baptisme to acknowledge their Church and faith But this is a manifest error for as Augustine truly saith Non omnes qui tenent baptismum tenent ecclesiam sicut non omnes qui tenent ecclesiam tenent vitam aeternam All which hold baptisme doe not hold the Church as all that hold the Church doe not hold eternall life Wee confesse then that the Church of Rome hath legitimum baptismum lawfull and true baptisme in substance sed non legitimè but not rightfully or lawfully as Augustine distinguisheth And Aliud est habere aliud vtiliter habere It is one thing to haue it another to haue it profitablie Baptisme may without the Church be had but not profitablie or fruitfully had Wheresoeuer baptisme is had it is the baptisme of Christ not of men of the author not of the Minister and therefore it bindeth to the faith of the first institutor not to the doctrine of the corrupt imitator Neither yet doe the Papists baptize those againe which were initiated by that Sacrament among Protestants and afterward became Apostataes neither doe they thinke them to be tied by that baptisme to the Protestants faith as this Apologist confesseth he was borne in the Queenes raigne of parents conformable to the time pag. 52. and so baptized vnder the Gospell yet hath plaid fast and loose with vs notwithstanding that bond 2. Vntrue it is which in the next place is boldly affirmed for diuers of their Honours were borne since the raigne of King Henry the 8. and so not of yeeres then to discerne Some of them were in that time of the faith which they now professe The rest may say with S. Paul euery one for himselfe What they were in time past it maketh no matter to me Galath 2.6 By this rule neither Saint Paul that had been a circumcised Pharisie should haue been become a preaching Apostle nor yet Titus an vncircumcised Grecian a baptized and beleeuing Christian if a profession first receiued might not vpon better iudgement be reiected or an opinion once entertained might not with more mature aduice be reuersed As though a plant disliking the ground might not be remoued or the ayre for a mans health that is sickly chaunged Augustine to this purpose saith well that was chalenged of the Donatists because he had been a Manichee quantum ille accusat vitium meum tantum laudo medicum meum The more he blameth my disease I commend my Phisition The obiecting of former error doth tend to the praise of the reformer 3. The honourable Knights of the Garter neuer tooke any such oath to bind themselues to the obedience of the Papall faith but rather the contrarie as may appeare by the oath prescribed by statute to bee ministred vnto all her Maiesties officers and ministers whereby they acknowledge the Queenes highnes to be supreame gouernour in this Realme c. in all spirituall or ecclesiasticall causes as temporall and that no forraine Prince Prelate or person hath or ought to haue any iurisdiction power c. within this Realme Thus this slie merchant would entangle their Honours with repugnant oathes as though they should sweare one thing when they are enstalled into the honorable order of the Garter and the quite contrarie when they are sworne of the Councell 4. And as true it is that our late Queenes Maiestie did oblige her self by oath to maintaine the Popish religion which is a most notorious slaunder of her Highnes there being no such thing contained in that princely oath as shall afterward be shewed and her Maiestie hauing giuen her royall consent to the booke of Articles of religion confirmed by act of Parliament and to diuers statutes made for the abrogation of the Papall iurisdiction Thus wee see how disloyallie this Popes creature behaueth himselfe to his Prince being not farre from the imputation of periurie as though her Maiestie should haue promised one thing vpon her oath and performed the contrarie The Preacher aduiseth not to curse the King in thy thought But these malepart popelings dare aduenture not onely to thinke but to speake and practise euill against their Prince An euill requitall for her princely clemencie toward them of whom we may say as Ambrose of Theodosius Quasi parens expostulare malebat quam vt iudex punire c. vincere volebat non plectere Who had rather as a parent expostulate with them then as a Iudge punish them winne them rather with fauour then winnow them with rigour if her Highnes had not been otherwise by their vnnaturall proceedings prouoked And as Cleomenes said to the Argiues that vpbraided him in like manner with periurie It is in your power to speake euill of me but in mine to doe euill to you So these men doe not consider that for their lewd leasings her Highnes might haue iustlie recompenced them with sharpe proceedings The fift Motiue Neuer any Catholike subiect of England hitherto hath abused so much your Honours dishonoured the cause of religion for which we daily vndertake so many troubles c. to make so bold a challenge except he were able to performe it and my confident assurance is I shal not be the first vnhappie and vnaduised man to doe it The Remoue What your successe hath been in your challenges and how well ye haue performed the defence of the Popish cause is well knowne to the world which of your writers hath not been answered to the full or who is there of you that hath not been ouertaken in that he hath vndertaken Your great patrones Harding Saunders Bristow Martin Campion Stapleton with the rest haue had their hands full But which of you hath reioyned vpon B. Iuel D. Fulkes D. Whitakers D. Sutcliffes replies Your offers are brags rather then bickerings false charges rather then true chalenges There is saith the Wiseman that maketh himselfe rich and hath nothing Prou. 13.7 And such are those braggers that thinke no mens writings comparable to theirs and scornefullie rather contemne then soundly confute any thing brought against them You could doe little if you might not bragge but your vaine confidence wil soone faile you and your swelling words will soone abate and your vaine crakes will cracke vpon your owne heads as Hierome saith Cito turgens spuma dilabitur quamuis grandis tumor contrarius est sanitati The rising â—ome is soone dispersed and great swellings shew no soundnes Cicero well said Oratores imperitos ad vociferationem vt claudos ad equum confugere That vnskilfull Orators vse outcries as lame men horses the one cannot go vnlesse he be carried the other can say nothing vnlesse hee crie out And set the lowd outcries vaine bragges and bold facings of our aduersaries aside what are they and what is their cause It is not so among disputers as they say it is with Bee-masters That is iudged to be the best hiue which maketh the greatest noyse
so confusedlie hudled together that the paines are greater to marshall them into any good order then to answere them The same part he playeth here heaping vp many things disorderly and carying all along before him as with a violent streame of words Like as Theocritus was wont to say of Anaximenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now beginneth the flood of words and but a drop of wit first I will examine his accusation of errors and bring it into some order vsing still his owne words That is no true Church or Religion wherein many heresies and infidelities raigning are condemned and disclosed P. 6. lin 17.24 But among the Protestants many heresies and infidelities haue beene condemned and disclosed which raigned among them Ergo c. First if the proposition were true then should not the Church of the Corinthians haue beene the Church of Christ among whom there were diuers heresies according as S. Paule said vnto them There must be heresies among you that they which are approued may be knowne 2 By the same reason the Pagane Idolaters might haue condemned the Christians because there did spring vp among them farre more sects diuisions and heresies then among the Gentiles whereof Augustine sheweth the reason Non praeferant nobis quasi concordiam suam hostem quippe quem patimur illi non patiuntur Let them not tell vs of their concord for they feele not that enemie whom we suffer Quid illi lucri est quia litigant aut quid damni quod non litigant What should it profite Sathan if they were at strife or what hindrance were it if they contend not eos vnum licet sentientes possidet he possesseth them though in vnitie de vtilitat ieiun tom 9. In like sort it were not to bee maruelled at though Papists were not deuided for Sathan seeing them to agree together in a false religion hath no neede by other meanes and engines to winne them But where he seeth the true faith and doctrine to be receiued there he bestirreth himself by sects schismes and diuisions to hinder the growth thereof 3. I pray you which is more like to be the true Church that which condemneth heresies that they do not raigne among them as the Protestants haue done or that which suffereth and endureth them as the Popish Church tolerateth Iewes Paganes Mahometanes Maranes The Popish Church doth not onely suffer but practise Iudaisme for euery yeere their vse is to consecrate a Paschall lambe in Missal Roman in fine Vnder Adrian the 6. Demetrius an idolatrous Grecian when the pestilence raged in Rome was permitted vnder the Popes nose Pestilentiae placando numini taurum immolare to sacrifice a bull to appease the Goddesse pestilence Paul Iouius lib. 21. in fine And as for the Marani being driuen out of Spaine they were receiued in Rome by Pope Alexander 6. much against the minde of King Ferdinandus Onuphr in eius vita And at this day in Spaine that abominable sect aboundeth That Church then is rather to be reprooued which tolerateth such prophane enormities then that which condemneth and restraineth them As the Church of Ephesus is commended for hating the workes of the Nicolaitanes Reuel 2.8 but the Church of Thyatira is rebuked for suffering the woman Iezabel that named her selfe a Prophetisse Reuel 2. vers 20. 4. These are contradictorie and repugnant speeches for heresies at the same time to raigne and to be condemned for in that they are condemned and disclosed it is euident that they raigne not for where heresie raigneth it is approoued not condemned Thus much of the proposition Secondly let vs see the probations of the assumption 1. This vnhappie age saith he hath hatched more errors he meaneth among the Protestants then euer any age or generation did in the schoole and regiment of Christ c. p. 5. lin 26.27 Ans. 1. Though he could shew more errors to haue risen in this age yet shall hee neuer prooue them to haue been hatched fostred or nourished by the Gospell or the doctrine thereof 2. Neither can it be iustified that more errors and heresies haue been inuented in this age then in any before for within the space of two hundred yeers after Christ more then an hundred grosse errors were broched In these latter times the heresies that are be neither in number so many setting some diuersities in opinion aside which are no heresies nor yet of so great weight and the most of them are but the old heresies reuiued 2. He bringeth his second proofe from our historians from the Records and Registers of London Norwich from the first protestant Synode c. wherin so many heresies are condemned c. pag. 6. Ans. 1. Our historians make mention that ann Edward 6.4 1551. that Ione Butcher was brent for heresie that Christ tooke no flesh of the Virgine Marie and ann Elizab 3. 1561. as hee noteth in the margin one Iohn Moore was whipped for making himselfe Christ and one William Geffrey for saying he was the Disciple of Christ till they both confessed that Christ was in heauen Will you from hence conclude that the Church of England is no true Church because it punisheth heretikes and phantasticall spirits S. Paul may as well fall vnder your reproofe for excommunicating Alexander and Hymenaeus which had made shipwracke of the faith 1. Timoth. 1.20 and for condemning the heresie of Philetus and Hymenaeus 2. Timoth. 2.17 But this obiection of Ione Butcher condemned for heresie among Protestants might well haue been spared by this Ignatian Frier if he had remembred the like practise or course of one William Postell in France a brother of his owne order with an old superstitious beldame called Mother Iane concerning whom he writ a booke called The victorie of women wherein he maintained that as Christ died for man so his mother Iane was sent of God to saue women and that the soule of Iohn Baptist was transfused into her This wicked woman for these impieties was burned aliue by the sentence of the Parliament of Tolosa But her diuellish instructer escaped which had been more worthie of that punishment Now whereas we are referred to our Chronicles anno 1554. which was the 2. of Queene Mary if his meaning be to impute all errors and heresies that spring vp to the Church where they begin this instance toucheth the popish Church then flourishing it tendeth not to Protestants disgrace If hee send vs to the storie of one Elizabeth Croft there mentioned by Stow which counterfeited a spirit speaking in a wall and vttered diuers words against the Queene the Masse and confession c we can requite this narration with a like storie of another Elizabeth sirnamed Barton a Nunne called the holie maide of Kent in King Henry the 8. his raigne which faining her selfe to be in a traunce as though she had been inspired of the holie Ghost spake diuers things against the King and his proceedings inueighing
to his owne priuate deduction and deceitfull iudgement ibid. lin 27. If this fellow were not past all feare of God and shame of man he would haue trembled thus to haue blasphemed the seruants of God Paganish infidelitie Atheisme and Epicurisme we detest Iudaicall ceremonies and superstitions we haue renounced with popish trash No man is permitted of his owne head to coyne a new faith The word of God is a rule and direction to Protestants how to beleeue and how to liue These are but popish sclaunders and frierlike inuentions Where truth faileth you your vncharitable tongue helpeth out which was prowd Diotrephes practise against the Apostle pratling against vs saith S. Iohn with malicious words But as Hierome saith Scillaeos canes obdurata aure transibo I will stop mine eare against those backbiters as the Scillaean dogs and Sea-monsters he may for shame hold his peace for as Sophocles saith of the thiefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is manifestly taken stealing had need hold his peace So he that is deprehended in a lie for shame may be silent 6. This Catholike Frier goeth about as well as he can to prooue the religion of Protestants to be the cause of Epicurisme Atheisme c. his confused prattle and disordred hudling vp of much homely stuffe I will reduce into some order if I can his simple reason if it be any at all standeth thus That religion wherein a man seeth so many diuisions and no agreement which is vncertaine and ineuident is a palpable prouocation and allurement to Atheisme Epicurisme infidelitie Apolog. p. 14. lin 3.4.16 But such is the religion of Protestants Ergo c. The proposition or first part of this reason being admitted the assumption that the religion of the Protestants is vncertaine full of diuisions hauing no agreement he laboureth diuersly to perswade The first Probation HE reasoneth thus from the lesse to the greater à minore ad mains as wee say in Schooles If in arts Alchymie be refused because of the vncertaintie if for matters of storie the diuersitie of opinions about the originall of the Britaines hath caused many to thinke there neuer was any Brute at all if because some writers as Hierome Orosius Fasciculus temporum differ about the comming of Peter to Rome some Protestants are not afraid to affirme he was neuer at Rome if for the same reason the Protestants denie the bookes of Macchabees Iudith Tobias to be Canonicall scripture p. 13. much more may that religion be doubted of which is so full of vncertainties c. The Solution HE had need be a good Alchymist that out of this leaden argument should draw anie sound or solide reason First where the foundation is false the building must needes be deceitfull this durtie dawber worketh with vntempered morter and patcheth vp his matter with false grounds 1. For neither doe the Protestants denie that Peter was at Rome but that he neither came thither so soone the 2. yeere of Claudius nor continued there so long namely 25. yeeres as the Popish Church holdeth He should haue named such Protestants whom he chargeth with this deniall of Peters being at Rome 2. These doubts and obiections moued by Protestants arise not onely now chiefly by reason of some difference in the historian writers but are grounded vpon certaine places of Scripture which they shall haue much adoe to answere as is elsewhere declared 3. The bookes of Tobie and the Macchabees are not refused onely for that cause for that they cannot be assigned to any certaine time but for other reasons both for the matter which is fabulous and erronious in many points and the manner diuers speeches and places being repugnant and contradictorie So then he hath rapped foorth three vntruths together such a plentifull forge this Frier hath to coyne his Alchymicall stuffe Secondly be it knowne vnto him that the Protestants faith relieth vpon a more sure ground then either Alchymie in Artes or in storie Brutes being in England or Peters comming to Rome the first is phantasticall the second coniecturall the third historicall the first but an inuention the second a tradition the third a collection or collation of times But the faith of the Gospell is grounded vpon the Scriptures not vpon mans vaine phantasie or blind traditions or vncertaine collections therefore this reason hath no shew of probabilitie nor force of consequence the argument is denied I thinke the Frier was telling ouer his beades or busie about his Memento when he thus argued somewhat he would say if he knew what Like as Hierome saith of one Pisoniano vitio laborat eum loqui nesciret tacere non posset He hath Piso his fault hee knoweth not how to speake and yet cannot hold his peace And as Diogenes compareth such which vnderstand not what they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like as Harpes making a great sound without any sense The second Probation THis Popish champion in the next place by way of comparison betweene the Pope-catholike Church and the Protestants endeuoureth to shew the vncertaintie of the one by the certaine and infallible authoritie of the other The Cacolike or as he saith Catholike Church for whose election calling preseruing from error and consummation the whole mysterie of Christ was wrought hath condemned and vtterly extirped 400. heresies and by the same infallible authoritie and censure in diuers generall Councels where the whole Christian world was assembled reproued and anathematized those that raigne in Protestants pag. 14. and in this their Catholike Church there was neuer saith he or is any disagreement or contradiction in matter of beleeuing pag. 15. lin 17.18 The Solution FIrst in that he saith the mysterie of Christ was wrought for the Catholike Church where his meaning seemeth to be that Christ died onely for the Church as wee acknowledge this to bee an euident truth if by Catholike Church the true Church of Christ and not the Romane onely to be vnderstood so herein he contradicteth and gainsaith his fellow Friers for Bellarmine confesseth though now a Cardinall yet then an Ignatian Frier when he so writ that Christs blood was shed for Turkes Iewes Infidels quibuscunque impijs and all wicked men whatsoeuer Frier Feuardentius also prooueth that Christ suffered pro cunctis in vniuersum hominibus for all men vniuersallie 2. But where by the Catholike Church hee vnderstandeth the Romane Church that receiueth the B. of Rome as the head of Christs Church and to this Romane Church he applieth and appropriateth the mysterie of Christs worke in the redemption of the world What a grosse absurditie is here vttered and how inglorious to Christ that he died for none but for those which are vnder the Romane iurisdiction As though it were at the Popes deuotion who should be partakers of redemption in Christ the Scripture saith He that beleeueth in Christ shall not be condemned Ioh. 3.18 But now though a man beleeue
black and euill conditions So I trust we are sufficientlie taught to beware of these crouching friers lewd and vngodlie practises The 11. Perswasion I Defend a religion c. where there is no festiuitie no office or part of diuine seruice c. but representeth vnto vs one benefite or other no ceremonie is vsed in the holie sacrifice of the Masse no action of the Priest no ornament or attire he weareth no benediction he giueth no signe of the crosse he maketh but hath his religious signification and preacheth vnto vs his introite to the Altare his actions there his returne from thence the verie vestments wherewith he is adorned his putting of them on his putting them off his Amice Albe Girdle Maniple Stole Vestment speake nothing but Christ crucified c. The Disswasion 1 INdeede such Church such preaching this superstitious insinuation by crossings turnings comming going putting off putting on copes vestments is fit instruction for such blind worshippers But Christ is otherwise preached in his true Church then by dumbe ceremonies Moses was read and preached in the synagogues Act. 15.21 Faith commeth by hearing Rom. 10.17 not by shewing shadowing or signifying What hypocrites are these to thrust out of the Church the plaine reading of scripture to the peoples vnderstanding and to supplie it with mute and maymed shewes and ceremonies in which respect the Prophets words may be vsed against them who required these things at your hands Isay 1.12 2 But that it may better appeare what a goodlie kind of preaching this is by signes and circumstances I will brieflie bring in view some of their pope-edifying significations which by great ouersight the Frier belike ashamed thereof hath omitted and to begin with his owne trumperie First the shauing of Monks and Friers is very rich in sense and signification 1. It betokeneth the reuelation of the mysteries of our redemption by Christ. 2. It expresseth the similitude of Christs crowne of thornes 3. It insinuateth the amputation and cutting away of carnall desires 4. The circle of haire which is left representeth the fashion of a crowne because to be deuoted to Gods seruice is to raigne 5. The baring and making naked of the head implieth an apert and naked life and an open and free heart for celestiall meditations Likewise they vse diuers Magicall enchantments in the dedication of Churches 1. They make 12. crosses vpon the walles and set twelue burning lamps ouer against them signifying thereby that the 12. Apostles by their preaching brought light to the world 2. They burne incense set vp taper-light annoynt the altar and vessels with oyle to shew that the place is consecrate to holie vses 3. They sprinkle ashes ouer all the Church therein writing the Greeke and Latine Alphabet thereby setting forth the preaching of the faith which was first taught in those toongs 4. They beate vpon the Church dore with an hammer to driue Sathan from thence In Baptisme they vse many interpretatiue toyes 1. They touch the eares and nostrels with spittle that the eares may be ready to heare and the nostrels to discerne betweene the smell of good and euill 2. All the senses are signed with the crosse thereby to be defended 3. Salt is put into their mouth that they may be kept from putrifying in sinne 4. They are annoynted with oyle in the breast to be safe frō suggestions 5. They are annoynted with chrisme in the top of the head and thereby become Christians 6. A white garment is put vpon them that are baptized to betoken their regeneration 7. A vaile is put vpon their head in signe that they are now crowned with a royall diademe 8. A burning taper is put into their hand to fulfill that saying in the Gospell Let your light so shine before men c. Math. 5. In Matrimonie the like toyes are obserued as to couer the parties with a vaile to ioyne them together with a partie-coloured scarfe of white and purple to mutter certaine words ouer the ring to hallow it Thus haue they pestered the Church with a multitude of idle vnprofitable and vnedifying ceremonies which the Apostle calleth a yoke of bondage Galath 5.1 And as Augustine sayth Ipsam religionem quam Deus paucissimis sacramentis liberam esse voluit onerib premunt vt tolerabilior sit conditio Iudaeorum c. They cumber or oppresse religion with burdenous ceremonies which God would haue free with few sacraments And these friuolous obseruations and superstitious types do tend to instruction and bring religious lessons as this expounder of riddles telleth vs like as the Pharisees phylacteries and fringes of their garments tended to keeping of the lawe They writ the lawe in parchments and scroules and tied them to their frontlets and bound them vpon their armes whereas they should haue kept them in their harts Thus the Papists keepe the memorie of Christs death in crosses vestures pictures and such like which should be reuiued by the preaching of the word whereby Christ is described in our sight and among vs crucified as S. Paule to the Galathians and graft in mens hearts by a liuely faith 3 Now further as these papall Romanes do boast of their preaching and significant rites and ceremonies so the Pagane Romanes can pretend the like for their religion whose hieroglyphicall toyes are very consonant and suteable to these new histrionicall tricks of Christned Romanists 1. They sacrificed to Saturne bareheaded because all things are naked and open to God for the which cause also popish Priests were shauen to betoken their open and free harts c. 2. Their women in mourning vsed white garments to betoken innocencie and simplicitie so doth the white garment vsed in popish baptizing as we haue seene before 3. It was a great offence to vtter the name of their Deus tutelaris their God of defense so the Masse-priest mumbleth his mysticall enchaunting words in secret 4. When they tooke vp the table they alwayes left somewhat remayning because no holie thing such as they counted the table should be left emptie so the Masse-priests do reserue some part of the sacrament vpon the altare and hang it vp in the pixe 4 They did burne lamps in their temples and at the graues of the dead and consecrate wax candles to their Gods to signifie the euerlasting light so do the Papists 5 The auncient Romanes married not in May because it was an holie time vsed for solemne expiations so the Church of Rome inhibiteth mariage at certaine seasons for the holines of the time 6 They vsed not to marrie their Cosins that by mariage they might increase kinred In the Papall seignorie for the same cause mariage is forbidden betweene Godfathers and Godmothers and their Godchildren as they are called because they are alreadie of a spirituall kinred 7 The Paganes vsed a kind of shauing which betokened a crowne and thereof
you say you haue not gained much by it For neither our Prince then nor Church did ascribe any vertue to the signe it selfe or adore and worship it as Papists do The signe of the crosse may be vsed in banners and streamers and set into the Diademe of Princes as a ciuill signe of honour as Ambrose if that oration be his writeth of Helena Sapienter Helena egit quae crucem in capite regum leuauit Helena did wisely in rearing vp the crosse in the head of Kings And though this signe is not any waies to be adored neither yet doe we thinke it ought to be contemned As that law of Honorius was commendable wherein the Iewes are prohibited speciem crucis incendere to burne the fashion of the crosse And that of Theodosius which decreeth a great punishment to him qui in solo vel scilice crucem depinxerit which painteth the crosse in the ground or pauement to trample and tread vpon it Or if any should vse the signe of the crosse which notwithstanding wee allow not as in Basils time not with a superstitious opinion of it or confidence in it but as an outward testimonie of their inward faith as Basile saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they which trusted in the name of the Lord Iesus Christ were marked with the signe of the crosse Whosoeuer shall vse the signe of the crosse in any of these manners is yet farre off from Popish superstition And I am verily perswaded that if his Maiestie or the Church of England did thinke that the ciuill reuerent significant vsing of the crosse without a superstitious opinion of it were in deede or could iustly be taken as a badge or cognisance of Poperie as it hath bin an offence to many good Christians it should bee more sparingly vsed and may in time if it seeme so good to his Maiestie without preiudice of the truâ—h or religion be wholy remoued that there might not be the least exception taken against our Church But this quarrell picker according to the saying will play at small game before he will sit out and so doth he here by fastning his hold of so small an occasion Her Highnes then and his Maiestie now and the Church of England holdeth a reall and true presence of Christs bodie to the faith of the worthy receiuer in the Sacrament but her Highnes was not perswaded of any grosse carnall presence as is euident by her royall assent to the articles of religion therefore herein her Maiestie was much abused and slaundered 4. Lastly whereas the Romane profession is altogether repugnant to Princes prerogatiues as in that it alloweth the Pope to excommunicate Princes to depose them to transferre their Crownes appeales to bee made to the Pope from the Prince that the Pope may absolue subiects from their oath of fealtie that the Pope not the Prince in his owne kingdome is supreame in all Ecclesiasticall causes that the Pope inuading a kingdome by force vnder pretence to reforme religion is to be assisted against the Prince all which positions the Iesuites the Popes parasites doe hold as it may appeare in their seditious bookes and answeres to the Secular Masse-priests And these all being directly repugnant to the prerogatiue royall of the Crowne as it hath been adiudged by by publike acts of Parliament not of late onely since the reuiuing of the Gospell but euen while Poperie raigned and that by the expresse consent of the Popish Clergie How is not this man to be thought to be past all shame that perswading to Poperie saith hee will teach nothing contrarie to the Princely dignitie c. Wee may say truly to him which Petilian the Donatist vntruly obiected to Augustine that he had ingenium Carneadis Academici Carneades the Academikes wit who disputed Nigras niues esse cum albae sint nigrum argentum c. That snow was blacke and siluer blacke whereas they are both white so he goeth about to perswade things that are quite contrarie We need not here follow the counsell of Seneca Quaedam falsa veri speciem ferunt dandum semper est tempus veritatem dies aperit Some false things make a shew of true wee must giue some space for time trieth the truth But the falsenes of these improbable speeches appeareth at the first we neede no time to descrie them The second Apologie FRom pag. 55. to pag. 66. the Apologist runneth as it were in a maze now in and now out as though he had lost himselfe in a wood I will doe my best to trace him and finde him out I shall not neede to follow him in all his wandrings and turnings nor to answere all his tautologies and vaine repetitions but I will gainecope him and crosse him the next way and reduce his idle and superfluous speeches into some order and forme All these leaues containe but one argument which may be collected thus Her Maiestie and the state are bound to maintaine the religion of her famous noble Christian progenitors Kings and Queenes of this land But they were all knowne to be of the Romane religion and as he himselfe saith Papists pag. 59. lin 7. Ergo. First let vs see how he proueth the proposition or first part of this argument and then how the second 1. Many of them were holy Saints and miraculously witnessed of God to be in heauen euen by Protestants testimonie c. whom the Protestant Ministers must needes condemne to hell and damnation if they will leaue any little hope for themselues to be saued for one heauen cannot possesse them both The Antilogie 1. IF this were a good argument then Christians borne at their first conuersion of idolatrous parents in many ages succeeding together should neuer haue changed their religion but continued in Pagane idolatrie still for feare of condemning all their progenitors to hell neither Constantine the great in the Romane Empire nor Lucius in England should haue become Christened Kings If Idolatrous parents be in state of damnation shall the children tread in their steps to goe the same way The scripture teacheth otherwise that though the father dye in his iniquitie yet if he beget a sonne that seeth all his fathers sinnes which he hath done c. he hath not lift vp his eyes to the idols of the house of Israel nor defiled his neighbors wife c. he shall not dye in the iniquitie of his father but shall surely liue 2 If the sonne be bound to his fathers false religion as idolatrie superstition wherein he erred least he should thinke him to be condemned he were likewise obliged to imitate his auncesters vices and corruptions of life as adulterie oppression violence whereby they were polluted should a man certainely condemne himselfe to belieue that his predecessors are vncertainely saued Their sinnes being of ignorance might be pardoned whereas the sonnes seeing his fathers sinnes and not amending are more surely sealed 3 That
shall not haue the custodie of the heire that holdeth of the king by free soccage of another by Knights seruice Hen. 3. an 9. Mag. chart c. 27. Ward 13.14 15. The King shall haue the ward and mariage of all that hold of him in chiefe Ed. 2. ann 17. praerogatiu reg c. 1.2.6 11 Women 2. That widowes of them that hold of the King in chiefe shall not marrie without the Kings licence praerogat reg c. 4. ann 17. Ed. 2. 12 Wreck 2. The King shall haue the wrecke of the sea throughout the realme praerogat reg c. 11. ann 17. Edward 2. Thus it is euident that these lawes by this pettifogger alleaged do not serue his turne at all neither is there to be found so much as one syllable sounding that way that these priuileges and graunts were for that reason and intent giuen vnto the Kings of England as he saith for the defence of the Popish faith so that he is euidētlie conuinced of so many vntruths as he hath here quoted lawes And beside let it be considered that all these prerogatiues were graunted in the raignes of Hen. 3. and Edw. 2. who impugned the iurisdiction of the Romane Bishop and therefore are reckned vp in the number of Kings of vnhappie successe by this Popes Register p. 77. How then is it like that these priuiledges were graunted them for defence of the papall seignorie to the which they so much opposed themselues 3 But concerning the dignities of the Church of England founded as he saith by their Catholike Kings we do possesse them with better right then the Popish Clergie did For 1. whereas they erected them to the honor of God which was the principall end of their deuotion though they fayled in the meanes we doubt not but that these erections are now better employed to Gods glorie then euer they were in time of Poperie and that they not we vsed those franke gifts contra formam collationis against the forme of collation and mind of the founder employing them to superstitious and idolatrous and riotous vses not pious and religious and therefore did forfeit their state according to the equitie of the lawe 2 Beside this is consonant to the lawes Imperiall that edificies abused to heresie and superstition should be added vnto the true Church and the reason of the lawe is yeelded Certum est quicquid à fide Christianorū discrepat legi Christianae esse contrarium It is certaine what soeuer differeth from the Christian faith is contrarie to the Christian lawe Such things then as were abused against true religion were out of the lawes protection 3 These ecclesiasticall dignities were first erected for the preaching of the word as the Apostle saith If wee haue sowen vnto you spirituall things is it a great thing if we reape your carnall things Therefore an vnpreaching Clergie such as the Popish Hierarchie is hath no right vnto them they were but vsurpers no true owners Therefore ye Popish Masse-priests and Baals shauelings are the miserable people spoken of worthie with Elie his posteritie to beg a morsell of bread and a piece of siluer rather then to beare the Priests office To whom that saying of Ambrose may fitlie be applied Nomen inane crimen immane honor sublimis vita deformis ne sit religiosus amictus irreligiosus profectus Let not your name be vaine your crimes certaine your honor hie your life awrie your habit holie but your hearts and works vnholie Such as Alexander said Antipater was He did weare white garments without and was all purple within Such is the Popish Clergie outwardlie clothed with sanctitie inwardlie full of hypocrisie The Apologie 1 NO place of error was left for those Kings pa. 66. li. 7. Ergo their religion is to be receiued that it is not likely that those auncient Catholike Kings could erre he would proue 1. by the confession of the Protestants That it doth appertaine to the title and iurisdiction of Christian Kings to determine matters and questions of religion pag. 64. lin 10. 2 Because of the zeale and deuotion of those Kings c. there is no comparison but rather Protestant Princes should erre then they pag. 64. lin 32. 3 Because of the number learning and pietie of them by whom they were counsayled pag 64. lin 30. as Cedde Anselme Dunstane Thomas Becket Lanfranke pa. 65. li. 30. 4 There was no place of error left for those Kings c. because no decree of faith without generall consent of the whole Christian word generall Councels c. except God would permit the whole world to be deluded c. pag. 66. lin 6.10 c. The Antilogie 1 TO proue the former Catholike Kings not to haue erred he beginneth himselfe with an error and fiction of his owne that Protestants referre the deciding and determination of questions of religion vnto Princes as though the resolution of all such doubts were layd vp and locked in the Princes breast We do attribute vnto our Christian Princes no absolute power to determine what they will nor priuiledge them from error as they do their Pope The allegations in the margent affixed are friuolous for neither did the Conuocation ann 1562. referre the deciding the questions of religion to her Maiestie but they were first agreed vpon by the Archbishops Bishops and the rest of the Clergie by the word of God whereunto her Maiestie afterward gaue her royall assent Neither can any such thing be shewed out of any acte of Parliament ann 1. ann 5. ann 13. Elizab. as he cunninglie according to his fraudulent manner foisteth into the margent only the chiefe gouernment of all estates and in all causes is giuen to her Maiestie and that they ought not to be subiect to any forraine iurisdiction artic 37. The author of Synopsis is also in this behalfe sclaundered for he speaketh not where that question is handled of deciding of questions of religion but of the constituting of Ecclesiasticall lawes the authoritie whereof is shewed to belong to the Prince with three limitations 1. The Prince is not to prescribe any lawes but such as require the true worship of God 2. He is to consult in these cases with the learned and godlie of his realme 3. Such canons and ordinances the execution whereof properlie belong vnto the Ministers of the Church are excepted and so it is concluded that no lawes ought to be made without the authoritie of the Prince which the Prince is bound to execute Now sir doth it follow hereupon that Christian Princes are absolutely to be obeyed in all ecclesiasticall lawes whatsoeuer vnlesse you could shew this by the confession of Protestants which you shall neuer do your reason is not worth a rush 2 Neither doth it follow because some of them were men of great sanctimonie as instance is giuen in King Alured of his deuout prayers godlie exercises charitable works pa. 64. whose singular vertues
Christ I hope Antichrist the head of that false Church is no member of the Church of Christ or belonging to his family Thus in these and diuers other such questions wherein we haue bin distracted our princely Ecclesiastes as another Constantine that decided the controuersies betweene the Christian Bishops hath taken vp the strife like as Archidamus being chosen an vmpire betweene two brought them to the temple charging them not to depart till they were agreed If there yet be remaining any question or controuersie in our Church let his Maiestie iudge betweene vs his Catholicke and Christian iudgement may reduce vs to vnitie and consent in religion I say then with S. Paul Let vs therefore as many as are perfect be thus minded and if we be otherwise minded God shal reueale the same vnto vs. Augustine saith wel to Hierome Quiescamus ab his cōtētionib nostre vitae salutique parcamus minus certè assequatur illa quae inflat dum nō offendatur illa quae aedificat Let vs cease from these contentions and fauour our life and health let that which puffeth vp be amended while that which edifieth be not offended Now to such as haue a long time stood out and refused to cōmunicate with the Church of England I would exhort them now at the length to be wiser and not to suffer themselues any longer to be abused by that Romish generation of whom that saying of the Prophet is true Qui ducunt seducunt vos They that guide you beguile you Isay. 3.12 The variance and enmity that hath bin of late between your false teachers the ignatian Friers and Seminary priests doth shew that they seeke not you but themselues you may say of them as Tully of Pompey and Caesar that were fallen out Nosse se quem fugere ignorare quem sequi debeat That he knew whom to shun but not whom to follow I would they did embrace Hieromes counsel In mentem tibi veniat tunicam Saluatoris non à militibus fuisse conscissam fratrum inter se cernis iurgia laetaris imitari Ionam dicito Si propter me ista est tēpestas tollite me c. Remember that our Sauiours coate was not rent of the souldiers but you see the falling out of brethrē reioyce at it imitate Ionas say If this tēpest be because of me take me and cast me into the sea I do not wish these seditious sect-masters of Rome to be cast into the sea but I wold haue them cast out of the land and sent ouer the sea that our Church be no more troubled with them England would do full well without them it hath no neede of their Phisicke as Pausanias answered a certaine Phisitian that sayd he ayled nothing Because sayth he I vse not you for my Phisitian Come then Gentlemen and louing countrimen let vs go vp to Gods house together beware hereafter of the Pharisies leauen Let them alone they be blind leaders of the blind Mat. 13.14 Why should you pin your faith vpon the Popes sleeue hath not the Apostle said Ye are bought with a price be not the seruants of men 1. Cor. 7.23 See you not how that Caiphas of Rome seeketh his owne glorie and dignitie and would make kings and Princes his vassails and subiects Hierome said well Si pacem habere non potest cum fratre nisi cum subdito ostendit se non tam pacem cupere quà m sub pacis conditione vindictam If he wil no peace with his brother but as with a subiect he sheweth that he desireth not peace but vnder the colour of peace reuenge this may better be pronounced of the proud Pope of Rome then of the ambitious Patriarke of Ierusalem of whom it was first vttered Thanke God which hath sent a Prince that wil reforme your error not nourish you in your superstitiō stil God be blessed that hath raised vs vp so Christian a king that is as able by reason to perswade to the truth as by law to enforce for his constant resolution for religion we can neuer sufficiently be thankeful He shall neuer need with Constantius that fauored the Arrians to repent fidem à se immutatā that he had changed his predecessors faith but as Ambrose saith of Valentinian A fratre nollet se pietate superari he would not be exceeded of his brother Gratian in pietie so his Maiesty is not inferior for care of religion to his late renoumed sister Q. Elizabeth God giue vnto his Christian Maiesty long continuance and strength to proceed in his happy course and constancy to hold out his godly purpose to the end that he may still come downe like the raine vpon the mowē grasse as the showers that water the earth to be a comfort to his subiects a refreshing to the Church that as we find him a carefull Gouernor a godly Prince a louing father an example of all vertue and goodnesse better then the rest as Leonidas king of Sparta said I had not bene your King if I had not bin better then you so we again may shew our selues obedient and dutiful subiects to pray for him continually and dayly blesse him Psal. 72.15 That we neuer be vnthankful to God or vndutiful to him nor vnmindful of these great blessings of peace continuance of religion administration of iustice nor weary of so happy a gouernment as is expected as the inconstant Athenians were of Themistocles to whom he well said Are you wearied in receiuing of so many benefits frō one man but that it may truly be said of vs and all the faithfull subiects of the land They shall feare thee as long as the Sunne and Moone endureth from generation to generation Pal. 72.5 That his Maiestie now and his royall posteritie ouer vs may raigne in all happinesse godlinesse and peace from generation to generation which God graunt THE ANSWERE TO THE FIRST SECTION OF the Apological Epistle Sect. 1. The frailtie and pronenes of man to sinne after the fall of Adam WE see here verified the saying of S. Paul That false Apostles are deceitfull workers and transforme themselues into the Apostles of Christ 2. Cor. 11.14 and as Sathan doth transforme himselfe into an Angel of light so his ministers can transforme themselues as though they were the ministers of righteousnes so playeth this cunning epistler who deuoting himselfe in this Libell to the seruice of Sathan in defacing the truth and disgracing the true Church of Christ which professeth it yet maketh a colourable entrance and plausible beginning setting in the forefront of this beadrole of lies an euident knowne and confessed truth of the fall of Adam and the generall corruption and deprauation of nature from thence issuing But as Hierome saith Venenum sub melle latet There lieth poyson hid vnder hony and as Ambrose Quia sub nomine suo culturam suadere non potest sub alterius nomine
foorth the sects among Protestants he by searching euery corner by deuising and inuenting new sects and new names of sects can find in al but 34. whereof fourteene are diuisions among the Anabaptists among whom by the testimonie of Sebastianus Francus there alleaged by Vlenberge there were 70. seuerall schismes at the least But what is that to vs Those 77. differences which Oecolampadius mentioneth are obiected to the Lutherans and concerne not English Protestants and they were but in the diuers explications of Scriptures and in quibusdam phantasijs in certaine phantasies as he saith not in any substantiall points of faith Neither is the testimonie of Vlenbergius much to bee weighed against Protestants being himselfe a professed Romanist and domesticall as it were of that familie and the law saith Domestici non sunt idonei testes The Domesticals or of the same household are not fit witnesses 4. Caspar Vlenberg and this shamelesse detractor from his mouth haue vsed great sleight and cunning in mustering of these sects together for sixteene of this number doe all belong to the Anabaptists Muncerians Apostolicks Separates Catharists Silentiares Enthusiasts Ecstasists Free brethren Adamites Hutites Augustinians Monasterians Bocaldians Hoffmanists Georgiās Memnists What vnfaithfull dealing is this to impute vnto the Protestants those heresies which are by them condemned both by the writings of Protestants and by their iudiciall proceedings as Muncerus was beheaded in Thuring Hoffman imprisoned at Strausburgh and died in prison Dauid George dying at Basile was taken vp after he was buried and by the sentence of the Senate burned anno 1556. all which Vlenberge was not ignorant of Beside among the tenne sects of the Lutheranes there are falsely reckoned vp by Vlenberg the Antinomians which were aduersaries to the law and the Osiandrines whose error was that men are no otherwise made iust then by Gods essentiall iustice both which heresies are condemned by the Lutheranes And as for Stancarus they may take him and his followers on their owne side for he approueth neither Luther Melancthon Bullinger or Caluine liking better of Popish writers for thus he writeth Plus valet vnus Petrus Lombardus quam centum Lutheri c. One Peter Lombard is of more value then an hundred Luthers two hundred Melancthons three hundred Bullingers foure hundred Peter Matyrs fiue hundred Caluines who if they were all pounded together there would not come foorth one ounce of true Theologie In the fourth place he produceth the Maiorists so called of George Maior who did hold that good works are necessarie to saluation as though euer any Protestant held otherwise And where he imputeth to the Flacianes that good workes are not necessarie but rather perniciosa ad salutem pernicious to saluation it is an impudent slander and yet of these two he maketh diuers sects The Lutheranes Adiaphorists who retaine diuers ceremonies and Vbiquitists that hold the omnipresence of Christ are al one yet he would cunningly make three sects of them The Substantiarians Accidentarians the first holding originall sinne to be of the substance of man the other but an accident were no sects but priuate opinions of some men as the first is imputed to Flacius Illyricus of whom he once before named the Flacians Concerning the diuision among Caluinists which are tenne in all he either maketh some particular opinions into sects as Caralostadians Zuinglians Oecolampadians or vrgeth some differences in externall matters not in religion as Consistorials non Consistorials for Puritanes and Caluino-papists are termes of his owne deuising or in proceeding as Clancularians that liue secretlie among the Lutheranes and yet dissent from them Politikes that loue peace Causarians that are turbulent which two last termes are fitter for their politike Papists and secular Priests and Causarian or turbulent Iebusites then for Protestants 5. He reckoneth vp mens particular opinions and maketh so many sects of them as the Stancarianes Flacians Maiorists Caralostadians Zuinglians Oecolampadians which reckoning if it may goe for payment in multitude of sects the Popish Church shall farre exceede there are alreadie more then 300. differences of opinion noted and found out among Popish writers As Arius Montanus holdeth against the common opinion that the Hebrue Scriptures onely of the Old Testament are canonicall Dominicus à Soto that things commaunded of God may be vowed Nichol. Cusanus that Popes haue erred Peresius that it is vnlawfull to make the image of God Durand that the bread in matter is not changed or transubstantiate Lindanus that the canon of the Masse redundat is in some points superfluous Capreolus that cōtrition doth not merite Alphonsus that matrimonie is no Sacrament of the New Testament Catharinus that a man may be sure by faith of remission of sinnes Gabriel that indulgences doe not profit the dead In these and some hundred such points diuers particular writers of the Popish profession doe dissent from the common opinion wee might with greater reason charge them with so many sects of Montanists Sotists Cusanians Peresians Durandists Lindanians Capreolists Alphonsians Catharinists Gabrielians and such other then they haue inuented new names of strange sects not heard of among vs vpon some mens priuate opinions and phantasies 6. Beside there are in the Popish Church an hundred knowne sects of Monkes and Friers Augustinians Carmelites Carthusians Dominicans Franciscans Celestines Cistercians Hieronymites the rest the true Catalogue whereof to the number of 101. is set downe by Master Fox that worthie Chronologer Further 23. schismes haue beene alreadie in the Papall Sea that wee say nothing of the diuisions in the Popish Church between the Guelphs and Gibelines Thomists and Scotists Diuines and Canonists Nominals and Reals betweene the gray Friers and Doctors of Paris the Dominicks and Franciscans about the conception of the Virgin Mary anno 1509. And now betweene the secular Priests and irregular Iesuits Now let this Pistle-maker cast his accounts and I think he will find that he hath gained nothing by this accusation of the multiplicitie of schismes he should first haue pulled out this beame out of the eie of their Church before he had takē vpō him to espy a mote in ours But it falleth out to him as Euripides saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An angrie man neuer consulteth any thing well So his rage and malice against the Church of Christ carieth him to vtter things against himselfe for this false charge of schisme and heresie is truly returned vpon their Church to the which that saying of Ambrose may fitly be applied Haeresis veluti quaedam hydra fabularum vulneribus suis creuit dum saepe reciditur pullulauit Heresie amongst them as that Serpent Hydra in the fable encreaseth by the wounds thereof and where it is cut it sprouteth foorth againe Thus much of the first part of this section concerning the obiection of errors The second part of practicall impieties FOr the strengthening of this accusation
therefore as a stone that is rolled shall returne vpon themselues and as Hierome sayth sicut sagitta si in lapidem mittatur nonnunquam in mittentem reuertitur as an arrow shot against a stone recoyleth vpon the shooter and like as the smoake as Plutarke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it rise much at the beginning yet when the fire burneth cleare vanisheth so the truth shining forth shall chase away this smoakie calumniation Secondly he prooueth the intolerable vices of this age by the publike acts statutes of Parliament since the reuolt of King Henry 8. wherein more vnsufferable abuses c. both for number and strangenesse haue beene recorded and condemned then were in all the Parliaments of her Maiesties christian predecessors p. 8. Ans. 1. If this were a good argument against the Protestants Church because they haue by publike lawes condemned more vices then the age wherein Moses liued should be conuinced to be worse then any before because he brought in a number of lawes not knowne or heard of in the ages preceding then shall the raigne of the Christian Emperours from Constantine giue place to the regiment of the heathenish idolatrous Emperours who brought in more lawes twentie to one then were vnder Pagane Gouernors decreed Examine the Code who please he shall finde more lawes promulgated in the space of one hundred yeares vnder the christian Emperours Constantinus Constantius Iouinian Theodosius Valentinian Arcadius Honorius and others then in three hundred yeares before vnder all the Pagane Emperours 2 The reason is euident why the times of reformation haue brought forth more lawes because diuers enormities which were tolerated before by the light of truth being discouered began also by wholesome lawes to be restrained Hereunto do beare witnes the lawes and statutes enacted against the incontinencie of Priests against the vnreasonable exaction of Mortuaries concerning the probate of testaments against the non-residence of Ministers to restraine pluralities and heaping together many spirituall promotions against vnlawfull games and playes against vsurie against periurie These and twentie more abuses either in poperie neglected or else but slenderlie corrected by the care of good magistrates thereunto by the word of God incited and stirred haue bene by wise and godly lawes prohibited and prouided against So that this tendeth rather to the commendation of Christian Princes professing the Gospell to stay the course of vngodlines by their christian care and prudence then to suffer them to increase as their predecessors did by carelesse conniuence 3 This obiection also may be retorted vpon themselues for the constitutions and canons can not easily be numbred which haue bene made in the Romane Church against the monstrous abuses in those times both in the Clergie and lay sort As to giue an instance of some That Prelates should not sell their offices for money Synod Coloniens sub Adulph med 3. cap. 3. That they should be content with one Archdeaconrie Lateran part 24. c. 5. That Clergie-men should not sell Ale by measure or keepe an Inne or house of lodging Synod Hildeshem c. 14. That they should not beate or wound one an other Synod Maguntin c. 100. That they haunt not Tauernes or play at dice Senonens decret 25. That they should not weare gilded spurres or golden buttons Lateran sub Innocent 3.16 That stage playes be not brought into the Church Coloniens par 3. c. 26. Against Clergie-men that forsweare themselues Lateranens 17.4 Against such as blaspheme and curse God Reformat Ratisp c. 29. That Clerks sing not filthie songs Senonens decret mor. 25. That they play not the Iesters at rich mens tables Colon. part 2. cap. 32. That they vse not drinkings ad aequales haustus by stinted draughts Coloniens par 5. c. 6. Against those that exercising iurisdiction take pensions of Clergie-men keeping concubines Lateran sub Leon. 10. sess 11. An hundred such decrees may be found in the late Synodes of the Papall Church which do bewray the vncleane and corrupt liues of the Romane Clergie so that we may say of them as the Apostle of some it is a shame to speake of the things which are done of them in secret And as Hierome sayth magis vitam tuam ordinare disce quam alienam carpere learne rather to order your owne life then to carp at an others So our aduersaries should learne first to amend their owne errors before they complaine of Protestants disorders This multitude indeede of Popish prouisions is an argument of their manifold corruptions as Arcesilaus said as where many Phisicians are many diseases raigne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so where many lawes are much iniustice also is found 3 The third proofe is from the testimonie of some Protestant writers of Luther Caluine Musculus Iacobus Andreas Iohn Riuiu◠which complaine of Epicures knaues dissolute persons men of a beastlie life of outragious wickednes that it appeareth that Atheisme and Epicurisme hath inuaded the life of man Deuils rather incarnate then reformed and all these in the cities and places where the Gospell is professed Apolog. p. 9.10 Answ. 1. Is not this now a goodlie argument there are Epicures Atheists Deuils incarnate in the places where the Gospell is receiued therefore no Church among them nor true Religion Was there not among the Apostles Iudas a Deuill incarnate and among the Corinthians some Epicures that said Let vs eate and drinke for to morrow we shall dye Some Atheists that had not the knowledge of God and doubted of the resurrection There were also vncleane persons and fornicators will you therefore inferre that all the Corinthians were cut off from the Church of God Euen Cyprian complained in his time in a lamentable oration of the corrupt manners of Christians being then vnder persecution There is no deuout religion in Priests no sound faith in Ministers no charitie shewed in good works no forme of godlines in their conditions men are become effeminate and womens beautie is counterfeit If Christians were such exercised with persecution it is no maruell that some among Protestants enuying peace become carnall and secure And though we iustlie complaine of the profanenes of these times and of the ouerflowing of iniquitie euen where religion is most purely professed yet are we neither Catharists nor Donatists to thinke that the Church of God is perfect in this life and consisteth of all Saints without the medley of hypocrites worldly and carnall persons We mourne for such with the Apostle Many walke of whom I haue told you often and now tell you weeping that they are enemies of the crosse of Christ. And we say with Augustine Si mali sunt in ecclesia profecto eos aut ignorant boni aut suis iudicijs manifestatos ecclesiasticis legib damnant aut si eos nouerint nec damnare possunt pro ecclesiae pace tolerant If there be euill men in the Church either the good know them not or
in Christ by this Frierly glosse it is not enough vnlesse he also beleeue the Pope to be Christs Vicar Euen like as these Romanists would haue all Churches depend vpon Rome in the West so the Donatists being caried with the like humour did contend for the South that the Church of God was onely to be found in Africa thereto abusing that text Cantic 1.6 Vbi pascis vbi cubas meridie Where feedest thou and liâ—st at noone or in the South as they interpreted By the same reason saith Augustine Marcion vpon that text Psal. 48.2 Mons Sion latera Aquilonis Mount Sion the sides of the North might also chalenge a priuiledge for the North quia ponticus dicitur fuisse quae partes ad Aquilonem sunt Because he is said to haue been of Pontus which is toward the North. As these Heretikes did striue for the South and North so the Luciferians would haue the Church of God onely at Sardis in the East vnto whom Hierome saith Non ob Sardorum tantum mastrucam filium Dei descendisse That the sonne of God did not only descend for a Sardish mantill that is to saue onely the Sardians Euen so did hee not onely die to redeeme the Romanes Yea if any sect among Christians haue diuided and cut themselues off from Christ the Papists that chalenge most to be priuiledged are most like to be excluded 1. Idolaters shall not inherit the kingdome of heauen 1. Cor. 6.9 such are Papists notoriously knowne to be 2. Heresies also doe shut men out from the kingdome of God Galath 5.20.21 But the Church of Rome holdeth and professeth many apparant heresies as euen now shall be shewed 3. The Apostle saith Ye are abolished from Christ whosoeuer are iustified by the lawe Galath 5.4 But the Papists do seeke to be iustified by the righteousnes of the lawe for these are their owne words True iustice is by keeping the lawe Rhemist in 2. Rom. sect 5.4 The scripture saith If any man shall adde vnto these things I will adde vnto him the plagues written in this booke Reuel 21.18 They which adde vnto the scriptures can not be saued Such are the Papists that beside the written word do receiue many traditions which they call verbum Dei non scriptum the word not written By these and sundrie other reasons which might be produced the pope-catholike is found to haue the least part in Christ vnlesse they do reuoke their errors and repent them of their misbeliefe 3 True it is that Christ will so preserue his Church and euery faithfull member thereof from error as that they shall not fayle in the foundation but as to infirmities of life so to errors of doctrine which are not fundamentall euen the true Church of Christ is subiect till God by his word do otherwise teach them as the Apostle saith if ye be otherwise minded God shall reueale the same vnto you But concerning any particular visible Church such as the Romane and the Latine Church is it is vntrue that it is absolutely preserued froÌ„ error but so long only and so farre-forth as it doth yeeld and submit it selfe to be guided by the direction of Gods word For what priuiledge hath one locall Church more then an other What can Rome challenge more for it selfe then Ephesus Sardis Smyrna and the other Churches of Asia to whom our Sauiour directed his Epistles Reuel 2.3 whose candlesticks are now remoued The earthlie Ierusalem had greater assurance for their continuance and more ample promises then euer Rome had for the Psalme testifieth thus the Lord hath chosen Sion and loueth to dwell in it saying this is my rest for euer yet is Sion now forsaken and Ierusalem become desolate for the promise is conditionall if thy sonnes keepe my couenants c. v. 12. Let not reachles Rome therefore presume before Ierusalem euen vnto the Romanes doth the Apostle speake if God spared not the naturall branches take heed least he also spare not thee Let the Romanists therefore take heed least it happen vnto them as vnto the Iewes as Origene saith alapa Christum caedentes alapam aeternam receperunt ab omni prophetia percussi priuati for giuing Christ a blow they receiued an euerlasting blow being shaken from and depriued of all prophesie The like deadlie stroke proud Rome must expect to be depriued of all propheticall spirite and true iudgement for striking and persecuting Christ in his members 4 Vntrue also it is that the Church of Rome hath condemned and extirped 400. heresies seeing that it may easily be proued that it doth maintaine at this present one hundred at the least of those auncient heresies which haue bene in former time condemned by Irenaeus Tertullian Hierome Augustine Epiphanius Damascene and other of the Fathers From Marcellina the companion of Carpocrates they haue receiued the adoration of Images of the Heracleonites extreame vnction with the Tatians they condemne mariage with the Pepuzians they allow women to be priests in that they authorise them to baptize with the Catharists that some are so iust that they neede no repentance with the Angelici they worship Angels with the Apostolici they admit none to orders as they did not to their communion that had wiues with the Hierarchites they haue brought in Monks and Nunnes with the Euchites canonicall houres with the Priscillianists they make Apocryphall writings equall to the scriptures with the Anthropomorphites they picture God the Father like an old man from the Pelagians they haue borrowed free-will from the Manichees the prohibiting of the eating of flesh Many such heresies are without any wresting or forcing fastned vpon the Romish professors as a learned writer of our Church hath alreadie challenged and charged them with fiftie heresies and another hath proued them guiltie of fortie more and so many as want of an hundred shall be supplied shortlie and the number made vp in the enlarging of the last recited worke as God shall giue strength and abilitie thereunto 5 Neither is it true that diuers generall Councels where the whole Christian world was assembled haue anathematized and condemned the religion of Protestants for whereas in the margent he referreth vs to the Concil Constant. Concil Florentin in Vnion Concil Trident. the first of these by our aduersaries confession was not a generall Councell for whereas Sess. 4. of the Councell of Constance it was decreed that the Pope ought to be subiect vnto the authoritie of a generall Councell Bellarmine telleth vs Non erat tum generale Concilium c. It was not then a generall Councell when as the third part only of the Church was present only those prelates which were vnder the obedience of Pope Iohn if it were not generall in the 4. session neither was it in the 8. session wherein the opinions of Wickliffe and Hus were condemned As for the Florentine
against them First for Sybils Oracles they do euidently describe the Pope of Rome calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that should haue a manifold that is a triple crowne and his name should come neere to Ponti so is he called Pontifex that all the world should visit his foote that he should gather together huge heapes of gold and siluer be skilfull in Magick arte And afterward in the same booke Sybill speaketh of the vtter ruine and desolation of Rome Concerning the Rabbines neither do they witnes for the Romanes but did rather by the scriptures gather that they should be enemies to the Church for so they vnderstand that prophesie of Balaam that Cittim shall afflict Heber of the power of Italy and Rome so Onkelos Iarchi Ezra Sadaiah Isaac Bochai as they are cited by that learned man in his Concent whose name as I haue heard this opponent beareth but neither his wit nor learning Is not this now a braue lad that would make vs belieue that these speake for him that are vtterlie against him But whereas he challengeth beside that Mahometanes Iewes Paganes Infidels Heretikes Schismatikes Deuils damned soules soules in Purgatorie do witnesse with them We willinglie yeeld them all these they are fit Iurie men to bring in such a verdite onely I take exception against two of this empanelled enquest the soules in Purgatorie which is no where and therfore it is a vaine proofe and the damned soules who if they might vtter their complaint from hell they would cry out against their popish instructors which by their idolatrie doctrine of freewill merits pilgrimages inuocation of Saints blind traditions and by many other grosse errors and blind ignorance condemned them to hell 8 He saith further That the Queene by her new taken prerogatiue proceedeth in spirituall causes without Parliament Here are two vntruths couched together 1 Her Maiestie did while she liued exercise no authoritie in those causes which the statutes of this realme haue not yeelded vnto her and therefore without Parliament she proceeded not that authoritie in spirituall matters being restored to the Crowne by acte of Parliament 2 False also it is that this prerogatiue is new taken vp that the Prince should be the supreme gouernor ouer all persons and in all causes as well ecclesiasticall as temporall for her Maiestie did not challenge any authoritie and power of ministerie of deuine offices in the Church as the Papists do falsely slaunder the state but only she was acknowledged during her princely life and raigne to be supreame gouernor of the Church in her realme to prescribe lawes for the same by the word of God and to see them executed and no otherwise This prerogatiue is auncient neuer denied to Christian Princes Dauid Solomon Iehosaphat Hezekiah Iosias reformed religion deposed idolatrous priests made ecclesiasticall orders and lawes Eleutherius calleth King Lucius Gods vicar in his kingdome and saith it is his dutie to call his people to the faith and law of Christ. Pope Leo thus decreed Res humanae c. Humane matters can not otherwise be safe nisi quae ad diuinam confessionē pertinent regia sacerdotalis defendat dignitas vnlesse those things which belong to the deuine profession both the kinglie and priestlie authoritie defend And among other offices of the Kings of England this is one Vt regat ecclesiam That he gouerne the Church Yea the popish Clergie were the first that recognized King Henry the 8. to be the supreame head of the Church of England 9 Where he saith The definition of the Pope in such cases is impossible to be false by all morall iudgement You should haue said moriall or a fooles iudgement for it is notoriouslie knowne that diuers Popes haue been heretikes Marcellinus was a Montanist Liberius an Arrian Honorius was condemned for an Heretike Anastasius and Celestinus were Nestorians Yea it is also manifest that the Bishops of Rome haue erred in their definitions and decrees Nicolaus 1. alloweth baptisme made onely in the name of Christ Decret 1. de baptis Platina saith Post Stephanum c. After Stephen this custome was obserued Vt acta priorū pontificum sequentes aut infringerent aut omnino tollerent That the Popes which succeeded did infringe the acts of their predecessors or cleane take them away The former then or the latter must needs erre in their decrees Erasmus saith Ioannes 22. Nicolaus totis decretis intra se pugnant idque in his quae videntur ad fidei negotium pertinere Iohn 22. and Nicolas in all their decrees do fight one with another and in such things as belong vnto faith But if you waigh not the credit of this testimonie heare one of your Popes confession Quid si criminosus papa contraria fidei praedicet haereticisque dogmatib imbuat subditos What if a bad Pope do preach contrarie to the faith and corrupt his subiects with hereticall opinions It is possible then for a Pope not only to erre himselfe but to preach publish and enioyne it to others What an heape of lyes hath this fabulous Frier told vs and all within the compasse of one page I may say to him as Diogenes to Plato who requesting of him three rootes out of his garden sent him a bushell euen so saith he when you are asked you answere many things But this vnskilfull gardener vnasked hath cast vs out of his garden stinking weeds by lumps serued vs with a bushell of lyes Cyprianes saying may very well be applied to such ouer-reaching Romanists Romani cum sua mendaciorum merce nauigant quasi veritas post eos nauigare non posset The Romanists hoise vp saile to carrie their merchandise of lyes as though the truth could not saile after them so this nimble Cursitor trips away with his false footing as though no man could trace his wide footsteps and ouertake him The fourth Perswasion 1 I Defend a religion which hath confuted all aduersaries Atheists Epicures Iewes Paganes Mahumetanes Magicians Philosophers 2 Which hath conquered aboue 400. sects of internall and domesticall heretikes subdued all nations 3 Not a religion builded vpon vaine coniecture c. wherein so many heads so many religions deniers of scriptures deceitfull false translators corrupters and forgers of holie euidence deuisers of doctrines for pleasure sake c. 4 But a religion founded vpon the most certaine and infallible word of God c. The Disswasion 1 HOw well popish religion confuteth Atheists Epicures Iewes Pagans Mahometanes I haue shewed before that poperie boroweth from all these that diuers of their Popes haue been Atheists Gregor 7. Siluester 2. Paulus 3. Benedict 9. Ioann 13. Leo. 10. Alexander 6. with other Iewes and Turkes are tolerated vnder the Popes nose onely the Protestants are persecuted vnto death And for Magicians Platina sheweth that
Pope himselfe for proofe he bringeth none We know what the Lawe saith Solam testationem prolatam c. nec causam probatam nulliu◠esse momenti That a witnesse produced and no cause or matter proued is of no force 3 A religion that hath publikely by the word of God and godlie lawes with full consent of Parliament abrogated and condemned all grosse papisticall errors as of iustification by works art 11. of works of supererogation art 14. of freewill art 10. of purgatorie art 22. of speaking in the congregation in an vnknowne toong art 24. of the fiue popish sacraments art 25. of the bodilie presence of Christ in the sacrament art 28. of receiuing in one kinde art 30. of the blasphemous sacrifice of the Masse art 31. of the vnlawfulnesse of Priests mariage art 32. of worshipping of images inuocation of Saints art 22. that the Pope hath no iurisdiction in England art 37. What will not this impudēt man now dare to say who boldly affirmeth that Poperie is not by publike authoritie condemned in England Now then because their Lawe saith Qui crimen quod obiecit non probauerit similem poenam sustineat He that proueth not the crime obiected shall endure the like punishment so this thing obiected redoundeth vpon his owne head For true it is that the faith of Protestants is not condemned by the auncient Canons and Decrees of the Romane Church but receiueth plentifull witnesse frō thence as is alreadie shewed in diuers hundred questions 4 A religion which hath continued these 1600. yeares in the true Church of Christ not as Poperie which for most of their opinions must come short of this computation by 800. yeares which is full of errors and contradictions in the Decrees of Popes and Councels For errors the Councell of Neocesarea ca. 7. decreeth that the Priest should neither giue consent to second mariage nor be present at the mariage feast but rather enioyne penance for it and so in effect condemneth second mariage Toletan 1. ca. 17. He that in steed of a wife hath a concubine is not to be repelled from the Communion This Councell is approued by Leo 4. as it may appeare Can. 21. and the other also Distinc. 20. ca. 1. In the sixt generall Synod Can. 2. the Councell vnder Cypriane that approued the rebaptizing of such as were baptized by heretikes is confirmed c. 72. Mariages betweene Catholikes and heretikes irritas existimari are iudged to be void contrarie to S. Paule 1. Cor. 7.13 Yet this sixt Synod cum omnib canonib with all the canons is receiued and approued by Adriane Distinc. 16. c. 5. Nicen. 2. act 5. it was concluded that Angels haue bodies of their owne and are circumscriptible multoties in corpore suo visi and haue been often seene in their own bodies which is a manifest error for Angels of themselues are inuisible spirits Nicolaus 1. de baptis decret 1. alloweth baptisme only made in the name of Christ without expresse mention of the Trinitie contrary to the scriptures Math. 28.19 Nicolaus 2. in a Councell at Rome where Berengarius recanted resolued vpon this conclusion Christi corpus sensualiter manib sacerdotis tractari frangi fidelium dentib atteri That the true bodie of Christ was handled sensiblie by the Priests hands broken and chawed by the teeth of the faithfull de consecr dist 2. c. 42. which grosse opinion the moderne Papists are ashamed of For contradictions Concil Carthag 3. c. 47. the Apocryphal bookes of Tobie Iudith Ecclesiasticus Macchabees with the rest are made Canonicall Laodicen can vltim these bookes are reiected out of the Canon and yet both these Synodes are confirmed by Leo 4. Distinct 20. c. 1. In a Councell at Rome vnder Stephen 7. all the acts and decrees of Pope Formosus are repealed in a Councell of Rauenna vnder Iohn 9. they were againe reuiued Gregor 3. epist. ad Bonifac. determineth virum vxore infirmitate correpta c. that the husband the wife being weake and not able to do her dutie may marrie an other Nicholas 1. decreeth the contrarie that the mariage of such ought not to be dissolued Alexander 3. forbiddeth mariage to be made with the sister of her that was betrothed and is deceased Benedict doth determine the contrarie Pope Alexander iudgeth matrimonie contracted with per verba de praesenti by words of the present tence and consummate with another to be voide Benedict determineth the contrarie that the mariage consummate though a contract made before in that forme with an other is not to be violated Nicolaus 3. Abdicationem proprietatis rerum c. That Christ did by his example abandon the verie propertie of things Ioannes 22. defineth the contrarie that the opinion of them that say Christ and his Apostles had nothing is erronea haeretica is erroneous and hereticall The Councell of Constance sess 13. doth excommunicate all those that receiue the Communion vnder both kinds The Councell of Basile graunteth to the Bohemians the vse of both kinds The Councels of Constance and Basile determined that a generall Councell hath authoritie aboue the Pope The contrarie was concluded Lateranens sub Leon. 10. c. 11. Many such contradictions in matters of faith and doctrine may be found in the Romane corporation which otherwhere are set downe more at large to the number of 250. and in another worke 300. more of their differences and repugnances are expressed Therefore this petifogger for poperie is detected of great vntruth that no error or contradiction was euer admitted in their religion Wherefore he being thus notoriouslie conuinced of a false testimonie is worthie to passe vnder the censure of the Epaunens Synode reus capitalis criminis censeatur c. to be held guiltie of a capitall crime And concerning this spirit of contradiction among the Romanists we may say with Ambrose Diuersa distantia prompserunt non locorum separati sed mendaciorum diuortio They haue vttered diuers and contrarie things not separated in place but differing in lying And as Melanthius said that the Citie of Athens was saued by the disagreement of the Orators so I doubt not but that this diuision among them shall tend to the further establishing of the truth For as Plutarke sayth of the contradictions of Poets that they will not suffer them to haue any great strength to do hurt so the manifold diuisions in Poperie shall haue no force to seduce such as are wise The eight Perswasion 1 I Defend not a religion c. which separateth man from his God and creator by so many sinnes and iniquities and yet hath no grace no sacrament for men of reason and actuall offences no meanes or preseruatiue to preuēt them c. for that instrument of iustifying faith which be no benefite vnto them which by their owne grounds haue no faith at all
was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such is the shauing of Monks and for the like signification of a crowne as hath bene shewed before 8 The Priest of the Sunne among the Phenicians did weare a vestment of purple wrought with gold to shew the dignitie and excellencie of that priesthoode for the same cause haue Masse-priests their rich and costlie copes of diuers colours 9 In Boeotia they vsed to couer the Bride with a vaile and crowne her with flowers which vse is yet retayned in Poperie 10 The heathen vsed to cleanse themselues with sprinkling of water thinking thereby to be purified Thus in Poperie they thinke to purifie their houses the people with casting of holie-water vpon them Is not this now a goodlie religion that retaineth still the idolatrous and superstitious vsages of the heathen that instructeth the people by signes and figures euen as the Paganes preached to theirs May we not iustly returne vpon them the rebuke of the Apostle to the Galathians Seeing you know God how turne yee againe vnto impotent and beggerlie rudiments whereunto as from the beginning you will be in bondage againe Hierome sayth Ego libera voce reclamante mundo pronuntio ceremonias Iudaeorum perniciosas esse mortiferas Christianis quicunque eas obseruauerit in barathrum diaboli deuolutum I do freelie pronounce though the world say nay that the ceremonies of the Iewes are pernicious and deadlie to Christians and whosoeuer obserueth them to be throwne downe to hell much more are they in danger which obserue Pagane ceremonies and inuentions Therefore we take no great care to answere them for this matter resting vpon the words of our Sauiour Let them alone they are blind leaders of the blind Their owne blindnes and grossenes in their superstitious corruptions doth sufficiently bewray the badnes of their cause and madnes of their religion to whom that saying of Plutarch may fitlie be applied You neede not draw a superstitious man out of the temple for there is his punishment and torment So that which this figurecaster hath taken for an argument of their profession is found to be but a torment to their conscience and a punishment of their superstition The twelfth Perswasion 1 I Defend not that religion which denieth all things c. as their opinions all negatiue do witnesse 2 That hath taken away and conuerted from spirituall religious vses to priuate and temporall pleasures and preferments all monuments and foundations of deuotion c. 3 Vsing nothing necessarie to saluation 4 But that religion whose opinions are all affirmatiue 5 That hath founded Churches Schooles Colledges Monasteries 6 That obserueth all things that wanteth or omitteth nothing belonging or that can be required to true religion The Disswasion 1 NEither doth that religion which I defend denie any thing much lesse all things as it is falselie sclaundered that are found to be agreeable to the scriptures neither doth it consist of all negatiues affirming the scriptures to be sufficient and to conteyne all things necessarie to saluation that the Church and generall Councels may erre that the Pope is Antichrist that the scriptures ought to be read in the vulgar toong that Magistrates haue authoritie in spirituall causes that all sinnes in their owne nature are mortall that faith only iustifieth that Christ onely is our alone sufficient mediator that there are onely two sacraments of the new testament an hundred more opinions it holdeth affirmatiuely and the negatiues to these doctrines it refuseth And if our religion should be condemned because it holdeth some negatiues exception likewise might be taken against the Decalogue wherein of ten two commaundements only are affirmatiue the fourth in the first table and the first in the second all the rest are negatiuely propounded 2 An impudent sclaunder it is that the religion of Protestants hath taken away all foundations of deuotion 1. Seeing that Bishoprickes Cathedrall Churches all Colledges in the Vniuersities Hospitals parish Churches erected for maintenance of learning reliefe of the poore for the edifying of the people are yet standing and flourishing among vs. 2. Only those vncleane Cels of Monks the seminaries both of spirituall and corporall fornication are remoued though I denie not but they might better haue beene disposed of as was intended by example and warrant of vertuous Princes As Iosias ouerthrew the foundation of the Chemarims an idolatrous order of Priests erected by his superstitious predecessors Iehu destroyed the house of Baal and made a draught-house of it And things abused to idolatrie are iustlie confiscate to the Prince as Ambrose defendeth the taking away of the lands which were giuen to the maintenance of Pagane idolatrie Sublata sunt praedia quia non religiose vtebantur ijs quae religionis iure defenderent Their lands and manors were taken away because they did not religiouslie vse them which they defended vnder colour of religion 3. Neither were all Abbey-lands conuerted to temporall pleasures and preferments though we graunt too many were but diuers were giuen to Hospitals and Colledges and to other good vses And this is warranted by the imperiall lawes that things abused by false worshippers should be giuen to the vse of the Orthodoxall Church as may appeare by that lawe of the Emperours Valentinian and Martian Domum vel possessionem c. That house or possession which belongeth to heretikes Orthodoxae ecclesiae addici iubemus We will to be annexed to the orthodoxall Church 4. These lands and possessions were surrendred into the Kings hands by the voluntarie act of the owners thereof thereto not forced or constrained as is extant in the publike acts of Parliament and at such a time wherein the popish religion was not altered sauing in the Popes supremacie and therefore this is a false imputation to the Gospell And yet as is before shewed possessions abused by men of false religion by the Imperiall lawes are confiscate to the Prince as it was decreed by Anastasius Praedia possessiones quae in haereticas personas quocunque modo collata vel translata fuerunt fisci nostri iurib decernimus vendicari Lands and manors howsoeuer conferred or translated vpon hereticall parsons we decree to be forfeited to vs. 3 A foule slaunder is vttered of our Religion in the next place for nothing necessarie to saluation is wanting in the profession of the Gospell There is Baptisme for infants catechising for children preaching to beget faith the law to perswade repentance the Gospell for comfort the reading of scripture to increase knowledge the Sacraments to confirme it prayer prescribed if any be afflicted singing of Psalmes for those that are merrie in the Lord godly visitation for the sicke with assurance of remission of sinnes vpon their repentance comfort ouer the dead in the hope of the present rest of
their soules with God and the resurrection of their bodies to come 4 It is Poperie rather that consisteth of negatiues as it is euident by their manifold oppositions to the doctrines before rehearsed as that the scriptures conteyne not all things necessarie to saluation that the Church can not erre that the scriptures are not fit to be read in the vulgar toong that the Pope is not Antichrist that faith onely iustifieth not that there be not two onely sacraments that Christ onely as one mediator is not to be inuocated These negatiues with a number more the Romane separation maintayneth And where they affirme and set downe any thing positiuely they affirme their owne fantasies the doctrine of the Trinitie onely and some few other points excepted and oppose themselues therein to the scriptures 5 First what if many Churches haue bene erected in poperie Were not many Temples also built in the time of Paganisme as at Rome to Diana to Honor. q. 13. to Matuta q. 16. to Bona. q. 20. to Saturne q. 42. to Horta q. 46. to Vulcane without the citie q. 47. to Carmenta q. 56. to Hercules q. 59. to Fortuna Parua q. 74. to Aesculapius without the citie q. 94. to Apollo at Delphos q. 12. to Ocridion at Rhodes q. 27. to Tenes at Tenedos q. 29. to Vlysses at Lacedaemon q. 48. with many other Not the building therefore of Churches Temples and other Monuments but the end whereto they were first founded maketh them commendable Secondly let it be considered to what intent these Monuments were erected in the popish time and so many Monasteries builded not for the most part of any true deuotion or to the honor of God but pro remedio animae pro remissione peccatorum in honorem gloriosae virginis for the remedie of their soule for the remission and expiation of their sinnes to the honor of the glorious Virgin As King Ethelstane after the death of his brother which he had procured builded in satisfaction two Monasteries of Midleton and Michelenes Elfrida for the death of Ethelwold her husband builded a Monasterie of Nunnes in remission of sinnes Queene Alfrith in repentance of her fact for causing her sonne King Edward to be murdered founded two Nunries one at Amesburie by Salisburie the other at Werewell let any man now iudge what good beginning those Monasticall foundations had Thirdly it will be an hard matter for them to proue that all the founders of Churches Colledges and other Monuments were of the Romane opinion 〈◊〉 â—eligion as now it is professed For Charles surnamed the Great who is said to haue builded so many Monasteries as be letters in the A B C held a Councell at Frankeford where was condemned the 2. Nicene Councell with Irene the Empresse that approued the adoration of Images which is now maintayned by the papall corporation In King Ethelstanes time the Prince was acknowledged to haue the chiefe stroke in all causes whether spirituall or temporall as it may appeare by diuers constitutions by him made for the direction of the Cleargie In this Kings raigne diuers Monasteries were builded as the Abbey of Midleton and Michelenes In King Edmunds time the opinion of transubstantiation was not generallie receiued but then newly hatched by certaine miraculous fictions imputed to Odo Vnder this King the order of the Monks of Bennets order increased and the Abbey of S. Edmundsburie with great reuenues indowed In King Edward the Martyrs raigne Priests were suffered to haue their wiues and were restored to their Colledges and Monks thrust out by Alpherus Duke of Mercia In this Kings time were founded the Nunries at Amesburie and Werewell I trust then that in these times when neither images were adored nor the Princes authoritie in ecclesiasticall causes abridged nor transubstantiation beleeued nor the mariage of Ministers inhibited all went not currant for Poperie as it is now receiued Fourthly this age of Protestancie for this 40. yeare in England vnder the happie regimeÌ„t of our late Soueraigne Queene Elizabeth hath beene more fruitfull of pious works in building of Hospitals Almes-houses free Schooles Colledges in the Vniuersities speciallie in Cambridge founding of fellowships schollarships erecting of Libraries speciallie the Vniuersitie Librarie at Oxford by the liberall charge christian care of Maister Bodlie a religious and well disposed Gentleman then any like space of time which can be named vnder the regiment of the papall Hierarchie See more of this elsewhere And concerning the godlie care of the foresaid vertuous and liberall Gentleman he deserueth to be compared either to Pamphilus which erected or Acacius and Euzonius which enlarged and amended the famous Librarie of Caesarea in whom that sentence of Hierome vttered of Pamphilus is now verified Beatus Pamphilus cum Demetrium Phalereum Pisistratum in sacrae bibliothecae studio voluit â—quare imagines ingeniorum quae vera sunt aeterna monumenta toto orbe perquireret Blessed Pamphilus equalizing Demetrius Phalereus and Pisistratus in taking care for Libraries he sought for the images of mens wits the only true and eternall monuments through the whole world 6 I suppose rather that all things requisite to true religion are wanting in Poperie where the people are nusled vp in ignorance no edifying in their Churches where all the seruice is muttered in an vnknowne toong no reading of scripture which should make them wise to saluation no comfort in prayer to saluation which they vnderstand not seldome receiuing of the sacrament and that but in one kind and so it is maymed and defectiue in the sacramentall effects where then there is no knowledge in themselues no edifying toward others no true prayer to God no comfort in meditation of scripture no strength in the celebration of the sacraments where men are taught not to relie only by faith vpon Christ but to trust in their merites not to rest in Christs mediation but to seeke for the intercession of Angels and Saincts not to be content with a spirituall worship of God but to prostitute themselues to dumbe Idols not to cleaue only to the scriptures in matters of faith but to runne vnto traditions How then doth this religion obserue all things nay rather how are not all things there wanting that are requisite to true religion And as the liuing haue small comfort so as little hope is there of the dead whose soules after they haue passed the troubles of this life they send to Purgatorie flames there to suffer more then euer they endured before like as a Ship hauing escaped the dangerous surges of the Sea should suffer wracke and be lost in the hauen Of such comfortlesse doctrine that saying of Plutarke is verified Death to all men is the end of life but to superstition it is not so for it extendeth feare beyond a mans life then hell gates are set open fierie streames and infernall riuers are let go and horrible darkenes
behauiour against King Henry his father who finding his sonne Iohn to be numbred amongst his enemies in a certaine schedule exhibited to him thereupon sickned with griefe and gaue his sonnes Gods curse and his which he would neuer release till his dying day 7. King Henry the third was not punished with ciuill warres for opposing himselfe against the Pope but rather for being too much ruled by him for after that in a Parliament held at Oxford in the 42. yeare of his raigne he had condescended to certaine auncient lawes and ordinances whereunto he had before refused to yeeld and for conseruation whereof those douzen peeres which hee speaketh of were ordained the King Ann. 44. procured an absolution of his oath from Rome whereby he had before obliged himselfe to maintaine the said auncient lawes whereupon followed those intestine warres betweene the King and his Nobles in the which the King and his sonnes were taken This contention then was caused not for the Kings disobedience to the Pope but his too great confidence in the Popes authoritie to absolue him from his oath to abrogate the lawes enacted 8. True it is that many miseries and calamities as ciuill warre famine strange diseases happened vnder the raigne of Edward the second and he himselfe at the last lost first his Crowne and then his life but as vntrue it is that these troubles fell vpon him for medling too farre against the See of Rome It is most euident in histories that he was deposed for misgouernment following the counsell of couetous cruell and wicked persons Pierce Gaueston and the two Spencers in whose quarell he in a short space put to death 22. of the greatest men in the realme 9. The like cause is shewed in histories of the great troubles that happened betweene Richard the second and his Nobles and of the great miserie he fell into namely his negligent administration of the commonwealth the intolerable exactions of his officers his crueltie in causing his owne Vncle Thomas of Woodstock and other Nobles to be cruellie put to death for these and the like causes he was deposed and depriued of his Crowne and regall dignitie It was not then his medling in ecclesiasticall iurisdiction as this wisard calculateth but his loose vniust and carelesse gouernment that wrought him this wo. And if it were enacted in this Kings time that Vrbane the Pope should be acknowledged for head of the Church as is here affirmed small reason there was in this discourser to exemplifie this King for his disobedience to the See of Rome which is the scope of all this senselesse section 10. King Henry prospered well in all his affaires after he tooke vpon him to be the supreme gouernor in Ecclesiasticall matters so did his sonne vertuous King Edward the 6. so did not Queene Mary nothing had good successe almost that she enterprised whose raigne was shortest of all her predecessors vnlesse it were vsurping Richard He therefore speaketh vntrulie and vncharitablie that King Edward was not vniustlie punished in his fathers fault for neither had his father of famous memorie faulted herein nor himselfe punished for the same but blessed of God with a godlie raigne and an happie end And thus hath this fabulous chronicler held vs with a long tale feeding the reader with his owne fansies for among all these examples by him produced he hath not verified his coniecture in any one of them that they were punished of God for resisting the papall iurisdiction But the contrarie may easily be shewed that no Kings had worse successe then they which were deuoted to the papall vsurped authoritie and none better then they which impugned the same and for the proofe hereof I will not go farre from home And first concerning the euill hap of Princes made slaues to the Pope other countries yeeld plentifull choice of examples as of Ladislaus King of Bohemia a great enemie to the doctrine of Iohn Husse who died sodainely of the Pestilence Another Ladislaus much about that time King of Polonia at the incitement of Eugenius the 4 brake truce made with Amurathes the great Turke was miserablie slaine Rodolphus rebelled against the Emperour Henry the 4 being set vp against him by Gregory the seauenth and was slaine in battaile The strange ends and bloudie deaths of Henry the second Charles the ninth Henry the third Kings of Fraunce great patrones of popish religion are very well known the first slaine with a shiuer of a speare as he iusted against Montgomery the second dyed of bleeding at the eares and nose and diuers other parts the third was murdered by a Frier But leauing to make mention of forraine stories this one Island of Britannie doth afford sufficient supplie who was more deuoted vnto the Pope and Popes religion before the Conquest then Offa and Edgar and yet none were more punished in their posteritie King Offa first gaue the Peter-pence to Rome he founded the Abbey of Bath and of S. Albons and was himselfe at the length shorne a Monke he most vniustly caused Ethelbert King of East-Angles who gentlie came vnto him mistrusting nothing to be beheaded But what befell the posteritie of this Offa not one of them prospered Eg fredus raigned but foure moneths the rest that succeeded were either slaine or expulsed Kenulphus Kenelmus Ceolwulphus Bernulphus Ludecanus Withlacus of the which Ceolwolfus was banished all the rest were slaine the last two Kings of Offa his race were Berthulfus and Burdredus which were expulsed of the Danes and so the Kingdome of Mercia was extinguished This Offa had a daughter called Ethelburga which was maried to Brithicus King of West-Saxons which first poisoned her husband then she fled into France and became Abbesse of a certaine Monasterie from whence for committing adulterie with a Monke she was expelled and ended her dayes in pouertie and miserie And such successe had Offa his posteritie Edgar was a great friend to the Pope and one of the greatest Patrones of Monkerie he restored and new founded 47. Monasteries but it fared full euill with his posteritie his base sonne Edward was slaine by the counsaile of his step-mother Queene Alfrede his other sonne Ethelred was expelled his Kingdome by Swanus the Dane and constrained to liue in exile in Normandie his sonne Edmund surnamed Ironside was forced to deuide his Kingdome with Canutus the Dane Since the Conquest Richard the first was much addicted to the Church of Rome and the Ministers thereof he tooke his scrip and staffe at Canturburie to go in pilgrimage to Ierusalem to recouer the holie land as they called it from the Infidels and he betooke the regiment of his Kingdome to William Longshamp Bishop of Ely the Popes Legate In Palestina he fought many battailes prosperouslie yet returning home he was taken captiue by the Duke of Austria and sent to the Emperour paying for his raunsome an hundred thousand
very marrow of Poperie continued and the whole bodie of the Romane doctrine the opinion of the supremacie excepted And ye had beside a breathing time in Queene Maries raigne such as that of Saul who breathed out threatnings and slaughter against the disciples of the Lord. Act. 10.1 such a breathing as I trust ye shall neuer haue againe in England I hope this was no time of your captiuitie And againe you are somewhat too forward to looke for the reuiuing of the papall kingdome so soone after 70. years stay till you be equal to the captiuitie of protestants that 7. times 70. yeares endured the tyrannie of your terrene god the Pope as long as Israel soiourned in Canaan and AEgypt 430. yeares Exod. 12.40 and much longer and then after that time expired lift vp your heads if you can But because you plead prescription of 70. years you shall haue your mind yet they shall not be the seuenty yeares determined for Iudaes deliuerance but the 65. years which want not many of seuentie which were limited for Ephraims destruction Within fiue and threescore yeares Ephraim shall be destroyed from being a people Isa. 7.8 And we trust in God that the proud idolatrous Ephramites of Rome according to this time taking beginning from the first reformation in England shall haue Ephraims portion and their kingdome come to desolation Concerning your Popes Iubile enioy you the benefite thereof get you packing to Rome and solace your selues there England careth not for Iubile pardons nor for such paltrie pardoners as ye are Protestants haue enioyed through Gods mercie a full Iubile vnder the Gospell in King Edward and Queene Elizabeths happie raignes and now we trust beginneth another ioyfull Iubile vnder our noble King and so our hope is that the Church of God vnder his M. his royall posteritie shall enioy the profession of the truth frō Iubile to Iubile till we all come to celebrate an euerlasting Iubile in heauen The Pope hath lately solemnized his Iubile like as the Iewes kept their Iubile when Christ was put to death who brought deliuerance to his Church but destruction to the Iewes before the next Iubile came So this Popes Iubile wherein they haue confederate to persecute Christ and his members is like to be ominous to that blodie generatiō prosperous we hope to the church of God This Romish Iubile lately celebrated in new Babylon may fall out to be like Balthasars feast which he made in old Babylon the destruction of the citie followed the same night to whō fitly agreeth that verse of the Poet Namque vt supremam falsa inter gaudia noctem Egerimus nosti It was our last and onely night That we thus spent in false delight So may this happily be the last popish Iubile and this great solemnitie may end with a Sardonian laughter according to the saying of the wise man Pride goeth before destruction and an high mind before the fall Prou. 16.18 2. If religion be the bond of peace then can there be no sound peace betweene the Church of God and the synagogue of Rome which is declined and fallen away from the true religion and seruice of God The Popes peace we desire not as we feare not his curse if he loue quietnesse protestants will not offend him if he seeke trouble they can requite him But if Scotland be comprehended in this league and amitie as among other nations this Popes muster-maister hath numbred it I hope England shall haue a share that is now one with Scotland It is vntrue that England can agree with none in religiō it accordeth with Scotland Geneua Heluetia Belgia with the protestants of Fraunce some diuersitie in external right maketh no difference in religion And as vntrue it is that no two protestant Princes can haue this peace together seeing it is most manifest that for 45. yeares there was a firme peace betweene England and Scotland being vnited in religion such as for so long a time was not knowne for fiue hundred yeares while both these kingdomes professed poperie And indeed it is a rare thing to see one protestant Prince offend another with warre but it is very cōmon for Princes and States addicted to the popish profession to wage battel one with another France Spain Naples Millaine the Venetians Geanes Florentines Romaines haue often one with fierce war assaulted another As we shall reade among the Paganes how in Graecia the Spartans Athenians Corinthians Thebanes Argiues Megarensians with other cities did with cruell warre one afflict another so that as the Scripture saith In that time there was no peace to him that did go out and go in but great troubles were to all the inhabitants of the earth Such is the peace among the Romanists neither sound and in truth nor of any long continuance but like vnto Iudas kisse so is the Popes peace and amitie as Ambrose saith Amoris pignore scelus implet pacis instrumento odia serit By a token of loue he worketh mischiefe and by an instrument of peace soweth hatred So his vnholy Fatherhood faineth peace if it be for his aduantage and breaketh it at his pleasure if it may serue his turne better as Eugenius the fourth caused Ladislaus to breake the truce made with Amurathes the great Turke to the great losse and disaduantage of all Christendome Wherein the Pope very well resembleth Cleomenes the Spartane King who hauing made truce with the Argiues for certaine dayes set vpon them the third night after and slue them alleadging for himselfe that he had made truce for dayes not for nights 3. Popish religion can neither make vs at peace with God whom it robbeth of his due honour making other Mediators inuocating Saints worshipping idols nor with Angels who refuse to be worshipped Reu. 22.8 nor with Saints who while they liued refused that adoration which is now ascribed vnto them in poperie as Peter wold not suffer Cornelius to worship him Act. 10.26 To the soules imagined to be in purgatorie it offereth wrong keeping them in torment that by the Scriptures are to rest from their labours Reu. 14.13 Neither can popish professors haue peace in themselues seeing they deny iustification onely by faith by which we are at peace with God Rom. 5.1 That religion agreeth with none but diuels for it maintaineth lying wonders which are by the working of Sathan 2. Thess. 2.9 It forbiddeth to marie and to abstaine from meates which are the doctrine of diuels 1. Tim. 4.1.3 It persecuteth casteth into prison the seruants of Christ which is the worke of Sathan Reu. 2.10 Poperie therefore which derogateth so much from God cannot reconcile vs or make vs agree with God superstition doth not draw vs nearer to God but maketh vs further off Hierome well saith hoc nobis praestat Dei timor vt omnes alios contemnamus timores The feare of God doth make vs to cōtemne all other
feares But in poperie beside the feare of God they teach to be affraid of Saint Peter Saint Paule Saint Mary of purgatorie and they do accumulate and heape together a thousand feares beside Seneca well saith Superstitio insanus timor amandos timet quos colit violat quid interest vtrum Deos neges vel infames Superstition is a mad error it feareth those that are to be loued whom it worshippeth it violateth and what difference I pray you to denie or to defame God Thus in poperie God is violated and defamed when other Mediators are assigned as though God of himselfe were not both willing and able to heare vs. Xenophanes wittily derided the AEgyptians that howled and cried in their temples If they be Gods why do you lament them if men why do ye sacrifice vnto them This Philosopher would haue condemned popish superstition which prescribeth the spirituall sacrifice of prayers to be made to men and women departed 4. Their honors are readie to procure attonement if you will be reconciled to the Church of God but if you wold haue peace made with the Antichristian synagogue it is impossible Nulla pax impijs There is no peace with the wicked saith the Lord Isa. 48.22 I may say vnto them with Hierome Nihil grande est pacem voce praetendere opere destruere It is no great matter to pretend peace in word and to destroy it in deed so these fellowes call for peace and atonement and yet be the onely enemies thereto Archidamus being made an vmpire betweene two brought thē to the Church and charged thē not to go thence till they were made friends and the strife ended So if they will haue this controuersie at an end the onely way is for thē to resort to the Church and submit themselues to the true worship and seruice of God and herein to follow the example of that honorable person who hauing first reconciled himselfe to the religion doth now enioy the fauour of his Prince But if ye Ignatians and seditious Seminaries still proceed in your factions and disloyall courses his Maiestie and their Honors restraining your stirring spirits are no persecutors of you but prosecutors of iustice against you Augustine well saith to the Donatistes that likewise complained of persecution Tribunus non est persecutor vester sed persecutor persecutoris vestri id est erroris vestri the magistrate is not your persecutour but a persecutor of your persecutor that is of your error Your vaine threatnings of tasting of the same vengeance are like to fall vpon your owne head as he that rolleth a stone it shall return vpon him Pr. 26.27 like as railing Rabsakehs threates against Hesekiah did first light vpon himselfe As protestants are not fond of your loue so neither do they feare your threates This is popish Diuinitie to threaten Magistrates whereas they are to be prayed for not to be prated vpon to be blessed not cursed Ambrose well saith Coactus repugnare non noui potero flere potero gemere c. Though I be forced I will not resist I can weepe I can mourne he saith not he wil curse or threaten Their Honors as they are wise do know what is to be done and as they are godly and iust will do as they haue done maintaine truth and seeke to roote out superstition Cyrus was wont to say That no man was fit to rule if he were not better then they which are ruled Their Honors as they are in authoritie and rule aboue others so in pietie and zeale I trust will seeke to go before them But more impious and irreligious to Christ and rebellious traitors to Church and Commonwealth did neuer any land beare then this mischieuous Ignatian generation of vipers and cockatrice brood as England and Fraunce haue had sufficient experience Let him giue his charge when he will we haue a discharge for him and will charge him afresh againe As Scipio said to a young man shewing a goodly shield That it became a Romaine to trust more to his right hand then to his left that is to know how to offend as well as defend to fight as to fence so shall they find that English protestants are not onely readie with Paule to shake off the venimous viper but with Aarons rod also to deuoure the counterfeiters rods not to keepe off their force onely but to force them againe not to repell but to replie not to ward onely but to wound And so I end with that saying of Hierome Si pacem desideras arma depone blandienti acquiescere possum non timeo comminantem sit inter nos vna fides pax illicò sequetur If you desire peace lay aside your armour I can yeeld to intreating but I feare not threatning let there be one faith betweene vs and peace will soone follow But otherwise as he againe saith Si ista est causa discordiae mori possum tacere non possum but if difference of faith be cause of discord I may dye sooner then hold my peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Errata In the title page reade Romanists latine epist. p. 3. l. 3. in the margine r. epist. lib 6. l. 21. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the pref p. 2. l. 11. r. Hiero. l. 24 r. Leontius p. 6. l. 7. in marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 7. l. 27. put out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 9. l. 23. r. Herodicus p. 10. l. 5. r. Herodicus p. 14. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 15. l. 15. r. Higinus In the 2. preface p. 3. l. 32. r. knowne In the Booke P. 14. l. 1. r. Kettistes not many pretenders c. p. 40. l. 10. r. nor p. 41. l. 25. r. be p. 45. l. 34. r. 1439. p. 63. l. 8. r. more p. 77. l. 8. r. 10. thousand p. 85. l. 13. r. tales p. 121. l. 27. marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 125. l. 4. r. treason p. 157. l. 1. r. an 150. p. 165. l. 19. r. Attilas l. 37. r. menacing p. 173. l. 10. r. Sanctius p. 203. l. 32. r. badger p. 212. l. 25. r. Epicurus p. 249. l. 13 r. blasphemers p. 256. l. 1. r. Magdeburge l. 9. Leiden l. 35. r. receiued p. 258. l. 4. marg r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 162. l. 5. r. contestation p. 263. l. 29. r. Papists p. 265. l. 12. r. Porphirie p. 267. l. 12. 17. r. edition p. 272. l. 3. r. Stentorlike Eccles. 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Domnionem Hieronym ad Chromatium 1. Reg 10.8 Eudoxus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Existit lib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prou. 16.15 Dan. 4.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 1◠1 1 Sam. 20.20 2. King 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 126.3 Hac niue liquefacta mul tū erit luti Sozomen 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numantinus ad Scipionē Psal. 103.2 Deut. 17.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉
1. cont Iulian. 1. Thessal c. 4.12 1. Pet. 3.1 Hieron ad Celant Relat. pag. 1. pref of Blackwell Vntruth 5. Trayterous positions of Iesuites Manifestat fol. 13. a.b. Trayterous conclusions agreed vpon at Salamanca 1602. Replie to the Manfest fol. 66 a.b. Replie f. 36. b. Replie fol. 40. Manifest fol. 16. a. Replie f. 40. Ad Damas. The oath of Popish Bishops to the Pope Fox Monum pag. 2053. Vntruth 6. The vaine hope of Papists Manifest fol. 18. a. Manifest fol. 57. a. Pag. 58. a. Manifest p. 62. a. Replie fol. 74. a. lin 3. Manifest fol. 49. a. Repl. f. 76. a. Fox p. 1083. Fox Martyrlo p. 1232. col 1. edit 1583. Reuel 18.2 Reuel 11.13 The kingdom of Antichrist decaying Reuel 18.21 Iud. 5.31 Hebr. 10.24 Hebr. 12.12 Lib. 3. aduers. Pelagian Vntruth 7. Vntruth 8. Euill liuers among Christians are not straightway infidels 1. Cor. 15.13 Leo. 10. to Cardinall Bembus Ex Balaeo Sclaunder 9. Sclaunder 10. Iohn 3.10 Ad Celant Vntruth 11. Vntruth 12. Synops. p. 141. Vntruth 13. Synops. p. 12.15 Hieron ad Ocâ—an Contradiction in Popish teachers Bellarm. de Euchar lib. 4. c. 25 Dialog 5 p. 498 Vntruth 14. Romanists Donatists Marcionists Luciferians limit the Church of God to countries Augustin de vnitat eccles cap. 14. De vnitat eccles cap. 19. Cont. Luciferianos Papists cut off from the true Church Philip. 3.15 Vntruth 15. The visible Church may erre Psal. 13â— v. 13.14 Rom. 11. v. 21. Tract 35. in Math. Vntruth 16. Romane Church reteineth and maintaineth many heresies August heres 7 Heres 16. Heres 24. Heres 27. Heres 38. Heres 39. Heres 46. Heres 47. Heres 17. Heres 70. Heres 50. Heres 88. Heres 46. D Sutcliffes challenge cap. 4. Tetrastyl 2. pill par 3. Vntruth 17. Protestants neuer condemned in any true generall Councell Lib. 2. de concil authoritat ca. 19. Florentine proued no generall Councell Sess. 1. Basiliens Florent sess vltim Florentin sess 25. in fine Florent synod conclus Decret Eugen. ex Platin. antâ— concilium Ex edition Petr. Crabb Trident. synod impress Colon. pa. 416. Tridentine a Chapter rather then a Councell Caranza Ex Petr. Crabb Vntruth 18. Papists differ in matters of faith Basiliens sess 33. Ibid. Martin 5. epist. 16. post concil BasilieÌ„s Fox pa. 800. Lib. 2. de grat ca. 10. In 2. Sentent dist 28. in 3. dist 27. In 2. Sentent dist 28. In 1. qu. 20. Lib. 1. de Sacram. ordin ca. 4. Lib. 1. de matrim ca. 5. Lib. 2. de sacram ca. 20. Lib. 3. de sacram Eucha ca. 5. Extrau Ioann 22. tit 14. ca. 4. Difference betweene Popish Priests Iudasites in points of doctrine Tetrastyl pill 4 part 4. Isai 48. Ad Pammach Ocean Apol. p. 15. lin 20. ad 28. Vntruth 19. Bellarm. lib. 4. de verb. c. 3. Enarrat 2. in Psal. 31. Vntruth 20. Lib. 1. aduers. Pelagian Faith is not an act onely of the vnderstanding Iam. 2. Rom. 5.1 Heb. 11.6 True faith worketh assurance of saluation Iohn 5.24 1. Pet. 1.5.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jn Psal. 25. Apol. p. 16. l. 9. Pag. 16. lin 22. Lin. 26. Prou. 14.28 1. King 19.10 Vntruth 21. Concil Trid. sess 6. c. 9. Rhemist 1. Cor. 9. sect 9. Clemens 6. in bulla The Pope that helpeth others to heauen may goe to hell himself Quoâ— lib. p. 57. Galat. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 11 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 17. Slaunder 22. 1 Cor. 11.19 2. Tim. 3.13 The Church of God may profit by heresies though others waxe worse and worse Homil. de pastoribus In the solution of the second probation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 18.19 Vntruth 23. Lin. 10 Sect. 2.3 proof Lin. 20.28 Lib. 3. aduers. Pelagian Vntruth 24. Popish religion relieth not vpon the Scriptures Pag. 19. l. 12. Vntruth 25. Lib. 7. confess cap. 10. Heretikes many times resolute Concil Chalc. act 3. Constantinop synod 6. act 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 20. lin 4. Lin. 16. Vntruth 26. Diuers Popes Atheists Luitprand lib. 6. Ex Ioann Stella Benno Ex Balaeo de act pontif Rom. Prou. 30.26 Vntruth 27. In Missal Rom. in fine Vntruth 28. D. Sutcliff lib. 1. de Turcopapism cap. 5.6.7.8.9 deinceps Plutar. quaest Roman qu. 86. Quaest. 99. Jbid. qu. 34 Plut. quest Graec. 16. de Jsid. Osirid Plutar. ibid. Poperie borroweth of Pagans Plut. Laec. apotheg in Agasicle Plut. de plac philos lib. 1. c. 7. Aristid Moles lib. 1. Italic Plut. lib. de virtutibus mulier Plut. de Isid. Osirid Thomas Moresinus de origin papat Vntruth 29. Ad Ioann Hierosolym Pag. 21. l. 2 3 4 5 6 c. Vntruth 30. Iesuit Catechis lib. 1. cap. 17. in fine Philip. 3.15 Religion not perfited at once Xenophanes Slaunder 31. Vntruth 32. Fox pag. 1298. edit 1583. Fox p. 1492. col 2. Ann. 1534. Fox p. 1056. King Edwards godlie youth no preiudice to reformation Fox p. 1299. col 1. 2. Chroni c. 34. v. 2. Psal. 8.2 Lib. 3. epist. 14. In obit Theodos Pag. 21. â— 9.10 Vntruth 33. Fox pag. 1410. Vntruth 34. Stow ann 1.2 Edw. 6. Fox p. 1339. col 2. Fox 1304. col 1 2. Pag. 21. l. 13.14 Vntruth 35. Fox pag. 2124. Stow ann 1. Elizab. Vntruth 35. Stow ann 1. Elizab. Ann. 1. Eliz. c. 3. Fox p. 2125. Vntruth 36. Epist. 3. ad Cornelium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 22. lin 21. c. Vntruth 37. Contr. Haeres lib. 1. c. 4. Popes vnlearned Arnulph in concil Remens Part. 3. dist 4. ca. 86. Vntruth 38. Platina Benno Sleidan Theod. Niâ—m Raphael Volaterran Onuphriâ—s Vergerius Guicciardine Sleidane Agrippa Ex Balaeo The vertuous life of Popes Ex Balaeo Disâ—was to perswas 1. Vntruth 39. Bellarm. lib. 1. de concil c. 5. Vntruth 40. Tom. 1.2.3 concilior Vntruth 41. Fox p. 448. col 1. Pag. 450. col 2. Vniuersities approuing the Protestants faith Fox p. 1049. col 2. Vntruth 42. Pag. 22. lin 15.16 c. Synops. Papismi Pag. 22. lin 15. Vntruth 43. Lib. 8. ex version Castalion Sybilles oracles against the Pope Vntruth 44. Rabbines against the Romanists Numb 24.24 Concent of scripture ann â—und 2550. Pag. 22. lin 20. deinâ— Pag. 22. lin 3. Vntruth 45. Vntruth 46. See the admonition after the Queenes iniunctions in what sense supremacie is yeelded to the Prince in her Dominions Fox p. 107. col 2. Caus 23. q. 5. c. 21. Inter leges Edward 3. c. 1. Fox p. 166. Fox p. 1056. Pag. 22. lin 9. Vntruth 47. Tertullian cont Praxeam Alphons lib. 1. c. 4. Cusan de concord l. 1. c. 14. Laurent Vall. de donation Constantin In Stephano Annotation in 1. Cor. c. 7. The Pope may erre Aeneas Syluius de concil Bas. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. epist. 2. Vntruth 48. Pag. 22. lin 33. Ibid. l. 35. Vntruth 49. Pag. 23. l. 4.7 Vntruth 50. P. 23. l. 15.16 Vntruth 51. 1. Disswas to Perswas 1. Szeged in specul