not the words as pretious vessells but the wine that in them is offered to vs by these drunken teachers Now seeing I am fallen into mention of this matter I wil briefly lay open the deceit that is like to maske and lie hidde vnder the vizzard of this dissention True it is that these popish sectaries priests and Iebusites the Pharisies and Sadduces of these daies are bitterly fallen out among themselues neither is it a formall or deuised contention as some haue imagined but a very materiall and reall diuision among them kindled secretly a long time afore it brake forth vnto these opē flames Which beeing espied by the vigilant eye of some worthie persons was suffered to flame forth as it doth that other men seeing the same might keepe it from their owne houses though it burne a while where it began And here by the way I can not passe ouer with silence some forward affections that take vpon them to censure the proceedings of the State herein as though it were not safe that such dangerous stuffe as the Quodlibets and other bookes containe should not be published Wherein as to me it seemeth they take a preposterous course For the Magistrate is not to giue a reason of his doings The secrets of Magistrates not curiously to be searched to euery one neither should we rashly enter into their secrets The wise man saith The heauen in height and the earth in deepenes and the Kings heart can no man search out Prou. 25. 3. So that the counsell of the magistrate is as a great depth that is not by euery one to be sounded It is saide that while Alexander was reading a letter of secrets he suffered his friend Ephestion Plutar. apoth to looke on but when he had done with his ring he sealed his lippes by that ceremonie enioyning him silence And Ecclesiasticus saith If thou hast heard a word let it die with thee it will not burst thee ch 19. v. 10. So should we neither be inquisitiue to know nor knowing discouer the secrets of State but as the Apostle biddeth we should pray for Kings and magistrats that God would direct their counsells not praie or talke our pleasure of them to preiudice their proceedings Wherefore till such time as it shall seeme good to the State to haue those popish bookes more fully answered I will set downe some aduertisments for the satisfaction of the reader concerning the foresaid dissentions 1. Whereas the Priests doe lay all the blame vpon their fellow Iesuits as authors Dissention betweene priests and Iesuits and contriuers of all the treacherous plots against her Maiestie and the state they can not iustifie themselues For it is certen that priests as well as Iesuits haue had their hand in many of the saide conspiracies Morton Allin Hall Ballard Gifford were priests and not Iesuits The first the instrument of the commotion in the North the second a continuall practiser against the State the third incited Arden and Somerfield the fourth Babington his fellowes the last yet aliue prouoked Savadge Williams Yorke to take in hand their wretched enterprise It may be that all priests are not treacherously bent but yet we see they can not cleare euery one of their profession They haue beene both very dangerous and are so to be held still Me thinke then their fellowes may very well say vnto them as Ierome saide to Ruffinus though the case be not alike Quid vulneribus tuis prodest si ego fuero vulneratus an solacium percussi est atnicum socium videre morientem What doth it helpe thy wounds if I be wounded Is it a comfort to him that is smitten to see his friend die with him Secondly they affirme and maintaine this position that notwithstanding they doe depend vpon the pope for their faith yet they may be and are good subiects to the Queenes highnesse which is a very false ground 1. Because they gaue the pope preheminencie before the prince and authoritie to excommunicate 2. They allowe appeales to be made to Rome which is contrarie to the lawes of this land 3. They make the pope cheife in all spirituall causes and so doe maime the office of a prince 4. They count all these martyrs which haue beene executed for treason which is a great slander to the state 5. They commend Cardinall Allē D. Gifford with others which were known to be sworne enemies to the state 6. They giue ayde and maintenance to the Seminaries and societie of Iudasites Iesuites I would say which is no good subiects part to foster enemies to their countrie Wherefore I conclude vpon these reasons that a professed and absolute papist priest Iesuite pope catholike lay regular or secular can be no good subiect though he may be no traytour And if the Queene had no better subiects then such her maiestie were ill bestead And if the common wealth had no better sheild to defend it selfe it might deceiue them as Brasidas the Lacedemonian beeing wounded through his sheild said Prodente me clypeo vulneratus I was wounded Plutarch my sheild betraying me Thirdly whereas a question is mooued by the popish priestes which of them or the other faction are likest to the puritans and it is resolued that the sect of the Iesuits commeth neerer vnto them though not so absurd in doctrine nor yet so malitious against either Church or common wealth neither yet are they such grosse heads but much finer witts then the puritans for these are their owne words Let it here be considered that if by the name of puritans they did vnderstand such buisie factious heads as beeing malecontents of a couetous and greedie minde seeke the hauocke and spoile of the Church not indeed nor in trueth touched with any conscience of religion such as Martin Mareprelate might seeme to be we would not greatly stand with them for this comparison For such a puritan may proue a good stocke to graffe a papist in as that vile Hacket that iustly suffred for his villanies and did leape as it is reported out of such a puritans skinne into a papists hide But whereas vnder this scandalous name of puritans they doe gall and wound the credit Puritans better subiects then papists of many worthy ministers of the Gospell as Caluin Beza and the preachers of Scotland and diuers amongst vs who otherwise setting aside their opinion of some externall vsages of the Church are very profitable labourers and most loyall subiects betweene these and the best learned of the papists for true religion and sound diuinitie and faithfull obedience loue to their prince there is no comparison at all First these whome they vpbraid with the name of puritans do hold soundly all points of religion and articles of the protestants faith throughout excepting onely concerning externall matters of discipline and ceremonies which belong rather to the pollicie of the Church then to faith and doctrine And therefore they admitting of no absurd point of
the masse inuocation of Saints adoration of images purgatorie workes traditions like as the Pharisies had corrupted the law of God by their traditions Math. 7. 9. They slander vs euery yeare to inuent a new faith but we maintaine the old auncient Apostolike faith we stand in the old way Ierem. 6. 16. 2. We see how dangerous a thing it is to depart from the faith once receiued as salt that wanteth his sauour can not be seasoned Math. 9. 50. The third lecture Vers. 4. Certaine men are crept in c. 1. Doctrine Teaching in corners to be suspected Here beginneth the third part of this epistle which containeth a description of the wicked hypocrites that troubled and molested the Church both as touching their sinne and iust punishment This description is either generall as in this verse or in particular from hence to the 17. v. This verse containeth three things their hypocrisie in that they are said to creepe in to insinuate themselues vnder a pretense and shew of holines 2. the certentie of their punishment beeing of old ordained c. 3. their impietie both in their life turning the grace of God into wantonnes and as touching the faith they denie the Lord Iesus Christ. Creept in Doctrine It is the fashion of hypocrites closely and secretly to insinuate themselues to corrupt the faith Testim 2. Tim. 4. 6. Of this sort are they which creepe into houses c. Exempl Math. 23. 14. Such were the Pharisies which deuoured widowes houses vnder colour of long prayer such corner creepers were Iaazaniah and his companie that through a secret way in the wall committed idolatrie Ezech. 8. 8. 11. Exornat These are likened vnto frogs Apocal. 16. 13. that doe craule secretly and creepe into houses and like the spider that maketh her webbe euen in kings palaces Prou. 30. 28. The reason of their working is alleadged Ioh. 3. 20. Because they hate the light neither will come to the light least their deeds should be reprooued Applicat First against the Papists and their Iesuits and Seminarie priests that Error 9. lurke in corners and secretly corrupt the faith of many by this doe we know that they are deceitfull mockers Obiect Protestants also in time of persecution did teach priuily and in secret places Ans. The reason is not alike to preach faith secretly when it is openly impugned and to perswade errour priuily where the faith is publikely preached againe that faith which Protestants taught priuately they defended publikely in dying for the same but Papists die not for religion further Protestants in their priuate teaching though they perswaded faith yet they seduced not the hearts of the subiect from the obedience of their prince nor sought to bring in a forraine power as the Papists doe 2. For our instruction we are taught to suspect all actions that are done in corners Eph. 5. 12. as drunkennes adulterie theft are workes of darknes and to be auoided Of old ordained Doctrine That God 2. Doctrin Decree of Election not changed from the beginning in his euerlasting decree hath appointed wicked and vngodly men to euerlasting damnation as he hath elected some in his mercie to be heires of saluation Testim Prouer. 16. 4. The wicked are made for the euill day Revel 17. 8. Whose names were not written in the booke of life from the beginning Exampl So Pharao was appointed of God to destruction Exod. 9. 16. Iudas also is called the child of perdition Ioh. 17. 12. who was thereunto appointed of God Exornat Like as in an house there are vessels of honour and vessels of dishonour 2. Timoth. 2. 20. as psal 60. 7. Iudah is the lawgiuer Moab a washpot as in the administration of ciuill affaires some are appointed to honour some liue in dishonour Pharaoh his butler was exalted his baker was hanged Gen. 40. so some are elected of God some ordained to danation Confirmat 1. The moouing cause is Gods gratious purpose why some are elected some not elected 2. The ende is to Gods glorie Eph. 2. 5 6. both the efficient and finall cause are expressed Applicat First this doctrine is profitable to improoue the doctrine of the Papists Error 10. and Lutherans one Pighius affirmeth that God decreed nothing aforehand before it beganne to be done contrarie to the Apostle here who saith they were of old ordained The Lutherans affirme that the decree of election may be changed and that one of the vessels of honour may be made a vessell of dishonour contrarie to the Apostle who calleth the decree of God a sure foundation 2. Tim. 2. 19. but if it might be changed it is not sure 2. This doctrine is profitable to instruction that seeing none but the vngodly are condemned they should endeauour to lead a godly life so shall they be sure to escape the decree of reprobation as Saint Paul saith concerning the ciuill magistrate Wilt thou be without feare of the power doe well Rom. 13. 3. so wilt thou be without feare of reprobation lead a godly and vpright life and feare to doe euill Turne the grace of God into wantonnesse Doctrin 3. Papists turne the grace of God into wantonnesse Doctrine That we should not abuse the lawe of libertie and of the grace of God vnto licentiousnesse Testim Against such Saint Paul writeth Rom. 3. 8. that did euill that good might come thereof that is would commit sinne more freely that Gods mercy might more abound in remission of their sinnes Saint Peter also would not haue vs to make the lawe of libertie a cloake of maliciousnesse 1. Pet. 2. 16. Examp. Such were the Nicolaitanes that beeing called to the knowledge of the Gospell did teach licentious doctrine as that it was lawfull for women to be common these the Church of Ephesus were troubled with Apoc. 2. 6. Simon Magus made baptisme a cloake of his couetousnes and Diotrephes of his ambition Ioh. epist. 3. Exornat As a lewde woman maketh marriage a cloake of her vitious and wanton life Prouerb 7. 19. So doe these take libertie by their profession to liue vngodly And as the Israelites abused Manna and the quailes vnto wantonnesse and excesse The reason why we ought not to turne the grace of God into wantonnesse is takē from the ende of our calling Luk. 1. 74. that we beeing deliuered from our enemies should serue him without feare As God deliuered the Israelites out of Egypt to serue him in the wildernesse Applicat 1. Against the Papists who vnder colour of religion doe challenge exemption from the ciuill magistrate and Error 11. so doe make their libertie a cloake as S. Peter saith the like doe the Anabaptists that doe vrge the libertie of the Gospell to bring in an anarchie and a popular cōmunitie likewise the Pope by his pardons and indulgences giueth men licence to sinne as the Pharises by their Corban gaue children licence to be disobedient to their parents Mark 7. 11. 2. This do-doctrine is
Apostle spake of the seruants of Christ in former times they were tried with mockings and scourgings moreouer by bonds and imprisonment they were stoned hewen asunder tempted they were slain with the sword whom the world was not worthie of Hebr. 11. 37. so haue the true worshippers of God beene handled in these latter times And whereas they could not ouercome by subtiltie and sophistrie they haue tried them by force and cruelty as Hierome saith in the Tallbu institutus es disciplinis vt cui respoÌ„dere non poâ—eris caput auferas linguam quae tacere non potest seces Apolog 3. ad Ruff. like case Are you sowell taught that whome you can not answer you will take off his head and cut out his tongue that will not hold his peace So did Fulvia to Cicero and Herod to Iohn And thus did the Papists deale with the learned Martyrs whome they could not conquer by Scripture they thought to subdue by torture they persecuted them with fire and sword whome they could not conquer by the word Much like are these Romanists to their forefathers the olde bloodie Romanes whose measure they fulfill Seneca reporteth that L. Scylla commanded M. Marius legges to be broken Of Romanists his eyes to be pulled out his hands to be cut off and so tormented him by peece-meale as some of the Martyrs were handled Lib. 3. de Ira. Caius Caesar vsed this torment to stop their mouthes with sponges and pieces cut off from their garments whome he cruelly put to death euen as the popish Romanists boared through the tongues of the Martyrs and thrust balls of yâ—on into their mouthes and of some they cut out their tongues that they should not complaine of their crueltie Volesus the proconsull of Asia vnder Augustus Caesar hauing in one day beheaded 300. walked â—en l. 2. de Ira. among the dead bodies vaunting himselfe with these words Rem verè regiam O kingly act The like cruell part if not worse was shewed by the Romanists in Calabria Ann. 1560. when 88. Martyrs in one day had their throats cut The manner whereof Fox p. 942. was this They beeing all shut vp in one house togither as in a fold the hangman tooke them out one by one so dispatched them going from one to an other with the bloodie knife in his mouth and a bloodie muffler in his hand with his hands vp to the ellboes in goare blood Did not this cruell wretch thinke also in his minde that he had done a princely act Of Romanists Such haue beene and yet is the crueltie of the popish Romane Church whereby we may certenly discerne that they are not guided by the spirit of God for the fruits of the spirit are meekenesse gentlenesse peace Gal. 5. 22. These beastly cruell bloodsuckers shew themselues to be the right members of Antichrist and the brood of Romulus that laid the foundation of Rome in the blood of Remus his brother Neither are we to looke for better entertainment or other measure at their hands For one of their own cuntrey men that best knew the bloodie disposition of the Romanists Hoc inter caetera pessimum habet crudelitas perseverandum est nec ad meliora patet regressus scelera sceleribus tuenda sunt Sen. l. 1. de clemâ—n hath thus described their nature This bad qualitie hath crueltie among the rest they must hold out and hardly returne they to a better minde for wickednes must be defended with wickednes God graunt his faithfull seruants patience that suffer vnder their cruell hand and to his Church in England continue this fauour that as we haue shaken off their tyrannicall yoke so we may neuer be brought vnder the same againe Amen So be it Lord Iesus But because the Romanists doe falsly obiect against the Protestants their extreame crueltie executed vpon the Popes Feverdentius reâ—elled Catholikes for stopping of their slaunderous mouth I will briefly set downe the truth herein A certaine brawling fryer of Paris namely Feverdentius hath stepped forth of late opening his lying mouth wide against the proceeding of the Protestants in France especially and England Concerning France he saith that the whole nation did abound with blood their Churches made stables or burned to ashes their fields wasted their riuers ran with blood atque hi novi evangelij fructus and these are Dial. 1. p. 7. the fruits saith he of the new gospel And of troubles in England mooued against Catholikes he is not ashamed thus impudently to write that they are drawne to come to heare sermons if they refuse to come they are imprisonned whipped hanged racked bowelled their members quartered and boyled and cast forth to be Dial. 1. p. 15. eaten of foules beasts and dogges because they desire to obserue the religion receiued from their fathers Would any man thinke that they were so shamelesse as to publish such wicked slaunders and impudent lies to the view of the world This lying fryer hath most slaunderously Feverdentius refuted charged the protestants with the ciuill warres and troubles of France with defiling of the temples shedding of blood laying wast the countrie whereas it is most notoriously knowne that the Papists were the onely causes of all these mischeifes Did not Miniers that cruell tyrant when he had taken the towne of Cabrieis by trecherie Fox p. 932 ex histor Gallica enter into the Church and cause men women and children that were fled thither for succour to be cruelly slaine Did not the Duke of Guise at Vassiacum doe the like causing his souldiers to enter ex Insti Goâ—â—ler the Church and with a great slaughter put them all to the sword Againe is it not notoriously knowne that in that treacherous massacre in FraÌ„ce An. 1572. there were in Paris Lyons Orleance Rhoane and other cities within one moneth aboue thirtie thousand Protestants slaine in so much that the channels in the streetes ranne with blood howe then are they not past all shame to obiect these things and lay them to the charge of the Protestants And what other cause is there of the treacherous practises of some french papists against their nowe most worthie king both afore time and now of late but that God in his mercie hath preuented Feverdentius â—â—futed their mischeifes but for that his maiestie pitying the desolation and spoile of so famous a kingdome hath in his wisdome appeased the ciuill warres and troubles there to the great reioycing of all that loue their countrie Who then were the first authors of those domesticall tumults but they who secretly worke to haue them renewed and the honourable edict of pacification to be dissolued Wherefore I may say here to this lying fryer as S. Augustine Non invenireÌ„ quo modo te refellerem nisi vt aut iocantem riderem aut insanienteÌ„ dolerem sed quia te iocari non credo vides quid restac l. 2. c. 38. said to Petilian
the Donatist If thou shouldest say vnto me that I am Petilian howe could I tell to refute thee but either to deride thy scoffing or bewaile thy madnesse but because I thinke you iest not you know what followes See this shamelesse fryer in charging the protestants with the persecution in France hath coyned as impudent a lie as if he should face me downe that write this to be lying Feuerdentius which if he should doe he might be truely iudged to be out of his wits and so I thinke he was possessed with a spirit of frenzie and madnesse when he set his mouth and penne to vtter this slaunder Nowe concerning the affaires of the state in England this franticke Franciscan hath couched many lies and vntrueths togither Feverdentius refuted 1. that Catholikes are drawn and forced to come to Church 2. that they Protrahunt ad conciones are put to death for refusing to come to Church for simple recusancie is fined onely with a pecuniarie monethly mulct they are not otherwise violently drawne to the exercises of religion much lesse suffer death for it 3. that the bodie of any are cast out to beasts and dogs is a great vntrueth But it is most true that once a popish bishop in Hungarie did cause a Ex tomo 2. convival â—erm Iohan Gast godly minister hanged round with hares geese hennes to be torne in peeces and woorried of dogs 4. As vntrue it is that inaudira supplicia c. that punishments neuer heard of are inflicted vpon Catholiks For it hath beene the auncient and most deserued punishment for traitours by the law of this land to be hanged drawne and quartered 5. That any pope-catholiks are put to death for keeping the auncient religion of their Fathers is a great blasphemie of our state as now shall be shewed for the satisfaction of all The Romanists suffer not death for religion but for rebellion not for their profession but for their practising against the state not for poperie but for treacherie it may diuersly appeare 1. Because there Feuerdentius refuted are so many thousand knowne papists in the land and yet fewe of them but such as are seditious and treacherous are capitally punished 2. Hereticks that doe swarue from the faith are by the lawe adiudged to the fire but no papists haue yet felt that heate as protestants did who were consumed with the flames of fire aboue 300. in lesse then fiue yeares space 3. None of these traiterous papists that haue suffered for their demerits were indited arraigned examined or condemned for any article of faith as it may appeare in the seuerall proceedings against them 4. There is no law in England to put any papist to death for his conscience and without lawe our state punisheth none It will be obiected that the act which maketh the comming in of the Iesuits and Seminarie priests treason doth for their profession condemne them I answere that this is altogither vntrue 1. because that this act was but lately made in comparison of the whole time of Her Maiesties raigne hitherto about Anno regni 27. when it was found by experience that the end of their comming ouer into England was to peruert the obedience of the subiect and to contriue most vnnaturall For religion in England conspiracies against our most gratious Soueraigne Then was it high time to restraine them by law 2. If it be obiected that though some of them haue conspired against the prince yet all of them doe not so I answer that they beeing birds all of a feather and receiuing their direction from the Romish chaire of pestilence are all to be feared though perhaps not all alike imploied yet they are all dangerous beeing deuoted to execute the Popes will who is a professed enemy to our state 3. Their very purpose to alienate the subiects from due obedience and to reconcile them to a forraine potentate is and hath alwaies bin adiudged by the lawes of this land a treasonable act as to be adhÄ™rent or ayding to the kings enemies such as the pope is was made treason An. Edwardi 3. 25. c. 2. But it cannot be denied that all Iesuits and Seminaries are adhaerent and aiding to the Popes proceeding who is the cheife aduersarie to our state 4. All lawes 〈◊〉 ciuill and canon haue condemned all practises and conspiracies against the state Arcadius made this lawe that a conspiracy against the counsellers of the prince much more against the prince himselfe though it take not effect is to be punished with For religion in England the sword which lawe is rehearsed in the b par 2. c. 6. q. 1. can 22. decrees c par 2. c. 11. q. 1. can 31. Fabian decreed that he which did lie in waite against the Bishop should be committed to prison By the councel of d Tolet. 12. c. 1. Toletane he is anathematized which did seeke any occasion to hurt the prince He is by the e Constant. concil sest 15. Canons adiudged an heretick that did seeke priuily to take away the life though of a tyrant This point then I trust is sufficiently cleared that not the protestants but the papists are the cruell persecutors of these daies and the spillers of the blood of the Saints so that by their barbarous crueltie and vnsatiable blood thirstinesse it is no hard matter to iudge of their religion what it is and of themselues by what spirit they are ledde Nowe I proceede to the second cognisance and Antichristian badge which is treacherie for where by open violence they cannot make a way they doe attempt by wicked conspiracie to effect their cruel desires wherein they followe the counsell and sentence of Lysander whose saying this was Ubi Leonina pellis non sufficit assuenda Vulpina That where a Lyons skinne Plutar. will not serue a Foxes skinne must eeke it out To passe ouer the olde treacherous practises of Popes and popelings against The treacheriâ— kings and Emperours q Caxton l. 7. as how king Iohn was poysoned by a monke of Swinstead Gregorie the seauenth hired a russian to murther b Penno card Henrie the fourth Many treasons and practises attempted by Gregory the ninth against the Emperour Fredericke the second Henrie the sixt Emperour poysoned in receiuing the sacrament Fox p. 30â— by one fryer Bernard procured by Clemens Avent in annal lib. 7. the fift To let passe these and many other such wicked conspiracies contriued in times past I will descend to the memorable accidents of these daies Was not the death of the prince of Auringe procured by the treacherie of papists and the late king of France Henrie the third by a dominican fryer most treacherously murthered But no country hath had greater experience of popish seditious practises then this nation of ours nor yet any people bound more to thank God for the deliuerance of their prince from so many dangers as we are What shal
poperie are by many degrees to be preferred and I doubt not but are better liked of the state 2. Those preachers and ministers of the Gospell neuer yet attempted any thing against the life of their prince as priests and Iesuits haue done neither doe I trust shall it euer be seene They neuer conspired the death of Queene Marie as these haue done of Queene Elizabeth Wherefore it is a great slaÌ„der of theÌ„ to say they seeke to pull downe kings princes 3. These admitte of no forraine potentate to haue power in matters ecclesiastical as the popish priests doe wherein they curbe the authoritie of princes 4. They perswade to obedience to their prince and thankefulnesse to God for the puritie of religion professed among them The other creepe in corners to seduce and peruert the subiects from the faith and so coÌ„sequently from due obedience to their prince 5. They communicate with the assemblies of the Church in the worde praiers and Sacraments the Romanists refuse so to doe and disswade whome they may from our Church assemblies 6. They both in their publike and priuate praiers doe lift vp their hands for the life of our Soueraigne and the continuance of her state of popish priests it is to be doubted For whome the pope their head curseth how dare they blesse whome he would haue cutte off is it like they desire to continue 7. They haue beene meanes to detect the conspiracie of the common aduersarie and are readie with all their power to do it popish priests vse not to reueale but to conceale them 8. They are bound by oath to acknoweledge the princes supreame authoritie in all causes and to renounce all forraine iurisdiction popish priests will take no such oath 9. They acknowledge a Church here in England and themselues to be members of it the popes priestes count vs no Church but Gifford praefa 2 impudently traiterously saith that in England haerefis est regio diadematâ— ornatâ— hold all protestants heretickes and consequently her Maiestie vnder whose authoritie we professe the Gospell which they call heresie in that number and out of the Church 10. Those whome they call puritan ministers haue both by preaching and writing impugned the common aduersarie as much as any and therin haue done God good seruice in his Church And this is the cause if the trueth were knowne why popish priests haue such a spite at them because they stand so much in their waie staying the spreading of their infection by the contrarie exposition of sound doctrine And as for grossum caput and his fellowe let them seeke him among themselues I doubt not but they whome they most scorne of the protestants are able to set foorth from them those which either by writing or conference shall encounter the proudest priest or Iebusite But in truth we disdaine this comparison that the best popish priest should match with the worst protestant preacher either for doctrine or obedience to his prince Let them the priestes and the Iebusites measure themselues with themselues and compare themselues with themselues as the Apostle saith of the false teachers of Corinth 2. Cor. 10. 12. We dare not make our selues of the number nor compare our selues with them But as Ierome saith of the dialogue of Origen and Valentinian so we of this contention betweene these Apolog 2. ad vers Ruffin popelings In quo duos Andabatas inter se digladiaÌ„tes spectasse mihi videor Me thought I see two blinde sword-plaiers play togither The fourth last consideration is the scope end of these popish books which is to insinuate themselues to the State and to perswade a toleration of religion which A toleration of popery dangerous I trust they shall neuer obtaine neither is it conuenient they should vpon these reasons 1. It were not for her maiesties safetie for if they haue practised so against her Highnesse person in the time of their restraint what will they doe hauing further libertie 2. It were not for her Maiesties honour that hauing held a constant course in religion these 44. yeares should in her sacred old age listen to any such motion 3. It would be an offence to all other protestant princes that the famous church and common wealth of England should giue such an example 4. It would breed a confusion and disquietnes in the land and tend to the ouerthrowe and abrogation of diuers profitable lawes alreadie made against popish practises and the masse 5. It would be an offence to God that a Christian prince should suffer idolaters such as Romanists are to exercise their idolatrous worship freely Iaacob would not suffer it to be done in his house but buried all the images vnder an oake Gen. 35. 5. much lesse is it to be permitted in a kingdome And Eliah well said 1. Kings 18. 21. How long will ye hà lt betweene two opinions if the Lord be God follow him but if Baal be then goe after him So to admit two contrarie religions were to halt betweene two opinions 6. The pope in none of his territories nor where he hath absolute iurisdiction doeth graunt any libertie to protestants but tolerateth rather Iewes and Turkes neither is it reason that his popelings should receiue any such toleration 7. It would be a meanes to obdurate and harden papists in their superstition whereas I trust there may be hope of theÌ„ so many as God shall call to returne to the Gospell 8. Her Maiestie hath the example of the good kings of Iudah for her warrant they are commended which did expell all contrarie worshipps as Asa because he brake downe the altars and images of strange Gods 2. Chro. 14. 3. Iehosaphat for remoouing the high places and groues 2. Chro. 17. 6. Iosias for putting downe the Chemarims that were idolatrous priests 2. King 23. 5. Whereas the scripture noteth such kings as did not take away the high places as Iehoash 2. King 12. 3. and Azariah 2. Kings 15. 4. 9. Her Highnes hath a president from vertuous and blessed prince Edward 6. her Maiesties brother who notwithstanding the request of Charles the Emperour and the instance of Bishop Cranmer and B. Ridley would not consent to graunt to his sister the ladie Marie to haue masse in her house Fox p. 1295. edition 1583. 10. Lastly I will propound the most worthie example of the Emperour Valentinian that when the citie of Rome sent Ambros. in obiâ—â—â— Valentin vnto him to restore the rytes of the temples of the idolls and all the consistorie being Christians perswaded therunto the Emperour alone being a yong man gainsaid them alleadging the example of his brother Gratian Quod pius frater eripuit quo modo à me putatis esse reddendum cum in co relligio laedatur frater à quo se nollet pietate superari How can I restore that which my brother tooke away for both religion should receiue hurt and my brother of whome he would not be ouercome
them they are brought to repentance as the city of Ninive was at the preaching of Ionas when he cried yet 40 daies the city shall be destroyed Ion. 3. and the Apostle saith godly sorrow causeth repentance 2. Cor. 7. 10 and sorrowe is wrought in vs by consideration of gods iudgements which are preuented by repentance Applic. This doctrine first discouereth the indirect course vsed in the popish Errór 60. Papists promisâ— pardons when they should threaten judgments Church wherein nothing is more common then to heare of pardons indulgeÌ„ces for daies for moneths for yeares for hundreds for thousands Any man that will be at the cost or will yeelde himselfe to their superstitious obseruations shall haue the Popes indulgence or Iubile pardoÌ„ looke synops Centur. 5. error 47. in the meane time no mentioÌ„ atall is made of repentaÌ„ce but it is an euident signe that it is but light ware slender stuffe that is so easily had These popish indulgences are like vnto that vntempered morter which Ezechiel coÌ„pareth the false prophets flattering sermons vnto Ezech. 13. 10. Such buildings will abide no stormes and such pardons cannot deliuer from Gods iudgements Secondly here is a rule giuen for preachers that where they see the state of the people requireth it to take a round course with them to course them vp and to thunder against them Gods iudgements I feare me there are fewe congregations in this land that haue not neede of such plaisters they shall finde that one sermon of this kinde will doe them more good then tenne smooth sermons God send vs many such preachers which as good physitians hauing to doe with old festered sores may first search and cleâ—se the wound and then apply their gentle medicines for the prophet saith that such preachers as haue sweete tongues doe but steale away the worde from the people they profit them not Ierem. 23. 30 31. Origen hath a good note Atristibus semper sed necessarijs inchoat deus veluti ego occida ego viuificabo ego percutiam ego sà nabo hom 1. in Ierem. God alwaies beginneth with sorrowfull things but necessarie as I kill and I make aliue I smite and I heale And hate the garment spotted of the flesh The Apostle alludeth to the custoÌ„e Doct. 4. of the law that euen the garment that touched the flesh of an vncleane person was vncleane Leuit. 15. 17. yea the bedde whereon he lieth the seat whereon he sitteth shall be vncleane v. 4. so that his meaning is that men should not only abstaine from the grossest and greatest sinnes but The smallest sinnes are to be shunned from the least pollution thereof This is all one with that of Saint Paul Abstaine from all appearance of euil 1. Thes. 5. 22. Testim So the Lord for badde our first parents not onely to eate of the fruite but to touch it Gen. 3. 3. he would haue them to shunne the very occasion of euill Examp. So chast Ioseph when he saw the vncleane desires and wicked disposition of his masters wife he would come no more in her companie Gen. 39. 10. he would not in curie the least suspition of euill Exornat For like as the prophet reprooueth the hypocrites of his time who though they would not eate of polluted or vncleane flesh yet the broth thereof was found in their vessels Isay 65. 4. So the suspition or appearance of euill must be shunned euen as the broth of that which is vncleane As Cockatrice egs are venemous and hurtfull not onely if one doe eate them but if he doe tread vpon them or be sprinckled therewith Isay. 59. 5. so the least felloweship with euill is contagious and bringeth infection Aitiolog The reason why we should resist the very first beginnings of sin may be gathered from Saint Pauls words Eph. 4. 27. neither giue place to the deuill for if in small matters we giue place to him we make a way to his greater tentations the course of the water must be stopped in the beginning Prou. 17. 14. and so must Sathans temptations be resisted at the first Applicat Who seeth not now how fitly this doctrine serueth for the reproofe of the Papists and popish profession who if they might be cleared from the vncleane and polluted flesh that is from grosse idolatrie and paganisme as they can not by any meanes yet it is most apparent that they haue the garment spotted of the flesh that is they retaine many carnall rites ceremonies and vsages borrowed of the Iewes and Gentiles from the Iewes they haue their washings censings holy water oyle salt palmes priestly garments difference of meates obseruation of daies from the Gentiles adoration of images purgatorie inuocation of the dead pilgrimages worshipping of angels and such like that if euery bird had his feather and the Gentiles and Iewes might fetch home their owne that the popish Church hath borrowed they would be left very beggarly and naked So then the best and cheifest ornament of Poperie is the garment spotted with the flesh and their religion consisteth in touch not taste not handle not which all perish with the vsing and are after the commandements and doctrines of men as S. Paul saith Coloss. 2. 21. Secondly we that professe the glorious Gospel of Christ are taught that we should not neither in opinion nor in any externall vsages rites or customes which may breed offence conforme our selues to the carnall and spotted profession of poperie Popish religion spotted of the flesh but to decline in all things the very shadow shew or least suspition thereof and beside concerning the errours of life not to thinke it sufficient to abstaine from grosse and noysome sinnes as foule and vgly deformities but to wipe away the very blemishes and spots that is the occasions entisments appearance prouocations to sinne Iob as he was free from adulterie and vncleannes of life so he did auoid the very baits and allurements to sinne He made a couenant with his eyes not to looke vpon a woman Iob. 31. 1. Hierome vseth this similitude Vt creatorem non in clephantis Epitaph No potiâ—n camelis lconibus miramur sed in minutis quoque animalibus formica culice it a mens Christo dedita aeque in maioribus minoribus intenta c. Like as we doe admire our Creator not so much in elephants camels lyons as in the smaller beasts the ant gnat c. so a minde deuoted to Christ doth as well take heede of small as great sinnes The 16. lecture v. 24. Now to him that is able to keepe you that you fall not Here beginneth the second part of the conclusion which containeth a solemne celebration of the praise of God wherein are three things to be considered what it is that is here yeilded glorie maiestie dominion power v. 24. to whome to God onely wise wherefore because it is he onely that is able to keepe vs from falling and to present vs blamelesse at his comming
carefully to looke vnto the diet to refrain such meates as are enemies to nature and to feed of those which are of wholesome nourishment so the welfare of the soule is happily procured when as erroneous and corrupt doctrine as contagious and hurtfull meate is shunned auoided And as euery man should be so well acquainted with his owne state as he neede not aske of the physitian what meate is fittest for his stomacke whether his pulse doth beate strongly or remisly whether in sommer or winter he fare better for his health for this were as though a man should be ignorant what is done in his owne house So in matters of religion euery one should be able to discerne in some measure betweene truth and errour and not to depend altogether vpon the iudgement of their spirituall physitians Therefore S. Paul wisheth this grace to the whole church of the Philippians that they may discerne things that differ Philip. 1. 10. Tiberius Caesar is reported to haue saide that it was ridiculous for a man after 60. Plutarc lib. de 〈◊〉 â—uend yeares of age to require helpe of the physitian nothing thereby that in all that time a man should gather experience knowledge what is good for his owne bodie but it is a greater shame for a man of long continuance to be ignorant what is profitable what hurtfull to his soules health Therfore that euery man may in some sort learne to iudge betweene a false and true religion and may be expert to discerne of the best diet for the soule I haue here set downe certaine markes and notes out of this epistle of S. Iude whereby the true worshippers of God from hypocrites may be distinguished and truth from errour and superstition selected and seuered 1. Note Not making the knowledg of faith common The first note then is this that whereas the Apostle writeth of the common saluation v. 3. which is therefore called common because it ought not to be kept from the knowledge or notice of any hereby a false religion is descried which hideth the depth and secrets of their sect from their common followers and fauourers locketh The Church of Rome keepeth the knowledge of faith secret it vp in the brest of their professed Rabbines From hence then I reason thus Whosoeuer will not haue their religion commonly and vniuersally knowne but kept from the knowledge of the people are suspected to be false teachers but such are the Papists Ergo The first part is thus proued 2. Cor. 4. 3. If our Gospel be hid it is hid only to theÌ„ which are lost The Apostle would not haue the Gospel hid to any Heb. 8. 12. Ali shal know me from the least of them to the greatest Origen saith vpon those words Drinke waters out of thine owne fountaine Tenta tu Hom. 12. in Genes auditor proprium habere fontem proprium puteum vt cum tu apprehenderis libruÌ„ scripturarum incipias eâ—iam ex proprio sensu proferre aliquem intellectum Trie also thy selfe O hearer to haue thy proper fountaine and well that when thou takest into thy hand the booke of scripture thou maist begin out of thine owne sense to bring forth some venderstanding The assumption is true the Rhemists allow not the scriptures to be indifferently read of all Prefac sect 6. nor the Scriptures to be in the hand of euery husbandman artificer prentice c. sect 7. they mislike that women should be reading or talking of scripture 1. Timoth. 1. 12. so they would haue their people misled still in ignorance that they should not perceiue their grosse errours The Apostle saith v. 3. the faith once 2. Note Changing of the ancient faith giuen signifying that faith is certen neuer to be altered or chaunged but as Christ and his Apostles haue left it it must continue to the worldes ende 1. Timoth. 6. 14. I charge thee to keepe this commandement without spot and vnrebukeable till the appearing of our Lord. They then which alter and change the Apostolike faith are not the true Church Such are the Papists Ergo The proposition is euidents the assumption is thus prooued by particular induction 1. the Apostle teacheth that we are iustified by faith without the works of the law Rom. 3. 28. the Papists hold we are iustified by works 2 The Apostle condemneth praiers in an vnknowne tongue 1. Cor. 14. 16. How shall he that occupieth the roome of the vnlearned say Amen at the giuing of thanks seeing he knoweth not what thou saiest but the popish seruice is saide in the latin tongue not vnderstood of the people 3 The Apostle would haue the communion celebrated publikely We that are many are partakers of one bread 1. Cor. 10. 17. the popish Church vseth priuate communions when as the priest receiueth alone excluding the people 4 The scriptures forbid idolatrie 1. Ioh. 5. 2. Babes keepe your selues from idols but the popish Church worshippeth images of gold and siluer which is idolatrie Deut 4. 15. Takeheede to your selues for ye saw no image in the day the Lord spake vnto you that ye corrupt not your selues and make you a grauen image 5 The scriptures testifie that Christs bodie is in heauen and there shall remaine till the comming of Christ to iudgement when all things shal be restored Act. 3. 21. the Church of Rome holdeth that Christs bodie is in the earth in the Eucharist present carnally 6 The scripture teacheth that all are sinners and none righteous Rom. 3. 10. Christ onely is excepted Hebr. 4. 15. the Papists hold the virgin Marie free from all both originall and actuall sinne 7 The scriptures acknowledge no Mediatour or aduocate of our praiers but Christ 1. Ioh. 1. 2. The popish church maketh saints our mediators praies vnto theÌ„ 8 The Apostle saith that Christ was once offered to take away sinne Heb. 9. 28. the Papists hold that he is daily offered vp in the sacrifice of the Masse 9 The Apostles make marriage honorable amoÌ„g all men Heb. 13. 4. the papists say it is a profanation of orders and that it is vnlawfull for Ministers to marrie 10 The Apostle teacheth that we haue no power to thinke a good thought 2. Cor. 3. 5. they hold that a man hath freewill by nature to doe good In these and many other points hath the Church of Rome presumed to alter and change the Apostolike faith as I haue Tetrastyl 2. pill par 2. els where set downe at large It may likewise be shewed how they haue declined from the faith and doctrine of the elder Church a tast whereof I will giue by these few instances in stead of many The Church of Rome hath altered the faith of the primitiue Church 1. In the first Nicene Counsell it was decreed that the 4. Patriarchal seas should haue like authority and Alexandria amoÌ„g the rest quia Roma vrbis episcopo parilis mos because the like custome the B. of
This note also most fitly agreeth to the Sea of 9. Note Rome For they haue despised and abused Despising of gouernment the greatest Potentates and gouernors in earth as Gregorie 7. made Henrie 4. Emperour with his wife and childe to p. 784. to p. 789. Marty tolog Fox waite three daies and three nights in the colde winter at his gates Alexander 3. did tread vpon the necke of the Emperour Frederick 1. Pope Celestine crowned Henrie 5. with his foote and with his foote spurned it off againe Fredericke 1. was rebuked for holding Pope Adrianes stirrop on the wrong side Neither hath this beene the insolencie onely of some Popes but it is prescribed as a rule and order in the Popes booke of ceremonies That the Emperour must Lib. 1. cerem sect 5. c. 4. beare the Popes chaire on his shoulder shall beare vp the Popes traine bring the basen and ewer to the Pope shall carrie sect 13. c. 2. the Popes first dish shall beare the Popes first cuppe What is it to despise gouernment if this be not to make vassailes and slaues of Kings and Princes So that we see that to be fulfilled in this Sea which Gregorie spake of Rex superbiae Lib. 4. epist. 38. in foribus est The king of pride is at the doores vers 8. They speake euill of them which 10. Note are in authoritie This hath beene an vsuall practise in poperie not to spare to reuile Speaking euill of princes and speake euill of the sacred Maiestie of kings and princes Gregorie 7. accursed the Emperour Henrie the fourth accusing him of diuers crimes sending forth his bull of excommunication against him wherein he calleth him sonne of iniquitie Martyrolog p. 181. Innocent 3. denounced his great curse against king Iohn forbidding vnder the same curse all persons to eate or drinke or talke with him yea his owne seruants to doe him any seruice either at bedde or board in Church hall or stable pag. 251. Thus Gregorie 9. vsed Frederick 2. comparing him to the beast rising out of the sea full of names of blasphemie and charging him with atheisme Martyrotyrd Fox pag. 307. At the instigation of Paulus 3. Cardinal Poole wrote a contumclious infamous libell against Henrie 8. Pius 5. and Sextus 5. haue in their wicked bulls of excommunication vttered most vile blasphemies against her Maiestie And that saucie and beastly frier Feverdentius hath published a most vile slaunder of her Highnesse Dialog 1. pag. 12. lin 30. They rayle of Princes shewing himselfe to be a filthie bird of that vncleane nest Wherefore these popelings can not be right members of the Church of Christ nor yet are lead by his spirit which contrarie to the commandement of God Exod. 22. 28. Thou shalt not speake euill of the Ruler of thy people are so shamelesse and impudent to open their mouthes against the Lords Annointed Some of our Runagates apostataes from the church and traytours to the state haue most wickedly affirmed that heresie in England is diademate regio ornata adorned with the princely crowne and most trayterously compare their Soueraigne to Herodias c. Gifford Reinolds in secund praefat ad Calvinoturcis which rayling libell of theirs is learnedly alreadie answered I D. Sutliff de turcopapism cont Calvino-turcism onely note how fitly this marke set downe by the Apostle agreeth vnto them that they speake euill of them which are in authoritie v. 10. These speake euill of those things 11. Note Slaunder of Christs seruants which they know not This also is a commoÌ„ thing with our aduersaries to blinde both the persons and religion of Protestants when they know not the one nor vnderstand the other Thus the Sorbonists in Paris slaunderously reported of the Christian congregation there that when they assembled they put out the candles and went togither after a beastly manner that they maintained there was no God that they denied the immortalitie of the soule the resurrection of the flesh and such other false crimes they obiected Fox pag. 927. Thus haue they railed vpon the faithfull seruants of Christ whose neither liues nor deaths were knowne vnto them as that a Bâ—llaâ—â— Luther died of drunkennesse b Surius Bucer denied Christ at his death that c Polsecus Calvine gaue his soule to the deuill In like manner doe they speake euill of the doctrine of the Protestants that we leaue nothing but bare bread in the sacrament that we make God the author of euill Protestants bâ—liâ—d that by the doctrine of predestination we take away all choise of things and say it is no matter to saluation or damnation Seâ—m B. Watson conâ—r Bucer Fox p. 1963. what a man did in this life They are not ashamed to belie vs that we denie Christ and take away the Gifford praef 2. ad Calvinoture Trinitie But of all other Feuerdentius a fryer of Paris is most impudent in coyning lies and imputing most blasphemous heresies to the Calvinists as he calleth the Protestants As that they denie the three persons of Dial. 1. p. 27. the Trinitie That they mislike the inuocation and adoration of the Trinitie p 37. That they denie God to be omnipotent or to haue absolute power p. 89. That they charge God with lying inconstancie mutabilitie p. 115. 119. These and an hundred more such hereticall opinions he falsly obiecteth against the ProtestaÌ„ts wherein they either against their conscience belie vs or speake euill of those things they know not that they may appeare to be of that sect which is here by the Apostle described Uers. 11. They haue followed the way of Caine. What the waie of Caine was Saint Iohn 11. Note â—oulâ— of 〈◊〉 she weth he slew his brother because his owne workes were euill and his brothers good 1. Iohn 3. 12. So haue the Romanists persecuted innocent and good men onely of enuie and despite against their vertuous and honest life Brewster Sweeting burned because the one said to the other reading certaine good things out of a booke the sonne of the liuing God helpe vs the other answered the Lord so doe Fox p. 818. IoaÌ„nes de Cadurco because he brought forth this posie at a feast Christ raigne in our heartes was put to death Foxe p. â—97 Thomas Sanpaulinus because he reprooued a man for swearing was iudged to be a Lutheran and thereupon examined and condemned p. 904. Thomas Thomkins a deuout man who when any man came to talke with him would alwaies beginne with praier was cruelly handled of Bonner his face buffeted his hand scorched with a torch and after his bodie burned Foxe page 1534. A monke burned in France ann 1525. for marrying a wife p. 896. These and many other were through the enuie of Caine brought to their ende for thus he enuied the pietie and innocencie of his brother Abel Uers. 11. They are cast away with the deceit of Balaams
prooue they are not heretikes or schismatikes and then let them complaine of uniust punishment 2. They may say as well that the Ciuill magistrate may not punish Idolaters witches c. as heretikes for all these are reckoned in the same number Galat. 5. 20. 3. How came it to passe that they excelled the Maximinianists which were a certaine sect or schisme of the Donatists by the Emperours authoritie and so did the August contr ep st Parm l. â— c. 7. Papists persecute the Protestants by the magistrates authoritie what reason haue they to take exception against that power which they are content to vse to serue their turne 4. saith he Tribunus non est persecutor vester sed persecutor persecutoris Contr. Gaudâ—â—â— cap. 10. vestri the Magistrate doth not persecute you but persecuteth your persecutor that is your errour 5. Lastly he saith Si vniversarum contra vos latarum legum severitas c. if the seueritie of all lawes made against you be compared to your lawlesse crueltie it will seeme to be lenitie and so he concludeth Legibus latis catholica magis mansuetudo commendatur quam haeretica Contr. Crescoâ— lib. 3. c. 44. immanitas plectitur By these laws which are made the Catholike gentlenesse is rather commended then hereticall peruersnes punished Wherfore they complaine without cause and so this note also doth well beseeme them vers 16. Whose mouthes speake proud 20. Note things Neuer did any heretikes speake more proudly or giue more arrogant titles They speake proud things then the Romanists doe vnto the Pope as that he is a God a a Marcell in Concil Lateran sâ—st 4. in earth that he is the wonder of the world neither God nor b Clement in prooem in glosâ— man that the Pope hath power ouer purgatorie that he may c Felinus command the angels of God that he is d inter decret Adrian tom 1. concil Lord of lords king of kings for so the Emperour is called the Popes seruant that no mortall man may e distinct 40. c. 6. reprooue the Pope though he carrie innumerable soules to hell Thus also they proudely and blasphemously extoll their priesthood saying that euery priest is after the order of Melchisedeck which the scripture onely affirmeth of Christ and that the sacrifice vpon the crosse was f Heskin lib. 1. c. 15. after the order of Aaron and not of Melchisedeck One Nitinghal parson of Croudon in Kent vttered this blasphemous speach in his sermon that the Fox p. 1560. lord Cardinals grace had made him as cleane froÌ„ sin as he was at the fonstone thereupon he fell downe dead out of the pulpit Who now can denie but that their mouthes speake proud things and so may be rightly discerned by this note not to be be of the true Church vers 16. Hauing mens person in admiration because of aduantage If flatterie be a 21. Note Flatterie marke of an hypocrite and false teacher as here the Apostle saith the Romanists are here comprehended who are most grosse and palpable flatterers of the Pope For they doe all hold that he cannot erre that he sitteth in Peters chaire they call him the most holy father though some of them were heretikes as Honorius some idolaters as Marcellinus some sorcerers as Gregorie the seauenth some periured as Gregorie the ninth accused of periurie 3. Math. Paris in Henr. 4. by Frederick the second some infidels as Iohn 22. that denied the immortalitie of the soule some murderers as Vrbanus 6. that caused certaine of his Cardinals to be sowed in sackes and cast Theodor. Nieâ—â— lib. â— schism into the sea some adulterers as Alexander 6. some incestuous as Paulus 3. Sodomites as Sixtus 4. yet all of them are iustified by Bellarmine and the rest to be holy fathers and right good men But as Augustine well saith Nec malam conscientiam sanat praeconium laudantis nec bonam vulnerat convitiantis opprobrium neither doâ—h a flatterers commendation heale an euill conscience nor yet a raylers defamation wouÌ„d a good conscience v. 18. There shall be mockers Mockers and scorners are not of the Church of 21. Note Christ for they are persecuters as S. Paul Mockers saith Ismael persecuted Isaak Gal. 4. 29. because he mocked him Genes 21. 9. But such are the Romanists deriders and mockers of religion and of the seruants of Christ for it is well knowne that an idiote or foole in Italie is noted by the name of a Christian the Rhemists call our communion a feast of Ceres and Bacchus another with a scornefull spirit calleth it an oyster table one SimoÌ„s a persecutor of Anthony B White apud â—oâ—um Persons when the Martyr said vnto him standing at the barre that at the last day it should appeare which of them had best deserued that place answered scoffingly shall I haue so long a day and held vp his finger then I care not saith he From Fox p. 1218. this scorning spirit proceede all those tearmes of Zuinglians Lutheranes Caluinistes precisians puritanes Hugonites which the Papists doe giue in disdaine and scorne to Protestants This marke then of mocking and scorning beeing so proper vnto them doeth descrie them not to be gouerned by the spirit of Christ and so consequently not of his Church We say then vnto them as Origen concerning the scornful writings of Celsus Si grauiter Lib. 6. contra Celsuâ—â— modestius haec tractaret plus forsitan suasionis sunt habitura sed cum per risum scurriliter multa eloquendo deliret c. If he handled these things grauely and modestly he were more like to perswade but seeing he by laughter and scurrilitie vttering many things sheweth his madnesse I say for want of better wordes he is fallen into this braweling vaine c. Uers. 19. These are makers of sects This can not be more truely affirmed of 23. Note Romanists seâ—â— makers any then of the Church of Rome for neuer had any profession so many sundrie orders of Monkes Nunnes Hermites Anchorites Friers blacke gray white blewe and I knowe not of what coloures nor of howe many orders Augustines Benedicts Franciscans Dominicans Carthusians Caponchians Carmelites Brigets order barefoote friers Caelestines Loc. 25. â—â— 10. Hieronomites Charterhouse monkes with a great number more Heshusius reckoneth 65. orders of them and M. Foxe an hundred So many as that they were p. 259. constrained to make a publike decree in a generall councell that no man should bring in any newe religion yea some of Concil Later â—â— sub Innocent part 3. c. 3. their owne side haue much misliked this multiplicitie of sects as Nicholaus Cusanus a Cardinall thus writeth Fallacia illorum qui sub habitu Christi apparent vix potest sciri ob suam varietatem nam alius quidem sub hac vesle alius sub illa c. The deceit of those that shewe themselues vnder
the habite of Christ cannot be knowne because of their varietie One saith vnder this garment another vnder that that he is Christs souldier when as they all seeke not the things that are Christs but their owne Uers. 20. Praying in the holy Ghost 24. Note The Apostle hauing described the qualities and conditions of corrupt teachers Liplabour praier nowe he turneth himselfe to describe the true members of the Church of Christ whome by this note as one he would haue knowne they doe pray in the holy Ghost that is with feeling and vnderstanding for such are the praiers of the spirit this difference our Sauiour Christ maketh betweene true and false worshippers Iohn 4. 22. Yee worship that ye knowe not we worship what we knowe for saluation is of the Iewes But the members of the Romane Church knowe not what they worship nor what they pray speaking in an vnknowne tongue and therefore wanting the true and right vse of praier they are not the true Church of Christ for in the Church of God there is the true inuocation of the name of God and there are the true worshippers of God in spirit and trueth Ioh. 4. 24. but liplaboure is no true worship of God such as are all praiers made without vnderstanding in an vnknowne tongue as Ambrose saith vpon these wordes of S. Paul My minde is without fruite 1. Cor. 14. 14. Quem fructum habere potest qui ignorat quae loquitur What fruite or profit can he haue that knoweth not what he saith Uers. 23. Hate the garment spotted of the flesh This is another note of the true 25. Note religion that it retaineth not carnall rites ceremonies which are here vnderstood by the fleshly garment such as the Apostle speaketh against Coloss. 2. 2. such traditioÌ„s as consisted in touching tasting haÌ„dling which things perish with the vse But such is the popish profession altogether adorned with the vesture of the flesh for most of their carnall and ceremonious rites and vsages they haue borrowed partly from the Iewes partly from the Gentiles From the Gentiles they haue learned their adoration of images praier to the dead multiplicitie of saints purgatorie setting vp of waxe candles burning of tapers with such other infinit rites the original whereof is deriued from the heatheÌ„ as Moresin de origin papat a learned scottish writer hath lately shewed in a treatise onely of that argument From the Iewes they haue their palme salt oyle holy water obseruation of daies difference of meats with such other therefore we can not iudge that to be sound religion which vseth such traditions which are after the coÌ„mandements of men Col. 2. 22. and so I conclude this point with Augustine De aqua frumento vino oleo in seruitute veteris populi multa celebrari imperatasunt quae nobis tantum intelligeÌ„da traduntur Ang. de celeâ—â—at pasch Many things concerning corne wine oyle were commanded to be obserued in the seruitude of the olde lawe which are onely so be vnderstood of vs. Thus haue I by these 25. notes gathered out of this epistle consisting of 25. verses declared howe the true religion and Church from the false may be discerned which also may serue as a caueat aduertisement to the Reader concerning a certaine seditious popish pamphlet lately dispersed called a quarterne of reasons wherin the libeller by his 25. reasons would impugne the credite of our Church and religion which booke as I vnderstand is very sufficiently answered by a studious young man and learned diuine and is readie for the presse Thus I end exhorting the reader according to S. Pauls rule to trie all things and hold that is best And so I conclude with that saying of Augustine Excipite verba contradicentium respuenda non Tract 9. in â—â—am transglutienda visceribus danda facite inde quod fecit Dominus quando illi obtulerunt amarum potum gustauit respuit it a vos legite abiicite Receiue ye the words of gainsayers to refuse them not to swallow them keepe them in your bowels but doe with them as our Lord with the bitter potion which they offered to him he tasted and refused so doe yeâ— read their errours and reiect them Praise honour glorie and power be vnto him that sitteth vpon the throne and vnto the lambe for euermore Reuel 5. 13. FINIS Amend the faults thus PREFACE Page Fault Correction Pag. 17. l. 23. Romes Romanes P. 21. l. 8. surely freely P. 21. l. 11. We mislike we mislike P. 26. l. 11. and did leape did leap P. 29. l. 5. exposition opposition P. 35. l. 3. the panltie their paultry BOOKE Page Fault Correction P. 52. l. 9. crackled racked P. 58. l. 17. Ahas Ahab P. 69. l. 1. propounded Pronounced P. 70. l. 16. word woe P. 104. l. 7. Caponchians Caponchians P. 114. l. 27. Vioscorus Dioscorus P. 138. l. 9. aufugiat confugiat P. 145. l. 12. Fettres Fetties P. 149. l. 8. We were P. 153. l. 23. course cause P. 187. l. 2. terreum terrenum P. 188. l. 7. Theodera Theodora P. 195. l. 7. blind blame