hath rooted out all other heresies beside Who haue now impugned the heresies of the Tritheists Anabaptists Familie of loue of Seruetus Valentinus Gentilis with others then Protestant writers witnesse the learned workes of Caluin Beza Bullinger Peter Martyr Iunius with the rest He hath therefore here made a good argument for the Protestants whose faith is therefore worthie to be of all receiued because thereby all heresie and impietie is subdued as Hierome saith Fides pura moram non patitur vt apparuerit scorpius illico conterendus Pure faith seeketh no delaies as soone as the scorpion appeareth it nippeth it on the head The second perswasion I Meane not the religion of Martin Luther so often recanted altered chaunged c. nor of licentious Caluin and a few artificers of Geneua or of Knox that galley-slaue of Scotland or of Edward Seimer or of King Edward a child of nine yeere old c. The Disswasion HEre many shamelesse vntruths are powred out together 1. It is vntrue that Luther at any time recanted his iudgement in religion in departing from the Church of Rome and forsaking her trumperie you would threap kindnes vpon Luther as you haue done of late in a lying pamphlet of reuerend Beza that he died one of your Catholikes If Luther altered in some priuate opinions it is nothing to vs who depend not vpon Luther Caluin or any other for our faith And if he did so it is no maruaile seeing it was hard for one man all at once to finde out the truth in euery point seeing the Apostle saith to the Philippians If ye be otherwise minded God shall reueale euen the same vnto you Faith is not perfected at once and as in other things the inuention of a thing and the perfection come not together as the Greeke Poet saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God at the first all things doth not shew But in processe of time they better doe grow So is it in religion But howsoeuer Luther might varie from himselfe what is that to vs the Protestants of England who are the greatest eye sore to these bleare-eyed Popelings It is well you cannot vpbraide the Church of England with any innouation of doctrine for these three score yeeres well nie since the first thorough reformation of religion in blessed King Edwards raigne 2. As for licentious Caluin and galley-slaue Knox the one is a malicious slaunder the other a scurrilous terme These men were both famous for their learning and reuerenced of all that knew them for their godly life I doe not a whit maruaile that the memorie of these men is odious to all Papists for Caluin hath so decalued made bare and bald their naked religion and Knox hath giuen it such a knocke and deadly blow in Scotland that I trust in God it shall neuer there rise vp againe 3. That King Edward a child of nine yeere old without any assent or assemblie of Parliament or other as Fox himselfe is witnes did reforme religion is a fiction of your owne First Master Fox witnesseth no such thing for although the King by the aduice of his Councell appointed a generall visitation ouer all the land for the redressing of certaine disorders yet was not the Masse abolished nor religion wholy altred till the Parliament held ann 1. Edward Nouemb. 4. Secondly indeed true it is that in Queene Maries time the Papists came before the law Preachers were prohibited Bishops depriued and diuers imprisoned as Bishop Cranmer Latimer Ridley Hooper Rogers Masse publikely solemnized Thirdly you had forgotten that the vsurped authoritie of the Bishop of Rome which you make the chiefest ground of your Cacolike religion throughout your whole dispute was with common consent of Parliament consisting of the three estates of the land the Lords spirituall and temporall and Commons abrogated by King Henry the eight of famous memorie so that no new acte was requisite in that behalfe in the entring of King Edwards raigne Fourthly King Edward a King of nine yeares of age by the aduice of the Parliament repealeth diuers Statutes and among the rest one made against Lollards ann 1. Richard 2. who was then but eleuen yeeres old I pray you what great ods in their ages might not the one build vp true religion at those yeeres when as the other pulled it downe or will you take exception against Iosias because being yet but a child he began to seeke the Lord and to purge religion or is the authoritie soueraigntie of the Prince the lesse because he is young or is the spirit of God tied to age and limited to yeares Doth not the Scripture say Out of the mouth of babes and sucklings thou hast ordained strength And hereunto agreeth that saying of Cypriane Impletur apud nos spiritu sancto puerorum innocens aetas c. The innocent age of children with vs is filled with the holie spirit And so was it in this princely child the Iosias of this age of whom we may say with Ambrose Non moueat aetas imperatoris perfecta aetas est Est enim perfecta aetas vbi perfecta virtus Honorius iam pulsat adolescentiae fores prouectior aetate quā Iosias We should not respect his yeares the Emperours age is perfect age is perfect where vertue is perfect Honorius is now growing to be a young man elder then Iosias 4 Further it is a great vntruth which followeth the will and testament of King Henry being violated and his Bishops and Clergie committed to prison or depriued For neither doth he shew wherein the testament of the King was violated in the entrance of King Edwards raigne and therefore may be iustly suspected to be a falsarie neither doth he cite any author for it no such thing either by Maister Fox or Stowe to whom in these matters he appealeth being affirmed so that it seemeth his own phantasticall braine hath forged this fansie True it is indeede that the Protestant Bishops were depriued and excluded both from the Parliament and their Bishoprickes as Doctor Taylor Bishop of Lincolne Doctor Harley Bishop of Hereford with others in the entrance of Queene Maryes raigne But vntrue also it is that the Popish Bishops were depriued or committed to prison during the time of the Parliament when the act passed for reformation of religion which was in Nouember ann 1547. the Bishop of Winchester was not sent to the Tower til the morrow after S. Peters day the yeare following ann 1548. nor depriued before ann 1551. And Bonner was not commaunded to keepe his house till the 11. of August ann 1549. in the third yeare of King Edwards raigne This shamelesse man we see dare aduenture to vtter any thing 5 Of the like truth is that which followeth That the Protestants of this time without any disputation or aduice of any learned or Parliamentall
but before his comming there were in England other Bishops who depended not vpon the Romane Bishops neither did acknowledge Augustines authoritie and refused to yeeld obedience vnto him 4. In the very receiuing of popish priesthood the Masse-priests bind themselues to be subiects to the Romane Bishop in spirituall things and so denie the lawfull authoritie of the Prince in causes Ecclesiasticall The Iudasites beside do enter into a vow of obedience to execute whatsoeuer their superior shall command them to do by vertue of which vow many treacherous conspiracies haue been contriued yea they haue a speciall vow of mission whereby they bind themselues to go whither soeuer the Pope shall send them Who seeth not how fit an engine this is to draw them on to practise against both King and Countrie as hath been seene in England but to their owne cost hitherto thanks be to God and I trust shall be so still 5. Popish priests and Deacons are not deemed traytors for their absolutions or any other priestly function but because they do receiue priesthood by authoritie of a forrain Potentate claiming iurisdiction in England and who as a temporall aduersarie hath displayed his banner in the field against the Prince the maintenance of whose authoritie is iudged trayterous 6. To receiue orders in forraine countries simplie is not made treason for the Church of England receiueth such Ministers as were ordained in other countries professing the same religion as at Basile Geneua in Germany But eyther in the realme or without the realme to be ordained by any authoritie deriued or pretended from the See of Rome is by the law decreed to be treason because therein they which are so ordered acknowledge and receiue the Popes vsurped power and authoritie in England who is an enemie both to Prince and countrie wherein they are guiltie of treason 7. Though in some free cities in Germany in Greece vnder the Turke Seminarie Priests be tolerated that is no president for England neither can it stand with the policie of this kingdome to admit any such mixture And in that they are not there taken for traytors the case is not like for if they had practised there against the life of the Prince and state of the countrie as in England there is no question but they would haue taken the like order with them Neither in England for more then twentie yeares was it made treasonable to be made a Popish Priest till such time as the state perceiued that their entring into the land seducing of subiects conspiring together tended to the subuersion and ouerthrow both of Prince and countrie And it can not be but that the Pope should haue an intent to bring England vnder his temporall gouernment whatsoeuer he intendeth in other countries seeing both the Iudasites and Priests acknowledge that the Pope hath indirectam potestatem in temporalib hath an indirect power euen in temporals by force of armes to restraine Princes and to reforme them and to dispose of Kingdomes 8. This article is wholie vntrue for neither are the Lecturâ—s read in the Iesuites Colledges very commendable when one Maldonat a Iudasite in one publike Lecture proued there was a God by naturall reason and in another that there was none And Parsons would haue had his traiterous booke of titles publikely read in the Colledge at Rome to the Students as his fellow priests report What the professors of the Iesuites Colledge are and how affected to the Ciuill gouernment may appeare by their treacherous attempts Varade a Iudasite in France approoued the wicked treason of Barriere against the King so did Commolet who openly in his Sermons sayd they wanted but an Ehud Walpoole a Iesuite deliuered a poisonfull confection to Squire ann 1597. to destroy the Queene Parsons before that with other of the Spanish faction practised with Lopez to the same deede As is their practise so is their doctrine Parsons maintaineth as a principle that necessitie of true he meaneth his Cacolike religion is required in all pretenders to the Crowne whereby he meaneth that no title should be admitted though neerest by bloud and lawfull succession vnlesse the profession of the Romane faith were coincident to it Guignard made a booke wherein he maintained that to kill offenders he meaneth Princes that stood not for them was meritorious Chastell one of their schollers that was executed for attempting the Kings death maintained before the Iudge that in some cases it was lawfull to kill his King At Salamanca in Spaine these conclusions were resolued vpon by the Diuines of the Iesuites Colledge that all Catholikes did sinne mortally that tooke part with the English against Tyrone in Ireland that they which did fight against the Queene were by no coÌ„struction rebels c. These and such other positions were subscribed by Iohn de Sequenza Emmanuel de Royas Iasper de Mena professors of Diuinitie in the Colledge of Iesuites there and by Peter Osorio preacher there What a brasen face now hath this fellow that sayth there is no professor lecture doctrine in their Colledges contrarie to the English gouernment and what manner of prayers they vsed to make for Queene Elizabeth we may iudge by these their practises and opinions And if it were not so that these Schooles and Seminaries are corrupters of youth the Court of Parliament of Paris vpon the apprehension of Iohn Chastel who stroke the King with a knife in the face who was a student of the Iesuites Colledge of Clairemont would not haue decreed the whole companie of priests students there as corrupters of youth disturbers of the common quiet enemies of the King and state to auoid within three dayes out of Paris and within 15. dayes out of the Realme 9. We grant that when the Pope was in his ruffe many Kings made slaues vnto the beast yeelded vnto his vsurped iurisdiction in affaires ecclesiasticall but of auncient time it was not so for the good Kings of Iuda Dauid Iehosophat Hezekiah Iosias had the chiefe stroke in religious causes So had the Christian Emperours Gratianus Valentinianus Theodosius Martianus that made lawes concerning the faith Likewise the Christian Kings of the Gothes in Spaine decreed ratified and confirmed ecclesiasticall lawes as Reccaredus Guntranus Sisenandus Reccesinuthus Eryngius as is extant in these Synodes Prouinciall heere alleaged 10. To haue free accesse to Rome only to see the Citie and the behauiour of the people may by Princes in their discretion to their subiects be permitted though I thinke it be hard for any with a good conscience in regard of the publike offences there occurrent so to do but to bring from thence a crucifixe or a picture as a marke of the beast can not be but dangerous which although it be not treason in England though a disobedience yet Adam Damlip for a lesse matter by Winchesters procurement was condemned of treason for receiuing a French crowne of Cardinall
three proofes are produced First the multiplicitie of suites Secondly the multitude of statutes Thirdly the testimonie of Protestant writers that complaine of the impietie of these times pag. 8.9 For the first he appealeth to the testimonie of Iudges records of Courts c. contentions betweene tenant and tenant Lord and Lord Lord and tenant c. to the rich estate of so many Lawyers pag. 8. Ans. 1. Although the multiplying of suites and aptnes to goe to law and that for trifles be not commendable yet it is no sufficient argument to disable and make a nullitie of a Church for euen the Corinthians to whom S. Paul doubteth not to ascribe the name of the Church of God were contentious and full of quarrels as the Apostle saith vnto them Now therefore there is vtterly a fault among you because ye goe to law one with another why rather suffer you not wrong c. 1. Cor. 6.7 2. If suites haue encreased since the expulsion of the Popes iurisdiction out of England religion is not the cause thereof but other probable reasons may bee yeelded without any blame to the Church or Religion first because since the dissolution of Abbeys and the dispersing of those lands into many mens hands which before were vnited and annexed to those Corporations it could not otherwise be chosen but that questions about titles and priuiledges should grow as infinite were the suites which were commenced before betweene Abbots and Bishops the Priors and their Couents betweene one Cell and another which controuersies haue had their time and now begin to slake as Westminster Hall can testifie and in the next succeeding age are like to be fewer and we wish they may so be As for Lawyers wealth it is no disparagement to the Gospell though it may be a blot to their conscience if it bee not rightfully gotten neither are there many that haue of late daies gained so much by the law though some I confesse by the confluence of Clients and if I may so say the monopolie of causes haue gotten enough for it is thought that scarse the tenth man of the whole number that are called to the Barre do get their maintenance by it And it is well knowne that some of your friends and welwillers Frier Robert or Richard or what els the first letter of your name R. betokeneth haue helped to share and shaue in the law among the rest Secondly whereas many appeales were made to the Sea of Rome and infinite causes promoted thither Bishops fetcht vp their Chapters Priors their Couents by processe to Rome Archbishops their Suffraganes yea sometime the subiects their King Is there not great cause since this forraine course in prosecuting of suites was stopped that much more busines thereby be procured at home so that the floods of causes which streamed into that sea being turned an other way must needes make an inundation and ouerflowing of suites at home Thirdly the Gospell hath not caused such multiplicitie of suites but it is an abuse of this long peace which hath increased the wealth of the land and riches breede quarrels and make men impatient of wrongs I make no doubt but that in our neighbour kingdome of France suites haue beene multiplied and Lawyers thereby farre more aduantaged since the appeasing of the ciuill warres then in many yeares before which change can not be layed vpon their religion which is not there changed but vpon the alteration of the times This then is not an effect of the Gospell but a defect in those that know not to make vse of this peace and abundance procured by the Gospell 3 This obiection of vnkind and vnnaturall suites and debates doth most fitlie rebound vpon their owne heads for neuer was the Clergie fuller of stomacke nor more readie to reuenge and apt to quarrell then vnder the yoke of Poperie What contentions then hapned sometime betweene the King and the Archbishop as between King William and Lanfranke King Henry the first and Anselme King Stephen and Richard Henry the second and Becket King Iohn and Ste. Lancton King Henry the third and Boniface sometime between Archbishops and their Suffraganes Bishops and Monks Deane and Chapter secular Priests and Monks betweene Friers of one sort and Friers of another Such were the sturres and broyles betweene the Archbishop of Canterburie and Richard of Yorke betweene Lanfranke and Archbishop Thomas betweene Theobald A. B. of Canterbury and Siluester Abbot of S. Austens betweene William of Canturbury and Ieremias Prior betweene Boniface Archbishop of Canterbury and the Canons of S. Paule betweene the said Boniface and the Monks of S. Bartlemew that sate there in harnesse in his visitation betweene the Abbots of Westminster and the Monks of the same house between William of Winchester and Boniface of Canterburie betweene the said Boniface and the Canons of Lincolne betweene the Monks of Canterbury Canons of Liechfield a number of such hote contentions and friuolous quarels might be produced which haue raigned in Poperie what Bishops sea what Abbey Nunrie Chappell what Church cathedrall conuentuall or collegiate was free from these broyles And as these contentions were many so they grew vpon small occasions as betweene Boniface of Canterbury and the Canons of Lincolne for giuing of a prebend betweene Edmond of Canterbury and the Monks of Rochester for the election of the Bishop between Gilbert of Rochester and Robert the Popes Legate for sitting at his right hand betweene the Abbot of Bardney and the said Robert for the visitation of the Abbey betweene William of Elie and the Canons of Yorke for not receiuing him with Procession Thus the Popish Clergie vpon the wagging of euerie strawe were readie one to offend an other And concerning vnnaturall suites among kinsfolks brethren parents and children and for vnsufferable abuses he might for shame here haue held his peace seeing all these haue so abounded and ouerflowed in Poperie when the husband became a betrayer and persecutor of his wife as Iohn Greebill of Agnes his wife a poore woman that was burned at Exceter was persecuted of her husband the father betrayed his children as Woodman his sonne Richard the children accused their parents as Christopher and Iohn Greebill their mother Agnes Greebill children were constrained to set fire to their parents as Ioane Clearke to her naturall father William Tilsworth and the children of Iohn Scriuener did the like the brother conspired his brothers death as Alphonsus Diazius a Spaniard most trayterouslie sent vp his man with a Carpenters axe wherewith he killed his brother Ioannes Diazius at Nuburge in Germanie himselfe staying and waiting belowe till the bloudie act was performed Who seeth not now how shamelesse and impudent these men are to obiect these things to the Protestants vntruly which are verified and iustified vpon themselues Such vnnaturall and wicked practises as these are shall they neuer be able to produce against vs. This accusation
of theirs doe well declare that they feare to be tried by the Scriptures 4. He saith further nothing is more holie credible or worthie to be beleeued then the doctrine he is to teach and to follow S. Augustines phrase that a man should sooner doubt whether he liue He may well follow Augustines phrase his sense he followeth not for Augustine in that place which hee citeth in the margin speaketh not of the articles of Popish religion which he neither knew nor approueth but of the certaintie which we ought to haue of the eternal veritie that is the Godhead whereby we were made And I nothing maruaile to see this fellow so confident in his Popish trash seeing it hath been the propertie of the greatest Heretikes to shew themselues resolute Eutyches said In hac fide genitus sum vsque hodie vixi in ea opto mori I was borne in this faith and hitherto liued in it and desire to die Dioscorus his companion said Ego cum patribus eijcior ego defendo patrum dogmata I am cast out with the fathers I defend the sentence of the fathers Constantinus a Monothelite heretike being asked of the Synode if he would continue in that error answered Etiam domini sic sentio sic credo non est possibile aliter Yea my Lords so I thinke so I beleeue it is not possible otherwise THE FIFT SECTION THis Ignatian professor taketh vpon him in this treatise to proue the certaintie excellencie and dignitie of their Cacolike religion But it fareth with him as Plato saith of louers that they are blind in that which they loue As the Crow thinketh her owne birds fairest so he praiseth the deformities of his profession but as a blind man cannot iudge of colours so his blind affection cannot discerne of true religion Let vs see his reasons and perswasions whereby he doth iustifie and magnifie Popish superstition The first perswasion THe blasphemous impietie of Diagoras Lucretius Epicures the infidelities of Iewes Mahometanes Brachmans and Pagans are by that religion I will defend miraculously confuted and condemned c. The Disswasion I Would that Poperie were free from the imputation of these foure sects which he saith are by them impugned of Atheists Iewes Mahometanes Pagans for then some hope might bee conceiued that they would giue place at the length to the trueth if they were purged of these filthie dregges But as that profession now standeth I feare me it cannot be cleered from the imputation of all these aforesaid impieties 1. If Poperie did not giue way to Atheisme how commeth it to passe that so many of your vnholie fathers the Popes haue been infected that way What was I pray you Iohn 13. that playing at dice called to the diuell for helpe and who is reported to haue drunke to the diuell and Siluester the 2. that gaue himselfe to the diuell to be made Pope and Gregorie the 7. that cast the Sacrament into the fire and Iulius 2. that threw S. Peters keyes as they call them into the riuer Tyber and drew out his sword hauing more confidence in Pauls sword as he termed it then in Peters keyes Iulius the 2. calling for his dish of Porke which he was forbidden by his Phisitions said Giue it me in despite of God Leo 10. said to Cardinall Bembus Quantum nobis profuit fabula ista de Christo. How gainefull to vs hath been this fable of Christ Are these now your holie fathers indeed that were plaine Atheists and is this religion likely to confute Atheisme which as a spider taketh hold with her hands and maketh her web not in Kings but Popes palaces yea buildeth her nest in Popes breast And whence is it I pray you that you and your fellow Iudasites are by your pewfellowes the secular Priests so often proclaimed Atheists Machiauilists diuellish if Poperie whereof you take vpon you to be sect-masters and ringleaders were the ouerthrow of Atheisme Secondly for Iudaisme how can the Romane religion cleere it selfe seeing they retaine so many Iewish rites and ceremonies as the Priestlike garments Altars Incense Palme Salt Oile Iubilee and which is most notorious among the rest they euery yeer like vnto the Iewes consecrate a Paschall lambe 3. And for Mahometanisme it hath great affinitie with Papisme in doctrine manners miracles pilgrimages sects of Monkes in their Alchoran and many rites and ceremonies as is most pithily learnedly proued by an excellent writer and industrious professor of our Church in a seuerall worke of that argument which the aduersarie shall neuer be able to answere to that treatise I referre the reader How then is Poperie a confounder of Mahometanes being rather a compounder with them and cousin germane to many of their erronious and corrupt vsages 4. Concerning Heathenish paganisme if Papists borrowed not much of their stuffe from thence their religion would be left very beggerly and naked 1. The old Romanes maried not in May so the Church of Rome at certaine seasons inhibite mariage 2. The Augur did not lose his Priesthood while he liued hence they haue the indeleble character of Priesthood 3. Of them also they learne to visite the sepulchers of the dead and bring their oblations thither 4. Nisus King of Megaris kept the reliques of his wife Abrota the reliques of Osiris were preserued in Egypt and of Bacchus at Delphos Hence is deriued the Popish reseruation of reliques 5. The Egyptians worshipped the image of Osiris from this practise of the Heathen the Papists haue receiued the adoration of images 6. The Thasians tooke vpon them to canonize Saints so doe the Papists 7. Epicurus did ascribe an humane forme to the Gods so the Papists doe picture God the Father like an old man 8. The Romanes instituted an holie day in memorie of their maides which deliuered Rome from the Frenchmen the Church of Rome hath her festiuities of Virgines 9. Pythes for griefe for his sonne whom Xerxes commaunded to be slaine made himselfe a recluse and Anachorite and so died so hath the Church of Rome their Anchorites 10. The Egyptian Priests did vse to shaue their haire and so hath the Church of Rome their shauelings Diuers hundred such Paganish rites are to this day practised among the Romanists One hath of late written a treatise of this argument wherein hee sheweth the originall of more then 400. points and trickes of Popish religion to haue been taken from the Pagans There the reader shall finde himselfe more fully satisfied in this matter We see then how well Pagans are confuted by that religion which this champion taketh vpon him to defend It is not then the Romane superstition which hath confuted and condemned Atheists Iewes Mahometanes Pagans but the religion which we defend that professe the Gospell of Iesus Christ hath exploded all these impieties and put them to silence and
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
more then twentie of the Popes haue been giuen to that diuelish studie How Papists are confuters of Philosophers I leaue it to their owne report of one Maldonat an Ignatian sectarie that in a great auditorie in one lecture laboured to proue by naturall reasons that there is a God in an other that there is none and that the Iesuites do mainetaine at this day by the penne of Rene de la Fon that the Godhead must be proued by naturall reason 2 Vntrue also it is that Poperie hath conquered so many heresies retayning still a great number of them as is before sufficientlie declared neither haue they cause to brag of their vniuersalitie in subduing all nations for poperie was neuer so generall as pagane Idolatrie neither had the Pope euer commaund of all nations the Greeke Church hauing euer been deuided from him and I trust euery day his iurisdiction will be lesse and his account of nations come short as thanks be to God his nailes are well pared and his armes shortned in many famous cities and kingdomes in Christendome 3 Of the Papists it may be more truly said that they haue as many heads so many religions of the diuers sects and schismes in poperie and differences among their writers which rise to the computation of many hundreds relation hath been made before They are the deniers of scripture not Protestants that haue not blushed to say that the Pope may change the forme of words in baptisme that the Pope may dispense against the new testament that the Pope may dispense against all the precepts of the old and new testament that the scripture taketh authoritie from the Church of Rome that no man may lawfullie beleeue any thing by the authoritie of scripture against the determination of the Church Another saith the authoritie of the scriptures is founded in the allowance of the Church Another Apostoli quaedam scripserunt non vt praessent c. the Apostles writ certaine things not that they should rule faith and religion sed subessent but should be vnder Let any man now iudge if these men be not deniers of scripture which do derogate from the authoritie thereof that take vpon thē to chop change it to annihilate the precepts thereof and dispense against it So they not Protestants are the false translators of scripture who allow the vulgar Latine onely to be authenticall which in many hundred places altereth and corrupteth the Hebrue text As Genes 2.8 God planted a garden from the beginning for toward the East Genes 15. she shall breake thy head for he Gen. 4.13 they reade my sinne is greater then I can deserue pardon for then I can beare Gen. 6.5 their cogitation intent to euill for onely euill continuallie Gen. 12.15 and the princes told Pharao for the princes of Pharao saw her Gen. 26.9 why didst thou lye for why saidst thou v. 19. they digged in torrente in the brooke for in the vallie Gen. 35.16 he came in the spring time to the ground which bringeth to Ephratha for there was a little space of ground to come to Ephrah Genes 36.24 found out hoate waters in the wildernes for Mules Gen. 40.13 shall remember thy seruice for shall lift vp thy head Psal. 68.4 exalt him that ascendeth super occasum vpon the west or sunne-set for vpon the heauens v. 6. deliuereth prisoners in strength for in fetters v. 13. though ye sleepe betweene the lots for lien among the pots v. 17. tenne thousand for twentie thousand and a thousand such places might be alleaged wherein they haue corrupted the scriptures The Papists also are the men that forge scripture and other euidences for they thrust vpon the Church diuers Apocryphall bookes of Tobie Iudith Macchabees with the rest which the auncient Church of the Iewes to whom all the bookes of the old Testament and oracles of God were committed neuer receiued nor allowed So haue they forged and deuised diuers other writings as the Decretall epistles of the auncient Bishops of Rome which were Martyrs as of Zepherinus Calixtus Pontianus Vrbanus Fabianus with the rest which are all counterfeit stuffe as are also the leiturgie of S. Iames the writings that passe vnder the name of S. Martialis Abdias Hippolytus Dionysius and many such as is elsewhere declared more at large 4 Neither is it true that popish religion is founded vpon the infallible word of God conteyned in the scriptures but most of it vpon blind fallible and vncertaine traditions and many opinions the Church of Rome holdeth directlie opposite and contrarie to scripture as elsewhere hath been shewed Thus this friuolous aduersarie passeth on along heaping vp sclaunders and vntruths not remembring what the wise man sayth Lying lips are an abomination to the Lord but they that deale trulie are his delight But we neede not maruaile at it for this is familiar with thē with great boldnes to face out their owne forgeries and they may well say in Hieromes phrase domi nobis ista nascuntur we haue plentie of such stuffe at home But as the Lacedemonian magistrates said to Cephisophon the Orator when they expelled him that it was a good Orators part to make his speech answereable to his matter so should this sophister haue done and not to professe truth in his speech where none is in his matter The fift Perswasion 1 I Defend a religion where so much vertue is practised such obedience chastitie pouertie c. 2 Which brought the professors thereof to heauen as religious Heremites Monks Friers Priests Bishops Popes c. 3 Not that religion which made those which before were good chast obedient and contemners of the world to be wicked and giuen to impietie The Disswasion 1 WHat obedience poperie teacheth to their princes the late practises both in England and Fraunce do proclayme to all the world as the treacherous conspiracie of Parry incited by Cardinall Coomes letters of Somerfield and Arden sollicited by Hall a popish priest of Babington with other stirred vp by Ballard Lopez by Parsons Sauage and Yorke by Gifford Squire by Walpoole a Iebusite In Fraunce Iames Clement a Iacobine murdered Henry the third Barriere and Chastell attempted the like against the now King of Fraunce at the instigation of the Iesuites The Prince of Orange was by the like treacherie murdered and the death of the Chancelor of Scotland intended This may suffice to shew their obedience For their chastitie I appeale to the stories written of their vnholie fathers the Popes What place in the Christian world can afford more filthie spectacles of adulterers incestuous persons Sodomites then that Sea and citie of Rome I appeale to the inquisition made in King Henry the eights raigne at the suppression of the Abbeys when in some places the Priests and Monks were descried to haue kept some two some three some sixe some more one among the rest twentie concubines
with fearefull sights and terrible scritches c. A right description of popish Purgatorie grounded vpon a faithlesse superstitious feare And such is popish doctrine neither affoording comfort to the liuing nor ioy to the dead that a man can not say of them as a certaine Thessalian being asked who are at most ease answered they which haue made an end of warfare But these which dye in poperie after they haue made an end of the warfare of this life by their doctrine enter into their greatest labours and paines Thus haue we heard with how many cunning sleights this glozing Frier hath endeuoured to perswade vnto his profession he hath wrapped vp together in this one section no lesse then halfe an hundred vntruths and as he began so he endeth with a lye that they were all vnius labij of one language before the Gospell was reuiued for it is certaine that the Greekes alwayes vsed the Greeke toong the Sclauonians the Sclauonian the Aethiopians the Aethiopian language And how vntrue this is their owne canons shall testifie for Innocentius decreed that in great Cities where people resort of diuers languages that the Bishops should prouide fit men qui secundum diuersitates rituum linguarum diuina illis officia celebrent which according to the diuersitie of their rites and languages should celebrate diuine seruice Lastly he telleth vs that he will proue by aboue an hundred arguments that their religion is only true lawfull c. in a certaine booke which he calleth a Resolution pag. 47. li. 32. which pamphlet when he hath hatched it to his perfection and sent it out of the owlelight into the sunne-shine which as yet so farre as I can learne is not come from vnder the brooders wings it may be either I or some of my brethren will plucke a feather with it And thus is this Section ended and with such successe as all lyers and sclaunderers must looke for And though this false accuser might be thrust vnder the old canon which decreeth Vt qui primum obiectum non probarunt ad caetera non admittantur That they which proue not the first thing obiected should not be admitted to the rest yet I will examine whatsoeuer he can say and cast his light stuffe into the balance and lay his counterfeit coyne to the touch that the vanitie of the one and deceit of the other may appeare THE SIXT SECTION WHAT MOVED the Author to dedicate his worke to the Counsell The Answere THis Section comming out of the same forge bewrayeth the same author it is so patched together with vntruths falshoods like the former He abuseth those honorable persons and deceiueth himselfe to thinke to win grace with wise men by telling of fables Simonides being asked why of all other he deceiued not the Thessalians answered because they were more simple and vnlearned then could be deceiued by me sayth he But their honors are too wise and prudent then to be deluded with such a fablers fictions His seuerall motiues confusedlie shuffled together I will bring into some order if I can 1. Motiue As this cause which I handle is most honorable of all so I am bold to offer the defence thereof to your honors the most honorable and noble consistorie of our nation c. Yet he limiteth this honorable authoritie before saying that the ends and offices of a religious and spirituall common-wealth are diuers from those of a temporall and ciuill gouernment and in that respect matters handled in the one do not so properlie appertaine to the redresse and iudgement of those which rule in the other but are to be decided and reformed by the gouernors of that profession to which they are belonging c. The remooue 1. I had thought that the generall end both of the ciuill and ecclesiasticall bodie had beene one and the same though the offices and functions be diuers namely preseruation not onely of peace but the maintenance of true religion to bring the people vnto God I am sure S. Paule so teacheth that prayer be made for Kings and all that are in authoritie not only that we may leade a quiet and peaceable life but in all godlines and honestie It belongeth then not onely to the ciuill state to prouide for peace that the people may liue quietlie but for true religion that they may liue also godlie honestlie In these two points Eleutherius sometime Bishop of Rome sheweth the office of a King to consist thus writing to Lucius King of Britaine The people and folke of the Realme of Britaine be yours whome if they be deuided you ought to gather together in concord and peace to call them to the faith and lawe of Christ and to the holie Church c. 2. It is an absurd speech that reformation of religion belongeth not properlie to the iudgement and redresse of the Prince her noble Counsellors Thus these pragmaticall Friers would both pull out their right eye of iudgement that they should not be able to discerne and cut off their right hand of power that they should not reforme what is amisse in religion for if the most soueraigne care of pietie and religion do properlie belong to the Prince then the Counsellers of state the most honorable Ministers vnder the Prince can not be excluded And therefore the Apostle in the place recited maketh not mention only of Kings but also of all that are in authoritie vnder them This also hath beene the auncient practise of this land Eleutherius aduiseth King Lucius with the Councell of his realme out of the scriptures to take a lawe to rule his people by The Statute of Praemunire made against prouisions and presentments of Bishoprickes and other benefices from the Pope was enacted by King Edward the third by the assent only of the great men of his Councell and Nobilitie and of the comminaltie without the Spirituall Lords The like Act was made vnder Richard 2. that all they which procured such presentations from Rome or any excommunications from thence in those causes should be banished to the which acte the great men only of the temporaltie without the Cleargie gaue their assent Yea of late in Queene Maries raigne the greatest friend to the Pope that euer he had in England the Prince aduised most like by her Counsell did of her owne authoritie send certaine articles concerning religious matters as reteining of ceremonies vsing of processions manner of baptizing admitting to orders and such like to the Bishop of London presently to be put in execution Yea this discourser soone forgetting what he had said confesseth whose chiefe care speaking of the honorable Counsell must be in taking order for such causes meaning of religion p. 49. l. 14. then as they may receiue direction from the spirituall state which we denie not so the correction and administration belongeth vnto them Thus as a man
The greatest crakers are not the best fighters nor the lowdest noyse sheweth not the best cause And as they haue sped hitherto the like successe let them looke for hereafter The sixt Motiue I will prooue the religion I defend to be conformable to the present forcible lawes of England established by our Queene Elizabeth c. I vndertake to prooue directly by the Parliament lawes and proceedings of Queene Elizabeth that their religion is false that we defend true c. The Remoue If this man were not past all shame hee would neuer haue been so audacious as to haue vttered this vntruth for it is a fiction without all colour he might as well haue told vs of the man in the Moone and the Sunneshine at midnight and as soone might he haue proued it as that which here he saith He goeth on and telleth vs he will proue by the proceedings of Queene Elizabeth that Christ is reallie present in the Sacrament of the altar As though the Church of England and all Protestants doe not hold Christs bodie to be reallie that is verilie and truly present to the faith of the worthy receiuer but if by reallie he vnderstand carnally present it is directly contrarie to the 28. article of religion which in direct words saith that transubstantiation is repugnant to the plaine words of Scripture and further addeth that the body of Christ is onely eaten after a spirituall and heauenly manner and the meane whereby it is eaten is faith He will proue that Saints and Angels are to be reuerenced and prayed vnto A reuerence who denieth but to pray vnto them is contrarie to the 22. article Inuocation of Saints is a fond thing That there is a Purgatorie which is contrarie to the 22. article the Romish doctrine concerning purgatory is vainly inuented That prayer almes and other good deedes are auaileable for the faithfull soules departed contrarie to article 31. that the sacrifices of Masses c. for the quicke and dead are blasphemous fables that onely faith iustifieth not contrarie to article 11. that wee are iustified by faith onely is a most holesome doctrine He will prooue that good workes are meritorious before God contrarie to article 12. good workes cannot put away sinnes and endure the seueritie of Gods iudgement That there is an externall Priesthood and sacrifice in the Church of Christ contrarie to article 31. the sacrifices of the Masse wherein it was commonly said that the Priests did offer Christ c. were blasphemous fables and daungerous deceits that wee are not iustified by an imputatiue iustice but grace and iustice are inherent and internall things contrary to article 11. we are accounted righteous before God onely for the merite of our Lord and Sauiour Iesus Christ by faith and not for our owne workes or deseruings That there be seuen Sacraments in number Baptisme Confirmation Eucharist Penance extreame Vnction Orders and Matrimonie contrarie to article 25. There are two Sacraments ordained of Christ our Lord in the Gospell that is to say Baptisme and the Supper of the Lord those fiue commonly called Sacraments that is to say Confirmation Penance Orders Matrimonie and extreame Vnction are not to be accounted for Sacraments of the Gospell These articles were first agreed vpon by the whole Conuocation of the Clergie of this land and put foorth by the Queenes authoritie anno 1562. and againe approued and allowed by the assent and consent of her Maiestie and subscribed vnto by the whole Clergie assembled in the Conuocation anno 1571. and established by act of Parliament anno 13. Elizab. c. 12. as may appeare by diuers branches of that act whereby they are punishable which refuse to giue assent to the said articles or doe teach any thing repugnant or contrarie vnto them Notwithstanding all this this shamelesse man blusheth not to tell vs that these his erroneous opinions directlie contrarie to the very expresse words of the said articles are conformable to the present forceable lawes and the proceedings of Queene Elizabeth Thus these fellowes would make vs beleeue that the blacke crow is white and that the Moone is made of greene cheese as the saying is or they might as well tell vs with Democritus that the Moone hath hils and dales with Metrodorus that the Sunne is made of stone with Philolaus of glasse with Epicurus of the earth with Heraclides that the earth moueth round as the wheele vpon the axletree with Philolaus that it is whirled about as the Sunne and Moone or what else he may tell vs that is most fabulous and incredible as well as this that the Romish religion is agreeable to the lawes in force in the Church of England As he is found tripping here so I trust his credit shall be in the rest Ambrose sayth Nerui sunt quidam artus sapientiae non temere credere It is as the sinewes and ioynts of wisdome not rashlie to giue credit And as Demosthenes was wont to say that the best preseruatiue against Tyrants was not to trust them so is it against liers not to beleeue them The 7. Motiue What reason should mooue me then very yong in yeares borne of parents conformable to the time in and vnder the Protestant Regiment of Queene Elizabeth brought vp in that Vniuersitie and other places which were alwayes least fauouring of that beleefe c. to be of a different and contrarie opinion when if I would haue bene of the same profession I might haue bene regarded as others of my condition The remooue The reason here vsed may be thus framed That is likely to be the right faith which a man leauing all possibilitie of preferment cleaueth vnto But so hath this man done in embracing the popish profession Ergo c. First if the proposition were true this argument might be retorted vpon them for in the late dayes of persecution in England many zealous Protestants did not onely forsake all expectation of worldly preferment but did willinglie forgoe their life for the truth sake and endured more for their conscience only then euer did any Papist therefore if he haue reasoned well for Poperie he hath reasoned better for Protestancie that it is in the right beliefe 2 Other reasons may be alleaged why many depart from the truth euen where they may liue with good conditions beside a conscience of religion As an ambitious desire of prefermēt caused some to start aside as is euidēt in the examples of Theobutes Valentinus Nouatus Marcion Montanus who for the thirstie desire to be made Bishops which they could not obtayne fell into heresie Some of a couetous greedie mind haue become singular thinking thereby to grow rich Such an one was Paulus Samosatenus Ex sacrilegijs ad summas diuitias peruenit By sacrilege he came to great riches So Cypriane testifieth of Nouatus Spoliati ab eo pupilli fraudatae viduae c. He robbed
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
many therefore of the renowned Kings and Queenes of this land are Saints in heauen is not by any Protestants denyed as he sayth by some it is confessed for they might be caryed away with some errors of the time then not reuealed yet holding the foundation thorough Gods mercie they might be saued It is a diuers case when a man sinneth of infirmitie or simplicitie and when he offendeth willinglie of obstinacie to stumble in the darke craueth pitie to grope at noone dayes is great follie I say therefore in this case as our Sauiour to the Pharisees If ye were blind ye should not haue sinne but now ye say we see therefore your sinne remayneth And as S. Paule sayth The time of ignorance God regarded not Act. 17.30 God therefore might shew mercie to them that erred of simplicitie which is no warrant for them that should now be seduced willinglie Cypriane to this purpose thus sayth as he is rehearsed by Augustine Ignosci potest simpliciter erranti c. He that erreth simplie may be pardoned as the Apostle Paule sayth of himselfe I was a blasphemer and a persecutor but I was receiued to mercie because I did it ignorantlie Then it followeth Post inspirationem verò reuelationem factam qui in eo quod errauerat perseuerat prudens sciens sine venia ignorantiae peccat But he which after the inspiration and reuelation of the truth should perseuere in error doth sinne wittinglie not ignorantlie and therefore must looke for no pardon or pitie This is then the different case betweene the parents erring in time of darknes and the sonnes stumbling in the day light Their saluation doth magnifie Gods mercie in pardoning their imperfections it doth not iustifie their religion in commending their superstitions Our parents errings are our learnings their wants are not our warrants We must not imitate and follow them as Plato his schollers his crookednes Aristoteles his stammering Alexanders courtiers his stouping The Apologie 1 THe 2. proofe Because all states that liue in England are indebted to those Princes Clergie men for learning the Noble for nobilitie men of armes for heroicall acts c. her Maiestie hath receiued life being Crowne Kingdome and Diademe won and conuerted c. augmented and enlarged by so many Henries Edwards c. They builded Churches Monasteries common Schooles c. What donations and free gifts were graunted to the English Clergie c. 2 For the defence of this religion all those princely prerogatiues were graunted by the free subiects of England to their Kings her Catholike predecessors which she still enioyeth by that title as alienations aduousions citations corporations escheates fooles forfeitures franchises deodands c. 3 The nobilitie possesse their lands castles c. titles of honor by their ordinance And that miserable people of England that vntrulie challengeth the name of the Clergie among Protestants Bishoprickes Deaneries degrees and titles of Schooles Vniuersities Colledges c. was deriued from our Catholike Kings c. The Antilogie 1 IS not here now great adoe about nothing and is not this a goodlie argument The auncient Kings and Princes haue been great benefactors to all degrees and states in England Ergo we are bound to receiue their faith and religion Who denieth but that all sorts of men and degrees of callings amongst vs are to giue great thanks vnto God for such worthie instruments of our outward peace and prosperitie and yet who taketh himselfe in religion to be tied by this bond to the same conformitie thankfulnes for benefites temporall ought not to abridge vs of things spirituall neither ought our dutie to men make vs forget our seruice to God If this perswasion were sound Constantine and other Christian Emperors must not haue forsaken the idolatrie of their predecessors by whom the Empire had been much enlarged and the Citie of Rome with many costlie Temples and buildings other goodlie foundations beautified many excellent lawes also for administration of iustice published and to whom for the outward state of the common-wealth the Empire was as much bound as any Christian Kingdome at this day to their auncient Catholike Kings and founders That saying of Pericles that wheÌ„ his friend would haue had him take a false oath for him said he was a friend only so farre as the altare might easily haue dissolued this doubt our worthie founders haue an interest in vs for our houses Colledges lands c. but not for Gods altare or matters of religion 2 First all those priuiledges and immunities were granted to the King as belonging to his princely prerogatiue not for the defence of the Popish religion as it may appeare by those seuerall statutes which the Apologist citeth in the margin which shal be examined in their order 1 Forfeyture 4.5 ann Edward 2.17 c. 16. the escheates of felons lands are giuen to the King 2 Franchise 20. The auncient prerogatiues and authorities of iustice which had been seuered by the gifts of sundrie Kings are restored as the pardoning of treasons murders man-slaughters making and appointing of Iustices c. ann Henr. 8.27 c. 24. 3 Intrusion 1. The heire of him that holdeth of the King in chiefe if he enter before he haue receiued seisin of the King shall gaine no freehold thereby Edward 2. ann 17. c. 13. here is no mention made of any such regard for maintenance of Poperie 4 Mortdauncester 1. The King shall haue the seisin of their lands that hold of him in chiefe ann 52. Hen. 3. c. 16. 5 Partition 1. If lands holden of the King in chiefe descend to many partners all the heires shall do homage to the King Prerogatiu regis 5 Ed. 2. 6 Patents 1. Aduowsions of Churches and dowers do not passe in the Kings graunts vnlesse expresse mention be made Ed. 2. ann 17. prerogatiu regis c. 15. 7 Primer seyson 1. The King shall haue primer seisin after the death of them that held of him in chiefe Ed. 2. an 17. prerogatiu reg c. 3. here as in all the rest there is no consideration pretended for defence of religion 8 Prouision 21. All the Statutes made against prouisions purchased from Rome in the time of Ed. 3. Ric. 2. are confirmed And it is further enacted that elections of Archbishops Bishops Priors Deanes be not in any wise interrupted by the Pope Hen. 4. an 9. c. 8. This acte ouerthroweth the iurisdiction of the Pope so farre is it from graunting any thing to the King for the defence thereof Thus like an vnskilfull Apothecarie taking quid pro quo he hath tempered a contrarie drugge which as a dramme of collâ—quintida marreth the whole potion though it had bene otherwise medecinable 9 Tenure 2. They that hold of lands escheated to the King shall do the same seruice to the King which they did before Mag. chart c. 31. 10 Ward 3. The King
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
their seruice craftily to build the temple It is not for you but for vs to build the house vnto our God And as Valentinian made answer to the Romaine Embassadors that made petition for the restoring of the idoll temples That which my brother Gratian taketh away how can you thinke I should restore In so doing I should both hurt religion and do my brother wrong Postulet parens Roma alia quaecunque desideret Let our mother citie Rome aske any thing else which she desireth This good Emperour Valentinian being yet but young was so resolute to continue the puritie of religion that notwithstanding the instance of the Romaine Orators and the counsell of all his Senatours that approued their petition he would not graunt any libertie to Romaine idolatrie Lycurgus answer was very fit to one that perswaded that the gouernement might be committed to the people Do thou first make triall in thy house giuing thy seruants the rule So these that would haue diuerse religions in the CoÌ„mon-weale yet mislike that there should be any but their owne profession in their houses and families their children and seruants being for the most part if they may haue their desires like affected to themselues We thanke God for your Maiesties firmenesse and constancie herein praying heartily for the encrease of Christian zeale strength and corage in your princely heart But as your excellent resolution is to haue the state of the Church and Commonwealth no worse so we reioyce to heare of your princely consultation to make them both better Alwaies the noble Princes Reformers haue added somewhat to their predecessors worke and where the other left they began Dauid brought the Priests and Leuits to order Salomon built the Temple Asa tooke away Idolatrie Iehosaphat remoued the high places Hezekiah brake downe the brasen Serpent Iosias restored the feast of the Passeouer to his first integritie vnder Nehemiah the feast of Tabernacles was reuiued So in England Henrie the eight expelled the Pope and abolished Idolatrie King Edward proceeded and abrogated the Masse Queen Elizabeth weÌ„t yet further took order for recusants seminary seducing Priests Iudasits and somewhat it may be is yet remaining either to be amended or added by your Maiestie for we doubt not but that you haue set your heart to seeke the Lord and with Hezekiah to do that which is good in his sight That saying of Alexander doth well fit a Christian Prince It profiteth not to possesse all things and to do nothing As we ioy to see you a possessor of the Crowne so we desire to behold you an agent in Christs Church we ioy from our hearts to see what reformation your Mâ—â—estie hath begun in the Common-wealth in staying of monopolies redressing of oppression and extortion by officers restraining vnlawfull games vpon the Lords day We do also as much reioyce to thinke of your princely resolution for matters Ecclesiasticall In restoring the reuenues of the Church and misliking the law of Annexation in maintaining the three estates of Parliament in seeing that all Churches in your dominions be planted with good Pastors And that euery Church may be thus planted with a good Pastor one should no longer be suffered to haue many nor he that is no good Pastor nor able to teach any and if the Pastor must be planted in his Church then to be plucked and pulled from thence by long absence is not fit Thus so many hundred Churches that want teachers shall be supplied and diuers hundred Preachers not yet called abroade shall be employed But seeing a great cause of an vnlearned Ministery is want of maintenance we thanke God for your Highnesse Christian care also herein that sufficient prouision be made for the sustentation of Ministers which may be fitly done if patrons were vrged to bestow their liuings freely and better order were taken for impropriations that such as are of the Churches fee be demised for the old rent to the incumbent Preacher such as belong to others be charged with some conuenient portion to issue forth for the maintenance of the Pastor But I presume not to prescribe a course but onely to giue my simple aduice To our great comfort also your Maiestie hath declared your princely care and desire that the doctrine and discipline be preserued according to Gods word whereas the first hath bin in this Church by some with vnsound teaching corrupted as I haue partly shewed in the Preface following the other by some much neglected by others not vsed well There are bookes abroade maintaining offensiue doctrine too much declining to poperie which haue done great hurt it might please your Maiestie that such dangerous bookes might be inhibited and because they are dispersed into many hands that they receiue some answer by publike allowance or sufficient satisfaction from the authors lest the infection spread further We also with thaÌ„ks to God take knowledge of your Highnesse Christian disposition to peace that no coÌ„tention shold be in the Church about ceremonies in your princely iudgement indifferent whereabout the Church of England hath bene much distracted Lycurgus is said to auoide drunkennesse to haue forbid the vse of vines Your Highnesse in good time may more easily remoue the iust occasions of offence or so indifferently moderate them that they breede no strife God giue your Maiestie strength in due time to reforme both those and what other abuses are in Church or Commonwealth Some perhaps would haue your Maiestie to minister no phisicke at all as though the Church ayled nothing which were nothing else but with Herodotus Selymbrianus in Plato to make a long and lingring sickenesse who falling into an incurable disease deuised how to prolong death where he could not preuent it Some would haue Heraclitus phisicke vsed to do nothing but purge who being sicke of a dropsie desired the Phisitian to purge him throughly to turne the abundance of showers into drought so they would haue all purged not the superfluous humors onely but some profitable parts as the very calling it selfe of reuerend Pastors and Bishops who while they attend the sincere preaching of the word and the vncorrupt administration of discipline may no doubt do the Church much good But the better sort desire neither with Heroditus nothing to be purged nor with Heraclitus all things to be euacuated and purged but rather approue Hippocrates method that what is euill may be purged the rest to be coÌ„forted strengthened This was Saint Pauls course to purge out the old leauen that there might be a new lumpe We would not the leauen lumpe of dough and all to be cast out but the lumpe to be renewed the old sower leauen to be reiected Thus shall your Maiestie shew your selfe as Hierome saith of one to be Hippocrates Christianorum A right Hippocrates of Christians indeed that you may say with the kingly Prophet Dauid The earth and the inhabitants
thereof are dissolued but I will establish the pillars of it Your Maiestie as another Moses can onely appease the strife betweene the Hebrewes and as another Constantine to reconcile the Church-ministers who wrote thus vnto them Let me enioy good daies and quiet nights without care if not my griefe will be the more When your Highnes hath wrought this cure you shal be no more troubled with petitions by day nor careful meditations by night Aristippus and Aeschines being fallen out one asked the first what was now become of their friendship he answered It was asleepe but he would awake it When your Highnesse hath awaked the peace of the Church you shal sleep more quietly your selfe and not be troubled any more with Constantines carefull nights You are our Salomon to iudge betweene vs they that loue diuision and to contend causlesse let them haue the least part Theodosius when Catholikes and Heretikes put vp their libels to him prayed God to direct him so your Maiestie well knoweth that your direction herein must come from God Diuerse complaints as lots are cast into your Princely lap but the disposition thereof is of the Lord. God we trust and for the same pray will so dispose your royall heart that the best cause may haue the first lot the most honest suite the happiest issue and the iustest quarrell the fairest triall Faile not their godly desire herein most gracious Prince that neuer would haue failed you who were resolued I speake herein of mine owne knowledge to haue aduentured their liues and states for your Maiesties iust title who waited for you as for the raine and for the consolation of Israell Faile not then O noble King the hope of Christs Church yea the expectation of Angels yea the trust that Christ hath committed vnto you to be a faithful seruant as Moses in his house so as one saith The eyes of men are not only cast vpon you and the whole land setled to behold your life but God and Angels expect your faithfull seruice God we verily trust will not faile you with his spirit but as the Prophet saith Whosoeuer calleth vpon the name of the Lord shal be saued so your prayers and teares which you poure vnto God shall both saue you and your people as one said to Augustines mother Non potest perire tantarum lachrymarum filius the child of such prayers and teares cannot possibly perish or fall away Now as to our great comfort we enioy your Maiestie a norishing father of Christs Church at home so your Highnesse is expected to be a succour and comfort to other afflicted Churches abroad though you are not as a head to direct them yet you may be as a hand to helpe them though not a roote to giue them life and sap yet as a wall for the small branches to runne vpon to stay them vp as it is said of Ioseph It was Iosua his honour to ayde the Gibeonites their confederates against the combined Kings of Canaan Dauid was a captaine to all that were distressed and afflicted Hercules is honoured in heathen stories because he trauelled through the world to remoue cruell gouernours Noble Alexander is famous for the same who conquered a great part of the world reducing rude and barbarous people to ciuill life who charged all to esteeme the whole world as their countrey good men as their countrymen the bad as aliens and strangers Our English Chronicles do blame Henry the second for refusing to take the protection and defence of the distressed Christians in Ierusalem offered vnto him by Heraclius the Patriarke the troubles that befell him at home are ascribed to that cause But Ecclesiasticall stories make honourable mention of the Emperour Theodosius the younger whose loue was such to the afflicted people of God that being present to behold certaine publicke sights and shewes and there hearing of the death of one Ioannes a cruell rebell and tyrant presently left the playes and went to the Church to giue thankes to God Queene Elizabeth was a foster mother to all distressed Christians and I doubt not but all Protestants in the world shall receiue comfort in the cause of Religion from your Maiesties fauour in being a mediator for their peace or succour for their reliefe But of all other we the poore companie of schollers and students haue greatest cause to reioyce in your Maiestie whom now we haue obtained a learned and iudiciall patron of our labours and writings whereas before no gift or present was held to be more base nor lesse regarded of all hands Schollers bookes the trauaile of the soule the weakning of the bodie the care of the day and studie of the night were not not so welcome to the most as a Lawyers fee from the client or a tenants new-yeares gift to his Land-lord I your Maiesties poore subiect could speake herein by experience what small hartening I haue had in the world for my poore trauels in the Church but I will be sparing in mine owne cause And yet I speake not this as though we expected our reward from men though we be men and had need of terrene encouragement but I am bold a poore writer of this Church of England to poure forth the common griefe and complaint of students in this behalfe into your princely bosome Bookes were growne into such small request that many would scarce vouchsafe the reading of them but few beare in mind who presented them they were layed aside by the walles or set vp onely to make a shew as one saith Sacrorum opera ingeniorum in speciem cultum parietum comparantur The labours of sacred wits were vsed onely to beautifie the walles But now we trust as Homers Iliads were accepted of Alexander which he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the furniture of his iourney Terence workes of Scipio Origens bookes of Ambrosius whom he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because hee continually prouoked him to write and as Hieromes writings were esteemed of Damasus so I doubt not but scholers labours shall be as welcome to your Maiestie as any other subiects presents And in this confidence I haue bene bold againe to offer my seruice to your Maiestie For as he that made that harpe wherewith Thales appeased the tumult of the Lacedaemonians and he that built the ship wherewith Themistocles did defend Greece had cause more to reioice therein then in any worke beside so to none else we more willingly present our labours then to your sacred Maiestie a generall procurer of our peace and defender of Church and countrey whose vigilant heart careth for all whose diligent eye seeth for all whose liberal hand reacheth vnto all And not onely at this present but while I liue haue I purposed to consecrate my pen to the honor of your Maiestie if God will you please And I say with Hierome Quamdiu in hoc corpusculo sum scribam aliquid gratum
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
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
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
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
2 But a religion that hath in euery state a remedie for those that haue offended for the state of all till they come to such discretion and iudgement as may be cause of sinne the sacrament of baptisme both taking originall offence away and arming the soule against new and actuall infections 3 To confirme the former grace c. the sacrament of confirmation 4 To feede and foster all estates the sacrament of the most holie bodie and bloud of Christ. 5 The sacrament of penance for the cure and comfort of all offenders 6 The sacrament of extreame vnction to auoide the relikes of sinne and giue strength in that extremitie 7 For particular helpes and assistance to particular states particular sacraments the sacrament of Orders and of Matrimonie c. The disswasion 1. ANd wee defend a religion which doth not separate man from God as this Libeller belieth it but teacheth faith in Christ whereby wee are reconciled vnto God and are at peace with him Rom. 5.1 Not that religion which separateth from God in destroying faith which ioyneth vs to God in teaching iustification by workes whereby faith is euacuated as the Apostle saith Ye are euacuated from Christ whosoeuer are iustified by the law Galath 5.4 But that religion which preacheth faith in Iesus Christ which is both a remedie for sinnes past in the remission of them We are sanctified and iustified in the name of the Lord Iesus 1. Cor. 6.11 And a preseruatiue also from further offending for the grace of God teacheth vs to denie vngodlines and worldly lusts Tit. 2.12 Which faith for the remission of sinnes is sealed and confirmed in the most holie Communion which the Popish sort denieth properly to be ordained for remission of sinnes contrarie to the words of our Sauiour who in the institution of this Sacrament saith directly this is the bloud of the new Testament that is shed for many for remission of sinnes Mat. 26.28 This faith is both preached and practised in this religion which they vndoubtedly haue attained vnto which haue beleeued and are carefull to shew good workes Titus 3.8 But this iustifying faith by the grounds of Popish religion cannot be had seeing they teach that for a man to be sure of his saluation by faith is a faithlesse perswasion and the faith of diuels and yet such was S. Pauls faith whereby he was perswaded that nothing could separate him from the loue of God in Christ. 2. I maintaine a religion which leaueth not infants dying before baptisme without remedie and condemneth them to hell for the want thereof without their fault as the Church of Rome doth but euen comprehendeth such infants being the seede of the faithfull vnder the couenant of Gods grace who hath promised I will be thy God and the God of thy seede which maketh not Baptisme vnperfect onely to serue for sinnes going before Baptisme but extendeth the efficacie thereof as well to sins following after as past before For as Circumcision was a seale of the righteousnes of faith Rom. 4.11 so likewise is Baptisme by which through faith in the bloud of Christ both our sinnes before and after Baptisme are forgiuen Which doth not allow women lay men Turkes Iewes and Infidels to baptize as the Romanists doe whereas Christ gaue this power onely to Ministers and teachers Goe teach all nations c. baptizing them c. Which doth not prophane this Sacrament in baptizing of Bels as they doe neither doth contaminate it with the humane additions of spittle salt oyle Can any man forbid water saith S. Peter that these should not be baptized then they onely vsed water 3. Which doth not bring in new Sacraments not instituted by Christ and his Apostles as are those of Confirmation Penance extreame Vnction Orders Matrimonie but onely contenteth it selfe with two Sacraments of Christs ordaining Baptisme and the Lords Supper because we finde no more of Christs institution which doth not adde more strength against the diuell to their deuised sacrament of Confirmation then to Baptisme a Sacrament of Christs institution neither giueth vertue to Chrisme tempered of oyle and balme with the signe of the crosse which are but terrene and externall things against spirituall tentations as they doe for the weapons of our warfare are not carnall 2. Corinth 10.4 but exhorteth Christians to put on the whole armour of God the shield of faith the sword of the spirit the word of God with the rest whereby they may bee able to resist in the euill day By this meanes is a faithfull man armed and confirmed against spirituall tentations 4. That religion which mangleth not the Sacrament of the bodie and bloud of Christ robbing the faithfull communicants of the cup the one part thereof nor yet teacheth that wicked men doe eate the bodie of Christ neither forceth the glorious bodie of Christ from heauen into the forme of a piece of bread neither saith that this sacrament was not ordained properly for remission of sinnes neither that it is auaileable without the faith of the receiuer by the action and worke it selfe done all which positions the profession of the Romane sect maintaineth But which according to Christs institution exhibiteth the holie Sacrament in both kindes of bread and wine according to the first institution Matth. 26.28 and teacheth onely the faithfull to be partakers by faith of Christs bodie and bloud as our Sauiour saith He that eateth me shall liue by me Ioh. 6.57 which affirmeth that Christs bodie is not in earth but in heauen Act. 3.21 And that the speciall vse of this Sacrament is to confirme our faith in Christ for the remission of sinnes Matth. 26.28 and that least men should be secure it profiteth no man vnlesse hee examine himselfe whether he be in the faith 1. Cor. 11.28 5. That religion which doth not enioyne men of necessitie to make confession of all their secret sinnes into the eares of the Priest with an opinion to merit by it nor yet imposeth vpon them penall workes thereby to satisfie the iustice of God for the punishment due vnto their sinne But which teacheth men to confesse vnto God I acknowledge my sinne vnto thee c. and thou forgauest the punishment of my sinne Psal. 32.5 to challenge Gods mercie not our merits According to the multitude of thy mercies put away mine offences Psal. 51.1 and to hope for satisfaction to Godward onely in the death of Christ He was wounded for our transgression c. with his stripes are we healed Isay. 53.5 6. Which doth not imitate without ground the Apostles annoynting of the sick with oyle which was a signe for that time of the miraculous gift of healing for whom they anoynted they healed Mark 6.13 Neither thinketh to cure spirituall maladies with bodily bathings as though the suppling of the bodie were a supplie to the soule neither doth it leaue the sicke remedilesse
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
whole disordred crue calleth those assertions hereticall and traiterous yea those wicked Popish Iudasâ—â—ed Diuines at Salamanca in Spaine resolued vpon these diuellish conclusions That they sinned mortally which aided the English in Ireland that it was a meritorious act to assist Tyrone that the Catholikes in Ireland which did fight against the Queene were by no construction Rebels Beside these villanous positions which no estate in the world could endure the Iebusites and Masse Priests practises haue been most odious against the life of our Soueraigne the treasons are confessed by the secular Priests themselues Therefore if the state of France vpon one attempt of Iohn Chastel against the King of France suborned by the Iesuites expelled the whole order greater cause hath the state of England hauing experience of many wicked plots deuised and practised both by the secular and irregular Masse Priests to exile the whole societie of both to make their returne into the land of treason Haue not these miscreants now great cause to complaine of persecution and to glorie of such filthie martyrdome I say vnto them with Augustine against the Donatists Recte haec à vobis dicerentur quaerentibus martyrum gloriam si haberetis martyrum causam These things were well alleaged of you that seeke the glorie of Martyrs if you had the cause of Martyrs 2. Nay rather these vngodly and seditious practisers by their impietie obstinacie idolatrie doe persecute the state then are persecuted of the state as Augustine saith Grauius Saram ancilla per superbiam persecuta est quam eam Sara per debitam disciplinam The bondmaid did more persecute Sara by her obstinacie then Sara did her by due discipline and seueritie 3. Yea these froward persons that haue been so often by proclamation forewarned to be packing whereas the law is a sufficient monition it selfe and diuers of them whereas they had deserued death by the law were but exiled and banished as 21. at one time and 31. at another aduenturing notwithstanding to enter the land whether more of a superstitious minde to peruert soules or of an ambitious desire to gaine a kingdome to the Popes seignorie it is hard to say or which is more like of a treacherous resolution to destroy both and so rushing vpon the pikes are accessary to their owne death and cause of their trouble themselues Protestants in the late daies of persecution could not obtaine that fauour to be banished neither were they suffered to depart but Ports and Hauens were laid to keepe them in But this Seminarie broode may be gone if they will the passages are open for them and yet they will remaine among vs to their owne perill Wherefore we may here say againe vnto them as Augustine to the Donatists Patent â—ortae exire non vultis quam persecutionem paâ—â—â—ini nisi à vobis diligit vos persecutor vester persequitur vos furor vester ille vt fugiatis petit iste vt pereatis impellit The gates are wide open and ye will not goe out what persecution suffer you but from your selues your persecutor loueth you your owne furie persecuteth you he desireth you would be packing this forceth you to your owne perishing Wherefore it is euident that these clamorous mates suffer no persecution but punishment for their euill demerits and they suffer most iustly that no amends is requisite in this case vnlesse it be by the like But if they would be exempted from the daunger of the Princes lawes let them follow the Apostles counsell Wilt thou be without feare of the Prince doe well Rom. 13.3 And let them doe as Ambrose saith to the Emperour Ego in consistoria nisi pro te stare non didici extra palatium certare non possum qui palatij secreta nec quaero nec noui I haue learned not to stand in the imperiall consistorie but for thee neither can I striue in the Princes palace which neither know the secrets thereof nor desire So let them neither striue against the authoritie of Princes nor presse to know and knowing to bewray their secrets We desire not their companie neither haue neede of their phisicke And as Pausanias answered a Physition that said all was well with him Because saith he I vse not you for my Physition So I make no doubt but all would be well with vs if such Italianated Physitions would be packing The fourth motiue 1. You vowed it in Baptisme your promise to God to his Church to your countrie is to be performed 2. Many or most of you being of age and discretion in the time of Queene Mary haue practised and professed it 3. So many of your noble companie as are admitted to the honourable order of the Garter haue sworne it 4. You are all sworne Councellors to our Queene which by title of inheritance and at her coronation by the oath and fidelitie of a Christian Prince hath obliged her selfe to maintaine it c. The Remoue 1. They which were baptized vnder the Popish religion were baptized in the name of the Trinitie not into the name of the Pope they were entred into the profession of the Christian faith not of the Popish religion for then by this reason hee that is baptized by an heretike were bound to maintaine his heresie if baptisme in Poperie were a bond to professe that superstitious phantasie Wee denie not but that true Baptisme in substance is giuen in the Romane synagogue but that neither proueth it to be the true Church nor those baptized among them to be obliged to their religion For though we confesse with the Apostle that there is one Lord one faith one Baptisme yet are not these onely professed and had in the Church but onely fruitfully and truly professed in the Church In the which alone as Augustine saith God is not worshipped but in the which alone God is truly worshipped in the which alone faith is not kept but in the which alone faith with charitie is kept Nec in qua sola vnus baptismus habetur sed in qua sola vnus baptismus salubriter habetur Neither in the which alone is this one baptisme had but in which alone baptisme is holesomely had And this is the cause why we iterate not Baptisme giuen in Poperie because it was ministred in the name of Christ and so bindeth to the true Christian profession not to the Romane separation And therefore we say not to vse Augustines words Vt cum ad nos veneritis alterum accipiatis sed vt eum qui apud vos iam erat vtiliter accipiatis That when ye come to vs you should receiue another baptisme but that which they had with you they should hold it with profit He seemeth then erroniously to thinke that Baptisme and the Church cannot be separated that because wee renounce not Baptisme ministred in the Popish Church wee are bound together with their
Albons gaue the Peter-pence to Rome and was a great benefactor to that See Sigebert King of West Saxons was a most cruell tyrant who caused the Earle Combranus to be most cruellie put to death because he admonished him to change his manners and was himselfe by the iust iudgement of God slaine by the Swineheard of the same Earle and yet this man is numbred among the Catholike Kings that wrought miracles Another Sigebert there was King of East Saxons who became a Christian but it is not like that this Legender meaneth him who was welnie 150. yeares before this Sigebert who is named after Offa in whose time he liued ann 748. he then putting these two together Offa Sigebertus may be thought rather to insinuate that Sigebert which liued in the time of Offa then the other who was almost 150. yeares before Thus verie skilfullie as we see he hath martialed and mustred his Mirabilists together 4 Concerning the cure of the Kings euill first obtained by King Edward 1. it is not to be imputed to the holines of his person but the efficacie of his prayers to the which that vertuous Prince was much giuen as Dauid by his godlie songs rather then his musicall instrument allayed Saules maladie 2. King Edward did not cure the woman brought vnto him so much by miracle as by ordinarie meanes as suppling and cleansing of the soare pressing out the corruption and bathing the flesh 3. He did not onely cure the woman of her disease but she became fruitfull being barren before He also healed a man that had been blind 19. yeares and caused him to see as the storie reporteth the credit whereof I referre to the Reader how commeth it to passe that these cures also are not hereditarie as well as the other 4. If this miraculous cure of this disease is to be ascribed to the Popish religion how coÌ„meth it to passe that a Protestant Prince our late Soueraigne Qu. Elizabeth therein was comparable to any of her predecessors who yet did not ascribe it to any desert in her self or holines of her person or vertue of her crown but to Gods mercy inuocated by her prayers 5. It is not yet proued that the beginning of this strange cure was founded vpon any point of Popish profession but vpoÌ„ the confidence which that good Prince had in God whom the Protestants more trulie worship then Papists 6. Whatsoeuer is here alleaged for countenancing of the religion of these Christian Kings the Paganes also can produce the like for theirs Traianus the Emperour made a blind man see and a lame man go Among the Argiues the posteritie of Alexida Amphiraus daughter are thought to cure the falling sicknes and are called Elasiae from driuing away of that disease Therefore this is no sound argument to grace that religion though all the rest were euident which yet wanteth proofe that this gift was first bestowed for the merit and desert of the popish beliefe which is thought rather to remayne as a grace from God of that sacred calling and a signe of his speciall assistance and protection of Princes though in his strange cure the conceit and opinion of the diseased may somewhat help some other meanes medicine and diet more but godlie prayers most of all that we neede not altogether pretend a miraculous worke Ambrose sayth Moses non imperabat sed impetrabat Moses precabatur Christus operabatur Moses intreated not commanded he was the prayer Christ the worker Another sayth Elizeus cum spiritu magistri haereditario scindere tamen aquas nisi sub Dei inuocatione non potuit Helizaeus though heyring his maisters spirit could not deuide the water without calling vpon God so this gift howsoeuer to Princes hereditarie pretended can not be without prayer and works of pietie effectuallie practised The Apologie THe proposition of the argument proposed that Princes are bound to the religion of their predecessors hath been thus handsomely proued as we see now it followeth that I examine his proofes of the assumption that all these Catholike Kings were Papists 1 They builded Monasteries and graunted diuers priuiledges for praying to God and Saints for the soules of them and their posteritie pag. 58. lin penultim 2 They voluntarily forsooke their Kingdomes and professed Monasticall life Kingylsus Iue Câ—lulsus c. pag. 59. lin 17. 3 Thirdly Christian Kings of the Britons from Lucius to Cadwallader ann 150. Kings of the English or Saxon Danish and Norman nation embraced it with all zeale themselues and promulged the same by all lawes c. to their posteritie pag. 60. lin 12. c. 4 Her Maiesties father obserued it all his life and of denying the Romane iurisdiction repented at his death pag. 60. lin 24. c. 5 My Soueraigne that is in the time of her Sister Queene Mary professed it with much deuotion pag. 6. lin 29. 6 The King ought to take his oath vpon the Euangelists and blessed relicks of Saints c. to maintaine holie Church with all integritie and libertie according to the constitution of his auncestors pag. 64. lin 30. Vpon these euidences he inferreth thus So that no man can doubt of what faith they were except it be a question whether he that prayeth to Saints prayeth for the dead offereth sacrifice of the Masse graunteth Church liberties honoreth the Sea of Rome buildeth Altars Monasteries Nunries c. be a Papist or Protestant pag. 59. lin 1.2 The Antilogie ALthough I might safely insist in the proposition that a Christian Prince ought not absolutely to be addicted to the religion of his forefathers yet that the weakenes of the Apologists defense may appeare I will discouer his nakednes in this behalfe that he hath not gayned by his slender reasons that those Christian auncient Kings were of the now Romaine religion 1 Though some Monasteries were built by the founders for the remedie of their soule yet all were not speciallie those which were erected at the beginning betweene ann 600. and ann 700. when as yet superstition had not got such deepe footing afterward they which had committed any murther or grieuous sinne that troubled their conscience they were perswaded to found some Monasterie for the remission of their sinnes as Offa builded S. Albones for the murther of King Ethelbert Ethelstane the Abbey of Midleton for consenting to his brother Edwines death Queene Alfrith the Nunrie of Amesburie because of the death of King Edward the Martyr which she had procured Yea in processe of time as religion decayed they had a conceit by such works to redeeme their soules as King Henry 3. built the Monasterie of Conuerts pro redemptione animae suae Iohannis patris sui c. for the redemption of his soule and the soule of Iohn his father Is not this good geare thinke you and sound Catholike doctrine that men should play Christs part and by their owne works redeeme their soules 2 Though
seruandus est The rites of the elders must be kept Omnia postea in melius profecerunt All things sayth he haue bene made more perfect in time c. Wil they find fault with haruest because it is late or with the vintage in the end of the yeare Euen so the vintage of the Gospell is not to be coÌ„demned because it falleth out in the end of the world Dicant igitur in suis omnia debere manere principijs They may as well say that euery thing should keepe the beginning and not grow vnto perfection Now followeth the second part wherein the Apologist goeth about to approue the now Romane religion by setting forth the vnhappie successe of those Princes which any way haue opposed themselues to the Sea of Rome I will examine all his demonstrations in order The 1. Demonstration 1 THe gates of hell haue been set open against it and yet neuer preuailed as Christ hath promised pag. 67. 2 The Pagane Emperours could neuer conquer nor commaund it although they had put the greatest parts of the Popes to death pag. 67. 3 Rome was spoiled and sacked by Alaricus Hunnes Gothes Vandals Visigothes but that holie Sea preuailed 4 Alaricus caused miraculouslie to retire at the voyce of Leo then Pope pag. 67. 5 The very countenance of Pope Zachary forced Limprandus that had besieged it to desist pag. 68. 6 The Saracens burned the suburbs of Rome and yet Pope Gregory the 4. without force repelled them pag. 68. 7 The Duke of Burbon miserablie slaine at the assault when he had besieged Rome pag. 68. 8 That inuincible Sea hath bene impugned by the might and endeuours of the supreme Regents of Germany Bauaria Persia and Armenia Indias Iapponia yet that little Sea of Rome and the faith thereof hath subdued them all pag. 68. 9 It was assaulted of Iulian Valens the Arrians but they were confounded the Grecians Armenians Iacobines denied their obedience vnto it and became the Turks vassals The Remonstration 1 THat promise that the gates of hell should not preuaile was made to Peters faith which the Church of Rome hath lost not to Peters person as Ambrose saith Fides ergo est ecclesiae fundamentum non enim de carne Petri sed de fide dictum est quia portae mortis non praeualebunt eâ— Faith then is the foundation of the Church for it was spoken not of Peters flesh but Peters faith that the gates of hell should not preuaile against it Neither can the citie of Rome shewe such assurance of Gods protection as Hierusalem could where the Lord had promised to dwell for euer yet was that holie citie forsaken And whether by the gates of hell we vnderstand the externall assaults of Infidels and barbarous people or the spirituall corruption of doctrine both the one way and other the Sea and Citie of Rome hath beene subdued For neuer any citie hath been so often besieged and sacked as that hath bin eueÌ„ since it was Christian by the Hunnes Gothes Vandales Heruli Lombards Saracens neyther any place professing Christianitie hath been so infected with error and heresie that in both respects it is euident that the gates of hell haue preuailed against it 2 The auncient Bishops of Rome for as yet they were not called by any peculiar title Popes died for the true faith of Christ from the which the Popes haue a long time swarued wherefore they succeeding in place only not in faith and doctrine can not challenge any dignitie or prerogatiue by those holie Martyrs whose steps they do not follow As for Sibyls prophesie that the fishers hooke should subdue the Romane Empire though we relie not vppon such blind prophesies it was then fulfilled when the Apostles faith whom our Sauiour made fishers of men and not only Peter was embraced of Christian Constantine and the whole Romane Empire made subiect vnto it And Augustine rehearsing certain verses of Sibyll concerning Christ which begin with letters which layed together make these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesus Christ the sonne of God the Sauiour And the first letters of these fiue words put together bring forth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Fish he interpreteth the same of Christ shewing in what sense he is compared to a Fish because as a fish in the sea so he in the sea of this world viuus mansit i. sine peccato continued aliue that is without sin then as well by the fishers hooke may we vnderstand the doctrine of Christ. But if ye will needes appropriate the fishers hooke to the Sea of Rome then the sense may wel be this that the Pope claiming vnder Peters title and pretending the fishers hooke for religion should fish for aduantage and subdue the Imperiall dignitie arrogating the same to himselfe leauing nothing but the image that is the bare name and title of the Empire as is prophesied Apocal. 13.14 as we see it come to passe this day 3. He maketh mention but of foure sackings of Rome and yet that Sea preuailed But in truth it was twice foure times and oftner besieged spoyled and sacked since they began to decline from the true Christian faith As by Alaricus ann 407. Ataulphus King of the VVisigothes anno 414. By Attila King of the Hunnes anno 454. Gensericus 357. By Odoacer King of the Heruli 478. By Totilus King of the Gothes anno 550. who spoyled Rome with fire ouerthrowing the walles and towers leauing it almost desert and it was taken againe and spoyled by the same Totilus anno 554. Rome besieged by Agilulphus King of the Lumbards by the space of an whole yeere anno 605. Besieged by Luitprandus anno 738. By Aistulphus of Lumbardie anno 755. Subdued by Desyderius King of Lumbards anno 769. Rome besieged and the suburbes subdued by the Saracens anno 837. And againe anno 923. And anno 915. the Saracens of Africke entred Italie and most cruelly entreated man woman and child We shall not finde that old Rome vnder the Paganes was halfe so often assaulted and sacked in twice so many yeeres by Brennus Hannibal Pyrrhus and the rest that surprised it neither can any citie in the world be named that hath endured greater miseries and calamities then Rome since it first receiued the Christian faith Hierome in his time described the miserable state of Rome being taken of the Gothes Capitur vrbs quae totum cepit orbem The citie is taken that hath conquered the world it perisheth by famine before the sword the bodies lie slaine in the high waies the mother eateth her owne children c. Thus this indefectible Sea as this bragger â—aith preuailed and vanquished when as neuer any citie was more often subdued and brought to greater miserie But he meaneth perhaps that Rome for all this continueth still what then yet it neuer flourished so long together as the Empire of the Assyrians which continued well
to Rome for sorrow he dyed 6 Neither was the Empire translated from the French to the Saxons for disobedience to the Sea of Rome but the line of Charles ending in Chunrade the Emperour he appointed Henry the first Duke of Saxonie to succeede him in the Empire who yet was neuer crowned of the Romane Bishop his sonne Otho the first not Otho the third as this blind historian shuffleth at it was after his father admitted to the Empire which Otho to whom he supposeth the Empire to be translated did curb the Romane Bishops as much as any before him for he reproued Iohn the 11. for his adulterous life condemned him in a Councell and deposed him This instance then which he hath produced sheweth rather the euill successe of the Romane Bishops then of the Christian Emperours 7 This Otho the third to whom he saith the Empire was transferred was not such an obedient child as he thinketh to the Sea of Rome for he caused one Crescentius that had set vp Iohn the 17. to be Bishop of Rome to be put to death and the Bishop to be deposed and bereft of his sight and elected in his place Gregory the 5. 8 Henry the fourth was a most couragious Prince and of happie successe he raigned 50. yeares and in 62. battailes encountred his enemies Gregory the 7. assoyled most treacherouslie his subiects of their oath and set vp Rodolphus against Henry the fourth whom he ouercame in foure battailes and in the last Rodolphus was slaine Paschalis the 2. incited Henry the 5. against his owne father and mooued him most vnnaturallie to make warre against him during which warre the aged Emperour for sorrow died He might then haue spared this example which sheweth more the Popes pride and tyrannie then the Emperours miserie for about this time when the Popes thus ruffled with the Emperour a certaine Bishop of Fluentine taught that Antichrist was come 9 True it is that Frederike the 2. was strangled to death by his bastard sonne Manfredus set a worke as is supposed by Innocentius 4. who also poisoned Conradus the next Emperour Frederikes sonne being vnder the Popes curse and this treacherous parricide Manfredus was afterward for his good seruice rewarded by Alexander the 4. with the Kingdome of Sicily this example bewrayeth the Popes treacherie more then the Emperours infelicitie 10 Concerning the excommunicating and deposing of Otho the 4. Lewes the 4. King Alibret the Henries of Burbon c. the Pope was an agent in all these affaires and a iudge in his owne cause shewing himselfe the right Antichrist taking vpon him to depose Emperours and Kings at his pleasure Thus did Pope Zacharie depose Childerick King of France and set vp Pipinus in his stead Thus Innocentius the 3. serued King Iohn interdicting his whole realme causing him to surrender his Crowne Vrbanus 2. put downe Hugo Earle of Italy discharging his subiects of their oath Innocentius the 2. tooke the Dukedome of Sicily from the Emperour and made Roger King thereof Adrianus the 4. did excommunicate William King of Sicily and would haue deposed him of his kingdome if he had not been superior in battaile The same Adrian did excommunicate Frederike the first for setting his name before the Popes in writing This insolencie of the Popes and their tyrannizing against Kings and Emperours was iustlie suffered of God because they had giuen their power to the beast and helped to aduance his proud throne and are iustlie recompenced not for their disobedience to that Sea but for their disobedience to God in submitting their princely estate which is Gods ordinance to Antichrists coÌ„maund These calamities then not brought vpoÌ„ these Emperors by Gods handie worke but wrought by the Popes malice in his owne cause do conuince him of Antichristian tyrannie not them of disloyal obstinacie They may as well condemne Gedeons sonnes that were wickedly murdered and iustifie Abimelech that cruellie put them to death and magnifie Zimri that preuailed against the King his master and slue him And as well may the theefe that robbeth by the high way killeth boast of his good successe as these treacherous Popes that rebelled against the Emperours and Kings their Lords and Masters 11. In that Constantinople was taken in the festiuitie of Pentecost and of the holie Ghost concerning whose proceeding the Greekes are in error as he saith this sheweth that not for denying of the Romane iurisdiction but their corruptions in the Christian religion and for their idolatrous superstition as hath been before shewed that famous citie new Rome was surprised Let old Rome in time take heede least being partaker of new Romes corruption it taste not eare long also of their destruction for the Scripture saith Be not partaker in her sinnes that ye receiue not of her plagues Reuelat. 18.4 And I say vnto them with Hierome Maledictionem quam vrbi saluator in Apocalypsi comminatus est potes effugere per poenitentiam habens exemplum Niniuitarum Thou maist escape O Rome the curse threatned in the Apocalypse by repentance hauing the example of the Niniuites Seneca said well Fulmina paucorum periculo cadunt omnium metu Thunderbolts fall to the hurt of few to the feare of all So it were good for old Rome to feare that punishment which is fallen vpon new Rome for the same sinnes The fourth Demonstration HE telleth vs further of the miserable ends of Luther Oecolampadius Zuinglius Caluine Cranmer of the Duke of Saxonie and the Lantgraue taken prisoners of the pitifull deaths of the Prince of Condie and the Admirall like â—ezabel cast downe at a window of the Prince of Orange miserably slaine in Flaunders of Iames the bastard in Scotland dishonourably put to death of Christierne King of Denmarke deposed from his kingdome c. pag. 71. The Remonstration 1. LVther Oecolampadius Caluine as they were men of vertuous life so was their end not miserable but comfortable what railing Cocleus saith it skilleth not Sleidane Beza with others that had better cause to know them doe report no otherwise of them This blind Censor had forgotten the pitifull ends of some Popish champions of that time as of Hofmeister Eckius Iacobus Latomus which all three died roaring and raging in desperation 2. Zuinglius was slaine in the field dying in defence of the truth so was good Iosias wounded in battaile and thereof died Cranmer was put to death for the Gospell as Stephen was stoned for the faith of Christ you may as well vrge the examples of the one as iudged and punished of God as of the other 3. Much better was the Duke of Saxonies and the Lantgraues case that were persecuted of the Emperour and taken prisoners then he whose captiues they were for they would rather die then forsake their faith but the Emperour that great Charles the 5. the Popes stout
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
people of England haue greater cause not one but many both nights and dayes to awake to giue thanks vnto God for our deliuerance from troubles not so much felt as feared And thus also I haue at length dispatched that tedious and friuolous section THE EIGHT SECTION HIS DEfense to the honorable Councell and all other men of Nobilitie THis Section being as the rest confusedlie shuffled vp and as a rude chaos tumbled together I will if I can bring it to some forme not vouchsafing an answere to all his idle words and vaine repetitions which are not to be regarded as Aristotle well answered a certaine brabler who sayd O Philosopher I am troublesome vnto you with my speech no sayth he for I marked thee not The first Defence SVppose ye might contend in politike gouernment with many c. let it be some might be admitted fellowes in armes c. yet to that which is most or onely materiall in this question and controuersie of learning religion c. are too wise to make so vnequall a comparison to balance your selues with so many Saints most holie learned professed Diuines and Bishops c. pag. 80. lin 12. The Answere 1 THeir honors are much beholding to this cunning Caruer that he will allow them in matters of policie and of martiall affaires to equalize those in the popish times employed in both but in learning and religion they must come farre short of popish Bishops c. 2 But herein also I doubt not for true religion and knowledge of God that our honorable Lords Nobles farre exceed most of that shauen crue for who knoweth not that in a popish Bishop learning and diuinitie is not of the greatest regard Was not the Bishop of Cauaillon a profound Clerke that said to the Merindolians that Iâ— was not requisite to saluation to vnderstand or expound the articles of faith for there were many Bishops Curates yea and Doctors of Diuinitie whom it would trouble to expound the Paternoster and the Creede Such another learned Prelate was the Bishop of Dunkelden in Scotland that said to Thomas Forret Martyr that it was too much to preach euery Sonday for in so doing you make the people thinke that we should preach likewise He said further I thanke God I neuer knew what the old and new Testament was whereof rose a prouerb in Scotland You are like the Bishop of Dunkelden that knew neither old nor new lawe Such religious and deuout Bishops were some other in Scotland much about that time which held that the Paternoster should be said to Saints whereupon it was vsed as a byword in Scotland To whom say you your Paternoster I appeale now to the indifferent Reader whether our learned Nobles of England may not be compared in true learning and sound diuinitie with such vnlearned popish Bishops But I pitie this poore mans case that could play the Orator no better then at the first dash to alienate their minds into whose bosome he sought to insinuate himselfe forgetting that rule of Ambrose Qui tractaet debet andientium considerare personas ne irrideatur prius quam audâ—atur He that treateth of any thing must consider to whom he speaketh least he be laughed at before he be harkned to for Like as they that drinke bitter potions do loath the very cups so they which accuse at the first win no grace with their heaâ—ers The second Defence NExt this bold lad braueth it out producing certaine examples of the hard haps of some Nobles among the Protestants as of the Lord Cromwell condemned by the law which he had prouided for others the Dukes of Somerset and Northumberland basely disgraced and put to death Robert Earle of Leicester miserablie died terrified with monstrous visions of Deuils Sir Frauncis Walsingham his miserable death despairing words filthie stinke of bodie basely buried in the night will be an eternall infamie against him The Answere 1 THe end of the Lord Cromwell was neither vnfortunate nor miserable making a vertuous and a godly end with confession of his sinnes and confidence in God and faithfull inuocation of his name he was attainted by Parliament misled and misinformed not condemned by any lawe of his owne making whome King Henry afterward wished to be aliue againe which he would not haue desired had he bene perswaded he was a traytor Thus wise Princes are sometime swayed with false reports and ouercome with flatterers and repent when it is too late But miserable indeede was the end of Bishop Fisher who was attainted by Parliament for practising with Elizabeth Barton called the holie mayd of Kent against the King who died in a bad cause giuing his life for the vsurped authoritie of the Pope against the lawfull calling of the King Such was the death of Sir Thomas Moore who dyed scoffingly and prophanely suffering for the like obstinacie and superstition How could he omit or forget these two notable examples of deserued miserie and obiect the much lamented case of that honorable Lord Cromwell dying in his innocencie 2 Concerning the death of the good Duke of Somerset it was no iudgement vpon him for his religion which as he had zealouslie maintained while he liued so therein he constantlie died But herein it might be that God chastised the ouersight of the Duke in condescending to the death of his brother the Lord Thomas Seymer wherein secretlie his owne ouerthrow was intended though he simply perceiued it not And again this is rather to be supposed a iudgement against that ambitious Duke of Northumberland who by his Machiauilian deuises cut off these two brothers the Kings Vncles to make a way for some of his to the Crowne as the euent of matters afterward shewed but he was ouertaken in his owne plots and suffered iustlie in the same place where the other good Duke by his meanes not two yeare before innocently ended his dayes 3 As for the Duke of Northumberland take him to your selfe for at his death he denyed the Gospell and in hope of fauour consented to the Popish religion and exhorted others to do the like whose recantation was presentlie published to the world Therefore let that Church challenge him in whose faith and communion he dyed his end full well declared that his religion was more for his owne aduantage then in conscience 4 That which is reported of the Earle of Leicester the credite thereof relying vpon this braggers bare word alleadging no author for it may with as great reason be by vs denyed as it is by him affirmed Yet admit it was so that he was in his sicknes troubled with fearefull visions that is not to be imputed to his religious profession but to his licentious conuersation wherein it is like enough he committed some things not beseeming a professor of the Gospell But he needed not to haue noted this if it were true as he saith for so strange a thing
tell leasings and would haue his owne word goe for pay But the law saith Vox vnius vox nullius licet honoratae personae The voyce of one is the voyce of none though hee were an honourable person and as Hierome saith Testimonium pro se nec Catoni creditum No not Cato was credited in his owne cause Were this Ignatian sectarie of a more worthie order and an honester man then he seemeth to be he must not thinke his owne surmises can surprise the the truth nor his bold assertions shall be taken for good euidence It had been more commendable in him to be bashfull to speake the truth then shamelesse to vtter any thing as Cato said well he liked better of young men that were giuen to blushing then of pale and wanne The second Obiection 1. IT is a common opinion with this people that the lawes of Magistrates doe not binde in conscience and in secret but onely in publike and open shew for auoiding of scandale What treason may not priuately be plotted and put in practise by this doctrine pag. 86. 2. VVhat other thing doth their approued doctrine of sole faith portend to the world but a desolation of all order c. if a man be onely iustified by faith c. all offences against a commonwealth euen to take away the scepter and Crowne of the Prince may securely be put in action c. pag. 86. 3. That law enacted by Parliament of King Henrie the 8. that all contracts of mariage whatsoeuer were voide by a second mariage consummate was reuoked by K. Edward the 6. yet by the first Parliament of Queene Elizabeth is reuiued from which opinion and the doctrine of remarrying for incontinencie c. what diuorcements dissensions breaches of wedlocke c. haue ensued pag. 89. The Reiection 1. THe Protestants denie not but that the lawes of Magistrates as touching external rites and obseruations doe binde in conscience but not in regard of the things commaunded which are of themselues indifferent and touch not the conscience as the prohibiting of eating of flesh wearing of apparell but in regard onely of our obedience due vnto the Magistrate in lawfull things But concerning Princes lawes of things necessarily appertaining to Gods seruice and the keeping of the commaundements such doe simply binde in conscience enioyning the same and none other things which God commaundeth in his word And this is that which is affirmed in Synopsis which doctrine the aduersarie shall neuer bee able to disproue and therefore he seeketh to obscure this truth by lying being not ashamed to vtter here two great vntruths as though it were affirmed that Magistrates lawes doe not at all binde in conscience and secret and as though the question were of all lawes and not onely of externall rites and vsages which are in their owne nature indifferent for treasons and treacheries are directly contrarie to the law of God and doe pollute the conscience and such lawes doe binde absolutely in conscience both in respect of the particular thing commanded and of the generall rule of obedience 2. Though Protestants teach that onely faith doth iustifie yet they affirme not onely faith to be necessarie And our opinion is that iustifying faith cannot be without fruites that whereas there are no good workes there is no faith neither was that euer a right faith which neuer brought foorth good workes It is therefore a foolish consequent brought in by him Protestants are iustified onely by faith Ergo felons murthers treasons may be safely practised among them for where these things are maintained there is no faith perceiued Good fruits make not a tree good but onely declare it to be good doth it therefore follow that it is no matter whether a good tree bring foorth fruite or not nay if it doe not it is found to be no good tree We say therefore with S. Paul that they which haue beleeued should be carefull to shew forth good workes these things are good and profitable to men But this shall cleere our doctrine of iustification by faith onely from all suspition of treasons treacheries that these cursed attempts are not to be found among the solifidian Protestants but among the nullifidian Papists who standing vpon the merite of their workes make no conscience a great sort of them to practise against their Prince and countrie as it hath been more then twentie times in the raigne of Queene Elizabeth attempted by Romish Priests and Iudasites and their sectaries and by Gods great mercie and watchfull prouidence discouered 3. That law of reuersing precontracts by mariage consummate was made in the Popish Church and as yet the whole bodie of Popish religion remained in England onely the Popes supremacie excepted anno 32. Henric. 8. But it was reuersed vnder a Protestant Prince King Edward the 6. This exception tendeth rather to the disgrace of Poperie then Protestancie It is further a most impudent forgerie that the statute against precontracts was reuiued anno 1. Elizabeth onely so much is reuiued as was repealed by Queene Marie as touching other prohibitions of mariage not that which was reuoked by King Edward The practise also of the Church sheweth the same where a sound and lawfull precontract is admitted against an vsurped mariage though consummate As for mariage after diuorce for fornication where Christ hath giuen a libertie againe to marrie it ought not to be restrained for feare of any ensuing inconuenience least man should seeme to be wiser then God And yet greater daunger is feared and more mischiefe like to be intended where mariage vpon diuorce is denied then where it is admitted for there one partie being a continuall offence to another they shall be constrained to liue vnchastly and incontinently or tempted to practise one against the life of another that the yoke may be loosed whereas when a second mariage where the iustnes of the cause to the Magistrate is approued is graunted the foresaid daungers are the one helped the other preuented Augustine thus resolueth Potius vxore viuente aliam ducat quis quam humanum sanguinem fundat It were better for a man to marrie another his first wife liuing then to shed blood And Ambrose concludeth peremptorily Viro licet vxorem ducere si dimiserit vxorem peccantem It is lawfull for the man to marrie a wife hauing dismissed the first for her offence against mariage Thus it is apparant with what weapons our aduersaries fight with slaunders wrestings misreports But as the law is Testi non iurato non credendum A man is not to be credited not speaking vpon his oth So this fellow is not to be trusted who I am sure would hardly sweare vnlesse his conscience bee cauterised these things to bee true which here he hath obiected I remember Augustine writing to Hierome commendeth the faithfulnes of one Ciprianus that caried his letters Non illi diligentia deerit
as may witnesse that bloodie massacre of France and the continuall ciuill warres for many yeeres together wherein not so few Christian people as 100. thousand haue perished England thankes be to God hath no such flowers growing in her garden neither I trust euer shall Neither doe wee desire nay wee would not for all the kingdomes of the world chaunge our state with any of those flower countries Italie France Spaine which in deede are flowers and leaues without true fruite Though the Popes iurisdiction hath been large yet can hee not compare with the pontifices maximi among the Romans which was an office of such high authoritie and great commaund that the title was afterward annexed to the Empire and the Emperours tooke vpon them to be called the high Priests The other Patriarchall Seas also did equalize Rome in largenes of iurisdiction especially Alexandria to the which was subiect al Egypt Libya Pentapolis with all the Christian Churches of Africa The Pope hath no great cause to brag of his greatnes for his wings are well clipped and I doubt not but to see yet more of this proud birds feathers pulled Neither is largenes of dominion a good argument for religion for then Pagane idolatrie which was more vniuersally receiued at once in the 〈◊〉 then Christianitie should thrust out the Gospell of 〈◊〉 And as for the King of Spaine◠〈◊〉 he may thanke the poore Indians for it whose throates the Spaniards haue cut for their gold neither is it such but that hee knoweth how to spend it and for all his great treasure his coffers are often emptie enough But let it be remembred how these popelings measure religion by riches and outward glorie which if it were a good rule the rich Chaldeans Assyrians Persians should rather haue bin the people of God thē the poore Israelites the rich Scribes and Pharisies should be preferred before the Apostles 2. Popish religion denieth dutie to God making other Mediatours beside Christ teaching inuocation of Saints adoration of images which are peculiar to God neither doth it giue honour to Magistrates abridging them of their lawfull authoritie in matters ecclesiasticall and giuing the Pope authoritie to excommunicate and depose Princes and to absolue their subiects of their oath Concerning the particulars of Popish profession what little comfort is in them how derogatorie to God contrarie to Scriptures I haue shewed before in the answere to the 5. section 3. The Pope so well appeased the quarrels betweene Henry the 2. and his Nobles that after the King had reconciled himselfe to the Pope for the death of Thomas Becket and yeelded to doe penance his troubles began afresh betweene him and his sonnes Richard and Iohn that he died for griefe And the Pope by his Legates and factors in England and other countries hath been a mouer not a compounder of strife a raiser rather then layer of warre Did not Gregorie the 7. set vp Rodolphus against Henry the 4. the Emperour betweene whom many bloodie battels were fought Did not Pope Paschalis incite Henrie the sonne against the Emperor Henrie the father and dispossessed him of the Empire Vrban the 2. did put downe Hugo Earle of Italie discharging his subiects of their oth and obedience Gregorie the 9. did excommunicate Fredericke the 2. and raised vp the Venetians against him And in England Pope Innocent the 3. commaunded vnder paine of his great curse that no man should obey King Iohn he gaue definitiue sentence in his consistorie that he should be deposed from his Crowne and appointed Philip King of France to execute this sentence promising him full remission of his sins to kill or expell King Iohn Vrban the 4. set Henrie the 3. and his Nobles together by the eares absoluing the king of his oth made to performe certaine articles agreed vpon at Oxford whereupon the Barons warres were renewed Pope Boniface set variance betweene England and Scotland in the raigne of Edward the 1. challenging Scotland as proper to the Sea of Rome But in steed of easing the people of rigorous exactions imposed by Princes the Pope himself hath vsed vnreasonable extortions Rigandus de Asteri◠the Popes Legate in England in Edward the 2. his raigne demaunded of the Clergie 8. pence in the marke toward the Legates charges but they graunted only 4. pence in the marke He also laboured to bring in a new manner of collection of Peter pence but was resisted by the King The like did Henricus the 3. Repressit impetum Legati propter violentiam denariorum He restrained the attempts of the Popes Legate touching his violent exactions of money The Bishops of England after great and forcible intreatie agreed to pay to the Pope 11000. markes The King of England saith the same author made payment to Pope Alexander the 4. vpon a very friuolous and fond matter 950000. markes Bonner himselfe witnesseth that the Popes pray in England came almost to as much as the reuenewes of the Crowne The Pope had the first fruites of all the Bishopricks in England which came to a great summe Canterburie paied 10000. Florences and 5000. for his pall Yorke as much Winchester 12000. Elie 7000. The whole summe of all the first fruites in Europe which came to the Popes coffers amounted to 2460843. Florences which maketh well nie 6. hundred 15. thousand two hundred and ten pound starling Iudge by this now Christian Reader what an impudent man this is to make the Pope a mitigator of great exactions whereas he hath been the most cruell extortor and exactor in the world As is his credit in this so let him be beleeued in the rest 4. Popish confession is so farre from keeping subiects from deuising against their Prince as that it hath been the speciall engine and instrument to contriue treacherie against the state Simon the Monke was confessed and absolued of his Abbot when he enterprised to poyson King Iohn Frier Forrest in secret confession declared to diuers subiects that King Henry the 8. was not supreame head of the Church and so abused confession to sedition Peter Barriere was confessed in the Colledge of the Iesuites in Paris and tooke the Sacrament whē he intended to murder the french King that now is Iohn Chaestell also that conspired the like had been often schooled in the Iesuites chamber of meditations These are the fruites of popish confession deuising of treasons reuealing of secrets seeking occasion to do euill for by this opportunitie diuers lewd Priests sollicited the parties that came to be confessed vnto euill As mention is made in the papall rescripts of one qui cum alterius coniuge frequenter in ecclesia dormiuit which oftentimes in the Church slept with another mans wife And this should seeme to be so vsuall a practise that for restraint thereof they decreed against it non debet episcopus vel presbyter commisceri
cum mulierib c. the Bishop or Priest ought not to lye with the women that come to be confessed Wherefore seeing auricular confession gaue occasion and opportunitie to such euill they shall not easily perswade that for want of such confession such abuses and iniuries haue growne Concerning restitution Protestants allow it and require it to be made approuing of that sentence non tollitur peccatum â—isi restituatur ablatum that of sinne there is no remission where there wanteth restitution But we affirme and teach that satisfaction to God by vs can not be wrought we must let that alone for euer that worke Christ only hath performed Multitude of suites dilatorie pleas corrupt iudgements are not vncontrouled by Protestants doctrine but we mislike and condemne them and trust by our prudent Prince in time conuenient to see many of those disorders redressed Neyther were the popish times free of such vnnecessarie suites and contentions betweene Bishop and Bishop Bishop and Prior Prior and Couent among the Friers and Monks as I haue shewed before at large in my answere to the second section pag. 8. Yet these quarrels and suites of law notwithstanding our Church Religion is not for that abuse to be condemned no more then the Church of Corinth ceased to be of Christs familie because they went to lawe one with another that before heathen Iudges 1. Cor. 6. But sure it is that these abuses haue not sprung because auricular confession is intermitted which was as a heauie yoke and burthen vpon Christians shoulders and did rather terrifie then certifie the conscience which superstitious vse the wiser heathen condemned as Antalcidas being asked of the Priest what great sinne he had committed in his life made this answere if I haue done any such thing the Gods know it he thought it superfluous to declare it to men 5. And was it not thinke you a very poore life that had the third part of the substance of the land as is confessed to maintaine it Neither is it true that the Abbeies furnished more armies then all the Ministers and Abbey-gentlemen for I thinke not but the Clergie in England alone hath contributed more in subsidies tenths beneuolences yearely toward the maintenance of the Princes warres then all the Abbeies in England yeelded to the Crowne for they stood vpon their priuiledges and immunities and gaue but what they list themselues The poore you say were relieued so many statutes against them and to burthen the countrie were not knowne True it is that the Abbeies maintained the idle vagrant life of rogues beggers and it is verily thought that the frie of theÌ„ which was bred then hath so spawned forth into the whole land that vnto this day this nation could not be disburdened of them You seeme to mislike the statute of late made for the restraint of vagrants and vagabonds then the which a more wholesome lawe could not be made in that kind if it were well executed neither is the countrie more but lesse burthened in relieuing their home-borne poore being eased of other coÌ„mon walkers But it is no maruaile that this Frier holdeth with beggers for he is cosen-germane himselfe to the begging friers no thanks then to Abbeies and Frieries in relieuing of lay beggers when they sent out such a number of irreligious beggers of their owne they should haue done better to haue kept their owne begging mates at home that the lay people being rid of such vnshamefast beggers might haue beene better able to maintaine their owne But concerning this relieuing of common beggers wherein he giueth such praise to Abbeies their own canons haue vtterly misliked it sint autem mendicantib validis non solum hospitalia clausa c. To valiant beggers let not only the hospitals be shut but let it be vtterly forbidden them to beg froÌ„ house to house for better it were to take bread from the hungrie least being prouided of his bread he should neglect equitie and iustice that is liue idlie Coloniens part 11. ca. 5. You aske if they were not better bestowed then in hunting hawking carding courting c. I answere 1. that although we wish that Abbey-lands had beene conuerted to better vses yet they were abused as much before as now and much more 2. for beside that it is not to be otherwise thought but that the lord Abbots and fat Monks disported themselues with hunting of wild game abroad and tame at home in carding and courting of Nunnes and pretie pewling cloyster virgines more then I thinke Abbey gentlemen now vse to do those lands then serued to maintaine idle and vnprofitable persons whereof there was no vse in the common-wealth whereas now many seruiceable gentlemen are thereby brought vp and sustained fit for the dispensing of iustice in peace and to stand for the defense of the land in time of warre 6. It is a great vntruth here vttered for neuer did this land enioy greater peace and of longer continuance with other countries Spaine only excepted then it hath done for the space of these 40. yeares vnder the Gospell What bloudie and cruell warres haue been in time past between England and France in Henry the 2. King Iohn Edward the 3. Henry the 5. with Scotland in Edward 1. Edward 2. Henry the 8. But vnder the Gospell peace with these countries hath been firmely established and we trust is like to continue still 7. As for knowledge and experience gotten by trauaile our Gentlemen and Noblemen of England are not therein vnfurnished Rome and Spaine are not so safe and free for trauailers that would preserue a good conscience but there is little lost by that for few are there that visit those countries but are made worse thereby according to those auncient prouerbs The neerer Rome the further froÌ„ Christ He that goeth once to Rome seeth a wicked man he that goeth twice learneth to know him he that goeth thrice bringeth him home with him But there are other Countries more safe to trauaile vnto and more profitable to be conuersant in then either Rome or Spaine Neither are all martiall feates there learned England since this diuision from Rome and Spaine hath sent forth as valiant Captaines and commaunders both by sea and land as euer it did nay former ages therein can not compare with these times What Captaines are more famous in our histories then Generall Norris Captaine Williams Morgane the noble Earle of Essex and others in land affaires who more renowned then Captaine Drake Furbisher Hawkins Candish with the rest in Sea trauailes Our Merchants indeede haue been somewhat hindred of their traffique and entercourse in the King of Spaines dominions but that hath been as much losse to them as to English Merchants neither hath England wanted any necessarie merchandize notwithstanding this restraint And we doubt not but religion and the Gospell standing and florishing still in England that passage hereafter may be more open and free for
Ethelburga wife to Edwine King of the Northumbers was not the daughter of Anna King of Eastangles but of Ethelbert King of Kent neither doe I finde that she became a Nunne so here are two vntruths couched together It may be he meaneth another Ethelburga the daughter of Offa which poisoned her husband Brighthricus K. of Westsaxons and fled into France where she was thrust into a Monastery from whence for playing the harlot with a Monke she was expulsed This belike is one of his sacred Nunnes Etheldred being maried to king Egfride refused to companie with him and hauing beene 12. yeares maried she forsooke her Lord and tooke the habit of a Nunne at the hands of Bishop Wilfride with whom she is thought to haue beene too familiar whom her husband had before deposed Was this one of your sacred Nunnes that contrarie to the Apostle the wife hath not power of her owne body but her husband 1. Cor. 7.4 refused to performe the duties of mariage and chose rather to be a Bishops virgin then a Kings wife Alfritha wife to K. Edgar was she that caused Edward the bastard sonne of Edgar being King to be murthered for which fact she built two Nunries and became herselfe a Nun This is another of his sacred Nunnes He telleth vs beside of one Kineswida or Kineswina one of that name there was wife to K. Offa by whose counsell and perswasion he caused Ethelbert K. of East-angles a learned and vertuous Prince to be slain Let her go also for another of his sacred Nunnes Are not our Ladies of England now much beholding to this Nunnes-Nouice to propound vnto them such examples to follow and I am out of doubt sayth he no Protestant Lady of England will or dareth to compare her self with the meanest c. What not to compare themselues with whores and murtherers such as some of these were you are like soone to perswade with such sweete motions 4. But more fearefull examples of the principall popish Ladies of England might be shewed then any can be produced of Protestant Ladies for the further euidence hereof I referre the reader to the 33. yeare of Henry the 8. And yet this is a simple argument to condemne the religion of Protestants because of afflictions for by this reason neither Moses law in the desert nor Christs Gospell in the time of Herod when nothing but tentations troubles and afflictions waited vpon Gods Church should find allowance 5 But it is yet a more absurd argumēt to moue our Protestant Ladies to embrace the Italian or Spanish religion because they follow their guise in apparell Is it not enough for them to trip but you would haue thē stumble and fall If a man chance to drinke a cup too much shall he not giue ouer till he be starke drunke because he is ouer the shoes must he be needes ouer the bootes They are not to be cōmended for the one but they might well be condemned for the other Indeede the Israelites first followed the East maners Isay. 2.6 and then also receiued their errors The land was full of Idols v. 8. But I trust that English religion shall sooner deuour Roman and Italian manners then these shall corrupt the other And it ought much to moue our English Ladies that they should not disguise themselues in the outward man after their fashions whom they are vnlike in their inward conditions not to imitate their conuersation seeing they abhor their religion as Hierome well saith Aut loquendum nobis est vt vestiti sumus aut vestiendum vt loquimur quid aliud pollicemur aliud ostendimus Let vs professe as our apparell is or be apparelled as our profession is why do we promise one thing and practise another with Italian and Romish religion let vs shake and cast off all other Italian toyes and fashions 6 And what if many honors and dignities haue bin confirmed by Popes Emperours c. doth that bind vs to be of their faith them must we also be Paganes for many Castles Cities townes honors priuiledges were founded and erected by them which Christians now inioy If from whom we receiue temporall benefites we should imitate in things spirituall neither should Iosias haue reformed religion comming of idolatrous parents both father and grandfather nor yet the Apostles haue embraced Christs doctrine being borne of parents obediēt to the Pharisaicall traditions nor yet K. Lucius in England descended of so many Pagane predecessors would haue receiued the Christian faith nor yet Constantine succeeding in the Empire so many vnchristned Emperours 7 Though Protestants make not Matrimonie a sacrament yet it is more honorable among Protestants then Papists Some of them call Mariage a profanation of orders they forbid mariage to be solemnized at certaine festiuall times in the yeare as not fit for such holie seasons they hold Mariage betweene Infidels not to be firme but that the mariage knot is dissolued if either of the parties become a Christian in these and diuers other such points they shew that they haue no great reuerent opinion of Mariage It is also a sclaunder that among Protestants Matrimonie is at the pleasure of the husband or diuorcements at their wils We only allow diuorce for fornication according to Christs rule not as the Church of Rome that allow separation between man and wife for the loue of Monasticall life sometime with consent sometime without as Etheldred did forsake her husbands companie and became a Nunne as was touched before They allow also separation of mariage for other causes as for infidelitie heresie the Protestants then allowing but one exception of fornication are freer from this accusation then the Papists are As for concubines and bastards though all Protestants in outward profession can not be excused yet they were both more vsuall in the popish Church Many of the Kings had their concubines Ethelbald his Iudith Edgar had his Elfleda Henry the 2. his Rosamund Edward the 3. his Alicia Edward the 4. Iane Shore And he might with shame enough haue concealed bastardie so much magnified in Poperie The Papall Bishops set vp Edward Edgars base sonne and for that time put by Egelredus the lawfull heire How many of their vnholie fathers the Popes haue been infamous for their concubines and bastards Sergius the 3. had a concubine called Marozia Iohn the 10. Theodora Gregor 7. Matilda Alexander the 6. had Iulia Farnesia Leo 10. Magdalena Paulus 3. Laura Sixtus the 4. did erect stewes for both sexes Paulus the third had 30. thousand harlots in Rome in a catalogue of whome was gathered to their ghostlie fathers vse a monthlie rent And as for bastards they abounded in that holie See Iohn the 10. was bastard sonne to Pope Landus Iohn the 11. the son of Sergius the 3. by the famous strumpet Marozia Innocentius the 8. had 16. bastards whom he openly acknowledged for his children whereas
Christs naked crosse my selfe naked the worlds gaine must not be sought in Christs seruice It is memorable which is reported of Agesilaus who when the Thasians as he passed by with his armie brought him meale fat geese fine cakes with other iunkets he refused them all the meale onely excepted giuing this answere That those things which delighted seruile minds free men abhorred So these things whereby Papists measured religion as riches prosperitie externall glorie Protestants whom the Gospell of Christ hath freed frō popish superstition do hold them too light waights to waigh against the truth THE ANSWERE TO THE ELEVENTH Section of his defence to the Ministerie of England The first Inuectiue 1 LAstly to come to the Protestant Ministrie of England whose displeasure as I esteeme it least so I name them last pag. 113. 2 I defend the doctrine of all godlie and learned professors of Diuinitie of all Popes Fathers Doctors Councels Vniuersities Colledges c. since the time of Christ to Martin Luther where so many millions of miraculouslie approued Saints haue liued and died pag. 113. 3 I impugne a new poore lewd licentious and vnlearned companie of Ministers c. ignorant wicked deceitfull hereticall heretikes seducers reprobate persons that learned their religion of the Deuill c. those that died without repentance condemned in hell 4 I impugne a priuate religion of one nation in one onely time c. pag. 114. The Defensatiue 1 THis Iudasite Frier is now become the Popes Martiall to place euery man in his ranke and order But his authoritie reacheth onely to martiall his fellow friers And if the worst are alwayes in the last place how commeth it to passe that the Ignatian friers if they haue their right haue the last place in publike processions as being the yongest order of the rest I thinke this frierlie companion would hold great scorne that his order should be thought therefore to be worst as it is in deede but not for that cause Well it hath pleased his Mastship to talke with Ministers in the last place that is no disgrace to them but to him that gaue them not their due place And here Agesilaus answere may serue who being yet a child in the beholding of certaine playes being set in the meanest place sayd It is well I must shew that the place doth not commend the man but the man the place 2 Most of the auncient professors of Diuinitie Doctors Councels generall particular Vniuersities Colledges which were liued and florished in the purer ages of the Church do condemne popish religion as it is now professed and practised as hath been declared before These are but facing words and bragging speeches As though Bish. Iewell that reuerent father hath not long since made this challenge that he will proue the principall articles of the Protestants faith by the testimonies of the auncient Fathers and Doctors of the Church that liued within 500. yeare after Christ. Bish. Cranmer also auoucheth that the real presence as the Church of Rome holdeth cannot be proued by any Doctor aboue 1000. yeares after Christ. If this benchwhistler be ignorant of these challenges let him vnderstand it now and put vp his pipes if he knew it before it is great impudencie in him to make these brags till they be answered But as for your millions of Saints I haue told you often that those Saints whom you challenge if they be right Saints they were not yours as being ignorant of the grossest points of poperie If they were wholie yours they were no Saints for I am sure that heretikes and Idolaters make but course Saints vnlesse you will haue the Deuill to beare the crosse And seeing Saints do abound in the popish Church and it is so easie a thing to be Sainted there their Saintships may be worthilier doubted of that grow to so many millions whereas Christs flock is but a litle flocke Luk. 12.32 and fewe there are which finde the narrow way that leadeth vnto life Math. 7.14 That saying therefore of Agesilaus may fit them who when as the confederates murmured that they supplied more souldiers then the Lacedemonians commanded the crier to bid all the artificers as potters brasiers smiths carpenters to depart and there were few left but the Lacedemonians who are not permitted by their law to follow any base handicraft then he smiling said see how many more souldiers we haue sent out then you As there is great difference betweene coblers tinkers potters and other base artisanes and right souldiers so popish Saints differ from true Saints and though they haue more in muster and number yet the Protestants I doubt not haue more in right account and true value 3. But who are the licentious vnlearned company wicked ignorant deceitfull hereticall their fellow Priests shal testifie who thus witnesse of the Iudasites whō they cal proud Nemrods boystrous hunters Iesuiticall humorists Macheuillian practisers furious spirits men without conscience cousining and conspiring companions ambitious hypocrites the more knaue the better lucke and one of them they terme an Italianated companion a Diuell incarnate an other a diuellish polititian the whole order they name the society of the Diuell the schoole of Macheuilisme an other they call a most diabolicall vnnaturall and wicked fellow the rest they affirme to be led with the spirite of Sathan damned for heretikes Bathamans blasphemous wretches proud Pharises the infernall Consistorie They obiect vnto them their night lectures and their auditours of women and those faire ones for the most part whiles their husbands missing their wiues scratched their heads Now sir take your Popish liuerie of deceiptfull hereticall taught of the Diuell and such like to your selfe which your fellow Masse priests haue shaped you being best acquainted with your manners As for vs the Ministers of the Gospell we esteeme of these blasphemous words as of Rabsakeh his railing who though he vttered many shamefull words against the city of God yet they were not able to cast one stone against it to hurt it no more shall this railing Rabsakeh notwithstanding his wicked termes fasten one true word vpon Christs Ministers 4. Our Religion the faith of the Protestants the Gospell of Christ neither is in England onely professed but in Scotland the Low countries Heluetia Geneua in many cities and kingdomes beside in some peaceably in some with trouble and persecution Neither hath the Gospell onely flourished in these times but euery age hath had some witnesses of it as learned Illyricus hath sufficiently proued in a large Treatise of that argument Therefore we cannot iudge this pratler otherwise then a vaine fellow that till he be answered is bold vntruly to affirme that the Religion of Protestants should be in one onely nation and in one onely time Indeed they which die among Protestants without repentance toward God for their sinnes cannot be saued but their faith and calling are not to be
was the holinesse and meeknesse of these proud papal Archbishops 3. For their miracles they were meere forgeries such as are reported of Dunstane that he caused an Harpe to sing and play alone hanging on the wall how he held the diuel by the nose with a paire of tonges tempting him with women such were the fained miracles of Thomas Becket which were condemned by the great men of the land as fables Magnates interdixerunt ne quis martyrem Thomā nominaret ne quis miracula eius praedicaret the great men forbad that no man should call Thomas a martyr or speake of his miracles 4. Neither were many of them such learned Clarkes though some of them I confesse had more learning then true pietie or honestie as Lanfranke Anselme yet for the rest what were they Was not Augustine the founder of that Sea a great Diuine that must needs send to Gregory for resolution in these profound questions Whether a woman great with child may be baptized after how many dayes the infant ought to be receiued to baptizme and such like And it should seeme that learning in their Archbishops was not greatly requisite when Robert Burnell Bishop of Bath and Thomas Cobham two reuerend and learned men being elected were refused and Peccham a gray Frier and Reinald Bishop of Winchester an ambitious man better acquainted with suites of law being Chancellor then questions of Diuinity were appointed in their stead 5. But as I hold Bishop Cranmer in true learning and sound Diuinity to be equall to any his prodecessours so in godly constancie to go before them for he was the first and onely Martyr of that Sea that died for the truth Elphegus the 26. Archbishop was stoned to death for denying tribute to the Danes Simon Sudbury was beheaded of the rebels because he gaue counsell that the king should not come at them to heare their complaints But neither of these died in the cause of religion 6. Neither did the truth want witnesses from among these auncient Archbishops Cuthbertus the 11. Archbishop forbad all funerall exequies to be made for him after he was dead Elfricus the 26. did write certaine Sermons against transubstantiation the authenticals thereof are yet extant in the libraries of Exceter and Worcester Simon Islip forbad vpon paine of excommunication that no man should abstaine from bodily labours vpon certaine Saints dayes Therefore euen amongst them the Lord left not himselfe altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without witnesse as the Apostle sayth Wherefore he hath gained nothing by this mustering of his Popish Archbishops of whō we may say as our Sauiour of the Pharises They are blind leaders of the blind Math. 13.14 Hierome sayth well of such Quòd me damnant episcopi nō est ratio sed conspiratio quorum authoritas me opprimere potest docere non potest In that the Bishops condemne vs it is no reason but treason their authority may impeach me but not teach me Metellus because he was blind was forbidden among the Romaines to exercise his Priesthood and they had a law that no Augurs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing any soare or disease should execute their office As litle regard is to be had to these blind prelates lame and diseased in iudgement as in the same place it is expounded that it is not fit for them that are corrupted and diseased in their soules to handle Diuine things The third Inuectiue 1. IN the lawes of Henry the 8. Edward the 6. and Queene Elizabeth I will ouerthrow them 2. If they alleadge Vniuersities they are ouer-matched Oxford hath had in Catholike times thirty thousand students all euer of the same mind with vs. 3. For other Clergie men we haue had an hundred thousand more Synodes two to one in number two hundred to one p. 116. 4. If they vrge Scriptures by resorting to the Originall tongues the Greeke and Hebrew c. the victory is ours We vse more Scriptures for numbers of bookes more for diuersitie of tongues Our expositors of Scripture professed students in Diuinity c. excellent linguists many naturall borne Greekes and Hebrewes Their expositors of Scripture neuer were to be compared to those In the Parliament where their religion was decreed there was no person present that vnderstood either Greeke or Hebrew p. 117. The Defensatiue 1. THis is as like to be so as if I should say that by the Popes lawes now in force at Rome the faith of Protestants is maintained and yet I will shew twenty Canons amongst them that giue testimonie to our faith to one decree that he can alleadge amongst vs making for them this I haue already performed in Synopsis throughout Wherefore in this so shamelesse and vnreasonable assertion I will vouchsafe him no other answer but say with Augustine Non inuenio quomodo te refellerem nisi vt aut iocantem irriderem aut insanientem dolerem I know not how else to answer you then either as a iester to scorne you or as a mad man to pity you 2. The most famous Vniuersities in the world as of Herdelberge Magdobing Wittenberge Basile Geneua Vtricke Lepden Cambridge Oxford with manie more are with the Protestants King Henry for his diuorce had the consent of the most famous vniuersities in Europe Oxford was not wholly yours no not in the grossest times of popery for they cleared vnder their common seale Iohn Wickliffe and his doctrine of the suspition of heresie 3. We confesse Papists haue bene and yet are more in number so did the Pagans in multitude exceed the Christians but the Scripture hath taught vs not to follow a multitude to do euill Eccles. 23.2 Synodes both generall and prouinciall Protestants haue more on their side then Papists I referre the Reader for the truth hereof to Synopsis 4. If you would as ye say be tried by the originall Scriptures the controuersie would soone be at end but your sayings and doings agree not Why should ye be afraid to preferre the Hebrew and Greeke text before the vulgar Latine making this onely authentike in Sermons readings disputations as it was concluded in the Tridentine Chapter why did they not amend their vulgar Latine according to the originall reading still Genes 3.15 She shall breake thine head for he or it Genes 8.4 for seuenteene seuen and twenty Psal. 68.13 for liue among the pots sleepe betweene the lots and in diuerse hundred such places they swarue from the originall Ye vse indeed more Scriptures for number as all the Apocryphall workes which were neuer recorded of the Church of God vnder the law neither written by Prophets or approued by Christ and his Apostles but not for diuersitie of tongues For the Canonicall Scriptures are extant in the Hebrew Greeke and Latine the Apocripha some in the Greeke and Latine some in the Latine only You haue litle cause to brag of your popish expositors such as
yet God thought good to make woman there No persons more giuen to meditation then the Apostles yet they had their wiues following of them to minister to their necessities 1. Cor. 9.5 Nay rather vagrant and vnsetled lust such as raigneth in poperie is a distracting of the mind And they are like to be good Diuinitie Lectures which the Iudasites vse to reade in the nights to the auditories of faire women while their husbands missing of them scratch their heades where it itcheth not as the Masse-priestes report 2 It is not the trauelling abroad or studying beyond the sea and seeking meanes a farre off that can bring a man certainely to true knowledge Which of the Christian professours can compare with Solon Lycurgus Thales Plato Pythagoras for long trauaile visiting of strange countries seeing the behauiour of many nations yet this could not bring them to the knowledge of Christ. The Pharises did compasse sea and land they were greater trauellers then Christ or his Apostles were at the first it did nothing helpe them to the finding out of the truth Euery Church and countrie hauing the word of God may find at home which is the truth aswell as by searching abroad as Moses saith Neither is it yet beyond the sea that thou shouldest say Who shall go ouer the sea for vs and bring it vs but the word is neare vnto thee Hierome saith Desâ—â—t notus tantùm in Iudaea esse Deus in omnem terram exiuit sonus Apostolorum God hath left to be knowne onely in Iudea the sound of the Apostles is gone foorth into all the earth Diuinitie is as well studied at Cambridge as at Rome at Oxford as at Paris and for soundnesse of iudgement and integritie of truth much better without comparison Seneca saith Proprium agri est nihil diâ— pati mutationibus vt remedijs vti It is the propertie of sicke persons to endure nothing long and to vse often chaunges as remedies So this shifting of places and chaunging of countries argueth the sicknesse of the mind Plutarch very well compareth such to hennes that when they haue heapes of corne before them yet do seeke in corners and picke out of the dirt and scrape with their feet So the sicke-braind students hauing much better doctrine at home and more plentie of true knowledge do go further and speed worse Now in the last place this Epistler belike failing of other proofes betaketh himselfe to his protestation The fift point his Protestation IF they wil appeale to the Scriptures I the poore author herof haue studied them all and more then Protestants vse Then after the profession of his reading of the Fathers of the Church historians Councels schoolemen he concludeth with this protestation I take God and the whole Court of heauen to witnesse before whom I must render an account of this protestatioÌ„ c. that the same faith religion which I defend is taught and confirmed by those holy Hebrewe and Greek Scriptures Historians Popeâ— Decrees Scholies Expositions Councels Schooles and Fathers and the profession of Protestants condemned p. 221. That I should not be able to iudge what maketh for vs what against vs I hope no man wil challenge me of so great ignorance That I would willingly erre to follow a profession so austere c. I hope no Reader can be so partiall to iudge c. p. 222. The Concertation THis Ignatian professor as it seemeth dwelled by euill neighbours when he is forced to commend himselfe he boasteth much of his reading and knowledge as though he onely were conuersant in authors I doubt not but that there may be found some hundreds of ministers and this poore author among the rest that can truly say as much of themselues as this bragger professeth At this time therefore I shall need to make no further answer theÌ„ to set a modest contestation against his proud protestation At this time I shall haue vse of that saying of the wise man Answer a foole according to his foolishnesse lest he be wise in his owne conceipt Prou. 26.5 And though I feare as Hierome saith Vereor ne officium putetur ambitio lest that which is but officious should be held to be ambitious that wherunto I am driuen of necessitie should be deemed vanitie yet I say with the Apostle Wherein any man is bold I speake as a foole I am bold also 2. Cor. 11.21 Like as Pericles being depressed and depraued of his enemies was vrged modestly to commend himselfe Are ye angrie saith he with me which thinke my selfe inferiour to none neither in the vnderstanding of things nor in vttering what I vnderstand So to make answer to this vaine challenger in his owne wordes I hope it may be excused because he hath first thereunto by his importunitie prouoked If he will appeale to the Scriptures I haue studied them all and more then Papistes vse if they contend to credit the Hebrew text in the old Testament and the Greeke in the new I haue studied them in those languages and the ancient glosses and scholiaes Latine and some Greeke for their exposition if they will stand to the report of the auncient historians Eusebius Ruffinus Socrates Sozomen S. Hierome S. Bernard and others I haue perused them if they will be iudged by the decrees of the first Popes I haue often with diligence considered the decrees both all that were before the Councell of Nice and after If they will be arbitrated by the present schooles and scholasticall reasons I haue read some of them If they admâ—t the first foure generall Councels of Nice Constantinople Ephesus Chelcedone I haue seene and read them all from the first of Nice to the last of Trent as all approued particular and prouinciall Councels which be extant and ordinarily vsed If they thinke there were euer true religioÌ„ among Christians and that it was exercised in the first sixe hundred yeares I haue carefully read ouer all the works of Origene Cyprian Ambrose Hierome â—ugustine Chrysostom Damascene Pamphilus Eusebius Theodoret Ruffinus Socrates Sozomenus Euagrius Bernard the Imperiall constitutions with other authors old and new and with greater diligence then Ignatian Friers commonly vse to do hauing I thanke God of mine owne writing and collations out of the foresaid Fathers and Writers not much lesse then two reames of paper Yet I take God to witnesse before whome I must render an account of this my protestation that the same faith and religion which I defend is taught and confirmed by those holy Hebrewes and Greeke Scriptures and in the more substantiall points by those Historians Councels Fathers that liued within 5. or 6. hundred yeares after Christ and in many points by them that followed after and the profession of Papists by the same condemned I haue examined and with diligent aduise read ouer many bookes and writings of the best learned Protestants and not any that euer came to my hands containeth any argument
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sam. 16.3 2. Sam 11. Nehe. 6.10.14 Psal. 101.6 Obliuiscitur se regeÌ„ esse vbi DeuÌ„ omnium regem pertimescit mira res duÌ„ abiicit purpuram se regem hominum esse non meminit rex esse incipit iustitiae religiosus Princeps noÌ„ perdidit imperiuÌ„ sed mutauit Sam. 40. Gen. 49. v. 23 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezra 4.3 Quod pius frater cripuit quomodo putatis à me reddendum cûm in eo religio frater laedatur in obit Valen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Chro. 14.3 2. Chro. 17.6 2. King 18.4 2. Chr. 35.18 Neh. 18.5 2. King 20.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 43. l. 1. p. 43. l. 10. vide l. 23. p. 44. l. 1. p. 43. l. 26. Prâ—s p. 11. â— 16 Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 5.7 Psal. 75.3 Date mihi dies tranquillos noctes cura expertes quod si minâ—s contingat necessum est ingemiscere Socr. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. 5.10 Prou. 16.33 Iob. 29.23 Heb. 3.2 In te vnuÌ„ puta cunctoruÌ„ oculos conuersos ad spectaculuÌ„ vitae totaÌ„ consedisse Angliam Deus ipse cum omni AngeloruÌ„ militia certamen tuum expectat Hier. ad Demetr August conf lib. 3. ca. 12. Gen. 49.22 Iosua 10.5 1. Sam. 22 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fox pag. 228. col 2. Socrat. 7.23 Senec. lib. 1. de tranquillitate vitae Prefat in Danielem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 46. l. 12. 1. King 3.7 Plutarc quaest Rom. 81. p. 12. l. 19. Seneca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist. 27. Epist. 126. 2. Tim. 1.18 Epist. 29· 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 71. l. 3. Prou. 9.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esther 4.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratiane Valentiniane apud Ambr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 August Hier. Epist. 9. p. 63. l. 11. p. 88 l. 15. p. 119. l. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron ad Theoph. De 5. Haeres 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambros. existit 30. ad Theodos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 10. Medit. in 20. c. Reu. p. 3. ar 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 7. Medita in 20. Reu. par 1. * 2. Cor. 3.5 Medita in â—0 Reu. par 2. Philip. 3 1â— Hieronym ad Ctesiphont 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieronym ad Theophil Theodor. 33. In Ant. Valentinian Psal. 72.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical cunning to vtter some truth to make way for error Ad Damas. In Coloss. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 3. lib. 4. de grat libr. arb c. 7. ar 6. Difference about freewill Lib. 5. de grat cap. 4. in fine Contradiction among the Papists The Latine text refused Difference about naturall corruption and infirmities Original sinne deriued both from Adam and Eue. Pag. 4. lin 8. All Christs suffrings needfull for mans redemption Pag. 4. lin 22. Christ only exempted from sinne The Virgin Mary not priuiledged from sinne De clamat lib. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secular priests reply to F. Parsons libell pag. 44. b. 1. Cor. 11.19 The reason why there are sects and heresies among Christians Iewes Mahometanes Pagans tolerated among Papists 1. Vntruth 1. Proofe Whether more heresies haue risen since the Gospell reuiued then in any age before 2. Proofe Iesuit catech lib. 1. cap. 10. Stow anno 2. of Queen Mary Fox p. 1055. Jsidor lib. 8. Etymologiar cap. 5. 3. Proofe Slaunder or vntruth 2. Papists come neerer ArriaÌ„s Nestorians Eutychians c. then Protestants * Par. 3. distin 5. c. 1. Vrbanus denieth that we are pleni Christiani full Christians without confirmation Papists one charge an other with Anabaptisme Atheisme Iesuit catechis lib. 3. c. 1. Lanquets Chronic. ann 1534. Preface to Iesuites catechisme fol. 6. a. in margin Manifestat pag. 112. a. pag. 86.2 Relat. p. 42. Replie to manifestat p. 91. a. Manifestat p. 32. b Replie p. 38. b. Luk. 19.22 Ad Ctesiphont 4. Proofe Vntruth 3. see the answere The article of Christs descension into Hell denied of no Protestant M. 3. dist 22. qu. 3. Bell. lib. 4. de Christo. c. 15. Dissension in the Church of Rome Decree of the Parliament of Paris an 1594 against the Iesuites Papists rayle one vpon an other Frier Parsons set out in his colours Tractat. 28. in Matth. 5. Proofe Vlenberg caus 22. Vntruth 4. Augustine de haeresibus ad Quod vult Deum Sects among Protestants neither many nor in matters of weight Vlenberg Caus. 9. p. 322. Oecolampad aequa respons ad Luther praefation Cod lib. 4. tit 20. l. 2. Valerian * Heidelbergens praefat ad colloqu Franckenthalens Mansfeildens tit de Antinom fol. 89. Mansfeildens tit de Osiandrin fol. 226. Lib. contra Tigurinos Vlenberg caus 9. sect Lutheran 5. Caspar Vlenberg caus 9. sect sacramenter Tetrastyl pill 4 part 4. Synops. Pap. in fine 2. table Lib. 7. de iustit qu. 1. art 3. De concord lib. 2. cap. 5. Peres de tradit par 3. Durand in 4. dist 11. q. 3. Lib. 3. de interpret scriptur cap. 3. In 2. distin 40. Alph. lib. 11. cont haeres 3. Cathar apolog cont Dominic à Soto Gab. lec 57. in can Miss Diuersitie of opinion in the Romane Church Fox p. 260. Diuisions in the Church of Rome Math. Paris fol. 167. Lib. 1. de fid cap. 4. A loose argument 1. Cor. 1.2 Religion not the cause of multiplicitie of suites amoÌ„g Protestants See M. Fox of this matter Monum Pa. 241. The broyles and turbulent stirres in the Romane Church Fox ibid. Vnnaturall strife in Poperie Fox p. 1276. P. 2050. P. 1986. col 1. P. 1277. col 1. P. 774. col 1. P. 838. col 1. Sleidan lib. 17. Prou. 26. v. 27. Hieron ad Rustic A loose argument Cod. Iustin. lib. 1. tit 5.6.7.8.9 deinceps Lib. 2. per omnes titulos and so in the rest The reason of many lawes in the time of protestancie Henry 8. an 32 ca. 10. Ann. 21. cap. 6. Ann. 21. cap. 5. Ann. 28. ca. 13. Ibid. Ann. 33. cap. 9. Ann. 37. cap. 9. Ann. 32. cap. 9. Corruption of manners in the Church of Rome Ephes. 5.12 Hieron ad Celant A loose argument 1. Cor. 15.32 Verse 34. 2. Cor. 12.21 Philipp 2.18 Contr. Gaudent lib. 3. Complaint of euill and corrupt manners among Papists In instruction ad Cheregaâ— Lect. 182. in lib. Sapient De reformat eccles Budaeus de asse Lib. 6. de imper gest cap. 6. De vanitat scient c. de lâ— nocin In epist. ad Nicolaum Jn Apoc. c. 18. Juel defens Apol. p. 436. Constit. Othon de concubin Clericâ—r remouend Pasquill Christ. Franch collat Iesuit in fine Hieron ad Furiam Quodlib p. 151 Pag 156. Pag. 83. Pag. 150. Manifest f. 89. a b. Lib. 20. histor Reuel 18.2 Lib.
countries Iesuit Catechis fol. 152. b. Iesuit Catechis fol. 187.188 Iesuit Catechis lib. 3. cap. 18. The Iesuites slender account of her Maiestie Ignatian Friers no fit Courtiers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Theophii aduers. Ioann Hierosolym 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 46. lin 18.19.20 c. Vntruth 78. They speake nothing lesse then Christ crucified Popish preaching by ceremonies Bellar. lib. 2. de monach c. 40. What Monks and Friers shauing signifieth Popish ceremonies in dedicating of Churches Bellarm. lib. 3. de sanct c. 5. Bellar. lib. 1. de baptis c. 25.26.27 Popish toyes vsed in baptisme Epist. 119. c. 19. cited distinc 12. c. 12. Pharisaicall religion Vntruth 79. Math. 23.5 Galath 3.1 Paganes significant ceremonies Plutarch quaest Roman Qu. 11. Qu. 26. Qu. 61. Qu. 64. Qu. 75.79 Polidor Lib. 6. dâ— inuentorib Qu. 86. Qu. 108. Euripid. in supplicib Alexand. ab Alexand. lib. 2. c. 8. Plutarch coniugial praecept Alexand. ab Alexand. lib. 4. c. 17. Galath 4 9. Hieron Augustin tom 3. oper Hieron Math. 15.14 Plutar. de superstition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 47. li. 13.14 Vntruth 80. Vntruth 81. Vntruth 82. Vntruth 83. Vntruth 84. Vntruth 85. Protestants affirmatiue doctrine Foundations for learning and religion standing among Protestants 2. King 23.5 2. King 10.27 Ambros. contr Symmach What is to be thought of the dissolution of Abbeyes Cod. lib. 1. tit 8. leg 8. Statut. Hen. 8. ann 31. c. 13. Cod. lib. 1. tit 8. leg 9. All things necessarie to saluation in the Gospell a Hebr. 6.2 b Ephes. 6.4 c Rom. 10.17 d Rom. 7.7 e Rom. 5.1 f Iohn 5.39 g Rom. 4.11 h Iam. 5.13 i Iam. 5.13 k Iob. 33.23 l Reuel 14.13 m 1. Thessal 4.13.18 Popish negatiue doctrine Plutark quaest Rom. Temples manie built among Paganes Plutarch quest Graec. Monasteries founded for murthers Fox pag. 149. col 1. Pag. 155. col 2. Pag. 159. col 1. Founders of Monasteries not of the new Romans faith Houeden continuation Bedae ann 792. Ann. 927. Fox p. 149. Ann. 940. Fox p. 151. col 1. Guliel lib. 3. de gestis pontif Ann. 975. Histor. Iornalens * The charge of this worke is thought to amount to 4000. pounds which summe was before mistaken by wrong information Synops. p. 960.961 Tom. 4. Marcell All things to true religion requisite are wanting in poperie Libr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The comfortlesse resolutioÌ„ of Poperie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vntruth 86. Gregor decr lib. 1. tit 31. c. 14. Carthaginens Concil 7. ca. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 49. li. 5.6 Pag. 48. lin 10.11.12 c. Vntruth 86. The end is the same though the offices diuers Vntruth 87. See the answere The generall end of the spirituall and temporall bodie all one 1. Timot. 2.1.2 Ann. 169. Fox p. 107. The Princes power to reforme religious disorders Eleutherius epistle to King Lucius Ann. 25. Edward 3. stat de prouisorib Ann. 13. Rich. 2. sâ— 2. c. 2. The authoritie of noble men redresse of spirituall disorders Fox p. 1424. In Psal. 139. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 26.29 Ad Iulian. Pag. 49. lin 18.19 c. Vntruth 89. Inter leges Edward Fox p. 166. Title to be defenders of the faith how annexed to the Crowne and in what sense Euseb. lib. 4. Edict imper Et concil Chalced. action 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cod. lib. 2. tit 15. leg 1. Augustin in Psal. 21. Pag. 50. lin 8. Slaunder 90. Traiterous positions of Iesuites Manifest f. 13. p. 2. Replie to the Manifestat fol. 66. b. In the booke of important considerations Decreed at Paris in Parliament anno 1594. Cont. Gaudent lib. 2. c. 13. Popish professors persecute rather then are persecuted De vnitat eccles c. 17. Stow anno Elizab 27. 1585. Ann. 28. 1586 Popish professors accessarie to their owne death Cont. Gaudent lib. 2. c. 13. Seminarie Priests and Iesuites may be packing Epist. 32. ad Valentin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 50. lin 16. Vntruth 91. Vntruth 92. Vntruth 93. Vntruth 94. Eccles. 24.5 Baptisme in Poperie proueth it not to be a true Church Cont. Crescon lib. 2. c. 29. August ibid. Lib. 5. de Baptism c. 16. Lib. 5. de Baptism c. 7. Lib. 4. de Baptism c. 17. * The Lord Archbishop of Canterburie brought vp vnder Master Bradford holy Martyr Philip 3.5 Galath 2 3. Lib. 3. cont Petilian c. 10. Ann 1. Elizab. c. 1. The Councell sworne against the Popes iurisdiction In the 7. section Imputation of periurie in effect to her Maiestie by the Iesuite Eccle. 10.20 De obit Theodos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 51. lin 13.14 c. Vntruth 95. None of them haue made good their chalenge nor euer shall Protestant writers not answered Ad Pammach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 50. lin 1 2 P. 51. l. 18.19 Great vntruth Popish religion hath no affinitie with the Queenes proceedings Vntruth 96. Vntruth 97. Vntruth 98. Vntruth 99. Vntruth 100. Vntruth 101. Vntruth 102. Vntruth 103. Vntruth 104. Epist. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 52. lin 16.17 c. Causes and motiues of and to heresie a Nicepho lib. 1. ca. 7. b Ambr. li. 1. de poenit ca. 15. c Cyprian lib. 1. epist. ca. 6. d Ex Augustin de haeresib e Niceph. lib 4. ca. 22. Ex concil Antiochen Epist. 6. ad Cornel. Math. 23.14 Socrat. 7.27 Lib. 2. contr Gaudent 2. Thessal 2.10 1. Cor. 13.12 Hieron ad Laeâ—am Stiffnes of heretikes Concil Ephesm 2. insert concil Chalcedonens action 1. Socrates lib. 2. ca. 32. Ignatian fetches to get riches Quodlib p. 90. Replie to the Manifestat f. 14. a. Ib. f. 15. a. Quodlib p. 91. Repl. f. 24. a. Repl. f. 14. b. Hieron catalog scriptor Repl. f. 24. a. Ibid. fol. 26. a. Libell Monach. Constantinop 5. action 1. Pag. 46. Replie to the Manifestat fol. 24. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prouerb 26.4 Aduers Heluid Pag. 54. lin 1.2 vnto 105. these are but glozing speeches Pag. 54. Vntruth 106. Vntruth 107. Vntruth 108. Manifest f. 19. b. The Apologist detected not to wish well to his Maiestie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remooue to 4. motiue artic 1. Lib. 3. contr Petilian ca. 19. Ibid. ca. 56. Baptisme and the Church may be separated Lib. 5. de baptis ca. 16. Remooue to motiue 4. artic 4. The oath of the Prince at the Coronation Lib. 6 c. 21. in Leuitic Epist. 50. ad Bonifac. The Communion Table called an Altar Jn epist. praefac liturg Chrysost. Octogint trium quaest q. 61. Cont. Faustum Manich. lib. 20. c. 21. How Christ is sacrificed now August cum citation Gratian. pag. 3. distinct 2. c. 48. 2. King 5.18 The signe of the Crosse ciuilly vsed Oration de obit Theodos. Not to be contemned Cod. lib. 1. tit 12. l. 1. Cod. lib. 1. tit 11. l. 1. Lib. de spirit sanct c. 27. Popish religion repugnant to the prerogatiue of the Crowne Anno 1. Eliza. c. 1. Anno Richar. 2.16 c. 5.
Diuine all such then being depriued by the consent of vnlearned noble men Knights of shires c. enacted and decreed matters of religion For it is notoriouslie knowne that during the Parliament ann 1. Elizab. there was a conference and disputation held at Westminster betweene nine of the Popish Clergie Bishops and Doctors with as many of the Protestant Doctors and Diuines whereof one was a Bishop which disputation was broken off by the frowardnes of the popish disputers that wilfullie refused to obey the order appointed Neither as yet when matters of religion were treated of in Parliament were the popish Bishops depriued for the Archbishop of Yorke was then of the Councell and the Bishops of Winchester and Lincolne were not committed to the Tower but vpon their disobedience and contempt of authoritie in violating the prefixed order of the disputation And it is also euident that the acts which passed ann 1. Elizab. had the consent of the three estates of the realme as may appeare by the stile of them We your said most louing faithfull and obedient subiects representing the three estates of your realme in England And it is certaine that diuers learned Diuines were consulted with concerning the affaires of the Church as these reuerend men Scorie Coxe Whitehead Grindall Horne Sands Elmer Iewell with others the meanest of them farre more learned honest godlie then your Parliament diuine Storie who vttered this phranticke speech in the Parliament house that while they laboured about the sprigs they should haue striken at the roote c. with other mad words but he himselfe was happelie not long after rooted out and spued out from the earth as an vncleane thing wherefore there was more then the consent of the vnlearned c. to the things then enacted What a fardell now of lyes hath this glozing Frier bundled vp he hath vttred as many leasings as scribled lines he runneth along and maketh haste as though the truth could not ouertake him as Cypriane saith ita scelera festinant quasi contra innocentiam festinatione praeualeant impietie by haste thinketh to preuaile against innocencie I may compare this fellowes reports as Saleucus did the Locrensian lawes to a spiders webs a flye falling in was taken but a waspe did escape so his sillie and credulous disciples may be entangled with his talke but the discreet reader will deride his follie and breake his snares The third Perswasion I Defend that religion which all most learned and vertuous men of the whole Christian world twentie times gathered together in generall Councels haue euer concluded out of holie Scriptures which many thousands of nationall and prouinciall Synodes c. all Vniuersities Colledges Schooles lawes of all Christian Princes spirituall and temporall haue decreed c. The Disswasion 1 HE had said more trulie that the most vnlearned and vitious men of the world haue approued their religion not the most learned and vertuous which is an idle and fabulous speech Many of the Popes haue been most vnlearned Alphonsus saith Constat plures Papas adeo illiteratos fuisse vt grammaticam penitus ignorarent It is euident that some of the Popes haue been so vnlearned that they were ignorant of their Grammar The like ignorance hath raigned in times past not onely in the Popes but in the whole court and citie of Rome Arnulphus said openly in the Councell of Rhemes Cum hoc tempore Romae nullus sit vt fama est qui sacras literas didicerit c. Seeing there is none at this time in Rome as the fame is that hath studied the sacred scriptures with what face dare any of them teach vs that thing which they neuer had learned And such as was the citie of Rome the whole papall Clergie and priesthoode was not vnlike as what great learning their Massepriests had it may appear by that Canon where mentiō is made of a Priest that baptized In nomine patra filia spirita sancta such as was their latine such was their doctrine both barbrous false 2 Now what vertuous and holie men your Popes haue bin who are the great patrones of the Romane religion it may easily be seene whereas that Sea hath afforded in great numbers 1. Sorcerers such were Iohn 12. Benedict 8. Benedict 9. Gregory 6. Siluester 2. Gregory 7. Paulus 3. with others 2. Murtherers as Clemens 5. Vrbane 6. Iohn 23. Sixtus 4. Alexander 6. Paulus 3. 3. Adulterers as Innocentius 8. Alexander 6. Leo 10. Iulius 2. Iulius 3. Some incestuous Iohn 23. accused in the Councell of Constance that he had knowne his brothers wife Alexander 6. with his owne daughter Lucretia Paulus 3. with his owne sister committed vncleannes Nay these vnholie fathers haue not bin free from the touch of the vnnaturall sinne of Sodomie as Iulius 2. Iulius 3. Sixtus 4. Alexand. 6. Many of them haue been Atheists as is declared before 3 As true it is that all vertuous men haue approued Poperie Of the like truth is the next glosse that they haue 20. generall Councels of their side whereas Bellarmine himselfe numbreth but 18. generall orthodoxall and allowed Councels and fiue of them Lateran 1. Lateranens 2. Lugdunens 1. Lugdunens 2. Viennens are not extant and how then can it be knowne what they decreed 4 He telleth vs also of many thousands of nationall and prouinciall Synodes whereas he is not able to produce one thousand nor yet much aboue one hundred of such Synodes the generall excepted And of all these Synodes generall or particular Oecumenicall or prouinciall where he can shew one for poperie we will bring forth three against it and of all their Canons and Decrees we will vndertake to alleage three to one that shall testifie with vs against them 5 He may be ashamed to say that all Vniuersities haue decreed with them whereas both the Vniuersitie of Oxford gaue publike testimonie of Iohn Wickliffe his sound doctrine and honest life and publikely in the Vniuersitie of Prage his positions were defended by Iohn Husse And King Henry had the iudgement of ten Vniuersities that his mariage with his brothers wife was vnlawfull which notwithstanding was dispensed with by Pope Iulie 2. and ratified by Clement 7. And at this present God be thanked the Protestants haue as many Vniuersities if not more on their side in Germany Denmarke Heluetia the Lowe countries England Scotland and other nations then the Romanists haue for them 6 The Imperiall lawes Prophets Apostles Euangelists holie and learned Fathers Historians Synods Councels Lawes Martyrs Confessors all which this shamelesse popeling boasteth of are against them as hath been sufficientlie proued in more then 300. questions in controuersie betweene the Protestants and Papists 7 Yea he blusheth not to say that their religion is ratified by Sybils and Rabbines before Christ whereas in verie deede they are both