An antilogie or counterplea to An apologicall (he should haue said) apologeticall epistle published by a fauorite of the Romane separation, and (as is supposed) one of the Ignatian faction wherein two hundred vntruths and slaunders are discouered, and many politicke obiections of the Romaines answered. Dedicated to the Kings most excellent Maiestie by Andrevv Willet, Professor of Diuinitie. Willet, Andrew, 1562-1621. 1603 Approx. 754 KB of XML-encoded text transcribed from 155 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A15395 STC 25672 ESTC S120023 99855227 99855227 20708 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A15395) Transcribed from: (Early English Books Online ; image set 20708) Images scanned from microfilm: (Early English books, 1475-1640 ; 1263:2) An antilogie or counterplea to An apologicall (he should haue said) apologeticall epistle published by a fauorite of the Romane separation, and (as is supposed) one of the Ignatian faction wherein two hundred vntruths and slaunders are discouered, and many politicke obiections of the Romaines answered. Dedicated to the Kings most excellent Maiestie by Andrevv Willet, Professor of Diuinitie. Willet, Andrew, 1562-1621. [32], 269 [i.e. 279], [1] p. Printed [by Richard Field and Felix Kingston] for Thomas Man, London : 1603. A reply to: Broughton, Richard. An apologicall epistle. Kingston printed B-2I; Field printed the rest (STC). The first leaf is blank. 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Catholic Church -- Controversial literature -- Early works to 1800. 2004-10 TCP Assigned for keying and markup 2004-11 SPi Global Keyed and coded from ProQuest page images 2004-12 Emma (Leeson) Huber Sampled and proofread 2004-12 Emma (Leeson) Huber Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion AN ANTILOGIE OR Counterplea to an Apologicall ( he should haue said ) Apologeticall Epistle published by a Fauorite of the Romane separation , and ( as is supposed ) one of the Ignatian Faction : Wherein two hundred vntruths and slaunders are discouered , and many politicke obiections of the Romaines answered . Dedicated to the Kings most excellent Maiestie by ANDREVV WILLET , Professor of Diuinitie . 2. TIM . 3.8.9 . As Iannes and Iambres withstood Moses , so do these also resist the truth , men of corrupt minds , reprobate concerning the faith : but they shall preuaile no longer ; for their madnesse shall be euident to all men , as theirs also was . AVGVST . EPIST. 177. Litera tuae nec ad reddenda conuitia me prouocare , nec à reddendis literis me reuocare potuerunt . Your letter could neither prouoke me to render like railing speech , nor reuoke me from rendring an answer . LONDON , Printed for Thomas Man. 1603. ILLVSTRISSIMO , POTENTISSIMO , ET piissimo Principi , IACOBO ▪ Angliae , Scotiae , Franciae & Hiberniae Regi , Domino suo colendissimo , multos annos tranquill●m Imperium , pietatis & virtutis regiae incrementum in terris , & sempiternum praemium in coelis concedat Deus opt . max. in Christo Iesu. PIè monuit Ecclesiastes ( illustrissime Princeps ) vt Deo supplicantes paucis verbis vtantur : idem ad Principem accessuris , qui Dei loco in terris est , perpetuò obseruandum videtur , vt breuiter perorarent . De Phocione fertur , quòd secum deliberare solebat , an aliquid posset de sermone amputare , quem habiturus esset ad populum : & Hieronymus de se profitetur , meliorem stili partem legi quae deleret , quàm quae scriberet . Id ego nunc facere instituebam , vt paucissimis ad regiam vestram dignitatem praefaerer , & plura obelis expungerem , quàm literis obsignarem : sed rei necessitas , & amor vobiscum diutius loquendi , vt ait Augustinus , me ita abripuerunt vt longiùs oratio excurreret . Certè ( optime Rex ) dum me ad scribendum accingo , cogitabam neque res leues & futiles afferendas esse , neque assentatorio sermone regijs auribus abuti , neque quicquam omittere me debere , quod deceret scribere theologum . Prolixitatem ergo scribentis excusabit rei necessitas & officij ratio , fastidium legentis leuabit , vt spero , materiae varietas : praefatione iam sequenti omnia ferè complexus sum , quae mihi ad regem scribenti necessaria & opportuna occurrebant : quae si paulo prolixius tractentur , non verborum sterilis strepitus id facit , sed rerum continua series ; non error scriptionis est , sed scribentis feruor . No enim ita Nicias picturae suae perpoliendae intentus fuit , qui saepe in opere oblitus est , pransúsne esset : nec Archimedes tanto studio lineis ducendis deditus fuisse fertur , quem vi auulsum serui saepius vngebant : quāto ego teneor regias virtutes tuas contemplandi desiderio , vt verè cum Hieronymo eloquar : quid faciam ? vocem pectori negare non audeo , Epistolae breuitas cōpellit tacere , desideriū vestrum cogit loqui . Dixit Regina Shebae ad Salomonem : Beati serui tui qui stant coram te iugiter & audiunt sapientiam tuam . Eudoxus ille studiosus stellarum indagator , cum Phaëtonte comburi optauit , ea lege , vt liceret illi priùs soli adstanti formam & magnitudinem astri perdiscere : & nos gestimus sub pia vestra administratione , & lucis ( plusquam Solaris ) Euāgelij contemplatione aetatem nostram & dies consumere . Accipe iam ( benignissime Rex ) regio illo tuo . i. hilari & placido vultu , pauperis theologi tenue munusculum , seruitutis suae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certissimum , parca manu sed amplo corde oblatum . Artaxerxes cùm plebeius aquam palma è fluuio sublatam exhibuisset , humaniter admisit : & solet Maiestas tua pluris dantis animum quàm doni pretium aestimare . Quod ad librum hunc , non audeo polliceri , quod Seneca de Amici cuiusdam libro profitetur , Tanta me dulcedine tenuit & traxit , vt illum sine vlla dilatione perlegerem ! Legentem tamen haec nostra , spero id assequi posse , quod sibi inter legendum accidisse idem author refert : tanquam lecturus ex commodo adaperui ac tantùm degustare volui , deinde blāditus est , vt longiùs procederem . Quod ad me : video & pontificijs me odiosum esse , quòd illorum superstitiones omnes aboleri cupiam ; & alijs nostratibus me displicere ( cum neque Papista neque Puritanus sim ) quòd Ecclesiam nostram adhuc venustiorem & pulchriorem reddi exoptem . Ad vestrum patrocinium tanquam asylum confugio , vt me tantisper alarum vestrarum vmbra tectum & munitū velit Maiestas tua , dum ego veritatis amans , & pacis studiosus , id solum , quod honestum est , sequor : vt tanquam Clearchum alterum te intuear , de quo Xenophon scribit , quòd hilari & placido vultu solebat milites periclitantes reficere , & illis animos addere : & verè iam experiar quod scribitur , In lucida regis facie vita est . Alijs detur , vt in patulae vestrae arboris ramis , tāquā auiculae cantillent : mihi satis est , si in vmbra humi repens vermis requiescam . Quòd si iam serenitati tuae mei conatus probentur , quicquid alii senserint , vt Pithagoras pro Geometricis suis bouem mactauit , ita ego pro optimo studiorum successu Deo gratias agam . Maiestati tuae vitā longam , regnum prosperum , prolem foelicem , vitam aeternam ex animo precatur fidelissimus tuus subditus Andreas Willet . The Preface to the Kings most excellent Maiestie . SAINT Paule that diuine Apostle ( most gracious and dread Soueraigne ) thus concludeth his second Epistle to the Corinthians : This is the third time that I come vnto you . In the mouth of two or three witnesses shall euery word stand . As he by his preaching and writing thrise presented himselfe to the Corinthians to testifie his loue : so I haue bene bold now thrise to exhibite my simple labours to your Highnesse ; which as three witnesses may , I trust , sufficiētly expresse my ioy for your Maiesties peaceable entrance , and professe my seruice and dutie in prayer for your prosperous cōtinuance . Two yeares since I sent a booke to your Highnes into Scotland by your Maiesties Printer , then set foorth vnder Queene Elizabeths name ; since , I was bold at your happie arriuall into this land , to present the same vnder your Highnesse owne name : the first a new worke , but not yours ; the second yours , but not new : this third is both , which in some sort may supply the foresaid wants in the others . The first miscaried , being not at all deliuered . The second was deliuered , but not in season . And now I haue sent this after the other , as Ionathan shot three arrowes one to find another ; and as the hewer hauing lost his axe in the water , sent the helue after the head , and found both : so I hope this simple present added to the former , may make a way for me vnto your Maiestie , not to speake for my selfe , but in the behalfe of the Church of Christ. Now because I know not , whether in this kind I may euer hereafter haue occasion to speake to your Maiestie , let me be bold in the feare of God to vtter my mind to your Highnesse , not onely with reuerence as to a King ; but plainely in singlenesse of hart , as to a Christian , a good man , and louer of Gods Church . Hierome of Sicile was wont to say , That none that spake freely to him , did importune him or was vnseasonable : much more to your Christian Maiestie free and plaine speech deliuered in dutie ( I trust ) shall not be vnpleasing . First then , as we all do praise God for your happie succession in the kingdome , by whom we are vndoubtedly perswaded religion and peace shall be cōtinued and maintained ; that we haue all cause to say with Israell , The Lord hath done great things for vs , whereof we reioyce : the times fall out much better , and the change more happie then was of some feared , of others expected . It hath not happened vnto vs , as aged Leontines foretold to the Antiochians , who pointing to his gray and white haires , said : When this snow is melted , much mire will follow : that is , sedition and trouble . But after the dissolution of the white snowie haires of our last aged Soueraigne , no such trouble ( God be thanked ) hath followed : the Lord hath not left vs as sheepe without a shepheard : We are the same sheepe to be led foorth still to the waters of life , though another sheepheard . As the Church of England acknowledgeth Gods great goodnesse herein : so your Christian Maiestie shall do wel to recogitate with your selfe ( as you do ) the Lords great mercies toward you ; who in your infancie from many perils most prouidently preserued you , and in your former raigne from many dangers miraculously deliuered you , and now to a most flourishing kingdome most honourably aduaunced you . I doubt not , but as your Highnesse hath the like occasion , so with the Prophet you will vtter the same affection : My soule praise thou the Lord , and forget not all his benefites ; as well appeareth to the great comfort of vs all , by that religious weekely erected exercise in your Highnesse Court. Your Maiestie well remembreth Moses counsell to the king : that he should reade in the law of God all the dayes of his life , that his heart be not lifted vp aboue his brethren . Princes are set in slipperie places : if God stay them not , abundance of honor , pleasure , wealth may soone intangle thē . This appeared in Salomon , who strangely fell and declined from his integritie . Alexanders example in forraine stories is notable , who in iustice , temperance , chastitie was a mirror to all Princes before he tasted of the pleasures of Asia . Dionysius for a while delighted in Plato , and seemed to be studious of Philosophie , but he quickely fell away ; therein well resembled to a booke , wherein that which was before written , was soone blotted out . But in Christians , the mutabilitie of nature is corrected by the stabilitie of grace ; and God with whom there is no variablenesse , nor shadowing by turning , shall so strengthen your royall heart , as that it be neither ouer-cast with shadow , nor turned by change . There are two enemies to Christian constancie enuie and flatterie : the one practiseth , the other perswadeth ; that pulleth backe , this letteth to go forward ; the last is the worst , the first least to be feared . Enuie followeth vertue , flatterie nourisheth vice : the first Themistocles well perceiued , who being yet young , said he had done no excellent thing , because he was not enuied : the other Phocion was not ignorant of , to whom when the people gaue applause for his oration : What ( saith he to his friends ) haue I spoken any thing amisse vnawares ? shewing that popular applause and flatterie doth often worke vpō some infirmitie . Many haue preuented trecherie , that could not take heed of flatterie . Dauid whom neither Abner and Amasaes valour , nor Achitophels wit could subdue , Ziba his false tale seduced , and smiling ease and prosperitie corrupted . Nehemiah could wel beware of Tobiah and Sanballat , that were threatning aduersaries , but he was most in daunger by Shemaiah and Noadiah dissembling Prophets . The way for Princes to auoide such flatterers , is to haue faithfull seruants and followers , as Dauid saith : The faithfull in the land shall dwell with me , the vpright in heart shall serue me . Lysippus the Caruer did worthily reproue Apelles the Painter , because he had made Alexanders picture with a thunderbolt in his hand as a God ; the other with a speare , honouring him as a valiant Prince . I doubt not but they are more pleasing to your Highnesse , that giue you that is due , then which ascribe that you will not take . Against enuie and trechery your Maiestie must oppose your Christian innocencie and carefull circumspection : against flatterie , your Princely humilitie . As Ambrose well describeth the penitent king of Niniuie that humbled himselfe in sackcloth : He forgetteth himselfe to be a king , while he feareth God the king of al : a straunge thing , while he casteth away his purple robes , and remembreth not that he is a king , he beginneth to be a king of Iustice , he did not lose his kingdome , but chaunged it to the better . God graunt that to your Princely humilitie and Christian pietie may be added diuine constancie , that although archers shoot at you , some with darts of enuy & trechery , some with the bolts of flatterie ; yet with Ioseph your bow may abide strong , and the hands of your armes strengthened to the end . Agesilaus well said : I do so vse my selfe , that in no chaunge I be chaunged . We all trust that this speech will be more truly verified in your Christian Maiestie then in that heathen Prince : which your firme , and ( we hope ) vnchaungeable constancie hath manifested it selfe in your stedfast resolution for the continuance of religion in sinceritie without mixture . Some haue preas●ed alreadie , if not presumed , to make request for toleration of their Masse , or rather Misse-seruice , for all is amisse in it : but they might know that the Arke and Dagon cannot dwell together : that Hezechiah will not suffer the brasen serpent to stand , nor Iosias permit the Chemarims to execute their idolatrous seruice . They wold seeme to condition with your Maiestie , whose lands and persons are at your courtesie ; much like the Athenians , who being forced to giue vp their citie to the Spartans , desired that Samos might be left : to whom one wittily answered : When you are not your owne , you would haue others to be yours . Whereupon grew this Prouerbe : He that hath not himselfe , would haue Samos . We haue an English by-word , Beggers must be no choosers , so neither must petitioners be prescribers . Your Maiestie can answer such importunate & vnreasonable suiters , as Zerubabel answered the aduersaries of Iudah , that offered 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 Cōmon-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 wēt 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 M●●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 thāks to God take knowledge of your Highnesse Christian disposition to peace , that no cōtention 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 cōforted & 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 vobis , vtile Ecclesiae , dignum posteris . But here one thing I cannot pretermit , to celebrate the great ioy of your Maiesties subiects for your princely acceptance of poore mens complaints , and the readie accesse to your royall person . It hath pleased your Maiesty to signifie herein , that it is your gracious pleasure and minde in giuing accesse to be so open and affable to euery ranke of honest persons , as that they may make their owne sutes to you them selues , and not to employ others to be their intercessors . Therfore the King is said to go out and in before the people , that they may haue free accesse vnto him in time & place conuenient : that though it be not for the safetie of the Prince to be so open as the Romane Tribunes , whose doores night and day were open to all suters ; nor yet fit to be locked vp and retired as the Persian kings ; or as Clearchus of Pontus , that did hide himselfe and sleepe in a chest ; or Aristodemus king of the Argiues , that did clime vp into his hanging bed by a ladder , that no man should come vnto him : yet is it honorable ( as your Maiestie well knoweth , and we hope will practise ) for the Prince often to shew himselfe to his people , that they may flocke vnto him tanquam ad salutare sydus ; as to a comfortable starre , as one saith ; and to be free for all to come vnto , as the altar . We shall not neede then ( especially the Ministers of the Gospell ) to complaine with Ambrose , who suing to the Emperour for one Higmus an ancient Bishop adiudged to exile , ne sine veste & plumario pateretur extrudi , extrusus est ipse : that he should not be thrust out without his bed and clothes , was thrust out himselfe . But we praise God for your Maiestie , as the same father doth for the good Emperour Gratian , of whom he saith : Scripsisti tua totam Epistolam manu , You wrote an Epistle with your owne hand : whom he compareth to Abraham which killed a calfe with his owne hands to entertaine the Angels : Nec in ministerio religioso aliorum adiumenta quaesiuit ; And in a religious worke sought not anothers helpe . For the like mercifull disposition in your Maiestie , in vouchsafing your selfe to attend the causes of your subiects , we say with S. Paul to Onesiphorus : The Lord grant that you may find mercie with the Lord in that day . Now lastly I craue pardon for my boldnesse and plainenesse of speech , not doubting but that your Maiestie approueth that saying of Ambrose vttered of noble Theodosius : Neque imperiale est , libertatem dicendi negare ; neque sacerdotale , quod sentit non dicere : It is nether princelike , to denie liberty of speech ; nor ministerlike , not to speake what he thinketh . And we are not ignorant of your royall disposition herein , to loue those best that are plainest with you : which emboldneth me to say with Hierome , Mallem apud te verecundia parumper , quàm causa periclitari ; I had rather hazard my credite then the cause : but I trust I shall hazard neither , by any thing which out of a single heart , and loyall affection I haue vttered . I haue deliuered my conscience , discharged my dutie , and ( I hope ) not written otherwise then became me . I leaue the rest to your princely consideration , according to that saying in the Prouerbes : Da sapienti occasionem , & sapiet amplius . Thus I end with heartie prayer vnto God , so to strengthen your Maiestie with his grace , that you may be constant in all goodnesse to the end , zealous of his glorie to amend what is amisse , to supply what is wanting , to cherish the good , suppresse the euill , relieue the oppressed : so shall your Highnesse do that which shall be acceptable vnto God , honourable to your selfe , profitable to his Church , comfortable and ioyous to your owne soule in the end . Go forward then , noble King , in your wel-begun course ; follow your owne Christian iudgement , to practise as you haue prescribed , to performe as you haue purposed ; consider that all the people of this land are your sheepe : the Lord hath made you the chiefe ouerseer and Steward , according to your princely name , both of Church and Common-wealth . Of this Stewardship you must one day render account vnto God : prouide then , O Christian Prince , that you may do it with ioy . The Persian Kings alwayes appointed one in the morning to call vnto them ; Arise , O King , and take care of these things which Oromasdes biddeth thee be carefull of . But your Maiesties owne thankfull remembrance of Gods mercies , will suffice within to put you in mind , and sing as it were in your eares , what God requireth and you haue promised : and to thinke of Mordecay his speech to Queene Esther , Who knoweth whether thou art come to the Kingdome for such a time ? As for vs , we trust by Gods grace to see so happie a chaunge by this chaunge , that whereas we had thought our selues vndone , we may truly say as Themistocles did , who being exiled his countrey was better entertained in the Persian court , We had perished , if we had not perished . God graunt to your Maiestie a long and prosperous raigne ; to your noble Queene happie continuance with you ; and length of dayes to your honourable sonne , Prince Henrie , encrease of all princely graces with growth of yeares ; and to your royall posteritie to raigne ouer this land , if it be Gods will , vnto the worlds end : and vnto you all an endlesse reward in heauen , for your faithfull seruice to Christ here on earth . And so I conclude with Ambrose : Ipse me citiùs quàm vos obliuiscar ; & si vnquam sermo tacebit , loquetur affectus ( Iacobe & Henrice ) in vestris nominibus adhaerere iuuat , & delectat in vestri commemoratione requiescere . Your Maiesties most humble subiect , Andrew Willet . The Preface to the Christian Reader . THE wise man in the Prouerbes sayth , He that medleth with a strife that belongeth not vnto him , is as one that taketh a dog by the eares . Prou. 26.17 . Theagenes was laughed to scorne of all , because he would be medling in euery matter , and trying maisteries with euerie one in running , wrastling , fencing ; as though it were not lawfull for any to haue the victory where he was present . Lest therefore I might be thought to be busie in other mens matters , and to intermeddle where I need not , to speake in a cause where I was not retained , and to defend a wrong where I was not iniured : first mine answer is this , that the defence of the truth belongeth to all : as an iniurie offered to the bodie , euery member is readie to propulse ; and an enemie inuading the countrey , it is euery mans part to resist . Hierome wel saith : Feci vt hostes ecclesiae , mei quoque hostes fierent ; I alwaies endeuored that the enemies of the Church should also become mine enemies . Augustine also saith , Incomparabiliter pulchrior est veritas Christianorum , quàm Helena Graecorum : The veritie of the Christians is farre more faire then Helene of the Grecians : We ought therefore more to striue for it , then they did for the other . Beside , I haue not held vp my shield at a shadow , no man striking me ; or made answer , where no man called me ; or run forward , no man thrusting me : for in three seuerall places it hath pleased this Popes champion to challenge me : and so hath to my thinking bid me the base , and cast downe his gauntlet for me to take it vp . I considered that it was not fit in this case to do as children , that being stricken , do lay their hands vpon the sore place and crie : but to requite him with the like that first gaue the aduēture , & to returne the smart of the blow vpon his face that first bent his fist . I say therefore with Hierome , Si superbum sit respondisse , multò sit superbius accusasse : If it be thought an insolent part to answer , it is much more to accuse : and he is iudged contentious , not which preuenteth a further mischiefe , but first prouoketh thereunto . Neither can I conceale , that to this enterprise I was incited and stirred vp by the reuerend Lord Bishop of London , by whose aduise and counsell I addressed my selfe thereunto : saying with Augustine , Ad compellendum non potest esse molestus exactor , quando ad reddendum deuotus est debitor : The exactor is not troublesome in requiring , when the debtor is willing in rendring . I haue hitherto shewed the motiues that induced me to this worke : now also I will briefly declare what I haue done . I haue discouered in this treatise aboue two hundred vntruths and slaunders , by this libeller without al conscience forged , & without all modestie vttered : I haue answered all the politicke obiections , by him cunningly against the Protestants faith deuised : I haue his owne engines , wherewith he would haue battered ours , vpon his owne forts returned . The businesse ( I thanke God ) was not great , which I found in the vnfolding of this Alogicall ( I should say , Apologicall ) Epistle . But as Caesar said of a certaine citie , which at the very first view he ouercame , Veni , vidi , vici : I came to it , I saw it , I tooke it : so may I say with Hierome , Sententias eius prodidisse , superasse est : The very laying open of his sayings , is a sufficient confutation . His obiections required no long time to answer : to refell his arguments , it was sufficient to see them : and to ouerthrow his cause , it was enough to open his book . And as Lueullus said of his enemies , that came against him in compleat harnesse : That it would be more labour to spoyle them , then to foyle them : so had I as much a do to collect his reasons , as to confute thē . The gaining of diuerse peeces of this book which were negligently lost , was more trouble to me , thē the first framing of that which I had carefully writtē . Now I haue also the more willingly thrust my selfe into this businesse , to make knowne to the people of God , the Lords vnspeakeable goodnesse towards vs , who hath giuen vs a Prince resolued to professe in himselfe and protect in vs the same faith of the Gospell , which was by Q. Elizabeth maintained : that still we may exercise our pens against the common aduersarie . Of his Maiesties raigne we may truly pronounce , as the Prophet of Salomons : In his dayes shall the righteous flourish . Psal. 72.7 . All those shall be sure , we verily trust , to liue in peace and enioy his fauour , that loue the truth and follow righteousnes . God hath sent vs another Theodosius , of whō Ambrose saith : Cùm omnes homines vobis militent , tum ipsi vos omnipotenti Deo , & sacrae fidei militatis : As al men do war & fight for you , so you for Almightie God and the sacred Faith. Phocion being asked of the Orators , what benefit he had bestowed vpon the city : None but this ( saith he ) that while I was gouernor , none of you had cause to make a funeral Oratiō : So I trust , that Religion hath gotten such an honourable patron , that Preachers the Orators of Christians , shall haue no cause to mourne for the persecution , trouble and imprisonment of such as professe the Gospell , as in former times of persecution vnder Popish tyranny , but to reioyce in the peaceable fruition of the Gospel . And how much are we to ioy in so Christian a Prince , who doth not onely publickely professe himselfe to be no Papist : but hath declared so sound a iudgement in some questions controuersed among Protestants , that we may all frō his princely mouth take out a new lesson , and learne to reforme our erroneous conceits ? Our kingly Ecclesiastes saith , That all that is necessarie to saluation , is contained in the Scriptures , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 19 : otherwise then some haue affirmed , that the light of nature and the light of Scripture ioyntly , not seuerally , are compleat to saluation : for hence it followeth , that the Scripture seuerally and alone is not compleate to saluation . We are taught to vse onely Scripture for interpretation of Scripture , if we would neuer swarue from the analogie of faith in expounding : as Scripture is interpreted by Scripture , so the Scripture is drawne by Scripture , not by the authoritie of the Church . Beware to beleeue with the Papists the Churches authoritie , better then your owne knowledge . How say some then , that the word cannot possibly assure vs , that we do well to thinke that it is the word of God ? No man is able to keepe the law or any part thereof , as the Apostle saith : That which was impossible to the law , inasmuch as it was weake because of the flesh , &c. how then , is it not impossible ( in any sense ) to be preserued frō all sin in this life ? How can a man do more , and God approue more then is commaunded ( as some haue taught ) if we come farre short of that which is commaunded ? If Faith onely iustifieth , as Protestants hold , and since we could not be saued by doing , we might at the least be saued by beleeuing : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 8. how then can our workes be any meanes to blot out sinne , or to procure pardon ? If it be the property of faith to apply the promises : ( for faith is a sure perswasion and apprehension of the promises of God , applying them to our soule . p. 11. as the Apostle saith : By grace are ye saued through faith . Eph. 2.8 . ) how can the Sacraments giue grace , and be causes of Iustification , and as necessarie in their place as beliefe it selfe ? If whatsoeuer is not of faith , is sinne ▪ Rom. 14.23 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 13. how can naturall workes be acceptable to God ? If we cānot think any thing as of our selues * : and if al that do good , are inspired of God therto : how is mās wil apt naturally to take or refuse any particular obiect whatsoeuer ? If the Pope be Antichrist , and the head of a false & hypocritical Church : how then cā the Church of Rome be the family of 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 , quàm 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 suam conatur implere voluntatem , Because Sathan cannot perswade his religion vnder his owne name , by another colour he worketh his will : So doth this Sophister vnder this cloake of vttering some trueth , seeke to shrowde and hide an heape of lies and vntruths that follow ; and seeketh to winne credit and insinuate himself by speaking the truth , that he may be beleeued when hee telleth a lie : So well hath he learned Democritus lesson , that it behooueth a man either to be good , or to dissemble . In this first section I finde some contradictions betweene this popish champion , and other writers of that side ; I note also some errors . Contrad . 1. He affirmeth , that by Adams fall humane nature is left to it selfe naked and disabled among so many enemies . Herein he speaketh truly , yet otherwise , then some of his fellowes : for Bellarmine saith , that man is of freewill now , si fuit ante lapsum , if he were before his fall . He thinketh that man hath freewill in good things as well since his fall as before . He also affirmeth , that mans freewill , with the helpe of grace and without it , if it be not vrged by some tentation , Suis viribus bonum aliquod morale ita perficere , &c. by it owne power can make perfect some morall good thing that no sinne therein be admitted . If mans will can bring foorth of it selfe , without the helpe of grace , a vertuous and good action without sinne , as Bellarmine saith ; then is not mans nature left naked and disabled , as our countrieman here saith : these speeches agree not . Contrad . 2. Touching sinne and iniquitie ( he saith ) no spirituall law promulged by Adam , Noe , Lot , Iob , Moses , could weede it out : p. 3. and Christ Iesus , &c. that had beene both able and worthie to haue washed away , not only the malice and venome of sinne , &c. yet it pleased the diuine wisedome to leaue them as a penitentiall memoriall of our former demerite , &c. p. 4. Here the Apologist affirmeth , that sinne by no law is weeded out , no not by the law of Grace vnder Christ , but that the venome and malice of sinne still remaineth . Wherein he thwarteth the Rhemish Doctors , who teach , that good men keepe all Gods commandements , Luk. 1. sect . 6. and that the commaundement of louing God with all our heart may be kept and fulfilled , as farre as is requisite in this life , Luk. 10. sect . 5. They seeme also to be of opinion , that some in this life may be so iust , that they neede no repentance : for they vnderstand that place Luk. 15. ver . 7. of iust men in deede , not of those , which are so in their owne iudgement , such as the Pharisies were : if some men neede no repentance , then it followeth they haue no sin : for where sinne is , repentance is needfull : and if all the commaundements are kept of good men , then none are transgressed ; and where no transgression of the law is , there is no sinne : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sinne , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , transgression of the law , 1. Ioh. 3.4 . But their euasion here will be this , that though euery sinne be a transgression of the law , yet è conuerso , the contrarie is not true , that euery transgression of the law is sin : and though the Apostle say , euery iniquitie is sin , 1. Ioh. 5. vers . 17. yet there the Greeke word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as before , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which he meaneth mans actuall and proper transgression , Rhemist . annot . 1. Ioh. 3. v. 4. Ans. 1. Your Latine text translateth both these Greek words , iniquitie , shewing thereby , that in effect they signifie the same thing : so that euery iniquitie or transgression of the law is sinne . And let it here be noted , that they refuse in this place their owne Latine text . 2. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iniustice , is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iniquitie , or transgression of the law , it may bee prooued by S. Paul , Rom. 7.12 . where he saith , the commandement is iust , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whatsoeuer then is against the law is vniust : if euery keeping of the law be a point of iustice , euery breach of the law is a point of iniustice . 3. Where the Apostle defineth sinne to be a transgression of the law , and according to the rule of schooles , definitio & definitum , the definition and thing defined are conuertible , it followeth that euery transgression of the law is sinne . And if it should be doubted whether the Apostle doe here set downe a definition of sinne , both Augustine and Ambrose doe follow the same definition : the first defineth sinne to be , Omne dictum , factum vel concupitum contra legem Dei : Sinne is euery word , worke , or thought against the law of God. Ambrose saith , Quid est peccatum , nisi diuinae legis praeuaricatio ? What is sinne , but the preuarication of the diuine law ? ex citation . Pet. Lombard . lib. 2. distinct . 35. a. Contrad . 3. He calleth sinne and other infirmities remaining , the penitentiall memoriall of our first demerite , p. 4. The Rhemists affirme , that the motions of the flesh in a iust man doe not any whit defile the operations of the spirit , but often make them more meritorious for the continuall combat , that he hath with them , Rom. chap. 7. sect . 10. If they be the occasion of greater merite , how are they a penitentiall memoriall ? they are rather to be reioyced in , then repented for , as occasioning and furthering meritorious works . Thus well doth this regular Frier , and those seculars of Rhemes agree in their doctrine . As he runneth into contradictions , so hee lasheth foorth at the first into diuers errors . Err. 1. He seemeth to thinke that originall sinne was onely deriued from Adam in these words : The transgression of the first law-breaker was so venemous a seede to bring foorth wickednes , pag. 3. Whereas it is certaine that originall sinne taketh beginning from the transgression of both our first parents Adam and Eue : for as the Apostle saith , The woman was in the transgression , 1. Tim. 2. vers . 14. therefore the man onely transgressed not , and so consequently was not the author onely of sinne and transgression to his posteritie . Thus Ambrose witnesseth , Adam & Eua primi illi vt generis , ita erroris parentes : Adam and Eua the first parents , as of our generation , so of our error , in Luc. 13. And whereas it is said , By one man sinne entred into the world , Rom. 5.12 . that is so spoken , because man is the principall in the carnall generation , as Origen saith : Non enim ex muliere posteritas , sed ex viro nominatur ; non enim est vir ex muliere , sed mulier ex viro : For the posteritie is not named of the woman , but of the man : for the man is not of the woman , but the woman of the man , Origen . lib. 5. in epist. ad Roman . Err. 2. The least drop of his immaculate and vnualuable blood , or the meanest of his so many infinitely meritorious operations , had been both able and worthie to haue washed away , &c. We graunt , that in respect of Gods omnipotent power lesse might haue sufficed , then Christ for vs suffered ; but in regard of Gods iustice , God could not otherwise haue bin fully satisfied , if Christ had not both in his bodie and soule the whole punishment due vnto vs sustained : as the Apostle saith , It became him &c. to make perfect the prince of our saluation through affliction , Hebr. 2.10 . And againe , the same Apostle testifieth , that both Christ himselfe was perfited , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by those things which he suffered , Hebr. 5.9 . and by his one oblation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath perfited those that are sanctified , Hebr. 10.14 . So then , vnlesse Christ had died , the worke of our redemption had not beene perfited : for in his death and not before he sayd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is finished or consummate , Iohn 19.30 . Then as Origen sayth , Quod ad potentiam Dei omnia possibilia , quod ad iustitiam Dei possibilia solum quae iusta sunt , In respect of Gods power all things are possible , in regard of his iustice those things onely are possible , which are iust . In Math. Tract . 35. So in respect of Gods absolute power Christ might haue suffered lesse , but his iustice considered , it became him to suffer all he did : simplie then to affirme , that the least drop had bene sufficient , is erroneous , for then all his other passions and operations had bene superfluous . Err. 3. All sexes and ages , men , women , children ( except some one or few excepted by a speciall writing of diuine exemption ) little or much , originallie , or actuallie , haue beene defiled , P. 4. I pray you , where finde you this speciall writing of exemption , whereby more then one ( which is Christ ) were euer freed from sinne ? I am sure no such writing of priuiledge can be found in the scriptures . Your meaning is , that the Virgin Mary was freed from all sinne both originall and actuall : but the scripture concludeth all men vnder sinne , 1. King. 8.46 . There is no man that sinneth not . And Origene sayth , Solus Christus sine macula est , qui peccatum non fecit &c. Only Christ is without spot , which did no sinne &c. Hom. 1. in Leuitic . Mary confesseth her selfe to haue neede of a Sauiour , Luk. 1.47 . My spirit reioyceth in God my Sauiour : But Christ saueth vs from our sinnes , Matth. 1.21 . then Mary had sinne , from the which she was saued . So Ambrose sayth , Non mirum si Dominus redempturus mundum diuinam operationem suam inchoauit à matre , vt per quam salus ab omnib . parabatur , eadem prima fructum salutis hauriret ex pignore : No maruell if the Lord , being to redeeme the world , did begin his heauenlie worke in his Mother , that by whome saluation was prepared for all , she first should draw saluation from her pledge , Ambr. lib. 2. in 1. cap. Luc. Thus the Epistler with contradictions and errors beginneth his plea for the Pope-catholike religion : if he make such a beginning , what is the end like to be ? Sca●rus in Seneca was wont to say , It was as great a vertue , scire desinere , quam scire dicere , to know where to end , as to know how to speake . But I may say to this Orator , that it is as great a vertue scire incipere , quam scire desinere , to know how to begin , as to know how to end : if he trip thus in the beginning of his race , and thus enterfeare at the first setting forth , he is like to stumble and fall before he come to the end . Seneca , with whose sentence he closeth vp the first section , sayth , Nemo tam timidus est vt malit semper pendere , quam semel cadere : No man is so timorous , that he had rather alwaies hang , then fall downe at once : Epist. 22. And it had bene much better for him to haue as a restie iade fallen downe flat at the first and giuen ouer , then as a tyred hackney to go on as he doth , continuallie tripping and stumbling . May we not say vnto him , as Hierome of Ruffinus : Persuadeas homini ne vescentium dentib . edentulus inuideat , & oculos caprarum talpa contemnat , Perswade the man that being toothlesse , he enuie not those that haue teeth ; and being as blinde as a mole , despise not those that are goate-eyed : Hieron . Magno . Such counsell had bene good for this Romish Rabbin , not to find fault with other mens sight being blind himselfe , nor to reproue them of error , being so erroneous himselfe . Dionysius aduice had not bene amisse for him : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either say somewhat better then silence , or else keepe silence . Yet one thing more I haue to say to this Apologicall champion , before I leaue this section , that I maruell that he being , as I vnderstand , of the Ignatian order , which holdeth skorne to learne any thing at the secular Priests hands , should borrow this whole section ( the first twentie lines onely excepted ) word for word , with very little alteration from the preface to the booke , intituled , A Dialogue betwixt a secular Priest and a lay Gentleman , which was made by W.W. a secular Masse-Priest as it should seeme , against the ambitious practises of the Iudasites : Or if he be ashamed to acknowledge a secular Popish Priest to be his good Master , then it is like they both stole it from some other author , which is most like . And then I may say vnto him as Archidamas to Periander , That being a good Phisitian , made euill fauoured verses , what mooued thee , to desire of a good Phisitian to be counted an euill Poet ? So I say to him , that he was much ouerseene of a reasonable good translator , to take vpon him to be a bad author , thrusting that simplie vnder his name as his owne , which he might with more honestie confesse to haue beene borrowed . Hierome could haue taught him otherwise : Ego , qui plus conscientiae meae , quam nomini defero , furari tamen titulum eius , qui operis fundamentum iecit & construendi adificij materiam praebuit , rectum non puto : I , which yeeld more to my conscience then credite , thought it not right to steale the title from him , that first laid the foundation of the worke , and prouided the stuffe for the building , Perorat . epist. Origen . ad Roman . The Answere to the second Section : That not this age of Protestants , but of Papists rather exceedeth all other in errors and practicall impieties . THis Apologicall discourser , in this section taketh vpon him to discouer diuers errors and practicall impieties among the Protestants ▪ which he doth so confusedlie for the manner , and so weakelie for his proofes and matter , that wee may say to him , as Hierome of Iouinian , Magis misericordia dignus , quam inuidia : He is more worthie of pitie then enuie , Dialog . 1. aduers. Pelagian . And if he be the author which is supposed , antiquū obtinet , he keepeth the old wont of his fellow Ignatius , whose writings some of their owne fellowes complaine to be 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 also against the Gospel , which she called heresie : With this hypocrite diuers Priests and Monkes were confederate , and among the rest your great champion Bishop Fisher : whereof some were attainted of treason , and iustlie executed : the Bishop with other were condemned to prison and forfeited their goods : you cannot shew vs such a conspiracie of Protestants , with the first Elizabeth , as it is euident there was of Papists with this latter . Now sir , tell vs , what haue you gained by referring vs to this place of the Chronicle ? 2. The Registers of London and Norwich will tell vs , that some Anabaptists haue been burned for heresie , and one Ket for Arrianisme and other impieties , and that reuerend Synode mentioned hath condemned both these and other heresies : what of al this ? vpon these premisses will you inferre the Protestants of England , that ●oe thus proceede against heretikes , to haue no true Church . And that this ( Epistler ) may see his owne follie , by the same reason one may conclude , that because the first Nicene Synode condemned the Arrians , the first Constantinopolitane the Macedonians , the Ephesine the Nestorians , the Councel Chalcedonens . the Eutychians , the 2. Constantinopolit . the Trinitie - or Patripassians , the 3. Constantin . the Monothelites : because Augustine condemneth 90. heresies , and Isidore as many , that therefore these were not of the true Church . Shall the Protestants Synode be reproued for condemning the same heresies , which in generall Councels were anathematized ? and by the same reason that the Canons of our Synode are censured , may not Gratianes decrees ( their owne darling ) be controlled , which condemne 90. heresies , Caus 24. q. 3. c. 39. these are but loose arguments : he shooteth at the marke , as a blind man at crowes , and as that vnskilfull archer , who shooting wide , Stratonicus the Harper standing by , ranne and stood at the marke , and being asked why , answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that I be not hit : as little need we to feare this blind archers darts , for they come not neere vs. But as Hierome said to Vigilantius : Risimus in te prouerbium , vidimus camelum saltitantem : We smile to see the prouerbe verified vpon you , a Camell dauncing : So as soone may we see a Camell daunce , as this Cauiller performe what he taketh in hand . 3. His third probation is from a particular enumeration of diuers heresies and infidelities pretended to be amongst vs : as Arrians , Eunomians , Vigilantians , Nestorians , Eutychians , Grecians , &c. pag. 6. Ans. 1. Some of these heresies , are malicious slaunders of our Church : as Arrians , Eunomians , Nestorians , Eutychians , Grecians , Anabaptists , Catharists , Hernicians , Iulianes , our Church neither knoweth their names , or any called by them , nor yet their heretical opinions : We neither denie the diuine nature of Christ with the Arrians & Eunomians , nor diuide his person with the Nestorians , or confound his natures with the Eutychians , nor denie his humanitie with the Anabaptists , nor the proceeding of the holie Ghost from the Sonne with the Grecians : neither doe we hold any to be pure without sinne as the Catharists , nor denie the grace of baptisme to children with the Hernicians ; neither make two beginnings one of good , another of euil , as the Manichees ; nor affirme with the Donatists , the Church of God to bee limited vnto a certaine place , as they to Africa : all these heresies we accurse , and vtterly condemne . But the Papists are the men rather , which are blemished and spotted with these heretical opinions : with the Arrians they hold Christ not to be God of himselfe : with the Nestorians they in effect make two Christs , one offered in the sacrifice of the Masse , another to whom they offer in heauen : with the Eutychians they take away the truenes of Christs bodie , making it to bee in a thousand places at once : with the Anabaptists they extenuate his humanitie , denying that he opened his mothers wombe : they affirme that the commandements may be kept , and so in effect are Catharists ; for where the law is not transgressed , there is no sinne : they make a Sacrament of Confirmation , as a supplement * of Baptisme , and so denie grace of Baptisme to be sufficient , and are herein like the Hernicians : with the Manichees they condemne the mariage of Priests : as the Donatists did tie the Church to Africa , so they to the Papacie of Rome . Some of these , as they are imputed to Protestants , wee denie to be heresies at all : as that of Vig●lantius , that reliques are not to be adored : of Iouinian , that neither fasting , nor virginitie is meritorious : of Aerius , that prayer is not to be made for the dead : of Wickleffe such opinions we receiue , as are agreeable to the Scriptures : if either he , or any of those before named , held any thing vnsoundly , not warranted by the word , wee binde not our selues to their opinions . Some of the heresies and schismes rehearsed , the Church of England condemneth , though such , wee denie not , but haue been found amongst vs : as Brownists , Barrowists , Kettists , not many pretenders , to be Prophets very fewe . Some of them are obiected to the popish sectaries by their owne fellow popelings , as Anabaptists , Antichrists , damned crew , Atheists . The Iesuites are charged with Anabaptistrie by their fellow Catholikes , binding themselues so by the vowe of obedience to their superiors , that they are disloyall to their Princes . And it is certaine that the Anabaptists hold the Pope to be better then Luther , which sheweth that Poperie commeth neerer to Anabaptistrie , then Protestancie . They also call the Iesuites the chiefe captaines of Antichrist , out of whose sect it is very probable ( say they ) that man of sinne shall rise . In like sort the Priests call the Iesuites plots the infernall consistorie . The Iesuites say , some of the Priests stand in the state of perdition , thus by their owne testimonie it appeareth who is the damned crew . Likewise who are the Macheuils and Atheists of these dayes , they shall speake themselues . The Priests say of the Iesuites , that they are the societie of the Deuill , and schoole of Macheuelisme . And Parsons chargeth all them againe to be Atheists , Heretikes , Apostataes , that inueigh against him . The Popish Priests call the Iesuites Donatists , reuiued Arrians : the Iesuites againe charge the Priests with Anabaptisme . Thus then we see by the confession of our aduersaries themselues , who are the Atheists , Antichrists , damned crew , the Anabaptists , Arrians , Donatists of these dayes . May we not now say vnto him with the words of the Gospell , with thy mouth will I iudge thee , ô euil seruant ? And as Hierome saith , Sententias vestras prodidisse ▪ superasse est : Your owne confession is your conuiction . And herein our aduersaries as Democritus said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : they bring foorth blinde accusations , as bitches do blinde whelps : so being blinded with malice against the Gospell , they lay those things to our charge , which they themselues are guiltie of . 4 His fourth probation is from the writings of diuers chiefe Protestants in Germany , who do condemne euery one another to hell for heresie and infidelitie in the greatest question of iustification , sacraments , originall sinne , predestination , of faith , of the law , of the Gospell , of the nature of Christ , his descending to hell , &c. p. 7. Ans. First , these dissensions giuen in instance , are betweene those which are called Lutheranes and vs , who wherein they differ and dissent from vs , come neerer to the Papists , then Protestants , as in the opinions of the corporall presence in the Eucharist , of the vbiquitie or omnipresence of Christes bodie , of free will , vniuersall grace , hypotheticall election , faith of infants , and such like : but among the Protestants that purely professe the Gospell of Christ , and especially in England , there is no difference or dissent in any of these points , or those before obiected , or in any other substantiall point of faith . If it shall be obiected that among vs some question there is concerning the descent into hell , it is not of the truth and substance of the article , which no Protestant denieth , but of the manner onely , wherein there is as great a difference in the popish Church , for Durand a principall Doctor of that side maintaineth contrarie to the opinion of the rest , that Christ did not descend into hell , secundum substantiam suam , sed per effectus quosdam , not in the substance ( of his soule ) but onely by certaine effects , whom Bellarmine of purpose confuteth . Secondly , neither needeth the aduersarie to obiect against Protestants this diuision betweene them and the Lutheranes , seeing there is as great a rent in the Papall Church : for the whole Church of France dissenteth from the common opinion of the Romanists , in very principall points : they to this day do not acknowledge the Pope to be aboue generall Councels : and for this cause they do not submit themselues to the decrees of the late Tridenti●e Synode , neither take it for a generall Councell . They refuse also the sixt booke of the Decretals , and of late by a publike Edict they haue expelled the whole order of Iesuites out of the kingdome of France , who are in other places of the Popes dominion of greatest credite and estimation . Thirdly , though the intemperate heate of some Lutheran writers can not be excused against the Ministers of the reformed Churches , as fayling both in the cause which they handle , and in the manner of handling ( for among our selues such bitter inuectiues are not vsed ) yet of all other the rayling of popish sectaries one against another most exceedeth , as may plentifullie appeare in the late writings and bookes of the Popish Priests and Iesuites set forth against themselues . The Priests call their Iesuited Arch-priest traiterous , a vassall , parasite , idoll of the Iesuites , a puppie dauncing after the Iesuites pipe , Manifestat . p. 25. a. The Iesuites they call knaues , conspiring companions , Man. p. 32. b. They charge them with traiterous , blasphemous words , Mans. p. 35 ▪ a. with coggerie , blasphemie , Manifes . 53. b. with erroneous and hereticall doctrine , Manif . p. 106. a. damned for heretikes , p. 105. a. progenie of vipers , blasphemous wretches , proud pharisees . Man. 108. a. traiterous positions hatched in hell . Replie , p. 67. a. Against Frier Robert Parsons in particular the Priests thus bestirre them , they compare him to Robin Goodfellow , Rep. p. 79. b. they call him the foxed father , Rep. 67. a. a diabolicall , vnnaturall , wicked fellow . Man. p. 107. a. cursed be the houre wherein he was borne , this child of sinne , of sacriledge , of iniquitie of the deuill . ib. b. he hath shaped the declaration of the spirit of Sathan , Rep. p. 102. a. And of all the Iesuites in generall they thus speake and write , the Iesuiticall ghosts , and such wicked spirits , as trāsforming thēselues into angels of light , do leade more soules to hell , then the feends of most vglie shape appearing in their owne proper colours . Man. p. 81. b. Now on the other side let vs see how Frier Parsons requiteth their kindnes , he chargeth them with follie , phrenzie , Ma● . fol. 11. with erroneous hereticall positions . f. 13. perfidious sycophants . f. ●7 . with lyes , false calumniations , little conscience . f. 41. He further saith , they lye notoriouslie against their conscience . f. 46. egregious foolerie . Man. f. 65. wicked companions , consciencelesse rayling people . f. 90. franticke ▪ possessed , mad , insolent . f. 94. Apostata in heart , traiterous and Iudas like natures . f. 98. vsed of the deuill . f. 83. diuelish detraction . f. 94. diuelish hatred . f. 98. assault of Sathan vnder Priests coates , &c. f. 99. So I trust , that the saying of Christ will shortly be verified vpon this Sathanicall broode , as it beginneth , thanks be to God , to be in part fulfilled in England alreadie , that because Sathan maketh insurrection against Sathan , his kingdome is at an end , Mark. 3.26 . Now , I hope , by this it is euident , who they are , that condemne each other to hell , not Protestants but Papists : for thus , as we see , they hew one at another , and one whet an other , as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one yron sharpneth an other , as Salomon sayth , Prou. 27.17 . and though their toongs be also whet against the truth , yet shall they not preuaile : the more they hewe at it , the more shall it flourish , like as the plant : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which being cut , doth sprout and contendeth with yron . But because they brag in their talke , and swords are in their lips , Psal. 59.7 . this reward they shall haue ( which we see now come to passe ) their owne toong shall fall vpon them , Psal. 64.8 . And as Origen saith , surget gens contra gentem , i. haeresis contra haeresin , one nation shall rise against another , that is , one heresie against another , as the heresie of the Iesuites against the Priests . The fift probation is from a particular induction of diuers sects among the Germanes to the number of 37. and affirmed by the computation of Caspar Vlenbergius to be 260. knowne sects : by Oecolampadius 77. diuisions are confessed , and Luther is produced a witnesse , affirming as many religions to be among them as men . p. 7. Ans. 1. If all this were admitted without contradiction , that so many diuisions were among the Protestants , it were no sufficient argument to condemne our religion : for then by the same rule , the Idolatrous Paganes might haue disproued the Christians faith , because they were diuided into so many sundrie sects , Simonians , Menandrians , Basilidians , Nicolaites , Gnostickes , Carpocratians , Corinthians , Nazarites , Ebionites , Valentinians , and diuers others , to the number of fourescore and tenne , rehearsed by Augustine . 2. These sects by him noted hauing their beginning in Germanie , disgrace not the Protestancie of England , that is not so distracted . And whereas the freedome of that countrey , and of many chiefe cities there , forcing no mans conscience , but tolerating diuers religions , might seeme to giue way to this diuersitie , therein the fault is rather to be imputed to the politike state , then to the Religion professed . 3. It is vntrue that Vlenbergius , Caus. 22. numbreth 260. diuisions among Protestants : for in that place he treateth of no such thing . And Caus. 9. where he professedly setteth foorth the sects among Protestants , he by searching euery corner , by deuising and inuenting new sects , and new names of sects , can find in al but 34. whereof fourteene are diuisions among the Anabaptists : among whom by the testimonie of Sebastianus Francus , there alleaged by Vlenberge , there were 70. seuerall schismes at the least . But what is that to vs ? Those 77. differences which Oecolampadius mentioneth , are obiected to the Lutherans , and concerne not English Protestants , and they were but in the diuers explications of Scriptures , and , in quibusdam phantasijs , in certaine phantasies , as he saith , not in any substantiall points of faith . Neither is the testimonie of Vlenbergius much to bee weighed against Protestants , being himselfe a professed Romanist , and domesticall , as it were of that familie : and the law saith , Domestici non sunt idonei testes : The Domesticals , or of the same household , are not fit witnesses . 4. Caspar Vlenberg , and this shamelesse detractor from his mouth , haue vsed great sleight and cunning in mustering of these sects together : for sixteene of this number doe all belong to the Anabaptists : Muncerians , Apostolicks , Separates , Catharists , Silentiares , Enthusiasts , Ecstasists , Free brethren , Adamites , Hutites , Augustinians , Monasterians , Bocaldians , Hoffmanists , Georgiās , Memnists . What vnfaithfull dealing is this , to impute vnto the Protestants those heresies , which are by them condemned , both by the writings of * Protestants , and by their iudiciall proceedings ? as Muncerus was beheaded in Thuring , Hoffman imprisoned at Strausburgh , and died in prison : Dauid George dying at Basile , was taken vp after he was buried , and by the sentence of the Senate burned anno 1556. all which Vlenberge , was not ignorant of . Beside , among the tenne sects of the Lutheranes , there are falsely reckoned vp by Vlenberg , the Antinomians which were aduersaries to the law , and the Osiandrines whose error was , that men are no otherwise made iust , then by Gods essentiall iustice : both which heresies are condemned by the Lutheranes . And as for Stancarus , they may take him and his followers on their owne side : for he approueth neither Luther , Melancthon , Bullinger or Caluine , liking better of Popish writers : for thus he writeth : Plus valet vnus Petrus Lombardus quam centum Lutheri , &c. One Peter Lombard is of more value , then an hundred Luthers , two hundred Melancthons , three hundred Bullingers , foure hundred Peter Matyrs , fiue hundred Caluines , who if they were all pounded together , there would not come foorth one ounce of true Theologie . In the fourth place he produceth the Maiorists , so called of George Maior : who did hold , that good works are necessarie to saluation : as though euer any Protestant held otherwise . And where he imputeth to the Flacianes , that good workes are not necessarie , but rather perniciosa ad salutem , pernicious to saluation , it is an impudent slander : and yet of these two he maketh diuers sects . The Lutheranes , Adiaphorists , who retaine diuers ceremonies , and Vbiquitists , that hold the omnipresence of Christ , are al one : yet he would cunningly make three sects of them . The Substantiarians , Accidentarians , the first holding originall sinne to be of the substance of man , the other but an accident , were no sects , but priuate opinions of some men , as the first is imputed to Flacius Illyricus , of whom he once before named the Flacians . Concerning the diuision among Caluinists , which are tenne in all : he either maketh some particular opinions into sects , as Caralostadians , Zuinglians , Oecolampadians : or vrgeth some differences in externall matters , not in religion , as Consistorials , non Consistorials : ( for Puritanes and Caluino-papists , are termes of his owne deuising ) or in proceeding , as Clancularians , that liue secretlie among the Lutheranes , and yet dissent from them ; Politikes , that loue peace ; Causarians , that are turbulent : which two last termes are fitter for their politike Papists and secular Priests , and Causarian or turbulent Iebusites , then for Protestants . 5. He reckoneth vp mens particular opinions , and maketh so many sects of them : as the Stancarianes , Flacians , Maiorists , Caralostadians , Zuinglians , Oecolampadians : which reckoning , if it may goe for payment , in multitude of sects , the Popish Church shall farre exceede : there are alreadie more then 300. differences of opinion noted , and found out among Popish writers : As Arius Montanus holdeth , against the common opinion , that the Hebrue Scriptures onely of the Old Testament are canonicall : Dominicus à Soto , that things commaunded of God may be vowed : Nichol. Cusanus , that Popes haue erred : Peresius , that it is vnlawfull to make the image of God : Durand , that the bread in matter is not changed , or transubstantiate : Lindanus , that the canon of the Masse redundat , is in some points superfluous : Capreolus , that cōtrition doth not merite : Alphonsus , that matrimonie is no Sacrament of the New Testament : Catharinus , that a man may be sure by faith of remission of sinnes : Gabriel , that indulgences doe not profit the dead . In these and some hundred such points , diuers particular writers of the Popish profession doe dissent from the common opinion : wee might with greater reason charge them with so many sects , of Montanists , Sotists , Cusanians , Peresians , Durandists , Lindanians , Capreolists , Alphonsians , Catharinists , Gabrielians , and such other , then they haue inuented new names of strange sects , not heard of among vs , vpon some mens priuate opinions and phantasies . 6. Beside , there are in the Popish Church an hundred knowne sects of Monkes and Friers : Augustinians , Carmelites , Carthusians , Dominicans , Franciscans , Celestines , Cistercians , Hieronymites , & the rest , the true Catalogue whereof to the number of 101. is set downe by Master Fox , that worthie Chronologer . Further , 23. schismes haue beene alreadie in the Papall Sea , that wee say nothing of the diuisions in the Popish Church between the Guelphs and Gibelines , Thomists and Scotists , Diuines and Canonists , Nominals and Reals : betweene the gray Friers and Doctors of Paris : the Dominicks and Franciscans about the conception of the Virgin Mary , anno 1509. And now betweene the secular Priests , and irregular Iesuits . Now , let this ( Pistle-maker ) cast his accounts , and I think he will find , that he hath gained nothing by this accusation of the multiplicitie of schismes : he should first haue pulled out this beame out of the eie of their Church , before he had takē vpō him to espy a mote in ours . But it falleth out to him , as Euripides saith : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An angrie man neuer consulteth any thing well : So his rage and malice against the Church of Christ , carieth him to vtter things against himselfe : for this false charge of schisme and heresie , is truly returned vpon their Church : to the which that saying of Ambrose may fitly be applied : Haeresis veluti quaedam hydra fabularum vulneribus suis creuit , & dum saepe reciditur pullulauit : Heresie ( amongst them ) as that Serpent Hydra in the fable encreaseth by the wounds thereof , and where it is cut , it sprouteth foorth againe . Thus much of the first part of this section , concerning the obiection of errors . The second part of practicall impieties . FOr the strengthening of this accusation , 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 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 being conuinced by ecclesiasticall lawes , condemne them ; or if they know them , and can not by punishment bind them , they do for the peace of the Church beare them . 2 Whereas there are fiue Protestants brought in , complaining of corruptions among thē , fiue times fiue popish writers might be alleadged , that with open mouth haue cried out against the filthie abuses of the Sea of Rome : some of them let vs heare speake in their owne words . Adrianus 6. confesseth , In sancta sede aliquot annis multa abominanda fuisse , omneque malum à culmine pontificis manare : That many abominable euils haue been some diuers yeeres in the holie Sea , and that all mischiefe hath flowed from the pontificall throne . Gulielmus Holcot calleth them , Sacerdotes Priapi , Dagonis , angelos abyssi : The Priests of Priapus , of Dagon , the Angels of the bottomlesse pit . Petrus de Aliaco : Ad hunc statum venisse ecclesiam , vt non sit digna regi , nisi per reprobos : That the Church is come to that passe , that it is not worthie to be gouerned , but by the reprobate . Budaeus : Pontifices Roman . crapula , luxu , spurcissim . libidinibus , &c. pessimum quemque superare : That the Bishops of Rome , in gluttonie , riot , filthie lusts , doe exceede the worst men that are . Luitprand . Aulam pontificis factam esse prostibulum meretricum : That the Popes Court is made a stewes of harlots . Agrippa thus writeth of Sixtus 4. Lupanaria vtrique veneri erexit , Cardinalique cuidam masculae veneris vsum certis mensib . indulsit : He erected brothell houses for both kinds ( of men and women ) and graunted to a certaine Cardinall the vse of masculine venerie for certaine moneths . Huldericus Augustan . Plures non tantum adulteria , stupra & fornicationes , verum etiam incaestus , & peccata contra naturam commisisse : That many haue committed not only adulteries , whoredom , fornications , but also incest and sinnes against nature . Ambros. Ausbertus : Archidiaconi à presbyteris adulteris pretium accipiunt : Archdeacons doe take a fee of adulterous Priests . Lateranens . sub Leon. 10. sess . 11. In some places they which haue ecclesiasticall iurisdiction , Pecuniarios quaestus à concubinarijs percipere non erubescunt , Are not ashamed to make a money gaine of Priests keeping concubines . Ann. 1565. After a view taken , there were foūd 28. thousand Courtezās or strumpets in Rome : and the Pope taketh a yeerely rent of them ▪ Marescallus Papae de facto exigit tributum à meretricibus : The Popes Marshall doth exact tribute of the strumpets . And what great holines is exercised in Rome , these verses do testifie : Roma vale , satis est vidisse , reuertar , Cum leno , aut meretrix , scurra Cinaedus ero . Now farewell Rome , it is enough thee for to see ; I will returne , when bawd or whore , or buggerer I meane to bee . And such as is the sanctitie of that Sea , of the same disposition are the rest : for in Italie , this name Christian is a word of derision , taken for a foole , or idiot . Such like prophanenes Hierome noteth of some in his time : Vbicunque viderint Christianum statim illud de triui● , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Graecus impostor : As soone as they see a Christian , behold , say they , a Greeke deceiuer . Now what familiaritie that Sea hath with Sathan , and how neere they are to diuels incarnate , themselues shall beare witnesse : for thus the secular priests doe write of Parsons : Now all Catholikes must depend vpon the Archpriest , and the Archpriest vpon Fa. Garnet , and Garnet vpon Parsons , and Parsons vpon the Diuell : So Parsons as summus pontifex , or iudge paramont in earth vnder the diuell of hell . The whole order of Iesuits they call , the barbarous and sauage generation of Belials broode : a most seditious , infamous , pragmaticall , treacherous , diabolicall faction . Neither is Frier Parsons behinde with his part , charging the Priests with hellish hatred , serpentine tongues , diuels enuie , diuellish deuice . What better testimonie , then from their own lips , what more pregnant witnesse , then from themselues ? And now to make vp the Friers mouth , I will conclude with a storie out of Christianus Massaeus , who thus reporteth , that anno 1491. the diuels began to inhabite and possesse the Monasterie , Dominarum Quercetensium , of the Quercetensian Nunnes , whom foure yeeres and foure moneths they miserably vexed . And thus wee see in part , that prophecie in the Reuelation to be fulfilled : that Babylon is become the habitation of Diuels , and the hold of foule spirits . How say you now ( Frier R. ) where are the Epicures , Atheists , adulterous and vncleane persons and diuels incarnate to be found in greater abundance , then in the bosome and lap of your Babylonish Church the mother of fornications ? It is a simple part in an aduersarie to obiect that to another , which reboundeth vpon the accuser ; as Aeschylus saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Hee might better haue bit his lip , then vttered these words , or forged this accusation . But , I will prooue ( saith he ) those which giue this euidence of the rest to be worst of all themselues , pag. 27. lin . 2. As though it were an hard matter to shew this Libeller ( which is supposed to be of the Ignatian order ) by the sentence of their secular Priests , in Machiauillan practises to be well exercised , vnlesse he be vnlike all the rest of that faction . But as Augustine saith to Iulian : Ista communia , quae dici ex vtraque parte possunt , quamuis veraciter ex vtraque parte dici non possunt , de medio , si placet auferamus : Those common matters , which may be obiected of either side , though not truly of each part , let vs take , if you will , out of the way . And concerning the licentious life , and euill manners of diuers in the reformed Churches , which giue the enemie cause to blaspheme their holie profession , though I doubt not , but they are more wicked , that herein vpbraide the Protestants , I pray God giue grace to all degrees and sorts of men amongst vs , that as the Apostle saith , they may behaue themselues honestly toward those which are without : that they which obey not the word , without the word may be wonne by our conuersation . And as Hierome well saith : Nos modò id agamus , vt male de nobis loqui nemo sine mendacio possit : Let vs doe this , that no man may speake euill of vs , vnlesse he lie . THE ANSWERE TO THE THIRD Section : How neither errors nor abuses among Protestants , proceed by disunion from the Pope Catholike Church . SOcrates being demanded why he wrote nothing , answered : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Because I see the paper is worth more , then the things I should write . The same I may more truly say of this section , that it is not so much worth , as the paper , which it hath blotted , with many bold , vaine and vntrue assertions : and if I might be so bold , as vse their owne words , as many lies , as lines . 1. He calleth himselfe a Catholike subiect of England , pag. 11. lin . 16. his meaning is , that he is halfe a subiect , as he is English to the Prince , as he is Catholike to the Pope : for if hee be a Iesuite that thus writeth , how can they bee faithfull subiects , which call these positions , wicked , pernicious , erronious , hereticall , trayterous : that the Pope hath no authoritie to restraine , punish , or force by way of armes , either by himselfe or others , any temporall prince for heresie , Apostasie , &c. that if the Pope attempt any such matter , he may bee resisted by Catholike subiects : that if they should know of any designement or treatise of the Pope by way of force in England , they would reueale the same . Thus these popish Iudasites count those heretikes and traytors , that are not traytors to their Prince . From this ground haue proceeded these diabolicall , not theologicall conclusions resolued vpon at Salamanca 7. of March 1602. concerning the inuading of Ireland : 1. That the Catholikes in Ireland may fauour the Earle of Tyrone in his warres , and that with great merite and hope of euerlasting reward . 2. All Catholikes sinne mortallie that take part with the English against Tyrone . 3. They are in the same case , that helpe the English with any victuals . 4. The Catholikes of Ireland , that fight against the Queene , are by no construction Rebels : To these Articles subscribed the Popish Diuines and preachers , Iohn de Sequenza , Emmanuel de Royas , Iasper de Mena , Peter Osorio . Loe these are the Iesuited Catholike subiects of England . If he be a secular Priest , that thus professeth himselfe a Catholike subiect : he shall giue vs leaue also to doubt of his obedience and loyaltie : for what profession soeuer they make of their faithfull seruice and subiection to the Princes Maiestie , I feare me their hearts are not sound . For whereas , the Priests are charged by Parsons to say , that the Pope hath no authoritie by way of force or armes immediatly or by others , to restraine , punish or represse any temporall prince for heresie , &c. they vtterly renounce this position , and call it a spitefull collection . They say further , that the Popes indirect authoritie , in temporalibus , in temporall things , is not called in question : neither is the power of deposing of princes examined . And whereas Parsons laboureth to proue , that although the Pope directly haue no temporall dominion or iurisdiction ouer Christian temporall princes , &c. yet indirectly for conseruation and defence of religion , &c. he may also vse the sword or helpe of temporall forces , either immediatly from himselfe , or by other princes , at his direction , &c. The Priests to this answere , that they labour about a matter not in controuersie . So then it is their opinion , that although the Pope not as a Bishop or Ecclesiasticall person , yet as a temporall Prince , may depose Kings , and inuade kingdomes . Then it is to be vehemently feared , least that this should be their euasion , that if the Pope should make an inuasion , they would obey him , though not as a spirituall Prelate , yet as a temporall Prince : I may therefore here say with Hierome : Non bonae suspicionis est , cum in eodem sensu verba dissentiunt : It is no good suspition , when as in the same sense the words differ . For this cunning circumlocution of words bewrayeth a diuers sense . May we not now thinke , that these Catholike subiects are like vnto the Popish Bishops in King Henry the 8. his time , that professed themselues good subiects to the king , and yet were obliged by oath to the Pope , swearing in this manner : Their counsell to me credited by them , their messengers or letters , I shall not willingly discouer to any person : the Popedome of Rome , the regalities of S. Peter , I shall helpe and retaine and defend against all men : the rights , honours , priuiledges , authorities of the Church of Rome , of the Pope and his successors , I shall cause to be conserued , &c. I shall not be in councell , treatie , or any act , in the which any thing shall be imagined against him , or the Church of Rome , their rites , states , honours , &c. if I know any such to be moued , I shall resist it to my power , &c. Let any man now iudge , whether any taking this oath to the Pope , could be good subiects to their Prince , no more can they , that stand for the regalities , priuiledges and iurisdiction of the Church of Rome , as both Priests and Iesuites doe , for ought I can see . 2. He calleth this the decaying and withering age of the Protestants , pag. 11. lin . 18. It is strange to see how bold and confident these vaine people are , that notwithstanding God hath hitherto subuerted all their trayterous deuices , and made frustrate their vaine hope : yet they doe flatter themselues in their purposes , and doe expect an encrease of their kingdome ▪ and a decay and extirpation of the Gospell . The Priest he dreameth , that Priests may be raised vp out of our owne Vniuersities , and from among the Ministers themselues . But Parsons himselfe saith , that this is a reason to be laughed at . But the Iesuite is yet more bold : God will at his time appointed most certainly restore the realme of England to the Catholike ( he meaneth Popish ) faith . And againe : We shall not finde that difficultie and resistance by the grace of God in England , which good men doe finde in other countries , for bringing in of any reformation , that is attempted . Yea he taketh vpon him to prescribe what his Catholike Prince shall doe ( when he hath him ) and how he shall demeane himselfe toward his Nobilitie . Indeede we will goe thus farre , with Frier Robert , that God at the time appointed , may restore &c. But wee verely trust , that no such time is appointed , or shall euer come : and by the grace of God , as they haue found ( I thinke ) more difficultie hitherto to plant Popish religion in England , then in any other countrie , so shall they finde still . And concerning his Catholike Prince ( whom Parsons stil meaneth to be the Catholike King of Spaine , or some to bee brought in by him ) I will answere him with their owne Priests words , God forbid that time should euer come : neither doe I trust in God it euer shall . And that it may yet further appeare , what a vaine hope is hatched in their breasts , first during her Maiesties daies , they had small reason to looke for reiuing of superstition : whose constant resolution , and setled iudgement against al mixture or toleration of contrarie religion , we al were perswaded of while she liued they needed not to doubt , her Maiestie her selfe had professed in the late Proclamation not long before her peaceable departure , to the comfort of all her subiects . And the Iesuite himselfe further confesseth , that there is no hope that the King of Scotland ( now our Soueraigne Lord King of England , Scotland , France , and Ireland ) will be a Catholike , which the whole Church of England beleeued before , and now to their great comfort seeth , and with thankes to Iesus Christ acknowledgeth . The Priests also thus write , That there is no competitor vnto the Crowne of England that is a Catholike , in whom any probabilitie in the world of enioying the Crowne can be imagined , as al men know . Thus the Masse-priests were bold to write not long since , but simplie and suspiciouslie , as though England would afford any competitor to stand vp against the lawfull title of his Maiestie , who onely by his royall descent had enterest to succeede in the Crowne , which God be thanked we see to all our comforts , without any contradiction , or opposition to be peaceablie deriued vnto his Maiestie , which long may he possesse with honor to Gods glorie . We trust then that God , which in his mercie hath sanctified this land to professe his Gospell , will consecrate it as his Temple , to be the piller of truth , and candlesticke to hold out the light of his word to the worlds end : and that he wil put into the heart of our gratious Soueraigne , and honorable Counsellers so to prouide , that true Religion may be transmitted vnto posteritie , and so blesse the Kings royall posteritie , and especiallie his Maiesties dearest sonne and heire apparant Prince Henry , that Religion may be so planted in his princely youth , that it may grow vp and increase with him . It ioyeth me here to remember that couragious farewell , which that renowned King Henry the 8. gaue to the Pope : England hath taken her leaue of popish crafts for euer , neuer to be deluded with them hereafter . Romane Bishops haue nothing to do with English people , the one doth not traffike with the other , at the least though they will haue to do with vs , we will none of their merchandice , none of their stuffe , we will receiue them of our councell no more . This Prophesie rather then Proclamation of that magnanimous King , we gladlie accept , and with all ioyfull acclamation , say Amen vnto it . Adde vnto this the propheticall exclamation of Roger Clearke Martyr at his condemnation an . 1546. at Ipswich , fight for your God , for he hath not long to continue . But most of all are we secured by the prophesie of the Reuelation , that Babylon is fallen , which we see in part alreadie fulfilled ; for the tenth part of the citie is fallen alreadie : that is , the tenth part of that politike bodie of Antichrist , which consisted of Monks , Friers , Nunnes , with their Abbeyes , Priories , Celles , Chauntries , is ouerthrowne , as by a mightie earthquake in the kingdomes of England , Scotland , Ireland . And we further are most sure , that after Babylon beginneth to fall , it shall not rise againe , nor be found no more . And howsoeuer God may in iustice deale with some nation in particular for their vnthankfull receiuing of the Gospell , to suffer them to be misled againe , yet we make no doubt but the generall bodie of Antichrist is decaying , and hath receiued a wound irrecouerable . Wherefore be it knowne vnto you ye Papists , that your kingdome is withering and decaying , and ye are they that wax worse and worse , deceiuing , and being deceiued , 1. Tim. 3.12 . but the Gospell of Christ shall flourish , and they that loue him , shall be as the sunne that riseth in his strength : Only let vs that professe the Gospell be of good courage , let vs keepe the profession of our hope without wauering : let vs lift vp our hands that hung downe , and our weake knees . Let vs not be like , as Hierome sayth , to those that slacke their rowing , Quomodo qui aduerso flumine lembum trahit , si remiserit manus , retro labitur , & fluentib . aquis , quo non vult ducitur : Like as he which haleth a boate against the streame , if he let go his hands , falleth backe , and is caried whither he would not ; so he that is remisse in religion , is in danger to fall backe to superstition : but the worst I hope is past , the beginning of reformation is harder then the perfection , as Lampis said of the getting of riches , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that he got great wealth easily , and small hardlie : So we hope in God , that true religion may more easily be continued , then it was at the first founded . 3 This Iesuited , or rather Iudasited Frier ( for of that rebellious and exorbitant order he is supposed to be ) proceedeth on in his frierlie vaine of lying : he bringeth in Iohn Riuius to say , that they ( meaning all Protestants ) be Atheists , Epicures , deniers of the soules immortalitie , p. 11. l. 21. Whereas neither he speaketh of all Protestants , but only of certaine dissolute liuers among them ; neither yet affirmeth them to be deniers , &c. but that they do runne headlong into sinne , as though they did thinke &c. that the foule perisheth with the bodie . There is great difference betweene him that openlie denieth the immortalitie of the soule , and him , that by his licentious life may be thought not to beleeue the soule to be immortall . Indeede we reade that in the Councell of Constance it was obiected to one of your Popes , whom ye hold can not erre , namely , Iohn 23. Quinimo dixit & pertinaciter credidit , animam hominis cum corpore humano mori &c. Moreouer he said , and obstinately beleeued , that the soule of man dieth together with the bodie , and is extinguished ▪ as the soule of brute beasts . But from among the Protestants you shall not be able to shew one that euer so affirmed , or beleeued . 4 Where he saith , their owne generall and approued doctrine especiallie in England , that true faith and good works are inseparable , con●oc . Lond●n . 1562. art . 12. condemneth such men for infidels and misbeleeuers , p. 12. l. 7. First , it is vntrue that those words are found in that article ▪ though we admit and receiue the doctrine : that article faith indeede , that good works spring out necessarily of a true and liuely faith , but it condemneth them not straight for infidels , that haue not this working and liuely faith : for there is great difference betweene him that hath the right knowledge of God , though not effectual or working , and him that hath no knowledge , or the same erroneous . And if it be admitted , that some infidels , or misbeleeuers might be found among Protestants , and where the Gospell is professed , is that any derogation ( maister Frier ) to the Church of God , or profession of the Gospell , which condemneth such ? Did the Church of Corinth cease to be a Church , because some among them had not the knowledge of God , and denied the resurrection ? Or is the popish Church free from infidels and misbeleeuers ? I would Atheisme and prophanenes had not inuaded the Popes chaire . I thinke that Pope was little better then an infidell and misbeleeuer , that said to one of his Cardinals , quantum nobis profuit fabula ista d● Christo , how much hath this fable of Christ aduantaged vs ? 5 Of the like credit and truth are these words that follow , that the Protestants haue beene the onely cause of so many Infidelities , Atheismes , Epicurismes , Iudaismes , p. 12. l. 20. that euery man among vs is left to his owne priuate deduction , and deceitfull iudgement , ibid. lin . 27. If this fellow were not past all feare of God , and shame of man , he would haue trembled thus to haue blasphemed the seruants of God. Paganish infidelitie , Atheisme , and Epicurisme we detest . Iudaicall ceremonies and superstitions we haue renounced with popish trash . No man is permitted of his owne head to coyne a new faith . The word of God is a rule and direction to Protestants how to beleeue , and how to liue . These are but popish sclaunders , and frierlike inuentions . Where truth faileth you , your vncharitable tongue helpeth out , which was prowd Diotrephes practise against the Apostle , pratling against vs ( saith S. Iohn ) with malicious words . But as Hierome saith Scillaeos canes obdurata aure transibo , I will stop mine eare ( against those backbiters ) as the Scillaean dogs and Sea-monsters ; he may for shame hold his peace : for as Sophocles saith of the thiefe : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : He that is manifestly taken stealing , had need hold his peace : So he that is deprehended in a lie , for shame may be silent . 6. This Catholike Frier goeth about , as well as he can , to prooue the religion of Protestants , to be the cause of Epicurisme , Atheisme , &c. his confused prattle , and disordred hudling vp of much homely stuffe , I will reduce into some order if I can : his simple reason , if it be any at all , standeth thus : That religion , wherein a man seeth so many diuisions and no agreement , which is vncertaine and ineuident , is a palpable prouocation and allurement to Atheisme , Epicurisme , infidelitie , Apolog. p. 14. lin . 3.4.16 . But such is the religion of Protestants : Ergo , &c. The proposition or first part of this reason being admitted , the assumption , that the religion of the Protestants is vncertaine , full of diuisions , hauing no agreement : he laboureth diuersly to perswade . The first Probation . HE reasoneth thus from the lesse to the greater , à minore ad mains , as wee say in Schooles : If in arts Alchymie be refused because of the vncertaintie : if for matters of storie , the diuersitie of opinions about the originall of the Britaines , hath caused many to thinke there neuer was any Brute at all : if because some writers , as Hierome , Orosius , Fasciculus temporum differ about the comming of Peter to Rome , some Protestants are not afraid to affirme he was neuer at Rome : if for the same reason , the Protestants denie the bookes of Macchabees , Iudith , Tobias to be Canonicall scripture , p. 13. much more may that religion be doubted of , which is so full of vncertainties , &c. The Solution . HE had need be a good Alchymist , that out of this leaden argument should draw anie sound or solide reason . First , where the foundation is false , the building must needes be deceitfull : this durtie dawber worketh with vntempered morter , and patcheth vp his matter with false grounds : 1. For neither doe the Protestants denie that Peter was at Rome , but that he neither came thither so soone ( the 2. yeere of Claudius ) nor continued there so long ( namely 25. yeeres ) as the Popish Church holdeth : He should haue named such Protestants , whom he chargeth with this deniall of Peters being at Rome . 2. These doubts and obiections moued by Protestants , arise not onely now chiefly by reason of some difference in the historian writers , but are grounded vpon certaine places of Scripture , which they shall haue much adoe to answere , as is elsewhere declared . 3. The bookes of Tobie and the Macchabees are not refused onely for that cause , for that they cannot be assigned to any certaine time , but for other reasons , both for the matter , which is fabulous and erronious , in many points ; and the manner , diuers speeches and places being repugnant and contradictorie . So then he hath rapped foorth three vntruths together : such a plentifull forge this Frier hath , to coyne his Alchymicall stuffe . Secondly , be it knowne vnto him , that the Protestants faith relieth vpon a more sure ground , then either Alchymie in Artes , or in storie Brutes being in England , or Peters comming to Rome : the first is phantasticall , the second coniecturall , the third historicall : the first but an inuention ; the second a tradition ; the third a collection or collation of times . But the faith of the Gospell , is grounded vpon the Scriptures , not vpon mans vaine phantasie , or blind traditions , or vncertaine collections : therefore this reason hath no shew of probabilitie , nor force of consequence : the argument is denied . I thinke the Frier was telling ouer his beades , or busie about his Memento , when he thus argued : somewhat he would say if he knew what . Like as Hierome saith of one : Pisoniano vitio laborat , eum loqui nesciret , tacere non posset ▪ He hath Piso his fault , hee knoweth not how to speake , and yet cannot hold his peace . And as Diogenes compareth such , which vnderstand not what they say : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Like as Harpes making a great sound without any sense . The second Probation . THis Popish champion in the next place , by way of comparison betweene the Pope-catholike Church and the Protestants , endeuoureth to shew the vncertaintie of the one , by the certaine and infallible authoritie of the other . The Cacolike , or as he saith , Catholike Church , for whose election , calling , preseruing from error and consummation , the whole mysterie of Christ was wrought , hath condemned and vtterly extirped 400. heresies , and by the same infallible authoritie and censure in diuers generall Councels , where the whole Christian world was assembled , reproued and anathematized those that raigne in Protestants , pag. 14. and in this their Catholike Church there was neuer ( saith he ) or is any disagreement or contradiction in matter of beleeuing ▪ pag. 15. lin . 17.18 . The Solution . FIrst , in that he saith , the mysterie of Christ was wrought for the Catholike Church : where his meaning seemeth to be , that Christ died onely for the Church : as wee acknowledge this to bee an euident truth , if by Catholike Church , the true Church of Christ , and not the Romane onely to be vnderstood : so herein he contradicteth and gainsaith his fellow Friers : for Bellarmine confesseth , though now a Cardinall , yet then an Ignatian Frier , when he so writ , that Christs blood was shed , for Turkes , Iewes , Infidels , & quibuscunque impijs , and all wicked men whatsoeuer . Frier Feuardentius also prooueth , that Christ suffered , pro cunctis in vniuersum hominibus , for all men vniuersallie . 2. But where by the Catholike Church , hee vnderstandeth the Romane Church , that receiueth the B. of Rome , as the head of Christs Church : and to this Romane Church he applieth and appropriateth the mysterie of Christs worke in the redemption of the world : What a grosse absurditie is here vttered , and how inglorious to Christ , that he died for none , but for those which are vnder the Romane iurisdiction ? As though it were at the Popes deuotion , who should be partakers of redemption in Christ : the Scripture saith , He that beleeueth in Christ , shall not be condemned , Ioh. 3.18 . But now , though a man beleeue in Christ , by this Frierly glosse , it is not enough , vnlesse he also beleeue the Pope to be Christs Vicar . Euen like as these Romanists would haue all Churches depend vpon Rome in the West : so the Donatists being caried with the like humour , did contend for the South , that the Church of God was onely to be found in Africa , thereto abusing that text , Cantic . 1.6 . Vbi pascis , vbi cubas meridie : Where feedest thou , and li●st at noone , or in the South , as they interpreted . By the same reason saith Augustine ; Marcion , vpon that text , Psal. 48.2 . Mons Sion , latera Aquilonis , Mount Sion , the sides of the North , might also chalenge a priuiledge for the North : quia ponticus dicitur fuisse , quae partes ad Aquilonem sunt : Because he is said to haue been of Pontus , which is toward the North. As these Heretikes did striue for the South and North : so the Luciferians would haue the Church of God onely at Sardis in the East : vnto whom Hierome saith : Non ob Sardorum tantum mastrucam filium Dei descendisse : That the sonne of God did not only descend for a Sardish mantill ; that is , to saue onely the Sardians : Euen so did hee not onely die to redeeme the Romanes . Yea , if any sect among Christians haue diuided and cut themselues off from Christ , the Papists that chalenge most to be priuiledged , are most like to be excluded : 1. Idolaters shall not inherit the kingdome of heauen , 1. Cor. 6.9 . such are Papists notoriously knowne to be . 2. Heresies also doe shut men out from the kingdome of God , Galath . 5.20.21 . But the Church of Rome holdeth and professeth many apparant heresies , as euen now shall be shewed . 3. The Apostle saith , Ye are abolished from Christ whosoeuer are iustified by the lawe , Galath . 5.4 . But the Papists do seeke to be iustified by the righteousnes of the lawe : for these are their owne words , True iustice is by keeping the lawe , Rhemist in 2. Rom. sect . 5.4 . The scripture saith , If any man shall adde vnto these things , I will adde vnto him the plagues written in this booke , Reuel . 21.18 . They which adde vnto the scriptures , can not be saued : Such are the Papists , that beside the written word , do receiue many traditions , which they call verbum Dei , non scriptum ; the word not written . By these and sundrie other reasons , which might be produced , the pope-catholike is found to haue the least part in Christ , vnlesse they do reuoke their errors , and repent them of their misbeliefe . 3 True it is , that Christ will so preserue his Church , and euery faithfull member thereof from error , as that they shall not fayle in the foundation : but as to infirmities of life , so to errors of doctrine , which are not fundamentall , euen the true Church of Christ is subiect , till God by his word do otherwise teach them , as the Apostle saith , if ye be otherwise minded , God shall reueale the same vnto you . But concerning any particular visible Church , such as the Romane and the Latine Church is , it is vntrue that it is absolutely preserued frō error , but so long only , and so farre-forth as it doth yeeld and submit it selfe to be guided by the direction of Gods word . For what priuiledge hath one locall Church more then an other ? What can Rome challenge more for it selfe , then Ephesus , Sardis , Smyrna , and the other Churches of Asia , to whom our Sauiour directed his Epistles , Reuel . 2.3 . whose candlesticks are now remoued . The earthlie Ierusalem had greater assurance for their continuance , and more ample promises , then euer Rome had : for the Psalme testifieth thus , the Lord hath chosen Sion , and loueth to dwell in it , saying , this is my rest for euer : yet is Sion now forsaken , and Ierusalem become desolate : for the promise is conditionall , if thy sonnes keepe my couenants , &c. v. 12. Let not reachles Rome therefore presume before Ierusalem , euen vnto the Romanes doth the Apostle speake , if God spared not the naturall branches , take heed least he also spare not thee . Let the Romanists therefore take heed , least it happen vnto them , as vnto the Iewes , as Origene saith , alapa Christum caedentes , alapam aeternam receperunt , ab omni prophetia percussi & priuati : for giuing Christ a blow , they receiued an euerlasting blow , being shaken from , and depriued of all prophesie . The like deadlie stroke proud Rome must expect to be depriued of all propheticall spirite and true iudgement , for striking and persecuting Christ in his members . 4 Vntrue also it is , that the Church of Rome hath condemned and extirped 400. heresies , seeing that it may easily be proued , that it doth maintaine at this present one hundred at the least of those auncient heresies which haue bene in former time condemned by Irenaeus , Tertullian , Hierome , Augustine , Epiphanius , Damascene , and other of the Fathers . From Marcellina the companion of Carpocrates they haue receiued the adoration of Images : of the Heracleonites extreame vnction : with the Tatians , they condemne mariage : with the Pepuzians they allow women to be priests , in that they authorise them to baptize : with the Catharists , that some are so iust , that they neede no repentance : with the Angelici , they worship Angels : with the Apostolici they admit none to orders , as they did not to their communion , that had wiues : with the Hierarchites they haue brought in Monks and Nunnes : with the Euchites canonicall houres : with the Priscillianists they make Apocryphall writings equall to the scriptures : with the Anthropomorphites they picture God the Father like an old man : from the Pelagians they haue borrowed free-will : from the Manichees the prohibiting of the eating of flesh . Many such heresies are without any wresting or forcing fastned vpon the Romish professors , as a learned writer of our Church hath alreadie challenged , and charged them with fiftie heresies : and another hath proued them guiltie of fortie more , and so many as want of an hundred , shall be supplied shortlie , and the number made vp , in the enlarging of the last recited worke , as God shall giue strength and abilitie thereunto . 5 Neither is it true , that diuers generall Councels where the whole Christian world was assembled , haue anathematized and condemned the religion of Protestants : for whereas in the margent he referreth vs to the Concil . Constant. Concil . Florentin . in Vnion . Concil . Trident. the first of these by our aduersaries confession was not a generall Councell : for whereas Sess. 4. of the Councell of Constance it was decreed , that the Pope ought to be subiect vnto the authoritie of a generall Councell , Bellarmine telleth vs , Non erat tum generale Concilium , &c. It was not then a generall Councell , when as the third part only of the Church was present , only those prelates , which were vnder the obedience of Pope Iohn : if it were not generall in the 4. session , neither was it in the 8. session , wherein the opinions of Wickliffe and Hus were condemned . As for the Florentine Councell , neither was it by the same reason generall : for at the same time the generall Councell of Basil was celebrate , which beareth this stile , sacrosancta generalis synodus Basiliensis in spiritu sancto legitimè congregata vniuersalem ecclesiam repraesentans : the most holie generall Synod of Basill lawfullie assembled in the holie spirit representing the vniuersall Church . The 31. Sess. beareth date ann . 1438. in which yeare began the Councell of Ferraria , adiourned afterward to Florence , as it appeareth in the proeme to the Councell . And least it might be thought , that the Synode Basiliens . was now determined , it is manifestlie apparent , that it both began before ann . 1431. and continued after , being not dissolued before ann . 1442. which date the 45. sess . beareth . But the Florentine Councell was ended ann . 1539. as it appeareth by the date of the letters of Vnion . How then could the Florentine be Generall representing the whole Church , whereas another generall Synode at the same instant was congregate at Basill ? Neither yet was any thing concluded in the Synode of Florence against the Protestants faith : The question there handled , and for the deciding whereof both the Greeke and Latine Church were assembled , was concerning the proceeding of the Holie Ghost from the Father and the Sonne . And whereas the Greekes were requested by the Pope , that the Synode would discourse of the transmutation of the bread , they refused , affirming they had no authoritie so to do , being called together , pro illa tantum spiritus sancti processione , onely for and about the procession of the holie-ghost . As for the letters of Vnion , wherein other articles are conteined , they were not made by the consent of the whole Synod : for as the storie saith , Multi prinsquam huiusmodi subscriptio fieret discesserunt , Many were departed before any such subscription was made : neither did the Greeke Church obserue this vnion afterward , though Pope Eugenius cunningly made two of the Greeke Bishops , Bessarion , and another , Cardinals of Rome , to keepe the Greeks in obedience to the Romane Church , but all would not serue . Concerning the Tridentine Conuocation , there subscribed onely vnto it of Cardinals , Archbishops , Bishops , not aboue 42. and the most of them were of Italy , Sicily , Spaine , though since an other tale is told vs from Collen , that there subscribed 25. Archbishops , and 168. Bishops , but they are all summed in grosse , their names are not expressed . Is not this sillie chapter or conuenticle of popish Bishops worthie the name ( thinke you ) of a generall Synode ? with the which neither the Kings of England , and France , nor yet the Princes of Germany , consented or communicated . Many prouinciall Synods haue made as great an apparance of Bishops , and some haue exceeded . In the second Councell of Carthage there were present 214. Bishops . In the fift Councell of Carthage , ann . 438. Bishops 73. In the Synode Epaunens . 70. In the fourth Toletane 70. Bishops subscribed an . 681. why then should this late chapter of Trent presume beyond these prouinciall Synodes , to be called Generall , or Vniuersall , consisting of so small a number of popish Bishops conspiring together , neither in number , honestie , or learning to be compared vnto the Bishops of diuers prouinciall Synods , we therefore force not whatsoeuer this conuenticle hath decreed . 6 It is a notable vntruth , that in the popish Church there is not , neither euer was any disagreement or contradiction in matters of beleeuing , whereas the contrarie is most manifest & apparant , as these particulars do shew . The Councell of Constance excommunicateth all those which communicate in both kinds , sess . 13. The Councell of Basile doth graunt to the Bohemians the vse of both kinds . Both the said Councels decree , that a Generall Councell is aboue the Pope : and that it is veritas catholicae fidei a veritie of the catholike faith so to beleeue : and that pertinaciter repugnans est censendus haereticus , that he which obstinately resisteth , is to be iudged an heretike : and it is de necessitate salutis credere &c. of the necessitie of saluation to beleeue that a generall Councell hath supreme authoritie : and yet for all this the contrarie was decreed , that the Pope is aboue a Generall Councell , Lateran . sub Leon. sess . 11. The Franciscane Friers did teach , that the Virgin Mary was conceiued without originall sinne : the Dominicanes held the contrarie . The Rhemists hold , that none are absolutely elected without respect had to their works , Annot. Hebr. 5. sect . 7. Bellarmine proueth the contrarie , that we are elected freelie without any foresight of works . Some of the popish writers extoll free-will , giuing vnto the same a naturall power of it selfe vnto good , Scotus , Durandus , Gabriel . Some do affirme the contrarie , as Capreolus , Marsilius . Some of them hold , that , Episcopalis ordinatio , the ordaining of Bishops is no sacrament , Dominicus a Soto , Caietanus , Durandus : Bellarmine with the rest affirme the contrarie . Some that Matrimonie is no sacrament of the new testament , as Durand , Alphonsus , Petrus a Soto : Bellarmine with the rest hold the contrarie . Concerning the indeleble character , which they say is imprinted in the soule by the sacraments , Scotus saith , it can not be proued by the scripture ; Gabriel doubteth whether the Church haue determined it : Bellarmine maintaineth the contrarie . Some thinke that in the Eucharist the substance of Christes bodie is present , but without quantitie , as Durand ; others that it hath quantitie , but no distinction or order of parts ; as Ockam : Bellarmine saith it hath both . Nicolaus 3. defined , that Christ had no propertie in any thing , Sext. decretal . lib. 5. tit . 12. c. 3. Iohn . 22. decreeth that opinion to be hereticall , that affirmeth Christ and his Apostles to haue had nothing . And at this present there is no small diuision and discord betweene the popish seculars , and Iebusites , euen in matters of iudgement and doctrine , not only in externall points of difference . 1 The Priests deliuer this position , that a Catholike may commit of frailtie any sinne , that an infidel , heretike , or schismatike committeth , Replie p. 50. b. This Parsons denieth , and proueth the contrarie , Manifest . p. 28. 2 Father Parsons holdeth , that if a man do deteine an other mans goods wrongfullie , and be possessor malae fidei , he is absolutely bound by all possible meanes to restore them to the true owner , Manifest . f. 45. a. The Priests hold the contrarie , that a man is not bound to restore , when it can not be done without imminent danger , as to deliuer a man his sword , wherewith he purposeth to kil an other . Replie f. 63. b. and they are in the right . The Ignatian diuines at Salamanca in Spaine , resolued vpon these conclusions to be sound in popish diuinitie , that the Catholikes in Ireland might with great merit ayde that Rebell Tyrone : that the Catholikes sinne mortallie , that take part with the English : that they are by no construction Rebels , that fight against the Queene : Replie f. 66. b. All which positions the secular Priests do rightlie conclude to be false and vnchristian . Ibid. 4 Parsons affirmeth , that the consideration of Catholike religion is the principall point in the succession to the Crowne , Manifest . fol. 63. a. And he seemeth to conclude , that succession by birth and bloud is neither of the lawe of God , or nature , Quodlib . p. 30. The Priests hold the contrarie , that Catholikes are not bound to stand for a Catholike competitor , vnlesse there concurre the right of succession , Reply f. 76. a. 5 The Priests affirme , We are most confident not onely in the excellencie of our Priesthood , but also in the assurance , that we in the execution haue a sufficient direction of Gods spirit . 6 Parsons calleth this high presumption of heretikes , and denieth both , that by their character only Priests were made secure from erring , and so consequently the sacrament of orders not to conferre grace , which is a popish ground ; as also that they cannot haue such assurance of Gods spirit : Manifest . fol. 87. a. b. 7 Parsons saith , that in Gods high prouidence we find the necessitie and ineuitabilitie of many accidents , Manifest . fol. 100.1 . The Priests say , these words taste vnsauourie , if not hereticallie , to put absolute necessitie and ineuitabilitie , in those actions , which are subiect to mans wil and reason . Replie fol. 98. a. 8 Parsons saith , that this position , that the life and estate of secular Priests is more perfect then the state of religious men ( which the Priests maintaine ) is refuted and condemned , not onely by Thomas Aquinas , but by S. Chrysostome and other writers of that time . Manifest . fol. 104. b. 9 The Priests call Parsons interpretation of that place of S. Iohn , Trie the spirit , &c. false and hereticall , thereby leading his Reader into a presumptuous error of iudging all both men and matters . Replie fol. 101. b. 10 The Priests hold , that the Pope as an Ecclesiasticall Magistrate , hath no power to moue warre for religion against any tēporal Prince , or for whatsoeuer cause , or pretence , &c. and that they would oppose themselues against him , if he should come in person in any such attempt , and that they will reueale , whatsoeuer they shall know therein . Imp. consyd . p. 38. Parsons , full like himselfe , calleth these positions , pernicious , erronious , hereticall . Manifest . f. 13. b. 11. The Priests doubt not to say , that the Pope was not endued with the worthie gift of the holy Ghost , tearmed discretio spirituum , discerning of spirits , and that he was deceiued in setting vp the Archpriest , Relat. p. 57. Imp. consyd . p. 11. Parsons stifly maintaineth the Pope not to haue erred herein . Manifest . 76. b. In diuers other points these two Popish sects doe differ , as may bee gathered out of their late polemicall writings and inuectiues set foorth by one against the other . And three hundred more of these contradictions and diuersities of opinion in matters of faith and doctrine , which haue been and are in the Romane Church , might be brought foorth , but that it were needlesse ( these fewe examples being sufficient to conuince the aduersarie of error ) and superfluous : this being elsewhere in another worke performed , whither I pray the Reader to haue recourse . Is not this then a shamelesse man , that hath told vs so many lies together , and blusheth not to abuse such honourable persons , with his Frierly glosses ? if his necke were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an yron sinew , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his face brasse , as the Prophet saith : he would neuer haue faced out , such manifest vntruths . But he may be very well compared to raging and running brooks , which as Basile saith : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : as they runne carrie euerie thing along , which they meete with : So doth this bragger huddle vp together , whatsoeuer is in his way , be it true or false . And they thinke it a good piece of seruice , if they may with straining and ouerreaching bolster out a bad cause : much like to some , that Hierome speaketh of , who thought they might make bold with their disciples : Nos , qui necdum initiati sumus , audire debere mendacium , ne parnuli & lactentes solidioris cibi edulio suffocemur : And that we , which are hardly yet entred must heare lyes , least being yet but little ones and sucklings , wee might be choaked with stronger meate . But though their disciples are credulous , and will beleeue them vpon their word , they haue small reason to thinke , that wise and graue persons will be so easily deceiued . The third Probation . IN the third place the Epistler seemeth to reason thus : that if a man may doubt to giue assent to any religion , where there is such diuersitie : this being but a speculatiue consent of faith , onely exacting an agreement of the vnderstanding : how much more doubt and difficultie wil be made , &c. for the obtaining of heauen , &c. His reason , if it be any , standeth thus : It is an hard matter among Protestants to make choice of the right faith , which consisteth onely in the vnderstanding : Ergo , it is an harder matter among them to obtaine heauen . The Solution . 1. IT is no hard matter among Protestants to discerne of the true religion , seeing they make the Scriptures the rule of their faith : but among Papists it is doubtfull , seeing they refuse to bee tried onely by the Scriptures , ( which they blasphemously affirme not to containe all things necessarie to saluation ) but they runne vnto vncertaine and doubtfull traditions : and so as the Apostle saith , they measure themselues by themselues : where then the rule is crooked ( such as are their humane traditions ) how can that be straight , which is measured by it ? But we say with Augustine : Regula est illa , Our rule is the will of God contained in the Scriptures : stet regula & quod prauum est , corrgatur ad regulam : Let the rule stand ( the word of God ) and let that which is amisse be corrected according to that rule . 2. Neither is there such diuersitie of opinion , or multitude of diuisions among Protestants , and thereupon such manifest and apparant daunger of a false election : as is shewed before . And it is an absurd and grosse thing in a disputer , still to begge the thing in question . He may take himselfe by the nose , and his fellow Friers , that make among them aboue an hundred sects : one holdeth of Francis , another of Benedict , another of Austine , another of Ignatius the founder of the Iesuites : like as among the Corinthians , some held of Paul , some of Apollo , some of Cephas . So that that saying of Hierome fitteth the Popish professors : Nunc quoque mysterium iniquitatis operatur , & garrit vnusquisque , quod sentit : Now the mysterie of iniquitie worketh , and euery man pratleth his owne fansie . 3. Neither is faith onely an act of the vnderstanding , and a speculatiue consent : If your Popish faith bee nothing els , the diuell may well be one of your Catholikes ; for hee in his knowledge and vnderstanding beleeueth there is a God , and consenteth that the Scriptures are true , and the historie of Christs natiuitie , death and resurrection he knoweth and confesseth . But the right Christian faith , beside the illumination of the vnderstanding , maketh an assured confidence of the heart , and setleth the conscience , and maketh vs at peace with God : and by this faith , euery one that vnfainedly seeketh God , beleeueth that he will reward them : as the Apostle saith , He that commeth vnto God , must beleeue that he is , and that he will reward those that seeke him . Here are two parts of faith expressed , a knowledge , that God is ; and a beleefe or assurance , that God will reward his seekers and followers . 4. The argument proposed concludeth well against Papists , that he which is doubtfull of faith , is much more doubtful to obtaine heauē : for a man may haue their speculatiue faith , & yet be no whit neerer to heauen , nor sure thereof . But the right faith , which Protestants professe , doth put them euen while they liue , in assurance , and in some sort in possession of the kingdome of heauen : as our Sauiour saith : He that beleeueth in him , that sent me , hath euerlasting life , and shall not come into condemnation , but is escaped from death to life : Wherefore it is an hard and difficult matter with Papists to obtaine heauen , or to be assured thereof , though they haue the Popish faith . But with Protestants , after they be endued with a liuely iustifying faith , there is no doubt or difficultie in obtaining the reward : for we are kept by the power of God through faith to saluation : and the end of our faith is the saluation of our soules . He therefore that is in the way of faith , is sure to come vnto the end , which is saluation . I may therefore vse against this Romanist the words of Basile : You are guiltie of that , which you accuse in another . It is an hard matter for your followers to obtaine or be sure of heauen : and therfore you iudge so of the Protestants . But as Augustine saith : Quisquis adhuc malus non putet neminem bonum esse : Let not him that is euill thinke no man good . Because Popish religion is desperate and comfortlesse , thinke not euery religion to be so . The fourth Probation . THe argument here vrged , may be framed thus : He whom all or most denie to haue title or interest to a kingdome , will faintly take it in hand . The Protestants make the kingdom of God vncertaine , improbable , impossible to be obtained : and so denie men to haue interest to it : Ergo , they are the cause that few aduenture , so certaine and painfull a worke for so vncertaine and doubtfull recompence . The Solution . 1. TO the proposition , this may bee answered : that although in terrene kingdoms , where a title is denied of all , there is small hope to obtaine , because to a temporall inheritance , admittance is by temporall meanes : and entrance to kingdomes is made by the fauour and assistance of vnited friends , yet moued by the iustnes of the title , as the Wiseman saith : In the multitude of the people is the honour of the King , and for the want of people commeth the destruction of a Prince : yet in the obtaining of the kingdome of heauen the case is farre diuers : for the children of God haue good title vnto it , and great interest in it , and will earnestly contend and striue for it , though all the world say nay : as Elias was not dismaied in his course , though he thought himselfe to be left alone , and to be forsaken of all men . 2. It is an impudent slaunder , that the Protestants make the kingdome of God vncertaine , improbable , or impossible to be obtained : these are the proper badges of the Popish Church . For how doe not they make the kingdome of God vncertaine , when they teach , that the certitude of remission of sinnes is a vaine confidence , and void of all godlines : and others call it , a faithlesse perswasion of saluation , for a man to be assured by faith , that hee shall be saued . How is it not also improbable ? seeing if any among thē are likely to goe to heauen , their Popes , whom they call holy Fathers , Christs Vicars , hauing S. Peters keyes , to whom the spirituall treasure of the Church is committed , to whom it belongeth to canonize Saints , who are priuiledged not to erre , they in all reason and probabilitie , should be most sure to goe to heauen ? Is it probable , that they can open heauen to others , and commaund the Angels to carrie other mens soules to heauen , that they can canonize others , and bee excluded heauen themselues ? And yet they dare pronounce of some of their Popes , and those not the worst , that they are damned , as Bellarmine is reported to haue said to an English Doctor of Sixtus the last , that descendit ad infernum , that hee was gone to hell , as farre as he could conceiue or vnderstand . Yea by their doctrine the kingdome of heauen is impossible to bee had : seeing they doe ascribe it to mens workes and merits : for this I dare by warrant of the Scriptures affirme , that he which maketh account to purchase heauen by his workes , and not to obtaine it by faith , is not like to come thither : For by the workes of the law no flesh shall be iustified . This obiection then might well haue bin spared , which reboundeth back vpō their own face . Thus are they snared in their owne words : and so it falleth out vnto this brabler , as it is in Iob : He that speaketh many words , shall be answered againe . If hee be loth to haue the nakednes of his mother discouered , he should haue followed Hieromes saying : Vis me tacere , ne accuses ; depone gladium , & ego scutum abijciam : Would you haue vs quiet , you should not haue accused vs : if you had laid downe your sword , I should not haue needed to take vp a shield . Clitarchus could haue told you : Vtter not those things which you are loth to heare your selfe . The fift Probation . THe Mahometanes were neuer more wicked then after the Persian schisme and diuision amongst them . Likewise the Iewes were diuided into many sects and religions at the comming of Christ , Samaritanes , Pharisies , Sadduces , Essenes , &c. whereby that nation &c. was drowned and ouerwhelmed in such monstrous and erronious iniquities . The conclusion must be : Ergo , Protestants being so diuided , are most wicked , &c. The Solution . FIrst , this argument is denied : for though among the Infidels and misbeleeuers , such as the Turkes are , and the Iewes were at the comming of Christ , where none hold the truth , but al are in error , diuisions and sects make them worse : yet is it not so among those , which professe the trueth : 1. For there the diuersitie of sects , and the springing and publishing of heresies , doth make the defence of the truth more glorious , and the defenders therof more faithfull and constant : as the Apostle saith : There must be heresies euen among you , that they which are approoued among you , may be knowne . 2. And yet in the meane time , the authors of schisme , and hatchers of heresies , are thereby giuen ouer to greater vngodlines : as the Apostle againe saith : But the euill men and deceiuers , shall waxe worse and worse , deceiuing and being deceiued . 3. For if the Church of God , were then at the worst , when heresies and schismes are raised : then should the state of the Primitiue Church bee condemned , when so many wicked doctrines of Ebionites , Basilidians , Valentinians , Marcionites , Arrians , Sabellians with the rest were stirred vp by the diuell . 4. The reason of this difference is euident : because that where the truth is professed , the opposition of errors doth giue occasion , that the same be more throughly sifted , as the wheate is by winnowing made more pure , and the light shineth brighter in darknes . But where there is no truth or sound knowledge at all , there diuisions doe but harden them the more in their error , like as chaffe being winnowed is scattered and dispersed : and as they which walke in darknes without light , the further they goe , the more they wander . This is the very case of the vnbeleeuing Turkes , and of the misbeleeuing Iewes , Pharisies , Sadduces , Herodians , they were all out of the way . This point is well touched by Augustine : Non ad diabolum pertinet , quis isto , vel illo modo erret , omnes errantes vult quibuslibet erroribus : It is nothing to the diuell , whether a man erre this way , or that way , all that bee in error are his , what error soeuer they hold . No marueile then , if both Iewes and Gentiles by their diuisions waxed worse and worse , because they still were vnder the kingdome of Sathan , howsoeuer diuided . Secondly , if this argument be admitted , it would conclude strongly against the Papists , whose diuisions are notoriously knowne both to haue been , and at this present to be such betweene the Secular Priests , and irregular Ignatians , both at Rome , in France , and in England ( which were happy , if it were rid of them both ) and so hotly pursued on both sides with all reprochfull termes , of knaues , heretikes , diabolicall Machiauels , diuels incarnate , and such like , as they are not able to shew euer to haue been among Protestants . And these diuisions not onely to consist in verball differences , or repugnance in externall rites and liberties , but in materiall points of doctrine , as hath been before shewed . Therefore among Papists , where neither sect holdeth the truth , this argument may well hold by this their erronious dissentions and diuersities , to conuince them of monstrous and grosse iniquities . Thirdly , against English Protestants ( whom this Libeller chiefly impugneth ) this engine of his hath no force : for ( to Gods glorie be it spoken ) fewer diuisions haue not been seene in the Church of England ( excepting some few nouelties of certaine new fangled teachers , who in time , I doubt not , but will waxe wiser ) then at this present . And I trust our domesticall heates shal euery day abate and slake , and our contentions at home decrease , that wee may with one ioynt force oppose our selues to the common aduersarie : like as Abraham rescued Lot from the Gentiles , though some priuate iarres betweene their families had broken out before . The Grecians are said , that when their enemies approched , though they had been at ciuill discord before , would compound their quarrels , to resist their forraine foes : And it is written of Themistocles and Aristides , two famous Captaines of the Athenians , that when they went on embassage together , or to conduct an armie , Inimicitiam in finibus patriae deposuerunt : They laid downe their enmitie in the borders of their countrie . It should be a shame for Christians not to be so wise for the defence of the common cause , as the Heathen were : That saying of Augustine to Hierome is to be embraced : Fieri potest , vt tibi videatur aliud , quam veritas habet , dum aliud à te non fiat , quam charitas habet : You may so long think otherwise , then the veritie , so that you doe nothing beside charitie . If men will needes retaine some priuate opinions , yet let them refraine publike dissensions . And here an end also of this section . THE FOVRTH SECTION : THAT THE Authors intent and scope is nothing lesse , then to teach a most vndoubted certaintie and vnitie in Popish religion . THis section hath nothing worth the answering : neither containeth any thing , beside slaunders , bragges , facings , and bold assertions . 1. He impudently saith , and with a brasen face , that Protestants may be had in iust suspition , that many doubters or deniers ( at least in affection ) of all worship are entred in among them . Whereas it is out of all doubt , that many such Atheists are fostered , in Rome , Italie , Spaine ; where the name Christian is vsed as a word of derision : as is rehearsed before . 2. He telleth vs , of an ample confutation , which he hath written against all Atheists and enemies to religion , which he calleth a Resolution of Religion , wherein hee hath resolued all doubts that may bee imagined . This sure is a worke indeede , that can meete with mens thoughts and imaginations . This booke we would gladly see , which he so often maketh mention of : some such thing I haue heard intended , but it should seeme , the author , like to the Beare , hath not yet licked this deformed lumpe to perfection . If it were ripe , it would be a good present for their mother of fornications and her children at Rome , to perswade them from Atheisme and Epicurisme . And yet considering this yonkers spirituall father , graund prouinciall Frier Robert Parsons , hath written of this argument before in his Resolution , this punie father might haue spared this labour , and confessed modestly with Hierome : Supersedendum huic labori sentio , ne mihi dicatur illud Horatij , In syluam ne ligna feras , &c. I thinke to giue ouer this labour , least that of Horace be said vnto me ; Carrie not sticks into the wood : video enim ● clarissimo ingenio occupata esse meliora : For I see a riper head hath brought better stuffe . 3. Where he saith , that their religion , which hee calleth most holie and approued ( most vnholie and reproued rather ) is resolued to the most assured and infallible word and reuelation of God. This speech , it is hard to say , whether it hath more subtiltie or lesse honestie : For if by the word and reuelation of God he vnderstand , not the word written onely , but their blind traditions , which they vsually call , Verbum Dei non scriptum , The word of God vnwritten , he speaketh craftily : for this their Anabaptistical reuelation is not assured or infallible , but most vncertaine , and deceitfull . If hee meane hereby onely the Scriptures of God , it is an vnhonest bragge of him : for Poperie differeth as much from the word written , as darknes from light : if it were not so , why doe they not stand to their tackle , and cleaue onely to the Scriptures ? why doe they make their traditions vnwritten of equall authoritie with the word written ? what need had they to denie the scriptures to containe all things necessarie to saluation ? These grosse positions 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 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 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 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 : such also is their chastitie . Much agreeable also is their pouertie : for Abbeys and Monasteries grew to be so poore , that they had gathered a third part of the land and more into their hands ; in so much that the Kings of this land were forced to make prouision by statutes of Mortmaine , that no more lands should be giuen to religious houses without the Kings licence . The annuitie which the fiue orders of Friers gathered , amounted to an hundred thousand pounds yearely : for they had fiue pence a quarter of euery house , twentie pence by the yeare , which will arise ( counting but tenne housholds in euery parish , and parishes tenne thousand ) to little lesse summe then is named . The new vpstart Ignatian fathers haue also entred the vow of pouertie with the rest : And what poore soules they are , contemning all worldly riches and pleasures , their owne fellowes the secular priests can very well certifie vs. They tell vs that Frier Hawood did ride vp and downe in his Coach , and that his pomp and trayne was such , that where he came , it seemed to be a little Court by his presence . Frier Garnets pomp and expences could not be gessed at lesse then fiue hundred by the yeare , his apparell very costlie , with his two geldings of thirtie pound a peece . Frier Oldcorne was able to keepe at once eight good geldings , his apparell worth thirty or fortie pound . Frier Gerard got by one two hundred pound , by another seauen hundred pound , of another 160. pound , of another 500. pound , beside the disposition of 100. pound by the yeare . Another Iesuite is reported to haue worne a girdle , hangers and rapier worth tenne pounds , and a ierken that cost no lesse : his apparell with his horse and furniture was valued at one hundred pound . He was thought to dispend foure hundred by the yeare , and yet had no patrimonie . And such is their vowe of pouertie and contempt of the world , which this punie Ignatian on his fellowes behalfe and his owne boasteth of . 2 As I denye not but that diuers aunciēt Monks , Heremites , Bishops , & some Popes of Rome might be and are saued : yet that by the popish faith , as it is now professed , they were saued , I much doubt ; nay I assuredly beleeue they were not it will be an hard matter for him to proue , that all these , of whom there is hope that they are in heauen , were idolaters , worshippers of images , artolaters , adorers of bread , inuocaters and worshippers of angels , freewill men , reposing themselues vpon their merits , maintayners of traditions against the scriptures , followers of Iewish rites and ceremonies , such as the moderne Papists are . Nay we are sure they were none such : for the auncient Bishops of Rome , the Monks and Heremites of former time , were of a diuers faith and iudgement in religion , then now the Poperie and Monkerie of the Romish Church is : for otherwise the Apostle telleth vs directlie , that no idolaters shall inherit the kingdome of God. And if it be so likely a matter that your Popes are saued , why did one of your great Rabbines so peremptorilie giue his sentence of Sixtus 5. none of your worst Popes , that he was gone to hell . I make no question but welnie an hundred Popes might be named in all probabilitie more like then he to goe to that Limbus , whereof some were necromancers , some murderers , some atheists , some adulterers , some theeues and robbers , some blasphemers , all which sinnes by the Apostles sentence , exclude from the kingdome of heauen . 3 It is a sclaunder , that the Gospell hath made those which were before , chast , obedient , &c. licentious , wicked : the contrarie is manifest , that they which were in poperie irreligious , lewd , prophane , being conuerted to the Gospell , became vertuous , holie deuout persons , witnesse George Tankerfield , Maister Greene , Iulius Palmer , Mistresse Lewes , Roger Holland , who of blind and licentious Papists were wrought by the Gospell to be godlie Christians , zealous Protestants , and constant Martyrs : the contrarie hath appeared in Protestants reuolting from the Gospell to poperie , who after their apostasie waxed worse and worse . This is exemplified in Gardiner , Bonner , Harding , with others : the first two of halfe Protestants , hauing taken the oath in King Henries raigne against the Pope , afterward did violate their oath , and a good conscience ; and beside their licentious life , fell to be deadlie enemies to the truth : The other of an earnest and modest Protestant , was turned to be an intemperate and rayling Papist , as his hastie writings do declare . We see then , what little conscience this man hath thus to charge the glorious profession of the Gospell : he shall not be able to shew one example of any , that being truly conuerted to Protestancie from Poperie , thereby was made worse : for the contrarie experiment many instances may be exemplified , and that common by word doth shew as much , An Englishman Italianate , is a deuill incarnate : which phrase is not onely vsed of Protestants , but it is currant among the Romanists : as the secular priests do giue out of one , that was a fauorite to the Ignatian friers , that he was an Italianated companion , and a deuill incarnate . Now then against this accuser of the brethren , that saying of the Prophet may be well applied , he hath conceiued mischiefe , and bringeth forth a lye , Psal. 7.14 . We see the fruites of his long trauaile , such as the conception is , such is the birth , mischiefe in his heart , and a lye in his lips . Cypriane telleth vs , from whence this commeth , Scias hoc opus esse diaboli , vt seruos dei mendacio laceret , vt qui conscientiae suae luce clarescunt , alienis rumorib . sordidentur , this is the diuels worke , to belye the seruants of God , that they which in their cōscience are vnspotted , by others reports should be taynted . Democritus said well , that enuie was as the truths vlcer ; so the enuie of our aduersaries would make the truth vlcerous by their malitious reports . But our true defense shall be as a salue to this sore , and where they would fester with biting corrasies , we doubt not to cure with wholesome cordials , and against their vaine sclaunders to vse the defensatiue of true dealing , that all this roauing shooters darts shall be , I trust , but as bulrushes , and his endeuour as of one that worketh against the streame , who while he laboureth to disgrace the Gospell , shall gaine shame to himselfe : to whome that saying of Hierome may be returned , Frustra niti , neque aliud fatigando , nisi odium quaerere , extremae dementiae est , to striue in vaine , and to purchase hatred with wearines is extreame madnes . The sixt Perswasion . I Defend a religion approued by infallible signes , by thousands of supernaturall wonders , which by no meanes could be counterfeit , or falslie reported , so many naturallie blind , restored to sight , deafe to hearing , dead to life , &c. which no naturall cause or art of deuils themselues could bring to passe . I defend that religion , which made them so holie , that it reclaymed , that all creatures haue done homage to them , the sea and waters against nature supported them , the rauening foules nourished them &c. the deuils themselues with trembling obeyed them . The Disswasion . 1 THese stories being admitted , which are reported by the forenamed authors of the miracles wrought by the Apostles , holie Martyrs , and Confessors of the Primitiue Church ( though we haue great cause to suspect , that some of these stories haue been corrupted by their euill handling , thorough whose fingers since they haue passed , and that in many things the authors themselues might be too credulous ) yet what doth this aduantage the aduersaries cause ? Let him first proue that the Apostles , and the holie Martyrs and Confessors were Papists , before he seeke to winne grace by their miracles . He might as well haue mustred on his side all the signes and miracles wrought by Christ and his Apostles , as these which were done by holie men continuing in the Apostolike faith and doctrine . 2 But they can tell vs of miracles ( to take away this first answere ) which were effected by such men as were knowne to be great patrones of diuers popish superstitions , such were Odo , Dunstane , Editha , Bernake , Bartlemew a Monke of Durrham , Augustine the Monke , Brendane , with such others : And that euery one may iudge of the truth herein , I will produce the miracles ascribed to these Pope-saints , and martiall them in their order . Of Odo it is reported , that he caused a sword to come flying into King Ethelstanes sheath , when he had lost his owne , as he should fight with Analanus : that he kept the Church of Canterburie , that no raine dropt vpon it , while the roofe was in making : that when he brake the hoast ouer the chalice , being at Masse , it dropped bloud . Such like stuffe is fathered vpon Dunstane : how being tempted with the cogitation of women , he caught the diuel with a paire of tongs by the nose , and held him fast : how a Lute hanging vpon the wall did sing and play alone , without any touch of finger : how by making the signe of the crosse , hee set a great beame of an house , being displaced , into his right roome againe : How the Virgine Mary with her fellowes appeared visiblie to him singing : and the Angels often talked familiarlie with him . Of Editha this tale goeth , that her bodie being taken vp by Dunstane , all was found corrupted , but onely her thombe , wherewith she vsed to crosse , and her bellie for her chastitie , as she her selfe is said to haue expounded the mysterie , appearing to Dunstane : yet this chast Nun is detected in the truer histories to haue been King Edgars concubine , by whom she had a base sonne : whosoeuer worshipped the Tombe of this Editha , if they were blind , deafe , halt , mad , were healed , saith the Legend writer . Bernacus went ouer the sea vpon a broad stone , turned Oake leaues into loaues , stones into fishes , water into wine , his Cow being cut in pieces he restored to life . The same author saith , that Christ appeared to Austine , and talked familiarly with him : that Bartilmew saluted a wooden Crucifixe , and it bowed downe and resaluted him againe : that Brendan caused a fountaine to rise out of a drie ground , and was caried into Paradise . A thousand such tales , their Breuiaries , Itineraries , Legends containe . 3. And that wee thinke it not strange , that Poperie so aboundeth with miracles , the Pagan Idolaters shall vie with them at this stake , and the best cards take all . For raising of the dead , they will tell vs , that Zamolxis in Scythia , Pythagoras in Italie , Ramsimitus in Egypt , Protesilaus in Thessalia , Hercules in Tenarus : all went downe to hell , that is , were dead and raised vp againe . But Celsus that Heathen scoffer doth deride these fables . For strange transmutations , and metamorphoses : there shall we finde , that Amphiaraus speare , was chaunged into a Laurell tree , being pricked downe in the ground : of Smyrna chaunged into Myrrha ( by chaunging certes of the letters , and not otherwise : ) of Diomedes companions turned into birds , Vlysses fellowes into beasts : of the Arcadians into wolues , Lucianus and Apuleius into Asses . For miraculous passage vpon the seas : they will report vnto vs , how Arion the Musician , and Enalus with the Virgine , which he loued , leaping into the sea , were borne vp by the Delphines , and caried safe to land . What can now the Romane Iconolaters say more for themselues in this kind , then the Pagan Idolaters ? If Religion should be tried by miracles , the one as well as the other , can tell vs tales enough , if wee will beleeue them . But what is to be thought of these lying and fained miracles , Augustine will tell vs : Remoueantur ista vel mendacia fallacium hominum , vel portenta mendacium spirituum : Remoue out of the way these lies of deceitfull men , or strange deceits of lying spirits . 4. I will further shew the vanitie of the forged and deuised miracles by these reasons following . First , it is euident by the testimonie of the ancient Fathers , that miracles were not vsuall in their time . Ambrose saith : Quare nunc non ita fit , vt habeant homines gratiam Dei , qua operentur miracula ? Why haue not men now adaies grace giuen them to worke miracles ? Augustine saith : Modò iam caeci non aperit oculos miraculo Domini , &c. Now the blind receiueth not his bodily sight by the miracle of our Lord , but the blind heart receiueth sight by the oracle , or word of the Lord : now the dead bodie riseth not , but the soule riseth , that was dead in the liuing bodie : now the deafe eares are not opened , &c. Bernard saith : Licet nostra non habeamus miracula , &c. Although we haue no miracles of our owne , yet the miracles of our patrone are a consolation to vs. Seeing then these Fathers thought that they had no power to worke miracles , what impudencie is it against their owne iudgement to ascribe miracles vnto them ? As an Epistle goeth vnder Augustines name , wherein he is fained to report , that as he was about to write a letter to Hierome , his soule being lately departed , appeared vnto him , and talked with him . Likewise how Hierome after his death , caused the soules of diuers to returne to their bodies , and so they reuiued againe : how hee deliuered one condemned to hell : and how sixteene blind persons were restored to sight , in the translation of his bodie . Of Bernard it is auouched , that after his death he healed eleuen blind , tenne maimed , and eighteene lame persons : and all these miracles Bellarmine iustifieth to haue been so truly done . How are they not ashamed to father such fables vpon the Fathers , contrarie to their own iudgment . Secondly , this may be an euident argument , that these Legends smell , because they make miracles so common , to flow from them in heapes : as that Hierome healed sixteene blind at once : Bernard in one day of all infirmities 39. persons : Hilarion is affirmed to haue cured 200. possessed with diuels at Cyprus , beside a great many of other diseases . Christ and his Apostles were but bunglers in working miracles to these , if they may haue their saying . Origen to Celsus , who counted it as a fable that Christ raised some from the dead , maketh this answere : Si fabulosa haec essent , multos resurrexisse finxisset : If these things were fabulous , they would haue fained more to haue risen , whereas now three onely are said to haue been raised . We may therefore worthily doubt of these straunge reports of miracles , wherein they haue no measure , bringing foorth such a beadrole of them . Thirdly , we haue the aduersaries owne confession , who themselues suspect the credit of these tales : therefore Alexander the 3. forbiddeth a certaine Popish saint to bee worshipped , although miracles were done by him , without the authoritie of the Church of Rome . Innocentius 3. also decreeth , that Prelates should not suffer those , which come to their Churches , to be deceiued , varijs figmentis , aut falsis documentis , with diuers figments and cousening trickes . The Abbot of Clumack testifieth , that he noted foure and twentie lies in the song of Benedict , as he sung it in the Church . Espencaeus a learned Papist holdeth that to be but a fable , reported by Christianus Massaeus , lib. 8. Chronic. of Trophimus , that hauing buried his wife in a rocke dying in trauell , with the childe sucking at her breasts , two yeere after sailing that way , found her aliue and the childe sucking . Many fables are current among the Ignatian Fathers , of the straunge visions , which their founder Ignatius Layola had : As how he was rapt into heauen , where hee saw the Trinitie in three persons and one essence : how the tooles and paterne were shewed vnto him , whereby God made the world : how at the eleuation of the hoast , he saw Iesus Christ in it in bodie and flesh , iust as he was vpon the earth , &c. The like stuffe they haue vented of Xauiere one of the Ignatian sect , who wrought great wonders among the Indians : how he raised sixe dead men to life : how sending a little child with a crosse to one possessed with diuels , they went out ; fretting at this most of all , quod per puerū pellebantur , because they were cast out by a child , as saith the fabulous author : How a diuell being cast foorth , scratched him by the back and bellie , as he prayed to the Virgine Mary , that he was constrained to keepe his bed , till the skin was healed : How when he was dead , a blind man by rubbing his hand vpon his eies receiued his sight : how with his whip , wherewith he vsed to beate himselfe , and a piece of his girdle , an infinite number of diseases were cured . All these tales , though magnified by Bellarmine , who is readie to take any occasion , to grace his own order ; yet by other Papists not so light of credit , are reiected , as meere fables and old wiues tales , as they well deserue . Fourthly , many of these Monkish miracles and Frierlie fables are ridiculous , and not beseeming the grauitie of right holie men : such is that of Dunstanes holding the diuell by the nose with a paire of tongs : and of the diuell scratching Xauiere by the backe : Are not these very worthie matters ( thinke you ) to bee registred ? Such tooles Hierome calleth , Prandiorum , coenarumque fabulas , table talke , and mimum Philistionis , vel Marilli stropham ; he compareth them to Philistions iests ( who made verses to moue laughter , and died of laughing ) or Marillus toyes . Fiftly , the end of these Popish miracles is to be considered , which is not to perswade faith in Iesus Christ , or to stirre vp to godlines of life , which was intended by our Sauiour Christ and his Apostles in their miracles : But this was the drift of them , to confirme their owne superstitious deuises , in the adoration of Images , inuocation of Saints , visiting the tombes of the dead , worshipping their reliques , and such like . This difference Origen well obserued betweene the miracles of the Christians and the Pagans : Magorum nemo , per ea quae facit , sicut Iesus ex rebus quas factitârit , mirandis , ad morū imitationem inuitat : None of the Magicians by their miraculous workes ( as Christ did by his ) doe moue men to amendment of their manners . May we not now iustly wonder , that any are so simple to giue credit to such grosse fables : but that it is a iust iudgement of God vpon those , that will not receiue the truth , to beleeue lies . These false teachers , as Ambrose saith , Per ea quae placida sunt , suadent foeda : By pleasing tales perswade beastly stuffe : And their blind schollers , as Hierome sayth , sub martyris nomine bibunt de aureo calice Babylonis , vnder the colour of martyrs ( and of their miracles ) do drinke of the whore of Babylons golden cup : but like as Satyrus the Sauian his friends are said to haue stopped his eare with waxe , that he should not heare the rayling speech of his aduersaries ; so men had more neede to stop their eares against these flattering and pleasing tales , as against the Syrene songs . But I haue stayed too long in raking in this channell , and stirring in this dunghill of popish legends . The seauenth Perswasion . 1 I Defend not a religion tossed and tennised vp and downe with so many bounds and rebounds , both in head and members , contayning so many falsities by their owne proceedings . 2 So many contradictions in essentiall things , as there be essentiall questions . 3 Neither do what it could , hauing the temporall sword , hath hitherto condemned vs. 4 But a religion , which in the space almost of 1600. yeares neuer changed one point of doctrine , neuer admitted error in faith , or the least contradiction therein , either in decree of Pope , or confirmed Councell . The Disswasion . 1 ANd I defend that religion , which hath not beene tossed vp and downe , chopped , or changed in head or members , as this alogisticall discourser sclandereth the Gospell , but hath continued one and the same for these 60. yeares , since the first abolishing of the Masse in England , all which time the profession of the Protestants in England in the substantiall points of faith , hath not altered hitherto , neyther I trust , shall hereafter . The Communion booke hath been but once altered among vs all this while , whereas the forme of the Masse in the Romane profession hath beene often chopped and changed , patched and pieced , by adding to it , and taking from it , which was for the space of 700. yeares , in fining , and refining , before it came to that deformed perfection which now it hath . Reade Platina and Polidore Virgil , there shall you finde , how and by whome , and in what processe of time euery part of the Masse was deuised . 2 Which conteyneth neither falsities , nor contradictions in any essentiall points , as poperie doth : neither shall this trifler be able to shew any such falsitie , or cōtrarietie , who herein , and euery where almost , would haue vs take his owne word , as though he were the 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 or comfortlesse , but prescribeth prayers to be vsed by the Elders and Ministers to be sent : for the prayer of faith shall saue the sicke , Iam. 5.15 . and spirituall instruction and consolation to be ministred , if there be a messenger with him to declare vnto man his righteousnes , Iob. 34.23 . 7. Which doth not appoint orders , to consecrate men to a blasphemous seruice to make the body of Christ , and to install them Priests of the order of Melchisedech ( as that corporation doth ) of which order of Priesthood is none but Christ , Psal. 110.4 . Nor which maketh it no essentiall part of their ministrie to bee able to teach and instruct the people : but especially requireth , that Ministers should be apt to teach , 1. Timot. 3.2 . that they should be pastors and teachers , &c. for the edification of the bodie of Christ , Ephes . 4.11.12 . Neither doth it teach , that the grace of the spirit is actually conferred by orders : but that men set apart to this calling , not relying vpon their ordination , should take heed to themselues and vnto learning , thereby both to saue themselues and their hearers . Which doth not denie the remedie of mariage to any condition of men , as the Romane seignorie doth to their Clergie , seeing the Apostle saith , Mariage is honourable among all men , Heb. 13.4 . Neither doth it tie the grace of mariage , to the matrimoniall solemnitie ( as this contradictor saith it giueth grace against the cares and difficulties of that condition , pag. 27.7 . ) but teacheth that the maried parties not relying vpon the ceremonie or solemnitie , should giue themselues to fasting and prayer , 1. Cor. 7.5 . no doubt , to obtaine among other , matrimoniall graces . Thus it is euident , that not the Protestants faith , but the Papists beleefe , leaueth many without helpe and remedie : As infants dying without baptisme , are in their iudgement damned : Priests not hauing the gift of continencie , are denyed mariage : Sick men haue no true comfort , but a little greazing of the eyes and eares : Sinfull men are by their popish penance made hypocrites : their ordered Clerks are depriued of the principall part , which is the preaching of the word . Thus this cauiller for his false accusation , shall haue Damasus fee , Calumniator si in accusatione defecerit , talionem accipiat , A false accuser , if he faile in his accusation , shall receiue the law Talionis , himself to incurre the same : for it is in deed the popish irreligion , that affoordeth no true comfort , stay or remedie to their miserable disciples ; that a man may say to them , as Iob to his deceitfull friends , yee are physicians of no value . And whereas they thinke to cure spirituall maladies with corporall medecines , as with oyle , chrisme , salt , holie water , crossing , to be defended against temptation , it is , as Ambrose saith , vt qui latere laterem lauat , as if a man should clense clay with clay , magis se oblinebat luto , such an one should defile himselfe more . And as Diogenes said , that Patacion the thiefe was no better then Epaminondas , because he was professed , or entred into religion : no more is an euill man made better by such popish ceremonies . The ninth Perswasion . 1 I Defend not a religion , where God is made author of all sinnes , and thereby worthie no religion . 2 Where the decision of spirituall doubts appertaine to temporall and vnlearned princes , men , women , children . 3 Where such sentences , though neuer so much disagreeing , and apparantlie false must be obeyed for the infallible word of God. 4 Where man hath no libertie or freedome of will , where our good works are necessitate . 5 Where the predestination of God taketh away all election and indifferencie &c. 6 But that religion , that so accordeth the eternall prescience and predestination of God , with the temporall cooperation of man , that it both leaueth the first infallible , and yet proueth the temporall action , appetite , &c. to be voluntarie , free , in the power of man to be effected . The Disswasion . HEre is nothing else , but an heape and pack of sclanderous vntruths , which by one common answere of deniall might be easily remoued : but somewhat more shall be said . 1 The Protestants make not God author , either of all , or any sinne ; but the Papists rather , that thus write : They meane not , that God is any way the author , causer , or mouer of any to sinne , but onely by permission &c. Ergo they grant that by permitting and suffering God is the author and causer of sinne : And true it is , that he which permitteth euill to be done and hindreth it not , is consenting to it , and a doer of it , because accessorie to it . But we say , that God is not so much as a permitter or sufferer of sinne , as it is euill : and yet , as he is a disposer of euill actions to good , and an imposer of punishment , is not only a permitter and beholder , but an agent and doer euen in euill actions : so that although sinne do no way stand with the will of God in approuing or consenting to it ; yet it standeth with his prouidence , in ordering , disposing , and iudging of it : As God is said to haue bid Shemei curse Dauid , because he both disposed it to Dauids good for his further tryall and probation , and iudged Shemei by it to his greater confusion . Thus Origene well distinguisheth betweene Gods will and prouidēce , Multa sine dei voluntate geruntur , nihil sine prouidentia , &c. Many things are done without Gods will , nothing without his prouidēce : his prouidence is that , whereby he dispenseth and prouideth ; his will , whereby he willeth any thing or nilleth . 2 The Prince challengeth not the decision of spirituall doubts , but only to haue the rule ouer all manner persons within his realmes either Ecclesiasticall or Temporall ; so as no other forraine power shall or ought to haue any superioritie ouer them . And againe in the booke of Articles it is thus conteyned , We giue not to our Princes the ministring either of Gods word or sacraments , but only that prerogatiue which we see to haue bene giuen alwayes to all good Princes &c. in holie scriptures by God himselfe , that is , that they should rule all estates and degrees committed to their charge by God , whether they be Ecclesiasticall or Temporall . And beside , the deciding of doubts is referred to the Ordinaries directlie , and not to the Ciuill Magistrate . 3 A most wicked sclaunder it is , that we are bound to take such sentences for the infallible word of God. The contrarie is euident in the Articles of religion set forth by authoritie of Parliament , wherein the Church of England thus professeth , It is not lawfull for the Church to ordaine any thing that is contrarie to Gods word written . Againe , things ordained by them ( that is , general Councels ) as necessarie to saluation , haue neither strength nor authoritie , vnlesse it may be declared that they be taken out of holie scripture . If Protestants attribute no greater authoritie to the whole Church , much lesse to Princes and Magistrates that are but members ; though principall ones of the vniuersall Church . Indeede it is the doctrine of Papists that the decrees of their Church must be taken and obeyed , as the infallible word of God. One sayth , Determinatio ecclesiae appellatur Euangelium , The determination of the Church is called the Gospell . Another sayth , Quicunque non innititur doctrinae Romanae ecclesiae , ac Romani pontificis tanquam regulae dei infallibili , à qua sacra scriptura robur trahit & authoritatem , haereticus est , Whosoeuer doth not leane vnto the doctrine of the Romane Church , and of the Romane Bishop , as the infallible rule of God , from the which the sacred scripture doth draw the strength and authoritie , is an heretike . The Rhemists say , We must beleeue the Church , nay beleeue in the Church , and trust it in all things . 4 It is also vntrue , that we take away freewill . We affirme , that mans will is free vnto euill without coaction , and free vnto good by diuine operation : as the scripture sayth ▪ If the sonne make you free , then are you free in deede , Iohn . 8.36 . So there is a free will , and a will freed , as Augustine well distinguisheth , Peccant per liberum arbitrium , non liberatum , they sinne by free will , not will freed : Will is always free to sinne , but vnto good it is freed by grace . Good works also we hold to be necessarie in respect of Gods prescience : for that thing must needs be , which God foreseeth shall be : Qui si hoc praescierat , quod non est , praescientia iam non est , as Augustine sayth , who if he foresee that which is not , it is now no prescience . But in respect of the will of man , good works are not necessarie , or compulsorie , but voluntarie , and so both vertuous actions , and commendable : therefore that is an impertinent speech of the libeller , who can either praise , or discommend that which is done , whether the doer will or no ? For good works are done by the faithful willingly , though wrought by grace : for as Augustine sayth , Deus ex nolentib . volentes facit , God of nilling , maketh vs willing . But you might with greater reason haue apposed your graund Maister senior Robert Parsons with this question of necessitie , who putteth an absolute necessitie and ineuitabilitie in those actions which are subiect to mans will , Manifestat . f. 100. Reply f. 98. a. 5 Neyther doth the doctrine of predestination and election among Protestants take away the libertie or freedome of the will : for though Christ by the determinate counsell and foreknowledge of God were deliuered , yet Iudas was not thereunto forced . Augustine saith well , Dei praescientiam non cogere hominem vt talis sit qualem praesciuit Deus , sed praescire talem futurum , qualis futurus erat , quamuis sic non eum fecerit Deus , That Gods prescience doth not force a man to be such , as God foresaw him , but foreknew him to be such , as he should be , though God made him not to be such : Like as in a Ship vnder sayle , though it be carried one certaine way to the hauen , yet the Marriner may walke in the Ship which way he will ; yet so , that at length he must be brought to the hauen where the Ship arriueth : so all the actions of man , though they be done freelie , not forciblie ; yet they must fall out according to Gods foreknowledge , and be ouerruled to the end appointed by Gods prouidence . 6 But it is an hard matter for the popish religion to accord the eternall predestination of God , with the temporall cooperation of mans will : for some of them hold , that a man may fall from his election and predestination , Yee can not be saued ( say the Rhemists ) though ye be predestinate , except ye keepe Gods commaundements : As though it were possible for them which are predestinate , either not to walke in obedience of Gods commaundements , or in the end not to be saued . How then is Gods eternall predestination maintained , where the same by mans free will may be reuersed ? Againe , if whom God predestinateth he calleth , and iustifieth , and maketh conformable to the image of his sonne , then it is not in mans power or freewill to be called and iustified ( as they say men beleeue not , but of their owne free will ) but their vocation and iustification dependeth vpon their election : so that it is not of him that willeth or runneth , but of God , that sheweth mercie . Wherefore the certaintie of Gods election can not stand with the naturall libertie of mans will and actions : for if it be in mans power to belieue , or not to belieue , then is it not in the mercie of him that calleth and electeth , but in the will of him that receiueth and accepteth . Wherefore according to the sentence of the law , Particeps criminis , non est testis idoneus , That he which is partner in the crime , is no fit witnes : So this opponent being guiltie of that which he obiecteth , may be worthilie excepted against , as an insufficient witnes . It is strange to see how his toong and penne runne along without all honestie or modestie to coine and deuise fables , not against one or two , but the whole companie of all that professe the Gospell , as Bernard sayth , Vides quam ingentem multitudinem velociter currens sermo tabe maliciae inficere posset , See what a great multitude his swift running speech with the plague of malice might infect . But the best is , his words are but wind , he hath so often fabled vnto vs , that we may well thinke he keepeth the same tract still . And as Aristo said , of a bathing or speaking , that purgeth not , there is small need : so is this Friers prattle that prooueth not , like to a bath that purgeth not ; it might well haue been spared . The tenth perswasion . 1. I Defend not that religion , that diuideth the militant and triumphant Church , depriuing Angels and glorified soules of that honour and dignitie which God required , men in earth , and the militant Church of that helpe it needeth . 2. Which spoyleth the patient Church of the faithfull departed of the reliefe , which euer they receiued of those aliue . 3. Where no memorie is left of the passion of Christ , except in most sacrilegious and blasphemous swearing , &c. no signe , image or representation , no commemoratiue sacrifice , &c. 4. Where no order , &c. no consecration or distinction of callings , except the Letters Patents of a temporall Prince can giue that to others , which is not in the giuer , &c. 5. But that religion , which consisteth of a most perfect hierarchicall regiment , of Pope , Patriarkes , Archbishops , Bishops , Priests , Deacons , Subdeacons , &c. 6. The meanest of these by calling and consecration of greater honour , then any ministeriall preferment among Protestants , being no reall thing , but an ens rationis , an Idol of the minde , as the making of Purseuants , Apparitors , &c. 7. Our Pope is so ample in iurisdiction , that no temporall Prince Christian , or Infidell , no professor of regiment in ecclesiasticall causes , &c. was by many degrees possessed of so large a regiment . 8. Our priuate Priests the most reuerend and learned fathers of the societie of Iesus , are honoured of the greatest Princes in the world , &c. The disswasion . 1. NEither doe I defend that religion , that diuideth the militant and triumphant Church , in robbing God of his honour , in giuing it to Angels and Saints against their wils , who refused to bee worshipped here in earth , as the Angell of Iohn , and Peter of Cornelius . And therefore God requireth no such honour to be giuen vnto them : so that , as our Sauiour saith of Moses : There is one which accuseth you , euen Moses , in whom ye trust : euen so the Angels and Saints shall be witnesses and accusers of popish superstitious worshippers , who honour the creature in steed of the Creator . But the religion , which Protestants professe , and I defend , doth make but one familie in heauen and in earth , Ephes . 3.15 . ioyning them together in an holie societie and communion : we in earth giuing thankes for them , whom God hath deliuered from these terrene miseries : and they longing to see vs also with the whole Church to be made partakers of their ioy . As Cyprian saith : Magnus illic charorum numerus nos expectat , parentum , fratrum , filiorum de salute sua securi , de nostra solliciti : A great number of our friends doth there looke for vs , of our parents , brethren , sonnes , secure of their saluation , and sollicitous for ours . Other entercourse betweene the Church militant and triumphant there is none , neither of our prayers to them , that were superstitious : for the Lord saith , Call vpon me in the day of trouble , and I will deliuer thee , Psal. 50.15 . nor of their help and assistance to vs , that were superfluous : God is able alone and sufficient to defend his Church : as the Angell saith , None holdeth with me in these things ( in the defence of the Church ) but Michael your prince , which is Christ. Dan. 10.21 . 2. Which doth not that wrong to the faithfull departed , to thrust them downe into the extreame paines of purgatorie ( which they say exceede all the paines of this life ) when as the Scripture saith , that they which dye in the Lord , doe from thencefoorth rest from their labours : and all teares are wiped from their eyes . They neede not therefore any reliefe from the liuing , being in ioy and happines . 3. Which doth not make any representation of Christ , by Images : for wee are commaunded , not to corrupt our selues in making any grauen image , or representation of any figure , Deuter. 4.16 . Neither doth it presume to offer vp Christ in sacrifice , as the Papall priesthood doth , because the Scripture saith , that Christ doth not offer himselfe often : but he appeared once to put away sinne by the sacrifice of himselfe : And with one offering hath hee consecrated for euer them that are sanctified . But our religion prescribeth the holie Sacrament of the bodie and bloud of Christ to bee vsed according to his institution , in his remembrance : as our Sauiour himselfe saith , Doe this in remembrance of me . Whereupon it was thus concluded and resolued in a generall Councell : Ecce viuificantis illius corporis imaginem totam , panis scilicet substantiam , quam mandauit apponi : Behold the whole or all the image of that quickening bodie , the substance of bread , which he commaunded to be vsed . We haue then no other commemoration , or representatiue image of Christ , but onely the Sacrament celebrated according to his owne institution . As for blasphemous swearing by instruments of our redemption , though too many among Protestants are addicted to that euill custome , yet he might haue bin ashamed to obiect it to vs , knowing how common a thing it is among Papists to sweare : as it appeareth by their own Synode , which thus complaineth : Quo colore nunc consuetudo passim iurantium in omni negotio excusari possit , non videmus : With what colour the custome of such , which sweare vpon euerie occasion can be excused , wee see not . Those sacrilegious oathes , to sweare by the Masse , by the crosse , nailes , bodie , bloud of Christ , his wounds , by S. Peter , S. Anne , S. Mary and the rest , where els had they their beginning but in Poperie ? Yea it seemeth that swearing by such is not onely vsuall among them , but commendable also : for one Sanpaulinus for reprouing one of swearing , was suspected to be a Lutherane , and thereupon further examined , sifted , condemned and burned at Paris ann . 1551. 4. It is also vntrue , that there is no consecration or distinction of callings among vs : for both Bishops haue their consecration from the Metropolitane with his Suffraganes , and Ministers their ordination from their Ordinaries ( by imposition of hands ) which ought to be and is assisted with other Presbyters . The Prince doth not challenge any power or authoritie of the Ministrie of any diuine offices in the Church , or to conferre orders , or consecration , but onely by the Letters Patents conferreth the temporalties of Bishoprickes ; the Metropolitane with his assistance consecrateth , as other Patrones present to benefices , and the Ordinarie instituteth . And this hath been the ancient vse and custome of England and prerogatiue of the Crowne , that licence should be demaunded of the King to chuse , and his royall consent to be had after election made , as it is euident in diuers ancient statutes . 5. As for the Papall Hierarchie it is altogether imperfect and out of order : 1. The office of the Pope is iniurious and Antichristian , taking vpon him to haue iurisdiction , and prerogatiue ouer all other Bishops : contrarie both to the Scriptures , which gaue vnto all the Apostles the same authoritie , and to them al the keyes were equallie committed , and power to binde and loose , Mat. 18.18 . And to the Canons : for Nicen. 1. can . 6. parilis mos , the like custome and iurisdiction is decreed to the Patriarke of Alexandria , as to the Bishop of Rome . Chalcidonens . action . 16. equall priuiledges are yeelded to Constantinople , which is called new Rome , as to old Rome . The like may be shewed out of the eight first generall Councels . The offices of Archbishops and Bishops , as wee condemne not absolutely , when they are vsed not as titles of ambition , but as holesome meanes to preserue vnitie , as they should be exercised among Protestants : so in the Papall policie wee mislike them , being but the Popes creatures , and fit props to vphold his Antichristian and vsurped power . But concerning your seuen orders of Priests , Deacons , Subdeacons , Acolythists , Readers , Exorcists , Doorekeepers , wee hold them as superfluous and vnnecessarie seruices . The Apostle sheweth that Christ hath giuen some to be Apostles , some Prophets , some Euangelists , some pastors , some teachers : for the gathering together of the Saints , for the worke of the Ministrie , for the edification of the bodie of Christ , &c. If these bee sufficient to edifie the Church , and to labour in the Ministerie , then are these Popish degrees vnnecessarie , and not giuen of Christ , neither belonging to the ministerie of the Gospell . And if they will needes bring in Doorekeepers to bee an order of the Clergie , why not Sextins also , Belringers , graue-makers , Church-sweepers , Waxe-chandlers , water-bearers , whip-dogs , and what you will ? for all these there is vse of in the Church , and so for seuen orders , wee shall haue twice so many . This is the goodly Hierarchie , which this Ignatian Nouice boasteth of . 6. I doubt not but the meanest office of the Gospell is more honorable before God , then the greatest Antichristian dignity , which are plants not of the Lords planting , and therefore shall be rooted out . The indeleble character , which they say is by their Popish orders imprinted in the soule of the receiuer , whereby they are made partakers of Christs priestly power , and really distinguished from others ; is indeede nothing but an Idol of the minde , and an imaginarie phantasie : for spiritually in the soule and before God , there is no difference betweene the Priest and the people . Christ hath made vs Kings and Priests vnto God his father : and all Christians are a chosen generation , a royall Pristhood . And as for your ens rationis , it is the very opinion of some Papists , that the character of Priesthood , is no reall qualitie of the minde , but onely rationalis respectus , a relation or rationall respect : Durand . Scotus holdeth , that it cannot be prooued by any manifest testimonie of Scripture . Gabriel doubteth whether the Church haue defined it . They are your owne Church-seruitors , Sextins , Doore-keepers , Church-sweepers , that are made no otherwise , then Purseuants , Apparitors , &c. The Ministers of the Gospell , though they are not really distinguished from the people , by any inherent qualitie of greater holines , and more merit ; yet are diuers in the ecclesiasticall Oeconomie and dispensation of the Church , in their different functions and offices , whereunto they are set apart : first , by the probation and examination of their gifts . Secondly , by the imposition of hands with prayer of the Elders and pastors . Thirdly , by their endowment and abilitie of gifts for the execution of their Ministrie : all which the Popish priesthood wanteth . 7 A manifest vntruth it is , that the Pope hath had more ample iurisdiction , then any Prince Christian or Infidell : for the halfe of those countries neuer submitted themselues to the Popes deuotion , which were vnder the Emperours obedience . Constantine the great had commaund ouer all Europe , Africa , all Asia minor , Arabia , Armenia , Phrygia ; as it may appeare by the assemblie of Bishops called by the Emperours authoritie out of all these countries , to the generall Nicen Councel . And at this time both the great Turke in Europe and Asia , and Prester Iohn in Africa , haue larger dominions , and greater authoritie , then euer the Romane Bishops haue had . That iurisdiction which now the Pope hath , is ( thankes to God ) brought into a narrower compasse , though it bee too much ; and I trust shall euery day bee more confined : And whatsoeuer power hee hath , or euer had ouer other Churches , is but vsurped : for Peter , from whom he claimeth , was but the Apostle of the Circumcision ; S. Pauls lot was ouer the vncircumcision . 8. This last article containeth nothing but vntruth . For neither haue these Ignatian fathers ( which cal themselues proudly , of the societie of Iesus ) conuerted by their preachings many kingdomes to the regiment of Christ , but rather subuerted and * corrupted them in faith . The Spaniards tyrannie hath subdued the poore Indians , not the Iebusites hypocrisie , though they tell vs of many fabulous and lying miracles wrought by Xauiere , and other of that order in those coasts ; as hath been shewed before . Indeed it is well knowne , how they haue attempted to reduce diuers kingdomes to the temporall gouernment of the Pope-catholike King of Spaine , by their treacherous conspiracies , and wicked deuices to take away the liues of Princes : Such were the accursed attempts of Commolet , a seditious Iebusite in France , and Varade another false brother of that order , cōfederate with Barriere , to take away the life of the now King of France : and of Guignard and Guerret , Iebusite Priests conuicted of treason : and Iohn Chastel brought vp in that societie , who was worthily executed for attempting the Kings death . In England such haue been the practises of Saunders , Allen , Campion , Parsons , Walpoole , with diuers other of that ranke : who by their traiterous plots haue practised against the life of our late Soueraigne , to bring this famous Countrie into slauish seruitude to Spaine , which I assuredly trust , shall neuer be . And these are the fruites of the preaching and paines of this irreuerent order . Vntrue also it is , that they are honoured of the greatest and richest princes in the world : for the renowmed King of France , who in riches , puissance and greatnes , is not inferiour to any Christian Prince , neither honoureth or fauoureth them : but the whole order , for working against the peace of that state , was by decree of the Parliament of Paris , anno 1594. exiled and expelled that nation . Let it also be noted by the way , that this Ignatian and Iebusited brother , much like the rest of his order , counted the Queene of England his then Soueraigne , none of the great , puissant , rich , or Catholike Princes : for I thinke he is not so blinded to imagine , that either her Highnes then , or his Maiestie now and the state fauoureth them , or hath any cause so to doe . That Iesuites are so familiar with some Princes that haue giuen their power to the beast , I do not maruell , seeing this hath bene prophecied of before : for they are the frogs that come out of the Dragons mouth , that goe vnto the kings of the earth , Reuel . 16.13.14 . But if such Princes were not blinded , or had but like experience of their cloaked holines , and mysticall impietie , as their neighbour Princes haue , they would soone find thē to be vnfit Courtiers , but more vnwholesome Counsellors . And ( me thinks ) these Polypragmon friers , ietting in Princes Courts , and intermedling in State-affaires , are much-what like to limping Vulcane in Homere , that taking vpon him to be a skinker to the Gods , a great laughter sodainely was taken vp among them . But it were happie that such Princes would take counsell of thēselues , and not endure to be caried away with these seditious frierlie humors : Hieromes counsell were good to such , Verba ei de alieno stomacho non fluant , faciat , quod vult , non quod velle compellitur , Let not their words and sentence depend of anothers will , but let them do as their owne mind moueth them , not as an others humor forceth them . As for the noble kingdomes of England , Scotland , Fraunce , they haue sufficient experience of this kind of vermin , no more to be bitten by them : But as Pythagoras gaue this precept to his schollers not to tast of such things as had blacke tayles , that is , not to conuerse with men of black and euill conditions : So I trust we are sufficientlie taught to beware of these crouching friers lewd and vngodlie practises . The 11. Perswasion . I Defend a religion &c. where there is no festiuitie , no office or part of diuine seruice &c. but representeth vnto vs one benefite or other , no ceremonie is vsed in the holie sacrifice of the Masse , no action of the Priest , no ornament or attire he weareth , no benediction he giueth , no signe of the crosse he maketh , but hath his religious signification and preacheth vnto vs : his introite to the Altare , his actions there , his returne from thence , the verie vestments wherewith he is adorned , his putting of them on , his putting them off , his Amice , Albe , Girdle , Maniple , Stole , Vestment , speake nothing but Christ crucified , &c. The Disswasion . 1 INdeede , such Church such preaching : this superstitious insinuation by crossings , turnings , comming , going , putting off , putting on , copes , vestments , is fit instruction for such blind worshippers . But Christ is otherwise preached in his true Church , then by dumbe ceremonies . Moses was read and preached in the synagogues , Act. 15.21 . Faith commeth by hearing , Rom. 10.17 . not by shewing , shadowing , or signifying . What hypocrites are these to thrust out of the Church the plaine reading of scripture to the peoples vnderstanding , and to supplie it with mute and maymed shewes and ceremonies , in which respect the Prophets words may be vsed against them , who required these things at your hands ? Isay 1.12 . 2 But that it may better appeare , what a goodlie kind of preaching this is by signes and circumstances , I will brieflie bring in view some of their pope-edifying significations , which by great ouersight , the Frier , belike ashamed thereof , hath omitted : and to begin with his owne trumperie . First , the shauing of Monks and Friers is very rich in sense and signification . 1. It betokeneth the reuelation of the mysteries of our redemption by Christ. 2. It expresseth the similitude of Christs crowne of thornes . 3. It insinuateth the amputation and cutting away of carnall desires . 4. The circle of haire which is left , representeth the fashion of a crowne , because to be deuoted to Gods seruice , is to raigne . 5. The baring and making naked of the head , implieth an apert and naked life , and an open and free heart for celestiall meditations . Likewise they vse diuers Magicall enchantments in the dedication of Churches . 1. They make 12. crosses vpon the walles , and set twelue burning lamps ouer against them ; signifying thereby , that the 12. Apostles by their preaching brought light to the world . 2. They burne incense , set vp taper-light , annoynt the altar and vessels with oyle , to shew , that the place is consecrate to holie vses . 3. They sprinkle ashes ouer all the Church , therein writing the Greeke and Latine Alphabet , thereby setting forth the preaching of the faith , which was first taught in those toongs . 4. They beate vpon the Church dore with an hammer , to driue Sathan from thence . In Baptisme they vse many interpretatiue toyes , 1. They touch the eares and nostrels with spittle , that the eares may be ready to heare , and the nostrels to discerne betweene the smell of good and euill . 2. All the senses are signed with the crosse thereby to be defended . 3. Salt is put into their mouth , that they may be kept from putrifying in sinne . 4. They are annoynted with oyle in the breast , to be safe frō suggestions . 5. They are annoynted with chrisme in the top of the head , and thereby become Christians . 6. A white garment is put vpon them that are baptized , to betoken their regeneration . 7. A vaile is put vpon their head , in signe , that they are now crowned with a royall diademe . 8. A burning taper is put into their hand to fulfill that saying in the Gospell , Let your light so shine before men , &c. Math. 5. In Matrimonie the like toyes are obserued : as to couer the parties with a vaile : to ioyne them together with a partie-coloured scarfe of white and purple : to mutter certaine words ouer the ring to hallow it . Thus haue they pestered the Church with a multitude of idle , vnprofitable , and vnedifying ceremonies , which the Apostle calleth a yoke of bondage , Galath . 5.1 . And as Augustine sayth , Ipsam religionem quam Deus paucissimis sacramentis liberam esse voluit , onerib . premunt , vt tolerabilior sit conditio Iudaeorum , &c. They cumber or oppresse religion with burdenous ceremonies , which God would haue free with few sacraments . And these friuolous obseruations and superstitious types , do tend to instruction , and bring religious lessons ( as this expounder of riddles telleth vs ) like as the Pharisees phylacteries and fringes of their garments tended to keeping of the lawe . They writ the lawe in parchments and scroules , and tied them to their frontlets , and bound them vpon their armes , whereas they should haue kept them in their harts . Thus the Papists keepe the memorie of Christs death in crosses , vestures , pictures , and such like , which should be reuiued by the preaching of the word , whereby Christ is described in our sight , and among vs crucified ( as S. Paule to the Galathians ) and graft in mens hearts by a liuely faith . 3 Now further as these papall Romanes do boast of their preaching and significant rites and ceremonies ; so the Pagane Romanes can pretend the like for their religion , whose hieroglyphicall toyes are very consonant and suteable to these new histrionicall tricks of Christned Romanists . 1. They sacrificed to Saturne bareheaded , because all things are naked and open to God : for the which cause also popish Priests were shauen , to betoken their open and free harts , &c. 2. Their women in mourning vsed white garments , to betoken innocencie and simplicitie : so doth the white garment vsed in popish baptizing , as we haue seene before . 3. It was a great offence to vtter the name of their Deus tutelaris , their God of defense : so the Masse-priest mumbleth his mysticall enchaunting words in secret . 4. When they tooke vp the table , they alwayes left somewhat remayning , because no holie thing ( such as they counted the table ) should be left emptie : so the Masse-priests do reserue some part of the sacrament vpon the altare , and hang it vp in the pixe . 4 They did burne lamps in their temples , and at the graues of the dead , and consecrate wax candles to their Gods to signifie the euerlasting light : so do the Papists . 5 The auncient Romanes married not in May , because it was an holie time vsed for solemne expiations : so the Church of Rome inhibiteth mariage at certaine seasons for the holines of the time . 6 They vsed not to marrie their Cosins , that by mariage they might increase kinred . In the Papall seignorie for the same cause mariage is forbidden betweene Godfathers and Godmothers and their Godchildren , as they are called , because they are alreadie of a spirituall kinred . 7 The Paganes vsed a kind of shauing , which betokened a crowne , and thereof 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 a for infants : catechising b for children : preaching to beget c faith : the law to perswade d repentance : the Gospell for e comfort : the reading of scripture f to increase knowledge : the Sacraments g to confirme it : prayer prescribed if any h be afflicted : singing of Psalmes for those that are i merrie in the Lord : godly visitation for k the sicke , with assurance of remission of sinnes vpon their repentance : comfort ouer the dead in the l hope of the present rest of their soules with God , and m 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 〈◊〉 ●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 regimēt 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 ●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 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 running in a maze , and not knowing where he is , he speaketh contraries , affirming vnawares , what he before vntruely denied , that the Magistrates chiefe care and sollicitude must be in taking order for such causes , he meaneth of religion , pag. 49. lin . 13. And thus as Augustine fayth , Impij in circuitu ambulant , qui in gyrum it , nunquā finit , &c. The vngodlie walke in a maze , as he that goeth in a compasse , neuer is at an end . And thus this obliuious discourser , runneth himselfe out of breath , saying and vnsaying : for if the Magistrates chiefe care must be in taking order for causes of religion , how do they not properly belong to the iudgement and redresse of those which rule in the common-wealth ? Much like he is to the roape-maker in Purgatorie , who as fast as he twisteth the roape , an asse behind deuoureth it : So his wrested speeches , as the ouer-runnings of his mouth , are licked vp by a contrary breath . Now ( right honorable ) this Popes-creature at the first discouereth himselfe , he is his grand-masters factor , to engrosse all ecclesiasticall causes to his vnholines , and would cut your honors short both of iudgement and power in matters of religion : And thus full well like a wise Orator , he doth wisely at the first exasperate them , to whom he would insinuate himselfe . But go on ( my Lords ) in your honorable course , to whom I do not only wish all excellent knowledge and iudgement in religion , as S. Paule said vnto King Agrippa , I would to God that not only thou , but all that heare me to day were both almost , and altogether such as I am , &c. but prosperous successe also in the defense thereof : And I say with Hierome to euery one of your honors , Cur qui in seculo primus es , non in Christi familia primus sis ? Why should ye not , that are chiefe in the world , be chiefe also in Christs familie ? 2. Motiue . Because you are sworne Councellers to assist our Princesse , whose chiefe stile and title is graunted to her father King Henry the 8. by Pope Leo the 10. ( defender of the faith ) for defending the Catholike Romane religion against Luther , &c. The remooue . 1. This title to be defender of the Church or faith , was due vnto the Prince , and giuen to the Kings of England long before King Henry , in Edward the Confessors time , Illos decet vocare reges , qui vigilanter defendunt , & regunt ecclesiam Dei , It is meete to call them Kings that vigilantly defend and gouerne the Church of God. 2 Her Maiestie according to her princely stile , hath shewed her selfe in deede while she liued , a most constant Defender of the faith , and to none of her predecessors was this stile more truely giuen : for it is not conteyned in her Maiesties stile , to be defender of the Romane or Papall , but simplie of the faith . 3 What if it were bestowed vpon King Henry for writing against Luther , &c. that famous King did not receiue it in that sense , or at the least reteined it not : neyther is it now annexed to the imperiall Crowne in that regard for writing &c. which concerned the King only then being , not his succession , nor yet as a gift from the Pope , but as a right due to all Christian Princes to defend the faith . What the occasion first was of this title it skilleth not , neither by whom , nor for what it was taken vp , so long as it is not a vaine title , but the Princes proceedings are answereable to the stile . 4 The heathen Emperors of Rome first vsed in their stile to be called Pontifices maximi , High Priests , as it may appeare by the Epistle of Antoninus Pius to the people of Asia : yet the Christian Emperors continuing that stile , to be named Pontifices maximi , as Flauianus Valentinianus , pontifex Inclytus ; Flauius Marcianus , pontifex Inclytus , &c. yet were not bound by their stile to maintaine the idolatrous religion of the Pagane Emperors , from whom it was descended : but they in another sense did call themselues high priests , as hauing the chiefest care of the Christian faith as the other had before of idolatrie : So the Queenes highnes then , and the Kings Maiestie is now called a Defender of the right Christian faith , howsoeuer their predecessors might be defenders of another religion . And as Pilate did write Christ King of the Iewes ignorantlie , confessing the truth ; so did the Pope name the King of England Defender of the faith , prophecying as Caiphas against himselfe , and foretelling vnawares , that the Princes of this land should become true defenders of the faith indeede . 5 This title of Defender of the faith is more truly annexed to the Crowne of England , then the stile of Holines to the Popes chaire , and of Catholike to the King of Spayne , who , I could wish indeede , were that which they are called . But I feare me , these titles do agree vnto them , euen as the titles of benefactors , and of Sauiours were vsurped of Antiochus , and the Ptolomies , which were cruell tyrants : And as Dionysius the yonger called his daughters by the names of vertue , chastitie , iustice , being an enemie to them all . Who herein are like vnto those , qui titulos potentiorum praedijs suis affigunt , who , the better to hold their lands , do entitle great men with them ▪ against which fraude Arcadius made a lawe : And as Augustine sayth , Haeretici ad defensionem possessionis suae Christi titulos ponunt , sicut nonnulli faciunt in domo sua &c. Heretikes to defend their possession pretend the title of Christ , as many vse to do in their houses , entitling some great men with them to keepe them from wrong : Ipse vult possessor domus , & frontem domus suae de titulo alieno vult muniri : He will be the owner of the house himselfe , yet will haue another beare the name : So the Pope will be the master of faith himselfe , yet pretendeth the name of Christ , of holines , of Catholike religion . So are not our late Queene and now soueraigne Lord defenders of the faith , but their Christian proceedings ( thankes be giuen vnto God ) are answerable to their honourable titles . The third motiue : Our vniust persecution vnder your predecessors requireth amends , and I hope at the least shall receiue a toleration . The Remoue : 1. The punishment , which hath been inflicted vpon treacherous Iudasites , is no more persecution , then for felons and murderers to be executed at Tiburne : they suffer worthily for their traiterous conspiracies and practises : shamelesse men they are , that complaine of persecution , when as they hold most traiterous positions against the Prince and state : as whereas the secular Masse-Priests professe ( if it bee in truth ) that if the Pope should attempt by force of armes to inuade the land , they would resist him in person : and that if they knew of any designements by the Pope to enter by force , &c. to reforme religion , they would reueale it to the State. Disloyall P●rsons in the name of that whole disordred crue , calleth those assertions , hereticall , and traiterous : yea , those wicked Popish Iudas●●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 ●ortae , & exire non vultis ; quam persecutionem pa●●●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 baptisme to acknowledge their Church and faith . But this is a manifest error : for as Augustine truly saith : Non omnes qui tenent baptismum , tenent ecclesiam , sicut non omnes , qui tenent ecclesiam , tenent vitam aeternam : All which hold baptisme , doe not hold the Church , as all that hold the Church , doe not hold eternall life . Wee confesse then that the Church of Rome , hath legitimum baptismum , lawfull and true baptisme in substance , sed non legitimè , but not rightfully , or lawfully , as Augustine distinguisheth : And , Aliud est habere , aliud vtiliter habere : It is one thing to haue it , another to haue it profitablie : Baptisme may without the Church be had , but not profitablie or fruitfully had . Wheresoeuer baptisme is had , it is the baptisme of Christ , not of men ; of the author , not of the Minister : and therefore it bindeth to the faith of the first institutor , not to the doctrine of the corrupt imitator . Neither yet doe the Papists baptize those againe , which were initiated by that Sacrament , among Protestants , and afterward became Apostataes ; neither doe they thinke them to be tied by that baptisme to the Protestants faith , as this Apologist confesseth he was borne in the Queenes raigne of parents conformable to the time , pag. 52. and so baptized vnder the Gospell , yet hath plaid fast and loose with vs , notwithstanding that bond . 2. Vntrue it is , which in the next place is boldly affirmed : for diuers of their Honours , were borne since the raigne of King Henry the 8. and so not of yeeres then to discerne . Some of them were in that time of the faith , which * they now professe . The rest may say with S. Paul euery one for himselfe : What they were in time past it maketh no matter to me , Galath . 2.6 . By this rule , neither Saint Paul that had been a circumcised Pharisie , should haue been become a preaching Apostle , nor yet Titus an vncircumcised Grecian a baptized and beleeuing Christian , if a profession first receiued might not vpon better iudgement be reiected , or an opinion once entertained , might not with more mature aduice be reuersed : As though a plant disliking the ground might not be remoued , or the ayre for a mans health , that is sickly , chaunged ▪ Augustine to this purpose saith well , that was chalenged of the Donatists , because he had been a Manichee : quantum ille accusat vitium meum , tantum laudo medicum meum : The more he blameth my disease , I commend my Phisition . The obiecting of former error , doth tend to the praise of the reformer . 3. The honourable Knights of the Garter neuer tooke any such oath to bind themselues to the obedience of the Papall faith , but rather the contrarie : as may appeare by the oath prescribed by statute to bee ministred vnto all her Maiesties officers and ministers , whereby they acknowledge the Queenes highnes to be supreame gouernour in this Realme , &c. in all spirituall or ecclesiasticall causes , as temporall ; and that no forraine Prince , Prelate or person , hath or ought to haue any iurisdiction , power , &c. within this Realme . Thus this ( slie merchant ) would entangle their Honours with repugnant oathes : as though they should sweare one thing , when they are enstalled into the honorable order of the Garter , and the quite contrarie , when they are sworne of the Councell . 4. And as true it is , that our late Queenes Maiestie did oblige her self by oath to maintaine the Popish religion : which is a most notorious slaunder of her Highnes : there being no such thing contained in that princely oath , as shall afterward be shewed , and her Maiestie hauing giuen her royall consent to the booke of Articles of religion , confirmed by act of Parliament , and to diuers statutes made for the abrogation of the Papall iurisdiction . Thus wee see , how disloyallie ( this Popes creature ) behaueth himselfe to his Prince , being not farre from the imputation of periurie , as though her Maiestie should haue promised one thing vpon her oath , and performed the contrarie . The Preacher aduiseth , not to curse the King in thy thought : But these malepart popelings dare aduenture , not onely to thinke , but to speake and practise euill against their Prince . An euill requitall for her princely clemencie toward them : of whom we may say , as Ambrose of Theodosius : Quasi parens expostulare malebat , quam vt iudex punire , &c. vincere volebat non plectere : Who had rather as a parent expostulate with them , then as a Iudge punish them ; winne them rather with fauour , then winnow them with rigour : if her Highnes had not been otherwise by their vnnaturall proceedings prouoked . And as Cleomenes said to the Argiues that vpbraided him in like manner with periurie : It is in your power to speake euill of me , but in mine to doe euill to you : So these men doe not consider , that for their lewd leasings her Highnes might haue iustlie recompenced them with sharpe proceedings . The fift Motiue : Neuer any Catholike subiect of England hitherto , hath abused so much your Honours , dishonoured the cause of religion , for which we daily vndertake so many troubles , &c. to make so bold a challenge , except he were able to performe it , and my confident assurance is , I shal not be the first vnhappie and vnaduised man to doe it . The Remoue : What your successe hath been in your challenges , and how well ye haue performed the defence of the Popish cause , is well knowne to the world : which of your writers hath not been answered to the full ? or who is there of you , that hath not been ouertaken in that he hath vndertaken ? Your great patrones , Harding , Saunders , Bristow , Martin , Campion , Stapleton with the rest haue had their hands full . But which of you hath reioyned vpon B. Iuel , D. Fulkes , D. Whitakers , D. Sutcliffes replies ? Your offers are brags , rather then bickerings , false charges , rather then true chalenges . There is ( saith the Wiseman ) that maketh himselfe rich and hath nothing , Prou. 13.7 . And such are those braggers , that thinke no mens writings comparable to theirs , and scornefullie rather contemne , then soundly confute any thing brought against them . You could doe little , if you might not bragge ; but your vaine confidence wil soone faile you , and your swelling words will soone abate , and your vaine crakes will cracke vpon your owne heads : as Hierome saith , Cito turgens spuma dilabitur ; & quamuis grandis tumor , contrarius est sanitati : The rising ●ome is soone dispersed , and great swellings shew no soundnes . Cicero well said : Oratores imperitos ad vociferationem vt claudos ad equum confugere : That vnskilfull Orators vse outcries , as lame men horses : the one cannot go vnlesse he be carried , the other can say nothing vnlesse hee crie out . And set the lowd outcries , vaine bragges , and bold facings of our aduersaries aside , what are they , and what is their cause ? It is not so among disputers , as they say it is with Bee-masters : That is iudged to be the best hiue , which maketh the greatest noyse . 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 a Theobutes , b Valentinus , c Nouatus , d Marcion , e 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 orphanes , and defrauded widowes , as the Gospell witnesseth of the Pharisees , that they deuoured widowes houses , vnder colour of long prayer . Some are possessed with a spirit of phrenzie , and deluded of Sathan : as the Iewes perswaded by one Moyses , did cast themselues headlong into the Sea. The Donatists did throw themselues headlong into the fire and water , and from the tops of hils . Augustine sayth of them , Diabolus vobis istum furorem inspirat , Who els but the Deuill doth inspire this furious mind into you ? And hence it commeth that many are bewitched of Sathan , and iustlie giuen ouer of God to be deceiued by him to beleeue lies , because they receiued not the loue of the truth . Secondly , for the assumption . 1. seeing this Ignatian brother confesseth he was very yong , when first he forsooke the faith of the Gospell : he had greater cause to suspect the rashnes of his shalow youth in receiuing , then commend his stedfastnes in retayning his first error : Hee should rather say with S. Paule , When I was a child , I spake as a child , I vnderstood as a child , I thought as a child . Otherwise his stiffnes in continuing , as he was , may be rather imputed to an obstinate resolution , then to a tender perswasion of his conscience . Youth is soone infected , and tender yeares easily tainted . It seemeth to be true in him , which Hierome sayth , Difficulter eraditur , quod rudes animi perbiberunt , It is hardly recouered , which simple minds haue once receiued . And seeing he telleth vs he was borne of Protestant parents , I would not haue him more wilfull then the heretike Eutyches , who sayd , Sicut accepi à progenitorib . ita credidi ; in hac fide genitus sum , &c. in hac opto mori , As I haue receiued of my progenitors , so haue I beleeued ; in this faith I was borne , in this faith I desire to die : for seeing he was borne of right beleeuing parents , and in the faith of the Gospell , he can not pretend like cause of his persisting , as obstinate Eutyches did . I know not who his parents were , but by his confession they were better resolued in religion then their sonne : let him take heed then , least Eudoxius speech inuerted be verified vpon him , pater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , filius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : a godlie father , a godlesse sonne . 2 But if it might be lawfull for me a little to sound this yong fathers mind , I could gesse at an other cause of his reuolt , then his pretended conscience : for it is well knowne , that the Ignatian fatherhood ( whose cognisance as I am informed , this sect-maister beareth ) is an order peramount in the Romish corporation , and a passing gainfull trade . These new vpstart friers are notable catchpoles , and cosening ( by their owne Masse-priests report ) cunni-catchers , and such as angle with long rods , and fish for their owne aduantage . They can tell vs of Frier Gerards golden web , who could weaue , or rather waue to himselfe from diuers persons aboue sixe thousand pound : of Frier Hawoods pomp in riding in a coach , and of his lordlike traine : of Frier Garnets expenses after fiue hundred pounds by the yeare : of Frier Oldcornes stable of eight geldings , all at one time : of Frier Holts large offer of pensions : of Frier Walpoles crownes : of Frier Gerards Church-stuffe , valued at two hundred marks : of a vestment giuen him of needleworke esteemed at an hundred marks . May we not now say vnto them as Apollonius of Priscilla and Maximilla , Dic mihi prophetae vestib . & gemmis ornantur , propheta tabula ludit & tesseris , Do prophets glitter in rich vestures and pretious stones ? Do prophets play at tables and dice ? But such are these iollie fellowes , ietting vp and downe in silks and veluets , with iewels , rings , and chaines of gold : and it is very like they do sport themselues also , both aboue and vnder boo●d at their pleasure . And as they are nimble fingred gentlemen to tell money , so they haue a speciall facultie in bestowing of Legacies . Frier Gerard being put in trust for the disposing of 3000. pound and more , could very handsomely cōuey it into his owne purse . An other lay brother of that order got from a rich man lying sicke at Valledolid in Spaine a great summe of gold , which he had purposed to haue giuen to the poore Englishmen , which liued there . And herein they do well reuiue the memorie of the heretike Dioscorus , of whom Ischyrion complayned , that whereas the Emperor had decreed to send corne for the reliefe of the parts of Lybia , he would not suffer it to be transported , but sold it in time of dearth at great prices , and how Peristeriae testamentum violauit , he violated the testament of Peristeria , and the legacies giuen to the Monasteries he bestowed vpon bawdes and harlots . This great wealth , pomp , and credit of the Ignatians considered , who are regarded ( as we were told before ) of the most rich and puissant princes of the world , might it not be a great allurement to this ( aspiring springall ) to associate himselfe vnto that companie , and to thrust his sickle into their haruest ? for if they that gleane after them , which are but their factors and dispensators can fill their hands , that they sticke not to hazard twentie nobles at once at play , the reapers that go before them must needs make a better match ? they come to the golden haruest , as Stratocles and Democlidas profanely called the iudgemēt seate . And thus much also of this Section . THE SEVENTH SECTION : OF THE Authors particular defence to her Maiestie . I Do not purpose to examine all the Libellers idle speeches , vaine repetitions , and vnsauerie words : if I should make answere to euerie thing , and spend time to note euery foolish pranke he playeth , I should ( as the wise man sayth ) be like him : I will therefore make choice of his principall stuffe and leaue the rest : Not , as Hierome sayth , Quia difficile sit eum vincere , sed ne respondendo , dignus fieret , qui vinceretur , as though it were an hard matter for him euery where to be vanquished , but least he should be thought worthie to be answered . The first Apologie or defence . 1 BEginning with my Catholike , Christened , annoynted , and crowned Queene Elizabeth , to whom I wish as much spirituall benediction , and terrene honor , as any subiect may to his temporall Soueraigne &c. 2 Whereof she hath vowed defence , by the vow of a Christian in baptisme &c. by the oath and fidelitie of a Christian Catholike annointed at her coronation &c. for defence whereof the glorie of the stile of her title was first graunted &c. 3 Whereof she reteyneth in princely person some reuerent notes , as the vsing of the signe of the crosse vpon sodaine and strange accidents , &c. not preuaricating in the maine point of the reall presence &c. 4 I will teach nothing contrarie to her princely dignitie , and prerogatiues , nothing repugnant to her owne trulie interpreted proceedings . The Antilogie . 1 HE that should reade Cardinall Wolseys stile thus writing , Ego & Rex meus , I and my King , would thinke that this vaine craker trode in his steps , saying here and in other places , My Catholike Queene &c. And whether for this or other of their proud tricks , the secular Masse-priests haue well matched them together , these are their words , Neuer shall the Catholike Church or commonwealth of England find so wicked a member , as a Wolsey , a Parsons , a Creswell , a Garnet , a Blackwell . But if this suger-toonged fellow would haue had her Highnes then and his Maiestie now thinke , that he wisheth so well vnto them , let him tell vs , whether he were not brought vp in the Ignatian schoole of treacherie , and if he be not of Parsons mind , that it is treason if the Pope should inuade England , to beare armes against him , or agreeth he not with the Ignatian brood of Salamanca , that resolued it was no rebellion for the Queenes subiects to fight against her in Ireland : or what thinketh he of Parsons , Walpooles , Giffords , Allens attempts against their countrie , and their suborning and exciting of trayterous Parry , Lopez , Squire , Sauage , Yorke , with the rest of those detected parricides : for all these wicked conspiracies were forged in the Ignatian ignited and fierie shops : These were the actors , but they the inuentors : as it was sayd of Laelius , that he was the deuiser , and Scipio the performer of diuers actions . And yet for all this , we must beleeue this ( dissembling Frier , that is by all likelihood consorted and confederate with the rest of that crue ) that he wisheth her Highnes then , and his Maiestie now , as well as if they were of his religion . 2 Concerning the vow made in baptisme , I haue answered before , that the vow is made to Christ , not to the Pope ; and therefore baptisme receiued in poperie , doth not bind the partie baptised to maintaine and receiue poperie . It was the heresie of Petilian the Donatist , whom Augustine confuteth , that Conscientia dantis attenditur , quae abluat accipientis ▪ That the conscience of him that giueth baptisme , doth cleanse him that receiueth it : Against whom Augustine sheweth , that it is the baptisme of Christ , if it be giuen in his name , whosoeuer is the minister thereof : Baptismum Christi nemo Apostolorum ita ministrauit , vt auderet dicere suum , The baptisme of Christ none of the Apostles so ministred , that he durst call it his : much lesse may the Pope or popish Priest challenge the baptisme which he giueth in the name of the Trinitie to be his . It was Cyprians error confuted by Augustine , that Baptisme and the Church could not be separated . Si baptisma ( saith he ) in baptizato inseparabiliter manet , quomodo baptizatus separari ab ecclesia potest , & baptisma non potest ? If baptisme remaine inseparable in the baptized , how can he that is baptized be separated from the Church , and not baptisme with him ? Concerning the Princes stile to be called Defender of the faith , I haue likewise said enough before . Now because he doth so often inculcate the Princes oath , that all men may see his false dealing , I will set downe the same before omitted , as it is in Magna charta expressed : This oath then is prescribed to be taken by the Prince at the Coronation , and to be ministred by the Metropolitane or other Bishop . Seruabis ecclesiae dei , Clero & populo pacem ex integro & concordiam in deo &c. You shall keepe peace and concord in God to the Church of God , the Clergie and people according to your power , he shall answere , I will. You shall cause to be done in all your iudgements right and equall iustice , and discretion in mercie and truth according to your strength : he shall answere , I will. You shall graunt iust lawes and customes to be held , and promise them to be protected by you , and confirmed to the honor of God , which the people shall choose , according to your strength : he shall answere , I do graunt and promise : All these things pronounced , let him confirme , that he will keepe them all , Sacramento super altare protinus praestito , &c. By an oth presentlie taken vpon the altare , &c. What is there now in this oath , that bindeth the Prince to the defence of the Popish religion ? there is not so much as one word tending to any such thing conteyned in the oath it selfe : only mention is made of the altare , which was so called in time past , though it were made of wood , because it represented the true altar which was Christs bodie : for so Hesychius interpreteth the Altar . And Augustine speaking of the violent outrages of the Donatists , saith , Effractis altaris lignis , Hauing broken the boords of the Altar . Their Altars which were no other but Communion Tables , were then of wood : the making them of stone is but a late deuice , as Beatus Rhenanus testifieth : Araerum superaddititia structura nouitatem prae se fert : This building of Altars added to the rest , doth shew noueltie . And it is most euident , that when the name of altar was first vsed , as in Augustines time , there was no opinion in the Church of the carnall presence , or of the sacrificing of Christs bodie , but onely spiritually : as it is euident by these sayings of Augustine . Christ is our priest for euer according to the order of Melchisedech , which offered himselfe a sacrifice for our sinnes , and hath commended the similitude of that sacrifice to be celebrated in remembrance of his passion , that the same thing , which Melchisedech offered to God , now wee see to be offered in the Church of Christ through the whole world : But Melchisedech offered not Christs flesh , but onely bread and wine . Againe he saith , The flesh and bloud of this sacrifice before the comming of Christ , was promised by sacrifices of similitudes in the passion of Christ ; it was giuen by the truth it self , after the ascension of Christ ; it is celebrated by the sacrament of remembrance : therefore now Christs bodie is not sacrificed verily and truly , but only sacramentally , non rei veritate , sed significante mysterio , not in veritie , but in mysterie . And I pray you , what kinde of argument is this , the Prince at the Coronation , taking his oath , laieth his hand vpon the Altar : Ergo , she sweareth to maintaine the Popish sacrifice of the Altar : as though hee that prayeth or taketh his oath in the Churches , which haue been consecrate to idolatrie , thereby giueth consent to maintaine idolatrie ? Naaman though hee kneeled with his master the King leaning vpon his hand in the house of Rimmon , yet gaue not consent to that idolatrous worship : yet this example is very vnlike and not to be imitated , onely I alleadge it to shew the weaknes of this argument . 3. As for the signe of the crosse , wherewith , you say , her Maiestie vsed to signe her selfe , or women with child ▪ &c. as you speake here but vpon hearesay : so if it should be true , as 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 tru●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 whē 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 coll●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 shall not haue the custodie of the heire that holdeth of the king by free soccage , & of another by Knights seruice , Hen. 3. an . 9. Mag. chart . c. 27. Ward 13.14 . 15. The King shall haue the ward and mariage of all that hold of him in chiefe , Ed. 2. ann . 17. praerogatiu . reg . c. 1.2.6 . 11 Women . 2. That widowes of them , that hold of the King in chiefe shall not marrie without the Kings licence : praerogat . reg . c. 4. ann . 17. Ed. 2. 12 Wreck 2. The King shall haue the wrecke of the sea throughout the realme , praerogat . reg . c. 11. ann . 17. Edward . 2. Thus it is euident , that these lawes by this pettifogger alleaged , do not serue his turne at all : neither is there to be found so much as one syllable sounding that way , that these priuileges and graunts , were for that reason and intent giuen vnto the Kings of England , as he saith , for the defence of the Popish faith : so that he is euidētlie conuinced of so many vntruths , as he hath here quoted lawes . And beside let it be considered , that all these prerogatiues were graunted in the raignes of Hen. 3. and Edw. 2. who impugned the iurisdiction of the Romane Bishop , and therefore are reckned vp in the number of Kings of vnhappie successe , by this Popes Register , p. 77. How then is it like , that these priuiledges were graunted them for defence of the papall seignorie , to the which they so much opposed themselues ? 3 But concerning the dignities of the Church of England , founded , as he saith , by their Catholike Kings , we do possesse them with better right , then the Popish Clergie did . For 1. whereas they erected them to the honor of God , which was the principall end of their deuotion , though they fayled in the meanes , we doubt not , but that these erections are now better employed to Gods glorie then euer they were in time of Poperie : and that they , not we , vsed those franke gifts , contra formam collationis , against the forme of collation , and mind of the founder , employing them to superstitious and idolatrous and riotous vses , not pious and religious ; and therefore did forfeit their state according to the equitie of the lawe . 2 Beside , this is consonant to the lawes Imperiall , that edificies abused to heresie and superstition , should be added vnto the true Church : and the reason of the lawe is yeelded , Certum est , quicquid à fide Christianorū discrepat legi Christianae esse contrarium , It is certaine , what soeuer differeth from the Christian faith , is contrarie to the Christian lawe . Such things then as were abused against true religion , were out of the lawes protection . 3 These ecclesiasticall dignities were first erected for the preaching of the word : as the Apostle saith , If wee haue sowen vnto you spirituall things , is it a great thing if we reape your carnall things ? Therefore an vnpreaching Clergie , such as the Popish Hierarchie is , hath no right vnto them : they were but vsurpers , no true owners . Therefore ye Popish Masse-priests , and Baals shauelings are the miserable people spoken of , worthie with Elie his posteritie to beg a morsell of bread , and a piece of siluer , rather then to beare the Priests office : To whom that saying of Ambrose may fitlie be applied , Nomen inane , crimen immane , honor sublimis , vita deformis , ne sit religiosus amictus , irreligiosus profectus , Let not your name be vaine , your crimes certaine ; your honor hie , your life awrie , your habit holie ; but your hearts and works vnholie . Such as Alexander said Antipater was , He did weare white garments without , and was all purple within : Such is the Popish Clergie , outwardlie clothed with sanctitie , inwardlie full of hypocrisie . The Apologie . 1 NO place of error was left for those Kings , pa. 66. li. 7. Ergo their religion is to be receiued : that it is not likely that those auncient Catholike Kings could erre , he would proue 1. by the confession of the Protestants , That it doth appertaine to the title and iurisdiction of Christian Kings to determine matters and questions of religion , pag. 64. lin . 10. 2 Because of the zeale and deuotion of those Kings &c. there is no comparison , but rather Protestant Princes should erre then they , pag. 64. lin . 32. 3 Because of the number , learning and pietie of them by whom they were counsayled , pag ▪ 64. lin . 30. as Cedde , Anselme , Dunstane , Thomas Becket , Lanfranke , pa. 65. li. 30. 4 There was no place of error left for those Kings &c. because no decree of faith without generall consent of the whole Christian word , generall Councels , &c. except God would permit the whole world to be deluded , &c. pag. 66. lin . 6.10 . &c. The Antilogie . 1 TO proue the former Catholike Kings not to haue erred , he beginneth himselfe with an error and fiction of his owne , that Protestants referre the deciding and determination of questions of religion vnto Princes , as though the resolution of all such doubts were layd vp and locked in the Princes breast . We do attribute vnto our Christian Princes no absolute power to determine what they will , nor priuiledge them from error , as they do their Pope . The allegations in the margent affixed are friuolous : for neither did the Conuocation ann . 1562. referre the deciding the questions of religion to her Maiestie : but they were first agreed vpon by the Archbishops , Bishops , and the rest of the Clergie by the word of God , whereunto her Maiestie afterward gaue her royall assent . Neither can any such thing be shewed out of any acte of Parliament , ann . 1. ann . 5. ann . 13. Elizab. as he cunninglie , according to his fraudulent manner foisteth into the margent , only the chiefe gouernment of all estates and ▪ in all causes , is giuen to her Maiestie , and that they ought not to be subiect to any forraine iurisdiction : artic . 37. The author of Synopsis is also in this behalfe sclaundered : for he speaketh not , where that question is handled , of deciding of questions of religion , but of the constituting of Ecclesiasticall lawes , the authoritie whereof is shewed to belong to the Prince with three limitations . 1. The Prince is not to prescribe any lawes , but such as require the true worship of God. 2. He is to consult in these cases with the learned and godlie of his realme . 3. Such canons and ordinances , the execution whereof properlie belong vnto the Ministers of the Church , are excepted : and so it is concluded , that no lawes ought to be made without the authoritie of the Prince , which the Prince is bound to execute . Now , sir , doth it follow hereupon , that Christian Princes are absolutely to be obeyed in all ecclesiasticall lawes whatsoeuer ? vnlesse you could shew this by the confession of Protestants , which you shall neuer do , your reason is not worth a rush . 2 Neither doth it follow , because some of them were men of great sanctimonie , as instance is giuen in King Alured , of his deuout prayers , godlie exercises , charitable works , pa. 64. whose singular vertues are as much magnified by Protestant Historiographers , as by any : or because they were disposed to iustice , personallie sate in iudgement &c. pa. 56. li. 26. made good lawes : that therefore in matters of religion they might not erre , and be deceiued . The mercie of Antoninus Pius , that said , he had rather saue one Citizen , then destroy a thousand of his aduersaries : the charitie of Adrianus , that neuer saw poore man , whom he did not relieue : the gentlenes and clemencie of Titus , who neuer dismissed any man from him without hope to obtaine his suite : the iustice of Alexander Seuerus , who , when he met any corrupt iudge , was readie to thrust his fingers in his eyes : Iulians liberalitie , which built Hospitals for strangers , gaue great store of wheate and wine for reliefe of the poore people . These noble vertues much to be commended in Princes , do not therefore iustifie Pagane idolatrie , to the which they were addicted . And to exemplifie this matter in Christian Emperours , Constantius was a iust and temperate Emperour , yet an Arriane . Anastasius otherwise a good Emperour , yet erred about the Trinitie , who published , that men should worship not three but foure persons in the God-head . Iustinian , a wise and iust Emperour , yet infected with the heresie of Eutyches , who held , that Christ had two persons , and so in effect made two Christs : In like manner might diuers auncient Kings of England be men of noble and excellent vertues , and yet carried away with the errors of those times in matters of religion . 3 Neither were they the freer from error , because they were assisted with Dunstones , Anselmes , Lanfranks , Beckets : they were so much the more like to be deceiued , because they were ruled by such superstitious deceiuers : for if the blind leade the blinde , they are both like to fall into the ditch . As for Cedde , who is numbred with the rest , as he was some hundred yeares before them , so in iudgement he was vnlike them , as shall euen now be shewed : Neither was vertuous King Alured wholie for them , or of that faith which the Church of Rome now holdeth , as followeth presently to be declared . 4 We do not thinke that the whole Christian world can be , or was euer deceiued : but God alwayes therein in some part or other , had his Church , which held the truth , though the same not alwayes glorious and visible to the world : and so we doubt not , but that in all ages and times since our Sauiours ascension , there haue beene , that professed the Gospell : Neither can it be shewed , that euer Poperie possessed the whole Christian world . But concerning Generall Councels , we know they haue erred , and may erre againe : As the generall Councell of Antioch , where Athanasius was condemned : Another at Antioch , wherein the heresie of the Macedonians was confirmed : the Synode Arriminens . concluding for Arrius : the second Ephesine that fauoured Eutyches ; and diuers other generall Councels haue erred , as is confessed by our aduersaries . And not only those assemblies of heretikes and their fauorites , but euen of Catholikes , by the confession of the Papists themselues haue erred , as the generall Councels of Constance and Basile , which decreed that Generall Councels had authoritie aboue the Pope , which the Ignatian Diuines hold to be an error . For ought then , that hath yet been alleaged , the auncient Catholike Kings of this land , were not priuileged from error , and therefore in matters of religion they might be deceiued : So then , though Abimelech sayd to the people , What ye haue seene me , do the like : yet in religious affaires it is no sufficient warrant to do , as others haue done afore : But like as ( sayth Ambrose ) in militarie affaires , the sentence of men therein exercised and experienced must be expected : Quando de religione tractatus est , cogita Deum : So when religion is treated of , thinke vpon God. God in his word must be consulted with : Mens errors in faith are no more to be imitated , then their faults of life : for herein should we be like Dionysius followers , who because he was dimme-sighted , they fayned themselues to be so , stumbling one vpon another . The Apologie . THe supernaturall signes and miracles , written as is confessed by the Protestants themselues in the liues of Saint Oswald , S. Edmunds , S. Edwards , Lucius , Kingylsus , Offa , Sigebertus , &c. testifie the truth of their religion , whereof some for the sanctitie of those Princes are hereditarie to their posteritie , not by any desert of Protestants , as the miraculous curing of the naturallie vncurable disease called the Kings or Queenes euill , obtained by the holines of S. Edward , pag. 66. lin . 12. & deinceps . The Antilogie . 1 TO this argument of miracles I haue answered before , that they are no certaine demonstration of a true religion , because the Paganes also boasted of miracles done amongst them . And whereas the heathen are supposed to haue forged many things , so it is not to be doubted , but that many of these miracles giuen in instance , were the dreames and fictions of idle and fabulous Monks : as Berinus walking vpon the sea , hauing not one threed of his garment wet : and how Aldelmus caused an infant of nine dayes old at Rome to speake , to cleare Pope Sergius , suspected to be the father of that child : and how he drew a length a piece of timber , that went to the building of the Church in Malmesburie . The like tale goeth of Egwine , who hauing fettered both his feet in yrons fast locked , and cast the key into the Sea , to do penance vpon himselfe , for certaine sinnes committed in his youth , a fish brought the key to the Ship , as he was sayling homeward from Rome . Of like truth is that fable of Bristanus Bishop of Winchester , who as he prayed walking in the Churchyard for the soules of men departed , whē he came to these words , requiescant in pace , a multitude of soules answered againe , Amen . I report me now to the indifferent reader , whether we haue not iust cause to suspect the credit of these legend miracles . 2 But these miracles , which he sayth , were wrought by those Christian Kings being admitted , he shall neuer be able to proue that these were of the Popish Church or beliefe , Lucius , Oswald , Iua , Ceolulfus , with others , as in the next defense , in the answere to the probation of the assumption , shall God willing be made plaine . 3 Whereas he nameth Offa and Sigebert among the miracle-makers , he hath committed a great ouersight , or vsed a cunning sleight , to face out the matter with bare names : for Offa by the entisement of his wife , was accessorie to the cruell death of King Ethelbert , who came peaceablie to sue for the mariage of his daughter : and therefore it is not like that God would endue a murderer with such a miraculous gift . But the cause is soone coniectured , why the Popes Clergie doth so much honor the memorie of Offa , for in part of penance and satisfaction for that wicked acte , he gaue the tenth of his goods to the Church , builded the Monasterie of S. 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 cōmeth 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 vpō 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 , C●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 diuers of those auncient Kings became Monks , yet neither was the Monasticall life so farre out of square as now it is : they made it not a cloake of idlenes , and filthie liuing , a nurserie of idolatrie , and grosse superstitions ; but they desired that life , as fittest for contemplation , and free frō the encumbrances of the world . Diuers of the heathen Emperors left the Imperiall administration , and betooke thēselues to priuate contemplation , as Dioclesian , Maximinian ; Lanquet , ann . Christ. 307. Neither doth this one opinion of the excellencie of Monasticall life shew them to be resolute Papists : for it followeth not , because they were Monks , that consequentlie they held transubstantiation , worship of images , and the more grosse points of the Romish Catechisme . 3 He shall not be able to proue the tenth part of that great number of 180. Kings either to haue themselues professed the now Romane religion , or by lawes to haue prescribed the same to others : some instances I will produce . In King Lucius dayes not the Pope , but the King was Gods vicar in his kingdome : and it was his part to gather the people together to the law of Christ , as Eleutherius Bishop of Rome testifieth in his epistle . Cedde and Colman dissented from the Church of Rome about the celebration of Easter . Wilfride about the same time confesseth , that Images were inuented of the Deuill , which all men that beleeue in Christ ( sayth he ) ought of necessitie to forsake and detest . King Alfred or Alured translated the Psalter into English : and he was instructed by Ioannes Scotus , who writ a booke de corpore & sanguine Christi , which was condemned by the Pope in the Synod Vercellens . being of Bertrams opinion against the corporall presence , which fansie was not as yet receiued in the Church , as is apparant by the sermon of Elfricus against transubstantiation . In King Edward , Athelstane , and King Edmunds time , the Prince had power to constitute ecclesiasticall lawes , and to prescribe rules and orders for ecclesiasticall persons , as may appeare by diuers of their lawes . In King Edgars time Priests mariage was lawfull , which began then to be restrayned . Many lawes and acts haue passed since in open Parliament , to restraine the iurisdiction of the Bishop of Rome , to inhibite the purchasing of prouisoes frō thence , arrests , processes , excommunications vnder paine of exile , imprisonment , forfeiture of goods , and that not without expresse consent of the Clergie . See Richard. 2. ann . 16. cap. 5. These then which allowed not the worship of images , beleeued not transubstantiation , gaue the Prince authoritie in spirituall causes , approued the mariage of Ministers , and the translation of the scriptures into the vulgar tongue , restrayned the authoritie of the Romane Bishop , may worthilie doubted of , whether they were Papists . 4 King Henry was so farre from repenting his proceedings against the vsurped Romane iurisdiction , that if God had spared him life , he intended a thorough reformation of Religion , as was easilie to be seene both by his resolution for religion vttered not long before his death to Monsieur de Annebault the French Embassador , and his answere made nearer to his death to Bruno Embassador to the Duke of Saxonie , that he would take his part against the Emperour , if the quarell were for religion . 5 More vntrue it is , that our late Soueraigne in the late dayes of persecution , professed that religion with such deuotion . The cruell and vnnaturall dealing toward her highnes then , is a sufficient argument to conuince this large reporter of a great vntruth : how she was sent for by commission , in great extremitie of sicknes , to be brought aliue or dead : committed without cause to the Tower : her seruants remoued from her : straitlie examined : her owne seruants restrayned to bring her diet : denied the libertie of the Tower : a strait watch kept round about her : in danger to be murdered : in continuall feare of her life : her death by Winchesters platforme intended , which by Gods prouidence she escaped : Adde hereunto Stories desperate speech vttered in the Parliament house , that he was not a little grieued with his ( fellow Papists ) for that they laboured onely about the young and little sprigs and twigs , while they should haue striken at the roote , &c. All this euidentlie bewrayeth what opinion they had of her Maiesties resolution in religion , and what she had of theirs . In the meane time their cruell proceedings are laid open , who ( if it were as this Coniecturer sayth ) would so persecute an innocent Ladie , whom they commend for her deuotion . 6.1 . That euidence which he alleadgeth from M. Fox his mouth out of the Register booke of the Guildhall in London , conteineth not the precise forme of the Princes oath to be taken at the Coronation ( which before I haue recited out of Magna charta ) but certaine monitions and instructions concerning the dutie of the King. 2. He vseth great fraud in setting downe the words both inuerting the order , and leauing out what he thinketh good : as that the King ought to loue and obserue Gods commaundements , then must he be an enemie to idolatrie , and to the doctrines and commaundements of men , such as many be obserued in the Romane Church : Beside he sayth , to maintaine holie Church , whereas the words are to maintaine and gouerne the holie Church &c. but they can not endure that Kings should rule and gouerne the Church . 3. For the King to take his oath vpon the Euangelists and blessed reliques of Saints , it sheweth not , that the King did worship those reliques , or sweare by them , though he lay his hand vpon them : no more , then he doth sweare by the booke , that putteth his hand vpon it ; or Abrahams seruant by his maisters thigh when he sware vnto him ; or Iacob by the heape of stones ouer the which he tooke his oath : But as Ambrose well sayth , Christianus imperator aram solius Christi didicit honorare , A Christian Emperour hath onely learned to honor Christs altare : And so Christian Princes haue learned to giue all religious honor to Christ , and not to impart it to his seruants , to make them sharers with their Maister . Thus hath this ( sophisticall dialogist ) fayled as well in the probation of the assumption , as in his enlarging of the proposition : But whatsoeuer her Maiesties predecessors were , she was not bound , where they wandred out of the way to erre in their steps . Iosias of idolatrous parents both father and grandfather , was himselfe a religious Prince , and a true worshipper of God. Heathen stories will tell vs , that noble Pericles came of an euill race : Pompeius the great of despised Strabo , Vlysses , Aesculapius , famous men , of lewd parents . The graue Poet also doth insinuate as much : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The sonne excels in vertues fame , the parent euill of whome he came . As of euill parents vertuous children may descend , so out of superstitious antiquitie religious posteritie may issue and florish : And as Ambrose well answered the obiection of Symmachus the Pagane , Maiorum ritus 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 cōdemned , 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 e● : 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 , euē 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 ●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 nie 15. hundred yeeres , from Ninus anno mundi 1788 vnto Sardanapalus anno 3132. The nation of the forlorne Iewes is not yet extinguished : what gaine they thereby , but ignominie and shame ? And Rome the seate of Antichrist may haue some remainder till the comming of Christ , but to their greater iudgement and euerlasting confusion : whom the Lord ( as the Apostle saith ) shall consume with the spirit of his mouth , and abolish with the brightnes of his comming . The spirit of God in his word shall wound him , Christ at his comming shal vtterly confound him : the first we see alreadie effected , the second we shal see in due time perfited . 4. Attilus was not miraculously caused to retire at the voyce of Leo : but as Blondus saith , Facundus pontifex orando molliuit : The eloquent Bishop did by his oration mollifie him , and cause him to leaue Italie : It was not then the miracle of his voyce , but the subtiltie of his speech that moued him . Some other affirme , that Leo obtained peace of this condition , that Rome should become to him tributarie : if money and tribute can worke miracles , then this was a miracle . As for that fable , that Attilus should say that hee was not moued at Leo his perswasion , but at the sight of two holding naked swords and threatning him , which were supposed to be Peter and Paul ; if it were of any credit , it is not like it should here haue been omitted : for many things are here vnlikely : First , the Apostles were preachers , not fighters . Secondly , what neede Paul threaten , could not Peter suffice . Thirdly , visions are not shewed to Pagans and Infidels , but to the faithfull . Fourthly , if any such matter were , it was not Leo his miraculous voice , but this imagined meancing visiō . 5. Neither was it the countenance of Pope Zachari● that caused Luitprandus ▪ not Limprandus , &c. as he writeth , to desist . For Blondus by him cited , saith , that Zacharie at Narnia , inter missaria solennia orationem habuit : molliuit sanctus vir barbari regis animum , made a solemne oration in the time of solemne Masse , and the holie man did mollifie the minde of the barbarous King. But other stories report , that when Luitprandus had fiercely besieged the citie , the Bishop desired aide of Charles of France , who by his friendly perswasion withdrew Luitprand his Godfather from the siege : If then it were either the Bishops eloquent oration that mollified him , or Charles perswasion that moued him , it was not the contemplation onely of the Popes countenance , that turned him . Thus he would beare vs in hand , that where the enemie was mitigated sometime by intreatie , sometime by policie , sometime by confederacie with other , that the vertue of the Popes person , and the very becke of his countenance did it . Ataulphus desisted from his enterprise , who had purposed vtterly to destroy Rome , and to build another citie in place thereof , by the intercession of his wife Plac●dia . Gen●ericus hauing inuaded Rome , by the intercession of Leo abstained from slaughter , hauing first robbed Italie , and taken away all the riches thereof . So the Lumbards that had inuaded Campaine and tooke certaine cities , by the rich gifts and intercession of Iohn the 6. Bishop of Rome were quieted . When Aistulphus had besieged Rome , he was constrained by King Pipinus to giue ouer and yeeld to his mercie : to whom Stephen then Bishop went into France to craue aide of him against the Lumbards : It was not then Pope Stephanus face , but King Pipinus force that repelled Aistulphus . So Stephen the 3. sent to Charles of France to quiet Desyderius , that kept great reuell in Rome . Adrian likewise perceiuing that his threatning excommunication could not stay the rage of Desyderius , desired helpe of Charles . And if the Popes countenance and manly lookes can doe such feates : how came it to passe , that Theodorick , not fearing Pope Iohns face , caused him to be banished , being afterward famished to death ? Martin Bishop of Rome was banished by Constantine the Greeke Emperour . Iohn the 11. was deposed by Otho the Emperour , and afterward being restored to his Bishopricke was taken and slaine in adulterie . Iohn 12. was cast into prison . Iohn the 17. had his eyes put out . Leo the 9. was vanquished of Gysulphus and taken prisoner . Benedict 6. was taken of Cynthius , and cast into the tower of S. Angel , where he was famished . Many of the Italian Popes had such miserable ends . I doe much marueile , that the Popes maiesticall countenance could not deliuer him from the sword , from putting out of his eyes , from imprisonment , from banishment , from captiuitie . 6. And why could not Iohn the 10. as well without force expell the Saracens that spoyled Italie , but was faine thereto to vse the helpe of Romanus the Emperour of Greece , as Luithbertus ; or of Albericus Earle of Hetruria , as Blondus saith : Or why might not Gregorie the 5. as well as this Gregorie the 4. without force driue the Saracens out of Italie , which tooke Capua , and besieged Barum ? But they were ouercome in battell of Vrceolus Duke of Venice and Gregorie a Captaine of Constantinople . And why could not Gregorie the 4. as well haue kept them from burning the suburbes of Rome , if he had such a facilitie in chasing the enemie , as from entring the Citie ? And as Ambrose well answereth Symmachus , who boasted of the deliuerance of Rome from Hannibal : Cur se obsideri passi sunt ▪ &c. If your gods draue Hannibal from the walles , why did they suffer him to come so neere as to besiege them ? But if Rome vnder Popes had been so strangely deliuered , as it was before from the French by the cackling of Geese : how would then this Frier haue cackled , and craked of this exploite , as Symmachus by this act pleadeth for idolatrie ? whom Ambrose thus wittily taunteth : Senones capitolij secreta penetrassent , nisi eos p●uido anser strepitu prodidisset : en qual●s templa Romana praesules habent : vbi tum erat Iuppiter , num in ansere ●●quebatur ? The secrets of the Capitoll had been to the French betrayed , if the fearefull geese had nor them b●wrayed : such Priests the Romane Temples haue : whore was Iuppiter then , did he speake in the geese ? 7. He might haue spared for shame to make mention of the Duke of Burbones besieging of Rome : for neuer was any enterprise more dishonourable to the Pope and his Cardinals : for the souldiers brake in vpon the Pope being at Masse , and hee was constrained to flee to the Castle of S. Angel , where hee was besieged , and notwithstanding his curses , forced to yeeld himselfe , and to grant his Buls : in the meane time they spoyled the citie , made iests of the Pope : they had one riding like the Pope , with an whore behind him , sometime he blessed , sometime he cursed , sometime they called him Antichrist . And all this was done by the Emperours souldiers , not Protestants , but Papists . What if the Duke died in the last assault , of a stroake with an handgunne , and ( as he saith ) censured ? first , this is the condition of warre , it spareth none . Secondly , this notwithstanding the Citie after his death was taken . Thirdly , the Pope was forced afterward to absolue and release , whom before he had cursed . 8. The reason why so many Kings and Regents of the world preuailed not in their attempts and endeuours against the Sea of Rome , is euident , because they had before giuen their power and authoritie vnto the beast , with one consent , Reuel . 17.13 . and therefore Gods iustice required that they should be beaten with their owne rod , and suffer vnder that power , which another by their authoritie first vsurped . But the time shall come , that the same Kings and Nations , which before gaue their kingdome to the beast , shall hate the whore and make her desolate and naked , Reuel . 17.17 . But concerning the Indians , if the Spanish tyranny had not preuailed more then Popish subtiltie , and cruell violence obtained more then Monkish conscience : they were like to haue had a cold suite of it and a simple haruest . 9. Iulian was punished for Apostasie from the faith , not for denying fealtie to the Pope , and Valens iudged for his Arrian heresie , not for gainsaying the Papall hierarchie . The Grecians and Armenians were subdued to the Turkes , not for resisting the iurisdiction of the Pope , but for other graue and waightie causes , which may be alleaged : first , because the Empire being diuided anno 101. when Leo the 3. proclaimed Charles the great Emperour of Rome , was thereby weakened , and so by little and little decayed , till at the last it became a pray to the Turke . The Pope then himselfe was the first occasion of this iudgement , which befell them . Secondly , in that the Greekes began to haue small respect to the Romane Bishop , the Pope himself was the cause , for that he first forsooke the Greek Empire , erecting another in the West : as the author of the tripartite worke saith : Schisma hoc fecit partitio imperij , &c. The partition of the Empire made this schisme : because the Empire , that was but one , was made two : Et hinc probabile est , quod Graeci cum suo domino coeperunt rebellare ecclesiae Romanae : And hence it was that the Greekes with their Lord began to rebell against the Romane Church : The Pope therefore may for this thanke himselfe . Thirdly , but the greatest cause of all this diuision of the Empire , and so consequently the confusion thereof , was the idolatrie of the Greekes , who in a generall Councel held at Nice confirmed and allowed the adoration of images about the time of Adrian the 1. by whose counsell Irene the Empresse tooke vp the bodie of Constantine her husband , and burned it , and cast the ashes into the sea , because they disanulled images . Immediatly vpon this inhumane fact of Irene , and for their idolatrie , followed the diuision of the Empire , by Leo the 3. the next successor of this Adrian . And for the same cause , namely their idolatrie , was the Citie of Constantinople surprized and sacked of the Turkes : for after the Citie was taken , the great Turke caused the image of the Crucifixe , which was set vp in the great Church of Sophia , to be taken downe , and writing this superscription ouer the head : Hic est Christianorum Deus , This is the God of the Christians , made it with sound of Trumpet to bee caried round about the Campe , and euery man to spit at it : ex Ioann . Ram. lib. 2. rerum Turcicar . This is more like to be the cause of the destruction of that citie . Fourthly ▪ and as God hath punished the East Churches for their backsliding ; so must idolatrous Rome looke to haue her part , which both in manners and doctrine is as corrupt , as euer was the Greeke Church . Many yeeres since it was said : Latini licet ad ea , quae sunt fidei verius adhaereant deo , quam Graeci ; tamen quoad mores multo pluribus sceleribus implicati sunt : The Latines although in matters of faith they cleaue more truly to God , yet are in manners more corrupt . But now the church of Rome is notoriously knowne both in faith and manners to bee much worse : If the Greekes were iudged of God for failing in one , the Latines cannot escape , that come short in both . 10. Lastly , he telleth vs , that in the Primitiue Church before Constantine , almost an hundred Pagane Emperours , either truly elected , or reputed , persecuted it , and all them , excepting tenne or eleuen , died miserably , when the persecuted Popes put to death by them , came not to the third part of that number , pag. 69. lin . 3 , 4. &c. 1. Vntrue it is , that there were before Constantine almost 100. Pagane Emperours : there were not many aboue halfe that number . 2. Neither were then the Bishops of Rome called Popes by a peculiar stile , as now they are . 3. This maketh nothing for the present Papall Hierarchie : for the Bishops of Rome are declined and fallen away from the faith & doctrine of those first persecuted Bishops & Martyrs . 4. Whereas , I confesse , there was then great difference between the imperiall & ecclesiasticall state , both in the short raigne , & miserable end of the one , & the long continuance & glorious death of the other : the case is now altered , for since the time of Gregorie the 1. when the Bishops of Rome began to fall away from the true faith , the Popes both for their wretched end and short raigne may cōpare with either the Imperiall , or any Episcopall seate , and farre exceed them . For the first , Anastasius voided his entrals into the draught . Siluerius died in banishment . Vigilius drawne vp and downe by the neck in the streetes at Constantinople . Sabinianus died being frighted in the night . Agathon that condemned Ministers mariage died of the plague . Constantin . 2. condemned to prison , and his eyes put out . Leo. 3. cast from his horse , and beaten to death . Stephanus . 8. wounded in a tumult , and so battered , that he neuer would shew himselfe afterward abroade . Iohn . 13. slaine in adulterie . Bonifacius 7. died of an apoplexie , his bodie was drawne through the streetes with ropes , and striken through with speares . Siluester 2. slaine of the Deuill , being a Necromancer . Benedictus 9. suffocated by the Deuill . Lucius 2. beaten with stones to death . Adrianus 4. choaked with a flie . Innocentius 4 sodainely died in his bed . Nicholaus 3. died sodainely and speechlesse . Clement . 6. died sodainely of an aposteme . Iohn 15. had his eyes put out and died of the stinch of the prison . Now sir , what haue you gained by obiecting the miserable end of the Pagane Emperours : I thinke your Popes may therein compare with them ; more wretched and desperate ends shall we not finde of any Princes or Prelates ▪ then of prophane Popes . For shortnes of raigne , Popes goe beyond all regents either temporall or ecclesiasticall , that euer were in the world , not to speake of the regiment of two or three yeares and not aboue , of which sort many Popes may be numbred : how many of them attayned not to a yeare , how many not to many moneths , yea not to many dayes ? Leo 2. Benedict 2. did not pope it aboue tenne moneths : Benedict 10. nine moneths , as many Benedict 11. Alexander 5. eight moneths : Christophor . 1. Lando . 1. seauen moneths : Leo 6. as many : Celestinus 2. sixe moneths : Ioannes 19. fiue moneths : Romanus 1. three moneths : Benedict . 5. Gregor . 8.2 . moneths . Some of their Popedomes are reckoned by dayes : as Siluester 3 ▪ was Pope but 49. dayes : Adrianus 5. fortie dayes : Pius ▪ 3.27 . dayes : Bonifacius 6.25 . dayes : Damasus 2.23 . dayes : likewise Marcellus 2. Sosimus 2. twentie dayes : Celestinus 4. eighteene dayes : Stephanus the successor of Zacharias three daies : And is not now this bragger ashamed to obiect the breuitie of the Imperiall dominion ? Concerning the number of Popes , since the declining time of that Sea , from Gregory 1. you shall finde for one Emperour two or three Popes . There haue beene vnder Queene Elizabeths raigne not fewer then 8. or 9. Popes . And because it may be answered , that Princes do raigne by succession , and so many come very young to the Crowne ; Popes enter by election , and are aged when they are chosen : let comparison be made betweene the Papacie and other Episcopal seas , to the which also men of grauitie and yeares are elected , you shall finde three Popes to one Bishop . As to giue one instance for many , in the Archiepiscopall Sea of Canterburie : There haue been since Augustines time , who was sent into England by Gregory 1. about ann . 600. and odd , onely 73. Archbishops : But Popes since Gregory 1. there are numbred almost 200. for he was the 64. Bishop of Rome : and there haue beene in the whole number 240 ▪ Bishops of that Sea or thereabout . Wherefore as Ambrose well answered Symmachus who thus obiected , Vnde rectius , quam documentis rerum secundarum cognitio venit numinis ? Whence better may the presence of the Gods be knowne , then by prosperitie ? saith Ambrose , Odi bimestres Imperatores , & terminos regum cum exordijs coniunctos , I like not two-moneth Emperours , and raignes ending and beginning together : Many such two-moneth Popes may be produced , and popping aside , as soone as they are pooping . Such infelicitie of the head , doth giue no great cause to those Popes-creatures to brag of their prosperitie . So that as Leosthenes said of Alexanders armie , their Captaine being dead , that it was like to blind Cyclops , that groped with his hands , hauing lost his ere : so may the papall Hierarchie be resembled , so often changing their head ▪ and as one said to Dionysius , that a tyrannie was a faire sepulcher ; such is the Popedome , as a pompous and garnished sepulcher , wherein the Popes take their ease , tyrannizing ouer the Church for their owne aduantage , but in respect of any profitable worke in Christs Church , they are as mued and closed vp in a sepulcher . The third Demonstration . THis Popes Chronicler goeth forward and telleth vs of diuers Kings and Emperours that haue been punished , and some of them deposed from their Kingdomes , for resisting the Sea of Rome ▪ as the two Frecards of Scotland : Sanetius King of Portugall , Bolislaus King of Polonia : King Phillip of Fraunce , the Empire translated for disobedience from the French to Otho the 3. Henry the 4. Frederike the 2. Otho the 4. Lodouike the 4. deposed . The East Empire taken of the Turke . Alibrettus King of Nauarre ; the two Henries of Burbon deposed and depriued , pag. 69.70 . I will examine these examples in order . The Remonstration . 1 FRequard the younger was striken of God with a painefull disease whereof he dyed , not for his disobedience to the Pope , but for his wicked life : for he killed his wife and defloured his daughters , and was therefore excluded from the communion of Christians : his nobles were purposed to haue taken punishment of him , but were stayed by Colmannus , who told them , that Gods vengeance was at hand : and not long after he was wounded by a Wolfe in hunting , and thereby fell into a strange disease , and so died . Thus Bucanane reporteth , who is falsified to say , that all this fell vpon him for his disobedience to Rome ▪ which beside that there is no such mention in the historie , was not like , seeing Colman himselfe dissented from the Church of Rome about the celebration of Easter , as hath been before shewed , and so might be touched himselfe for his disobedience to that Sea. 2 Frequard the fi●st was indeede disgraded of his Lords and cast into prison , and for sorrow slew himselfe : yet this hapned not for any attempts against the Pope , but as Bucanane sayth , because he maintained factions amongst the nobilitie , and the Pelagian heresie and the contempt of baptisme were obiected against him : and as others write , this iudgement befell him for his crueltie and negligence in the affaires of the common-wealth . 3 If it be Sanctius the first whom he meaneth ( for diuers Kings of Portugall were of that name ) he was with the consent of Honorius the third deposed , and the gouernment committed to one Alphonsus , not for disobedience to the Pope , sed propter ignauiam , for his slothfulnes in the administration of the kingdome . 4 Bolislaus being rebuked for adulterie of Stanislaus Bishop of Graccouia , slue him , and was depriued therefore of the Crowne by the Pope , and fell into madnes : Munster sheweth this to be the cause , not his resisting of the Pope . He might as well say that Pompilius a King also of Polonia , who was deuoured of Mice with his wife and children , which came from the bodies of those whom he had commaunded vniustlie to be slaine , was iudged thus of God for his resistance to the Pope . 5 Whatsoeuer befell Phillip of France , is not to be imputed to any offence committed against the Pope , but to his adulterous life , who repudiating his first wife Bertha , by whom he had children , coupled to him Bertradam the wife of Iulio : but howsoeuer it fared with him , in the meane time Vrbane for his disloyaltie to Princes escaped not vnpunished , who for feare of his enemies hid himselfe two yeares in the house of Peter Leo , and so dyed . But why omitted he to make mention of an other Phillip of France in the time of Boniface the 8. who more resisted the Popes authoritie then euer any King of France did : he defeated the Pope of bestowing ecclesiastical dignities , forbad any gold or siluer to be exported out of the land to the Pope , who also thus wrote vnto the Pope : To Boniface , bearing himselfe for chiefe pastor , little health or none . Let thy foolishnes know , that in no temporall things we are subiect to no man. Was Phillip punished for being thus bold with the Pope ? No , but Boniface himselfe smarted for his contempt of Kings , for he was taken prisoner by King Phillips souldiers , robbed of all his treasure , forced to ride vpon an vnbroken colt , with his face to the horse taile , almost famished for meate , if he had not been relieued by the almes of the towne of Anragum where he was , and returning 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 cōmaund . These calamities then not brought vpō 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 ●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 a Hofmeister , b Eckius , Iacobus c 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 champion died in contempt and ignominie , being in his old age become ridiculous vnto children . 3. The P. of Condie & Oranges death are monuments of Popish treacherie , not argumēts of Gods seueritie : he might be ashamed , thus to blaze and boast of the perfidious conspiracies of Papists against Protestant Princes : and it is not farre from blasphemie to make that Gods act , which the diuell wrought by his wicked ministers : As though Iudas also betrayed not his master , and brought him to his end : note this also I pray you as a iudgement of God vpon Christ. 4. As for that godly Admirall of France , he was as innocent Naboth , suspecting nothing , cruelly murdered : but as Naboths blood was reuenged in Ahab and Iezabels blood ; so all the wicked instruments of this horrible and almost inexpiable massacre , were iudged of God : the bloodie end of Charles the 9. then King ; of Henrie the 3. then Duke of Aniow , and of the Guises , great doers in that bloodie enterprise , are well knowne to the world , I neede make no rehearsall of them . Who seeth not how this blind fencer , is beaten with his owne weapon , and confounded with his owne examples ? 5. Whatsoeuer happened to Iames the bastard , was not for any resistance against Rome , but his owne misdemeanour was his ruine . This Iames Hamelton the bastard ( if it be he whō he meaneth ) was condemned , and beheaded , and his bodie quartered for treason : Quod certo die cubiculo effracto regem trucidare constituisset : Because he had appointed vpon a certaine day to breake into the Kings chamber , and kill him : This was his offence . But otherwise he was no enemie but a friend to the Church of Rome : for in the same storie it followeth , that few grieued at his death , but his kinred and the Popish priests , Qui in eius incolumitate omnium suarum prope fortunarum spem collocarunt : Who in his safetie placed the hope of all their happie state . But I marueile that this great trauailer , making mention of the affaires of Scotland , could forget the notable example of Gods iudgement shewed vpon Dauid Beaton Cardinall of S. Andrewes , a cruell persecutor , who was slaine in his bed , and lay vnburied 7. moneths , being at last raked vp in a dunghill : this happened not ( I thinke ) for any disloyaltie to the triple crowned beast . 6. Christierne King of Denmarke was deposed , not for his gainesaying of the Papall iurisdiction , but for his crueltie and misgouernment : and in open Parliament was for his tyrannie depriued of his kingdome , and his vncle Fredericke Duke of Holsatia chosen in his place . 7. Penda , Redwaldus , Osricus , Eaufridus were not punished for resisting the iurisdiction of Rome , but for impugning the faith of Christ being Pagane Idolaters : of the two latter Beda thus writeth : Vterque sacramenta regni coelestis , quibus initiatus erat anathematizando perdidit , &c. Both of them standing accursed lost the sacraments of the heauenly kingdome , which they had receiued , and yeelded themselues againe to be defiled , idololatriae sordibus , with the filth of Idols : and they were both slaine of Cedualla King of Britons . First then they were punished for their apostasie from the faith of Christ , not from the fealtie of Rome . Secondly , they were rather iudged for holding the faith of the now Church of Rome , in worshipping of Idols . Thirdly , yet if it were directly proued , which he intendeth , these arguments drawne from outward calamities , which are cōmon both to good & bad , are but vncertaine : for the same Beda also maketh mention of Edwine Oswaldus , Sigebertus ▪ Egericus all Christian Kings : the first slaine of Carduella King of Britons , the other three by Penda a Pagan Prince . 8. He saith further , that eleuen thousand Monkes of Bangor were slaine of the Pagane souldiers , for their disobedience in dissenting from the Sea of Rome , only in the paschall obseruation and manner of shauing , pag. 72. 1. Who seeth not this Popelings vncharitable iudgement , who would haue them slaine as rebels , which were in trueth put to death as Martyrs , for preaching and praying for good successe against Ethelbertus a Pagane King of Northumberland ? 2. And is he not ashamed to sit in Gods place of iudgement to award so heauie a punishmēt for so smal a matter , as dissenting about shauing of crownes , & c ? 3. But God suffered not this pitifull slaughter to go vnreuenged : for cruel Ethelbert was slaine in the field by Christian Edwine , ● succeeded him . 4. And because he talketh of shauing of crownes , we reade also , that Suanus the Dane tooke the citie of Canterburie and put to death 900. Monkes , by tithing of them , that is , sauing euery tenth man aliue : and 8000. of other persons were put to the sword likewise . We may as well say that these religious persons had their crownes thus pared , because they were shauen after the Romane fashion , as that the other were slaine for not being so shaued . 9. King Edwine was not deposed from his kingdome , and Edgar substituted in his place for banishing of Dunstane , as this Dunstanist supposeth , but for his licentious life : who in the same day of his coronation vsed the vnlawfull companie of a certaine woman whose husband he had slaine before . Thus this trifler maketh euery thing serue his turne : and would make vs beleeue , that all iudgements and calamities , which befell those Princes , were inflicted for the Popes cause . He is herein much like Colotes the Epicure , who in a certaine booke taketh vpon him to proue , that a man could not liue according to other Philosophers rules , that there was no life but among the Epicures : and so this Romane Epicure thinketh , that there is no life nor safetie without the Epicurean fellowship of Rome . But the law telleth vs , In re propria nemo idoneus iudex : No man is a fit iudge in his owne cause : no more is he in this . And so I proceede . The fift Demonstration . WIlliam the Conquerour , William Rufus , Henrie the 2. King Iohn , Henrie the 3. Edward the 2. Richard the 2. are brought in as impugners of the Papall iurisdiction , and for the same strangely punished of God , from pag. 73. to pag. 79. These examples shall be examined in order . The Remonstration . 1. IT appeareth not in storie , that William Conquerour did oppose himselfe to the Popes seignorie : for hee caused Stigandus Archbishop of Canturburie to be depriued , and Lanfranke a great champion for the Pope to be set in his place . Indeede at his first conquest he dealt hardly with some Monasteries , spoyling them of their gold and siluer : but for that hee made amends : For hee founded Battaile Abbey in Sussex , and Selbie Abbey in Yorkshire , the Priorie of S. Nicholas at Excester , the Abbey of S. Stephen at Cane in Normandie . He caused the Ladie Church at Meux in France to be burnt , and two Anachoretes : but the first was repayred againe at his charge : the other were wilfully burnt , because they perswaded themselues , they ought not to leaue their Cell and caue in that extremitie . This victorious Prince greatly repented with teares at his death of all his outragious deedes : commaunding all his treasure to be distributed vnto Churches , poore folks and Ministers of God : and made a large confession of his sinnes before his death , with an eloquent exhortation to his sonnes and Nobles , forgiuing all men , and opening all prison doores to them which were there detained : what reason then had this Popish pickthanke , so ill to requite this Prince , so great a benefactor to the Papall professors ? Concerning the punishments noted to haue befallen this Prince : as the great famine in his daies , and of the breaking of his entrailes , and the deniall of buriall : the first was a iudgement rather vpon the whole land , being by conquest made desolate , then vpon him that did conquer it : the second is no rare thing , for a man by the leaping of his horse ouer a ditch to breake the rimme of his bellie , as this Prince did : for the third , true it is , that a gentleman forbad his buriall , because it was taken by violence from his father , where the Duke had founded the house of S. Stephen : This wrong was done , not for any priuate gaine , but for the erection of that Church , which the Papists count a meritorious work : and yet the gentleman was compounded with , and the bodie peaceably interred . These were neither such extraordinarie iudgements , and whatsoeuer they were , might be laid vpon him for his transgressions , not for his disobedience to the Sea of Rome . But hath not this Popes hireling shewed great thankfulnes to such a liberall benefactor and principall founder , who augmented & enlarged nine Abbeys of Monks and one of Nunnes in Normandie : and in whose time 17. Monasteries , and 6. Nunries were builded , as he himselfe confessed vpon his death-bed , whom the Bishop of Ebroike commended , in his funerall sermon , for his magnificence , valour , peace and iustice . Among many other , this brabler had least cause to take exception against this valiant Duke . 2. Concerning William Rufus , 1. his resisting against the Pope was iust , and vpon good ground , because of his vnsatiable exactions , alleaging this reason , Quod Petri non inhaerent vestigijs , praemijs inhiantes , &c. That the Popes follow not Peters steps , gaping for bribes , neither haue they his authoritie , not imitating his sanctitie . 2. Whereas he would not suffer Anselme without his licence to goe or appeale to Rome , but for his stubborne behauiour banished him , the King therein alleageth the custome of the land from his fathers time , and all the Bishops tooke part with the King against Anselme . 3. The death of William Rufus being slaine by the glaunsing of an arrow shot by one Tyrell , as the King was hunting in the new forrest , is noted by historians as a iudgement of God vpon him for his oppression : As Richard an other sonne of William the father was slaine in the same forrest which he had made , plucking downe Churches and dis-peopling towneships 30. miles about : It was not then the Kings restrayning of the Popes vsurping , but his own vsurping vpon other mens possessions , that might be thought to incense the diuine wrath against him . 3. It is also vntrue , as this dreamer surmiseth , that Henry the first could not be quiet in conscience , till he had restored the Ecclesiasticall ( he meaneth Papall ) libertie : for he reformed the too great libertie and licentiousnes of the Clergie , and seemed little to fauour the vsurped power of the Bishop of Rome : neither would suffer any Legate to come from the Pope vnlesse by himselfe required . Beside , he obtained of Calixtus the 2. that he might vse all the customes vsed before of his forefathers in England . 4. Whereas this fabler affirmeth , That neuer any Gouernor before King Henry the 8. challenged any such prerogatiue of supremacie , except in the inuestiture of Bishops , pag. 74. lin . 20. This is a notable fiction , as may appeare by the words of William Rufus to Anselme , The custome ( sayth he ) from my fathers time , hath been in England , that no person should appeale to the Pope without the Kings licence : He that breaketh the customes of the realme , violateth the Crowne and power of the Kingdome . 5. Neither is it true , that such troubles befell Henry the 2. for his disobedience to the Bishop of Rome , as forreine warres and busines abroad , and the rebellion of his owne children at home : But these troubles are by the best historians imputed to other causes , as some make the originall thereof to be his refusall to take the protection of Hierusalem against the infidels , being humblie sued vnto by Heraclius the Patriarke , who in his Oration to the King , foretold of the plagues like to ensue . Others affirme , that the King was punished for his licentious life : for he was a great wedlocke breaker , keeping a famous concubine called Rosamond , after whose death he deteyned the daughter of Lewes King of France married to his sonne Richard , and kept Ellanor the Queene in prison twelue yeares . Neither is it true , that after 〈…〉 reconciled to the Church of Rome , that 〈…〉 , but they rather then began : for the 〈…〉 vpon his oath of the death of Thomas 〈…〉 certaine conditions from the Pope 〈…〉 ▪ of his raigne , and immediately after followed 〈…〉 with his sonne Henry , ann . 1173. and with the Flemings and Scots ann . 1174. of his raigne ann . 20. or after others ann . 22. It is therefore vntrue , that the same day of his reconciliation the Earle of F●anders retyred , and the next day after the King of Scots was taken prisoner . Neither immediatly vpon this reconciliation of the King were his sonnes reconciled , and he himselfe restored to his pristine tranquillitie of mind and bodie : for his sonnes Henry and Geffrey raised warre against their father againe ann . 30. of his raigne , and shot at him , pearcing his vppermost armour , though some semblance there had been before of their submission to the King : And afterward in the 35. yeare of Henries raigne , his sonnes Richard and Iohn leuied an armie against their father , who for sorrow thereof dyed : whose dead corps at the comming of Richard bled abundantlie at the nose , thereby strangely accusing his vnnaturall proceedings against his father . 6. Neither was King Iohn punished because he had controuersie with the Sea of Rome as is pretended for after he was released of his excommunication , and absolued , which was in the 15. yeare of his raigne , and the land released of the interdiction , which had continued 6. yeares , then began his cruell warres with the Barons ; and Lewes the French kings sonne , ann . 17. & 18. notwithstanding that the Pope tooke part with the King , and excommunicated the Nobles : and last of all he was poisoned by a Monke of Swinsted . The cause of this strife betweene the King and the Barons , is alleadged , for that he would not vse the lawes of S. Edward . And some part of his trouble may well be imputed to his stubborne 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 pound : at the last , after he had raigned not many yeares , nine and nine moneths , he died of the stroke of a poysoned quarrell shot at him at the besieging of the Castle of Chalne . Richard the 2. was a great factor for Pope Vrban , whom he decreed by act of Parliament to be obeyed as head of the Church : yet was he an vnhappie Prince in all his proceedings , and at length was deposed and cruelly murdered in Pumfret Castle . Henrie the 4. was a great agent for the Pope in persecuting of Christs members : in the second yeere of whose raigne was made the statute ex officio , wherein they are adiudged to be burned , that should hold any thing contrarie to the determination of the Church : by vertue of which statute many good men were put to death vnder the raigne of the three Henries , one succeeding another . But what followed ? the father and the sonne raigned not long , not making much aboue 23. yeeres betweene them , and Henrie the 6. holding on the same course against Christs members , was deposed from his Crowne . Richard the 3. much affecting and affected of the Popes ministers ▪ for whose sake the Archbishop of Yorke being Cardinall vndertooke to perswade the Queene to deliuer Richard Duke of Yorke to his vncle , as a lambe into the lions mouth , and preuailed therein : his butcherly end is well knowne , how his dead carcasse was caried naked behind a Pursiuant of Armes , all be sprinkled with blood and mire , and homely buried . Queene Mary had both a short and an vnprosperous raigne : she lost Calice , deceiued in her childbirth , left desolate and forsaken of King Phillip her husband before she died , and ended her daies in griefe and sorrow . But contrariwise , as these Princes , which yeelded themselues to be directed by the Pope , were of all other most infortunate : so those magnanimous Kings which maintained the libertie of the Crowne against the vsurped authoritie of the Bishop of Rome , were prosperous in all their affaires . Edward the 1. first made the statute of Mortmaine , that no lands and possessions should be giuen to any religious house without the Kings licence : the statute also of Premunire made against prouisions of Bishoprickes and other Benefices to bee purchased from Rome was then ordained . King Edward the 3. also abridged and cut short the Popes iurisdiction , prohibiting vnder great penalties , that none should procure any such prouisions at Rome , or prosecute any suites in the Popes Court , the cognisance whereof appertained to the Kings Courts . King Henrie the 7. would admit of no more Cardinals in England , after he was rid of one . King Henry the 8. abolished the Popes authoritie . King Edward the 6. expelled the Masse and other Popish trumperie ▪ yet were all these victorious Kings . Edward the 1. against the Welsh : Edward the 3. against the French : Henrie the 7. against that tyrant and vsurper Richard the 3. Henrie the 8. for his valiant battailes famous : Edward the 6. in suppressing of Rebels and other enemies prosperous . And concerning the raigne of our late noble Soueraigne Queene Elizabeth , whom God in his mercie appointed to be a reformer of religion and a nourisher of his Church , what Prince in the world ( I speake not of this age onely , but of many hundred yeeres before ) can compare with her Maiesties time , in any kind of outward blessing ? first , in the yeeres of her life she went beyond al her progenitors . Secondly , in the length of her raigne she exceeded all , but onely two , Henrie the 3. and Edward the 3. Thirdly , in peaceable gouernment for so many euen 44. yeeres , none came neere her . Fourthly , in loue of the subiects at home . Fiftly , in honour and reputation among forraine Princes . Sixtly , in prosperous successe abroad , in deliuerance from more then twentie conspiracies at home : Queene Elizabeth had no peere . Seuenthly , adde hereunto the wealth of the kingdome . Eightly , the purenes of the coyne . Ninthly , but most of all the purenes of religion . Tenthly , the abundance of learned men , such as no nation vnder heauen hath the like , of graue Counsellers , and Martiall Commaunders : who can but confesse , that in all these kindes the Gospell hath brought a rich blessing to this land . And as Queene Elizabeth loued and liued in peace , so she ended her daies in a good old age , full of yeeres : and , which of all other may worthily be accounted the greatest blessing , hath left the kingdom to a most worthie and noble successor , a professor and protector of the same faith and religion , our renowned King that now is ; by whose hands , we doubt not , but that the Lord will accomplish , whatsoeuer he seeth needfull for his Church . But because this Romish southsayer taketh vpon him to play the blind prophet : What is like ( saith he ) to be the euent thereof hereafter , I had rather others should write and shew their coniecture , which I for reuerence to my Soueraigne will here omit : And hereupon he hopeth that his prudent Princesse , will imitate the examples of her noble predecessors ▪ Henrie the 1. and Henrie the 2. in recalling that , which they did in their inconsiderate times , &c. pag. 79. Hereunto I briefly answere , that his prognostication and exhortation are both alike , they both shew a dreaming and phantasticall spirit . His foolish hope ( we see ) is vaine and frustrate : for her Maiestie left her happie raigne in the same faith wherein she began it : and as she did nothing inconsiderately at her entrance , but with great aduice ; so had she no cause to repent her in the end . If her Maiesties predecessors were inconstant , in pulling downe what before they had set vp , she being appointed of God to be a wise builder , was not therein to follow so simple a plot . As is his hope and expectation , such is his lying spirit of prophecying . Indeed the Papists did promise themselues a great day at the next chaunge : they did not mutter it in corners , but clatter it in their vaine pāphlets : Parsons made a booke of reformation against that time : but blessed be God , which hath disappointed their hope . I nothing doubt but that righteous Abel shall offer still acceptable sacrifices vnto God in the Church of England , when all hypocrites and Popish sacrificers shall hang downe their heads with Caine. Yea and I hold this to be no small miracle , that God , where such trouble was feared , hath with such peace , consent of harts and minds , approbation of all good subiects , acclamation and reioycing of the whole Church of God , set the imperiall diademe vpon so godlie , christian , and vertuous a Prince his head : such grace from God few expected , all good men desired , England I am sure hath not deserued , yet God in his mercie hath granted : So that we haue iust cause to say with the Prophet Dauid , This is the Lords doing , and it is maruailous in our eyes . It is written of Sylla , that after Italy was deliuered from the ciuill warres comming to Rome , the first night hee could not sleepe for ioy : But wee the Church and 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 I● 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 aud●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 hea●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 , for men in their sicknes to be troubled with illusions of Deuils , and terrible visions , seeing it is so vsuall a thing in Poperie , and often happening to popish professors : Did he thinke so to blind the world , and possesse men with his strange reports , that they could not call to minde the fearefull examples of Pope Siluester the second , of Innocentius the fourth , of Cardinall Crescentius ? whereof the first gaue his soule to the Deuill to obtaine the Papacie : the second in the night was striken on the side by a certaine Bishop that appeared to him in vision , and was left for halfe dead , and not long after dyed : the third being vicegerent for the Pope in the late Tridentine chapter , sitting vp late to write letters to his vnholie Fatherhood , was so frighted with the sight of a great black dog which appeared with flaming eyes , and long eares , that he fell by conceit thereof into a grieuous sicknes , whereof he not long after dyed . 5 Sir Frauncis Walsingham , neyther dyed miserablie , nor in despaire : as he was in his life faithfull to his Prince , a louer of his countrie , a great patrone of schollers and martiall men , sound in religion : so we doubt not , but he ended his dayes in comfort and peace of conscience . This worthie Counsellers memorie honorable among Protestants , and all that loue their countrie , is odious to Papists , because by his industrie and vigilant eye many dangerous conspiracies against Queene Elizabeth were discouered , and by name that most horrible treason of Babington and Ballard , with their accomplices , in the 28. yeare of her Maiesties raigne , wherein those trayterous Papists intended the vtter ouerthrow both of their countrie and religion : to such indeede that excellent man was an aduersarie , and for this cause , this vile raker in dead mens ashes spitteth his venome at him . Where he obiecteth the filthie stinke of his bodie , &c. as herein the testimonie of an aduersarie is little worth , speaking vpon his owne bare word ; so he might haue remembred what is truely reported of Cardinall Wolsey , that his bodie being dead , was black as pitch , and so heauie , that sixe could scarse beare it : and that it did so stinke aboue the ground , that they were constrained to burie it in the night season . The like end had Stephen Gardiner that great patrone of Poperie , whose tongue , before he died , hung out of his mouth all swolne and blacke . And I pray you what a sweete co●se was Bonners fa● bellied carcasse , that was buried full honourably , as hee deserued , betweene two theeues in S. Georges Churchyard in Southwarke . As for the wanting of funerall pompe , it is no disgrace to the dead , but it was rather an honour to him , whose liberall expences in the seruice of his countrie , and beautifull reliefe to the liuing , could leaue very little to be bestowed vpon himselfe , when hee was dead . Lazarus had but an homely buriall in the world , yet was his soule attended vpon by Angels . Augustine well saith : Si aliquid prodest impio sepultura pretiosa , ob●rit pio vilis aut nulla : If the wicked be profited by their sumptuous sepulture , the godly is hindred by his meane buriall furniture . We may say in this case of this honourable man , as noble Agesilaus , who forbad that any picture or monument should be made of him , when he was dead , giuing this reason : If I haue done any thing well , that shall be my monument ; if not , no tombes or pictures are any thing worth . So this mans worthie acts , while he liued , shall be his monument now he is dead : which doe more commend him , then the sumptuous pillers of some that lie not farre from him , of farre vnlike desert . The third Defence . 1. HE taketh vpon him to proue , that the Popish religion hath made the professors thereof honourable and glorious : It was neuer yet ( saith he ) accounted dishonourable to any to be a professor of that religion , which made him glorious ▪ pag. 82. 2. The children of the greatest Princes and Nobles were Priests and Bishops in England , pag. 84. as S. Guitlacke , S. Suitbert , Thomas of Hereford sonne of the noble Cantilupus , &c. Cedda , Dunstane , &c. pag. 83. 3. The onely order of S. Benedict hath had twentie Kings , aboue 100. great Princes , many Popes , 1600. Archbishops , 400. Bishops ▪ 15000. famous men . 4. He rehearseth diuers Archbishops of Canterburie most honourable in their time : Baldwine , Hubert , Kilwarbie , Peccham , Stratford , Offord , Braidwarden , Islip , Langhton with others , pag. 84. The Answere . 1. THe Popish religion is a dishonour to such Princes and Nobles , that professe it : vnlesse any man be so simple to thinke it was an honour for the Emperour Henrie the 4. to waite vpon the Pope Gregorie the 7. three daies and three nights in winter at the gates of Canossus : or for Fredericke the 1. to yeeld his necke to be troad vpon by Alexander the 3. and to be rebuked for holding Pope Adrians stirrup on the wrong side : or for Henriricus the 6. to suffer Pope Celestine to set the crowne on his head with his feete , and to cast it off againe : or for King Iohn to kneele downe at the feete of Pandolphus the Popes Legate , and to surrender his Crowne to the Pope . Doth not now this Popish profession adde great honour to Princes , submitting themselues vnto it ? 2. That the sonnes of Princes haue become Priests and Bishops , in the time of Poperie , is not denied : and so haue Priests and Bishops been made Kings and Princes : as Adelualphus sonne of Egbrichus being Bishop of Winchester , was made King of England , anno 829. Daniel a Priest was elected King of France anno 719. It was not deuotion , but ambition , that made Bishops pricke forward to be Lord Chancellors , Lord Treasurers , chiefe Iustices of England , as we finde in former ages : neither was it the sanctitie of Poperie , but the riches of the Clergie and their brauerie , that allured vnto them the Nobilitie . 3. If Bennets order haue brought foorth so many of all degrees , it is more like that their fat offerings , great reuenewes and idle bellies procured it , then any deuotion of that sect wrought it : neither is it a good argument to preferre those colours , because so many haue worne them . The Epicures sect had more schollers and disciples , then any of the rest : The Scribes and Pharisies had more followers , then Christ : and Diana of Ephesus was worshipped of all Asia and the whole world , Act. 19.27 . He hath said yet no more for the Benedictines , then the Epicureans , Pharisies , Dianas worshippers can alleage for themselues , that many Kings , Philosophers , Priests , and many famous men were of their sects . Lastly , if these Iudasites haue indeed such a good opinion of Bennets rule , what ailed Frier Parsons to bee so fierce against poore Barkworth a Masse-priest of the Colledge of Valledolid , to cause him to be expulsed , to be buffeted vpon the face , and drawne by the heeles vpon the pauement , because he was a furtherer of certaine youthes that entred into the order of Benedict ? The storie is reported by their owne Masse-priests in their replie to Parsons , Manifestation , pag. 69. I would thinke , that his fellow Friers should giue him little thanks for speaking so honourably of the Monkes of Maledictes ( I would say ) Benedictes order . 4. Concerning the Bishops of Canterburie , which hee hath rehearsed , to haue bin so honourable in their time : it is but his owne fansie . The most of them haue left no notable memorie behind them , vnlesse it be of their ambition , contention , rebellion against their Prince , crueltie against the members of Christ. Baldwine is famous for his contention with the Monks of Canterburie : he suspended the Prior from his Priorship , and 22. Monkes from seruice . And Kilwarbie for contending with Walter Archbishop of Yorke , for bearing vp his crosse thorough the middle of Kent , ann . 1272. So Peccham excommunicated Thomas Bishop of Hereford , who appealed to Rome : he contended also with William of Yorke for bearing vp his Crosse thorough Kent : and at another time with the Prior and Monkes of Canterburie . Iohn Stratford being refused and not suffered to visite in Norwich diocesse , excommunicated the Bishop , suspended the Prior , interdicted the Couent , anno 1343. Offord and Braidwarden sate each of them but ten moneths : and therefore could leaue no great memorie behind them of their doings . Some of them are noted for their disloyaltie to their Prince , as Thomas Becket , who set himselfe against Henrie the 2. Winchelsey was banished the Realme by Edward the 1. because he was a disturber thereof , and tooke part with Rebels . Langhton suffered King Iohn his liege Lord to kisse his feete . Arundel was adiudged by act of Parliament to be a traytor , and condemned to banishment , and his goods confiscate . As for Courtney and Chichley , they are detected in stories for their cruell hatred against the Church of Christ : the first a great enemie to Wickl●ffe and his followers : the other a most butcherly persecutor of Gods Saints , and a contriuer of the vertuous and valiant Lord Cobhams cruel and vniust death , against whom Arundel his predecessor gaue sentence , and he executed the same . Sudburie is pitied in Chronicles for his miserie , being most cruelly beheaded of the Rebels , not for religion , but because he simply counselled the King , not to goe to satisfie the tumultuous peoples demaunds and complaints , which afterward he did , before they could be appeased . Islip is famous for nothing more , but that he prohibited vpon paine of excommunication the people to abstaine from labour vpon certaine Saints daies . Murton is commended , not as a Bishop for true deuotion , but as a wise and politike man for his sage aduice for conioyning the two houses of Yorke and Lancaster . We see then what small honour Poperie giueth to the sectmasters thereof : true religion would haue made them shine , whereas their superstition hath buried them in obliuion : according to the saying of the Wiseman , The memoriall of the iust shall be blessed , but the name of the wicked shall rot , Prou. 10.7 . Ambrose well saith of Valentinian : Non ego floribus tumulum eius aspergam , sed spir●tum eius Christi odore persundam ; hoc eius reliquias sacrabo , hoc gratiam eius commendabo , I will not sprinkle his graue with flowers , but perfume his spirit with the sweete sauour of Christ , with this will I honor his reliques , and commend his gracious memorie : So had those Princes and Prelates by true religion purchased an eternall memorie , whereas by their idolatrie and superstition , they haue gayned rather shame and ignominie . Thus hath this brrgger faced vs out with a glittering shew of honor , which is turned to dishonor rather and disgrace : and so as Seneca sayth , quae decipiunt , nihil habent solidi ; tenue est mendacium , perlucet si diligenter inspexeris : deceitfull things haue no soundnes : a lye is but a thinne mettall , if you marke it well you shall soone see thorough it . Now this cauiller turneth himselfe from defending of his religion , to pick quarrels with ours , and to lay open the infirmities and offences of it , and to obiect against it . The first obiection . 1 HE obiecteth out of Luther , that he should write , it is the nature of the Gospell to cause warres , that there is no Magistrate , no superior , &c. it is to be intreated by many prayers , that the countriemen obey not their Princes , &c. no lawe , nor any syllable of lawe can be opposed vpon Christians , more then themselues will , pag. 86. 2 Caluine , Beza , with others , decreed in their conuenticles , that all lawfull policie and ciuill gouernment must be taken away ; they kept a councell to destroy the King of Fraunce , his children and wife , the Queene mother , &c. a Taylor , and Cobler at Frankeford instituted new courts , pag. 86. 3 Tyndall taught , and Fox maintaineth these propositions following , that it is impossible for vs to consent to the law of God : the law requireth things impossible : the law maketh vs hate God : euery man is Lord of other mens goods : the children of faith are vnder no lawe , pag. 87. 4 The Protestants did write a booke against the temporall regiment of women , pag. 87. 5 The Lord Cromwell , Iohn Duke of Northumberland , Cranmer , were put to death for treason , pag. 87. 6 The Councell of King Henry the eight ( onely the Lord Chauncelor Wriotheslie excepted ) did violate the Kings will and testament , pag. 87. 7 The Protestant Councell of King Edward would haue disinherited her Maiestie , and Queene Mary , pag. 88. The Reiection . 1. FIrst concerning Luther , my answere is 1. that in those bookes which are quoted in the margen , and cited by the aduersarie , Luther hath no such words in the edition of his works at Wittemberge , at the least not in any such sense that I by diligent search could find . 2. for if he could haue bene detected of such grosse and erroneous sayings , it is not like that Leo the 10. in his Bull against Luther , wherein his errors are condemned , would haue omitted them . 3. in which Bull artic . 34. these words are fathered vpon Luther , that he should say , Praeliari aduersus Turcas est aduersari Deo , &c. To warre against the Turks is to resist God visiting our iniquities : which words Luther in his answere denyeth not , thus expounding himselfe , that he simplie condemned not the warre against the Turks , but the Popes subtiltie , that vnder that colour sought to enrich himselfe , Hoc praeliari contra Turcas saepe pontificib . magno fuit lucro , This warring against the Turks , hath brought great aduantage to the Bishops : 4. For otherwise Luther taught obedience to the Magistrate , and misliked all tumultuous and disordered courses , as it may appeare by his misliking of Carolostadius violent proceedings , who stirred vp the people by violence without the Magistrate to cast downe images at Wittemberge : which Luther did not disproue , as though he maintained Images , but that this ought to be done by the Magistrate , and not by force , vpon euery priuate mans head without order and authoritie . 5. But they are the Papists , not Protestants , that incourage the people to rebellion : as Innocent . the 3. did discharge the subiects of their oath and fealtie to King Iohn . So did Pius 5. and Gregory the 13. incite the subiects against Queene Elizabeth , proclayming in their wicked Buls , that all Catholikes might lawfullie withdraw their obedience from her . They were your popish Diuines of Salamanca , no Protestants that hatched these traiterous conclusions as Cockatrice egs : that it was a meritorious worke to assist Tyrone against the Queene ; that the Catholikes of Ireland , that did fight against the Queene , were by no construction Rebels , &c. This shamelesse Iudasite might haue blushed to obiect this vntruly against Luther , that which his owne faithlesse crue , and generation of vipers is guiltie of . 6. Lastly , if Luther had so said or writ , we defend him not , neither take vpon vs to iustifie all his hastie sentences and rash speeches : We are no Lutheranes , neither haue we receiued our faith from Luther , or yet depend vpon him . Why may not Protestants take the like libertie against their writers , which Papists vse against theirs ? When Harding was pressed with the absurd sayings of Syluester Prierias , and Pighius , he maketh this answere , We bind our selues neither to the words of Syluester nor of Pighius , if they erre , what is that to vs ? let them beare their owne burthen . 2 Secondly , it is a most vncharitable sclaunder of Caluine and Beza , and other Protestants , that they should conspire the death of Princes : It is vsuall with Papists not Protestants so to do , as witnesseth the treasons of Morton , Saunders , Allen , Ballard , Hall , Gifford , Reynolds , Parsons , Walpole , with others , who all haue been detected to be practisers against the life of our late Soueraigne , and the state of this land . The Taylor and Cobler at Frankfort were Anabaptists , as was Iohn Leyden the begger at Munster , who came neerer Papists then Protestants : for they said , of the two , namely , the Pope and Luther , Luther was the worse . Against these Anabaptists did write Melancthon , Vrbanus Rhegius , with other Protestants , while the Papists let them alone . 3 Tyndals opinions are sound and good doctrine as he propounded them , and Maister Fox maintaineth them , not as the Papists wrested them . 1. He saith , that it is impossible for a man to fulfill the law of his owne strength , and of our selues to consent to the will of God : saith not the Apostle as much ? That which was impossible to the law , in as much as it was weake , &c. the wisedome of the flesh is not subiect to the law of God , neither indeede can be , Rom. 8. 2 , 7. 2. He saith not , that the law maketh vs to hate God : but in the law we are proued to be enemies to God , and that we hate him : so the Apostle saith , I knew not sinne but by the law , Rom. 77. and the wisedome of the flesh is enmitie against God , Rom. 8.7 . 3. When he saith , euery man is Lord of an others goods , he speaketh not of a communitie in possession , but of the Christian and charitable vse , which in pitie is to be extended to our poore brethren : If thou shewest not mercie to the poore , &c. thou robbest him of his owne . Doth not the wise man say as much ? Withhold not the good from the owners thereof , Pro. 4.27 . meaning the poore , who before God are owners in respect of their necessitie of that which the rich haue in abundance and superfluitie . 4. Where he saith , the children of faith are not vnder the law : he expoundeth himselfe , that they are not compelled for feare of the law to doe their dutie , but for the loue of Christ : for the spirit of God worketh in them a willing obedience which proceedeth of loue : He saith herein none other thing , then S. Paul before him : Against such there is no law , Galath . 5.23 . The law is not giuen to a righteous man , 1. Timoth. 1.9 . which places are not to be vnderstood of the precept and substance of the law , but of the effect and terror of the law , which worketh not vpon the faithfull . Tyndals doctrine is herein all one with Saint Pauls : and this cauiller doth but bewray his ignorance herein mixed with malice . 4. Fourthly , what if some one Protestant haue of a singular opinion , prouoked by the cruell gouernment in Queene Maries time , written against the regiment of women , let the author answere it himselfe : Protestants are not to bee charged with mens priuate conceits . We doe blesse God for the gouernment of Infants and women : God hath vsed these weake meanes for the good of his Church in the happie raignes of King Edward , and Queene Elizabeth : yet we hold it a greater blessing when Kings , not Queenes , men , not children , are left to succeed in the kingdome : as to the praise of God wee see this day . 5. Whether the Lord Cromwell were guiltie of treason , ( howsoeuer the Parliament , being misinformed and misled by the malice of his enemies , might iudge of him ) by this it is cleered , because the King not long after wished , that his Cromwell were aliue againe . The Duke of Northumberland did suffer worthily for treason against the Crowne , and died a Papist , whatsoeuer shew he made before of the contrarie : therefore the Church of Rome hath best right to him , he is no disparagement to the Gospell . It is vtterly false that Cranmer was put to death for treason : for he was thereof acquited at his arraignement in the Guildhall at London : neither are traytors in England adiudged to the fire as Cranmer was , but otherwise punished . 6. He sheweth not wherein King Henries testament was presently violated , and therefore we may suspect the reporter of vntruth : His bodie was interred at Winsore , his legacies to the poore of 1000. markes , and of the gift of twelue pence by the day to twelue poore Knights , were performed , his sonne succeeded in the Crowne : and all this was done according to the Kings last will and testament . But if it had been in some point violated ( as it is not like that the Chauncellor , who had racked most cruelly Anne Askew an innocent woman with his owne hands , was a man of such conscience , onely to refuse ) so there were diuers of the Kings executors resolued Papists , as Cutbert Tonstal , Southwell , Peckam , with others : so that the blame hereof wil be vpon the Papists shoulders , especially seeing most of them , then counted Protestants , afterward in Queene Maries time turned Papists . 7. That ambitious practise of the Duke of Northumberland to disinherite both the Queenes Mary and Elizabeth , as it is confessed by vs : so it toucheth not the credit of the Gospell , seeing , as is before shewed , the contriuer of this disinheriting of the right heire , ended his daies in the profession of the Popish faith , to the which he exhorted the people to returne . Thus this agent for the Pope goeth on still to 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 in custodiendis rescriptis , alacritas in perferendis , nec fides in reddendis : He wanteth not neither diligence in keeping my rescripts , nor cheerefulnes in carying them , nor trust in deliuering them . But this talebearer in reporting of Protestants opinions wanteth all these : he is neither diligent in vnderstanding them , nor willing to remember them , nor faithfull in rehearsing them . Where he would foyle others , he sheweth his owne follie ; where he would blame vs , he shameth himselfe : he pretendeth to accuse others , and had more neede himselfe to be excused : much like to the souldier , that Cato so much misliketh , which in walking vseth his hands , and in fighting his feete : when he should in walking stirre his feete he vseth his hands , and when in fighting he should exercise his hands he runneth away with his feete : So playeth this freshwater souldier , when he should lay on sound stroakes in telling the truth , he runneth on with fables , thinking so to carrie all before him . The third Obiection . NOw this quarrell-picker proceedeth , and taketh exception to the mariage of Ministers , which he would proue to be preiudiciall to the Common-wealth : I will abridge his discourse being confused , and follow his sense , though it be needlesse to rehearse all his words . There haue been accounted 40. thousand parish Churches in England , admit the least suruey of thirteene , fifteene , or sixteene thousand : There being so many maried Ministers , for among all those it is a dishonour at this day to be vnmaried : if 75. persons of the Israelites descending into Egypt in the space of 400. hundred yeers multiplied to 603550. people , there being for euery maried Israelite a thousand maried Ministers , in the like space of time they will amount to 603550000. a greater number then many Englands are able to maintaine , vnlesse they should be sent out to the warres to be slaine . But to permit multiplication of men to such ends , to vtter them by slaughter , is wholy Turkish , &c. pag. 90. to pag. 92. The Satisfaction . 1. TO let passe his vncharitable slaunder , that it is a dishonour among Protestant Ministers to be vnmaried , whereas we honour the gift of true chastitie , and reuerence them that haue it : and there are diuers among the Protestant Ministers , both Bishops and others , which haue imbraced single life : likewise not to touch his false account of the number of Parish Churches , which neither maketh 40. nor yet 13. or 15. thousand . The whole summe vpon a diligent suruey taken in the 44. yeere of Edward the 3. not exceeding beside London 8600. Parish Churches , and London containeth 108. Parishes : In the whole they are not aboue 8700. or at the most 9000. Parish Churches . But to let this matter passe . 2. If mariage by the word of God be free for all men , as the Apostle saith : For auoyding of fornication let euery man haue his wife , 1. Cor. 7.2 . And , Mariage is honourable among all men , Hebr. 13.3 . then how absurdly doth this fellowe inferre that for feare of some inconuenience , Gods ordinance should be restrained , and some forbidden to marrie : shall men presume to controule Gods workes , or to infringe his ordinance , or to seeme to be wiser then he ? as the Prophet saith , Who hath instructed the spirit of the Lord , or was his counseller , or taught him ? 3. By as good and much better reason may the mariage of the poorer sort and common people be forbidden , who are tenne to one for euery Minister , and haue lesse prouision for their maintenance . This Pope polititian belike would giue aduice , that least people should multiplie too fast , there might be a law , that a certaine number onely should attend vpon the duties of mariage , and bee set apart for procreation : that as it is among horse and other cattell , that the goodliest beast is kept for a stale , so it might bee among men : such seeme his prophane conceits to be . And with as good right may any other order be restrained from mariage , as Ministers , in respect of the Common-wealth , seeing that they haue the best meanes of education for their children . And wee see by experience , that from their families haue issued foorth many worthie men both for Church and Common-wealth , whom the world should haue been depriued of , if this wizards conceit might take place . 4. And if the mariage of Ministers were like to be so burdensome to the Common-wealth : how came it to passe that Moses that wise lawgiuer could not foresee it in the mariage of the Leuites , who were the 13. part of the Israelites , and all liued vpon the tithes and offrings of their brethren , whereas the Ministers now are not the 200. part of the people . What intolerable presumption is it in this shallow braine , to sound a depth beyond his plumme , and as another Hobab , to take vpon him to teach Moses : but without either wit or honestie , both which Moses father in law had , and the direction of the spirit withall . 5 The scripture sayth , The multitude of the people is the honor of a King. Prou. 14.28 . Among the heathen , Lycurgus and Solon depriued those of certaine honors , which liued single , or had no children . Among the Romanes they had great priuileges , that were increased with many children . A certaine Spartane yong man doing no reuerence to the Captaine Dercyllidas , as he passed by ( among whom it was ignominious not to reuerence old age ) gaue this reason , because you haue begotten none to rise vp vnto me when I am old , which saying was misliked of none . If the heathen then did count it such a benefit to haue procreation of children , shall Christians skoffe at the fruites of generation , and despaire of prouision for such a multitude ? As though God which feedeth the foules of the aire , and vpon whom all creatures depend , could not prouide for his people otherwise , vnlesse they should be sent to the warres , that the sword might deuour them . For thus this seraphicall Apologist concludeth , if warres had not bene to preuent so many mariages , and kill so many thousands of men , how could this nation haue prouided for so many ? pag. 92. What could sensuall Epicures , prophane Diagoras , or skoffing Lucian , haue said more to the derogation of Gods prouidence ? What is it to limit Gods prouidence , if this be not ? as though God seeth not an hundred wayes to prouide for his , without this bloudie stratageme , in appointing them to the sword ? 6 But whatsoeuer he ridiculouslie hath obiected against Ministers mariage , that it is against a common-wealth , is truely verified vpon popish monasticall single life : what horrible pollutions , whoredomes , fornication , incest , sodomitrie , bastardie , secret murders of infants then raigned , by reason of forced and dissembled virginitie , it would offend Christian eares to heare . In Gregory the first his time , there were found sixe thousand infants heads in a Moate or Fish-pond , which he perceiuing to haue been caused by forced single life , reuoked his decree made before for the same . It was one of the greeuances of the Germanes exhibited by the Princes in the Councell of Noremberge against the Romish Cleargie , That whereas Priests were by the canons forbidden to marrie , they went about night and day to attempt and try the chastitie of matrones , virgines , wiues , daughters , and sisters of lay men : and it hath been found by experience , that partly with gifts and flattering words , partly by secret confessions , many virgins and matrones haue beene mooued to sinne and wickednes , &c. And it happeneth oftentimes , that they do detaine and keepe away wiues and daughters from their husbands and fathers , &c. They complained further that they suffered the Clergie for a yearely stipend to dwell with concubines and harlots , and to beget children by them : they compelled also chast Priests to pay tribute for concubines , and so it should be lawfull for them , either to liue chast , or to keepe concubines . The chastitie and single life of the Monks and Clergie of England , was according to the same patterne , whose dissembled sanctitie and pharisaicall hypocrisie was layd open at the suppression of those houses , and their filthie abhominations and vncleanenes of life discouered . All which abuses had no other beginning , then from that forced virginitie and diuelish prohibition of mariage : as Bernard well perceiued in his time : Tolle de ecclesia honorabile coniugium , &c. Take from the Church honorable Matrimonie , shall you not fill it with incestuous persons , concubinaries , Sodomites , &c. Thales is brought in , thus aduising Periander , when his heardman had brought in a foale , which in the foreparts resembled a man , but behind an horse : I would wish thee to set none to keepe Mares , vnlesse you giue them wiues , or women : whereby he insinuated , that where the naturall remedie is denyed , vnnaturall lusts and desires rage . Now let any good common-wealths man iudge , whether honest mariage , or vnhonest and vnchast life be fitter for humane societie : This brabler condemning the first , must incline to approue the second : as indeede one of their Popes Nicholas 1. is reported to haue said , Honestius esse plurib . occultè implicari , quam apertè cum vna ligari , That it was more honest secretlie to vse many women , then openlie to be tyed to one . And herein they are right Platonists , whose opinion was , that it was profitable for wiues and children to be common : Neither is it any other like , but that then many simple foster-fathers kept other mens children at their fiers , and that frierlie companions presumed too farre of Platoes communitie . Thus this sclaunder I trust is answered , though it be not much to be regarded : for as the Emperour sayth , In re propria nemo idoneus iudex , No man is a fit iudge in his owne cause : no more is this coapesmate , in the defence of his Ignatian carnall communitie , and accusation of matrimoniall chastitie . The fourth obiection . HIs next exception against Protestants , is for the omission of fasting dayes : whereas , if there be but twelue thousand parishes supposed , and in euery parish an hundred persons , if they should fast but an hundreth dayes in the yeare , and spare euery of those dayes one meale , estimated but at a penie , euery man should spare an hundred pence , which is tenne shillings ; euery parish fiftie pound in the whole land ; the summe would arise to sixe hundred thousand pounds : yea , making accompt of thirtie hundred thousand men according to the muster bookes ; and so many women put to them , the summe would amount to thirtie hundred thousand pounds . He further calculateth the charge of the progenie of Ministers , reckoning them at an hundred thousand , and their dyet at threepence a day , which would come to 547500. pounds , which would serue for the maintenance of warres , that so many taxes might be spared , raised vpon better subiects , pag. 93.94 . Thus much he pratleth in effect . The Reiection . 1 TO omit his simple and sillie calculations , and vaine suppositions , as that an hundred pence make tenne shillings ( euery child could haue told him that fiuescore pence make but eight shillings four pence ) and that the ofspring of the Ministers within these fortie yeares riseth to an hundred thousand ( he can not finde halfe that number ) and that threepence a day for so many amounteth to fiue hundred thousand , 47. thousand , and fiue hundred of pounds , which in true account commeth but to 456250. for threepence a day in the yeare consisting of 365. dayes , maketh but foure pound eleuen shillings threepence , which for an hundred thousand reacheth to the foresaid summe , and no more : But it is lost labour to trace him in all his triflings : as is his diuinitie , such is his arithmetike . 2 Concerning dayes of abstinence for maintenance of fishers and preseruation of flesh , he can not be ignorant , but that they are obserued among Protestants , though not for any supersti●ious opinion of religion therein , as among Papists . Likewise the forbearing of one meale once or twice in a weeke is a thing in practise in England , and was enioyned by publike order in the late yeares of scarsitie , and is still obserued vpon friday at night , in the houses of great men , and of the abler sort . As for the rest for poore artificers and labourers , I feare me in most townes of England , their meale more then twice or thrice in a weeke costeth them not aboue a penie . And is his meaning such to rake out so many pence out of the hungrie bellies of the poore , whereas ( poore soules ) their emptie stomacks had neede be better filled : for I dare say that the third man in this land especiallie in the countrie is of this number , that doth either fast of necessitie , or fareth often very meanely and courselie : he then is like to come short of his reckoning . But I know why he is so eager for these pence , either to help his holie father with his Peter-pence againe , or his fellow Friers with their begging pence . 2 But as Protestants mislike not abstinence and fasting for maintenance of the common-wealth , and reliefe of the poore , but wish that the abler sort would spare of their superfluities from their tables to feede poore Lazarus ; so I am assured that true fasting is better exercised among Protestants then among Papists : For what is their fast ? forsooth they will eate no flesh , but marmelade , sucket , iellies , spiced cakes , wine , all manner of conserued and preserued dainties they will feede of on fasting-nights , and licke their sweet fingers : Such was the fasting of some in Hieromes time , that would eate no oyle , but they would seeke for figs , pepper , nuts , dates , cakes , &c. some would eate no bread , nor drinke water , sed sorbitiunculas delicatas & contrita olera betarumque succum , &c. but seeke for delicate suppings , and herbs shred together , and the iuice of beetes , &c. This is the right patterne of popish fasting . And least I might be thought to do them wrong , the Masse-priests and Iudasites herein do one accuse another : these lay to the others charge their drunkennes , playing at dice , the finding of a maid in one of their chambers : and these things were done in prison , where it is most like , if in any place their fasting and chastitie should be best performed : I trow drunkennes commeth not by fasting and abstinence , nor yet dallying with maides in corners . 3 Concerning the great charge of Ministers progenie , admit it come to so much in 40. yeare space , as this Popes auditor hath layd his counters , to fiue hundred thousand pound and odd , as in deed , it doth not , as is before touched , neither the number of them being so great , nor the charge rising to such a summe : but be it granted : 1. may not the same obiection be vrged against any other order or calling , of lawyers , artificers , labourers , or such like ? might not euery parish in England spare an artisane or labourer some one or other , whereas one Minister is necessarie for euery parish ? will not the progenie of any one , either Tailor , Shoomaker , Weauer , Husbandman , through the land , accounting for euery parish but one , arise in like time to the like multitude ? And in his prophane and popish conceit , are Ministers , that draw the people to God no more necessary , then botchers , coblers , hedgers , & c ? 2. If the ofspring of Ministers should all be of the same calling , as the sonnes of the Leuites and Priests were , and all be maintained of tithes and offrings , as the other were , they might with greater shew of reason be thought to be burdenous , and yet the other were not : but seeing they are dispersed into other callings , and so diuerslie employed some in trades , some in merchandise , some in profession of learning , some for the seas , some for the warres and other seruices of the King ; the same exception might be taken as well against any other of the Kings subiects , as against them . 3. Who seeth not , what a foolish reckoning he hath made : he maketh account of an 100. thousand now after 40. yeares continuance , and of 500. thousand pound now by the yeare increasing , which he holdeth sufficient for the maintenance of warre , and supplie of taxes &c. But let him be asked what the number of the one was , and the summe of the other , 10.20.30 . yeares since ? he must come short by so many parts and degrees of his account : and yet so many yeares since , the English warres began , and subsidies were thought needfull to be leuied , when as yet the increase of Ministers and of their charges came not to the fift part after that rate , when as notwithstanding the yearely expences of the warres in Ireland and other places did rise to 200. thousand pound by the yeare . 4. But what is this counter-casters meaning ? would he haue this summe of 500. thousand leuied yerely of the Clergie ? all their reuenues and liuings to a groat will not reach it : wherefore would he haue it collected ? to maintaine warres , and spare subsidies ? I trust they shall cease : our greatest warres are like to be against the Pope and his adherents . Let it be noted then , that this popeling giueth counsell how warres might be maintained against the Pope his vnholie father , who is the greatest enemie to this nation . And for the sparing of subsidies and taxes , raised vpon better subiects , I answere , first , that both the occasion thereof , the necessitie of warres being remoued , and the Kings princely disposition so standing , that he would haue subsidies rarely lifted vp , I make no doubt , but hereafter they will more sparingly be required , that there neede no such supplie . Againe , the Clergie toward the raising of these subsidies were always most forward , & payed more for their number by fiue parts at the least , then any of the Laitie : for whereas they make not for their number the hundred part of the land , and for their reuenew receiue nothing neere the tenth part , so many impropriations being deducted ; yet their share in the subsidie was very neere the fift part of the whole , if not more : And therefore in this regard there were no better subiects then they , as also in respect of their loyaltie in themselues , and seruice to the Prince , in retaining the people in due obedience . But if they were no better subiects then trayterous Iesuites and Seminaries , I say not it were no great matter if they were one hanged against another ; but if they were all shipped to the Sea , and sent to the Indians and Cannibals , or whither else , so they were not in England . I thinke the whole land would be in greater quiet and safetie . 5. Lastly , this cruell wretch sheweth himselfe another Haman , who to haue the Iewes destroyed offered to bring in 10. thousand talents into the Kings cofers , Esther . 3.9 . So this fellow offereth fiue hundred thousand pound to haue the Ministers and their ofspring rooted out : like another Caligula , that as he wished all the Romane citizens had but one neck that he might strike it off at once ; the same in his hart he desireth in the Ministerie of England . But I doubt not , but I shall sooner see the Frogs of Egypt , that crauled in euery place , with an East wind to be cast into the Sea , then the Doues of the Church to be driuen to forsake their holes . But whereas he addeth , That the behauiour and disobedience of Protestants in common-wealths is worse then among Iewes , Turks , Paganes , &c. neither can it be imagined , how amendment should be had , except a reformation of Protestants disobedient doctrine be made . pag. 94. His owne cauterized conscience knoweth , that this is an abominable slaunder or fiction of Protestants , but a true narration of Masse-priests and Iesuites : for if Mortons rebellion in the North , Saunders commotion to warre in Ireland , Allen , Parsons inuasion by the Spaniards , Babingtons conspiracie , Lopez poysoning , Parries murdering be laid together , with many other trayterous attempts both against Prince and countrie , it will euidently appeare , as cleere as noone day , that neuer any such villanie was attempted against any Turke or Heathen Prince , as hath been practised by those Papists . And concerning doctrine , Protestants teach obedience to Princes euen in Ecclesiasticall causes , Papists denie it : yea they maintaine monstrous positions , that the Pope may excommunicate and depose Princes , may absolue the subiects of their oth and fealtie : that the Pope inuading a countrie for religion , ought to be assisted by the subiects against the Prince : that the Popes designement to inuade a countrie by force to the same end , ought not to be reuealed to the state : these are Parsons positions . Adde vnto these , the Iesuites conclusions at Salamanca : that it was meritorious to assist the rebels in Ireland against the Queene : that they which tooke part with the Catholikes against the Queene , were by no construction rebels , &c. Wherefore seeing there can be no amendement or redresse of Popish trayterous practises , till both they and their doctrine be auoyded the land , we are to wish and hope in time , that as Popish doctrine is already sent backe to Rome the mother thereof ; so the trayterous Iesuites and Priests , and all their factious crue , and adulterous seede of that strumpet , may in good time also bee dispatched thither , to sucke their owne mothers breasts : that both the bondwoman and her sonnes may be cast foorth , and not be heires with Isaac . And if they will with Iudas depart from the Ministers of Christ to the Pharisies , we may wish vnto them Iudas end , as one saith : Iudas iuit ad Pharisaeos , non iuit ad Apostolos ; iuit ad di●iso● & diuisus perijt : Iudas went to the Pharisies , not to the Apostles ; he went to those which were diuided , and being diuided in the midst perished . And happie were it with the Church of England if it were honestly rid of such make bate companions , that wee might dwell by none but good neighbours ; as it is said of Themistocles , when hee offered his ground to sell , caused it to be proclaimed , that he had a good neighbour . Now this aduersarie breaking off here his vncharitable accusations , returneth to his former defence , which how sillie and weake it is , shall in the discouerie thereof appeare . The fift Defence . 1. WHat disloyaltie of behauiour to Commonwealths can be noted in Catholike religion ? doe wee not teach all dutie vnto Princes and superiours ? pag. 94. 2. What is there in that sacred function of Priesthood , now treason by the proceedings of England , that can be guiltie of so great a crime ? in the statute of treason in Edward . 3. nothing is remembred but that which tendeth either to the betraying of King or countrie . pag. 95. 3. What is in Priesthood now , that was not in former times ? which euer in Parliament hath been reputed the most honourable calling , &c. the same Priesthood , which was giuen to S. Peter and his Apostles : the same which S. Augustine and his associates had , that conuerted England . pag. 96. 4. There is in that sacrament ( of Priesthood ) no renouncing or deniall of any authoritie in England , no conspiracie to Prince , no betraying of kingdome , &c. pag. 96. 5. That Priests do absolue from sinnes , &c. the cause is no temporall thing , and yet it cannot be the cause of this treason : for Deacons , which haue no such authoritie , are traytors by the same statute . pag. 96. 6. That our Priests are consecrated in forraine countries , is not the cause : for in former times it hath been the greatest honour to our Clergie to be consecrated in those forraine countries : and to be ordered in France , to which we be friends , and in England is equally treason . pag. 97. 7. The Grecians and Germanes diuers in doctrine to the Church of Rome , haue their Seminaries of Priests maintained by the Pope , and yet they condemne not their Priests for traytors : and it is as improbable , that the Pope hath an intent to bring England vnder his temporall gouernment , as it is vnprobable in those countries . 8. How can those religious Schooles be such aduersaries , &c. where there is no Reader , no professor , no Lecture , no doctrine against our English gouernment : where prayer is continually made for her Maiestie ! The rules and gouernment there consent with the ancient foundations of Cambridge and Oxford . pag. 98. 9. What disobedience can it be to denie to any temporall Prince supremacie in causes Ecclesiasticall ? a preeminence distinct , &c. which our Kings themselues euer approued in the Roman See : which neuer any Turke , or Goth , or Vandale or Infidell challenged , &c. nor any temporall Prince , vnlesse it be in England . pag. 98. 10. The enemies to this See do not condemne it as a disobedience , to appeale to Rome in spirituall cases , to goe on pilgrimage to Rome , to fetch any Crucifixe or picture from thence : all Catholikes and Christians of the world , without prohibition of their Princes , haue accesse thither . pag. 99. 11. Our most triumphant Kings haue performed those offices ( in visiting of Rome ) in their owne persons . pag. 99. The Answere . 1. DOe ye aske what disloyaltie there is in your Cacolike religion ? when by Popish doctrine Princes are not chiefe in their owne kingdoms ouer Ecclesiasticall causes and persons : and the Pope hath authoritie by the same to excommunicate and depose Princes , and absolue subiects from their oth of obedience ? And doe ye teach all dutie to Princes , when the pestilent vipers the Iudasites doe hold , that subiects ought to assist the Pope inuading a countrie by force for religion against their Prince , and that they are bound to keepe secret the Popes designements to that end : that they were no rebels which aided the Popes Cacolikes in Ireland against the Queene : I would not so often alleage these matters , but that this brablers confused tautologies can not otherwise be answered . 2. There be other points in that statute , beside betraying of King or countrie , that are made treason ; as to violate the Kings wife , or his eldest daughter , or the wife of his eldest sonne : but these matters are impertinent : they serue only to shew the vntruth of his speech . And euen by this statute , popish Priests and Iudasites that maintaine a forren Potentate , a knowne enemie to Prince and countrie , are found to be traytors : for they which are adherent to the Kings enemies in his realme , giuing them ayde and comfort within the realme , or elsewhere , are by that statute iudged traytors . 3. In popish Priesthood there are many things now , which were not in former times : as to haue power to make Christs bodie , that it is a sacrament , and hath an indeleble character ; their shauing , greazing , to haue dependance vpon the Bishop of Rome ; the vow of single life annexed to orders ; these things in the honorable calling of the Ministers of the Church , the auncient and pure age of the Church did not acknowledge . And though the popish priesthood for some hundred yeares past , hath beene in great credite , yet was it another manner of Ministerie , which was honoured of the auncient Christian Emperors : As the Bishops of the Nicene Councell , whom Constantine so reuerenced that he would not sit downe , till they had beckoned to him . Meletius , whose eyes , lips and breast Theodosius kissed & embraced : Chrysostome , whom Goinas the Goth did reuerence , and caused his children to fall downe at his knees : all these were Bishops of another order , then the Popes creatures now are . It is also a vaine boast , that S. Peter had the same priesthood . S. Peters presbyters were not Lords ouer Christs flocke , as the Popes Clergie is , 1. Pet. 5.3 . Peter doth make himselfe a sympresbyter with the rest , not lord ouer thē , nor they to depend of him : and confesseth Christ to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the chiefe shepheard 1. Pet. 5.4 . he dare not arrogate that title to himselfe as the Pope doth . In some respects they may haue the same priesthoode which Augustine the Monke had , ( though as yet the sacrifice of Christs bodie was not annexed to the priesthood , nor many yeares after ) for he came from Rome , and sought the preeminence of that See : 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 Lectur●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 cōstruction 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 Poole in Rome , only for his reliefe . But to make appeales to Rome , as to a higher Court , and to the Pope as to a superior Iudge , is a great derogation to the imperiall dignitie , and no well reformed common-wealth can endure it : Neyther is England here alone ( as he vntruely saith ) but other reformed Churches , of Scotland , Geneua , the Heluetians , haue cut off such vnnecessarie and vnnaturall appeales . 11. What Kings and Princes haue done in times past in visiting Rome and going in Pilgrimage in their owne persons , when they were led with blind deuotion , it maketh nothing to vs : Of auncient time Princes were wiser , and I trust God will open their eyes at the last to acknowledge their error , and shake off the yoake of Antichrist , according to the prophesie of the Reuelation , that they shall hate the whore , and make her desolate and naked , &c. Reuel . 18.16 . Thus with all his subtilties and shifts of descant this Masse-priests proctor hath endeuoured to free that order from suspicion of treason : But as the Prophet Ezechiel sayth , He hath daubed vp a wall with vntempered morter , Ezech. 13.10 . with like workemanship hath he made a bulwarke for his order : But as it is in the lawe , Particeps criminis non idoneus testis , He that is partner in the crime is no sufficient witnes . So is he an vnfit aduocate for the Ignatian order , being himselfe of that treacherous brotherhoode : I could aduise them , if they had grace to receiue good counsell , that they would not suffer themselues to be any longer abused by their vnholie father , to runne vpon the pikes at his pleasure , and hazard both their bodilie life , and the saluation of their soules : not to be so desperate , as Scipio his souldiers , of whom he boasted , that at his bidding they would cast themselues headlong into the Sea. What though you would reduce your countrie to your opinion , and the obedience of the Pope : your purpose is not good your counsels prosper not , you are deceiued in the disease which you would cure , at the least , with perill of bodie and soule you vse too costlie a remedie , as Marius to the Phisician that came to cut him of a certaine disease , made this answere , that the remedie was not worthie of so much griefe . The sixt defense . 1. FIrst he standeth vpon the glorie of the popish kingdome , Consider ( sayth he ) the glorie of King Henry the 8. and this kingdome before his fall , and their infamie after : the short or turbulent season of King Edward , and for this present what it is , and what like to be , &c. I leaue to the lamentable consideration of all men now , and the pitifull experience of those which shall proue it afterward : France , Spaine , Italy may be named the floures of the world : the power and iurisdiction of the Pope more glorious , then was euer any Regiment of any spiritual superior : the kingdome , riches , reuenues of the K. Catholike , are the greatest of any Monarch . p. 100.101 . 2. Their religion consisteth of all affirmatiue positions , teaching dutie to God , honor to Magistrates , equalitie to all , oppression to none , &c. pag. 101. 3. Quarels and contentions betweene King and subiects , Nobles and Nobles , as in the time of Henry the 2. haue beene comprimitted by the spirituall Romane authoritie , &c. rigorous onerations imposed by Princes eased : vnappeasable wars with France and other nations brought to an end , pag. 101. 4. The Protestants deniall of restitution and confession , what wrongs and abuses hath it wrought , &c. who can now keepe subiects from deuising against Soueraignes , &c. for want whereof so many suites and actions of law , such a multitude of Lawyers : what dilatorie pleas , non suites , &c. practised , and vncontrolled by Protestants doctrine , &c. pag. 102.103 . 5. The Religious Clergie enioyed the third part of the substance of our nation , &c. which was employed toward the necessaries of their poore , chast , and single life : they did furnish armies , more then all the Ministers , and Abbey gentlemen , the poore were relieued , &c. were they not better bestowed , then in hunting , hawking , carding , courting , &c. pag. 103.104 . 6. Catholike Religion left and kept England in amitie and league , with the Popedome , Empire , Spaine , &c. whereas no historie maketh relation of so chargeable and prolonged wars of this kingdome , with other nations , as our late and now present , Spanish , Irish , Flemish , pag. 104. 7. Lastly he sheweth that by separation from the Roman religion , Noblemen and Gentlemen haue lost much learning and knowledge in seeing other Princes Courts and countries : Souldiers the skill and honor in armes : Schollers the benefite of studie in other Vniuersities : Merchants their trade and traffique , &c. and so he concludeth to this effect , that these things considered , it were better to be in such condition as England was in , in the 22. yeare of Henry the 8. when this reformation began , then euer it was by Protestancie since , now is , or by probabilitie will grow to be in time to come , pag. 106. The Answere . 1. KIng Henrie his gouernment was as glorious , his battailes as victorious , his successe as prosperous after the reformation of religion , as before , if not much more ▪ As in appeasing the commotions in Yorkshire and Lincolneshire anno 28. Againe , another in Yorkshire suppressed anno 3● . Notable victories obtained against the Scots anno 34. And againe anno 36. And in the same yeere he preuailed against the French , when Boloigne was yeelded to him . King Edwards raigne was neither so short , nor troublesome , as Queene Maries was ; which both at home was plagued with mortalitie and famine , and abroad dishonoured with the losse of Calice , that had been English well neere 300. yeeres . This is too vnshamefast dealing to obiect the one , and conceale the other . Queene Elizabeths raigne hath been most flourishing with loue of subiects at home , and honour of other nations abroad : and as his Maiestie truly witnesseth : She did so long with such wisedome and felicitie gouerne her kingdomes : as ( I must in true sinceritie confesse ) the like hath not been read nor heard of , either in our time , or since the daies of the Romane Emperour Augustus . As for your lamentable consideration and pitifull experience , what England is like to be : you shew your selfe herein but one of Baals false Prophets , that prophecied good successe to Ahab : as you promised to your selues , at the next chaunge of the kingdome , a glorious day in England , and an vtter subuersion of the Gospell : As his brother Frier , or father Parsons vttereth with the like boldnes , God will most certainly at his time appointed restore the realme of England to the Catholike faith againe . But the Lord be blessed that hath disappointed their vaine hope , and frustrate their wicked desires : I trust thorough Gods mercie that England still vnder the Gospell shall see as flourishing daies as euer before . As for those flowers of the world , &c. some of those haue brought foorth but simple flowers : 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 , ●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 thē 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 cōmon 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 frō 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 frō 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 Merchants . If it should not , England hath no cause to repent of her bargaine , though she had bought the Gospell yet more dearely , with the losse of all traffique and entercourse with other nations . For be it knowne vnto you ( ye Popelings ) that this land neuer florished more with all kind of blessings , then since it hath been vnder Gods blessing by the Gospell , and the Popes curse : Neither would we for all the world be in the like condition , as we were in the 22. of King Henry the 8. We thanke God for this happie change , & hartely pray , that in this change , we neuer know any other change , vntill the world change : that as the Apostle sayth , Wee may keepe the commandemēts without spot and vnrebukeable vntill the appearing of our Lord Iesus Christ , 1. Timoth. 6.4 . that as Origen well sayth , Ignis semper ardebat super altare , sic semper nobis ignis fidei & lucerna scientiae accensa sit . That as the fire alwayes burned vpon the altar , so the light of faith and lanterne of knowledge may alwayes shine vnto vs in this land : And as Augustus Caesar said to Piso that builded his house most curiously and sumptuously , You reioyce my heart , building so , as though Rome should last for euer : I trust God shall so direct the heart of our chiefe builder in this Church of England , to lay such a foundation , that Gods house among vs shall stand for euer . THE ANSWERE TO THE NINTH Section of the Authors defence to all honorable Ladyes and Gentlewomen . The Defence . 1. I May not suffer the foundresses of so many Churches , Chappels , Aultars , Monasteries , Nunries , Colledges , to be reprooued for that pietie , pag. 107. 2. I can not suffer such a triumphant companie , so famous for miracles , renowned for sanctitie , &c. whose bodies many yeares after their death remained vncorrupted , &c. whom so many testimonies from heauen and earth haue confirmed to be most happie Saints , to be condemned , pag. 107. 3. Which for the loue and honor of our religion , forsooke all temporall pleasures , &c. and became sacred Nunnes , as Edelburga , Etheldreda , &c. Alfritha wife to King Edgar , &c. Editha king Edgars daughter , &c. with many others which are there reckoned vp , pag. 108. 4. He vrgeth the fearefull examples of the principall Protestant Ladyes of England , &c. grieuouslie afflicted of God , and made dishonorable to the world , pag. 108. 5. In the next place , pag. 109. he seemeth to frame this argument , because the Ladyes of England in their daylie and new deuices , esteeme it not dishonorable to learne of the Ladyes of Italy , France , Spaine , and Rome : that therefore they should imitate them in their religion . 6. All your earthlie honors , titles , names , were either first founded , or afterward confirmed &c. by the Popes , Emperours , &c. pag. 110. 7. That religion defended your mariages to be honorable , and a sacrament ; by that religion , your matrimonie was not in the pleasure of your Lords : repudiations and diuorcements at their wils were not knowne : concubines could not possesse the maintenance of your honors , their bastards might not enioy the inheritance , &c. pag. 110. The Answere . 1. NEither doe Protestants reproue the ancient founders of Churches , Chappels , Colledges , for their pietie , but praise God for them : but for their superstition in erecting Monasteries to a false end , for the remission of sinnes , and redemption of their soules : as King Offa builded S. Albons , for the murder of King Ethelbert : K. Ethelstane founded the Abbeyes of Middleton , and Michelenes , to make satisfaction for the death of his brother Edwine . Elfrida wife to K. Edgar , erected a Monasterie of Nunnes for the remission of sinnes , for the death of her husband Ethelwoldus : as hath been declared before , answere to sect . 7. pag. 58. 2. We condemne not any , that haue been famous for sanctitie , renowned for true miracles , and witnessed to be Saints from heauen . But wee receiue not all those for Saints , that haue been canonized in the Popish Church , as Thomas Becket , that was a traytor to his Prince : and there is mention made in the decrees of one , that was worshipped for a Saint , that was slaine in drunkennes . And many of their miracles , as of Dunstane , Berinus , Bristanus , Brendanus , with others , wee hold be Monkish dreames and fabulous fictions : as hath been also before shewed , answere to sect . 7. pag. 55. Of the like credit are the tales of their incorruptible bodies : as that of Editha , that the rest of her bodie being consumed to earth , her thumbe , her bellie , and the part vnder her bellie were vncorrupted , the first for her pietie in vsing to crosse her selfe , the other for her chastitie . As that also is held to be a fable , that William the Conquerors bodie was found vncorrupt more then 400. yeeres after his buriall . The Papists themselues deride the tale , which is told from the Indies , of the bodie of Xauiere , which sixe moneths after the buriall looked as fresh , as when he liued . These are sillie arguments for one to ground his conscience and religion vpon . And the Frier may barrell vp these fictions , to disport his Italian and Spanish dames with , our Ladies and Gentlewomen of England are more warie birds , then to be taken with such a thredbare Falconers stale . 3. Concerning those noble Ladies , which became Nunnes : 1 , the profession simply of Monasticall & single life , is not a sufficient argument of a good religion : for the Romans had their vestal virgins , that professed single life , the Iewes had their Esseni , that embraced a strict and solitarie kind of life , and the Turkes at this day haue their Mahometane Monks , whereof there are foure principall orders . 2. And seeing most of them had a superstitious opinion of Monasticall life , as being a state more meritorious & worthie of heauen , therein they deceiued themselues , and with the Pharisie , that boasted of his righteousnes , of his almes and fasting , were so much the further off frō true iustification : and while they placed religion , in touch not , taste not , handle not , in superstitious abstinence from externall things , in not sparing the bodie , they followed the doctrines and commaundements of men , not of God , Coloss . 2.22 . 3. Though in the choice of Monasticall life , they were conformable to the Romane Church : yet in many other opinions they dissented : for transubstantiation was not yet hatched , and many grosse errors beside , since forged by that blacke Smith . 4. Neither was Monasticall life then like to Popish Monkerie in these daies : their life more chast , their time not so idly spent , their superstition not so grosse . And that there was great difference betweene old and new Monkerie , some of their owne side doe beare witnesse : Multis persuasum est aliam tunc fuisse , quam nunc est Monachismi rationem : Many are perswaded , that the profession of Monks then , was diuers from that is now , Coloniens . par . 10. c. 1. 5. Lastly , let vs see what deuout persons some of these women were , which are here rehearsed . 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 before they vsed to call thē their nephews : Alexander the 6. had also diuers basely begottē , as Caesar Borgia , another Duke of Candie , and Iuffredus : Paulus the 3. had a wicked sonne like the father , Petrus Aloisius : Bloudie Bonner here in England had diuers base children , to whom he gaue in farme diuers of the lands belonging to his See. An hundred such examples might be shewed of popish Prelates , that kept their concubines , and filled the Church with bastardie . But would any man thinke , that this Ignatian Frier , so much misliking concubines , would not therein cleare his owne order , and discharge themselues of that crime whereof they accuse others ? yet let vs heare what one of their fellow Masse-priests reporteth : Haue you not beard I pray you , how not long since a Iesuite here in London erected a kind of familie of loue , lecturing by night three or foure nights together , to his auditors all of women , and those faire ones for the most part ? Haue you not heard of the night meeting for feare , at leastwise I am sure you haue heard of many , & do know some , who missing their wiues the while , haue scratched their heads where it itched not , and bit their lips . Therefore this obiection I returne , and cast it as his owne dirt vpō the libellers face : We may say vnto him , as S. Paul to the Iewes , Thou that teachest another , teachest thou not thy selfe : And that old saying is verified vpon him , He taketh vpon him to be a phisician of others , and is diseased himselfe . Hierome well said , Perdit authoritatem docendi , cuius sermo opere destruitur , He loseth the authoritie of teaching , whose speech is ouerthrowne by his owne doing . And Menander could haue told him : That not the words , but the manners of the speaker perswade . THE ANSWERE TO THE TENTH Section of the Authors defence to all inferior subiects . The Apologie . THe summe of the Epistlers defence here is this , to perswade the inferior sort to embrace Poperie , Because all their auncestors were of the same religion , they liued by pensions , farmes , annuities , almes of religious houses : no fines or enhanced rents , &c. no forfeitures , turning out of farmes , destruction of woods , &c. no wife to prouide for ioynture , no daughter to endowe , &c. no elder sonne to enrich with new inheritance ▪ not so many iarres and quarels in lawe . The Antilogie . THis Popes Pedler openeth his pack to euery one , and is odious in obtruding the same wares : for like a tired hackney , he keepeth his old tract , and still treadeth in the same steps : He hath said nothing in this Section , which is not alleadged before : he broacheth the same stale stuffe , wearying his reader with his vaine repetitions , and long periodes : that I may say to him , as Hierome against Iouinian , Quotiescum que ●um legero , vbicunque me defecerat spiritus , ibi est distinctio : totum incipit , totum pe●det ex altero , totus sermo omni materiae conuenit , quia nulli conuenit : As often as I reade him , I finde no distinction , till I want breath : euery sentence begins , and yet hangs vpon another : whatsoeuer he saith , is fit for euery matter , because it fitteth indeede none . But to answere this babler and Battist : although not all , yet most of our Auncestors were popish , what then ? So were their Auncestors Paganes . Few of the Apostles Auncestors were of their faith . If this Achitophels counsell had taken place , neither the Apostles should haue receiued Christ , and refused the Elders traditions , nor England haue embraced the Christian faith at their first conuersion from Paganisme . Indeede Stephens obstinate hearers did well follow this popish counsell , Ye haue alwayes resisted the holie ghost , as your fathers did , so do you , Act. 7.51 . Thus this Popeling would perswade the people of England , to resist the truth , because their forefathers did so . 2. They had pensions , farmes frō Abbeies , without fines or forfeitures : a great matter : whereas they were before farmers and pensioners , now they are owners and possessors of Abbey lands . They gaue almes to maintaine idle vagabond and lewd persons : and made a great rabble of impudēt beggers , besides their mendicant friers : And was it so great a matter for Abbeies to do all this , when they possessed the third part of this land ? Concerning raising of fines , enhauncing of rents , destruction of woods , these are no fruites of the Gospell : they which professe it in sinceritie , are as far off from these oppressions as any Papist : and is it so charitable a worke to preserue woods , and destroy and dispeople townes , as some of your friends in Northamptonshire and other places haue done ? Is more cōpassion to be shewed to trees then men ? to woods then townes ? And it is no maruaile , if many tooke no great care , to prouide iointures for their wiues , dowers for their daughters , inheritance for their children : for the Monks had inough to aduance their owne kinred : and because they were so kind & louing to mens wiues & daughters , it had been an vnnaturall part to neglect their children . 3. What hath he alleaged here for Poperie , which the Pagane Idolaters might not pretend for themselues ? thus the superstitious women reasoned in Ieremies time , When we burnt incense to the Queene of heauen , &c. then had we plentie of victuals , and were well and felt none euill : But since we left off to burne incence , &c. we haue had scarcenes of all things , and haue been consumed with the sword and famine , Ieremy . 44.17.18 . Thus Symmachus reasoned for the Paganes , Secuta est factum fames publica , quando in vsum hominum concussae quercus , quando vulsae herbarum radices : Publike famine followed the fact ( when the Idols were destroyed ) whē was it heard of before that men did shake downe acornes , and pull vp rootes for foode ? Thus many simple people were wont to say , it was a merry world whē we might haue 20. egs for a penie , a bushell of corne for six pence . All this while they cōsidered not , that while they had abundāce of earthlie things , they were pined for wāt of spirituall : though they sate by their flesh-pots , & had bread their bellies full , as the vnthankefull Israelites murmured Exod. 16.3 . yet they considered not , that all this time they were held in the spirituall bondage of Egypt . Therefore we frankelie professe , though the Gospell should bring scarcitie , trouble , warre , penurie with it ( and yet it hath florished with all temporall blessings , with peace , abundance , plentie ) yet had we rather with Moses suffer affliction with Gods people , then to inioy the pleasures of sinne ; to possesse all the pleasures and riches of the world with an euill conscience and corrupt religion : And we say with the Prophet Dauid , Thou hast giuen me more ioy of heart , then when their wheate and wine increased , Psal. 4.7 . We reioyce more in the truth of religion , then all prosperitie & abundance whatsoeuer : and as Hierome well sayth , Nudam crucem nudus sequar , nec lucra seculi in Christi quaeras militia , I will follow 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 repented of . It is to be feared rather , that they which die in the popish communion , without repentance of their idolatrie cannot be saued : For no idolaters can inherite the kingdome of God : and he that is vnder the kingdome of Antichrist cannot be vnder the kingdome of Christ. Ye promise saluation to your Disciples , as the Pharises did to their proselites , making them twofold more the children of hell : and your Masses affoord like helpe to the commers to it , as the Priests Corban did to the suiters to the Altar . We know , that out of Gods Church there is no saluation . Duae portae sunt ; porta paradisi , & porta Ecclesiae ; per portam Ecclesiae intramus portam paradisi : There are two gates ; one of paradise , another of the Church ; by the gate of the Church we enter the gate of Paradise : this gate of the Church the Gospell only openeth , which teacheth iustification by faith alone in Christ , who is the doore and the way . Neither is it like that the Ignatian seducers can promise saluation to others , wherein they faile themselues : as their owne fellowes haue censured them : All Iesuites , except they amend their manners and reforme their order , are damned for heretickes , and thrust out of Gods Church as ▪ Apostataes , Atheists , &c. to whom their credulous simple schollers might say , as Agesilaus to the Thasians that offered to make him of the number of the Gods : First , saith he , make your selues Gods , and then I will beleeue ye can make me one too . The second Inuectiue . HE would shew that it is more reasonable to giue credite to so many preceding Archbishops of Canterbury , then to the three protestant Archbishops , Cranmer , Parker , Grindall : these he doth first extenuate , and then extoll and magnifie the other . 1. For the first , he sayth , they were of three diuerse religions in substantiall points : yea of seuen or eight diuerse religions . 2. None of them burned for protestancy , quartered for denying the supremacie , a Saint for life , renowmed for learning . 3. Cranmer condemned of high treason , proued publikely periured , and to haue counterfeit the hands and consents of fifty Clergie men : recanted his errour , was in the case for relapse , for ignorance was hissed out of the common schooles of Oxford . p. 215. 4. The Archbishops , their prodecessors , S. Augustine , S. Laurence , Mellitus , Iustus , Honorius , &c. & others , 68 in number , many most holy and learned men , miraculously approued of God. p. 126. Therefore it is more equall to credite these then the other . The Defensatiue . 1. WE depend not for our faith vpon any Archbishops , whether Papall or Protestants : we receiue not our faith of men , neither are pinned vpon their sleeues for our iudgement in Religion : the Apostle hath taught vs , that we should not haue the faith of our glorious Lord Iesus Christ in respect of persons : Iam. 2.1 . Yet the three Protestant Bishops rehearsed , prouing their faith by the Scriptures , are more to be credited , then all their predecessors , grounding their beleefe vpon humane traditions : Neither did they vary , as is surmised , in the substantiall and fundamental points of religion , or were therein of three diuerse , much lesse of seuen or eight sundry religions . 2. Though to be quartered for denying the supremacy , and maintaining the forraine iurisdiction of the Pope , be a condigne punishment for trayterous Papists ▪ and proper vnto such rebellious and disloyall persons , as the Iudasites and Baals Priests haue bene found to be : yet it is certaine that blessed Cranmer was burned for Protestancie , as were learned Ridley , godly Latimer , zealous Hooper , constant Ferrar ; all Protestant Bishops . Cranmers godly life and Episcopall vertues , his sobernesse , gentlenesse , charitie , humilitie , soundnesse of doctrine , diligence in his calling , are at large set forth by the graue pen of that faithfull seruant of God maister Fox ; such as in few of his predecessors are to be found , neither his aduersaries are euer able to confound . His learning also was well knowne , as appeareth by his learned bookes : as that of the Sacrament : which as he himselfe testified , was set foorth seuen yeares agoe then , and no man hath brought any authors against it . 3. He was acquited and pardoned of high treason , and not thereof condemned , as he vntruly reporteth , & stood onely in the case of doctrine : he was not periured , hauing taken an oath to the Pope onely vnder protestation , as he himselfe confesseth . And if he had sworne obedience simply to the Pope , it was an vniust oath : like vnto Herods , and not to be kept . The law saith , Illicitum iuramentum non valet : an vnlawfull oath is of no force . And their owne Canons say : Iuramentum contra bonos more 's non ligat : an oath against good manners bindeth not . So is the oath made to the Pope : it is vniust to Princes , to whom due obedience is denied ; and against good manners , in that disloyaltie to the Prince is thereby maintained . The Popish Bishops rather were periured , that being sworne to the King first , tooke afterwards a contrarie oath to the Pope , as Bishop Cranmer obiecteth to Bishop Brooke ; whereas their first oath was lawfull and iust , and therefore firmely to be holden . Those fifty Clergie mens hands were not counterfeited by Cranmer , but subscribed by themselues , for the abrogation of the Papall iurisdiction : Indeed Fisher charged Archbishop Warrham with counterfeiting of his hand in the sitting at Blacke-friers about the businesse of the kings mariage . He recanted his errour , and executed iust reuenge vppon his right hand , that was the instrument of his rash subscription ; first consuming the same in the flames of the fire . This is no more disgrace vnto him then Peters teares and repentance for denying of his Maister : neither was he by their law in case of relapse , when he was adiudged to the fire , hauing not as yet shewed his remorse of conscience , and repentance for his vnaduised act of subscription . He was hissed indeed of the young headie schollers : but that argueth their temerity , not that reuerend fathers simplicity . The Donatists serued the Catholike Bishops after the same maner , making such a noise , that they could not go on in their defence : say also , that Augustine & the other Catholikes were therfore disgraced and put to silence . 4. Cōcerning the Popish Archbishops : 1. if nūber might preuaile , the high priests by a greater proportion exceeded our Sauiour Christ and his Apostles , and the pagan sacrificers the Christian Bishops and preachers . 2. Many of them were not very holy men : whereof some were disloyall to their princes , as Thomas Becket to Henry the second , Robert Winchelsey to Edward the first , Thomas Arundell to Richard the second , who was by Parliament adiudged a traytor . Diuerse of them were busie , malitious , vncharitable , contentious , as Baldwine , Stephen Laughton : Richardus Magnus had great strife with the Monkes of Canterbury : Boniface , Kilwaruy with the Archbishops of Yorke , for bearing vp of their Masse in London and Kent : Iohn Peccham with Thomas Bishop of Hereford : such 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 Vigilius ; that because Peter is called Cephas , which signifieth a stone , inferreth that he was Cephas , that is , caput , the head of the Church , deriuing one from another because of the similitude of the letters : such a proper interpreter was Pope Innocent , that applyed that saying of Saint Paule [ They that are in the flesh , cannot please God , ] against marying . Your best Linguists and most learned Interpreters , as Paguinus , Arius Montanus approue not the vulgar Latine , and do differ in iudgement therin from the Church of Rome ▪ Protestants are not inferiour for the knowledge of tongues , excellent linguists , and learned interpreters , but do farre exceed the Romish Church . Witnesse hereunto Tremellius a borne Hebrew , Iunius , Mercerus , Caluin , Beza , Stephanus with others : whose fit translations , apt expositions , and most learned Commentaries do obscure all their popish scholasticall Tractates , silly allegories , and sophisticall disputes . What knowledge in the Hebrew and Greeke the parliament men had , as it is vncertaine to guesse , so neither is it necessarie to know : sure I am , that they receiued direction from most learned men , Whitehead , Elmer , Horne , Iewell , with others ; with whom none of the contrarie side in the knowledge of the tongues and studie of Diuinitie , were to be compared . Thus we see , what are the chiefe grounds of popish religion ; The multitude of professors , generall consent of Vniuersities , schooles , synodes : these are but weak grounds : a few professing the truth should be heard before a multitude in error . Iosua doth not so reason : though all the people beside shold haue forsakē God , yet I & my house ( which were but a small company to the rest ) will serue the Lord ▪ Epiphanius writing to Hierome , saith : quasi multitudo peccantium scelus minuit ; & non numerositate lignorū maior gehennae ignis succrescat : as though the number of sinners doth lessen the sinne ; the more the wood is , the greater is the fire of hell . Seneca well saith : Ne pecorum ritu antecedentium sequamur gregem , Let vs not be like to sheepe , still to follow those which go before . Argumentum pessimi turba est ; quaeramus quid optimè factum , non quid vsitatissimum : The multitude is an argument of the worst part ; let vs enquire what is best done , not what is most in vse . Titus Flaminius said well to Philopoemenes the Captaine of the Achaians , that was furnished with a great number of souldiers , but wanted money : That he had armes and legs , but no belly . So our aduersaries contending with multitude , but bringing no truth , do shew vs legges and armes enough ; but the substance of truth , which is as the belly and bowels of religion , they haue not . He breaketh off here his bitter inuectiues , and cometh after his Ignatian humour , by cunning perswasions to insinuate himselfe . The fourth Article : his Insinuation . HEre the Epistler seemeth thus to reason : If Catholikes be in error , then either they wilfully or ignorantly erre . 1. But neither the first : seeing we vndergo many penalties and punishments for our profession : p. 218. We follow a profession so austere and rigorous . p. 220. Their Religion is pleasant , and by professing it they liue in honors and delights , which haue enticed Protestants ▪ to be Mahometanes , &c. 2. Not the second : We haue all authorities , times and places for our defence , &c. we haue trauelled all countries , studied in all Vniuersities : we want wiues , riches , honors , the impediments of true Diuinitie and studie . If Religion can be found in this world , we haue sought and found out all meanes : they none . p. 218. The Repulse . 1. THey suffer not punishment for their profession , but for their practising ; not for religiō , but their rebellion . Which of them hath bene put to death for his opinion , in holding transubstantiation , adoration of images , inuocation of Saints , Purgatorie , or any such like popish error ? but because they submit themselues to the papall iurisdiction , and are sent hither by his authoritie to corrupt and seduce the subiects . We may say then vnto them , as Augustine to the Donatists : Tribunus nō est persecutor vester , sed persecutor persecutoris vestri , id est , erroris vestri : The magistrate doth not persecute you , but that which persecuteth you , which is , your error . 2. Neither is poperie such an austere and rigorous life , nor their imprisonment so hard , as they complaine ; seeing their leisure suffered them in Wisbich prison to contend for superioritie and highest place● at the table : they one accused another of dicing , carding , drunkennesse , fornication euen in prison : these are not the fruites of an austere and rigorous life . The Priestes tell Frier Parsons , that if laughing will serue their turne , they can laugh as fast as he . They haue reported of the Ignatians , that some of them ride in coaches , haue their stables of chaunge of geldings , do spend after fiue hundred pounds a yeare , go richly apparelled : this seemeth to be no such rigorous and penitentiall life . 3. The honours and riches of protestants are not to be compared to the glory of the Cardinals in Rome , Bishops of Spaine , Abbots in Fraunce : but for the most part of the Protestant Ministery , I thinke they in their imprisonment and affliction ( as they call it ) haue liued in greater fulnesse and plentie , and more at hearts ease . That some Papists are turned Protestants for honor and pleasure sake , I do easily beleeue : but that Protestants haue become Mahometanes , he cannot shew , vnlesse they be such temporizers , and corrupt conuerts , as he speaketh of . Poperie is a fitter stocke to graffe an Atheist and Mahometane in , then protestancie : according to the common by-word , An English Italianate , a diuell incarnate . 4. Neither is austeritie of life a sufficient argument of the truth . The Pharises were more giuen to fasting then Christs disciples : among the Mahometanes there are Hermites , and bare-footed Friers : the Donatistes were very desperate , and would cast themselues downe from the hils and rockes , and breake their neckes ; As Augustine saith : I would know , who first of your side did cast himselfe downe headlong : Valdè illud granum fertile fuit , vnde tanta seges praecipitatorum cadauerum pullulavit : sure it was a very fruitfull graine , from whence haue budded foorth so many precipitated carkases . Wherefore notwithstanding any thing yet said , they may be guiltie of wilfull error , although they did ( which may be done with an obstinate and peruerse mind ) suffer and endure much for their profession . 5 And this lastly ●erueth ( if it proue any thing ) to cleare the Protestants from suspition of wilfulnesse , who haue endured more by imprisonment , famishment , whipping , racking , tormenting , burning , and many more torments , by an hundred fold at Papistes hands onely for their conscience , then the other haue felt for their offence against the State. 1. Wiues being chosen in the feare of God are no impediment to studie : they are helpers rather , and a means to ease the mind of Ministers from worldly busines , that they may be more fit for meditation . There was no place more apt for heauenly meditation , then Paradise ; 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 ▪ Des●●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 di● 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 protestatiō , &c. that the same faith & religion which I defend , is taught and confirmed by those holy Hebrewe and Greek Scriptures , Historians , Pope● , 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 , thē 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 adm●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 religiō 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 , ●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 or reason , in my iudgement , worthie or able to withdraw a reasonable and indifferent mind , not blinded with pleasure , or seduced by affection , from embracing the Catholike faith of the Gospell , which I defend . That I should not be able to iudge , what maketh for vs ▪ what against vs : I hope no man will challenge me of so great ignorance . Thus haue I answered him in his owne words ; and I am perswaded much more truly : for to his protestation these exceptions may be taken : 1. What if this Ignatian nouice be not of such great reading , as here he maketh shew of ? ( as we cannot find by his writings ) his protestation will then helpe him litle , according to the law : Nemini ex delicto sibi lucrum afferre permittitur : No man is suffered to gaine by a false testimonie . 2. It may also be thought , that for want of better proofs he falleth to protesting : as it is prouided in the law : Inopia probationum res decidi potest per iusiurandum : where other proofes faile , the matter may be decided by oath . 3. He is conuinced of manifest falshood , in that he dareth auouch , that all the Fathers confirme his faith , and condemne the profession of the Protestants : whereas it is most notoriously euident , that for the grossest points of popery , as Transubstantiation , the sacrifice of the Masse , worshipping of images , iustification by workes , the supremacy of the Pope , prohibition of mariage , and such other , they haue no shew at all of any euidence from the Fathers within 500. years after Christ. And in many substantiall points they do apparantly testifie for Protestants : as Cyprian for the equalitie of Bishops , Hierome for the Canonicall Hebrew Scriptures , Origene against the carnall presence , Augustine against free-will , and election vpon the foresight of our workes , Ambrose for iustification by faith . And these and many other such naturall points , these Fathers with others do giue such cleare testimonie to the truth , that it is impudencie to denie it : and yet this brasen face would beare vs down , that they do speak only for papistrie which they neuer knew ; and condemned the Euangelicall or protestants faith , which they professed . Wherfore this protestation hauing no probability of truth , but being deuised for his owne aduantage , and coyned to serue his turne , is of no great credit . They haue a rule in their law , that witnesses shold not praemeditatū afferre testimoniū , premeditate their testimony before ▪ to be resolued , whatsoeuer other euidence there is , to testifie according to their owne resolutiō : so playeth this fellow , as it is in the Psalme : He hath cōceiued a mischiefe , & bringeth forth a lie , Psa. 7.14 . Looke as he hath premeditate and deuised with himselfe , so he vttereth , how soeuer the matter standeth . 4. And he is too confident to imagine , that no man will thinke , but that in reading he is able to know , what maketh for them , what against thē . For a● his preiudicate affection is , so is his reading : his bleare eyes take the straite for crooked : like to him that sailing vpō the waters , thinketh the trees & banks to go with him ; so he imagineth in his hasty reading , that all runneth along with him . As the Iewish Rabbines reade the Scriptures , as Celsus , & prophane the writings of Christiās ; so seemeth he to haue read the Fathers , wresting them to serue his owne turne . I may therefore say vnto him with Seneca : Multò satius erat te paucis authoribus tradere , quàm errare per multos : It had bene better for you to haue studied a few Authors well , then to haue erred in so many . 5. Lastly , it had bin far more seemely , if another man had made report of his great readings , & not himself , according to the saying of the wise man : Let another man praise thee , & not thine owne mouth ; a stranger and not thine owne lips , Prou. 27.2 . He is herein much like to Grunnius in Hierome : Cùm mensa apposita librorum exposuisset struem , adducto supercilio , contractis naribus , rugata fronte , duobus digitulis concrepabat ; hoc sign● ad audiēdū discipulis prouocans , tum nugas meras fundere , &c. When the table was layd , & heapes of bookes brought forth , casting vp his eyes , snor●ling with his nose , knitting his browes , knacking with his fingers , to moue attention , he poureth forth meere toyes . I say of him with Seneca : Puto multos potuisse ad sapientiam peruenire , nisi putassent se peruenisse : I thinke that many might haue attained to wisedome , if they had not thought they had obtained it already : So it is likely , that this resolute champion might haue receiued grace to acknowledge the truth , if he had not falsely perswaded himselfe , that he had found it already , remaining in errour . And to conclude , he hath gained very litle by this his ostentation . But as Plutarch well sayth : That another mans dispraise followeth a mans own praise , & the end of vaine glory is no glory : so the more this boaster commendeth himselfe , the lesse his credite and reputation will be with wise men . THE ANSVVER TO THE TWELFT SECTION : THAT IT IS neither dishonorable , nor vnreasonable to persist in Protestancy ; nor honorable to grant a reformation , or rather deformation of Popery . The first Inducement . FIrst he vrgeth and preaseth certaine defalked and maymed sentences of Luther : No man , I trust , will so much condemne himselfe in obstinacy to be of Luthers mind : and if he be not , he cannot be a Protestant , &c. p. 123. the words of that gracelesse Luther are these : How often hath my heart panted , reprehended me , and obiected against me , What , art thou onely wise ? can it be credible that all others haue erred so long a time ? I had neuer a greater or more grieuous tentation , then for my preaching , because I thought with my selfe , Thou hast stirred vp all this tumult : in which tentation I haue bene oftentimes drowned euen to hell it selfe . p. 124. Because I haue entred into this cause , now I must looke vnto it , and of necessity say it is iust : if you aske a reason , Doctor Martin Luther will haue it so , &c. I Doctor Martin Luther do say , that this article , Faith alone without workes doth iustifie before God ; the Emperour , the Pope , the Cardinals , &c. shall suffer it to stand , and they shall haue hell fire for their labour . p. 125. The Aduertisement . 1. PRotestants do not bind themselues to all Luthers opinions , neither take vpon them to iustifie all his rash speeches , and whatsoeuer hastily dropped from his pen. Popish professors do not tie themselues to any priuate Doctors opinion among them . Luther was an excellent instrument in his time , yet had his errours . We are no Lutherans , and it is not necessarie for Protestants to follow Luthers iudgement in all things . We receiue not our faith from Luther : but from whence Luther receiued instruction , namely from the Scriptures , from thence also is our faith deriued . We honour the memorie of so worthy a man , yet his erring footesteps we will not trace him in ; but say with Hierome : Non consueui eorum insultare erroribus , quorum miror ingenia : Whose wit I commend , their errors will I not defend . 2. What if Luther be vntruly alleaged ? whereof there is iust suspition , because the Citer followeth not the addition at Wittemberge of Luthers workes , but another at Ieane : wherein it is like the aduersary hath played the part of a corrector , and made Luther speake according to their owne sense . For some of those bookes which he citeth ( as colloquium mensal . ) I do not find extant in the addition at Wittemberge , where it is most like the authentike copies of Luthers workes are kept . Therefore it is not vnlike but they haue vsed Luther , as Gregory complained in his time : Alij tractatus nostros calumniantes , ea sentire nos criminantur , quae nunquam sensisse nos nouimus : Others cauilling at our tractates , do accuse vs to thinke that which we know , we neuer thought . 3. Those speeches wherein Luther is traduced , if they be interpreted with fauour , though the sound seeme to be somewhat harsh , the sense is not hard . In the two first he sheweth what temptations he had , how he was troubled with many doubtfull cogitations , and sometime euen with griefe as it were plunged in hell ; that he wished in his heart , that he had neuer begun that trouble in the Church , and that his workes were burned . As though such tentations are not incident to the faithfull seruants of God : Dauid was sometime so perplexed , that he doubted of Gods promises , and thought that all men were lyers , Psal. 116 11. that euen the Prophets of God deceiued him . Saint Paule also had fightings without , and terrours within : 2. Cor. 7.5 . It should seeme then to be a rare thing for popish professors to feele such conflicts in their soule , seeing this fresh-water souldier , that neuer entred into the lists of these spirituall combats , findeth fault with Luther herein . In the third sentence obiected , Luther doth nothing else but shew his constant resolution of the truth , which shall stand in despite of Emperour , Turke , Pope , Cardinals and all aduersaries . His peremptory profession thereof might haue bene better qualified in termes , which I will not euery where iustifie . But his meaning is good , that the truth shall preuaile , and haue the vpper hand : for , as Hierome well saith , Veritas laborare potest , vinci non potest : The truth may be blamed , but not shamed . But as for your gracelesse terme of [ Gracelesse Luther ] I doubt not but that he hath least grace , that goeth about to disgrace him whom God with many excellent gifts had graced . These railing speeches are but like vnto Shemei his casting of stones at Dauid , wherewith in the end he hurt himselfe . And as Seneca well sayth , Ignominias & probra velut clamorem hostium ferat , & saxa sine vulnere circa galeas trepidantia : These opprobrious words are like the crie of the enemie a farre off , and as stones that do fall downe about our eares without anie hurt : So while this railing Rabsakeh vseth no better weapons , we are well inough ; we heare him , but feele him not : he woundeth his owne credite , he hurteth not our cause . And we say to him , as a certaine Rhodian to an vnshamefast man , that made great outcries ; I regard not what you say , but that another keepeth silence : We more respect other mens reuerent silence of Luther , then his rash loquacitie . The second Inducement . 1. PRide , wine and women , are the originals of Apostacie : so was it in Luther . If pride had not bene , they had kept their vow of obedience : if wine and riches had not bene , they had kept the vow of pouertie : if women and wantonnesse had not bene ▪ they had kept the vow of chastity : But truth is stronger then all , &c. p. 126. 2. The whole Christian world twenty times gathered together in generall Councell , hath giuen sentence with vs : many thousands of prouinciall Councels : all Kings , &c. all Popes , Fathers , Schooles , Vniuersities , &c. all former heretikes haue approued it . 3. We haue offered them all trials ; as great security and safe conduct , as Popes , Emperours and Kings could giue , to come to disputation . p. 127. 4. Their owne schollers condemned them : Cranmer and Latimer exploded with hissing and clapping of hands in Oxford . We neuer had so much as a peece of promise for equality of disputation , &c. The disputation in the first Parliament to their litle glory : that in the Tower , no man is ignorant how much it did disgrace them . p. 127. The Aduertisement . 1. THese three indeed are the pillars of popery . If pride were not , the Pope would not haue sought to lift vp himselfe aboue Emperours and Kings , to tread vpon their neckes , cause them to hold their stirrope , to kisse his foote : the papall hierarchie would not refuse to submit it selfe to the ciuill authoritie . If the desire of riches were not , the Pope would not so haue pilled and polled all Christian nations , with intollerable taxes of First fruits , annates , tenthes , prouisions , Archbishops palles , Peter pence , and such like . The first fruits of Bishoprikes in England amounted to the sum of 80000. florenes , that is almost 20000. pounds : and the value of the first fruits through Europe did arise to the summe of 2460843. florenes , that is 553189. pounds or there about . If the loue of women and carnall desires had not bin , the popish crue would neuer haue condemned lawfull mariage , to liue in adulterie , incest , fornicatiō , openly to maintaine courtesans and strumpets , as is notoriously euident and practised in Rome : their Masse priests would not haue corrupted virgines , detained wiues and daughters from their husbands and fathers , as the States of Germany complained in the Councell of Norimberge . These three then are the pillars of poperie indeed ( with the which Luther and the Protestants are vntruly slaundered ) yet hath the truth preuailed , according the posie of Darius nobles . And whereas he would haue this conclusion put vnder the pillow of the Prince , and be awaked out of her dreame , lest she should sleepe too long , &c. the truth is that Queene Elizabeth both awake and asleepe , while she liued was resolued of this conclusion for the truth , and well perceiued Poperie to be grounded vpon a sandie foundation ; that outward glorie , commoditie , pleasure and vanitie were the chiefe pillars of that religion . In this faith she liued , in this faith she now sleepeth and resteth in the Lord , and shall be awaked in the last resurrection to receiue the endlesse reward of the same . And though Queene Elizabeth now sleepeth , yet God hath raised vp and awaked our gratious Soueraigne to stand vp in her place , and to maintaine the same truth . You may well put your conclusions vnder his pillow when he sleepeth : but when he awaketh , he will soone descrie , that your Popish instructers are but night birds ; your best reasons , dreames ; and your religion , darknesse ; and with Darius giue sentence with the truth . But of all other , this obiection of pride , riches , wine and women was vnfittest to proceed from this Ignatian Friers mouth . For doth he with his fellows thinke to dance in a net ? haue we not bene certified from their companions & copesmates the Masse priests , that some of the Iesuites vse to reade Lectures by night to the auditories of women , while their husbands scratch their heads at home . They tell vs of their rich apparell , their riding in coaches , their stables of geldings , their expences after 500. pounds by the yeare : as hath bin before shewed more thē once . Is not this now a prety vow of pouerty and chastity , which these new vpstart Friers are entred into ? I say therefore with Hierome , Ignominia est Ihesum esurientem fartis praedicare corporibus , & ieiuniorum doctrinam per rubentes buccas , tumentiaque ora proferre : It is a shame to preach of Christs fasting with a pampred body , and to commend abstinence with red cheekes and swolne face . Of all other of the Popish profession it may be worst sayd of them , which Thucydides vttered of the Corinthians : That they were worthy to reproue others . 2. Neither can he shew vs twenty generall Councels in all : ( Bellarmine can find but eighteene , and some of them not extant ) neither is he able to produce a thousand prouinciall Councels , nor halfe so many : and both generall and prouinciall Synodes are more against them , then with them , as I haue else where declared . Popes we yeeld them and heretikes : the one their fathers , the other their brethren . The auncient Fathers that liued within sixe hundreth yeares after Christ , are against them . All schooles and Vniuersities neuer approued their doctrine . The Vniuersitie of Oxford cleared Wickliffe of heresie : The Vniuersity of Prage fauoured Iohn Husse : The most famous Academies in Europe gaue sentence with king Henry concerning his mariage , against the Pope . And at this time Protestants neither in number , nor in fame of schooles of learning will giue place to the Romanists . 3. What safe conduct you vse to graunt to the learned Protestants to come to disputation , is euident by the example of Iohn Husse and Hierome of Prage : the first , notwithstanding his safe conduct graunted by the Emperour Sigismund , was vniustly put to death at the Councell of Constance ; the other could get none at all . 4. True it is that Bishop Cranmer was entertained by the young students very rudely , with hissing and clapping of hands : but that shewed their impudency , rather then his impotency . That he deserued not to be hissed , his learned writings to this day do sufficiently declare . But they disputed with him , as the high Priests and Scribes did with Stephen ; they gaue a shout and stopped their eares : and as the Stoikes and Epicures disputed with Paul at Athens , railing vpon him , and mocking him . Thus the Donatists conferred with Augustine and other Catholike Bishops : they with their outcries and exclamations made such a noise , that the other could not proceed . And no other course do the Iesuites take at this day in their disputations , seeking by their turbulent behauior and Stouterlike voice to countenance their cause : as this last yeare Anno 1602. appeared in a colloquie at Ratisbone betweene Hunnius with other ministers , and Tannerus with other Iesuites . So that we may say of such disputers , as Cicero of Orators : That they which vse to exclaime , do betake them to clamorous outcries for want of skill , as a lame man to his horse : euen so hissing and clapping of hands in a disputor , bewrayeth want of matter . 4. Our Chronicles indeed will tell , how litle that disputation in the time of the first Parliament , was to the glory of the popish sort , how peruerse and forward they were , and contemptuous to authority ; that being appointed to dispute in English , they would haue it in Latine ; & wheras they were to begin , they vtterly refused : & so through their wilfulnes the disputation brake off . The conference in the Tower , to whose disgrace it tended , the report thereof in print will sufficiētly testifie . They say it is good beating of a proud man : but to dispute with a froward spirit , that will neuer yeeld nor confesse himself ouercome , is a wearisome labour . Thus these bragging Friers , if we wil beleeue them , are alwayes conquerours : whereas , poore soules , they haue bene put to vnreasonable and shamefull foiles ; but that they set a good face vpon it ▪ as Thucydides sayd of Pericles ; when he was asked of Archidamus king of the Spartanes , which of them wrastled best : A man , sayth he , can hardly tell : for when I cast him downe , he by saying he had no fall , perswadeth the beholders , and so ouercommeth . Such Hierome speaketh of : Nihil impudentius arrogantia rusticorum , qui garrulitatem authoritatem putant , & in subiectum sibi gregem tumidis sermonibus tonant : Nothing is more impudent then certaine arrogant Rustikes , which by brabling striue to haue great authority , and thunder out swelling words among their disciples and flocke . And thus do these bragging Friers boast of their disputations in corners , among their simple and credulous schollers . The third Inducement . 1. I Will pleade by time , as Daniel did , it is the seuentieth yeare of our desolation , since king Henry the eight began to impose this heauie burden vpon vs. The yeare of Iubile is begun , when all exiles are to returne , &c. p. 129. 2. Your Honors know what a generall amitie Pope Clement the eight hath concluded , &c. that which maketh peace and vnitie with God and man is true religion , that bindeth them together . p. 130. there is no religion wherein England can agree with any , because the religion thereof is different from all : neither can any two protestant nations haue this peace together , because no two of them be of one religion . p. 131. 3. If we will agree in this point with Catholike nations , we shall agree with God , with Angels ( for the same is approued by them ) with all glorious soules in heauen , with patient Christians in Purgatorie , we shall haue peace with our selues : We shall disagree with none but diuels and damned spirits . p. 131. 4. If it be in your power to procure this attonement , and perfourme it , you shall effect the most honorable thing this age hath seene , &c. If you can performe it & neglect it , though ye be no formall persecutors , yet because you suffer others to do it , &c. except you will recall your minds , you are like to tast of the same vengeance , &c. What is to be done , your Honors know : what you will do , I cōmit to your honorable & prudent considerations ; and craue leaue to giue my lawfull charge vpon those impious and irreligious enemies of Christ , and rebellious traitors to the holy Catholike Church , &c. The Aduertisement . 1. YOu must haue Daniels cause , before you can haue assurance of Daniels deliuerance . And you are somwhat too forward in your account : for the Papists had no great captiuitie in Henry the eights time , while the Masse the very marrow of Poperie continued , and the whole bodie of the Romane doctrine , the opinion of the supremacie excepted . And ye had beside , a breathing time in Queene Maries raigne , such as that of Saul , who breathed out threatnings and slaughter against the disciples of the Lord. Act. 10.1 . such a breathing , as I trust ye shall neuer haue againe in England . I hope this was no time of your captiuitie . And againe you are somewhat too forward , to looke for the reuiuing of the papall kingdome so soone after 70. years : stay till you be equal to the captiuitie of protestants , that 7. times 70. yeares endured the tyrannie of your terrene god the Pope ; as long as Israel soiourned in Canaan and AEgypt , 430. yeares , Exod. 12.40 . and much longer : and then after that time expired , lift vp your heads if you can . But because you plead prescription of 70. years , you shall haue your mind : yet they shall not be the seuenty yeares determined for Iudaes deliuerance : but the 65. years ( which want not many of seuentie ) which were limited for Ephraims destruction : Within fiue and threescore yeares Ephraim shall be destroyed from being a people . Isa. 7.8 . And we trust in God that the proud idolatrous Ephramites of Rome , according to this time , taking beginning from the first reformation in England , shall haue Ephraims portion , and their kingdome come to desolation . Concerning your Popes Iubile , enioy you the benefite thereof , get you packing to Rome , and solace your selues there : England careth not for Iubile pardons , nor for such paltrie pardoners , as ye are . Protestants haue enioyed through Gods mercie , a full Iubile vnder the Gospell in King Edward and Queene Elizabeths happie raignes : and now we trust beginneth another ioyfull Iubile vnder our noble King : and so our hope is , that the Church of God vnder his M. & his royall posteritie , shall enioy the profession of the truth , frō Iubile to Iubile , till we all come to celebrate an euerlasting Iubile in heauen . The Pope hath lately solemnized his Iubile like as the Iewes kept their Iubile , when Christ was put to death , who brought deliuerance to his Church , but destruction to the Iewes before the next Iubile came : So this Popes Iubile , wherein they haue confederate to persecute Christ and his members , is like to be ominous to that blodie generatiō , & prosperous we hope to the church of God. This Romish Iubile lately celebrated in new Babylon , may fall out to be like Balthasars feast which he made in old Babylon ; the destruction of the citie followed the same night : to whō fitly agreeth that verse of the Poet : Namque vt supremam falsa inter gaudia noctem Egerimus , nosti : It was our last and onely night , That we thus spent in false delight . So may this happily be the last popish Iubile : and this great solemnitie may end with a Sardonian laughter ; according to the saying of the wise man : Pride goeth before destruction , and an high mind before the fall . Prou. 16.18 . 2. If religion be the bond of peace , then can there be no sound peace betweene the Church of God and the synagogue of Rome , which is declined and fallen away from the true religion and seruice of God. The Popes peace we desire not , as we feare not his curse : if he loue quietnesse , protestants will not offend him ; if he seeke trouble , they can requite him . But if Scotland be comprehended in this league and amitie ( as among other nations , this Popes muster-maister hath numbred it ) I hope England shall haue a share , that is now one with Scotland . It is vntrue , that England can agree with none in religiō : it accordeth with Scotland , Geneua , Heluetia , Belgia , with the protestants of Fraunce : some diuersitie in external right maketh no difference in religion . And as vntrue it is , that no two protestant Princes can haue this peace together : seeing it is most manifest , that for 45. yeares there was a firme peace betweene England and Scotland , being vnited in religion ; such as for so long a time was not knowne for fiue hundred yeares , while both these kingdomes professed poperie . And indeed it is a rare thing to see one protestant Prince offend another with warre : but it is very cōmon for Princes and States addicted to the popish profession , to wage battel one with another : France , Spain , Naples , Millaine , the Venetians , Geanes , Florentines , Romaines , haue often one with fierce war assaulted another . As we shall reade among the Paganes , how in Graecia the Spartans , Athenians , Corinthians , Thebanes , Argiues , Megarensians , with other cities , did with cruell warre one afflict another : so that as the Scripture saith : In that time , there was no peace to him that did go out and go in , but great troubles were to all the inhabitants of the earth . Such is the peace among the Romanists , neither sound and in truth , nor of any long continuance : but like vnto Iudas kisse , so is the Popes peace and amitie , as Ambrose saith : Amoris pignore scelus implet , pacis instrumento odia serit : By a token of loue he worketh mischiefe , and by an instrument of peace soweth hatred . So his vnholy Fatherhood faineth peace if it be for his aduantage , and breaketh it at his pleasure , if it may serue his turne better : as Eugenius the fourth caused Ladislaus to breake the truce made with Amurathes the great Turke , to the great losse and disaduantage of all Christendome . Wherein the Pope very well resembleth Cleomenes the Spartane King , who hauing made truce with the Argiues for certaine dayes , set vpon them the third night after and slue them : alleadging for himselfe , that he had made truce for dayes , not for nights . 3. Popish religion can neither make vs at peace with God , whom it robbeth of his due honour , making other Mediators , inuocating Saints , worshipping idols : nor with Angels , who refuse to be worshipped , Reu. 22.8 : nor with Saints , who while they liued , refused that adoration which is now ascribed vnto them in poperie , as Peter wold not suffer Cornelius to worship him . Act. 10.26 . To the soules imagined to be in purgatorie , it offereth wrong ; keeping them in torment , that by the Scriptures are to rest from their labours . Reu. 14.13 . Neither can popish professors haue peace in themselues , seeing they deny iustification onely by faith , by which we are at peace with God. Rom. 5.1 . That religion agreeth with none but diuels : for it maintaineth lying wonders , which are by the working of Sathan . 2. Thess. 2.9 . It forbiddeth to marie , and to abstaine from meates , which are the doctrine of diuels : 1. Tim. 4.1.3 . It persecuteth & casteth into prison the seruants of Christ , which is the worke of Sathan . Reu. 2.10 . Poperie therefore which derogateth so much from God , cannot reconcile vs , or make vs agree with God : superstition doth not draw vs nearer to God , but maketh vs further off . Hierome well saith : hoc nobis praestat Dei timor , vt omnes alios contemnamus timores : The feare of God doth make vs to cōtemne all other feares . But in poperie , beside the feare of God they teach to be affraid of Saint Peter , Saint Paule , Saint Mary , of purgatorie ; and they do accumulate and heape together a thousand feares beside . Seneca well saith : Superstitio insanus timor : amandos timet ; quos colit , violat : quid interest , vtrum Deos neges , vel infames ? Superstition is a mad error : it feareth those that are to be loued ; whom it worshippeth , it violateth : and what difference I pray you , to denie or to defame God ? Thus in poperie God is violated and defamed , when other Mediators are assigned , as though God of himselfe were not both willing and able to heare vs. Xenophanes wittily derided the AEgyptians that howled and cried in their temples : If they be Gods , why do you lament them ? if men , why do ye sacrifice vnto them ? This Philosopher would haue condemned popish superstition , which prescribeth the spirituall sacrifice of prayers to be made to men and women departed . 4. Their honors are readie to procure attonement , if you will be reconciled to the Church of God : but if you wold haue peace made with the Antichristian synagogue , it is impossible : Nulla pax impijs : There is no peace with the wicked , saith the Lord , Isa. 48.22 . I may say vnto them with Hierome : Nihil grande est pacem voce praetendere , & opere destruere : It is no great matter to pretend peace in word , and to destroy it in deed : so these fellowes call for peace and atonement , and yet be the onely enemies thereto . Archidamus being made an vmpire betweene two , brought thē to the Church , and charged thē not to go thence till they were made friends , and the strife ended . So , if they will haue this controuersie at an end , the onely way is for thē to resort to the Church , and submit themselues to the true worship and seruice of God : and herein to follow the example of that honorable person , who hauing first reconciled himselfe to the religion , doth now enioy the fauour of his Prince . But if ye Ignatians and seditious Seminaries still proceed in your factions and disloyall courses , his Maiestie and their Honors restraining your stirring spirits , are no persecutors of you , but prosecutors of iustice against you . Augustine well saith to the Donatistes that likewise complained of persecution : Tribunus non est persecutor vester , sed persecutor persecutoris vestri , id est , erroris vestri : the magistrate is not your persecutour , but a persecutor of your persecutor , that is , of your error . Your vaine threatnings of tasting of the same vengeance , are like to fall vpon your owne head : as he that rolleth a stone , it shall return vpon him . Pr. 26.27 . like as railing Rabsakehs threates against Hesekiah did first light vpon himselfe . As protestants are not fond of your loue , so neither do they feare your threates . This is popish Diuinitie to threaten Magistrates , whereas they are to be prayed for , not to be prated vpon ; to be blessed , not cursed . Ambrose well saith : Coactus repugnare non noui , potero flere , potero gemere : &c. Though I be forced I will not resist ; I can weepe , I can mourne : he saith not , he wil curse , or threaten . Their Honors as they are wise , do know what is to be done ; and as they are godly and iust , will do as they haue done , maintaine truth , and seeke to roote out superstition . Cyrus was wont to say : That no man was fit to rule , if he were not better then they which are ruled . Their Honors as they are in authoritie and rule aboue others , so in pietie and zeale I trust will seeke to go before them . But more impious and irreligious to Christ , and rebellious traitors to Church and Commonwealth did neuer any land beare , then this mischieuous Ignatian generation of vipers and cockatrice brood , as England and Fraunce haue had sufficient experience . Let him giue his charge when he will , we haue a discharge for him , and will charge him afresh againe . As Scipio said to a young man , shewing a goodly shield : That it became a Romaine , to trust more to his right hand , then to his left : that is , to know how to offend as well as defend , to fight as to fence : so shall they find that English protestants are not onely readie with Paule to shake off the venimous viper , but with Aarons rod also to deuoure the counterfeiters rods : not to keepe off their force onely , but to force them againe : not to repell , but to replie ; not to ward onely but to wound . And so I end with that saying of Hierome : Si pacem desideras , arma depone ; blandienti acquiescere possum , non timeo comminantem ; sit inter nos vna fides , pax illicò sequetur : If you desire peace , lay aside your armour : I can yeeld to intreating , but I feare not threatning : let there be one faith betweene vs , and peace will soone follow : But otherwise , as he againe saith : Si ista est causa discordiae , mori possum , tacere non possum : but if difference of faith be cause of discord , I may dye sooner then hold my peace . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Errata . In the title page reade Romanists : latine epist. p. 3. l. 3. in the margine . r. epist. lib ▪ 6. l. 21. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the pref . p. 2. l. 11. r. Hiero. l. 24 r. Leontius . p. 6. l. 7. in marg . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 7. l. 27. put out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 9. l. 23. r. Herodicus . p. 10. l. 5. r. Herodicus . p. 14. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 15. l. 15. r. Higinus . In the 2. preface p. 3. l. 32. r. knowne . In the Booke . P. 14. l. 1. r. Kettistes not many , pretenders &c. p. 40. l. 10. r. nor . p. 41. l. 25. r. be . p. 45. l. 34. r. 1439. p. 63. l. 8. r. more . p. 77. l. 8. r. 10. thousand . p. 85. l. 13. r. tales . p. 121. l. 27. marg . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 125. l. 4. r. treason . p. 157. l. 1. r. an 150. p. 165. l. 19. r. Attilas . l. 37. r. menacing . p. 173. l. 10. r. Sanctius . p. 203. l. 32. r. badger . p. 212. l. 25. r. Epicurus . p. 249. l. 13 ▪ r. blasphemers . p. 256. l. 1. r. Magdeburge . l. 9. Leiden . l. 35. r. receiued p. 258. l. 4. marg . r ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 162. l. 5. r. contestation . p. 263. l. 29. r. Papists . p. 265. l. 12. r. Porphirie . p. 267. l. 12. & 17. r. edition ▪ p. 272. l. 3. r. Stentorlike . Notes, typically marginal, from the original text Notes for div A15395-e150 Eccles. 5.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ad Domnionem . Hieronym . ad Chromatium . 1. Reg 10.8 . Eudoxus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Existit . lib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Prou. 16.15 . Dan. 4.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A15395-e590 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 regē esse , vbi Deū omnium regem pertimescit : mira res , dū abiicit purpuram , & se regem hominum esse non meminit , rex esse incipit iustitiae , religiosus Princeps , nō perdidit imperiū 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. Pr●s . p. 11. ● . 16 Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Cor. 5.7 . Psal. 75.3 . Date mihi dies tranquillos & noctes cura expertes : quod si min●s contingat , necessum est ingemiscere . Socr. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Socrat. 5.10 . Prou. 16.33 . Iob. 29.23 . Heb. 3.2 . In te vnū puta cunctorū oculos conuersos , & ad spectaculū vitae totā consedisse Angliam : Deus ipse cum omni Angelorū 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. Notes for div A15395-e3810 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 ●0 . Reu. par . 2. Philip. 3 . 1● . Hieronym . ad Ctesiphont . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hieronym . ad Theophil . Theodor. 33. In Ant. Valentinian . Psal. 72.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A15395-e5390 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Notes for div A15395-e7010 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 Arriās , 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 amōg 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 Cherega● . Lect. 182. in lib. Sapient . De reformat ▪ eccles . Budaeus de asse . Lib. 6. de imper . gest . cap. 6. De vanitat . scient . c. de l● ▪ nocin . In epist. ad Nicolaum . Jn Apoc. c. 18. Juel . defens . Apol. p. 436. Constit. Othon . de concubin . Cleric●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. 1. cont . Iulian. 1. Thessal . c. 4.12 . 1. Pet. 3.1 . Hieron ad Celant . Notes for div A15395-e13730 Relat. pag. 1. pref . of Blackwell . Vntruth . 5. Trayterous positions of Iesuites . Manifestat . fol. 13. a.b. Trayterous conclusions agreed vpon at Salamanca . 1602. Replie to the Manfest . fol. 66 a.b. Replie f. 36. b. Replie fol. 40. Manifest . fol. 16. a. Replie . f. 40. Ad Damas. The oath of Popish Bishops to the Pope . Fox . Monum . pag. 2053. Vntruth . 6. The vaine hope of Papists . Manifest . fol. 18. a. Manifest . fol. 57. a. Pag. 58. a. Manifest . p. 62. a. Replie fol. 74. a. lin . 3. Manifest . fol. 49. a. Repl. f. 76. a. Fox . p. 1083. Fox . Martyrlo . p. 1232. col . 1. edit . 1583. Reuel . 18.2 . Reuel . 11.13 . The kingdom of Antichrist decaying . Reuel . 18.21 . Iud. 5.31 . Hebr. 10.24 . Hebr. 12.12 . Lib. 3. aduers. Pelagian . Vntruth . 7. Vntruth . 8. Euill liuers among Christians are not straightway infidels . 1. Cor. 15.13 . Leo. 10. to Cardinall Bembus . Ex Balaeo . Sclaunder 9. Sclaunder 10. Iohn . 3.10 . Ad Celant . Vntruth 11. Vntruth 12. Synops. p. 141. Vntruth 13. Synops. p. 12.15 . Hieron . ad Oc●an . Contradiction in Popish teachers . Bellarm. de Euchar . lib. 4. c. 25 Dialog . 5 ▪ p. 498 Vntruth 14. Romanists , Donatists , Marcionists , Luciferians , limit the Church of God to countries . Augustin . de vnitat . eccles . cap. 14. De vnitat . eccles . cap. 19. Cont. Luciferianos . Papists cut off from the true Church . Philip. 3.15 . Vntruth . 15. The visible Church may erre . Psal. 13● . v. 13.14 . Rom. 11. v. 21. Tract . 35. in Math. Vntruth . 16. Romane Church reteineth and maintaineth many heresies . August . heres . 7 Heres . 16. Heres . 24. Heres . 27. Heres . 38. Heres . 39. Heres . 46. Heres . 47. Heres . 17. Heres . 70. Heres . 50. Heres . 88. Heres . 46. D Sutcliffes challenge cap. 4. Tetrastyl . 2. pill . par . 3. Vntruth . 17. Protestants neuer condemned in any true generall Councell . Lib. 2. de concil . authoritat . ca. 19. Florentine proued no generall Councell . Sess. 1. Basiliens . Florent . sess . vltim . Florentin . sess . 25. in fine . Florent . synod . conclus . Decret . Eugen. ex Platin. ant● concilium . Ex edition Petr. Crabb . Trident. synod . impress . Colon. pa. 416. Tridentine , a Chapter rather then a Councell . Caranza . Ex Petr. Crabb . Vntruth . 18. Papists differ in matters of faith . Basiliens . sess . 33. Ibid. Martin . 5. epist. 16. post concil . Basiliēs . Fox pa. 800. Lib. 2. de grat . ca. 10. In 2. Sentent . dist . 28. in 3. dist . 27. In 2. Sentent . dist . 28. In 1. qu. 20. Lib. 1. de Sacram. ordin . ca. 4. Lib. 1. de matrim . ca. 5. Lib. 2. de sacram . ca. 20. Lib. 3. de sacram . Eucha . ca. 5. Extrau . Ioann . 22. tit . 14. ca. 4. Difference betweene Popish Priests & Iudasites in points of doctrine . Tetrastyl . pill . 4 part . 4. Isai ▪ 48. Ad Pammach . & Ocean . Apol. p. 15. lin . 20. ad 28. Vntruth . 19. Bellarm. lib. 4. de verb. c. 3. Enarrat . 2. in Psal. 31. Vntruth . 20. Lib. 1. aduers. Pelagian . Faith is not an act onely of the vnderstanding . Iam. 2. Rom. 5.1 . Heb. 11.6 . True faith worketh assurance of saluation . Iohn 5.24 . 1. Pet. 1.5.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Jn Psal. 25. Apol. p. 16. l. 9. Pag. 16. lin . 22. Lin. 26. Prou. 14.28 . 1. King. 19.10 . Vntruth . 21. Concil . Trid. sess . 6. c. 9. Rhemist . 1. Cor. 9. sect . 9. Clemens 6. in bulla . The Pope that helpeth others to heauen , may goe to hell himself . Quo● lib. p. 57. Galat. 2.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Job . 11 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pag. 17. Slaunder 22. 1 Cor. 11.19 . 2. Tim. 3.13 . The Church of God may profit by heresies , though others waxe worse and worse . Homil. de pastoribus . In the solution of the second probation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A15395-e21160 Pag. 18.19 . Vntruth 23. Lin. 10 Sect. 2.3 . proof Lin. 20.28 . Lib. 3. aduers. Pelagian . Vntruth 24. Popish religion relieth not vpon the Scriptures . Pag. 19. l. 12. Vntruth 25. Lib. 7. confess . cap. 10. Heretikes many times resolute . Concil . Chalc. act . 3. Constantinop . synod . 6. act . 6. Notes for div A15395-e21730 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pag. 20. lin . 4. Lin. 16. Vntruth 26. Diuers Popes Atheists . Luitprand . lib. 6. Ex Ioann . Stella . Benno . Ex Balaeo de act . pontif . Rom. Prou. 30.26 . Vntruth 27. In Missal . Rom. in fine . Vntruth 28. D. Sutcliff . lib. 1. de Turcopapism . cap. 5.6.7.8.9 . & deinceps . Plutar. quaest . Roman . qu. 86. Quaest. 99. Jbid. qu. 34 Plut. quest . Graec. 16. de Jsid. & Osirid . Plutar. ibid. Poperie borroweth of Pagans . Plut. Laec. apotheg . in Agasicle . Plut. de plac . philos . lib. 1. c. 7. Aristid . Moles . lib. 1. Italic . Plut. lib. de virtutibus mulier . Plut. de Isid. & Osirid . Thomas Moresinus de origin . papat . Vntruth 29. Ad Ioann . Hierosolym . Pag. 21. l. 2 , 3 , 4 5 , 6 , &c. Vntruth 30. Iesuit . Catechis . lib. 1. cap. 17. in fine . Philip. 3.15 . Religion not perfited at once . Xenophanes . Slaunder 31. Vntruth 32. Fox pag. 1298. edit . 1583. Fox p. 1492. col . 2. Ann. 1534. Fox p. 1056. King Edwards godlie youth no preiudice to reformation . Fox p. 1299. col . 1. 2. Chroni . c. 34. v. 2. Psal. 8.2 . Lib. 3. epist. 14. In obit . Theodos . Pag. 21. ● . 9.10 . Vntruth . 33. Fox pag. 1410. Vntruth . 34. Stow ann . 1.2 . Edw. 6. Fox p. 1339. col . 2. Fox 1304. col . 1 , 2. Pag. 21. l. 13.14 . Vntruth . 35. Fox pag. 2124. Stow ann . 1. Elizab. Vntruth . 35. Stow ann . 1. Elizab. Ann. 1. Eliz. c. 3. Fox p. 2125. Vntruth . 36. Epist. 3. ad Cornelium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pag. 22. lin . 21. &c. Vntruth . 37. Contr. Haeres . lib. 1. c. 4. Popes vnlearned . Arnulph . in concil . Remens . Part. 3. dist . 4. ca. 86. Vntruth . 38. Platina . Benno . Sleidan . Theod. Ni●m . Raphael Volaterran . Onuphri●s . Vergerius . Guicciardine . Sleidane . Agrippa . Ex Balaeo . The vertuous life of Popes . Ex Balaeo . Dis●was . to perswas . 1. Vntruth . 39. Bellarm. lib. 1. de concil . c. 5. Vntruth . 40. Tom. 1.2.3 . concilior . Vntruth . 41. Fox p. 448. col . 1. Pag. 450. col . 2. Vniuersities approuing the Protestants faith . Fox p. 1049. col . 2. Vntruth . 42. Pag. 22. lin . 15.16 . &c. Synops. Papismi . Pag. 22. lin . 15. Vntruth . 43. Lib. 8. ex version . Castalion . Sybilles oracles against the Pope . Vntruth . 44. Rabbines against the Romanists . Numb . 24.24 . Concent of scripture ann . ●und . 2550. Pag. 22. lin . 20. & dein● . Pag. 22. lin . 3. Vntruth ▪ 45. Vntruth 46. See the admonition after the Queenes iniunctions , in what sense supremacie is yeelded to the Prince in her Dominions . Fox p. 107. col . 2. Caus ▪ 23. q. 5. c. 21. Inter leges Edward . 3. c. 1. Fox p. 166. Fox p. 1056. Pag. 22. lin . 9. Vntruth . 47. Tertullian . cont . Praxeam . Alphons . lib. 1. c. 4. Cusan . de concord . l. 1. c. 14. Laurent . Vall. de donation . Constantin . In Stephano . Annotation . in 1. Cor. c. 7. The Pope may erre . Aeneas Syluius de concil . Bas. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lib. 1. epist. 2. Vntruth ▪ 48. Pag. 22. lin . 33. Ibid. l. 35. Vntruth . 49. Pag. 23. l. 4.7 . Vntruth . 50. P. 23. l. 15.16 . Vntruth . 51. 1. Disswas . to Perswas . 1. Szeged . in specul . Platina . Iesuit . catechis . lib. 2. c. 7. Sect. 3. solut . 2. Sect. 3. solut . to probation . 3. Iuell . ex Felin . Panormitan . summ . Angel. defens . apolog . pa. 385. Siluest . Prierias cont . Luther . Pigghius in loc . commun . de eccles . Cusan . ad Bohem . epist. 2. Piggh. Hierar . lib. 1. c. 2. Papists deniers of scripture . Latine text corrupt . Papists forgers of euidences . Rom. 3.2 . Tetrastyl . 1. pill . part . 3. Tetrastyl . pill . 2. par . 3. Prou. 12.22 . Hieron . ad Pammach . & Ocean . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vntruth . 52. P. 23. li. 21. Vntruth . 53. P. 24. l. 16. Vntruth . 54. P. 24. l. 19.20 . &c. Disloyaltie of diuers Papists to their prince . Iesuites Catechisme , lib. 3. c. 6.8 . Ibid. c. 22. Praefat. Balaei de act . Roman . pontific . Ann. 7. & 34. Edward . 1. ann . 18. Edw. 3. an . 15. Ricard . 2. c. 5. Supplicat . of beggers , Fox p. 1015. Of the Iebusites vow of pouertie . Reply fol. 14. Reply fol. 15. Fol. 24. p. 2. Dialog . p. 90. Diuers may be saued in the popish Church , but not by the popish faith . 1. Cor. 6.9 . Bellarmine quodlibet p. 57. Galath . 5.20.21 . Fox Monum . Pag. 1690. P. 1851.1934 . P. 2012.2039 . Reuolters frō the Gospell to poperie waxe worse then before . Epist. relat . pag. 10. Lib. 4. epist. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Praefat. in Esram . P. 23. l. 24. P. 24. l. 4. Vntruth . 55. Euseb. Fox . Bed. Gregor . Ruffin . Sozomen . &c. The miracles of Martyrs and Saints not done in the popish church . Ex Malmesb. Fabulous miracles of Dunstane . Editha her fained miracles . Ex Chronic. Saxonic . Osber . in vit . Dunstan . Malmesbur . Capgraue . Capgraue . Miracles coyned among the Heathen . Origen . lib. 2. cont . Celsum . Trisymach . lib. 3. de vrbib . condit . Theodor. in transformat . Augustin . de ciuitat . Dei. lib. 18. c. 16.17 . Plutarch . in conuiuio . De vnitat . ecclesiae . cap. 26. In 1. Cor. c. 12. The power of miracles not vsuall in the Church now . Serm. de Benedict . Epist. 205. Miracles falsely fathered vpon the Fathers . Epist. 106. Lib. 4. de notis eccles . c. 14. Multitude of miracles in the Popish Church maketh them suspected . Vit. Hilarion . Lib. 2. cont . Cels. Decr. Gregor . lib. 3. tit . 45. c. 1. Ibid. 2. Lib. 5. epist. 29. In 2. Timoth. pag. 138. a. A notorious fable . The fabulous visions of Jgnatius founder of the Iesuites . Mass. lib. 1. c. 8. The legend of Xauiers wonders an Ignatian impostor . Tursellin . lib. 1. cap. 7. Lib. 2. cap. 7. Lib. 5. cap. 4. Lib. 4. d● not . eccles . c. 14. Iesuit . catechis . lib. 1. cap. 7. Popish miracles ridiculous . Apolog. 2 ▪ aduers . Ruffin . The end of popish miracles rendeth to superstition . Lib. 2. cont . Celsum . 2. Thessal . 2. In 2. Tim. c. 2. Pag. 25. li. 1.2 . Vntruth . 56. lin . 4.5 . Vntruth . 57. Lin. 8. Vntruth . 58. Lin. 11.12 . Vntruths manie , see the answere . Polidor . Virgil. lib. 5. Platin. in Sixto 1. Polidor Virgil. lib. 5. de in vētorib . rer . c. 10. Cod. lib. 4. tit . 20. l. 3. Carinus . Booke of Articles agreed vpon in the Conuocation , ann . 1562. confirmed by act of Parliament . Ann. Eliz. 13. c. 12. Sixtus 3. can . 4. Synops. Papism . Vntruth . 59. Apparant errors admitted and allowed in the papall Church . Vntruth . 60. Contradictions of idolatrie in Poperie . Contradictio● of doctrine in the poperie . Vntruth . 61. Sigebert in ann . 903. Platina . Nichol. 1. de matrim c. 6. Later . conc . par . 6. c. 8. Par. 6. c. 27. Lateran . par . 6. c. 8. Ibid. c. 28. Sext. decret . lib. 5. t. 12. c. 3. Extrau . Ioann . tit . 14. c. 4. See before sect . 3. Vntruth . 18. Crastouius in bell . Iesuitic . 〈◊〉 . piller . 4. Epaunens . synod . c. 3. Epist. 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pag. 25. Vntruth . 62. Vntruth . 63. Vntruth . 64. Pag. 26. Popish religiō separateth from God , the Gospell ioyneth and reconcileth to God. Tridentin . sess . 13. c. 5. Rhemist . 1. Cor. 9. sect . 9. Rom. 8.38.39 . The Sacramēt of Baptisme corrupted in Poperie . Genes . 17.7 . Rhemist . Heb. 10. sect . 4. Bellar. lib. 1. de bapt . cap. 7. Matth. 28.20 . Fox pag. 865. col . 1. edit . 4. Act. 10.47 . Bellar. lib. 2. de confir . c. 11. How a Christian is truly confirmed against tentation . Ephes. 6.13 . Rhem. Ioh. 6. sect . 11. Rhemist . 1. Cor. 11. sect . 16. Rhem. Matth. 26. sect . 4. Trid. sess . 13. c. 5. Trid. sess . 22. c. 3. The right vse of the Lords Supper . Bellarm. lib. 2. de poenit . c. 12. Rhem. Mat. 11· sect . 21. No true repentance in the Papall schisme . The true comforts of the sicke . Trident. sess . 23 c. 1. Abuse of orders in poperie . Jbid. Jbid. c. 4. 1. Timot. 14.16 Abuse of matrimonie . 1. Decret . Damas . Iob. 13.4 . Lib. 3. de virginib . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vntruth . 65. P. 27. l. 14. Vntruth . 66. Sclaunder 67. Sclaunder 68. Sclaunder 69. Vntruth . 70. P. 28. l. 4.5.6 . &c. Rhemist . annot . in Iames 1. v. 13. How euill actions are disposed of God. 2. Sam. 16. v. 10. Admonition after the Queenes Iniunctions . What authoritie the Prince hath in Ecclesiasticall matters . Article . 37. Preface to the Communion booke . Artic. 20. Artic. 21. Papists receiue the decrees of the Church as the word of God. Ioannes Maria. Siluester Prierias cont . Luther . Annotat. in 1. Tim. c. 3. sect . 9. What freewill man hath . Lib. de corrept . & grat . c. 13. De praedestinat . lib. 1.15 . How good works are necessarie . Pag. 27. lin . 30. Predestination taketh not away mans freewill . Act. 2.23 . De praedest . lib. 1. c. 15. Annot. in act . 27. sect . 3. Popish doctrine can not accord Gods predestination and mans freewill . Rom. 8. v. 29.30 . Rhemist . Math. 20. s. 1. Rom. 9.16 . Cod. lib. 4. tit . 20. leg . 9. Gratian. in authenti● . Cantic . serm . 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vntruth . 71. Pag. 28. lin . 16. Vntruth . 72. Lin. 22. Vntruth . 73. Pag. 29. lin . 8. Lin. 16. Vntruth 74. Vntruth 75. Lin. 28. Vntruth 76. Vntruth 77. Pag. 29. lin . 2. Pag. 29. lin . 4. Vntruth 78. Reuel . 22.9 . Act. 10.26 . Joh. 5.45 . The entercourse betweene the Church triumphant and militant . Reuel . 5.10 . Reuel . 6.10 . Ex Augustin . de praedestinat . ad Prosperum . lib. 1. cap. 14. Papists doe wrong to the dead . Reuel . 14.13 . Reuel . 7.17 . Christ but once offered in sacrifice . Heb. 9. v. 25.26 Heb. 10.14 . Luk. 22.19 . Constantinop . synod . 7. gener . Ex Nicen. 2. action . 6. Swearing vsuall among Papists . Coloniens . part . 13. cap. 13. Fox . pag. 904. Consecration of the Clergie in England . Edward . 1. anno 25. Edward . 3. anno 25. statut . de prouisorib . Richard. 2. anno 13. stat . 2. c. 2. Henr. 4. ann . 2. cap. 3. Popish hierarchie against the Canons . Synops. p. 149. Ephes. 4.11.12 . Popish orders of the Clergie superfluous . Matth. 15.13 . No indeleble character in Orders . Reuelat. 1.6 . 1. Pet. 2.9 . In 4. distinct . 4. quaest . 1. Distinct. 6. q. 9. Gab. ibid. q. 2. Ministers how they differ from the people . Emperour more ample in iurisdiction then the Pope Galath . 2. * As Valens the Emperour sent Arrian Priests to infect the Goths at their first conuersion , Lanquet anno Christ. 380. Iesuites haue peruerted rather then conuerted 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. d● 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 resolutiō of Poperie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vntruth . 86. Gregor . decr . lib. 1. tit . 31. c. 14. Carthaginens . Concil . 7. ca. 3. Notes for div A15395-e42080 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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. s● . 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 Lae●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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A15395-e47420 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. August . lib. 3. cont . Petilian . c. 16. Pag. 55. l. 24. &c. Pag. 55. lin . 4 , 5. &c. Vntruth 109. We doe not condemne them to hell . Parents corrupt religion not to be followed . Ezech. 18.14 . Errors of simplicitie in times of ignorance by Gods mercie pardoned . Iohn . 9.41 . Lib. 4. de baptism . ca 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pag. 56. Pag. 57. Pag. 58. Pag. 61. Pag. 62. How farre we are bound to our predecessors for benefites receiued by and from them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vntruth 110. Vntruth 111. Acts of Parliament examined , fal●ely alleaged by the Apologist . Vntruth 112. Vntruth 113. Vntruth 114. Vntruth 115. Vntruth 116. Vntruth 117. Vntruth 118. Vntruth 119. Vntruth 120. Vntruth 121. Westm●n . 2. ca. 41. Edw. 1. ann . 13. Aedificia corū●cclesiis vendicentur . Cod. lib. 1. tit . 12. l. 11. Honor. ☞ Theodos. Popish hierarchie vsurpeth places of the Church . 1. Cor. 9.11 . 1. Sam. 2.35 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The third proofe . What power Protestants yeeld to Princes in causes ecclesiasticall . Vntruth 122. Vntruth 123. Vntruth 124. Synops. contr . 7. qu. 1. par . 3. Fox pag. 143. Princes ciuill and morall vertues do not iustifie their religion . Sozomen . lib. 4.15 . Math. 15.14 . The whole Christian world not deceiued . Generall Councels may erre . Bellar. lib. 1. de concil . ca. 7. Iud. 9.48 . Epistol . 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The fourth proofe . Answ. to sect . 6. Fox pag. 122. ca. 1. Popish legend miracles . Fox pag. 125. col . 2. Fox ibid. Ex histor . Iornalens . Fox p. 129. Stow an . 757. Sigebert a cruell tyrant . Stow an . ●16 . Of the cure of the Queenes euill . Stow in Edward Confessor . Ex Suetonio . Cure of strāge diseases amōg Paganes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . quaest . Graec. 50. Serm. 18. in Psal. 119. Hieron . de vir . perfect . Vntruth 125. Vntruth 126. Vntruth 127. Falsificat . or vntruth 117. Ex histor . Iornalens . Fox pa. 159. Monasteries built for redemption of soules . Fox pa. 279. Stow ann . 179. Auncient Kings of England dissenting from the Church of Rome . ann . 664. Fox pa. 123. Fox ibid. col . 2 ▪ lin . 8.9 . Ann. 880. Pag. 144. Ann. 996. Fox pa. 1142. Fox pa. 147. to pag. 151. Histor. Iornalens . in vit . Edgar . Ann. Edw. 3.38 . c. 1 , 2. Rich. 2. ann . 13. stat . 2. c. 2. Henr. 4. ann . 9. c. 8. King Henries purpose to reforme religion . Fox pag. 1291. Fox pag. 2091. Pag. 2092. Pag. 2093. Pag. 2095. Queene Elizabeths troubles and dangers in her sisters time . Fox p. 166. c. 1. The King sweareth not by relickes at the Coronation . Genes . 24.2 . Genes . 31.53 . Ambros. contr . Symmach . Homer . Iliad . ● . Vntruth 128. Vntruth 129. Vntruth 130. Vntruth 131. Vntruth 132. Vntruth 133. Vntruth 134. Vntruth 135. Vntruth 136. De incarnat . ca. 5. Psal. 132.14 . Math. 4.19 . De ciuitat . Dei. lib. 18. ca. 23. L●●quet . Rome often taken and sacked , since it was Christian . The great miseries and calimities of Rome . Hieron ad Principium . Secūdum computationem . Lanquet & Cooperi . 2. Thessal . 2.8 . De●ad . 1. lib. 2. Co●peri chr●ni . anno 455. Blondus dec . 1. lib. 10. Cooperi Chronic . ann . 738. Lanquet anno 414. Anno 460. Cooperi anno 701. Anno 755. Lanquet anno 769. Ann. 773. Anno 525. Ann. 6●6 . Ann. 963. Anno 966. Anno 995. Anno 1053. Cooperi Chronic . ann . 1009. Fox . pag. 988. Why the Pope in times past so much preuailed . Op●scul . tripartit . lib. 2. cap. 11. The causes of the ouerthrow of the Greeke Empire . Cooperi anno 778. Opuscul . tripartit . lib. 1. cap. 2. Vntruth 137. The miserable end of Popes . Ex Platinae Functio , Balaeo , de act . Roman . pontificum . Ex Bal●o Platina Functio &c. The short raigne of Popes . Fox pag. 134.170.394.675.778 . edition 1583. Caranza Concilior . sum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vntruth 138. Bucanan . lib. 5. reg . 54. Cooper . an . 646. Vntruth 139 ▪ Bucanane vntruly reported lib. 5. reg . 52. Cooper . an . 630. Vntruth 140. Conestaggius lib. 3. de reb . Portugall . Munster lib. 4. c. 5. Vntruth 141. Munster lib. 4. c. 3. Vntruth 142. Lanquet chron . ann . 1060. Ann. 1098. Fox pag. 341. Fox pag. 343. Fox pag. 348. Vntruth 142. Vntruth 143. Chron. Cooper ann . 920. Vntruth 144. Cooper an . 995. Vntruth 145. Lanquet ann . 1106. Ann. 1108. Hieronym ▪ M●●ius : Petr. de vineis . Platin. in Innocent . 4. Lanquet ann . 1254 Vntruth 146. The ruffling of Popes against Emperours . Caus. 15. qu. 6. c. alius . Caus. 15. qu. 6. c. 5. Naucler . Vitae pontific . Bull. Adrian . Vntruth 147. Iudg. 9. 1. King. 16.9 . Vntruth 148. Demonst. 2. artic . 9. Lib. 2. aduers. Iouinian . Vntruth 149. a Ex Jllyric . de vocabul . fidei . b Carion . fol. 250. c Fox . p. 2106. Vntruth 150. Fox pag. 2112. col . 1. Vntruth 151. Bucanan lib. 13. Fox pa. 127● . col . 1. Vntruth 152. Vntruth 153. Beda lib. 3. histor . gent. Anglor . c. 1. Beda lib. 2. c. 20 Lib. 3. c. 9. Lib. 3. c. 18. Vntruth 153. Fox pa. 119. Fox . pag. 161. Vntruth 154. Fox . pag. 152. col . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cod. lib. 4. tit . 20. leg . 9. Gratian . Vntruth 155. Stow anno VVillel . 20. Stow. A notable benefactor euill requi●ed ▪ Stowe . Ex Math. Parisiens . Fox pag. 185. Fox pag. 189. Stowe . Vntruth 156. Fox pag. 191. col . 1. Cooper . Fox pag. 199. col . 1. Vntruth 157. Fox pag. 185. col . 1. Vntruth 158. Fox pag. 228. col . 2. Histor. de regib . Angl. Stowe . Vntruth 159. Fox pag. 227. col . 1. Stowe . Cooper . Ann. 1174. Vntruth 160. Vntruth 161. Stow in King Iohn . Caxton lib. 7. & Gisbur●e . Cooper in King Iohn . Stow in Henry the second . Vntruth 162. Stow in Henry the third . Lanquet in Henry the 3. Vntruth 163. Stowe in Edward the 2. Lanquet anno 1320. anno●387 ●387 . & 1397. Vntruth 164. Vntruth 165. The vnhappie end of Princes deuoted to the Pope . Ex Aenea Siluio in histor . Bohem. Fox pag. 741. col . 1. Fox pag. 180. Lanquet anno ▪ 1080. Fox pag. 2112. Ex histor . Iornalens . Stowe . Fox pag. 111. Stowe . Fox pag. 132. Stowe ex Asserio . Stowe . Stovv . Lanquet . Rich. 2. ann . 2. c. 7. Stovv . Lanquet . Fox . pag. 523. col . 1. Stovv . Lanquet . Stovv ex Thom. Mor. Fox . pag. 29● . Ed. 1. anno 7. Kings of England prosperous that bent themselues against the Pope . Ed. 1. ann . 25. Ed. ● . ann . 25. Fox . pag. 1071. col . 1. ex orat . Dom. Radulp. Sa●ler . The prosperitie of Queene Elizabeths raigne . The vaine hope and expectations of Papists made frustrate . Psal. 118 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A15395-e64370 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Popish Bishops what learned Clarks . Fox pag. 949. Fox . pag. 1266. col . 2. Fox . pag. 1274. Lib. 7. in Lucam . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pag. 81. Pag. 82. Vntruth 165. The Lord Cromwell defended . Stowe anno Henric. 32. Fox pag. 1069. col . 1. Fox ibid. Vntruth 166. The good Duke of Sommerset defended . Fox pag. 1372. col . 2. Vntruth 167. Fox pag. 1408. col . 1. Vntruth 168. Visions of Deuils not strange in Poperie . Ioannes Stella . Platina . Ioann . Baleus . Math. Parisiens . Flores histor . Sleidan lib. 23. Vntruth 169. The commendation of worthie Sir Francis Walsingham . Stowe ann . 28. Regin . Elizabeth . Fox pa. 996. col . 2. Fox pa. 178● . col . 1. Lib. de cur . pro mortuis . c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vntruth 169. Vntruth 170. Popish religion a dishonour to Princes . Platina . Ex Auentino . Ex Chronic. v●rnac . Stow. Lanquet . The ambition of Popish prelates . Of Bennets order . Of the Popish Archbishops of Canterburie . Fox pag. 394. to pag. 396. Popish Archbishops of Canterburie traytors to their Prince . Ex Chronic. S. Albani Ann. 21. Rich. 2 tit . 16. Fox . pag. 440. Fox . pag. 588. & 641. Stovv . Fox . pag. 396. col . 2. Stovv . Ambros. in o●it Valentin . Epistol . 79. A great sclander of Luther . Vntruth 171. A diuelish sclander . Vntruth 172. Heapes of lyes and vntruths many . 173. Vntruth 174. Vntruth 175. Vntruth 176. Epist. ad frat . inferior . lib. de potestat . secula . lib. contr . Turc . lib. de captiuitat . Babylon . Luthers opinion of the warres against the Turks . Ex Ioann . Sleidan . lib. 3. Traiterous conclusions of Iudasites . Reply to the Manifestat . fol. 66. pag. 2. Protestants not bound to all Luthers opinions or sayings . Answ. to Apolog . pag. 608. Lanquet ann . 1534. Fox . pag. 1247. art . 2 , 3. Tyndals opinions iustified . Fox . ibid. Fox . pag. 1248. art . 18. Fox . pag. 1250. art . 18. How the faithfull are not vnder the law . Fox . pag. 1189. Fox . pag. 1418. col . 1. Stow ann . 1547 ▪ Fox pa. 1408. col . 1. Cod. lib. 4. tit . 20. leg . 8. Constantin . Ad Pammach . aduers. Ioann . Hierosolymit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vntruth 177. Vntruth 178 ▪ Vntruth 179. How Magistrates lawes bind in conscience . Synops. cont . 4. qu. 7. part . 1. Faith iustifieth ▪ alone , but must not be ▪ alone . Tit. 3.8 . The law of precontracts whether in force . A great vntruth . Matth. 5.32 . except for fornication : and Matth. 19.9 . Whether mariage after diuorce for fornication be lawfull . Caus. 33. qu. 2. c. 9. Ambros. in 1. Cor. c. 7. Cod. lib. 4. tit . 20. leg . 8. Constantin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vntruth and sclaunder 180. The number of Parishes in England . Stowe ▪ Stow 5. Elizab. Restraint of mariage against the ordinance of God. Isay 40.13 . Plutarch . Laconic . apophthegmat . in Lycurgo . Procreation of children Gods blessing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Forced chastitie mischieuous to a common wealth . Fox pag. 860. col . 1. Fox pag. 862. col . 1. Praefat. Bal. ad librum de actis Romanor . pontific . Super Cantic . serm . 66. Plutarch . sympos . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Szegedin . in specul . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plat dial . 5. de Republic . Cod. lib. 4. tit . 20. leg . 9. Gratian . Vntruth 181. The Apologists loose calculations , and simple countercasting discouered . Fasting not neglected among Protestants . Hieron . ad Nepotian . The manner of popish fasting . Parsons Manifestat . fol. 4. pag. 2. Ministers progenie not burdenous to the land . Of raysing of subsidies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pag. 99. Ministers good subiects . A wicked ●●ander and ●ntruth 182. Vntruth 183. Popish traiterous position● and practises . Manifestat . fol. 13. pag. 1. Replie fol. 66. pag. 2. Caus. 33. qu. 6. de poenit . c. 1. Innocent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vntruth 182. Vntruth 183. Vntruth 184. Vntruth 185. Vntruth 186. Vntruth 187. Vntruth 188. He hath such an intent . Vntruth 189. Vntruth 190. It is great disobedience . Vntruth 191. Vntruth 192. The disloyaltie of Iudasites and Masse-priests . Parsons Manifestat . f. 13. p. 1. Replie to the Manifestat . fol. 66. pag. 2. Ed. 3. ann . 25. ca. 2. Popish priesthood much differing from the auncient priesthood . Socrat. 1.5 . Theodoret. 5. ● . Theodor. 5.33 . Ex libro Iornalens . & Fabian . Iesuit . catech . lib. 2. ca. 16. To acknowledge a forrain ▪ Potentate is a treasonable ▪ act . Elizabeth ann . 27. c. 2. Difference betweene the state of England , and other countries and free cities . Parsons Manifestat . f. 16. p. 1. Priests replie fol. 40. pag. 2. Iesuit catechism . li. 2. c. 7. Iesuit catechis . lib. 3. c. ●● . Lib. 3. ca. 13. ibid. Sutclif . de Turcopapis . lib. 1. ca. 8. Manifestat . fol. 67. pag. 2. Iesuites position and doctrine . Iesuit . Catechism . lib. 3. ca. 21. Ibid. Replie to Manifestat . fol. 66. pag. 2. Iesuit . catechis . lib. 3. ca. 18. Princes chiefe in causes Ecclesiasticall . Cod. lib. 1. tit . 4. leg . 1. & leg . 3. Toletan . 3.2 . Matisconens . in fine . Toletan . 4.58 . Toletan . 8. Toletan . 12. Appeales to Rome not to be suffered . Fox pag. 1229. Cod. lib. 4. tit . 20. leg . 10. Honor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vntruth 19● . Vntruth 19● . Vntruth 195. Vntruth 196. Vntruth 197. Vntruth 198. Vntruth 199. Vntruth 200. Stow in Henri● . 8. Praefat. ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Manifestat . fol. 57. par . 1. The Pope equalized in largenes of iurisdiction . Nicen. 1. c. 6. Riches and externall glorie no good argument of religion . Popish religion derogatorie to God. Stovv . The Pope a mouer , not a compounder of warres . Ex Platina caus . 15. qu. 6. c. Iuratos . Ex Mario . Fox . pag. 252. Lanquet anno 1262. Ex Chronic. Thom. VValsingham . The Popes intolerable exactions . Fox pag. 370. Matth. Paris . anno 1215. Ex ●od . anno 1247. Anno 1●57 . In Praefat libel . Steph. Gardi● . A Florence is foure shillings sixe pence starling . Caxton lib ▪ 7. Stovv anno Henri● . 8.30 . Iesuit . catechis . lib. 3. ca. 6. Ibid. ca. 20. pag. 204. Abuse of popish cōfession . Lateranens . concil . part . 50. cap. 21. Caus. 30. qu. 1. ca. 10. Protestants denie not restitution . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Of the Abbeys relieuing of beggers . Of the bestowing of Abbey lands . Fox pag. 843. col . 1. Of the hindrance of Merchants traffike . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A15395-e75620 Vntruth 201. Abbeies builded to a superstitious end . Ex histor . Malmesbur . Fox 149. col . 1. VV. Malmesb. Decr. Gregor . lib. 3. tit . 45. c. 1. Vntruth 202. Fox pag. 157. col . 1. Fables of incorruptible bodies . Stow in VVill. Conquerour . Iesuit . Catechis . lib. 1. c. 17. Of the superstitious choice of Monasticall life . Menauinus de religion . Turcar . c. 2. VV. Malmesb. lib. de reg . Vntr. 203.204 . Ex histor . Malmesbur . Of popish holie and vertuous Nunnes . Stowe . Fabian● . Ex historia Malmesbur . Vntruth 205. Of Italian and Spanish fashions in apparell . Ad Furian . Vntruth 206. Mariage more honorable among Protestants then Papists . Sclaunder 207. Fox . pag. 157. Popes concubines . Luitprand . Platina . Sleidan . lib. 21. Guicciardine . Agrippa de vanitat scient . cap. de . lenocinio . Sa●seuinus . Luitprand . Marullus Volaterr . geograph . Guicciard . Bastardie not rare in poperie . Manifestat . fol. 97. pag. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hieron . Ocean . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A15395-e77520 Of raysing of fines , cutting downe of woods , &c. Plentie and abundance no good argumēt of religion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A15395-e77870 Vntruth 208. Vntr. 208. the Iudasites are all these , and not Ministers . Vntruth 209. The place maketh not the man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Answere to the third and fift section . Fox pag. 1874. Multitude of popish Saints to be suspected . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Manifest . fol. 25.6 . fol. 26. a. Ibid. Fol. 25 a. Manifest . 107. a. Replie . fol. 102 . a. fol. 105. a. Manifest . fol. 108. a. fol. 112 . a. Manifest . fol. 97.6 . 1. Cor. 6. Math. 23. Hieron serm . de resurrect . Manifest . fo . 105. a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vntr. 210. Vntr. 211. Vntr. 212. Vntr. 213. Vntr. 214. Vntr. 215. Vntr. 216. Fox p. 1865. Fox p. 1874. Fox p. 1418. col . 1. Fox p. 1575. col . 1. Stow. Augustin . breuiat . collation . 3. Fox . p. 395. A●n . 21. Ric. 2. titul . 16. Fox . p. 394. p. 395. Fox . p. 156. col . 2. Ex Hector . Crikeladens . Fox p. 117. Fox . p. 395. Fox . p. 120. Stow in Richard. 2. Wil. Malmesbury de viti● . lib. 1. Fox . p. 1139. Fo. 396. col . 1. Act. 14.17 . Senec. declamat . 2. Plutarch . quaest . Rom. q. 73. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vntr. 117. Vntr. 118. Vntr. 119. Vntr. 120. Crat ▪ petilian . lib. 2.38 . Tigur , Argentine . Fox . p. 448. Tidentin . sess . 4. decr . 2. De primat . Rom. eccles . tom . 1. Concil . Distinct. 82.2 . Iosua . 24. v. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vntr . 221. vntr . 222. vntr . 223. vntr ▪ 224. Manifest . fol. 4. l●b . Repl. f. 72. ● Crat. Petilian . 2.89 . Manifest . p. 97.2 . Deut. c. 30.13 14. Lib. 1. de Tranquil . vitae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Plutar. de curiosit . Ad Saluinum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cod. lib. 4. tit . 1. leg . 13. Cod. lib. 4. tit . 1. l. 3. Diocletian . Caus. 4. qu. 3. c. 3. Lib. 1. de tranquillit . vitae . Hieron . ad Rusticum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Lib. de sui laude . Notes for div A15395-e81990 Vntr. 225. Protestants iustifie not whatsoeuer Luther hath written . Hom. 25. in Luc. Luthers tentations . Luthers constancy . Dialog . 1. aduers. pelagian . 2. Sam. 16.6 . Lib. 2. ad Serenum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vntr. 226. Vntr. 227. Vntr. 228. Vntr. 229. The Popes intollerable exactions . A florence is 4. shillings 6. pence ▪ Legatio Adriani 6. excus . Wittemberg . 1538. Fox . p. 860. Iesuits fasting and chastity . Hieron . regul . monachor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lib. 1. de Concil . c. 5. Synops. pap . s. Popish maner of disputation . Act. 7 . 5● . Act. 17.18.32 . Augustin . breuit . & collation . collat . 3. diei . Ex Egidio Hunnio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Popish vaine brags of their disputations . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hieron . Occano . vntr . 230. vntr . 231. The long captiuitie of Protestants in time past . The Protestants Iubile . The Popes ●●bile . Dan. 5. Virgilius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diuision and enmitie among popish Princes and kingdomes . 2. Chron. 15.5 Lib. 3. de spir . cap. 18. Fox . p 736. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Popish religion reconcileth not to God , nor to the Saints . Dialog . 2. aduers . Pelagian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hierom. ad ▪ Theophil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Orat. in Auxent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .