same by great variety of Scriptures And the like doth S. Hierome against Iouinian and Vigilantius and S. Epiphanius against Aërius and other heretickes that held the same proposition that Protestants do now All which authorityes if M. Iewell had read or heard of them as may be presumed he had how then could he say with any conscience at all Bring me one Author one Father one Doctor one sentence one place or two lines and the like which he could not do without notable Equiuocation as yow see himselfe knowing that he spake falsely in that behalfe 21. The third reason is that M. Iewell could not but haue seene and considered the small accoumpt which other Protestāt writers more elder then himself had made and did make of the ancient Fathers when in any thing they were against their opinions nay their reiecting of them with contempt doth euidently shew that they held them for their aduersaries As for example M. Iewell beginneth his chalenge as yow remēber O Gregory O Augustine O Hierome O Chrysostome O Leo O Dionyse c. Now as for S. Gregory Caluin giueth this generall sentence of him Gregorius homo multis erroribus imbutus Gregory a man corrupted with many errors and Martyn Luther the Father
his submission to Pope Hildebrand at Canusium cap. 6. n. 38. K. Henry the 8. of England his Supremacy impugned by diuers Protestantes cap. 4. n. 35. Heresy vvhat it is cap. 2. n. 19. Who is an hereticke Ib. n. 20. Heresy consummated in the vnderstanding and not in the vvill cap. 6. n. 44. Heresy cannot be decreed in the Cath. Church by Popes as Popes cap. 6. n. 63. M. Horne his Equiuocations cap. 12. n. 43. D. Hunnius his booke against Caluin cap. 6. n. 78. 80. His protestation and prayer against Caluinistes Ibid. n. 98. His opinion about 〈◊〉 vvryting against Arrians Ibid. n. 103. I IACOB vvhether he lyed or noe in saying he vvas Esau cap. 9. n. 34. B. Iansenius his discourse about the feigning of our Sauiour to goe further then Emaus cap. 9. nu 73. Ievvell Bishop of Salisbury his notable lying-Equiuocation cap. 12. nu 12. 13. 14. deinceps His abusing rayling against S. Augustine Ibid. n. 30. 31. 34. His Apostrophe in his sermon at Paules Crosse Ibid. n. 12. Impiety of Porphyrius the Apostata cap. 9. n. 66. Incertainty of Saluation dependeth on our partes cap. 11. n. 24. Inconueniences of exasperation and despayre cap. 1. nu 3. Insolencies vsed tovvardes K. 〈◊〉 of England by Protetestant-Ministers in Scotland cap. 1. n. 24. Insurrections against lavvfull Princes by New-Ghospellers in our dayes cap. 1. n. 14. 15. 16. 17. 18. deinceps Intention to deceyue a principall clause in a lye cap. 8. nu 47. 56. S. Iohn Baptist his mentall Reseruation cap. 9. n. 18. 19. 20. 21. His ansvvere compared to the ansvvere of a priest in Englād cap. 9. n. 23. 24. Iohn Caluin vvhether he fauoured 〈◊〉 or no cap. 6. part 3. per totum His diuers Arrian speaches Ibid. n. 77. Whether he denyed Christ to be God of God Ibid. n. 53. His manner of speach condemned by Bellarmine Ibid. n. 56. 76. 77. His extreeme pride and impiety cap. 6. n. 97. Whether and hovv he impugned the Arrians cap. 6. n. 102. Iosue his stratageme in taking the Citty of Hay by Gods appointment cap. 7. n. 25. Ironicall speach a kind of Equiuocation cap. 8. n. 16. K KING Kenulphus his charter for Abindon-Monastery notably falsified by the Lord Cooke cap. 12. n. 81. 82. deinceps Keyes hovv they may signify authority both temporall and spirituall cap. 5. n. 37. King Iames of Great-Brittany his speach in his Proclamation Court of Parlamēt Prefat n. 16. His moderation therin ibidem His affliction and molestation by Protestants in Scotland cap. 1. n. 23. 24. 25. His iudgement of English ministers notes vpon the Bible cap. 4. n. 25. Kingly power or Priesthood in Christ whether greater cap. 5. n. 10. 11. 12. 13. 14. Knox his pestilent and wicked doctrine against the soueraignty of Princes cap. 2. n. 48. His Reuel and cruelty in Scotland against Catholicks cap. 4. n. 24. 33. L LAMBERTVS Scasnaburgensis abused by Thomas Morton cap. 6. n. 37. S. Leo notably corrupted by Thomas Morton cap. 6. n. 19. 20. 21. Lord of Salisbury his booke and answere to a threatning letter sent him anno 1605. Pref. n. 18. 19. The scope therof ibid. n. 20. 21. 22. 23. How he was deceyued by his Deuyne ibid. n. 20. 21. Luthers wicked opinion of the ancient Fathers when they make against him cap. 12. n. 21. 22. 23. Lying and dissimulation how different from Equiuocation cap. 7. n. 34. S. Thomas his seuerity against lying ibid. n. 35. Item of the Maister of Sentēces ibid. n. 36. Lying defined by S. Augustine cap. 8. n. 47. The essence therof ibidem Item by S. Thomas of 〈◊〉 ibid. n. 56. 57. M MARTINVS de Magistris abused by M. Ievvell cap. 12. n. 36. Mentall reseruation proued in S. Iohn Baptiste his answere cap. 9. n. 18. 19. Ancient Fathers their expositions for the same ibid. nu 20. 21. Mentall reseruation in diuers speaches of our Sauiour cap. 8. n. 13. 14. cap. 9. n. 26. 27. 28. 44. 58. 59. 61. cap. 11. num 45. Metropolitan of lying Metropolis cap. 10. n. 33. Miters how they be aboue Crownes cap. 5. n. 25. Murder of the Lord Darley K. of Scotland by Protestants cap. 1. n. 21. Murder of Dauid Secretary to the Q. of Scotland cap. 1. n. Ibid. Mysterious speaches how they be Equiuocall cap. 9. n. 35. N NATVRE of heresy and pertinacy c. 6. n. 41. Necessity of Equiuocation in some cases cap. 7. n. 20. 21. 22. deinceps Necessity not required to perfection in many thinges cap. 7. nu 5. O OATH vvhat it is cap. 8. num 50. Oath of Supremacy in Englād and T. M. his iudgment therof cap. 6. n. 24. Obedience to Princes and doctrine therof deliuered by Caluinistes cap. 1. n. 10. Obstinacy necessary to make heresy and vvhy cap. 6 n. 43. Offers and kind Offices of the Sea of Rome tovvards K. Iames of Great Brittany cap. 2. n. 41. Old-Testament a figure of the nevv cap. 5. num 6. Opinion of Catholickes for restrayning of euill Princes cap. 5. n. 45. Opinion of forraine vvryters for the lavvfulnesse of Equiuocation cap. 10. num 15. Oracle of Logitians cap. 8. num 6. Orders of Religious men that defend Equiuocation cap. 9. num 14. Otho Frisingensis abused by T. Morton cap. 8. num 36. Ozias King of Israell his expulsion and contention therabout cap. 6. n. 8. 9. 10. 11. P PARLAMENTES their first beginning in Englād cap. 12. num 89. Perfection requireth not necessity in many thinges c. 7. n. 5. Perkins the Minister his equiuocations cap 12. n. 58. 59. 60. deinceps His falsifying of S. Bernard ibid. n. 60. 61. 62. Plessis Mornay his Equiuocations cap. 12. n. 72. 73. c. His disputation with the Bishop of Eureux in France ibid. n. 74. 75. His falsifying of Authors ibid. Ponderations about the vncertainty of Protestants doctrine cap. 6 part 3. § 4. per totum Popes may and must be deposed for heresy cap. 5. n. 53. cap. 6. n. 62. 63. Pope lesse dangerous without Superior then many Princes cap. 5. n. 61. Pope Pius Quintus abused by the Lord Cooke cap. 12. n. 78. Pope Hildebrand slaundered by Th. M. cap. 6. n. 33. 34. The Emperours submissiō vnto him at Canusium ibidem Porphyrius the Apostata his impiety cap. 9. n. 66. Princes how they must deposed by the liuely word of God cap. 4. n. 34. Prior Iames of Scotland made Earle of Murrey and Lord Protector of that Kingdome cap. 1. n. 20. 21. Priesthood the dignity therof greater then Regalty cap. 5. n. 32. 33. Two principall points therof ibid. n. 17. Priesthood and Kingly power in Christ whether greater on earth cap. 5. n. 10. 11. 12. 13. 14. Proofes for the lawfullnes of Equiuocation cap. 9. per totum Prophesyes corrupted and eluded by Iohn Caluin c. 6. part 3. § 3.
cut of the other clause that expounded all sub nomine diuinarum Scripturarum vnder the name of diuine Scriptures And secondly that in relating which are diuine Scriptures the bookes of the Machabees Tobie Iudith and others excluded by him and his from that number are set downe for Canonicall And thirdly which maketh the falfification most notoriously wilfull is that in the selfe same Canon there followeth these wordes Liceat etiam legi passiones Martyrum cùm 〈◊〉 dies eorum celebrantur It is lawfull also to read in the Church besides Canonicall Scriptures the passions of Martyrs when their yearly festiuall dayes are celebrated which wordes do cleerly decide the controuersy and proue M. Iewell a wilfull lyer and that he did know that he did lye as nothing can be more cleare or euident And besides they decyde two seuerall controuersies against them as yow see the first that the books of Machabees were held for Canonicall by this Councell in S. Augustines tyme and the second that the festiuall dayes of Saincts were celebrated 〈◊〉 yeare publikely in the Church and the histories of their 〈◊〉 read in those dayes 39. The sixt and last example in this place for I haue promised to passe no further shall cōteyne two or three cases togeather the first out of Leo the great Pope Leo saith M. Iewell in the Apologie holdeth that vpon one daye it is lawfull to haue but one massem one Church but these men say dayly in one Church commonly ten masses 20. or 30. yea sometimes more So M. Iewell But he that shall looke vpon the place it selfe in S. Leo shall find the quite contrary decreed and sett downe by that holy man for thus he writeth vnto the Archbishop or Patriarch of Alexandria Vt in omnibus obseruantia nostra concordet illud quoque vloumus custodiri c. That our vse or obseruance may agree in all poynts as well in Alexandria as heere we will haue this also to be kept that when any more solemne sestiuity shall call togeather a more aboundant meeting of people and that the multitude of the faithfull shall be so great as the Church or Chapell cannot hold them togeather that then without doubt of further deliberation the oblation of the sacrifice be iterated or celebrated againe least otherwise if they only which came first should be admitted vnto this deuotion they which came afterward might seeme to be excluded wheras it is conforme both to piety and reason that so often as the presence of new people do fill the Church wherin the solemnity is exhibited so often also should the sacrifice be offred for that otherwise it must necessarily fall out that some parte of the people should be depriued of their deuotion if the custome of saying one masse only being reteyned none could offer sacrifice but such as came in the first parte of the day 40. These are the wordes of S. Leo by which yow see that he doth determine decree the plaine contrary to that which M. Iewell affirmeth to wit that as 〈◊〉 as any multitude of people should come to the Church so often the sacrifice of the masse should be reiterated for their deuotion In which wordes though among Catholiks there may be some question about S. 〈◊〉 his meaning to wit whether he meant of more then one chiefe or solemne masse to be said in one Church or Chappell or that one and the selfe same Priest in such cases might reiterate his owne masse and sacrifice if there were no other Priest present as Strabo and Dur and do interpret him yet in this controuersie there can be no doubt or question but that he saith the quite contradictory to that which M. Iewell affirmeth him to say who telleth vs that Pope Leo saith that it is not lawfull to say vpō one day mere then one masse in one Church wheras S. 〈◊〉 saith it is both lawfull expedient and necessary to be done What Equiuocation then call yow this in M. Iewell And furthermore S. Leo in this place as supreme Bishopp prescribeth and giueth order in Ecclesiasticall rites as yow see to Dioscorus Patriarch of Alexandria for offering and iterating the sacrifice of the Masse wherby is euident that in these two articles at the least of Supremacy the Masse which are of the first and principall that M. Iewell setteth downe S. Leo was against him and flatly for vs so as it may please him now to leaue out of his Apostrophe O Leo if we be deceaued your haue deceaued vs c. And this for the first case 41. The second case may be that of M. Iewell in the defence of the Apologie pag 131. where talking of the most excellent man Pope Celestinus that sarte in the Sea before Leo he saith of him thus Pope Celestinus was a Nestorian heretike but cyteth no Author at all for it and the assertion is so strange and so contrary not only to truth and reason but also probability as of no man he could haue spoken it more falsely and absurdly for that it was Celestinus that condemned Nestorius and all his heresyes it was Celestinus in whose place Cyrillus the Archbishop of Alexandria sate President in the third generall Councell at Ephesus where Nestorius was accursed and condemned Of this Celestinus the learned Bishop Prosper who then 〈◊〉 writeth Nestorianae impietati praecipua Alexandrini Episcopi industria Papae Celestini repugnat authoritas The speciall diligence of the Bishop of Alexandria and the Authority of Pope Celestinus resisteth the impiety of Nestorius And yet is Pope Celestinus a Nestorian Who would say so but M. Iewell who careth not what he saith 42. The third Case is somwhat more pleasant though no lesse malicious for wheras it had byn obiected vnto M. Iewell for the 〈◊〉 of S. Peter in feeding gouerning that Christ had said to him alone pasce oues meas pasce agnos meos feed my sheepe feed my lambes M. Iewell to 〈◊〉 this priuiledge alledgeth a sentence of Christ out of S. Markes 〈◊〉 quoted in the margent Quod vni dico omnibus dico What I say to one I say to all therby inferring that the foresaid wordes of Christ to S. Peter as a so the other Thou art Peter or a rocke and vpon this rocke will I buyld my Chruch and other such like speaches were equally meant also of the rest wheras in deed Christ neuer vsed these wordes Quod vni dico omnibus dico noris it to be 〈◊〉 out of Scripture but rather our Sauiour hauing made in S. Marks Ghospell a large Sermon about the day of Iudgement and the terror therof and exhorted all sortes of people to be watchfull extended the same also vnto those that were absent or should liue in succeeding ages saying Quod vobis dico omnibus dico vigilate That which I say to yow heere present I speake to all both absent to come be watchfull which