An Antilogy

The Solution.

HE had need be a good Alchemist, that out of this leaden argument should draw any sound or solid reason.

First, where the foundation is false, the building must needs be deceitful: this durtie dawber worketh with untempered mortar, and patcheth up his matter with false grounds: 1. For neither do the Protestants deny that Peter was at Rome, but that he neither came thither so soon (the 2. year of Claudius ) nor continued there so long (namely 25. years) as the Popish Church holdeth: He should have named such Protestants, whom he chargeth with this denial of Peters being at Rome. 2. These doubts and objections moved by Protestants, arise not only now chiefly by reason of some difference in the historian writers, but are grounded upon certain places of Scripture, which they shall have much ado to answer, as is elsewhere declared. 3. The books of Toby and the Maccabees are not refused only for that cause, for that they cannot be assigned to any certain time, but for other reasons, both for the matter, which is fabulous and erroneous, in many points; and the manner, diverse speeches and places being repugnant and contradictory. So then he hath rapped forth three untruths together: such a plentiful forge this Frier hath, to coin his Alchymicall stuff.

Secondly, be it known unto him, that the Protestants faith relieth upon a more sure ground, then either Alchemy in Arts, or in story Brutes being in England, or Peters coming to Rome: the first is fantastical, the second conjectural, the third historical: the first but an invention; the second a tradition; the third a collection or collation of times. But the faith of the Gospel, is grounded upon the Scriptures, not upon man's vain fantasy, or blind traditions, or uncertain collections: therefore this reason hath no show of probability, nor force of consequence: the argument is denied. I think the Frier was telling over his beads, or busy about his Memento, when he thus argued: somewhat he would say if he knew what. Like as Jerome saith of one: Pisoniano vitio laborat, eum loqui nesciret, tacere non posset▪ He hath Piso his fault, he knoweth not how to speak, and yet cannot hold his peace. And as Diogenes compareth such, which understand not what they say: 〈 in non-Latin alphabet 〉 : Like as Harps making a great sound without any sense.

The Solution.

FIrst, in that he saith, the mystery of Christ was wrought for the Catholic Church: where his meaning seemeth to be, that Christ died only for the Church: as we acknowledge this to be an evident truth, if by Catholic Church, the true Church of Christ, and not the Roman only to be understood: so herein he contradicteth and gainsaith his fellow Friers: for Bellarmine confesseth, though now a Cardinal, yet then an Ignatian Frier, when he so writ, that Christ's blood was shed, for Turks, Jews, Infidels, & quibuscun{que} impijs, and all wicked men whatsoever. Frier Feuardentius also proveth, that Christ suffered, pro cunctis in vniuersum hominibus, for all men universally.

2. But where by the Catholic Church, he understandeth the Roman Church, that receiveth the B. of Rome, as the head of Christ's Church: and to this Roman Church he applieth and appropriateth the mystery of Christ's work in the redemption of the world: What a gross absurdity is here uttered, and how inglorious to Christ, that he died for none, but for those which are under the Roman jurisdiction? As though it were at the Popes devotion, who should be partakers of redemption in Christ: the Scripture saith, He that believeth in Christ, shall not be condemned, John. 3.18. But now, though a man believe in Christ, by this Frierly gloss, it is not enough, unless he also believe the Pope to be Christ's Vicar. Even like as these Romanists would have all Churches depend upon Rome in the West: so the Donatists being carried with the like humor, did contend for the South, that the Church of God was only to be found in Africa, thereto abusing that text, Cantic. 1.6. Vbi pascis, vbi cubas meridie: Where feedest thou, and li • st at noon, or in the South, as they interpreted. By the same reason saith Augustine; Marcion, upon that text, Psal. 48.2. Mons Zion, latera Aquilonis, Mount Zion, the sides of the North, might also challenge a privilege for the North: quia ponticus dicitur fuisse, quae partes ad Aquilonem sunt: Because he is said to have been of Pontus, which is toward the North. As these Heretics did strive for the South and North: so the Luciferians would have the Church of God only at Sardis in the East: unto whom Jerome saith: Non ob Sardorum tantum mastrucam filium Dei descendisse: That the son of God did not only descend for a Sardish mantill; that is, to save only the Sardians: Even so did he not only die to redeem the Romans. Yea, if any sect among Christians have divided and cut themselves off from Christ, the Papists that challenge most to be privileged, are most like to be excluded: 1. Idolaters shall not inherit the kingdom of heaven, 1. Cor. 6.9. such are Papists notoriously known to be. 2. Heresies also do shut men out from the kingdom of God, Galath. 5.20.21. But the Church of Rome holdeth and professeth many apparent heresies, as even now shall be shown. 3. The Apostle saith, Ye are abolished from Christ whosoever are justified by the law, Galath. 5.4. But the Papists do seek to be justified by the righteousness of the law: for these are their own words, True justice is by keeping the law, Rhemist in 2. Rom. sect. 5.4. The scripture saith, If any man shall add unto these things, I will add unto him the plagues written in this book, Revel. 21.18. They which add unto the scriptures, cannot be saved: Such are the Papists, that beside the written word, do receive many traditions, which they call verbum Dei, non scriptum ; the word not written. By these and sundry other reasons, which might be produced, the pope-catholic is found to have the least part in Christ, unless they do revoke their errors, and repent them of their misbelief.

3 True it is, that Christ will so preserve his Church, and every faithful member thereof from error, as that they shall not fail in the foundation: but as to infirmities of life, so to errors of doctrine, which are not fundamental, even the true Church of Christ is subject, till God by his word do otherwise teach them, as the Apostle saith, if ye be otherwise minded, God shall reveal the same unto you. But concerning any particular visible Church, such as the Roman and the Latin Church is, it is untrue that it is absolutely preserved frō error, but so long only, and so far-forth as it doth yield and submit it self to be guided by the direction of God's word. For what privilege hath one local Church more then another? What can Rome challenge more for it self, then Ephesus, Sardis, Smyrna, and the other Churches of Asia, to whom our Savior directed his Epistles, Revel. 2.3. whose candlesticks are now removed. The earthly Jerusalem had greater assurance for their continuance, and more ample promises, then ever Rome had: for the Psalm testifieth thus, the Lord hath chosen Zion, and loveth to dwell in it, saying, this is my rest forever: yet is Zion now forsaken, and Jerusalem become desolate: for the promise is conditional, if thy sons keep my covenants, &c. v. 12. Let not reachles Rome therefore presume before Jerusalem, even unto the Romans doth the Apostle speak, if God spared not the natural branches, take heed least he also spare not thee. Let the Romanists therefore take heed, least it happen unto them, as unto the Jews, as Origen saith, alapa Christum caedentes, alapam aeternam receperunt, ab omni prophetia percussi & priuati: for giving Christ a blow, they received an everlasting blow, being shaken from, and deprived of all prophesy. The like deadly stroke proud Rome must expect to be deprived of all prophetical spirit and true judgment, 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 proved, that it doth maintain at this present one hundred at the least of those ancient heresies which have been in former time condemned by Irenaeus, Tertullian, Jerome, Augustine, Epiphanius, Damascene, and other of the Fathers.

From Marcellina the companion of Carpocrates they have received the adoration of Images: of the Heracleonites extreme unction: with the Tatians, they condemn marriage: with the Pepuzians they allow women to be priests, in that they authorise them to baptize: with the Catharists, that some are so just, that they need 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 wives: with the Hierarchites they have brought in Monks and Nuns: with the Euchites canonical hours: with the Priscillianists they make Apocryphal writings equal to the scriptures: with the Anthropomorphites they picture God the Father like an old man: from the Pelagians they have borrowed free-will: from the Manichees the prohibiting of the eating of flesh. Many such heresies are without any wresting or forcing fastened upon the Romish professors, as a learned writer of our Church hath already challenged, and charged them with fifty heresies: and another hath proved them guilty of forty more, and so many as want of an hundred, shall be supplied shortly, and the number made up, in the enlarging of the last recited work, as God shall give strength and ability thereunto.

5 Neither is it true, that diverse general Councils where the whole Christian world was assembled, have anathematized and condemned the religion of Protestants: for whereas in the margent he referreth us to the Council. Constant. Council. Florentin. in Union. Council. Trident. the first of these by our adversaries confession was not a general Council: for whereas Sess. 4. of the Council of Constance it was decreed, that the Pope ought to be subject unto the authority of a general Council, Bellarmine telleth us, Non erat tum generale Concilium, &c. It was not then a general Council, when as the third part only of the Church was present, only those prelates, which were under the obedience of Pope John: if it were not general in the 4. session, neither was it in the 8. session, wherein the opinions of Wycliffe and Hus were condemned.

As for the Florentine Council, neither was it by the same reason general: for at the same time the general Council of Basil was celebrate, which beareth this style, sacrosancta generalis synodus Basiliensis in spiritu sancto legitime congregata vniuersalem ecclesiam repraesentans: the most holy general Synod of Basel lawfully assembled in the holy spirit representing the universal Church. The 31. Sess. beareth date ann. 1438. in which year began the Council of Ferraria, adiourned afterward to Florence, as it appeareth in the proeme to the Council. And least it might be thought, that the Synod Basiliens. was now determined, it is manifestly apparent, that it both began before ann. 1431. and continued after, being not dissolved before ann. 1442. which date the 45. sess. beareth. But the Florentine Council was ended ann. 1539. as it appeareth by the date of the letters of Union. How then could the Florentine be General representing the whole Church, whereas another general Synod at the same instant was congregate at Basel? Neither yet was anything concluded in the Synod of Florence against the Protestants faith: The question there handled, and for the deciding whereof both the Greek and Latin Church were assembled, was concerning the proceeding of the Holy Ghost from the Father and the Son. And whereas the Greeks were requested by the Pope, that the Synod would discourse of the transmutation of the bread, they refused, affirming they had no authority so to do, being called together, pro illa tantum spiritus sancti processione, only for and about the procession of the holy-ghost. As for the letters of Union, wherein other articles are contained, they were not made by the consent of the whole Synod: for as the story saith, Multi prinsquam huiusmodi subscriptio fieret discesserunt, Many were departed before any such subscription was made: neither did the Greek Church observe this union afterward, though Pope Eugenius cunningly made two of the Greek Bishops, Bessarion, and another, Cardinals of Rome, to keep the Greeks in obedience to the Roman Church, but all would not serve.

Concerning the Tridentine Conuocation, there subscribed only unto it of Cardinals, Archbishops, Bishops, not above 42. and the most of them were of Italy, Sicily, Spain, though since another tale is told us from Collen, that there subscribed 25. Archbishops, and 168. Bishops, but they are all summed in gross, their names are not expressed. Is not this silly chapter or conuenticle of popish Bishops worthy the name (think you) of a general Synod? with the which neither the Kings of England, and France, nor yet the Princes of Germany, consented or communicated. Many provincial Synods have made as great an apparance of Bishops, and some have exceeded. In the second Council of Carthage there were present 214. Bishops. In the fifth Council of Carthage, ann. 438. Bishops 73. In the Synod Epaunens. 70. In the fourth Toletane 70. Bishops subscribed an. 681. why then should this late chapter of Trent presume beyond these provincial Synods, to be called General, or Universal, consisting of so small a number of popish Bishops conspiring together, neither in number, honesty, or learning to be compared unto the Bishops of diverse provincial Synods, we therefore force not whatsoever this conuenticle hath decreed.

6 It is a notable untruth, that in the popish Church there is not, neither ever was any disagreement or contradiction in matters of believing, whereas the contrary is most manifest & apparent, as these particulars do show.

The Council of Constance excommunicateth all those which communicate in both kinds, sess. 13. The Council of Basil doth grant to the Bohemians the use of both kinds.

Both the said Councils decree, that a General Council is above the Pope: and that it is veritas catholicae fidei a verity of the catholic faith so to believe: and that pertinaciter repugnans est censendus haereticus, that he which obstinately resisteth, is to be judged an heretic: and it is de necessitate salutis credere &c. of the necessity of salvation to believe that a general Council hath supreme authority: and yet for all this the contrary was decreed, that the Pope is above a General Council, Lateran. sub Leon. sess. 11.

The Franciscane Friers did teach, that the Virgin Mary was conceived without original sin: the Dominicanes held the contrary.

The Rhemists hold, that none are absolutely elected without respect had to their works, Annot. Hebr. 5. sect. 7. Bellarmine proveth the contrary, that we are elected freely without any foresight of works.

Some of the popish writers extol free-will, giving unto the same a natural power of it self unto good, Scotus, Durand, Gabriel.

Some do affirm the contrary, as Capreolus, Marsilius.

Some of them hold, that, Episcopalis ordinatio, the ordaining of Bishops is no sacrament, Dominicus a Soto, Caietanus, Durand: Bellarmine with the rest affirm the contrary.

Some that Matrimony is no sacrament of the new testament, as Durand, Alphonsus, Petrus a Soto: Bellarmine with the rest hold the contrary.

Concerning the indelible character, which they say is imprinted in the soul by the sacraments, Scotus saith, it cannot be proved by the scripture; Gabriel doubteth whether the Church have determined it: Bellarmine maintaineth the contrary.

Some think that in the Eucharist the substance of Christ's body is present, but without quantity, as Durand ; others that it hath quantity, but no distinction or order of parts; as Ockam: Bellarmine saith it hath both.

Nicolaus 3. defined, that Christ had no property in anything, Sext. decretal. lib. 5. tit. 12. c. 3. John. 22. decreeth that opinion to be heretical, that affirmeth Christ and his Apostles to have had nothing. And at this present there is no small division and discord between the popish seculars, and Jebusites, even in matters of judgment and doctrine, not only in external points of difference.

1 The Priests deliver this position, that a Catholic may commit of frailty any sin, that an infidel, heretic, or schismatic committeth, Reply p. 50. b. This Parsons denieth, and proveth the contrary, Manifest. p. 28.

2 Father Parsons holdeth, that if a man do detain another man's goods wrongfully, and be possessor malae fidei, he is absolutely bound by all possible means to restore them to the true owner, Manifest. f. 45. a. The Priests hold the contrary, that a man is not bound to restore, when it cannot be done without imminent danger, as to deliver a man his sword, wherewith he purposeth to kill another. Reply f. 63. b. and they are in the right.

The Ignatian divines at Salamanca in Spain, resolved upon these conclusions to be sound in popish divinity, that the Catholics in Ireland might with great merit aid that Rebell Tyrone : that the Catholics sin mortallie, that take part with the English: that they are by no construction Rebels, that fight against the Queen: Reply f. 66. b. All which positions the secular Priests do rightly conclude to be false and unchristian. Ibid.

4 Parsons affirmeth, that the consideration of Catholic religion is the principal point in the succession to the Crown, Manifest. fol. 63. a. And he seemeth to conclude, that succession by birth and blood is neither of the law of God, or nature, Quodlib. p. 30. The Priests hold the contrary, that Catholics are not bound to stand for a Catholic competitor, unless there concur the right of succession, Reply f. 76. a.

5 The Priests affirm, We are most confident not only in the excellency of our Priesthood, but also in the assurance, that we in the execution have a sufficient direction of God's spirit.

6 Parsons calleth this high presumption of heretics, and denieth both, that by their character only Priests were made secure from erring, and so consequently the sacrament of orders not to confer grace, which is a popish ground; as also that they cannot have such assurance of God's spirit: Manifest. fol. 87. a. b.

7 Parsons saith, that in God's high providence we find the necessity and ineuitabilitie of many accidents, Manifest. fol. 100.1. The Priests say, these words taste unsavory, if not hereticallie, to put absolute necessity and ineuitabilitie, in those actions, which are subject to man's will and reason. Reply 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 maintain) is refuted and condemned, not only by Thomas Aquinas, but by S. Chrysostom and other writers of that time. Manifest. fol. 104. b.

9 The Priests call Parsons interpretation of that place of S. John, Try the spirit, &c. false and heretical, thereby leading his Reader into a presumptuous error of judging all both men and matters. Reply fol. 101. b.

10 The Priests hold, that the Pope as an Ecclesiastical Magistrate, hath no power to move war for religion against any temporal Prince, or for whatsoever cause, or pretence, &c. and that they would oppose themselves against him, if he should come in person in any such attempt, and that they will reveal, whatsoever they shall know therein. Imp. consyd. p. 38. Parsons, full like himself, calleth these positions, pernicious, erroneous, heretical. Manifest. f. 13. b.

11. The Priests doubt not to say, that the Pope was not endued with the worthy gift of the holy Ghost, termed discretio spirituum, discerning of spirits, and that he was deceived in setting up the Archpriest, Relat. p. 57. Imp. consyd. p. 11. Parsons stiffly maintaineth the Pope not to have erred herein. Manifest. 76. b. In diverse other points these two Popish sects do differ, as may be gathered out of their late polemical writings and invectives set forth by one against the other.

And three hundred more of these contradictions and diversities of opinion in matters of faith and doctrine, which have been and are in the Roman Church, might be brought forth, but that it were needless (these few examples being sufficient to convince the adversary of error) and superfluous: this being elsewhere in another work performed, whither I pray the Reader to have recourse.

Is not this then a shameless man, that hath told us so many lies together, and blusheth not to abuse such honorable persons, with his Frierly glosses? if his neck were not 〈 in non-Latin alphabet 〉 , an iron sinew, and 〈 in non-Latin alphabet 〉 , his face brass, as the Prophet saith: he would never have faced out, such manifest untruths. But he may be very well compared to raging and running brooks, which as Basil saith: 〈 in non-Latin alphabet 〉 : as they run carry everything along, which they meet with: So doth this bragger huddle up together, whatsoever is in his way, be it true or false. And they think it a good piece of service, if they may with straining and ouerreaching bolster out a bad cause: much like to some, that Jerome 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 entered must hear lies, least being yet but little ones and sucklings, we might be choked with stronger meat. But though their disciples are credulous, and will believe them upon their word, they have small reason to think, that wise and grave persons will be so easily deceived.

The Solution.

1. IT is no hard matter among Protestants to discern of the true religion, seeing they make the Scriptures the rule of their faith: but among Papists it is doubtful, seeing they refuse to be tried only by the Scriptures, (which they blasphemously affirm not to contain all things necessary to salvation) but they run unto uncertain and doubtful traditions: and so as the Apostle saith, they measure themselves by themselves: where then the rule is crooked (such as are their human 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 amiss be corrected according to that rule.

2. Neither is there such diversity of opinion, or multitude of divisions among Protestants, and thereupon such manifest and apparent danger of a false election: as is shown before. And it is an absurd and gross thing in a disputer, still to beg the thing in question. He may take himself by the nose, and his fellow Friers, that make among them above an hundred sects: one holdeth of Francis, another of Benedict, another of Augustine, another of Ignatius the founder of the Jesuits: like as among the Corinthians, some held of Paul, some of Apollo, some of Cephas. So that that saying of Jerome fitteth the Popish professors: Nunc quoque mysterium iniquitatis operatur, & garrit vnusquisque, quod sentit: Now the mystery of iniquity worketh, and every man pratleth his own fancy.

3. Neither is faith only an act of the understanding, and a speculative consent: If your Popish faith be nothing else, the devil may well be one of your Catholics; for he in his knowledge and understanding believeth there is a God, and consenteth that the Scriptures are true, and the history of Christ's nativity, death and resurrection he knoweth and confesseth. But the right Christian faith, beside the illumination of the understanding, maketh an assured confidence of the heart, and settleth the conscience, and maketh us at peace with God: and by this faith, everyone that unfeignedly seeketh God, believeth that he will reward them: as the Apostle saith, He that cometh unto God, must believe that he is, and that he will reward those that seek him. Here are two parts of faith expressed, a knowledge, that God is; and a belief or assurance, that God will reward his seekers and followers.

4. The argument proposed concludeth well against Papists, that he which is doubtful of faith, is much more doubtful to obtain heavē: for a man may have their speculative faith, & yet be no whit nearer to heaven, nor sure thereof. But the right faith, which Protestants profess, doth put them even while they live, in assurance, and in some sort in possession of the kingdom of heaven: as our Savior saith: He that believeth in him, that sent me, hath everlasting 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 obtain heaven, or to be assured thereof, though they have the Popish faith. But with Protestants, after they be endued with a lively justifying faith, there is no doubt or difficulty in obtaining the reward: for we are kept by the power of God through faith to salvation: and the end of our faith is the salvation of our souls. He therefore that is in the way of faith, is sure to come unto the end, which is salvation. I may therefore use against this Romanist the words of Basil: You are guilty of that, which you accuse in another. It is an hard matter for your followers to obtain or be sure of heaven: and therefore you judge so of the Protestants. But as Augustine saith: Quisquis adhuc malus non putet neminem bonum esse: Let not him that is evil think no man good. Because Popish religion is desperate and comfortless, think not every religion to be so.

The Solution.

1. TO the proposition, this may be answered: that although in terrene kingdoms, where a title is denied of all, there is small hope to obtain, because to a temporal inheritance, admittance is by temporal means: and entrance to kingdoms is made by the favor and assistance of united friends, yet moved by the iustnes of the title, as the Wiseman saith: In the multitude of the people is the honor of the King, and for the want of people cometh the destruction of a Prince: yet in the obtaining of the kingdom of heaven the case is far diverse: for the children of God have good title unto it, and great interest in it, and will earnestly contend and strive for it, though all the world say nay: as Elias was not dismayed in his course, though he thought himself to be left alone, and to be forsaken of all men.

2. It is an impudent slander, that the Protestants make the kingdom of God uncertain, improbable, or impossible to be obtained: these are the proper badges of the Popish Church. For how do not they make the kingdom of God uncertain, when they teach, that the certitude of remission of sins is a vain confidence, and void of all godliness: and others call it, a faithless persuasion of salvation, for a man to be assured by faith, that he shall be saved.

How is it not also improbable? seeing if any among thē are likely to go to heaven, their Popes, whom they call holy Fathers, Christ's Vicars, having S. Peters keys, to whom the spiritual treasure of the Church is committed, to whom it belongeth to canonize Saints, who are privileged not to err, they in all reason and probability, should be most sure to go to heaven? Is it probable, that they can open heaven to others, and command the Angels to carry other men's souls to heaven, that they can canonize others, and be excluded heaven themselves? And yet they dare pronounce of some of their Popes, and those not the worst, that they are damned, as Bellarmine is reported to have said to an English Doctor of Sixtus the last, that descendit ad infernum, that he was gone to hell, as far as he could conceive or understand.

Yea by their doctrine the kingdom of heaven is impossible to be had: seeing they do ascribe it to men's works and merits: for this I dare by warrant of the Scriptures affirm, that he which maketh account to purchase heaven by his works, and not to obtain it by faith, is not like to come thither: For by the works of the law no flesh shall be justified.

This objection then might well have been spared, which reboundeth back vpō their own face. Thus are they snared in their own words: and so it falleth out unto this brabler, as it is in Job: He that speaketh many words, shall be answered again. If he be loath to have the nakedness of his mother discovered, he should have followed Jerome's saying: Vis me tacere, ne accuses; depone gladium, & ego scutum abijciam: Would you have us quiet, you should not have accused us: if you had laid down your sword, I should not have needed to take up a shield. Clitarchus could have told you: Vtter not those things which you are loath to hear yourself.

The Solution.

FIrst, this argument is denied: for though among the Infidels and misbeleeuers, such as the Turks are, and the Jews were at the coming of Christ, where none hold the truth, but all are in error, divisions and sects make them worse: yet is it not so among those, which profess the truth: 1. For there the diversity of sects, and the springing and publishing of heresies, doth make the defense of the truth more glorious, and the defenders thereof more faithful and constant: as the Apostle saith: There must be heresies even among you, that they which are approved among you, may be known. 2. And yet in the mean time, the authors of schism, and hatchers of heresies, are thereby given over to greater ungodliness: as the Apostle again saith: But the evil men and deceivers, shall wax worse and worse, deceiving and being deceived.

3. For if the Church of God, were then at the worst, when heresies and schisms are raised: then should the state of the Primitive Church be condemned, when so many wicked doctrines of Ebionites, Basilidians, Valentinians, Marcionites, Arians, Sabellians with the rest were stirred up by the devil.

4. The reason of this difference is evident: because that where the truth is professed, the opposition of errors doth give occasion, that the same be more thoroughly sifted, as the wheat is by winnowing made more pure, and the light shineth brighter in darkness. But where there is no truth or sound knowledge at all, there divisions do but harden them the more in their error, like as chaff being winnowed is scattered and dispersed: and as they which walk in darkness without light, the further they go, the more they wander. This is the very case of the unbelieving Turks, and of the misbeleeuing Jews, Pharisees, Sadducees, 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 devil, whether a man err this way, or that way, all that be in error are his, what error soever they hold. No marvel then, if both Jews and Gentiles by their divisions waxed worse and worse, because they still were under the kingdom of Satan, howsoever divided.

Secondly, if this argument be admitted, it would conclude strongly against the Papists, whose divisions are notoriously known both to have been, and at this present to be such between 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 reproachful terms, of knaves, heretics, diabolical Machiauels, devils incarnate, and such like, as they are not able to show ever to have been among Protestants. And these divisions not only to consist in verbal differences, or repugnance in external rites and liberties, but in material points of doctrine, as hath been before shown. Therefore among Papists, where neither sect holdeth the truth, this argument may well hold by this their erroneous dissensions and diversities, to convince them of monstrous and gross iniquities.

Thirdly, against English Protestants (whom this Libeller chiefly impugneth) this engine of his hath no force: for (to God's glory be it spoken) fewer divisions have not been seen in the Church of England (excepting some few novelties of certain new fangled teachers, who in time, I doubt not, but will wax wiser) then at this present. And I trust our domestical heats shall every day abate and slake, and our contentions at home decrease, that we may with one joint force oppose our selves to the common adversary: like as Abraham rescued Lot from the Gentiles, though some private jars between their families had broken out before. The Grecians are said, that when their enemies approached, though they had been at civil discord before, would compound their quarrels, to resist their foreign foes: And it is written of Themistocles and Aristides, two famous Captains of the Athenians, that when they went on embassage together, or to conduct an army, Inimicitiam in finibus patriae deposuerunt: They laid down their enmity in the borders of their country. It should be a shame for Christians not to be so wise for the defense of the common cause, as the Heathen were: That saying of Augustine to Jerome 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 verity, so that you do nothing beside charity. If men will needs retain some private opinions, yet let them refrain public dissensions. And here an end also of this section.

The Disswasion.

I Would that Popery were free from the imputation of these four sects, which he saith are by them impugned, of Atheists, Jews, Mahometanes, Pagans: for then some hope might be conceived, that they would give place at the length to the truth, if they were purged of these filthy dregs. But as that profession now standeth, I fear me it cannot be cleared from the imputation of all these aforesaid impieties.

1. If Popery did not give way to Atheism, how cometh it to pass, that so many of your unholy fathers the Popes have been infected that way? What was, I pray you, John 13. that playing at dice, called to the devil for help, and who is reported to have drunk to the devil: and Sylvester the 2. that gave himself to the devil to be made Pope: and Gregory the 7. that cast the Sacrament into the fire: and Julius 2. that threw S. Peters keys, as they call them, into the river Tiber, and drew out his sword, having more confidence in Paul's sword, as he termed it, then in Peters keys: Julius the 2. calling for his dish of Porke, which he was forbidden by his Physicians, said, Give it me in despite of God. Leo 10. said to Cardinal Bembus: Quantum nobis profuit fabula ista de Christo. How gainful to us hath been this fable of Christ? Are these now your holy fathers indeed, that were plain Atheists, and is this religion likely to confute Atheism, 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, devilish, if Popery, whereof you take upon you to be sect-masters and ringleaders, were the overthrow of Atheism?

Secondly, for Judaism, how can the Roman religion clear it self: seeing they retain so many Jewish rites and ceremonies: as the Priestlike garments, Altars, Incense, Palme, Salt, Oile, Jubiliee: and which is most notorious among the rest, they every year, like unto the Jews, consecrate a Paschal lamb.

3. And for Mahometanisme, it hath great affinity with Papism, in doctrine, manners, miracles, pilgrimages, sects of Monks, in their Quran, and many rites and ceremonies, as is most pithily & learnedly proved, by an excellent writer, and industrious professor of our Church, in a several work of that argument, which the adversary shall never be able to answer: to that treatise I refer the reader. How then is Popery a confounder of Mahometanes, being rather a compounder with them, and cousin germane to many of their erroneous and corrupt usages.

4. Concerning Heathenish paganism, if Papists borrowed not much of their stuff from thence, their religion would be left very beggarly and naked.

1. The old Romans married not in May: so the Church of Rome at certain seasons inhibit marriage.

2. The Augur did not lose his Priesthood, while he lived, hence they have the indelible character of Priesthood.

3. Of them also they learn to visit the sepulchers of the dead, and bring their oblations thither.

4. Nisus King of Megaris kept the relics of his wife Abrota: the relics of Osiris were preserved in Egypt, and of Bacchus at Delphi. Hence is derived the Popish reservation of relics.

5. The Egyptians worshipped the image of Osiris: from this practice of the Heathen, the Papists have received the adoration of images.

6. The Thasians took upon them to canonize Saints: so do the Papists.

7. Epicurus did ascribe an human form to the God's: so the Papists do picture God the Father like an old man.

8. The Romans instituted an holy day in memory of their maids, which delivered Rome from the Frenchmen: the Church of Rome hath her festiuities of Virgines.

9. Pythes for grief for his son, whom Xerxes commanded to be slain, made himself a recluse and Anachorite, and so died: so hath the Church of Rome their Anchorites.

10. The Egyptian Priests did use to shave their hair: and so hath the Church of Rome their shavelings. Divers hundred such Paganish rites, are to this day practiced among the Romanists. One hath of late written a treatise of this argument, wherein he showeth the original of more then 400. points and tricks of Popish religion, to have been taken from the Pagans: There the reader shall find himself more fully satisfied in this matter. We see then how well Pagans are confuted by that religion, which this champion taketh upon him to defend.

It is not then the Roman superstition, which hath confuted and condemned Atheists, Jews, Mahometanes, Pagans: but the religion, which we defend, that profess the Gospel of Jesus Christ, hath exploded all these impieties, and put them to silence, and hath rooted out all other heresies beside. Who have now impugned the heresies of the Tritheists, Anabaptists, Family of love, of Seruetus, Valentinus Gentilis, with others, then Protestant writers: witness the learned works of Calvin, Beza, Bullinger, Peter Martyr, Junius with the rest.

He hath therefore here made a good argument for the Protestants, whose faith is therefore worthy to be of all received, because thereby all heresy and impiety is subdued: as Jerome saith, Fides pura moram non patitur, vt apparuerit scorpius illico conterendus: Pure faith seeketh no delays, as soon as the scorpion appeareth, it nippeth it on the head.

The Disswasion.

HEre many shameless untruths are poured out together.

1. It is untrue, that Luther at any time recanted his judgment in religion, in departing from the Church of Rome and forsaking her trumpery: you would threap kindness upon Luther, as you have done of late in a lying pamphlet of reverend Beza that he died one of your Catholics. If Luther altered in some private opinions, it is nothing to us, who depend not upon Luther, Calvin, or any other for our faith. And if he did so, it is no marvel, seeing it was hard for one man all at once to find out the truth in every point: seeing the Apostle saith to the Philippians, If ye be otherwise minded, God shall reveal even the same unto you. Faith is not perfected at once: and as in other things, the invention of a thing and the perfection come not together, as the Greek Poet saith:

So is it in religion. But howsoever Luther might vary from himself, what is that to us the Protestants of England, who are the greatest eye sore to these blear-eyed Popelings? It is well▪ you cannot upbraid the Church of England with any innovation of doctrine for these three score years well nigh, since the first thorough reformation of religion in blessed King Edwards reign.

2. As for licentious Calvin, and galley-slave Knox : the one is a malicious slander, the other a scurrilous term. These men were both famous for their learning, and reverenced of all that knew them for their godly life. I do not a whit marvel that the memory of these men is odious to all Papists: for Calvin hath so decalued, made bare and bald their naked religion, and Knox hath given it such a knock and deadly blow in Scotland, that I trust in God it shall never there rise up again.

3. That King Edward a child of nine year old, without any assent or assembly of Parliament, or other (as Fox himself is witness) did reform religion, is a fiction of your own. First, Master Fox witnesseth no such thing: for although the King by the advice of his Council appointed a general visitation over all the land for the redressing of certain disorders, yet was not the Mass abolished, nor religion wholly altered till the Parliament held, ann. 1. Edward. Nouemb. 4. Secondly, indeed true it is, that in Queen Mary's time the Papists came before the law: Preachers were prohibited, Bishops deprived, and diverse imprisoned: as Bishop Cranmer, Latimer, Ridley, Hooper, Rogers, Mass publicly solemnized. Thirdly, you had forgotten, that the usurped authority 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 Lord's spiritual and temporal, and Commons, abrogated by King Henry the eight of famous memory: so that no new act was requisite in that behalf in the entering of King Edwards reign. Fourthly, King Edward a King of nine years of age, by the advice of the Parliament repealeth diverse Statutes, and among the rest one made against Lollards, ann. 1. Richard. 2. who was then but eleven years old: I pray you, what great ods in their ages? might not the one build up true religion at those years, when as the other pulled it down? or will you take exception against Josiah, because being yet but a child, he began to seek the Lord, and to purge religion? or is the authority & sovereignty of the Prince the less, because he is young? or is the spirit of God tied to age, and limited to years? 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 us is filled with the holy spirit. And so was it in this princely child the Josiah 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 sores, prouectior aetate, quā Josiah, We should not respect his years, the Emperors age is perfect: age is perfect, where virtue is perfect: Honorius is now growing to be a young man, elder then Josiah.

4 Further it is a great untruth which followeth, the will and testament of King Henry being violated, and his Bishops and Clergy committed to prison, or deprived.

For neither doth he show wherein the testament of the King was violated in the entrance of King Edwards reign, and therefore may be justly suspected to be a falsarie: neither doth he cite any author for it, no such thing either by Master Fox or Stowe (to whom in these matters he appealeth) being affirmed: so that it seemeth his own fantastical brain hath forged this fancy.

True it is indeed, that the Protestant Bishops were deprived, and excluded both from the Parliament and their Bishoprics, as Doctor Taylor Bishop of Lincoln, Doctor Harley Bishop of Hereford, with others, in the entrance of Queen Mary's reign.

But untrue also it is that the Popish Bishops were deprived or committed to prison during the time of the Parliament, when the act passed for reformation of religion, which was in November ann. 1547. the Bishop of Winchester was not sent to the Tower til the morrow after S. Peters day the year following ann. 1548. nor deprived before ann. 1551. And Bonner was not commanded to keep his house, till the 11. of August ann. 1549. in the third year of King Edwards reign. This shameless man we see dare adventure to utter anything.

5 Of the like truth is that which followeth, That the Protestants of this time without any disputation or advice of any learned or Parliamentall Divine (all such then being deprived) by the consent of unlearned noble men, Knights of shires &c. enacted and decreed matters of religion.

For it is notoriouslie known, that during the Parliament, ann. 1. Elizab. there was a conference and disputation held at Westminster, between nine of the Popish Clergy, Bishops and Doctors, with as many of the Protestant Doctors and Divines, whereof one was a Bishop, which disputation was broken off by the frowardness of the popish disputers, that willfully refused to obey the order appointed.

Neither as yet, when matters of religion were treated of in Parliament, were the popish Bishops deprived: for the Archbishop of York was then of the Council, and the Bishops of Winchester and Lincoln were not committed to the Tower, but upon their disobedience and contempt of authority, in violating the prefixed order of the disputation.

And it is also evident, that the acts which passed ann. 1. Elizab. had the consent of the three estates of the realm, as may appear by the style of them, We your said most loving, faithful, and obedient subjects, representing the three estates of your realm in England. And it is certain, that diverse learned Divines were consulted with concerning the affairs of the Church, as these reverend men, Scorie, Coxe, Whitehead, Grindall, Horne, Sands, Elmer, Jewel, with others, the meanest of them far more learned, honest, godly, then your Parliament divine Story, who uttered this phranticke speech in the Parliament house, that while they labored about the sprigs, they should have stricken at the root, &c. with other mad words: but he himself was happelie not long after rooted out, and spewed out from the earth as an unclean thing: wherefore there was more then the consent of the unlearned &c. to the things then enacted. What a fardell now of lies hath this glozing Frier bundled up, he hath uttered as many leasings, as scribled lines: he runneth along, and maketh haste, as though the truth could not overtake him, as Cypriane saith, ita scelera festinant, quasi contra innocentiam festinatione praeualeant, impiety by haste thinketh to prevail against innocence. I may compare this fellows reports, as Saleucus did the Locrensian laws to a spiders webs, a fly falling in was taken, but a waspe did escape: so his silly and credulous disciples may be entangled with his talk, but the discreet reader will deride his folly, and break his snares.

The Disswasion.

1 HE had said more truly, that the most unlearned and vicious men of the world have approved their religion, not the most learned and virtuous, which is an idle and fabulous speech. Many of the Popes have been most unlearned: Alphonsus saith, Constat plures Papas adeo illiteratos fuisse, vt grammaticam penitus ignorarent, It is evident that some of the Popes have been so unlearned, that they were ignorant of their Grammar. The like ignorance hath reigned in times past not only in the Popes, but in the whole court and city of Rome. Arnulphus said openly in the Council of Reims, 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 us that thing which they never had learned. And such as was the city of Rome, the whole papal Clergy and priesthood was not unlike: 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 latin, such was their doctrine, both barbrous & false.

2 Now what virtuous and holy men your Popes have been, who are the great patrons of the Roman religion, it may easily be seen: whereas that Sea hath afforded in great numbers, 1. Sorcerers, such were John 12. Benedict 8. Benedict 9. Gregory 6. Sylvester 2. Gregory 7. Paulus 3. with others. 2. Murderers, as Clemens 5. Urbane 6. John 23. Sixtus 4. Alexander 6. Paulus 3. 3. Adulterers, as Innocentius 8. Alexander 6. Leo 10. Julius 2. Julius 3. Some incestuous, John 23. accused in the Council of Constance that he had known his brothers wife: Alexander 6. with his own daughter Lucretia: Paulus 3. with his own sister committed uncleanness. Nay these unholy fathers have not been free from the touch of the unnatural sin of Sodomy, as Julius 2. Julius 3. Sixtus 4. Alexand. 6. Many of them have been Atheists, as is declared before.

3 As true it is that all virtuous men have approved Popery. Of the like truth is the next gloss, that they have 20. general Councils of their side, whereas Bellarmine himself numbereth but 18. general, orthodoxal and allowed Councils, and five of them Lateran. 1. Lateranens. 2. Lugdunens. 1. Lugdunens. 2. Viennens. are not extant: and how then can it be known what they decreed?

4 He telleth us also of many thousands of national and provincial Synods, whereas he is not able to produce one thousand, nor yet much above one hundred of such Synods (the general excepted.) And of all these Synods general or particular, Ecumenical or provincial, where he can show one for popery, we will bring forth three against it, and of all their Canons and Decrees we will undertake to allege three to one, that shall testify with us against them.

5 He may be ashamed to say that all Universities have decreed with them, whereas both the University of Oxford gave public testimony of John Wycliffe his sound doctrine and honest life: and publicly in the University of Prague his positions were defended by John Hus. And King Henry had the judgment of ten Universities, that his marriage with his brothers wife was unlawful, which notwithstanding was dispensed with by Pope July 2. and ratified by Clement 7. And at this present (God be thanked) the Protestants have as many Universities if not more on their side in Germany, Denmark, Heluetia, the Lowe countries, England, Scotland, and other nations, then the Romanists have for them.

6 The Imperial laws, Prophets, Apostles, Evangelists, holy and learned Fathers, Historians, Synods, Councils, Laws, Martyrs, Confessors, all which this shameless popeling boasteth of, are against them, as hath been sufficiently proved in more then 300. questions in controversy between the Protestants and Papists.

7 Yea he blusheth not to say, that their religion is ratified by Sybils and Rabbin's before Christ, whereas in very deed they are both against them.

First for Sybils Oracles, they do evidently describe the Pope of Rome, calling him 〈 in non-Latin alphabet 〉 , one that should have a manifold, that is, a triple crown, and his name should come near to Ponti, so is he called Pontifex, that all the world should visit his foot: that he should gather together huge heaps of gold and silver, be skillful in Magic art. And afterward in the same book Sybill speaketh of the utter ruin and desolation of Rome.

Concerning the Rabbin's, neither do they witness for the Romans, but did rather by the scriptures gather that they should be enemies to the Church, for so they understand that prophesy of Balaam, that Cittim shall afflict Heber, of the power of Italy and Rome: so Onkelos, Rashi, Ezra, Sadaiah, Isaac, Bochai, as they are cited by that learned man in his Concent, whose name (as I have heard) this opponent beareth, but neither his wit nor learning. Is not this now a brave lad, that would make us believe, that these speak for him, that are utterly against him? But whereas he challengeth beside, that Mahometanes, Jews, Pagans, Infidels, Heretics, Schismatikes, Devils, damned souls, souls in Purgatory, do witness with them: We willingly yield them all these; they are fit Jury men to bring in such a verdict: only I take exception against two of this empanelled enquest: the souls in Purgatory, which is nowhere, and therefore it is a vain proof; and the damned souls, who if they might utter their complaint from hell, they would cry out against their popish instructors, which by their idolatry, doctrine of freewill, merits, pilgrimages, invocation of Saints, blind traditions, and by many other gross errors, and blind ignorance condemned them to hell.

8 He saith further: That the Queen by her new taken prerogative proceedeth in spiritual causes without Parliament. Here are two untruths couched together.

1 Her Majesty did while she lived exercise no authority in those causes which the statutes of this realm have not yielded unto her: and therefore without Parliament she proceeded not; that authority in spiritual matters being restored to the Crown by act of Parliament.

2 False also it is, that this prerogative is new taken up: that the Prince should be the supreme governor over all persons, and in all causes as well ecclesiastical as temporal: for her Majesty did not challenge any authority and power of ministry of divine offices in the Church (as the Papists do falsely slander the state) but only she was acknowledged during her princely life and reign to be supreme governor of the Church in her realm, to prescribe laws for the same by the word of God, and to see them executed, and no otherwise. This prerogative is ancient, never denied to Christian Princes. David, Solomon, Jehoshaphat, Hezekiah, Josiah, reformed religion, deposed idolatrous priests, made ecclesiastical orders and laws. Eleutherius calleth King Lucius God's vicar in his kingdom, and saith, it is his duty to call his people to the faith and law of Christ. Pope Leo thus decreed, Res humanae, &c. Human matters cannot otherwise be safe, nisi quae ad diuinam confession̄ pertinent, & regia & sacerdotalis defendat dignitas, unless those things which belong to the divine profession, both the kinglie and priestlie authority defend. And among other offices of the Kings of England, this is one, Vt regat ecclesiam, That he govern the Church. Yea the popish Clergy were the first that recognized King Henry the 8. to be the supreme 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 moral judgment: You should have said moriall, or a fools judgment: for it is notoriouslie known, that diverse Popes have been heretics: Marcellinus was a Montanist: Liberius an Arian: Honorius was condemned for an Heretike: Anastasius and Celestinus were Nestorians. Yea it is also manifest, that the Bishops of Rome have erred in their definitions and decrees. Nicolaus 1. alloweth baptism made only in the name of Christ, Decret. 1. de baptis. Platina saith, Post Stephanum &c. After Stephen this custom was observed, Vt acta priorū pontificum sequentes aut infringerent, aut omnino tollerent, That the Popes which succeeded did infringe the acts of their predecessors, or clean take them away: The former then or the latter must needs err in their decrees. Erasmus saith, Johannes 22. & Nicolaus totis decretis intra se pugnant, idque in his, quae videntur ad fidei negotium pertinere, John 22. and Nicolas in all their decrees do fight one with another, and in such things as belong unto faith. But if you weigh not the credit of this testimony, hear one of your Popes confession, Quid si criminosus papa contraria fidei praedicet, haereticisque dogmatib. imbuat subditos, What if a bad Pope do preach contrary to the faith, and corrupt his subjects with heretical opinions. It is possible then for a Pope not only to err himself, but to preach, publish, and enjoin it to others.

What an heap of lies hath this fabulous Frier told us, and all within the compass of one page: I may say to him as Diogenes to Plato, who requesting of him three roots out of his garden, sent him a bushel: even so (saith he) when you are asked, you answer many things. But this unskillful gardener, unasked, hath cast us out of his garden, stinking weeds by lumps, & served us with a bushel of lies. Cyprianes saying may very well be applied to such over-reaching Romanists: Romani cum sua mendaciorum merce nauigant, quasi veritas post eos nauigare non posset: The Romanists hoise up sails to carry their merchandise of lies, as though the truth could not sails after them, so this nimble Cursitor trips away with his false footing, as though no man could trace his wide footsteps and overtake him.

The Disswasion.

1 HOw well popish religion confuteth Atheists, Epicures, Jews, Pagans, Mahometanes, I have shown before: that popery boroweth from all these, that diverse of their Popes have been Atheists, Gregor. 7. Sylvester. 2. Paulus. 3. Benedict. 9. Ioann. 13. Leo. 10. Alexander. 6. with other: Jews and Turks are tolerated under the Popes nose, only the Protestants are persecuted unto death. And for Magicians, Platina showeth, that more then twenty of the Popes have been given to that devilish study. How Papists are confuters of Philosophers, I leave it to their own report, of one Maldonado an Ignatian sectarie, that in a great auditory in one lecture labored to prove by natural reasons that there is a God; in another, that there is none: and that the Jesuits do maintain at this day by the pen of Rene de la Fon, that the Godhead must be proved by natural reason.

2 Vntrue also it is that Popery hath conquered so many heresies, retaining still a great number of them, as is before sufficiently declared: neither have they cause to brag of their universality, in subduing all nations: for popery was never so general, as pagane Idolatry: neither had the Pope ever command of all nations, the Greek Church having ever been divided from him: and I trust every day his jurisdiction will be less, and his account of nations come short; as thanks be to God, his nails are well pared, and his arms shortened in many famous cities and kingdoms in Christendom.

3 Of the Papists it may be more truly said, that they have as many heads, so many religions: of the diverse sects and schisms in popery, 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 have not blushed to say, that the Pope may change the form of words in baptism: 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 authority from the Church of Rome: that no man may lawfully believe anything by the authority of scripture against the determination of the Church. Another saith, the authority of the scriptures is founded in the allowance of the Church. Another, Apostoli quaedam scripserunt, non vt praessent, &c. the Apostles writ certain things, not that they should rule faith and religion, sed subessent, but should be under. Let any man now judge if these men be not deniers of scripture, which do derogate from the authority thereof, that take upon 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 Latin only to be authentical, which in many hundred places altereth, and corrupteth the Hebrew text: As Genes. 2.8. God planted a garden from the beginning, for, toward the East. Genes. 15. she shall break thy head, for, he. Gen. 4.13. they read, my sin is greater, then I can deserve pardon, for, then I can bear. Gen. 6.5. their cogitation intent to evil, for, only evil continually. Gen. 12.15. and the princes told Pharaoh, for, the princes of Pharaoh saw her. Gen. 26.9. why didst thou lie, for, why saidst thou. v. 19. they digged, in torrente, in the brook, for, in the valley. 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 hot waters in the wilderness, for, Mules. Gen. 40.13. shall remember thy service, for, shall lift up thy head. Psal. 68.4. exalt him that ascendeth, super occasum, upon the west, or sun-set, for, upon the heavens. v. 6. delivereth prisoners in strength, for, in fetters. v. 13. though ye sleep between the lots, for, lien among the pots. v. 17. ten thousand, for, twenty thousand, and a thousand such places might be alleged, wherein they have corrupted the scriptures.

The Papists also are the men, that forge scripture and other evidences, for they thrust upon the Church diverse Apocryphal books, of Toby, Judith, Maccabees, with the rest, which the ancient Church of the Jews, to whom all the books of the Old Testament, and oracles of God were committed, never received, nor allowed: So have they forged and devised diverse other writings, as the Decretal epistles of the ancient Bishops of Rome, which were Martyrs, as of Zepherinus, Calixtus, Pontianus, Urbanus, Fabianus, with the rest, which are all counterfeit stuff: as are also the liturgy of S. James, the writings that pass under 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 upon the infallible word of God contained in the scriptures, but most of it upon blind, fallible, and uncertain traditions: and many opinions the Church of Rome holdeth directly opposite and contrary to scripture, as elsewhere hath been shown.

Thus this (frivolous adversary) passeth on along, heaping up sclaunders and untruths, not remembering what the wise man saith, Lying lips are an abomination to the Lord, but they that deal truly, are his delight. But we need not marvel at it; for this is familiar with thē, with great boldness to face out their own forgeries: and they may well say in Jerome's phrase, domi nobis ista nascuntur, we have plenty of such stuff at home. But as the Lacedaemonian 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 have done, and not to profess truth in his speech, where none is in his matter.

The Disswasion.

1 WHat obedience popery teacheth to their princes, the late practices both in England and France do proclaim to all the world: as the treacherous conspiracy of Parry, incited by Cardinal Coomes letters: of Somerfield and Arden solicited by Hall a popish priest: of Babington with other stirred up by Ballard: Lopez by Parsons: Sauage and York by Gifford: Squire by Walpoole a Jebusite. In France James Clement a Iacobine murdered Henry the third. Barriere and Chastell attempted the like against the now King of France, at the instigation of the Jesuits. The Prince of Orange was by the like treachery murdered: and the death of the Chancelor of Scotland intended. This may suffice to show their obedience.

For their chastity, I appeal to the stories written of their unholy fathers the Popes. What place in the Christian world can afford more filthy spectacles of adulterers, incestuous persons, Sodomites, then that Sea and city of Rome, I appeal to the inquisition made in King Henry the eights reign, at the suppression of the Abbeys, when in some places the Priests and Monks were descried to have kept some two, some three, some six, some more, one among the rest twenty concubines: such also is their chastity.

Much agreeable also is their poverty: for Abbeys and Monasteries grew to be so poor, 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 provision by statutes of Mortmaine, that no more lands should be given to religious houses without the Kings license.

The annuity which the five orders of Friers gathered, amounted to an hundred thousand pounds yearly: for they had five pence a quarter of every house, twenty pence by the year, which will arise (counting but ten households in every parish, and parishes ten thousand) to little less sum then is named.

The new upstart Ignatian fathers have also entered the vow of poverty with the rest: And what poor souls they are, contemning all worldly riches and pleasures, their own fellows the secular priests can very well certify us. They tell us that Frier Hawood did ride up and down 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 expenses could not be gessed at less then five hundred by the year, his apparel very costlie, with his two geldings of thirty pound a piece. Frier Oldcorne was able to keep at once eight good geldings, his apparel worth thirty or forty pound. Frier Gerard got by one two hundred pound, by another seven hundred pound, of another 160. pound, of another 500. pound, beside the disposition of 100. pound by the year. Another Jesuit is reported to have worn a girdle, hangers and rapier worth ten pounds, and a ierken that cost no less: his apparel with his horse and furniture was valued at one hundred pound. He was thought to dispend four hundred by the year, and yet had no patrimony. And such is their vow of poverty and contempt of the world, which this punie Ignatian on his fellows behalf and his own boasteth of.

2 As I deny not but that diverse ancient Monks, Heremites, Bishops, & some Popes of Rome might be and are saved: yet that by the popish faith, as it is now professed, they were saved, I much doubt; nay I assuredly believe they were not it will be an hard matter for him to prove, that all these, of whom there is hope that they are in heaven, were idolaters, worshippers of images, artolaters, adorers of bread, inuocaters and worshippers of angels, freewill men, reposing themselves upon their merits, maintayners of traditions against the scriptures, followers of Jewish rites and ceremonies, such as the moderne Papists are. Nay we are sure they were none such: for the ancient Bishops of Rome, the Monks and Heremites of former time, were of a diverse faith and judgment in religion, then now the Popery and Monkerie of the Romish Church is: for otherwise the Apostle telleth us directly, that no idolaters shall inherit the kingdom of God. And if it be so likely a matter that your Popes are saved, why did one of your great Rabbin's so peremptorilie give 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 probability more like then he to go to that Limbus, whereof some were necromancers, some murderers, some atheists, some adulterers, some thieves and robbers, some blasphemers, all which sins by the Apostles sentence, exclude from the kingdom of heaven.

3 It is a slander, that the Gospel hath made those which were before, chaste, obedient, &c. licentious, wicked: the contrary is manifest, that they which were in popery irreligious, lewd, profane, being converted to the Gospel, became virtuous, holy devout persons, witness George Tankerfield, Master Green, Julius Palmer, Mistress Louis, Roger Holland, who of blind and licentious Papists were wrought by the Gospel to be godly Christians, zealous Protestants, and constant Martyrs: the contrary hath appeared in Protestants revolting from the Gospel to popery, who after their apostasy waxed worse and worse. This is exemplified in Gardener, Bonner, Harding, with others: the first two of half Protestants, having taken the oath in King Henries reign against the Pope, afterward did violate their oath, and a good conscience; and beside their licentious life, fell to be deadly enemies to the truth: The other of an earnest and modest Protestant, was turned to be an intemperate and railing Papist, as his hasty writings do declare.

We see then, what little conscience this man hath thus to charge the glorious profession of the Gospel: he shall not be able to show one example of any, that being truly converted to Protestancy from Popery, thereby was made worse: for the contrary experiment many instances may be exemplified, and that common by word doth show as much, An Englishman Italianate, is a devil incarnate: which phrase is not only used of Protestants, but it is currant among the Romanists: as the secular priests do give out of one, that was a fauorite to the Ignatian friers, that he was an Italianated companion, and a devil incarnate.

Now then against this accuser of the brethren, that saying of the Prophet may be well applied, he hath conceived mischief, and bringeth forth a lie, Psal. 7.14. We see the fruits of his long travail, such as the conception is, such is the birth, mischief in his heart, and a lie in his lips. Cypriane telleth us, from whence this cometh, Scias hoc opus esse diaboli, vt seruos dei mendacio laceret, vt qui conscientiae suae luce clarescunt, alienis rumorib. sordidentur, this is the devils work, to bely the servants of God, that they which in their conscience are unspotted, by others reports should be taynted. Democritus said well, that envy was as the truths ulcer ; so the envy of our adversaries would make the truth ulcerous by their malicious reports. But our true defense shall be as a salve to this sore, and where they would fester with biting corrasies, we doubt not to cure with wholesome cordials, and against their vain sclaunders to use the defensatiue of true dealing, that all this roauing shooters darts shall be, I trust, but as bulrushes, and his endeavor as of one that worketh against the stream, who while he laboreth to disgrace the Gospel, shall gain shame to himself: to whom that saying of Jerome may be returned, Frustra niti, neque aliud fatigando, nisi odium quaerere, extremae dementiae est, to strive in vain, and to purchase hatred with weariness is extreme madness.

The Disswasion.

1 THese stories being admitted, which are reported by the forenamed authors of the miracles wrought by the Apostles, holy Martyrs, and Confessors of the Primitive Church (though we have great cause to suspect, that some of these stories have been corrupted by their evil handling, thorough whose fingers since they have passed, and that in many things the authors themselves might be too credulous) yet what doth this advantage the adversaries cause? Let him first prove that the Apostles, and the holy Martyrs and Confessors were Papists, before he seek to win grace by their miracles. He might as well have mustered on his side all the signs and miracles wrought by Christ and his Apostles, as these which were done by holy men continuing in the Apostolic faith and doctrine.

2 But they can tell us of miracles (to take away this first answer) which were effected by such men as were known to be great patrons of diverse popish superstitions, such were Odo, Dunstane, Editha, Bernake, Bartlemew a Monk of Durrham, Augustine the Monk, Brendane, with such others: And that everyone may judge of the truth herein, I will produce the miracles ascribed to these Pope-saints, and martial 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 own, as he should fight with Analanus: that he kept the Church of Canterbury, that no rain dropt upon it, while the roof was in making: that when he brake the host over the chalice, being at Mass, it dropped blood.

Such like stuff is fathered upon Dunstane: how being tempted with the cogitation of women, he caught the devil with a pair of tongs by the nose, and held him fast: how a Lute hanging upon the wall did sing and play alone, without any touch of finger: how by making the sign of the cross, he set a great beam of an house, being displaced, into his right room again: How the Virgin Mary with her fellows appeared visibly to him singing: and the Angels often talked familiarlie with him.

Of Editha this tale goeth, that her body being taken up by Dunstane, all was found corrupted, but only her thombe, wherewith she used to cross, and her belly for her chastity, as she her self is said to have expounded the mystery, appearing to Dunstane: yet this chaste Nun is detected in the truer histories to have been King Edgars concubine, by whom she had a base son: whosoever worshipped the Tomb of this Editha, if they were blind, deaf, halt, mad, were healed, saith the Legend writer.

Bernacus went over the sea upon a broad stone, turned Oak leaves into loaves, stones into fishes, water into wine, his Cow being cut in pieces he restored to life. The same author saith, that Christ appeared to Augustine, and talked familiarly with him: that Bartilmew saluted a wooden Crucifix, and it bowed down and resaluted him again: that Brendan caused a fountain to rise out of a dry ground, and was carried into Paradise. A thousand such tales, their Breuiaries, Itineraries, Legends contain.

3. And that we think it not strange, that Popery 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 us, that Zamolxis in Scythia, Pythagoras in Italy, Ramsimitus in Egypt, Protesilaus in Thessalia, Hercules in Tenarus: all went down to hell, that is, were dead and raised up again. But Celsus that Heathen scoffer doth deride these fables.

For strange transmutations, and metamorphoses: there shall we find, that Amphiaraus spear, was changed into a Laurell tree, being pricked down in the ground: of Smyrna changed into Myrrha (by changing certes of the letters, and not otherwise:) of Diomedes companions turned into birds, Ulysses fellows into beasts: of the Arcadians into wolves, Lucianus and Apuleius into Asses.

For miraculous passage upon the seas: they will report unto us, how Arion the Musician, and Enalus with the Virgin, which he loved, leaping into the sea, were borne up by the Delphines, and carried safe to land.

What can now the Roman Iconolaters say more for themselves in this kind, then the Pagan Idolaters? If Religion should be tried by miracles, the one as well as the other, can tell us tales enough, if we will believe them. But what is to be thought of these lying and feigned miracles, Augustine will tell us: Remoueantur ista vel mendacia fallacium hominum, vel portenta mendacium spirituum: Remoue out of the way these lies of deceitful men, or strange deceits of lying spirits.

4. I will further show the vanity of the forged and devised miracles by these reasons following.

First, it is evident by the testimony of the ancient Fathers, that miracles were not usual in their time. Ambrose saith: Quare nunc non ita fit, vt habeant homines gratiam Dei, qua operentur miracula? Why have not men nowadays grace given them to work miracles? Augustine saith: Modo iam caeci non aperit oculos miraculo Domini, &c. Now the blind receiveth not his bodily sight by the miracle of our Lord, but the blind heart receiveth sight by the oracle, or word of the Lord: now the dead body riseth not, but the soul riseth, that was dead in the living body: now the deaf ears are not opened, &c. Bernard saith: Licet nostra non habeamus miracula, &c. Although we have no miracles of our own, yet the miracles of our patron are a consolation to us. Seeing then these Fathers thought that they had no power to work miracles, what impudency is it against their own judgment to ascribe miracles unto them? As an Epistle goeth under Augustine's name, wherein he is feigned to report, that as he was about to write a letter to Jerome, his soul being lately departed, appeared unto him, and talked with him. Likewise how Jerome after his death, caused the souls of diverse to return to their bodies, and so they revived again: how he delivered one condemned to hell: and how sixteen blind persons were restored to sight, in the translation of his body.

Of Bernard it is avouched, that after his death he healed eleven blind, ten maimed, and eighteen lame persons: and all these miracles Bellarmine justifieth to have been so truly done. How are they not ashamed to father such fables upon the Fathers, contrary to their own judgment.

Secondly, this may be an evident argument, that these Legends smell, because they make miracles so common, to flow from them in heaps: as that Jerome healed sixteen blind at once: Bernard in one day of all infirmities 39. persons: Hilarion is affirmed to have cured 200. possessed with devils at Cyprus, beside a great many of other diseases. Christ and his Apostles were but bunglers in working miracles to these, if they may have their saying. Origen to Celsus, who counted it as a fable that Christ raised some from the dead, maketh this answer: Si fabulosa haec essent, multos resurrexisse finxisset: If these things were fabulous, they would have feigned more to have risen, whereas now three only are said to have been raised. We may therefore worthily doubt of these strange reports of miracles, wherein they have no measure, bringing forth such a beadrole of them.

Thirdly, we have the adversaries own confession, who themselves suspect the credit of these tales: therefore Alexander the 3. forbiddeth a certain Popish saint to be worshipped, although miracles were done by him, without the authority of the Church of Rome. Innocentius 3. also decreeth, that Prelates should not suffer those, which come to their Churches, to be deceived, varijs figmentis, aut falsis documentis, with diverse figments and cozening tricks. The Abbot of Clumack testifieth, that he noted four and twenty 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 having buried his wife in a rock dying in travel, with the child sucking at her breasts, two year after sailing that way, found her alive and the child sucking. Many fables are current among the Ignatian Fathers, of the strange visions, which their founder Ignatius Layola had: As how he was wrapped into heaven, where he saw the Trinity in three persons and one essence: how the tools and pattern were shown unto him, whereby God made the world: how at the elevation of the host, he saw Jesus Christ in it in body and flesh, just as he was upon the earth, &c.

The like stuff they have vented of Xauiere one of the Ignatian sect, who wrought great wonders among the Indians: how he raised six dead men to life: how sending a little child with a cross to one possessed with devils, 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 devil being cast forth, scratched him by the back and belly, as he prayed to the Virgin Mary, that he was constrained to keep his bed, till the skin was healed: How when he was dead, a blind man by rubbing his hand upon his eyes received his sight: how with his whip, wherewith he used to beat himself, and a piece of his girdle, an infinite number of diseases were cured. All these tales, though magnified by Bellarmine, who is ready to take any occasion, to grace his own order; yet by other Papists not so light of credit, are rejected, as mere fables and old wives tales, as they well deserve.

Fourthly, many of these Monkish miracles and Frierlie fables are ridiculous, and not beseeming the gravity of right holy men: such is that of Dunstanes holding the devil by the nose with a pair of tongs: and of the devil scratching Xauiere by the back: Are not these very worthy matters (think you) to be registered? Such tools Jerome calleth, Prandiorum, coenarum{que} fabulas, table talk, and mimum Philistionis, vel Marilli stropham ; he compareth them to Philistions jests (who made verses to move laughter, and died of laughing) or Marillus toys.

Fifthly, the end of these Popish miracles is to be considered, which is not to persuade faith in Jesus Christ, or to stir up to godliness of life, which was intended by our Savior Christ and his Apostles in their miracles: But this was the drift of them, to confirm their own superstitious devises, in the adoration of Images, invocation of Saints, visiting the tombs of the dead, worshipping their relics, and such like. This difference Origen well observed between the miracles of the Christians and the Pagans: Magorum nemo, per ea quae facit, sicut Jesus ex rebus quas factitârit, mirandis, ad morū imitationem inuitat: None of the Magicians by their miraculous works (as Christ did by his) do move men to amendment of their manners.

May we not now justly wonder, that any are so simple to give credit to such gross fables: but that it is a just judgment of God upon those, that will not receive the truth, to believe lies. These false teachers, as Ambrose saith, Per ea quae placida sunt, suadent foeda: By pleasing tales persuade beastly stuff: And their blind scholars, as Jerome saith, sub martyris nomine bibunt de aureo calice Babylonis, under the color of martyrs (and of their miracles) do drink of the whore of Babylon's golden cup: but like as Satyrus the Sauian his friends are said to have stopped his ear with wax, that he should not hear the railing speech of his adversaries; so men had more need to stop their ears against these flattering and pleasing tales, as against the Syrene songs. But I have stayed too long in raking in this channel, and stirring in this dunghill of popish legends.

The Disswasion.

1 ANd I defend that religion, which hath not been tossed up and down, chopped, or changed in head or members, as this alogisticall discourser sclandereth the Gospel, but hath continued one and the same for these 60. years, since the first abolishing of the Mass in England, all which time the profession of the Protestants in England in the substantial points of faith, hath not altered hitherto, neither I trust, shall hereafter.

The Communion book hath been but once altered among us all this while, whereas the form of the Mass in the Roman profession hath been often chopped and changed, patched and pieced, by adding to it, and taking from it, which was for the space of 700. years, in fining, and refining, before it came to that deformed perfection which now it hath. Read Platina and Polidore Virgil, there shall you find, how and by whom, and in what process of time every part of the Mass was devised.

2 Which containeth neither falsities, nor contradictions in any essential points, as popery doth: neither shall this trifler be able to show any such falsity, or cōtrarietie, who herein, and everywhere almost, would have us take his own word, as though he were the Pope himself: for proof he bringeth none. We know what the Law saith, Solam testationem prolatam &c. nec causam probatam, nulliu • esse momenti, That a witness produced, and no cause or matter proved, is of no force.

3 A religion, that hath publicly by the word of God, and godly laws with full consent of Parliament abrogated and condemned all gross papistical errors, as of justification by works, art. 11. of works of supererogation, art. 14. of freewill, art. 10. of purgatory, art. 22. of speaking in the congregation in an unknown tongue, art. 24. of the five popish sacraments, art. 25. of the bodily presence of Christ in the sacrament, art. 28. of receiving in one kind, art. 30. of the blasphemous sacrifice of the Mass, art. 31. of the unlawfulness of Priests marriage, art. 32. of worshipping of images, invocation of Saints, art. 22. that the Pope hath no jurisdiction in England, art. 37. What will not this impudent man now dare to say, who boldly affirmeth, that Popery is not by public authority condemned in England. Now then because their Law saith, Qui crimen, quod obiecit non probauerit similem poenam sustineat, He that proveth not the crime objected, shall endure the like punishment; so this thing objected, redoundeth upon his own head: For true it is that the faith of Protestants is not condemned by the ancient Canons and Decrees of the Roman Church, but receiveth plentiful witness frō thence, as is already shown in diverse hundred questions.

4 A religion, which hath continued these 1600. years in the true Church of Christ, not as Popery▪ which for most of their opinions must come short of this computation by 800. years: which is full of errors, and contradictions, in the Decrees of Popes and Councils.

For errors, the Council of Neocesarea ca. 7. decreeth, that the Priest should neither give consent to second marriage, nor be present at the marriage feast, but rather enjoin penance for it, and so in effect condemneth second marriage.

Toletan. 1. ca. 17. He that in steed of a wife hath a concubine, is not to be repelled from the Communion. This Council is approved by Leo 4. as it may appear, Can. 21. and the other also, Distinc. 20. ca. 1.

In the sixth general Synod Can. 2. the Council under Cypriane that approved the rebaptizing of such as were baptized by heretics, is confirmed: c. 72. Mariages between Catholics and heretics irritas existimari, are judged to be void, contrary to S. Paul, 1. Cor. 7.13. Yet this sixth Synod cum omnib. canonib. with all the canons is received and approved by Adriane, Distinc. 16. c. 5.

Nicene. 2. act. 5. it was concluded, that Angels have bodies of their own, and are circumscriptable, & multoties in corpore suo visi, and have been often seen in their own bodies: which is a manifest error: for Angels of themselves are invisible spirits.

Nicolaus 1. de baptis. decret. 1. alloweth baptism only made in the name of Christ, without express mention of the Trinity, contrary to the scriptures, Math. 28.19.

Nicolaus 2. in a Council at Rome, where Berengarius recanted, resolved upon this conclusion, Christi corpus sensualiter manib. sacerdotis tractari, frangi & fidelium dentib. atteri, That the true body of Christ was handled sensibly by the Priests hands, broken and chawed by the teeth of the faithful, de consecr. dist. 2. c. 42. which gross opinion, the moderne Papists are ashamed of.

For contradictions, Council. Carthag. 3. c. 47. the Apocryphal books of Toby, Judith, Ecclesiasticus, Maccabees, with the rest, are made Canonical: Laodicen. can. vltim. these books are rejected out of the Canon; and yet both these Synods are confirmed by Leo 4. Distinct. 20. c. 1.

In a Council at Rome under Stephen. 7. all the acts and decrees of Pope Formosus are repealed: in a Council of Rauenna under John. 9. they were again revived.

Gregor. 3. epist. ad Bonifac. determineth virum vxore infirmitate correpta, &c. that the husband, the wife being weak, and not able to do her duty, may marry another.

Nicholas 1. decreeth the contrary, that the marriage of such ought not to be dissolved.

Alexander. 3. forbiddeth marriage to be made with the sister of her that was betrothed, and is deceased. Benedict doth determine the contrary.

Pope Alexander judgeth matrimony contracted with per verba de praesenti, by words of the present tense, and consummate with another, to be void. Benedict determineth the contrary, that the marriage consummate, though a contract made before in that form with another, is not to be violated.

Nicolaus. 3. Abdicationem proprietatis rerum &c. That Christ did by his example abandon the very property of things.

Johannes 22. defineth the contrary, that the opinion of them that say Christ and his Apostles had nothing, is erronea & haeretica, is erroneous and heretical.

The Council of Constance, sess. 13. doth excommunicate all those that receive the Communion under both kinds. The Council of Basil granteth to the Bohemians the use of both kinds.

The Councils of Constance and Basil determined that a general Council hath authority above the Pope. The contrary was concluded, Lateranens. sub Leon. 10. c. 11.

Many such contradictions in matters of faith and doctrine may be found in the Roman corporation, which otherwhere are set down more at large to the number of 250. and in another work 300. more of their differences and repugnances are expressed. Therefore this (petifogger for popery) is detected of great untruth, that no error or contradiction was ever admitted in their religion: Wherefore he being thus notoriouslie convinced of a false testimony, is worthy to pass under the censure of the Epaunens. Synod, reus capitalis criminis censeatur, &c. to be held guilty of a capital 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 have uttered diverse and contrary things, not separated in place, but differing in lying. And as Melanthius said, that the City of Athens was saved by the disagreement of the Orators ; so I doubt not but that this division among them shall tend to the further establishing of the truth. For as Plutarke saith of the contradictions of Poets, that they will not suffer them to have any great strength to do hurt: so the manifold divisions in Popery, shall have no force to seduce such as are wise.

The disuasion.

1. ANd we defend a religion, which doth not separate man from God (as this Libeller belieth it) but teacheth faith in Christ whereby we are reconciled unto God, and are at peace with him, Rom. 5.1. Not that religion, which separateth from God in destroying faith, which joineth us to God, in teaching justification by works, whereby faith is euacuated: as the Apostle saith, Ye are euacuated from Christ, whosoever are justified by the law, Galath. 5.4. But that religion, which preacheth faith in Jesus Christ, which is both a remedy for sins past in the remission of them: We are sanctified, and justified in the name of the Lord Jesus, 1. Cor. 6.11. And a preservative also from further offending: for the grace of God teacheth us to deny ungodliness and worldly lusts, Tit. 2.12. Which faith for the remission of sins is sealed and confirmed in the most holy Communion; which the Popish sort denieth properly to be ordained for remission of sins: contrary to the words of our Savior, who in the institution of this Sacrament, saith directly: this is the blood of the New Testament, that is shed for many for remission of sins, Mat. 26.28. This faith is both preached and practiced in this religion: which they undoubtedly have attained unto, which have believed, and are careful to show good works, Titus 3.8. But this justifying faith by the grounds of Popish religion cannot be had, seeing they teach, that for a man to be sure of his salvation by faith, is a faithless persuasion, and the faith of devils: and yet such was S. Paul's faith, whereby he was persuaded, that nothing could separate him from the love of God in Christ.

2. I maintain a religion, which leaveth not infants dying before baptism, without remedy, and condemneth them to hell for the want thereof without their fault, as the Church of Rome doth: but even comprehendeth such infants, being the seed of the faithful, under the covenant of God's grace, who hath promised; I will be thy God, and the God of thy seed: which maketh not Baptism imperfect, only to serve for sins going before Baptism; but extendeth the efficacy thereof, as well to sins following after, as past before. For as Circumcision was a seal of the righteousness of faith, Rom. 4.11. so likewise is Baptism, by which through faith in the blood of Christ, both our sins before and after Baptism are forgiven.

Which doth not allow women▪ lay men, Turks, Jews and Infidels to baptize, as the Romanists do: whereas Christ gave this power only to Ministers and teachers, Go teach all nations, &c. baptizing them &c.

Which doth not profane this Sacrament in baptizing of Bels, as they do: neither doth contaminate it with the human additions of spittle, salt, oil: Can any man forbid water (saith S. Peter) that these should not be baptized? then they only used water.

3. Which doth not bring in new Sacraments, not instituted by Christ and his Apostles, as are those of Confirmation, Penance, extreme Unction, Orders, Matrimony; but only contenteth it self with two Sacraments of Christ's ordaining, Baptism and the Lord's Supper, because we find no more of Christ's institution: which doth not add more strength against the devil, to their devised sacrament of Confirmation, then to Baptism a Sacrament of Christ's institution: neither giveth virtue to Chrism, tempered of oil and balm, with the sign of the cross, which are but terrene and external things, against spiritual temptations, as they do: for the weapons of our warfare are not carnal, 2. Corinth. 10.4. but exhorteth Christians to put on the whole armor of God, the shield of faith, the sword of the spirit, the word of God with the rest, whereby they may be able to resist in the evil day: By this means is a faithful man armed and confirmed against spiritual temptations.

4. That religion which mangleth not the Sacrament of the body and blood of Christ, robbing the faithful communicants of the cup, the one part thereof: nor yet teacheth that wicked men do eat the body of Christ: neither forceth the glorious body of Christ from heaven into the form of a piece of bread: neither saith, that this sacrament was not ordained properly for remission of sins: neither that it is available without the faith of the receiver, by the action and work it self done: all which positions the profession of the Roman sect maintaineth: But which according to Christ's institution exhibiteth the holy Sacrament in both kinds of bread and wine, according to the first institution, Matth. 26.28. and teacheth only the faithful to be partakers by faith of Christ's body and blood: as our Savior saith: He that eateth me, shall live by me, John. 6.57. which affirmeth that Christ's body is not in earth, but in heaven, Act. 3.21. And that the special use of this Sacrament is to confirm our faith in Christ for the remission of sins, Matth. 26.28. and that (least men should be secure) it profiteth no man, unless he examine himself, whether he be in the faith, 1. Cor. 11.28.

5. That religion, which doth not enjoin men of necessity to make confession of all their secret sins into the ears of the Priest, with an opinion to merit by it: nor yet imposeth upon them penal works, thereby to satisfy the justice of God for the punishment due unto their sin: But which teacheth men to confess unto God: I acknowledge my sin unto thee, &c. and thou forgavest the punishment of my sin, Psal. 32.5. to challenge God's mercy, not our merits: According to the multitude of thy mercies put away mine offenses, Psal. 51.1. and to hope for satisfaction to Godward only in the death of Christ: He was wounded for our transgression, &c. with his stripes are we healed, Isaiah. 53.5.

6. Which doth not imitate without ground the Apostles anointing of the sick with oil, which was a sign for that time of the miraculous gift of healing: for whom they anointed, they healed, Mark. 6.13. Neither thinketh to cure spiritual maladies, with bodily bathings, as though the suppling of the body, were a supply to the soul: neither doth it leave the sick remediless or comfortless, but prescribeth prayers to be used by the Elders and Ministers to be sent: for the prayer of faith shall save the sick, I am. 5.15. and spiritual instruction and consolation to be ministered, if there be a messenger with him to declare unto man his righteousness, Job. 34.23.

7. Which doth not appoint orders, to consecrate men to a blasphemous service to make the body of Christ, and to install them Priests of the order of Melchizedek (as that corporation doth) of which order of Priesthood is none but Christ, Psal. 110.4. Nor which maketh it no essential part of their ministry to be 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 body 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 upon their ordination, should take heed to themselves and unto learning, thereby both to save themselves and their hearers. Which doth not deny the remedy of marriage to any condition of men, as the Roman seignorie doth to their Clergy, seeing the Apostle saith, Marriage is honorable among all men, Heb. 13.4. Neither doth it tie the grace of marriage, to the matrimonial solemnity (as this contradictor saith it giveth grace against the cares and difficulties of that condition, pag. 27.7.) but teacheth that the married parties not relying upon the ceremony or solemnity, should give themselves to fasting and prayer, 1. Cor. 7.5. no doubt, to obtain among other, matrimonial graces.

Thus it is evident, that not the Protestants faith, but the Papists belief, leaveth many without help and remedy: As infants dying without baptism, are in their judgment damned: Priests not having the gift of continency, are denied marriage: Sick men have no true comfort, but a little greazing of the eyes and ears: Sinful men are by their popish penance made hypocrites: their ordered Clerks are deprived of the principal part, which is the preaching of the word.

Thus this caviller for his false accusation, shall have Damasus fee, Calumniator si in accusatione defecerit, talionem accipiat, A false accuser, if he fail in his accusation, shall receive the law Talionis, himself to incur the same: for it is in deed the popish irreligion, that affordeth no true comfort, stay or remedy to their miserable disciples; that a man may say to them, as Job to his deceitful friends, ye are physicians of no value. And whereas they think to cure spiritual maladies with corporal medecines, as with oil, chrism, salt, holy water, crossing, to be defended against temptation, it is, as Ambrose saith, vt qui latere laterem lauat, as if a man should cleanse clay with clay, magis se oblinebat luto, such an one should defile himself more. And as Diogenes said, that Patacion the thief was no better then Epaminondas, because he was professed, or entered into religion: no more is an evil man made better by such popish ceremonies.

The Disswasion.

HEre is nothing else, but an heap and pack of sclanderous untruths, which by one common answer of denial might be easily removed: but somewhat more shall be said.

1 The Protestants make not God author, either of all, or any sin; but the Papists rather, that thus write: They mean not, that God is any way the author, causer, or mover of any to sin, but only by permission &c. Ergo they grant that by permitting and suffering God is the author and causer of sin: And true it is, that he which permitteth evil to be done and hindereth it not, is consenting to it, and a doer of it, because accessory to it. But we say, that God is not so much as a permitter or sufferer of sin, as it is evil: and yet, as he is a disposer of evil actions to good, and an imposer of punishment, is not only a permitter and beholder, but an agent and doer even in evil actions: so that although sin do no way stand with the will of God in approving or consenting to it; yet it standeth with his providence, in ordering, disposing, and judging of it: As God is said to have bid Shimei curse David, because he both disposed it to David's good for his further trial and probation, and judged Shimei by it to his greater confusion. Thus Origen well distinguisheth between God's will and providence, Multa sine dei voluntate geruntur, nihil sine prouidentia, &c. Many things are done without God's will, nothing without his providence: his providence is that, whereby he dispenseth and provideth; his will, whereby he willeth anything or nilleth.

2 The Prince challengeth not the decision of spiritual doubts, but only to have the rule over all manner persons within his realms either Ecclesiastical or Temporal; so as no other foreign power shall or ought to have any superiority over them. And again in the book of Articles it is thus contained, We give not to our Princes the ministering either of God's word or sacraments, but only that prerogative which we see to have been given always to all good Princes &c. in holy scriptures by God himself, that is, that they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiastical or Temporal. And beside, the deciding of doubts is referred to the Ordinaries directly, and not to the Civil Magistrate.

3 A most wicked slander it is, that we are bound to take such sentences for the infallible word of God. The contrary is evident in the Articles of religion set forth by authority of Parliament, wherein the Church of England thus professeth, It is not lawful for the Church to ordain anything that is contrary to God's word written. Again, things ordained by them (that is, general Councils) as necessary to salvation, have neither strength nor authority, unless it may be declared that they be taken out of holy scripture. If Protestants attribute no greater authority to the whole Church, much less to Princes and Magistrates that are but members; though principal ones of the universal Church. Indeed it is the doctrine of Papists that the decrees of their Church must be taken and obeyed, as the infallible word of God. One saith, Determinatio ecclesiae appellatur Euangelium, The determination of the Church is called the Gospel. Another saith, Quicunque non innititur doctrinae Romanae ecclesiae, ac Romani pontificis tanquam regulae dei infallibili, à qua sacra scriptura robur trahit & authoritatem, haereticus est, Whosoever doth not lean unto the doctrine of the Roman Church, and of the Roman Bishop, as the infallible rule of God, from the which the sacred scripture doth draw the strength and authority, is an heretic. The Rhemists say, We must believe the Church, nay believe in the Church, and trust it in all things.

4 It is also untrue, that we take away freewill. We affirm, that man's will is free unto evil without coaction, and free unto good by divine operation: as the scripture saith▪ If the son make you free, then are you free in deed, John. 8.36. So there is a free will, and a will freed, as Augustine well distinguisheth, Peccant per liberum arbitrium, non liberatum, they sin by free will, not will freed: Will is always free to sin, but unto good it is freed by grace.

Good works also we hold to be necessary in respect of God's 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 saith, 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 necessary, or compulsorie, but voluntary, and so both virtuous 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 saith, Deus ex nolentib. volentes facit, God of nilling, maketh us willing. But you might with greater reason have apposed your grand Master senior Robert Parsons with this question of necessity, who putteth an absolute necessity and ineuitabilitie in those actions which are subject to man's will, Manifestat. f. 100. Reply f. 98. a.

5 Neither doth the doctrine of predestination and election among Protestants take away the liberty or freedom of the will: for though Christ by the determinate counsel and foreknowledge of God were delivered, yet Judas 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 God's 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 under sail, though it be carried one certain way to the haven, yet the Mariner may walk in the Ship which way he will; yet so, that at length he must be brought to the haven where the Ship arriueth: so all the actions of man, though they be done freely, not forciblie; yet they must fall out according to God's foreknowledge, and be overruled to the end appointed by God's providence.

6 But it is an hard matter for the popish religion to accord the eternal predestination of God, with the temporal cooperation of man's will: for some of them hold, that a man may fall from his election and predestination, Ye cannot be saved (say the Rhemists) though ye be predestinate, except ye keep God's commandments: As though it were possible for them which are predestinate, either not to walk in obedience of God's commandments, or in the end not to be saved. How then is God's eternal predestination maintained, where the same by man's free will may be reversed? Again, if whom God predestinateth he calleth, and justifieth, and maketh conformable to the image of his son, then it is not in man's power or freewill to be called and justified (as they say men believe not, but of their own free will ) but their vocation and justification dependeth upon their election: so that it is not of him that willeth or runneth, but of God, that showeth mercy. Wherefore the certainty of God's election cannot stand with the natural liberty of man's will and actions: for if it be in man's power to believe, or not to believe, then is it not in the mercy of him that calleth and electeth, but in the will of him that receiveth 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 witness: So this opponent being guilty of that which he objecteth, may be worthily excepted against, as an insufficient witness. It is strange to see how his tongue and pen run along without all honesty or modesty to coin and devise fables, not against one or two, but the whole company of all that profess the Gospel, as Bernard saith, 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 unto us, that we may well think 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 proveth not, like to a bath that purgeth not; it might well have been spared.

The disuasion.

1. NEither do I defend that religion, that divideth the militant and triumphant Church, in robbing God of his honor, in giving it to Angels and Saints against their wills, who refused to be worshipped here in earth, as the Angel of John, and Peter of Cornelius. And therefore God requireth no such honor to be given unto them: so that, as our Savior saith of Moses: There is one which accuseth you, even Moses, in whom ye trust: even so the Angels and Saints shall be witnesses and accusers of popish superstitious worshippers, who honor the creature in steed of the Creator.

But the religion, which Protestants profess, and I defend, doth make but one family in heaven and in earth, Ephes. 3.15. joining them together in an holy society and communion: we in earth giving thanks for them, whom God hath delivered from these terrene miseries: and they longing to see us also with the whole Church to be made partakers of their joy. 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 look for us, of our parents, brethren, sons, secure of their salvation, and solicitous for ours.

Other intercourse between the Church militant and triumphant there is none, neither of our prayers to them, that were superstitious: for the Lord saith, Call upon me in the day of trouble, and I will deliver thee, Psal. 50.15. nor of their help and assistance to us, that were superfluous: God is able alone and sufficient to defend his Church: as the Angel saith, None holdeth with me in these things (in the defense of the Church) but Michael your prince, which is Christ. Dan. 10.21.

2. Which doth not that wrong to the faithful departed, to thrust them down into the extreme pains of purgatory (which they say exceed all the pains of this life) when as the Scripture saith, that they which die in the Lord, do from thencefoorth rest from their labors: and all tears are wiped from their eyes. They need not therefore any relief from the living, being in joy and happiness.

3. Which doth not make any representation of Christ, by Images: for we are commanded, not to corrupt our selves in making any graven image, or representation of any figure, Deuter. 4.16. Neither doth it presume to offer up Christ in sacrifice, as the Papal priesthood doth, because the Scripture saith, that Christ doth not offer himself often: but he appeared once to put away sin by the sacrifice of himself: And with one offering hath he consecrated forever them that are sanctified. But our religion prescribeth the holy Sacrament of the body and blood of Christ to be used according to his institution, in his remembrance: as our Savior himself saith, Do this in remembrance of me. Whereupon it was thus concluded and resolved in a general Council: Ecce viuificantis illius corporis imaginem totam, panis scilicet substantiam, quam mandauit apponi: Behold the whole or all the image of that quickening body, the substance of bread, which he commanded to be used. We have then no other commemoration, or representative image of Christ, but only the Sacrament celebrated according to his own institution. As for blasphemous swearing by instruments of our redemption, though too many among Protestants are addicted to that evil custom, yet he might have been ashamed to object it to us, knowing how common a thing it is among Papists to swear: as it appeareth by their own Synod, which thus complaineth: Quo color nunc consuetudo passim iurantium in omni negotio excusari possit, non videmus: With what color the custom of such, which swear upon every occasion can be excused, we see not. Those sacrilegious oaths, to swear by the Mass, by the cross, nails, body, blood of Christ, his wounds, by S. Peter, S. Anne, S. Mary and the rest, where else had they their beginning but in Popery? Yea it seemeth that swearing by such is not only usual among them, but commendable also: for one Sanpaulinus for reproving one of swearing, was suspected to be a Lutheran, and thereupon further examined, sifted, condemned and burned at Paris ann. 1551.

4. It is also untrue, that there is no consecration or distinction of callings among us: for both Bishops have their consecration from the Metropolitan with his Suffragans, 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 authority of the Ministry of any divine offices in the Church, or to confer orders, or consecration, but only by the Letters Patents conferreth the temporalties of Bishoprics; the Metropolitan with his assistance consecrateth, as other Patrones present to benefices, and the Ordinary instituteth. And this hath been the ancient use and custom of England and prerogative of the Crown, that license should be demanded of the King to choose, and his royal consent to be had after election made, as it is evident in diverse ancient statutes.

5. As for the Papal Hierarchy it is altogether imperfect and out of order: 1. The office of the Pope is injurious and Antichristian, taking upon him to have jurisdiction, and prerogative over all other Bishops: contrary both to the Scriptures, which gave unto all the Apostles the same authority, and to them all the keys were equally committed, and power to bind and loose, Mat. 18.18. And to the Canons: for Nicene. 1. can. 6. parilis mos, the like custom and jurisdiction is decreed to the Patriarke of Alexandria, as to the Bishop of Rome. Chalcidonens. action. 16. equal privileges are yielded to Constantinople, which is called new Rome, as to old Rome. The like may be shown out of the eight first general Councils.

The offices of Archbishops and Bishops, as we condemn not absolutely, when they are used not as titles of ambition, but as wholesome means to preserve unity, as they should be exercised among Protestants: so in the Papal policy we mislike them, being but the Popes creatures, and fit props to uphold his Antichristian and usurped power.

But concerning your seven orders of Priests, Deacons, Subdeacons, Acolythists, Readers, Exorcists, Doorekeepers, we hold them as superfluous and unnecessary services. The Apostle showeth that Christ hath given some to be Apostles, some Prophets, some Evangelists, some pastors, some teachers: for the gathering together of the Saints, for the work of the Ministry, for the edification of the body of Christ, &c. If these be sufficient to edify the Church, and to labor in the Ministry, then are these Popish degrees unnecessary, and not given of Christ, neither belonging to the ministry of the Gospel. And if they will needs bring in Doorekeepers to be an order of the Clergy, why not Sextins also, Belringers, grave-makers, Church-sweepers, Wax-chandlers, water-bearers, whip-dogs, and what you will? for all these there is use of in the Church, and so for seven orders, we shall have twice so many. This is the goodly Hierarchy, which this Ignatian Nouice boasteth of.

6. I doubt not but the meanest office of the Gospel is more honorable before God, then the greatest Antichristian dignity, which are plants not of the Lord's planting, and therefore shall be rooted out.

The indelible character, which they say is by their Popish orders imprinted in the soul of the receiver, whereby they are made partakers of Christ's priestly power, and really distinguished from others ; is indeed nothing but an Idol of the mind, and an imaginary fantasy: for spiritually in the soul and before God, there is no difference between the Priest and the people. Christ hath made us Kings and Priests unto God his father: and all Christians are a chosen generation, a royal Pristhood.

And as for your ens rationis, it is the very opinion of some Papists, that the character of Priesthood, is no real quality of the mind, but only rationals respectus, a relation or rational respect: Durand. Scotus holdeth, that it cannot be proved by any manifest testimony of Scripture. Gabriel doubteth whether the Church have defined it.

They are your own Church-seruitors, Sextins, Doorekeepers, Church-sweepers, that are made no otherwise, then Purseuants, Apparitors, &c. The Ministers of the Gospel, though they are not really distinguished from the people, by any inherent quality of greater holiness, and more merit; yet are diverse in the ecclesiastical 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 ability of gifts for the execution of their Ministry: all which the Popish priesthood wanteth.

7 A manifest untruth it is, that the Pope hath had more ample jurisdiction, then any Prince Christian or Infidel: for the half of those countries never submitted themselves to the Popes devotion, which were under the Emperors obedience. Constantine the great had command over all Europe, Africa, all Asia minor, Arabia, Armenia, Phrygia; as it may appear by the assembly of Bishops called by the Emperors authority out of all these countries, to the general Nicene Council.

And at this time both the great Turk in Europe and Asia, and Prester John in Africa, have larger dominions, and greater authority, then ever the Roman Bishops have had. That jurisdiction which now the Pope hath, is (thanks to God) brought into a narrower compass, though it be too much; and I trust shall every day be more confined: And whatsoever power he hath, or ever had over other Churches, is but usurped: for Peter, from whom he claimeth, was but the Apostle of the Circumcision; S. Paul's lot was over the uncircumcision.

8. This last article containeth nothing but untruth. For neither have these Ignatian fathers (which cal themselves proudly, of the society of Jesus) converted by their preachings many kingdoms to the regiment of Christ, but rather subverted and corrupted them in faith. The Spaniards tyranny hath subdued the poor Indians, not the Jebusites hypocrisy, though they tell us of many fabulous and lying miracles wrought by Xauiere, and other of that order in those coasts; as hath been shown before.

Indeed it is well known, how they have attempted to reduce diverse kingdoms to the temporal government of the Pope-catholic King of Spain, by their treacherous conspiracies, and wicked devices to take away the lives of Princes: Such were the accursed attempts of Commolet, a seditious Jebusite 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, Jebusite Priests convicted of treason: and John Chastel brought up in that society, who was worthily executed for attempting the Kings death. In England such have been the practices of Saunders, Allen, Campion, Parsons, Walpoole, with diverse other of that rank: who by their traitorous plots have practiced against the life of our late Sovereign, to bring this famous Country into slavish servitude to Spain, which I assuredly trust, shall never be. And these are the fruits of the preaching and pains of this irreuerent order.

Vntrue also it is, that they are honored of the greatest and richest princes in the world: for the renowned King of France, who in riches, puissance and greatness, is not inferior to any Christian Prince, neither honoreth or favoreth 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 Queen of England his then Sovereign, none of the great, puissant, rich, or Catholic Princes: for I think he is not so blinded to imagine, that either her Highnes then, or his Majesty now and the state favoreth them, or hath any cause so to do.

That Jesuits are so familiar with some Princes that have given their power to the beast, I do not marvel, seeing this hath been prophesied of before: for they are the frogs that come out of the Dragons mouth, that go unto the kings of the earth, Revel. 16.13.14. But if such Princes were not blinded, or had but like experience of their cloaked holiness, and mystical impiety, as their neighbor Princes have, they would soon find thē to be unfit Courtiers, but more unwholesome Counselors. And (me thinks) these Polypragmon friers, ietting in Princes Courts, and intermeddling in State-affairs, are much-what like to limping Vulcane in Homere, that taking upon him to be a skinker to the God's, a great laughter suddenly was taken up among them. But it were happy that such Princes would take counsel of thenselves, and not endure to be carried away with these seditious frierlie humors: Jerome's counsel 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 another's will, but let them do as their own mind moveth them, not as an others humor forceth them. As for the noble kingdoms of England, Scotland, France, they have sufficient experience of this kind of vermin, no more to be bitten by them: But as Pythagoras gave this precept to his scholars not to taste of such things as had black tales, that is, not to converse with men of black and evil conditions: So I trust we are sufficiently taught to beware of these crouching friers lewd and ungodly practices.

The Disswasion.

1 INdeede, such Church such preaching: this superstitious insinuation by crossings, turnings, coming, 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 dumb ceremonies. Moses was read and preached in the synagogues, Act. 15.21. Faith cometh by hearing, Rom. 10.17. not by showing, shadowing, or signifying. What hypocrites are these to thrust out of the Church the plain reading of scripture to the people's understanding, and to supply it with mute and maimed shows and ceremonies, in which respect the Prophets words may be used against them, who required these things at your hands? Isaiah 1.12.

2 But that it may better appear, what a goodly kind of preaching this is by signs and circumstances, I will briefly bring in view some of their pope-edifying significations, which by great oversight, the Frier, belike ashamed thereof, hath omitted: and to begin with his own trumpery.

First, the shaving of Monks and Friers is very rich in sense and signification. 1. It betokeneth the revelation of the mysteries of our redemption by Christ. 2. It expresseth the similitude of Christ's crown of thorns. 3. It insinuateth the amputation and cutting away of carnal desires. 4. The circle of hair which is left, representeth the fashion of a crown, because to be devoted to God's service, is to reign. 5. The baring and making naked of the head, implieth an apert and naked life, and an open and free heart for celestial meditations.

Likewise they use diverse Magicall enchantments in the dedication of Churches. 1. They make 12. crosses upon the walls, and set twelve burning lamps over against them; signifying thereby, that the 12. Apostles by their preaching brought light to the world. 2. They burn incense, set up taper-light, annoint the altar and vessels with oil, to show, that the place is consecrate to holy uses. 3. They sprinkle ashes over all the Church, therein writing the Greek and Latin Alphabet, thereby setting forth the preaching of the faith, which was first taught in those toongs. 4. They beat upon the Church door with an hammer, to drive Satan from thence.

In Baptism they use many interpretatiue toys, 1. They touch the ears and nostrils with spittle, that the ears may be ready to hear, and the nostrils to discern between the smell of good and evil. 2. All the senses are signed with the cross thereby to be defended. 3. Salt is put into their mouth, that they may be kept from putrifying in sin. 4. They are annointed with oil in the breast, to be safe frō suggestions. 5. They are annointed with chrism in the top of the head, and thereby become Christians. 6. A white garment is put upon them that are baptized, to betoken their regeneration. 7. A veil is put upon their head, in sign, that they are now crowned with a royal diademe. 8. A burning taper is put into their hand to fulfill that saying in the Gospel, Let your light so shine before men, &c. Math. 5.

In Matrimony the like toys are observed: as to cover the parties with a veil: to join them together with a party-coloured scarfe of white and purple: to mutter certain words over the ring to hallow it.

Thus have they pestered the Church with a multitude of idle, unprofitable, and vnedifying ceremonies, which the Apostle calleth a yoke of bondage, Galath. 5.1. And as Augustine saith, Ipsam religionem quam Deus paucissimis sacramentis liberam esse voluit, onerib. premunt, vt tolerabilior sit conditio Iudaeorum, &c. They cumber or oppress religion with burdenous ceremonies, which God would have free with few sacraments. And these frivolous observations and superstitious types, do tend to instruction, and bring religious lessons (as this expounder of riddles telleth us) like as the Pharisees phylacteries and fringes of their garments tended to keeping of the law. They writ the law in parchments and scroules, and tied them to their frontlets, and bound them upon their arms, whereas they should have kept them in their harts. Thus the Papists keep the memory of Christ's death in crosses, vestures, pictures, and such like, which should be revived by the preaching of the word, whereby Christ is described in our sight, and among us crucified (as S. Paul to the Galatians) and graft in men's hearts by a lively faith.

3 Now further as these papal Romans do boast of their preaching and significant rites and ceremonies; so the Pagan Romans can pretend the like for their religion, whose hieroglyphicall toys are very consonant and suitable to these new histrionical tricks of Christened Romanists. 1. They sacrificed to Saturn bareheaded, because all things are naked and open to God: for the which cause also popish Priests were shaven, to betoken their open and free harts, &c. 2. Their women in mourning used white garments, to betoken innocence and simplicity: so doth the white garment used in popish baptizing, as we have seen before. 3. It was a great offense to utter the name of their Deus tutelaris, their God of defense: so the Mass-priest mumbleth his mystical enchaunting words in secret. 4. When they took up the table, they always left somewhat remaining, because no holy thing (such as they counted the table) should be left empty: so the Mass-priests do reserve some part of the sacrament upon the altare, and hang it up in the pyx.

4 They did burn lamps in their temples, and at the graves of the dead, and consecrate wax candles to their God's to signify the everlasting light: so do the Papists.

5 The ancient Romans married not in May, because it was an holy time used for solemn expiations: so the Church of Rome inhibiteth marriage at certain seasons for the holiness of the time.

6 They used not to marry their Cosins, that by marriage they might increase kindred. In the Papal seignorie for the same cause marriage is forbidden between Godfathers and Godmothers and their Godchildren, as they are called, because they are already of a spiritual kindred.

7 The Pagans used a kind of shaving, which betokened a crown, and thereof was called 〈 in non-Latin alphabet 〉 : such is the shaving of Monks, and for the like signification of a crown, as hath been shown before.

8 The Priest of the Sun among the Phoenicians did wear a vestment of purple wrought with gold, to show the dignity and excellency of that priesthood: for the same cause have Mass-priests their rich and costlie copes of diverse colors.

9 In Boeotia they used to cover the Bride with a veil, and crown her with flowers: which use is yet retained in Popery.

10 The heathen used to cleanse themselves with sprinkling of water, thinking thereby to be purified. Thus in Popery they think to purify their houses & the people, with casting of holy-water upon them.

Is not this now a goodly religion, that retaineth still the idolatrous and superstitious usages of the heathen? that instructeth the people by signs and figures, even as the Pagans preached to theirs? May we not justly return upon them the rebuke of the Apostle to the Galatians, Seeing you know God, how turn ye again unto impotent and beggerlie rudiments, whereunto as from the beginning you will be in bondage again? Jerome saith, Ego libera voice reclamante mundo pronuntio, ceremonias Iudaeorum perniciosas esse & mortiferas Christianis, & quicunque ease obseruauerit, in barathrum diaboli deuolutum: I do freely pronounce (though the world say nay) that the ceremonies of the Jews are pernicious and deadly to Christians, and whosoever observeth them to be thrown down to hell: much more are they in danger which observe Pagan ceremonies and inventions. Therefore we take no great care to answer them for this matter, resting upon the words of our Savior, Let them alone, they are blind leaders of the blind: Their own blindness and grossenes in their superstitious corruptions, doth sufficiently bewray the badness of their cause, and madness of their religion, to whom that saying of Plutarch may fitly be applied: You need 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 Disswasion.

1 NEither doth that religion, which I defend, deny anything, much less all things (as it is falselie sclaundered) that are found to be agreeable to the scriptures; neither doth it consist of all negatives: affirming the scriptures to be sufficient, and to contain all things necessary to salvation: that the Church and general Councils may err, that the Pope is Antichrist, that the scriptures ought to be read in the vulgar tongue, that Magistrates have authority in spiritual causes, that all sins in their own nature are mortal, that faith only justifieth, that Christ only is our alone sufficient mediator, that there are only two sacraments of the new testament: an hundred more opinions it holdeth affirmatively, and the negatives to these doctrines it refuseth. And if our religion should be condemned, because it holdeth some negatives, exception likewise might be taken against the Decalogue, wherein of ten, two commandments only are affirmative, the fourth in the first table; and the first in the second; all the rest are negatively propounded.

2 An impudent slander it is, that the religion of Protestants hath taken away all foundations of devotion. 1. Seeing that Bishoprics, Cathedral Churches, all Colleges in the Universities, Hospitals, parish Churches, erected for maintenance of learning, relief of the poor, for the edifying of the people, are yet standing and flourishing among us. 2. Only those unclean Cels of Monks, the seminaries both of spiritual and corporal fornication, are removed (though I deny not, but they might better have been disposed of, as was intended) by example and warrant of virtuous Princes: As Josiah overthrew the foundation of the Chemarims, an idolatrous order of Priests erected by his superstitious predecessors: Jehu destroyed the house of Baal, and made a draught-house of it. And things abused to idolatry, are justly confiscate to the Prince, as Ambrose defendeth the taking away of the lands, which were given to the maintenance of Pagan idolatry: Sublata sunt praedia, quia non religiose vtebantur ijs, quae religions iure defenderent: Their lands and manors were taken away, because they did not religiouslie use them, which they defended under color of religion. 3. Neither were all Abbey-lands converted to temporal pleasures and preferments (though we grant too many were) but diverse were given to Hospitals and Colleges, and to other good uses. And this is warranted by the imperial laws, that things abused by false worshippers, should be given to the use of the Orthodoxall Church, as may appear by that law of the Emperors, Valentinian and Martian: Domum vel possessionem, &c. That house or possession which belongeth to heretics, Orthodoxae ecclesiae addici iubemus, We will to be annexed to the orthodoxal Church. 4. These lands and possessions were surrendered into the Kings hands by the voluntary act of the owners thereof thereto not forced or constrained, as is extant in the public acts of Parliament, and at such a time, wherein the popish religion was not altered, saving in the Popes supremacy, and therefore this is a false imputation to the Gospel. And yet, as is before shown, possessions abused by men of false religion, by the Imperial laws, 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 howsoever conferred or translated upon heretical parsons, we decree to be forfeited to us.

3 A foul slander is uttered of our Religion in the next place: for nothing necessary to salvation is wanting in the profession of the Gospel: There is Baptism for infants: catechizing for children: preaching to beget faith: the law to persuade repentance: the Gospel for comfort: the reading of scripture to increase knowledge: the Sacraments to confirm it: prayer prescribed if any be afflicted: singing of Psalms for those that are merry in the Lord: godly visitation for the sick, with assurance of remission of sins upon their repentance: comfort over the dead in the hope of the present rest of their souls with God, and the resurrection of their bodies to come.

4 It is Popery rather, that consisteth of negatives, as it is evident by their manifold oppositions to the doctrines before rehearsed: as that the scriptures contain not all things necessary to salvation: that the Church cannot err: that the scriptures are not fit to be read in the vulgar tongue: that the Pope is not Antichrist: that faith only justifieth not: that there be not two only sacraments: that Christ only as one mediator is not to be invocated: These negatives with a number more, the Roman separation maintayneth. And where they affirm and set down anything positively, they affirm their own fantasies (the doctrine of the Trinity only and some few other points excepted) and oppose themselves therein to the scriptures.

5 First, what if many Churches have been erected in popery? Were not many Temples also built in the time of Paganism, as at Rome to Diana, to Honor. q. 13. to Matuta. q. 16. to Bona. q. 20. to Saturn. q. 42. to Horta. q. 46. to Vulcane without the city, q. 47. to Carmenta. q. 56. to Hercules. q. 59. to Fortuna Parua. q. 74. to Aesculapius without the city. q. 94. to Apollo at Delphi. q. 12. to Ocridion at Rhodes. q. 27. to Tenes at Tenedos. q. 29. to Ulysses 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 built; not, for the most part, of any true devotion, or to the honor of God, but pro remedio animae, pro remission peccatorum, in honorem gloriosae virginis, for the remedy of their soul, for the remission and expiation of their sins, to the honor of the glorious Virgin. As King Ethelstane after the death of his brother, which he had procured, built in satisfaction two Monasteries of Midleton, and Michelenes: Elfrida for the death of Aethelwold her husband built a Monastery of Nuns in remission of sins. Queen Alfrith in repentance of her fact for causing her son King Edward to be murdered, founded two Nunries, one at Amesburie by Salisbury, the other at Werewell: let any man now judge what good beginning those Monastical foundations had.

Thirdly, it will be an hard matter for them to prove, that all the founders of Churches, Colleges, and other Monuments, were of the Roman opinion 〈◊〉 • eligion, as now it is professed.

For Charles surnamed the Great, who is said to have built so many Monasteries, as be letters in the A, B, C, held a Council at Frankeford, where was condemned the 2. Nicene Council with Irene the Empresse, that approved the adoration of Images, which is now maintained by the papal corporation.

In King Ethelstanes time, the Prince was acknowledged to have the chief stroke in all causes, whether spiritual or temporal, as it may appear by diverse constitutions by him made for the direction of the Clergy. In this Kings reign diverse Monasteries were built, as the Abbey of Midleton, and Michelenes.

In King Edmunds time, the opinion of transubstantiation was not generally received, but then newly hatched by certain miraculous fictions imputed to Odo. Under this King the order of the Monks of Bennets order increased: and the Abbey of S. Edmundsburie with great revenues endowed.

In King Edward the Martyrs reign, Priests were suffered to have their wives, and were restored to their Colleges, 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 authority in ecclesiastical causes abridged, nor transubstantiation believed, nor the marriage of Ministers inhibited, all went not currant for Popery, as it is now received.

Fourthly, this age of Protestancy for this 40. year in England, under the happy regiment of our late Sovereign Queen Elizabeth, hath been more fruitful of pious works, in building of Hospitals, Alms-houses, free Schools, Colleges in the Universities, specially in Cambridge, founding of fellowships & schollarships, erecting of Libraries, specially the University Librarie at Oxford, by the liberal charge & Christian care of Master Bodlie a religious and well disposed Gentleman, then any like space of time which can be named under the regiment of the papal Hierarchy. See more of this elsewhere.

And concerning the godly care of the foresaid virtuous and liberal Gentleman, he deserveth to be compared either to Pamphilus which erected, or Acacius and Euzonius, which enlarged and amended the famous Librarie of Cesarea, in whom that sentence of Jerome uttered 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 men's wits, the only true and eternal monuments through the whole world.

6 I suppose rather, that all things requisite to true religion are wanting in Popery, where the people are nusled up in ignorance, no edifying in their Churches, where all the service is muttered in an unknown tongue: no reading of scripture, which should make them wise to salvation: no comfort in prayer to salvation, which they understand not: seldom receiving of the sacrament, and that but in one kind, and so it is maimed and defective in the sacramental effects: where then there is no knowledge in themselves, 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 rely only by faith upon Christ, but to trust in their merits, not to rest in Christ's mediation, but to seek for the intercession of Angels and Saints: not to be content with a spiritual worship of God, but to prostitute themselves to dumb Idols: not to cleave only to the scriptures in matters of faith, but to run unto traditions: How then doth this religion observe all things; nay rather how are not all things there wanting that are requisite to true religion? And as the living have small comfort; so as little hope is there of the dead, whose souls after they have passed the troubles of this life, they send to Purgatory flames, there to suffer more then ever they endured before: like as a Ship, having escaped the dangerous surges of the Sea, should suffer wrack, and be lost in the haven. Of such comfortless 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 fear beyond a man's life: then hell gates are set open, fiery streams, and infernal rivers are let go, and horrible darkness with fearful sights, and terrible scritches &c. A right description of popish Purgatory, grounded upon a faithless superstitious fear. And such is popish doctrine, neither affording comfort to the living, nor joy to the dead: that a man cannot say of them, as a certain Thessalian being asked who are at most ease, answered, they which have made an end of warfare. But these which die in popery, after they have made an end of the warfare of this life, by their doctrine enter into their greatest labors and pains.

Thus have we heard with how many cunning sleights this glozing Frier hath endeavored to persuade unto his profession: he hath wrapped up together in this one section no less then half an hundred untruths: and as he began, so he endeth with a lie, that they were all vnius labij, of one language, before the Gospel was revived: for it is certain that the Greeks always used the Greek tongue; the Sclauonians, the Sclauonian; the Ethiopians, the Ethiopian language. And how untrue this is, their own canons shall testify: for Innocentius decreed, that in great Cities where people resort of diverse languages, that the Bishops should provide fit men, qui secundum diuersitates rituum & linguarum diuina illis officia celebrent, which according to the diversity of their rites and languages should celebrate divine service. Lastly he telleth us, that he will prove by above an hundred arguments, that their religion is only true & lawful, &c. in a certain book 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 sun-shine, which as yet, so far as I can learn, is not come from under the brooders wings, it may be, either I or some of my brethren will pluck a feather with it. And thus is this Section ended, and with such success, as all liars and sclaunderers must look for. And though this false accuser might be thrust under the old canon, which decreeth, Vt qui primum obiectum non probarunt, ad caetera non admittantur, That they which prove not the first thing objected, should not be admitted to the rest: yet I will examine whatsoever he can say, and cast his light stuff into the balance, and lay his counterfeit coin to the touch, that the vanity of the one and deceit of the other may appear.

The Antilogie.

1 HE that should read Cardinal Wolseys style thus writing, Ego & Rex meus, I and my King, would think that this vain craker trode in his steps, saying here and in other places, My Catholic Queen &c. And whether for this or other of their proud tricks, the secular Mass-priests have well matched them together, these are their words, Never shall the Catholic 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 have had her Highnes then and his Majesty now think, that he wisheth so well unto them, let him tell us, whether he were not brought up in the Ignatian school of treachery, and if he be not of Parsons mind, that it is treason if the Pope should invade England, to bear arms against him, or agreeth he not with the Ignatian brood of Salamanca, that resolved it was no rebellion for the Queens subjects to fight against her in Ireland: or what thinketh he of Parsons, Walpooles, Giffords, Allens attempts against their country, and their suborning and exciting of traiterous Parry, Lopez, Squire, Sauage, York, with the rest of those detected parricides: for all these wicked conspiracies were forged in the Ignatian ignited and fiery shops: These were the actors, but they the inuentors: as it was said of Laelius, that he was the deviser, and Scipio the performer of diverse actions. And yet for all this, we must believe this (dissembling Frier, that is by all likelihood consorted and confederate with the rest of that crew) that he wisheth her Highnes then, and his Majesty now, as well as if they were of his religion.

2 Concerning the vow made in baptism, I have answered before, that the vow is made to Christ, not to the Pope; and therefore baptism received in popery, doth not bind the party baptized to maintain and receive popery. It was the heresy of Petilian the Donatist, whom Augustine confuteth, that Conscientia dantis attenditur, quae abluat accipientis ▪ That the conscience of him that giveth baptism, doth cleanse him that receiveth it: Against whom Augustine showeth, that it is the baptism of Christ, if it be given in his name, whosoever is the minister thereof: Baptismum Christi nemo Apostolorum ita ministrauit, vt auderet dicere suum, The baptism of Christ none of the Apostles so ministered, that he durst call it his: much less may the Pope or popish Priest challenge the baptism which he giveth in the name of the Trinity to be his. It was Cyprians error confuted by Augustine, that Baptism 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 baptism remain inseparable in the baptized, how can he that is baptized be separated from the Church, and not baptism with him?

Concerning the Princes style to be called Defender of the faith, I have 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 down 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 ministered by the Metropolitan or other Bishop. Seruabis ecclesiae dei, Clero & populo pacem ex integro & concordiam in deo &c. You shall keep peace and concord in God to the Church of God, the Clergy and people according to your power, he shall answer, I will. You shall cause to be done in all your judgments right and equal justice, and discretion in mercy and truth according to your strength: he shall answer, I will. You shall grant just laws and customs 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 answer, I do grant and promise: All these things pronounced, let him confirm, that he will keep them all, Sacramento super altare protinus praestito, &c. By an oth presently taken upon the altare, &c.

What is there now in this oath, that bindeth the Prince to the defense of the Popish religion? there is not so much as one word tending to any such thing contained in the oath it self: 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 Christ's body: for so Hesychius interpreteth the Altar. And Augustine speaking of the violent outrages of the Donatists, saith, Effractis altaris lignis, Having broken the boards 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 device, as Beatus Rhenanus testifieth: Araerum superaddititia structura nouitatem prae se fert: This building of Altars added to the rest, doth show novelty. And it is most evident, that when the name of altar was first used, as in Augustine's time, there was no opinion in the Church of the carnal presence, or of the sacrificing of Christ's body, but only spiritually: as it is evident by these sayings of Augustine. Christ is our priest forever according to the order of Melchizedek, which offered himself a sacrifice for our sins, and hath commended the similitude of that sacrifice to be celebrated in remembrance of his passion, that the same thing, which Melchizedek offered to God, now we see to be offered in the Church of Christ through the whole world: But Melchizedek offered not Christ's flesh, but only bread and wine. Again he saith, The flesh and blood of this sacrifice before the coming of Christ, was promised by sacrifices of similitudes in the passion of Christ; it was given by the truth itself, after the ascension of Christ; it is celebrated by the sacrament of remembrance: therefore now Christ's body is not sacrificed verily and truly, but only sacramentally, non rei veritate, sed significante mysterio, not in verity, but in mystery.

And I pray you, what kind of argument is this, the Prince at the Coronation, taking his oath, layeth his hand upon the Altar: Ergo, she sweareth to maintain the Popish sacrifice of the Altar: as though he that prayeth or taketh his oath in the Churches, which have been consecrate to idolatry, thereby giveth consent to maintain idolatry? Naaman though he kneeled with his master the King leaning upon his hand in the house of Rimmon, yet gave not consent to that idolatrous worship: yet this example is very unlike and not to be imitated, only I allege it to show the weakness of this argument.

3. As for the sign of the cross, wherewith, you say, her Majesty used to sign her self, or women with child▪ &c. as you speak here but upon hearsay: so if it should be true, as you say, you have not gained much by it. For neither our Prince then, nor Church did ascribe any virtue to the sign it self, or adore and worship it, as Papists do: The sign of the cross may be used in banners and streamers, and set into the Diademe of Princes, as a civil sign of honor: as Ambrose, if that oration be his, writeth of Helena; Sapienter Helena egit, quae crucem in capite regum leuauit: Helena did wisely, in rearing up the cross in the head of Kings. And though this sign is not any ways to be adored, neither yet do we think it ought to be contemned: As that law of Honorius was commendable, wherein the Jews are prohibited, speciem crucis incendere, to burn the fashion of the cross: And that of Theodosius, which decreeth a great punishment to him, qui in solo vel scilice crucem depinxerit, which painteth the cross in the ground or pavement to trample and tread upon it: Or if any should use the sign of the cross (which notwithstanding we allow not) as in Basils time, not with a superstitious opinion of it, or confidence in it, but as an outward testimony of their inward faith: as Basil saith, 〈 in non-Latin alphabet 〉 : That they which trusted in the name of the Lord Jesus Christ, were marked with the sign of the cross: Whosoever shall use the sign of the cross in any of these manners, is yet far off from Popish superstition.

And I am verily persuaded, that if his Majesty, or the Church of England did think, that the civil, reverent, significant using of the cross, without a superstitious opinion of it, were in deed, or could justly be taken, as a badge or cognizance of Popery, as it hath been an offense to many good Christians, it should be more sparingly used, and may in time, if it seem so good to his Majesty without prejudice of the true • h or religion, be wholly removed, that there might not be the least exception taken against our Church. But this (quarrel picker) according to the saying, will play at small game before he will sit out, and so doth he here by fastening his hold of so small an occasion. Her Highnes then, and his Majesty now, and the Church of England holdeth a real and true presence of Christ's body to the faith of the worthy receiver in the Sacrament: but her Highnes was not persuaded of any gross carnal presence, as is evident by her royal assent to the articles of religion, therefore herein her Majesty was much abused and slandered.

4. Lastly, whereas the Roman profession is altogether repugnant to Princes▪ perogatives: as in that it alloweth the Pope to excommunicate Princes, to depose them, to transfer their Crowns, appeals to be made to the Pope from the Prince, that the Pope may absolve subjects from their oath of fealty; that the Pope, not the Prince in his own kingdom, is supreme in all Ecclesiastical causes: that the Pope invading a kingdom by force, under pretence to reform religion, is to be assisted against the Prince: all which positions the Jesuits the Popes parasites do hold, as it may appear in their seditious books and answers to the Secular Mass-priests. And these all being directly repugnant to the prerogative royal of the Crown: as it hath been adjudged by by public acts of Parliament, not of late only, since the reviving of the Gospel, but even while Popery reigned, and that by the express consent of the Popish Clergy: How is not this man to be thought to be past all shame, that persuading to Popery, saith he will teach nothing contrary to the Princely dignity? &c. We may say truly to him, which Petilian the Donatist untruly objected 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 black, and silver black, whereas they are both white: so he goeth about to persuade things that are quite contrary. We need not here follow the counsel of Seneca: Quaedam falsa veri speciem ferunt, dandum semper est tempus, veritatem dies aperit: Some false things make a show of true, we must give some space, for time trieth the truth. But the falseness of these improbable speeches appeareth at the first, we need no time to descry them.

The Antilogie.

1. IF this were a good argument, then Christians borne at their first conversion of idolatrous parents in many ages succeeding together, should never have changed their religion, but continued in Pagan idolatry still, for fear of condemning all their progenitors to hell: neither Constantine the great in the Roman Empire, nor Lucius in England should have become Christened Kings. If Idolatrous parents be in state of damnation, shall the children tread in their steps to go the same way? The scripture teacheth otherwise, that though the father die in his iniquity, yet if he beget a son, that seeth all his fathers sins which he hath done, &c. he hath not lift up his eyes to the idols of the house of Israel, nor defiled his neighbors wife, &c. he shall not die in the iniquity of his father, but shall surely live.

2 If the son be bound to his fathers false religion, as idolatry, superstition, wherein he erred, least he should think him to be condemned, he were likewise obliged to imitate his auncesters vices and corruptions of life, as adultery, oppression, violence, whereby they were polluted: should a man certainly condemn himself, to believe that his predecessors are uncertainly saved? Their sins being of ignorance might be pardoned, whereas the sons seeing his fathers sins, and not amending, are more surely sealed.

3 That many therefore of the renowned Kings and Queens of this land are Saints in heaven, is not by any Protestants denied, as he saith by some it is confessed: for they might be carried away with some errors of the time, then not revealed, yet holding the foundation, thorough God's mercy they might be saved. It is a diverse case, when a man sinneth of infirmity or simplicity, and when he offendeth willingly & of obstinacy: to stumble, in the dark, craveth pity; to grope at noon days, is great folly: I say therefore in this case, as our Savior to the Pharisees, If ye were blind, ye should not have sin, but now ye say we see, therefore your sin remaineth. And as S. Paul saith, The time of ignorance God regarded not, Act. 17.30. God therefore might show mercy to them that erred of simplicity, which is no warrant for them, that should now be seduced willingly. Cypriane to this purpose thus saith, as he is rehearsed by Augustine, Ignosci potest simpliciter erranti, &c. He that erreth simply may be pardoned, as the Apostle Paul saith of himself, I was a blasphemer and a persecutor, but I was received to mercy, because I did it ignorantly. Then it followeth, Post inspirationem vero & reuelationem factam, qui in eo quod errauerat perseuerat, prudens & sciens sine venia ignorantiae peccat: But he which after the inspiration and revelation of the truth should persevere in error, doth sin wittinglie, not ignorantly; and therefore must look for no pardon or pity. This is then the different case between the parents erring in time of darkness, and the sons stumbling in the day light: Their salvation doth magnify God's mercy in pardoning their imperfections; it doth not justify 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 scholars his crookedness, Aristoteles his stammering, Alexanders courtiers his stouping.

The Antilogie.

1 IS not here now great ado about nothing? and is not this a goodly argument? The ancient Kings and Princes have been great benefactors to all degrees and states in England, Ergo, we are bound to receive their faith and religion. Who denieth, but that all sorts of men, and degrees of callings amongst us, are to give great thanks unto God for such worthy instruments of our outward peace and prosperity? and yet who taketh himself in religion to be tied by this bond to the same conformity: thankfulness for benefits temporal, ought not to abridge us of things spiritual, neither ought our duty to men, make us forget our service to God. If this persuasion were sound, Constantine and other Christian Emperors must not have forsaken the idolatry of their predecessors, by whom the Empire had been much enlarged, and the City of Rome, with many costlie Temples and buildings, & other goodly foundations beautified, many excellent laws also for administration of justice published, and to whom for the outward state of the commonwealth, the Empire was as much bound, as any Christian Kingdom at this day to their ancient Catholic Kings and founders. That saying of Pericles, that whē his friend would have had him take a false oath for him, said, he was a friend only so far as the altare, might easily have dissolved this doubt: our worthy founders have an interest in us for our houses, Colleges, lands, &c. but not for God's altare, or matters of religion.

2 First, all those privileges and immunities were granted to the King, as belonging to his princely prerogative, not for the defense of the Popish religion, as it may appear by those several statutes, which the Apologist citeth in the margin, which shall be examined in their order.

1 Forfeyture. 4.5. ann. Edward. 2.17. c. 16. the escheates of felons lands are given to the King.

2 Franchise. 20. The ancient perogatives and authorities of justice, which had been severed by the gifts of sundry Kings, are restored, as the pardoning of treasons, murders, man-slaughters, making and appointing of Justices &c. ann. Henr. 8.27. c. 24.

3 Intrusion. 1. The heir of him that holdeth of the King in chief, if he enter, before he have received seisin of the King, shall gain no freehold thereby, Edward. 2. ann. 17. c. 13. here is no mention made of any such regard, for maintenance of Popery.

4 Mortdauncester. 1. The King shall have the seisin of their lands, that hold of him in chief, ann. 52. Hen. 3. c. 16.

5 Partition. 1. If lands holden of the King in chief, descend to many partners, all the heirs shall do homage to the King, Prerogatiu. regis 5 Ed. 2.

6 Patents. 1. Aduowsions of Churches and dowers do not pass in the Kings grants, unless express mention be made, Ed. 2. ann. 17. prerogatiu. regis c. 15.

7 Primer seyson. 1. The King shall have primer seisin after the death of them that held of him in chief, Ed. 2. an. 17. prerogatiu. reg▪ c. 3. here, as in all the rest, there is no consideration pretended for defense of religion.

8 Prouision. 21. All the Statutes made against provisions purchased from Rome in the time of Ed. 3. Ric. 2. are confirmed. And it is further enacted, that elections of Archbishops, Bishops, Priors, Deans, be not in any wise interrupted by the Pope, Hen. 4. an. 9. c. 8. This act overthroweth the jurisdiction of the Pope, so far is it from granting anything to the King for the defense thereof. Thus like an unskillful Apothecary, taking quid pro quo, he hath tempered a contrary drugge, which as a dram of coll • quintida marreth the whole potion, though it had been otherwise medecinable.

9 Tenure. 2. They that hold of lands escheated to the King, shall do the same service to the King, which they did before, Mag. chart. c. 31.

10 Ward. 3. The King shall not have the custody of the heir that holdeth of the king by free soccage, & of another by Knights service, Hen. 3. an. 9. Mag. chart. c. 27. Ward 13.14. 15. The King shall have the ward and marriage of all that hold of him in chief, Ed. 2. ann. 17. praerogatiu. reg. c. 1.2.6.

11 Women. 2. That widows of them, that hold of the King in chief shall not marry without the Kings license: praerogat. reg. c. 4. ann. 17. Ed. 2.

12 Wreck 2. The King shall have the wreck of the sea throughout the realm, praerogat. reg. c. 11. ann. 17. Edward. 2. Thus it is evident, that these laws by this pettifogger alleged, do not serve his turn at all: neither is there to be found so much as one syllable sounding that way, that these privileges and grants, were for that reason and intent given unto the Kings of England, as he saith, for the defense of the Popish faith: so that he is euidētlie convinced of so many untruths, as he hath here quoted laws. And beside let it be considered, that all these perogatives were granted in the reigns of Hen. 3. and Edw. 2. who impugned the jurisdiction of the Roman Bishop, and therefore are reckoned up in the number of Kings of unhappy success, by this Popes Register, p. 77. How then is it like, that these privileges were granted them for defense of the papal seignorie, to the which they so much opposed themselves?

3 But concerning the dignities of the Church of England, founded, as he saith, by their Catholic Kings, we do possess them with better right, then the Popish Clergy did. For 1. whereas they erected them to the honor of God, which was the principal end of their devotion, though they failed in the means, we doubt not, but that these erections are now better employed to God's glory then ever they were in time of Popery: and that they, not we, used those frank gifts, contra formam collationis, against the form of collation, and mind of the founder, employing them to superstitious and idolatrous and riotous uses, not pious and religious; and therefore did forfeit their state according to the equity of the law.

2 Beside, this is consonant to the laws Imperial, that edificies abused to heresy and superstition, should be added unto the true Church: and the reason of the law is yielded, Certum est, quicquid à fide Christianorū discrepat legi Christianae esse contrarium, It is certain, whatsoever differeth from the Christian faith, is contrary to the Christian law. Such things then as were abused against true religion, were out of the laws protection.

3 These ecclesiastical dignities were first erected for the preaching of the word: as the Apostle saith, If we have sown unto you spiritual things, is it a great thing if we reap your carnal things? Therefore an unpreaching Clergy, such as the Popish Hierarchy is, hath no right unto them: they were but usurpers, no true owners.

Therefore ye Popish Mass-priests, and Baals shavelings are the miserable people spoken of, worthy with Eli his posterity to beg a morsel of bread, and a piece of silver, rather then to bear the Priests office: To whom that saying of Ambrose may fitly be applied, Nomen inane, crimen immane, honor sublimis, vita deformis, ne sit religiosus amictus, irreligiosus profectus, Let not your name be vain, your crimes certain; your honor hie, your life awry, your habit holy; but your hearts and works unholy. Such as Alexander said Antipater was, He did wear white garments without, and was all purple within: Such is the Popish Clergy, outwardly clothed with sanctity, inwardly full of hypocrisy.

The Antilogie.

1 TO prove the former Catholic Kings not to have erred, he beginneth himself with an error and fiction of his own, that Protestants refer the deciding and determination of questions of religion unto Princes, as though the resolution of all such doubts were laid up and locked in the Princes breast. We do attribute unto our Christian Princes no absolute power to determine what they will, nor privilege them from error, as they do their Pope.

The allegations in the margent affixed are frivolous: for neither did the Conuocation ann. 1562. refer the deciding the questions of religion to her Majesty: but they were first agreed upon by the Archbishops, Bishops, and the rest of the Clergy by the word of God, whereunto her Majesty afterward gave her royal assent.

Neither can any such thing be shown out of any act of Parliament, ann. 1. ann. 5. ann. 13. Elizab. as he cunninglie, according to his fraudulent manner foisteth into the margent, only the chief government of all estates and▪ in all causes, is given to her Majesty, and that they ought not to be subject to any foreign jurisdiction: artic. 37.

The author of Synopsis is also in this behalf sclaundered: for he speaketh not, where that question is handled, of deciding of questions of religion, but of the constituting of Ecclesiastical laws, the authority whereof is shown to belong to the Prince with three limitations. 1. The Prince is not to prescribe any laws, but such as require the true worship of God. 2. He is to consult in these cases with the learned and godly of his realm. 3. Such canons and ordinances, the execution whereof properly belong unto the Ministers of the Church, are excepted: and so it is concluded, that no laws ought to be made without the authority 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 ecclesiastical laws whatsoever? unless you could show this by the confession of Protestants, which you shall never do, your reason is not worth a rush.

2 Neither doth it follow, because some of them were men of great sanctimony, as instance is given in King Alfred, of his devout prayers, godly exercises, charitable works, pa. 64. whose singular virtues are as much magnified by Protestant Historiographers, as by any: or because they were disposed to justice, personallie sat in judgment &c. pa. 56. li. 26. made good laws: that therefore in matters of religion they might not err, and be deceived.

The mercy of Antoninus Pius, that said, he had rather save one Citizen, then destroy a thousand of his adversaries: the charity of Adrianus, that never saw poor man, whom he did not relieve: the gentleness and clemency of Titus, who never dismissed any man from him without hope to obtain his suite: the justice of Alexander Seuerus, who, when he met any corrupt judge, was ready to thrust his fingers in his eyes: Julian's liberality, which built Hospitals for strangers, gave great store of wheat and wine for relief of the poor people. These noble virtues much to be commended in Princes, do not therefore justify Pagan idolatry, to the which they were addicted.

And to exemplify this matter in Christian Emperors, Constantius was a just and temperate Emperor, yet an Arriane. Anastasius otherwise a good Emperor, yet erred about the Trinity, who published, that men should worship not three but four persons in the God-head. Justinian, a wise and just Emperor, yet infected with the heresy of Eutyches, who held, that Christ had two persons, and so in effect made two Christ's: In like manner might diverse ancient Kings of England be men of noble and excellent virtues, 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, Anselm's, Lanfranks, Beckets : they were so much the more like to be deceived, because they were ruled by such superstitious deceivers: for if the blind lead the blind, they are both like to fall into the ditch. As for Cedde, who is numbered with the rest, as he was some hundred years before them, so in judgment he was unlike them, as shall even now be shown: Neither was virtuous King Alfred wholly for them, or of that faith which the Church of Rome now holdeth, as followeth presently to be declared.

4 We do not think that the whole Christian world can be, or was ever deceived: but God always therein in some part or other, had his Church, which held the truth, though the same not always glorious and visible to the world: and so we doubt not, but that in all ages and times since our Saviors ascension, there have been, that professed the Gospel: Neither can it be shown, that ever Popery possessed the whole Christian world.

But concerning General Councils, we know they have erred, and may err again: As the general Council of Antioch, where Athanasius was condemned: Another at Antioch, wherein the heresy of the Macedonians was confirmed: the Synod Arriminens. concluding for Arius: the second Ephesine that favored Eutyches ; and diverse other general Councils have erred, as is confessed by our adversaries. And not only those assemblies of heretics and their favorites, but even of Catholics, by the confession of the Papists themselves have erred, as the general Councils of Constance and Basil, which decreed that General Councils had authority above the Pope, which the Ignatian Divines hold to be an error. For ought then, that hath yet been alleged, the ancient Catholic Kings of this land, were not priuileged from error, and therefore in matters of religion they might be deceived: So then, though Abimelech said to the people, What ye have seen me, do the like: yet in religious affairs it is no sufficient warrant to do, as others have done afore: But like as (saith Ambrose) in military affairs, the sentence of men therein exercised and experienced must be expected: Quando de religione tractatus est, cogita Deum: So when religion is treated of, think upon God. God in his word must be consulted with: Men's 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 dimmesighted, they feigned themselves to be so, stumbling one upon another.

The Antilogie.

1 TO this argument of miracles I have answered before, that they are no certain demonstration of a true religion, because the Pagans also boasted of miracles done amongst them. And whereas the heathen are supposed to have forged many things, so it is not to be doubted, but that many of these miracles given in instance, were the dreams and fictions of idle and fabulous Monks: as Berinus walking upon the sea, having not one thread of his garment wet: and how Aldelmus caused an infant of nine days old at Rome to speak, to clear 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 having fettered both his feet in irons fast locked, and cast the key into the Sea, to do penance upon himself, for certain sins committed in his youth, a fish brought the key to the Ship, as he was sailing homeward from Rome. Of like truth is that fable of Bristanus Bishop of Winchester, who as he prayed walking in the Churchyard for the souls of men departed, whē he came to these words, requiescant in pace, a multitude of souls answered again, Amen. I report me now to the indifferent reader, whether we have not just cause to suspect the credit of these legend miracles.

2 But these miracles, which he saith, were wrought by those Christian Kings being admitted, he shall never be able to prove that these were of the Popish Church or belief, Lucius, Oswald, Iua, Ceolulfus, with others, as in the next defense, in the answer to the probation of the assumption, shall God willing be made plain.

3 Whereas he nameth Offa and Sigebert among the miracle-makers, he hath committed a great oversight, or used a cunning sleight, to face out the matter with bare names: for Offa by the enticement of his wife, was accessory to the cruel death of King Ethelbert, who came peaceablie to sue for the marriage of his daughter: and therefore it is not like that God would endue a murderer with such a miraculous gift. But the cause is soon conjectured, why the Popes Clergy doth so much honor the memory of Offa, for in part of penance and satisfaction for that wicked act, he gave the tenth of his goods to the Church, built the Monastery of S. Albons, gave the Peter-pence to Rome, and was a great benefactor to that See.

Sigebert King of West Saxons, was a most cruel tyrant, who caused the Earl Combranus to be most cruelly put to death, because he admonished him to change his manners, and was himself by the just judgment of God slain by the Swineheard of the same Earl: and yet this man is numbered among the Catholic 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. years before this Sigebert, who is named after Offa, in whose time he lived, ann. 748. he then putting these two together, Offa, Sigebertus, may be thought rather to insinuate that Sigebert, which lived in the time of Offa, then the other, who was almost 150. years before. Thus very skilfullie, as we see, he hath martialed and mustered his Mirabilists together.

4 Concerning the cure of the Kings evil first obtained by King Edward 1. it is not to be imputed to the holiness of his person, but the efficacy of his prayers, to the which that virtuous Prince was much given: as David by his godly songs rather then his musical instrument allayed Saul's malady. 2. King Edward did not cure the woman brought unto him so much by miracle, as by ordinary means, as suppling and cleansing of the soar, pressing out the corruption, and bathing the flesh. 3. He did not only cure the woman of her disease, but she became fruitful, being barren before. He also healed a man that had been blind 19. years, and caused him to see as the story reporteth, the credit whereof I refer to the Reader: how cometh it to pass, that these cures also are not hereditary as well as the other? 4. If this miraculous cure of this disease is to be ascribed to the Popish religion, how cometh it to pass that a Protestant Prince our late Sovereign Qu. Elizabeth therein was comparable to any of her predecessors, who yet did not ascribe it to any desert in herself, or holiness of her person, or virtue of her crown, but to God's mercy invocated by her prayers? 5. It is not yet proved, that the beginning of this strange cure was founded upon any point of Popish profession, but vpō the confidence which that good Prince had in God, whom the Protestants more truly worship then Papists. 6. Whatsoever is here alleged for countenancing of the religion of these Christian Kings, the Pagans also can produce the like for theirs. Traianus the Emperor made a blind man see, and a lame man go. Among the Argives the posterity of Alexida Amphiraus daughter, are thought to cure the falling sickness, and are called Elasiae, from driving away of that disease: Therefore this is no sound argument to grace that religion, though all the rest were evident, which yet wanteth proof, that this gift was first bestowed for the merit and desert of the popish belief, which is thought rather to remain as a grace from God of that sacred calling, and a sign of his special assistance and protection of Princes: though in his strange cure the conceit and opinion of the diseased may somewhat help, some other means medicine and diet more, but godly prayers most of all, that we need not altogether pretend a miraculous work. Ambrose saith, Moses non imperabat, sed impetrabat, Moses precabatur, Christus operabatur: Moses entreated, not commanded, he was the prayer, Christ the worker. Another saith, Elisha cum spiritu magistri haereditario, scindere tamen aquas, nisi sub Dei inuocatione non potuit: Helizaeus, though heyring his masters spirit could not devide the water without calling upon God: so this gift howsoever to Princes hereditary pretended, cannot be without prayer and works of piety effectually practiced.

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 weakness of the Apologists defense may appear, I will discover his nakedness in this behalf, that he hath not gained by his slender reasons, that those Christian ancient Kings were of the now Romaine religion.

1 Though some Monasteries were built by the founders for the remedy of their soul, yet all were not, specially those which were erected at the beginning, between ann. 600. and ann. 700. when as yet superstition had not got such deep footing: afterward they which had committed any murder or grievous sin that troubled their conscience, they were persuaded to found some Monastery for the remission of their sins: as Offa built S. Albones for the murder of King Ethelbert: Ethelstane the Abbey of Midleton for consenting to his brother Edwines death: Queen Alfrith the Nunrie of Amesburie because of the death of King Edward the Martyr, which she had procured. Yea in process of time as religion decayed, they had a conceit by such works to redeem their souls: as King Henry 3. built the Monastery of Conuerts, pro redemptione animae suae, & Johannes patris sui &c. for the redemption of his soul, and the soul of John his father. Is not this good gear (think you) and sound Catholic doctrine, that men should play Christ's part, and by their own works redeem their souls?

2 Though diverse of those ancient Kings became Monks, yet neither was the Monastical life so far out of square as now it is: they made it not a cloak of idleness, and filthy living, a nursery of idolatry, and gross superstitions; but they desired that life, as fittest for contemplation, and free frō the encumbrances of the world. Divers of the heathen Emperors left the Imperial administration, and betook thenselves to private contemplation, as Dioclesian, Maximinian; Lanquet, ann. Christ. 307. Neither doth this one opinion of the excellency of Monastical life show them to be resolute Papists: for it followeth not, because they were Monks, that consequently they held transubstantiation, worship of images, and the more gross points of the Romish Catechism.

3 He shall not be able to prove the tenth part of that great number of 180. Kings either to have themselves professed the now Roman religion, or by laws to have prescribed the same to others: some instances I will produce.

In King Lucius days not the Pope, but the King was God's vicar in his kingdom: 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 invented of the Devil, which all men that believe in Christ (saith he) ought of necessity to forsake and detest.

King Alfred or Alfred translated the Psalter into English: and he was instructed by Johannes Scotus, who writ a book de corpore & sanguine Christi, which was condemned by the Pope in the Synod Vercellens. being of Bertrams opinion against the corporal presence, which fancy was not as yet received in the Church, as is apparent by the sermon of Elfricus against transubstantiation.

In King Edward, Athelstane, and King Edmunds time, the Prince had power to constitute ecclesiastical laws, and to prescribe rules and orders for ecclesiastical persons, as may appear by diverse of their laws.

In King Edgars time Priests marriage was lawful, which began then to be restrained.

Many laws and acts have passed since in open Parliament, to restrain the jurisdiction of the Bishop of Rome, to inhibit the purchasing of prouisoes frō thence, arrests, processes, excommunications under pain of exile, imprisonment, forfeiture of goods, and that not without express consent of the Clergy. See Richard. 2. ann. 16. cap. 5.

These then which allowed not the worship of images, believed not transubstantiation, gave the Prince authority in spiritual causes, approved the marriage of Ministers, and the translation of the scriptures into the vulgar tongue, restrained the authority of the Roman Bishop, may worthily doubted of, whether they were Papists.

4 King Henry was so far from repenting his proceedings against the usurped Roman jurisdiction, that if God had spared him life, he intended a thorough reformation of Religion, as was easily to be seen both by his resolution for religion uttered not long before his death to Monsieur de Annebault the French Embassador, and his answer made nearer to his death to Bruno Embassador to the Duke of Saxony, that he would take his part against the Emperor, if the quarrel were for religion.

5 More untrue it is, that our late Sovereign in the late days of persecution, professed that religion with such devotion. The cruel and unnatural dealing toward her highness then, is a sufficient argument to convince this large reporter of a great untruth: how she was sent for by commission, in great extremity of sickness, to be brought alive or dead: committed without cause to the Tower: her servants removed from her: straitlie examined: her own servants restrained to bring her diet: denied the liberty of the Tower: a strait watch kept round about her: in danger to be murdered: in continual fear of her life: her death by Winchesters platform intended, which by God's providence she escaped: Add hereunto Stories desperate speech uttered in the Parliament house, that he was not a little grieved with his (fellow Papists) for that they labored only about the young and little sprigs and twigs, while they should have stricken at the root, &c. All this evidently bewrayeth what opinion they had of her Majesty's resolution in religion, and what she had of theirs. In the mean time their cruel proceedings are laid open, who (if it were as this Coniecturer saith) would so persecute an innocent Lady, whom they commend for her devotion.

6.1. That evidence which he allegeth from M. Fox his mouth out of the Register book of the Guildhall in London, containeth not the precise form of the Princes oath to be taken at the Coronation (which before I have recited out of Magna charta ) but certain monitions and instructions concerning the duty of the King. 2. He useth great fraud in setting down the words both inverting the order, and leaving out what he thinketh good: as that the King ought to love and observe God's commandments, then must he be an enemy to idolatry, and to the doctrines and commandments of men, such as many be observed in the Roman Church: Beside he saith, to maintain holy Church, whereas the words are to maintain and govern the holy Church &c. but they cannot endure that Kings should rule and govern the Church. 3. For the King to take his oath upon the Evangelists and blessed relics of Saints, it showeth not, that the King did worship those relics, or swear by them, though he lay his hand upon them: no more, then he doth swear by the book, that putteth his hand upon it; or Abraham's servant by his masters thigh when he sware unto him; or Jacob by the heap of stones over the which he took his oath: But as Ambrose well saith, Christianus imperator aram solius Christi didicit honorare, A Christian Emperor hath only learned to honor Christ's altare: And so Christian Princes have learned to give all religious honor to Christ, and not to impart it to his servants, to make them sharers with their Master.

Thus hath this (sophistical dialogist) failed as well in the probation of the assumption, as in his enlarging of the proposition: But whatsoever her Majesty's predecessors were, she was not bound, where they wandered out of the way to err in their steps. Josiah of idolatrous parents both father and grandfather, was himself a religious Prince, and a true worshipper of God. Heathen stories will tell us, that noble Pericles came of an evil race: Pompeius the great of despised Strabo, Ulysses, Aesculapius, famous men, of lewd parents. The grave Poet also doth insinuate as much:

As of evil parents virtuous children may descend, so out of superstitious antiquity religious posterity may issue and flourish: And as Ambrose well answered the objection of Symmachus the Pagan, Maiorum ritus seruandus est, The rites of the elders must be kept: Omnia postea in melius profecerunt, All things, saith he, have been made more perfect in time, &c. Will they find fault with harvest because it is late, or with the vintage in the end of the year? Even so the vintage of the Gospel is not to be condemned, because it falleth out in the end of the world: Dicant igitur in suis omnia debere manere principijs: They may as well say, that everything should keep the beginning, and not grow unto perfection.

Now followeth the second part, wherein the Apologist goeth about to approve the now Roman religion, by setting forth the unhappy success of those Princes which any way have opposed themselves to the Sea of Rome, I will examine all his demonstrations in order.

The Remonstration.

1 THat promise, that the gates of hell should not prevail, 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 prevail against it. Neither can the city of Rome show such assurance of God's protection, as Jerusalem could, where the Lord had promised to dwell forever: yet was that holy city forsaken. And whether by the gates of hell, we understand the external assaults of Infidels and barbarous people, or the spiritual corruption of doctrine, both the one way and other the Sea and City of Rome hath been subdued: For never any city hath been so often besieged, and sacked, as that hath been, evē since it was Christian, by the Huns, Goths, Vandals, Heruli, Lombards, Saracens: neither any place professing Christianity, hath been so infected with error and heresy, that in both respects it is evident, that the gates of hell have prevailed against it.

2 The ancient 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 have a long time swerved: wherefore they succeeding in place only, not in faith and doctrine, cannot challenge any dignity or prerogative by those holy Martyrs, whose steps they do not follow. As for Sibyls prophesy, that the fishers hook should subdue the Roman Empire (though we rely not upon such blind prophesies) it was then fulfilled, when the Apostles faith (whom our Savior made fishers of men, and not only Peter ) was embraced of Christian Constantine, and the whole Roman Empire made subject unto it. And Augustine rehearsing certain verses of Sibyll concerning Christ, which begin with letters, which laid together make these words, 〈 in non-Latin alphabet 〉 : Jesus Christ the son of God the Savior: And the first letters of these five words put together bring forth this word 〈 in non-Latin alphabet 〉 , which signifieth a Fish, he interpreteth the same of Christ, showing 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 alive, that is, without sin: then as well by the fishers hook may we understand the doctrine of Christ. But if ye will needs appropriate the fishers hook to the Sea of Rome, then the sense may well be this, that the Pope, claiming under Peters title, and pretending the fishers hook for religion, should fish for advantage, and subdue the Imperial dignity, arrogating the same to himself, leaving 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 pass this day.

3. He maketh mention but of four sackings of Rome, and yet that Sea prevailed: But in truth, it was twice four times and oftener besieged, spoiled and sacked, since they began to decline from the true Christian faith: As by Alaricus, ann. 407. Ataulphus King of the Wisigothes, anno 414. By Attila King of the Huns anno 454. Gensericus 357. By Odoacer King of the Heruli 478. By Totilus King of the Goths, anno 550. who spoiled Rome with fire, overthrowing the walls and towers, leaving it almost desert: and it was taken again and spoiled by the same Totilus anno 554. Rome besieged by Agilulphus King of the Lumbards by the space of an whole year, 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 suburbs subdued by the Saracens anno 837. And again, anno 923. And anno 915. the Saracens of Afric entered Italy, and most cruelly entreated man, woman and child.

We shall not find that old Rome under the Pagans was half so often assaulted, and sacked in twice so many years by Brennus, Hannibal, Pyrrhus, and the rest that surprised it: neither can any city in the world be named, that hath endured greater miseries and calamities then Rome since it first received the Christian faith. Jerome in his time described y ^e miserable state of Rome being taken of the Goths: Capitur vrbs, quae totum cepit orbem: The city is taken, that hath conquered the world, it perisheth by famine before the sword, the bodies lie slain in the high ways, the mother eateth her own children, &c. Thus this indefectible Sea, as this bragger • aith, prevailed and vanquished: when as never any city was more often subdued and brought to greater misery.

But he meaneth, perhaps, that Rome for all this continueth still: what then? yet it never flourished so long together as the Empire of the Assyrians, which continued well nigh 15. hundred years, from Ninus anno mundi 1788 unto Sardanapalus anno 3132. The nation of the forlorn Jews is not yet extinguished: what gain they thereby, but ignominy and shame? And Rome the seat of Antichrist may have some remainder till the coming of Christ, but to their greater judgment and everlasting confusion: whom the Lord (as the Apostle saith) shall consume with the spirit of his mouth, and abolish with the brightness of his coming. The spirit of God in his word shall wound him, Christ at his coming shall utterly confound him: the first we see already effected, the second we shall see in due time perfected.

4. Attilus was not miraculously caused to retire at the voice of Leo: but as Blondus saith, Facundus pontifex orando molliuit: The eloquent Bishop did by his oration mollify him, and cause him to leave Italy: It was not then the miracle of his voice, but the subtlety of his speech that moved him. Some other affirm, that Leo obtained peace of this condition, that Rome should become to him tributary: if money and tribute can work miracles, then this was a miracle. As for that fable, that Attilus should say that he was not moved at Leo his persuasion, but at the sight of two holding naked swords and threatening him, which were supposed to be Peter and Paul ; if it were of any credit, it is not like it should here have been omitted: for many things are here unlikely: First, the Apostles were preachers, not fighters. Secondly, what need Paul threaten, could not Peter suffice. Thirdly, visions are not shown to Pagans and Infidels, but to the faithful. 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 Zechariah at Narnia, inter missaria solennia orationem habuit: molliuit sanctus vir barbari regis animum, made a solemn oration in the time of solemn Mass, and the holy man did mollify the mind of the barbarous King. But other stories report, that when Luitprandus had fiercely besieged the city, the Bishop desired aide of Charles of France, who by his friendly persuasion withdrew Luitprand his Godfather from the siege: If then it were either the Bishops eloquent oration that mollified him, or Charles persuasion that moved him, it was not the contemplation only of the Popes countenance, that turned him.

Thus he would bear us in hand, that where the enemy was mitigated sometime by entreaty, sometime by policy, sometime by confederacy with other, that the virtue of the Popes person, and the very beck of his countenance did it. Ataulphus desisted from his enterprise, who had purposed utterly to destroy Rome, and to build another city in place thereof, by the intercession of his wife Plac • dia. Gen • ericus having invaded Rome, by the intercession of Leo abstained from slaughter, having first robbed Italy, and taken away all the riches thereof. So the Lumbards that had invaded Campaine and took certain cities, by the rich gifts and intercession of John the 6. Bishop of Rome were quieted. When Aistulphus had besieged Rome, he was constrained by King Pipinus to give over and yield to his mercy: to whom Stephen then Bishop went into France to crave 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 revel in Rome. Adrian likewise perceiving that his threatening excommunication could not stay the rage of Desyderius, desired help of Charles.

And if the Popes countenance and manly looks can do such feats: how came it to pass, that Theodorick, not fearing Pope John's face, caused him to be banished, being afterward famished to death? Martin Bishop of Rome was banished by Constantine the Greek Emperor. John the 11. was deposed by Otho the Emperor, and afterward being restored to his Bishopric was taken and slain in adultery. John 12. was cast into prison. John 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 do much marvel, that the Popes majestical countenance could not deliver him from the sword, from putting out of his eyes, from imprisonment, from banishment, from captivity.

6. And why could not John the 10. as well without force expel the Saracens that spoiled Italy, but was fain thereto to use the help of Romanus the Emperor of Greece, as Luithbertus ; or of Albericus Earl of Hetruria, as Blondus saith: Or why might not Gregory the 5. as well as this Gregory the 4. without force drive the Saracens out of Italy, which took Capua, and besieged Barum? But they were overcome in battle of Vrceolus Duke of Venice and Gregory a Captain of Constantinople.

And why could not Gregory the 4. as well have kept them from burning the suburbs of Rome, if he had such a facility in chasing the enemy, as from entering the City? And as Ambrose well answereth Symmachus, who boasted of the deliverance of Rome from Hannibal: Cur se obsideri passi sunt▪ &c. If your gods drave Hannibal from the walls, why did they suffer him to come so near as to besiege them? But if Rome under Popes had been so strangely delivered, as it was before from the French by the cackling of Geese: how would then this Frier have cackled, and craked of this exploit, as Symmachus by this act pleadeth for idolatry? 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 Jupiter, num in ansere •• quebatur? The secrets of the Capitol had been to the French betrayed, if the fearful geese had nor them b • wrayed: such Priests the Roman Temples have: whore was Jupiter then, did he speak in the geese?

7. He might have spared for shame to make mention of the Duke of Burbones besieging of Rome: for never was any enterprise more dishonorable to the Pope and his Cardinals: for the soldiers brake in upon the Pope being at Mass, and he was constrained to flee to the Castle of S. Angel, where he was besieged, and notwithstanding his curses, forced to yield himself, and to grant his Bulls: in the mean time they spoiled the city, made jests 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 Emperors soldiers, not Protestants, but Papists.

What if the Duke died in the last assault, of a stroke with an handgunne, and (as he saith) censured? first, this is the condition of war, it spareth none. Secondly, this notwithstanding the City after his death was taken. Thirdly, the Pope was forced afterward to absolve and release, whom before he had cursed.

8. The reason why so many Kings and Regents of the world prevailed not in their attempts and endeavours against the Sea of Rome, is evident, because they had before given their power and authority unto the beast, with one consent, Revel. 17.13. and therefore God's justice required that they should be beaten with their own rod, and suffer under that power, which another by their authority first usurped. But the time shall come, that the same Kings and Nations, which before gave their kingdom to the beast, shall hate the whore and make her desolate and naked, Revel. 17.17.

But concerning the Indians, if the Spanish tyranny had not prevailed more then Popish subtlety, and cruel violence obtained more then Monkish conscience: they were like to have had a cold suite of it and a simple harvest.

9. Julian was punished for Apostasy from the faith, not for denying fealty to the Pope, and Valens judged for his Arian heresy, not for gainsaying the Papal hierarchy. The Grecians and Armenians were subdued to the Turks, not for resisting the jurisdiction of the Pope, but for other grave and weighty causes, which may be alleged: first, because the Empire being divided anno 101. when Leo the 3. proclaimed Charles the great Emperor of Rome, was thereby weakened, and so by little and little decayed, till at the last it became a pray to the Turk. The Pope then himself was the first occasion of this judgment, which befell them. Secondly, in that the Greeks began to have small respect to the Roman Bishop, the Pope himself was the cause, for that he first forsook the Greek Empire, erecting another in the West: as the author of the tripartite work saith: Schisma hoc fecit partitio imperij, &c. The partition of the Empire made this schism: because the Empire, that was but one, was made two: Et hinc probable est, quod Graeci cum suo domino coeperunt rebellare ecclesiae Romanae: And hence it was that the Greeks with their Lord began to rebel against the Roman Church: The Pope therefore may for this thank himself. Thirdly, but the greatest cause of all this division of the Empire, and so consequently the confusion thereof, was the idolatry of the Greeks, who in a general Council held at Nice confirmed and allowed the adoration of images about the time of Adrian the 1. by whose counsel Irene the Empresse took up the body of Constantine her husband, and burned it, and cast the ashes into the sea, because they disanulled images. Immediatly upon this inhumane fact of Irene, and for their idolatry, followed the division of the Empire, by Leo the 3. the next successor of this Adrian. And for the same cause, namely their idolatry, was the City of Constantinople surprised and sacked of the Turks: for after the City was taken, the great Turk caused the image of the Crucifix, which was set up in the great Church of Sophia, to be taken down, and writing this superscription over the head: Hic est Christianorum Deus, This is the God of the Christians, made it with sound of Trumpet to be carried round about the Campe, and every 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 city. Fourthly▪ and as God hath punished the East Churches for their backsliding; so must idolatrous Rome look to have her part, which both in manners and doctrine is as corrupt, as ever was the Greek Church. Many years 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 Latins although in matters of faith they cleave more truly to God, yet are in manners more corrupt. But now the church of Rome is notoriously known both in faith and manners to be much worse: If the Greeks were judged of God for failing in one, the Latins cannot escape, that come short in both.

10. Lastly, he telleth us, that in the Primitive Church before Constantine, almost an hundred Pagan Emperors, either truly elected, or reputed, persecuted it, and all them, excepting ten or eleven, 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. Pagan Emperors: there were not many above half that number. 2. Neither were then the Bishops of Rome called Popes by a peculiar style, as now they are. 3. This maketh nothing for the present Papal Hierarchy: for the Bishops of Rome are declined and fallen away from the faith & doctrine of those first persecuted Bishops & Martyrs. 4. Whereas, I confess, there was then great difference between the imperial & ecclesiastical state, both in the short reign, & miserable end of the one, & the long continuance & glorious death of the other: the case is now altered, for since the time of Gregory the 1. when the Bishops of Rome began to fall away from the true faith, the Popes both for their wretched end and short reign may compare with either the Imperial, or any Episcopal seat, and far exceed them. For the first, Anastasius voided his entrails into the draught. Siluerius died in banishment. Vigilius drawn up and down by the neck in the streets at Constantinople. Sabinianus died being frighted in the night. Agathon that condemned Ministers marriage died of the plague. Constantine. 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 never would show himself afterward abroad. John. 13. slain in adultery. Boniface 7. died of an apoplexy, his body was drawn through the streets with ropes, and stricken through with spears. Sylvester 2. slain of the Devil, being a Necromancer. Benedictus 9. suffocated by the Devil. Lucius 2. beaten with stones to death. Adrianus 4. choked with a fly. Innocentius 4 suddenly died in his bed. Nicholaus 3. died suddenly and speechless. Clement. 6. died suddenly of an aposteme. John 15. had his eyes put out and died of the stench of the prison. Now sir, what have you gained by objecting the miserable end of the Pagan Emperors: I think your Popes may therein compare with them; more wretched and desperate ends shall we not find of any Princes or Prelates▪ then of profane Popes.

For shortness of reign, Popes go beyond all regents either temporal or ecclesiastical, that ever were in the world, not to speak of the regiment of two or three years and not above, of which sort many Popes may be numbered: how many of them attained not to a year, how many not to many months, yea not to many days? Leo 2. Benedict 2. did not pope it above ten months: Benedict 10. nine months, as many Benedict 11. Alexander 5. eight months: Christophor. 1. Lando. 1. seven months: Leo 6. as many: Celestinus 2. six months: Johannes 19. five months: Romanus 1. three months: Benedict. 5. Gregor. 8.2. months.

Some of their Popedomes are reckoned by days: as Sylvester 3▪ was Pope but 49. days: Adrianus 5. forty days: Pius▪ 3.27. days: Boniface 6.25. days: Damasus 2.23. days: likewise Marcellus 2. Sosimus 2. twenty days: Celestinus 4. eighteen days: Stephanus the successor of Zacharias three days: And is not now this bragger ashamed to object the brevity of the Imperial dominion?

Concerning the number of Popes, since the declining time of that Sea, from Gregory 1. you shall find for one Emperor two or three Popes. There have been under Queen Elizabeth's reign not fewer then 8. or 9. Popes. And because it may be answered, that Princes do reign by succession, and so many come very young to the Crown; Popes enter by election, and are aged when they are chosen: let comparison be made between the Papacie and other Episcopal seas, to the which also men of gravity and years are elected, you shall find three Popes to one Bishop. As to give one instance for many, in the Archiepiscopall Sea of Canterbury: There have been since Augustine's time, who was sent into England by Gregory 1. about ann. 600. and odd, only 73. Archbishops: But Popes since Gregory 1. there are numbered almost 200. for he was the 64. Bishop of Rome: and there have been in the whole number 240▪ Bishops of that Sea or thereabout. Wherefore as Ambrose well answered Symmachus who thus objected, Vnde rectius, quam documentis rerum secundarum cognitio venit numinis? Whence better may the presence of the God's be known, then by prosperity? saith Ambrose, Odi bimestres Imperatores, & terminos regum cum exordijs coniunctos, I like not two-month Emperors, and reigns ending and beginning together: Many such two-month Popes may be produced, and popping aside, as soon as they are pooping. Such infelicity of the head, doth give no great cause to those Popes-creatures to brag of their prosperity. So that as Leosthenes said of Alexanders army, their Captain being dead, that it was like to blind Cyclops, that groped with his hands, having lost his ere: so may the papal Hierarchy be resembled, so often changing their head▪ and as one said to Dionysius, that a tyranny was a fair sepulcher ; such is the Popedom, as a pompous and garnished sepulcher, wherein the Popes take their ease, tyrannizing over the Church for their own advantage, but in respect of any profitable work in Christ's Church, they are as mued and closed up in a sepulcher.

The Remonstration.

1 FRequard the younger was stricken of God with a painful disease whereof he died, not for his disobedience to the Pope, but for his wicked life: for he killed his wife and deflowered his daughters, and was therefore excluded from the communion of Christians: his nobles were purposed to have taken punishment of him, but were stayed by Colmannus, who told them, that God's vengeance was at hand: and not long after he was wounded by a Wolf in hunting, and thereby fell into a strange disease, and so died. Thus Bucanane reporteth, who is falsified to say, that all this fell upon him for his disobedience to Rome▪ which beside that there is no such mention in the history, was not like, seeing Colman himself dissented from the Church of Rome about the celebration of Easter, as hath been before shown, and so might be touched himself for his disobedience to that Sea.

2 Frequard the fi • st was indeed disgraded of his Lord's and cast into prison, and for sorrow slew himself: yet this happened not for any attempts against the Pope, but as Bucanane saith, because he maintained factions amongst the nobility, and the Pelagian heresy and the contempt of baptism were objected against him: and as others write, this judgment befell him for his cruelty and negligence in the affairs of the common-wealth.

3 If it be Sanctius the first whom he meaneth (for diverse Kings of Portugal were of that name) he was with the consent of Honorius the third deposed, and the government committed to one Alphonsus, not for disobedience to the Pope, sed propter ignauiam, for his slothfulness in the administration of the kingdom.

4 Bolislaus being rebuked for adultery of Stanislaus Bishop of Graccouia, slue him, and was deprived therefore of the Crown by the Pope, and fell into madness: Munster showeth 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 devoured of Mice with his wife and children, which came from the bodies of those whom he had commanded unjustly to be slain, was judged thus of God for his resistance to the Pope.

5 Whatsoever befell Phillip of France, is not to be imputed to any offense 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 howsoever it fared with him, in the mean time Urbane for his disloyalty to Princes escaped not unpunished, who for fear of his enemies hid himself two years in the house of Peter Leo, and so died.

But why omitted he to make mention of another Phillip of France in the time of Boniface the 8. who more resisted the Popes authority then ever any King of France did: he defeated the Pope of bestowing ecclesiastical dignities, forbad any gold or silver to be exported out of the land to the Pope, who also thus wrote unto the Pope: To Boniface, bearing himself for chief pastor, little health or none. Let thy foolishness know, that in no temporal things we are subject to no man. Was Phillip punished for being thus bold with the Pope? No, but Boniface himself smarted for his contempt of Kings, for he was taken prisoner by King Phillips soldiers, robbed of all his treasure, forced to ride upon an unbroken colt, with his face to the horse tail, almost famished for meat, if he had not been relieved by the alms of the town of Anragum where he was, and returning to Rome for sorrow he died.

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 Emperor, he appointed Henry the first Duke of Saxony to succeed him in the Empire, who yet was never crowned of the Roman Bishop: his son 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 Roman Bishops as much as any before him: for he reproved John the 11. for his adulterous life, condemned him in a Council, and deposed him. This instance then which he hath produced, showeth rather the evil success of the Roman Bishops, then of the Christian Emperors.

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 up John 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 courageous Prince and of happy success, he reigned 50. years, and in 62. battles encountered his enemies. Gregory the 7. assoiled most treacherouslie his subjects of their oath, and set up Rodolphus against Henry the fourth, whom he overcame in four battles, and in the last Rodolphus was slain. Paschalis the 2. incited Henry the 5. against his own father, and moved him most vnnaturallie to make war against him: during which war the aged Emperor for sorrow died. He might then have spared this example, which showeth more the Popes pride and tyranny, then the Emperors misery: for about this time when the Popes thus ruffled with the Emperor, a certain Bishop of Fluentine taught that Antichrist was come.

9 True it is, that Frederike the 2. was strangled to death by his bastard son Manfredus, set a work, as is supposed, by Innocentius 4. who also poisoned Conradus, the next Emperor Frederikes son, being under the Popes curse: and this treacherous parricide Manfredus was afterward for his good service rewarded by Alexander the 4. with the Kingdom of Sicily: this example bewrayeth the Popes treachery more then the Emperors infelicity.

10 Concerning the excommunicating and deposing of Otho the 4. Louis the 4. King Alibret, the Henries of Bourbon, &c. the Pope was an agent in all these affairs, and a judge in his own cause, showing himself the right Antichrist, taking upon him to depose Emperors and Kings at his pleasure. Thus did Pope Zechariah depose Childerick King of France, and set up Pipinus in his stead. Thus Innocentius the 3. served King John, interdicting his whole realm, causing him to surrender his Crown. Urbanus 2. put down Hugo Earl of Italy, discharging his subjects of their oath. Innocentius the 2. took the Dukedom of Sicily from the Emperor, and made Roger King thereof. Adrianus the 4. did excommunicate William King of Sicily, and would have deposed him of his kingdom, if he had not been superior in battle. The same Adrian did excommunicate Frederike the first for setting his name before the Popes in writing. This insolency of the Popes and their tyrannizing against Kings and Emperors, was justly suffered of God, because they had given their power to the beast, and helped to advance his proud throne, and are justly recompensed not for their disobedience to that Sea, but for their disobedience to God, in submitting their princely estate, which is God's ordinance to Antichrists command. These calamities then not brought vpō these Emperors by God's handy work, but wrought by the Popes malice in his own cause, do convince him of Antichristian tyranny, not them of disloyal obstinacy. They may as well condemn Gideon's sons, that were wickedly murdered, and justify Abimelech that cruelly put them to death: and magnify Zimri, that prevailed against the King his master and slue him. And as well may the thief, that robbeth by the high way & killeth, boast of his good success, as these treacherous Popes, that rebelled against the Emperors and Kings their Lord's and Masters.

11. In that Constantinople was taken in the festiuitie of Pentecost, and of the holy Ghost, concerning whose proceeding the Greeks are in error, as he saith: this showeth that not for denying of the Roman jurisdiction, but their corruptions in the Christian religion, and for their idolatrous superstition, as hath been before shown, that famous city, new Rome, was surprised. Let old Rome in time take heed, least being partaker of new Rome's corruption, it taste not ear long also of their destruction: for the Scripture saith, Be not partaker in her sins, that ye receive not of her plagues ▪ Revelation. 18.4. And I say unto them with Jerome: Maledictionem▪ quam vrbi saluator in Apocalypsi comminatus est, potes effugere per poenitentiam, habens exemplum Niniuitarum: Thou mayest escape (O Rome) the curse threatened in the Apocalypse by repentance, having the example of the Ninevites. Seneca said well: Fulmina paucorum periculo cadunt, omnium metu: Thunderbolts fall to the hurt of few, to the fear of all. So it were good for old Rome to fear that punishment, which is fallen upon new Rome for the same sins.

The Remonstration.

1. LVther, Oecolampadius, Calvin, as they were men of virtuous 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, do report no otherwise of them. This blind Censor had forgotten the pitiful ends of some Popish champions of that time, as of Hofmeister, Eckius, Jacobus Latomus, which all three died roaring and raging in desperation.

2. Zwingli was slain in the field dying in defense of the truth: so was good Josiah wounded in battle and thereof died. Cranmer was put to death for the Gospel, as Stephen was stoned for the faith of Christ: you may as well urge the examples of the one, as judged 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 Emperor and taken prisoners, then he, whose captives they were: for they would rather die, then forsake their faith: but the Emperor, that great Charles the 5. the Popes stout champion died in contempt and ignominy, being in his old age become ridiculous unto children.

3. The P. of Condie & Oranges death are monuments of Popish treachery, not arguments of God's severity: he might be ashamed, thus to blaze and boast of the perfidious conspiracies of Papists against Protestant Princes: and it is not far from blasphemy to make that God's act, which the devil wrought by his wicked ministers: As though Judas also betrayed not his master, and brought him to his end: note this also I pray you as a judgment of God upon Christ.

4. As for that godly Admiral of France, he was as innocent Naboth, suspecting nothing, cruelly murdered: but as Naboth's blood was revenged in Ahab and Jezebels blood; so all the wicked instruments of this horrible and almost inexpiable massacre, were judged of God: the bloody end of Charles the 9. then King; of Henry the 3. then Duke of Aniow, and of the Guises, great doers in that bloody enterprise, are well known to the world, I need make no rehearsal of them. Who seeth not how this blind fencer, is beaten with his own weapon, and confounded with his own examples?

5. Whatsoever happened to James the bastard, was not for any resistance against Rome, but his own misdemeanor was his ruin. This James Hamelton the bastard (if it be he whō he meaneth) was condemned, and beheaded, and his body quartered for treason: Quod certo die cubiculo effracto regem trucidare constituisset: Because he had appointed upon a certain day to break into the Kings chamber, and kill him: This was his offense. But otherwise he was no enemy but a friend to the Church of Rome: for in the same story it followeth, that few grieved at his death, but his kindred and the Popish priests, Qui in eius incolumitate omnium suarum prope fortunarum spem collocarunt: Who in his safety placed the hope of all their happy state. But I marvel that this great traveler, making mention of the affairs of Scotland, could forget the notable example of God's judgment shown upon David Beaton Cardinal of S. Andrew's, a cruel persecutor, who was slain in his bed, and lay unburied 7. months, being at last raked up in a dunghill: this happened not (I think) for any disloyalty to the triple crowned beast.

6. Christierne King of Denmark was deposed, not for his gainsaying of the Papal jurisdiction, but for his cruelty and misgouernment: and in open Parliament was for his tyranny deprived of his kingdom, and his uncle Frederick Duke of Holsatia chosen in his place.

7. Penda, Redwaldus, Osricus, Eaufridus were not punished for resisting the jurisdiction of Rome, but for impugning the faith of Christ being Pagan 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 heavenly kingdom, which they had received, and yielded themselves again to be defiled, idololatriae sordibus, with the filth of Idols: and they were both slain of Cedualla King of Britons. First then they were punished for their apostasy from the faith of Christ, not from the fealty of Rome. Secondly, they were rather judged for holding the faith of the now Church of Rome, in worshipping of Idols. Thirdly, yet if it were directly proved, which he intendeth, these arguments drawn from outward calamities, which are common both to good & bad, are but uncertain: for the same Beda also maketh mention of Edwin Oswaldus, Sigebertus▪ Egericus all Christian Kings: the first slain of Carduella King of Britons, the other three by Penda a Pagan Prince.

8. He saith further, that eleven thousand Monks of Bangor were slain of the Pagan soldiers, for their disobedience in dissenting from the Sea of Rome, only in the pascal observation and manner of shaving, pag. 72.

1. Who seeth not this Popelings uncharitable judgment, who would have them slain as rebels, which were in truth put to death as Martyrs, for preaching and praying for good success against Ethelbertus a Pagan King of Northumberland? 2. And is he not ashamed to sit in God's place of judgment to award so heavy a punishment for so small a matter, as dissenting about shaving of crowns, &c? 3. But God suffered not this pitiful slaughter to go unrevenged: for cruel Ethelbert was slain in the field by Christian Edwin, • succeeded him. 4. And because he talketh of shaving of crowns, we read also, that Suanus the Dane took the city of Canterbury and put to death 900. Monks, by tithing of them, that is, saving every tenth man alive: and 8000. of other persons were put to the sword likewise. We may as well say that these religious persons had their crowns thus pared, because they were shaven after the Roman fashion, as that the other were slain for not being so shaved.

9. King Edwin was not deposed from his kingdom, 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 used the unlawful company of a certain woman whose husband he had slain before.

Thus this trifler maketh everything serve his turn: and would make us believe, that all judgments and calamities, which befell those Princes, were inflicted for the Popes cause. He is herein much like Colotes the Epicure, who in a certain book taketh upon him to prove, that a man could not live according to other Philosophers rules, that there was no life but among the Epicures: and so this Roman Epicure thinketh, that there is no life nor safety without the Epicurean fellowship of Rome. But the law telleth us, In re propria nemo idoneus iudex: No man is a fit judge in his own cause: no more is he in this. And so I proceed.

The Remonstration.

1. IT appeareth not in story, that William Conqueror did oppose himself to the Popes seignorie: for he caused Stigandus Archbishop of Canturburie to be deprived, and Lanfranke a great champion for the Pope to be set in his place. Indeed at his first conquest he dealt hardly with some Monasteries, spoiling them of their gold and silver: but for that he made amends: For he founded Battle Abbey in Sussex, and Selbie Abbey in Yorkshire, the Priorie of S. Nicholas at Excester, the Abbey of S. Stephen at Cane in Normandy.

He caused the Lady Church at Meux in France to be burnt, and two Anachoretes: but the first was repaired again at his charge: the other were willfully burnt, because they persuaded themselves, they ought not to leave their Cell and cave in that extremity.

This victorious Prince greatly repented with tears at his death of all his outrageous deeds: commanding all his treasure to be distributed unto Churches, poor folks and Ministers of God: and made a large confession of his sins before his death, with an eloquent exhortation to his sons and Nobles, forgiving all men, and opening all prison doors 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 Papal professors?

Concerning the punishments noted to have befallen this Prince: as the great famine in his days, and of the breaking of his entrails, and the denial of burial: the first was a judgment rather upon the whole land, being by conquest made desolate, then upon him that did conquer it: the second is no rare thing, for a man by the leaping of his horse over a ditch to break the rimme of his belly, as this Prince did: for the third, true it is, that a gentleman forbad his burial, 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 private gain, but for the erection of that Church, which the Papists count a meritorious work: and yet the gentleman was compounded with, and the body peaceably interred. These were neither such extraordinary judgments, and whatsoever they were, might be laid upon him for his transgressions, not for his disobedience to the Sea of Rome.

But hath not this Popes hireling shown great thankfulness to such a liberal benefactor and principal founder, who augmented & enlarged nine Abbeys of Monks and one of Nuns in Normandy: and in whose time 17. Monasteries, and 6. Nunries were built, as he himself confessed upon his death-bed, whom the Bishop of Ebroike commended, in his funeral sermon, for his magnificence, valor, peace and justice. 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 just, and upon good ground, because of his insatiable exactions, alleging this reason, Quod Petri non inherent vestigijs, praemijs inhiantes, &c. That the Popes follow not Peters steps, gaping for bribes, neither have they his authority, not imitating his sanctity.

2. Whereas he would not suffer Anselm without his license to go or appeal to Rome, but for his stubborn behavior banished him, the King therein allegeth the custom of the land from his fathers time, and all the Bishops took part with the King against Anselm. 3. The death of William Rufus being slain by the glaunsing of an arrow shot by one Tyrell, as the King was hunting in the new forest, is noted by historians as a judgment of God upon him for his oppression: As Richard another son of William the father was slain in the same forest which he had made, plucking down Churches and dis-peopling towneships 30. miles about: It was not then the Kings restraining of the Popes usurping, but his own usurping upon other men's possessions, that might be thought to incense the divine wrath against him.

3. It is also untrue, as this dreamer surmiseth, that Henry the first could not be quiet in conscience, till he had restored the Ecclesiastical (he meaneth Papal) liberty: for he reformed the too great liberty and licentiousness of the Clergy, and seemed little to favor the usurped power of the Bishop of Rome: neither would suffer any Legate to come from the Pope unless by himself required. Beside, he obtained of Calixtus the 2. that he might use all the customs used before of his forefathers in England.

4. Whereas this fabler affirmeth, That never any Governor before King Henry the 8. challenged any such prerogative of supremacy, except in the inuestiture of Bishops, pag. 74. lin. 20. This is a notable fiction, as may appear by the words of William Rufus to Anselm, The custom (saith he) from my fathers time, hath been in England, that no person should appeal to the Pope without the Kings license: He that breaketh the customs of the realm, violateth the Crown and power of the Kingdom.

5. Neither is it true, that such troubles befell Henry the 2. for his disobedience to the Bishop of Rome, as foreign wars and business abroad, and the rebellion of his own children at home: But these troubles are by the best historians imputed to other causes, as some make the original thereof to be his refusal to take the protection of Jerusalem against the infidels, being humbly sued unto by Heraclius the Patriarke, who in his Oration to the King, foretold of the plagues like to ensue. Others affirm, that the King was punished for his licentious life: for he was a great wedlock breaker, keeping a famous concubine called Rosamond, after whose death he detained the daughter of Louis King of France married to his son Richard, and kept Ellanor the Queen in prison twelve years.

Neither is it true, that after 〈…〉 reconciled to the Church of Rome, that 〈…〉 , but they rather then began: for the 〈…〉 upon his oath of the death of Thomas 〈…〉 certain conditions from the Pope 〈…〉 ▪ of his reign, and immediately after followed 〈…〉 with his son Henry, ann. 1173. and with the Flemings and Scots ann. 1174. of his reign ann. 20. or after others ann. 22. It is therefore untrue, that the same day of his reconciliation the Earl of F • anders retired, and the next day after the King of Scots was taken prisoner.

Neither immediately upon this reconciliation of the King were his sons reconciled, and he himself restored to his pristine tranquility of mind and body: for his sons Henry and Geoffrey raised war against their father again ann. 30. of his reign, and shot at him, piercing his uppermost armor, though some semblance there had been before of their submission to the King: And afterward in the 35. year of Henries reign, his sons Richard and John levied an army against their father, who for sorrow thereof died: whose dead corps at the coming of Richard bled abundantlie at the nose, thereby strangely accusing his unnatural proceedings against his father.

6. Neither was King John punished because he had controversy with the Sea of Rome as is pretended for after he was released of his excommunication, and absolved, which was in the 15. year of his reign, and the land released of the interdiction, which had continued 6. years, then began his cruel wars with the Barons; and Louis the French kings son, ann. 17. & 18. notwithstanding that the Pope took part with the King, and excommunicated the Nobles: and last of all he was poisoned by a Monk of Swinsted. The cause of this strife between the King and the Barons, is alleged, for that he would not use the laws of S. Edward. And some part of his trouble may well be imputed to his stubborn behavior against King Henry his father, who finding his son John to be numbered amongst his enemies in a certain schedule exhibited to him, thereupon sickned with grief, and gave his sons God's curse and his, which he would never release till his dying day.

7. King Henry the third was not punished with civil wars for opposing himself against the Pope, but rather for being too much ruled by him: for after that in a Parliament held at Oxford in the 42. year of his reign he had condescended to certain ancient laws and ordinances, whereunto he had before refused to yield, and for conservation whereof, those dozen peers, which he speaketh of were ordained, the King Ann. 44. procured an absolution of his oath from Rome, whereby he had before obliged himself to maintain the said ancient laws, whereupon followed those intestine wars between the King and his Nobles, in the which the King and his sons were taken. This contention then was caused, not for the Kings disobedience to the Pope, but his too great confidence in the Popes authority to absolve him from his oath, to abrogate the laws enacted.

8. True it is, that many miseries and calamities, as civil war, famine strange diseases happened under the reign of Edward the second, and he himself at the last lost first his Crown, and then his life: but as untrue it is, that these troubles fell upon him, for meddling too far against the See of Rome: It is most evident in histories, that he was deposed for misgouernment, following the counsel of covetous, cruel and wicked persons, Pierce Gaueston, and the two Spencers, in whose quarrel he in a short space put to death 22. of the greatest men in the realm.

9. The like cause is shown in histories of the great troubles that happened between Richard the second and his Nobles, and of the great misery he fell into, namely, his negligent administration of the commonwealth, the intolerable exactions of his officers, his cruelty in causing his own Uncle Thomas of Woodstock and other Nobles to be cruelly put to death: for these and the like causes he was deposed and deprived of his Crown and regal dignity. It was not then his meddling in ecclesiastical jurisdiction (as this wisard calculateth) but his loose, unjust, and careless government that wrought him this woe. And if it were enacted in this Kings time, that Urbane the Pope should be acknowledged for head of the Church, as is here affirmed; small reason there was in this discourser to exemplify this King for his disobedience to the See of Rome, which is the scope of all this senseless section.

10. King Henry prospered well in all his affairs after he took upon him to be the supreme governor in Ecclesiastical matters; so did his son virtuous King Edward the 6. so did not Queen Mary: nothing had good success almost that she enterprised: whose reign was shortest of all her predecessors, unless it were usurping Richard. He therefore speaketh untruly and vncharitablie, that King Edward was not unjustly punished in his fathers fault: for neither had his father of famous memory faulted herein, nor himself punished for the same, but blessed of God with a godly reign, and an happy end. And thus hath this fabulous chronicler held us with a long tale, feeding the reader with his own fancies: for among all these examples by him produced, he hath not verified his conjecture in any one of them, that they were punished of God for resisting the papal jurisdiction.

But the contrary may easily be shown, that no Kings had worse success, then they which were devoted to the papal usurped authority, and none better then they which impugned the same: and for the proof hereof, I will not go far from home. And first concerning the evil hap of Princes made slaves to the Pope, other countries yield plentiful choice of examples: as of Ladislaus King of Bohemia, a great enemy to the doctrine of John Hus, who died suddenly 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 Turk, & was miserably slain. Rodolphus rebelled against the Emperor Henry the 4, being set up against him by Gregory the seventh, and was slain in battle. The strange ends and bloody deaths of Henry the second, Charles the ninth, Henry the third, Kings of France, great patrons of popish religion, are very well known, the first slain with a shiuer of a spear as he iusted against Montgomery ; the second died of bleeding at the ears and nose and diverse other parts; the third was murdered by a Frier.

But leaving to make mention of foreign stories, this one Island of Britannie doth afford sufficient supply: who was more devoted unto the Pope and Popes religion before the Conquest, then Offa and Edgar? and yet none were more punished in their posterity. King Offa first gave the Peter-pence to Rome, he founded the Abbey of Bath and of S. Albons, and was himself at the length shorn a Monk: he most unjustly caused Ethelbert King of East-Angles, who gently came unto him mistrusting nothing, to be beheaded. But what befell the posterity of this Offa? not one of them prospered: Eg fredus reigned but four months, the rest that succeeded were either slain or expulsed: Kenulphus, Kenelmus, Ceolwulphus, Bernulphus, Ludecanus, Withlacus, of the which Ceolwolfus was banished, all the rest were slain: the last two Kings of Offa his race were Berthulfus, and Burdredus, which were expulsed of the Danes, and so the Kingdom of Mercia was extinguished. This Offa had a daughter called Ethelburga, which was married to Brithicus King of West-Saxons, which first poisoned her husband: then she fled into France, and became Abbess of a certain Monastery; from whence, for committing adultery with a Monk she was expelled, and ended her days in poverty and misery. And such success had Offa his posterity. 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 evil with his posterity, his base son Edward was slain by the counsel of his step-mother Queen Alfred: his other son Æthelred was expelled his Kingdom by Swanus the Dane, and constrained to live in exile in Normandy: his son Edmund surnamed Ironside, was forced to devide his Kingdom with Canutus the Dane.

Since the Conquest, Richard the first was much addicted to the Church of Rome, and the Ministers thereof: he took his scrip and staff at Canturburie to go in pilgrimage to Jerusalem to recover the holy land (as they called it) from the Infidels: and he betook the regiment of his Kingdom to William Longshamp Bishop of Eli the Popes Legate. In Palestine he fought many battles prosperouslie, yet returning home, he was taken captive by the Duke of Austria, and sent to the Emperor, paying for his ransom an hundred thousand pound: at the last, after he had reigned not many years, nine and nine months, he died of the stroke of a poisoned quarrel shot at him at the besieging of the Castle of Chalne.

Richard the 2. was a great factor for Pope Urban, whom he decreed by act of Parliament to be obeyed as head of the Church: yet was he an unhappy Prince in all his proceedings, and at length was deposed and cruelly murdered in Pumfret Castle.

Henry the 4. was a great agent for the Pope in persecuting of Christ's members: in the second year of whose reign was made the statute ex officio, wherein they are adjudged to be burned, that should hold anything contrary to the determination of the Church: by virtue of which statute many good men were put to death under the reign of the three Henries, one succeeding another. But what followed? the father and the son reigned not long, not making much above 23. years between them, and Henry the 6. holding on the same course against Christ's members, was deposed from his Crown.

Richard the 3. much affecting and affected of the Popes ministers▪ for whose sake the Archbishop of York being Cardinal undertook to persuade the Queen to deliver Richard Duke of York to his uncle, as a lamb into the lions mouth, and prevailed therein: his butcherly end is well known, how his dead carcass was carried naked behind a Pursiuant of Arms, all be sprinkled with blood and mire, and homely buried.

Queen Mary had both a short and an unprosperous reign: she lost Calais, deceived in her childbirth, left desolate and forsaken of King Phillip her husband before she died, and ended her days in grief and sorrow.

But contrariwise, as these Princes, which yielded themselves to be directed by the Pope, were of all other most infortunate: so those magnanimous Kings which maintained the liberty of the Crown against the usurped authority of the Bishop of Rome, were prosperous in all their affairs.

Edward the 1. first made the statute of Mortmaine, that no lands and possessions should be given to any religious house without the Kings license: the statute also of Premunire made against provisions of Bishoprics and other Benefices to be purchased from Rome was then ordained. King Edward the 3. also abridged and cut short the Popes jurisdiction, prohibiting under great penalties, that none should procure any such provisions at Rome, or prosecute any suites in the Popes Court, the cognizance whereof appertained to the Kings Courts. King Henry the 7. would admit of no more Cardinals in England, after he was rid of one. King Henry the 8. abolished the Popes authority. King Edward the 6. expelled the Mass and other Popish trumpery▪ yet were all these victorious Kings. Edward the 1. against the Welsh: Edward the 3. against the French: Henry the 7. against that tyrant and usurper Richard the 3. Henry the 8. for his valiant battles famous: Edward the 6. in suppressing of Rebels and other enemies prosperous.

And concerning the reign of our late noble Sovereign Queen Elizabeth, whom God in his mercy appointed to be a reformer of religion and a nourisher of his Church, what Prince in the world (I speak not of this age only, but of many hundred years before) can compare with her Majesty's time, in any kind of outward blessing? first, in the years of her life she went beyond all her progenitors. Secondly, in the length of her reign she exceeded all, but only two, Henry the 3. and Edward the 3. Thirdly, in peaceable government for so many even 44. years, none came near her. Fourthly, in love of the subjects at home. Fifthly, in honor and reputation among foreign Princes. Sixthly, in prosperous success abroad, in deliverance from more then twenty conspiracies at home: Queen Elizabeth had no peer. Seventhly, add hereunto the wealth of the kingdom. Eighthly, the pureness of the coin. Ninthly, but most of all the pureness of religion. Tenthly, the abundance of learned men, such as no nation under heaven hath the like, of grave Counsellers, and Martial Commaunders: who can but confess, that in all these kinds the Gospel hath brought a rich blessing to this land. And as Queen Elizabeth loved and lived in peace, so she ended her days in a good old age, full of years: and, which of all other may worthily be accounted the greatest blessing, hath left the kingdom to a most worthy 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, whatsoever he seeth needful for his Church.

But because this Romish southsayer taketh upon him to play the blind prophet: What is like (saith he) to be the event thereof hereafter, I had rather others should write and show their conjecture, which I for reverence to my Sovereign will here omit: And hereupon he hopeth that his prudent Princesse, will imitate the examples of her noble predecessors ▪ Henry the 1. and Henry the 2. in recalling that, which they did in their inconsiderate times, &c. pag. 79. Hereunto I briefly answer, that his prognostication and exhortation are both alike, they both show a dreaming and fantastical spirit. His foolish hope (we see) is vain and frustrate: for her Majesty left her happy reign in the same faith wherein she began it: and as she did nothing inconsiderately at her entrance, but with great advice; so had she no cause to repent her in the end. If her Majesty's predecessors were inconstant, in pulling down what before they had set up, 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 prophesying. Indeed the Papists did promise themselves a great day at the next change: they did not mutter it in corners, but clatter it in their vain pāphlets: Parsons made a book 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 unto God in the Church of England, when all hypocrites and Popish sacrificers shall hang down their heads with Cain. 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 subjects, acclamation and rejoicing of the whole Church of God, set the imperial diademe upon so godly, Christian, and virtuous a Prince his head: such grace from God few expected, all good men desired, England I am sure hath not deserved, yet God in his mercy hath granted: So that we have just cause to say with the Prophet David, This is the Lord's doing, and it is marvelous in our eyes. It is written of Sylla, that after Italy was delivered from the civil wars coming to Rome, the first night he could not sleep for joy: But we the Church and people of England have greater cause, not one but many both nights and days to awake to give thanks unto God, for our deliverance from troubles not so much felt, as feared. And thus also I have at length dispatched that tedious and frivolous section.

The Answer.

1 THeir honors are much beholding to this cunning Carver, that he will allow them in matters of policy, and of martial affairs to equalize those in the popish times employed in both: but in learning and religion they must come far short of popish Bishops &c.

2 But herein also I doubt not, for true religion and knowledge of God, that our honorable Lord's & Nobles far exceed most of that shaven crew: for who knoweth not, that in a popish Bishop, learning and divinity 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 salvation to understand, or expound the articles of faith: for there were many Bishops, Curates, yea and Doctors of Divinity, whom it would trouble to expound the Paternoster and the Creed. Such another learned Prelate was the Bishop of Dunkelden in Scotland, that said to Thomas Forret Martyr, that it was too much to preach every Sunday: for in so doing, you make the people think▪ that we should preach likewise. He said further, I thank God I never knew what the old and New Testament was: whereof rose a proverb in Scotland, You are like the Bishop of Dunkelden, that knew neither old nor new law. Such religious and devout Bishops were some other in Scotland much about that time, which held, that the Paternoster should be said to Saints: whereupon it was used as a byword in Scotland: To whom say you your Paternoster?

I appeal now to the indifferent Reader, whether our learned Nobles of England may not be compared in true learning and sound divinity, with such unlearned popish Bishops? But I pity this poor man's case, that could play the Orator no better then at the first dash to alienate their minds, into whose bosom he sought to insinuate himself, forgetting that rule of Ambrose, Qui tractaet, debet andientium considerare personas, ne irrideatur prius, quam and • atur: He that treateth of anything, must consider to whom he speaketh, least he be laughed at, before he be hearkened to: for, Like as they that drink bitter potions, do loath the very cups; so they which accuse at the first, win no grace with their he • ers.

The Answer.

1 THe end of the Lord Cromwell was neither unfortunate nor miserable, making a virtuous and a godly end, with confession of his sins, and confidence in God, and faithful invocation of his name: he was attainted by Parliament, misled and misinformed, not condemned by any law of his own making: whom King Henry afterward wished to be alive again, which he would not have desired, had he been persuaded he was a traitor. Thus wise Princes are sometime swayed with false reports, and overcome with flatterers, and repent, when it is too late.

But miserable indeed was the end of Bishop Fisher, who was attainted by Parliament, for practicing with Elizabeth Barton called the holy maid of Kent against the King, who died in a bad cause, giving his life for the usurped authority of the Pope, against the lawful calling of the King. Such was the death of Sir Thomas Moore, who died scoffingly and profanely, suffering for the like obstinacy and superstition. How could he omit or forget these two notable examples of deserved misery, and object the much lamented case of that honorable Lord Cromwell ▪ dying in his innocence?

2 Concerning the death of the good Duke of Somerset, it was no judgment upon him for his religion, which as he had zealouslie maintained while he lived, so therein he constantly died. But herein it might be, that God chastised the oversight of the Duke, in condescending to the death of his brother the Lord Thomas Seymer, wherein secretly his own overthrow was intended, though he simply perceived it not. And again this is rather to be supposed a judgment against that ambitious Duke of Northumberland, who by his Machiauilian devises cut off these two brothers, the Kings Vncles, to make a way for some of his to the Crown, as the event of matters afterward shown: but he was overtaken in his own plots, and suffered justly in the same place, where the other good Duke by his means not two year before innocently ended his days.

3 As for the Duke of Northumberland, take him to yourself, for at his death he denied the Gospel, and in hope of favor consented to the Popish religion, and exhorted others to do the like, whose recantation was presently published to the world: Therefore let that Church challenge him, in whose faith and communion he died, his end full well declared, that his religion was more for his own advantage, then in conscience.

4 That which is reported of the Earl of Leicester, the credit thereof relying upon this braggers bare word, alleging no author for it, may with as great reason be by us denied, as it is by him affirmed. Yet admit it was so, that he was in his sickness troubled with fearful visions, that is not to be imputed to his religious profession, but to his licentious conversation, wherein it is like enough he committed some things not beseeming a professor of the Gospel. But he needed not to have noted this, if it were true, as he saith, for so strange a thing, for men in their sickness to be troubled with illusions of Devils, and terrible visions, seeing it is so usual a thing in Popery, and often happening to popish professors: Did he think so to blind the world, and possess men with his strange reports, that they could not call to mind the fearful examples of Pope Sylvester the second, of Innocentius the fourth, of Cardinal Crescentius? whereof the first gave his soul to the Devil to obtain the Papacie: the second in the night was stricken on the side by a certain Bishop that appeared to him in vision, and was left for half dead, and not long after died: the third being vicegerent for the Pope in the late Tridentine chapter, sitting up late to write letters to his unholy Fatherhood, was so frighted with the sight of a great black dog which appeared with flaming eyes, and long ears, that he fell by conceit thereof into a grievous sickness, whereof he not long after died.

5 Sir Francis Walsingham, neither died miserably, nor in despair: as he was in his life faithful to his Prince, a lover of his country, a great patron of scholars and martial men, sound in religion: so we doubt not, but he ended his days in comfort and peace of conscience. This worthy Counsellers memory honorable among Protestants, and all that love their country, is odious to Papists, because by his industry and vigilant eye many dangerous conspiracies against Queen Elizabeth were discovered, and by name that most horrible treason of Babington and Ballard, with their accomplices, in the 28. year of her Majesty's reign, wherein those traiterous Papists intended the utter overthrow both of their country and religion: to such indeed that excellent man was an adversary, and for this cause, this vile raker in dead men's ashes spitteth his venom at him.

Where he objecteth the filthy stink of his body, &c. as herein the testimony of an adversary is little worth, speaking upon his own bare word; so he might have remembered what is truly reported of Cardinal Wolsey, that his body being dead, was black as pitch, and so heavy, that six could scarce bear it: and that it did so stink above the ground, that they were constrained to bury it in the night season.

The like end had Stephen Gardener that great patron of Popery, whose tongue, before he died, hung out of his mouth all swollen and black. And I pray you what a sweet co • se was Bonners fa • bellied carcass, that was buried full honourably, as he deserved, between two thieves in S. Georges Churchyard in Southwarke.

As for the wanting of funeral pomp, it is no disgrace to the dead, but it was rather an honor to him, whose liberal expenses in the service of his country, and beautiful relief to the living, could leave very little to be bestowed upon himself, when he was dead. Lazarus had but an homely burial in the world, yet was his soul attended upon 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 hindered by his mean burial furniture. We may say in this case of this honorable man, as noble Agesilaus, who forbad that any picture or monument should be made of him, when he was dead, giving this reason: If I have done anything well, that shall be my monument; if not, no tombs or pictures are anything worth. So this man's worthy acts, while he lived, shall be his monument now he is dead: which do more commend him, then the sumptuous pillars of some that lie not far from him, of far unlike desert.

The Answer.

1. THe Popish religion is a dishonor to such Princes and Nobles, that profess it: unless any man be so simple to think it was an honor for the Emperor Henry the 4. to wait upon the Pope Gregory the 7. three days and three nights in winter at the gates of Canossus: or for Frederick the 1. to yield his neck to be troad upon by Alexander the 3. and to be rebuked for holding Pope Adrian’s stirrup on the wrong side: or for Henriricus the 6. to suffer Pope Celestine to set the crown on his head with his feet, and to cast it off again: or for King John to kneel down at the feet of Pandolphus the Popes Legate, and to surrender his Crown to the Pope. Doth not now this Popish profession add great honor to Princes, submitting themselves unto it?

2. That the sons of Princes have become Priests and Bishops, in the time of Popery, is not denied: and so have Priests and Bishops been made Kings and Princes: as Adelualphus son 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 devotion, but ambition, that made Bishops prick forward to be Lord Chancellors, Lord Treasurers, chief Justices of England, as we find in former ages: neither was it the sanctity of Popery, but the riches of the Clergy and their bravery, that allured unto them the Nobility.

3. If Bennets order have brought forth so many of all degrees, it is more like that their fat offerings, great revenues and idle bellies procured it, then any devotion of that sect wrought it: neither is it a good argument to prefer those colors, because so many have worn them. The Epicures sect had more scholars and disciples, then any of the rest: The Scribes and Pharisees 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, Pharisees, Dianas worshippers can allege for themselves, that many Kings, Philosophers, Priests, and many famous men were of their sects. Lastly, if these Iudasites have indeed such a good opinion of Bennets rule, what ailed Frier Parsons to be so fierce against poor Barkworth a Mass-priest of the College of Valledolid, to cause him to be expulsed, to be buffeted upon the face, and drawn by the heels upon the pavement, because he was a furtherer of certain youthes that entered into the order of Benedict? The story is reported by their own Mass-priests in their reply to Parsons, Manifestation, pag. 69. I would think, that his fellow Friers should give him little thanks for speaking so honourably of the Monks of Maledictes (I would say) Benedictes order.

4. Concerning the Bishops of Canterbury, which he hath rehearsed, to have been so honorable in their time: it is but his own fancy. The most of them have left no notable memory behind them, unless it be of their ambition, contention, rebellion against their Prince, cruelty against the members of Christ.

Baldwine is famous for his contention with the Monks of Canterbury: he suspended the Prior from his Priorship, and 22. Monks from service. And Kilwarbie for contending with Walter Archbishop of York, for bearing up his cross thorough the middle of Kent, ann. 1272. So Peccham excommunicated Thomas Bishop of Hereford, who appealed to Rome: he contended also with William of York for bearing up his Cross thorough Kent: and at another time with the Prior and Monks of Canterbury. John Stratford being refused and not suffered to visit in Norwich diocese, excommunicated the Bishop, suspended the Prior, interdicted the Convent, anno 1343. Offord and Braidwarden sat each of them but ten months: and therefore could leave no great memory behind them of their doings.

Some of them are noted for their disloyalty to their Prince, as Thomas Becket, who set himself against Henry the 2. Winchelsey was banished the Realm by Edward the 1. because he was a disturber thereof, and took part with Rebels. Langhton suffered King John his liege Lord to kiss his feet. Arundel was adjudged by act of Parliament to be a traitor, and condemned to banishment, and his goods confiscate. As for Courtney and Chichley, they are detected in stories for their cruel hatred against the Church of Christ: the first a great enemy to Wickl • ffe and his followers: the other a most butcherly persecutor of God's Saints, and a contriuer of the virtuous and valiant Lord Cobhams cruel and unjust death, against whom Arundel his predecessor gave sentence, and he executed the same. Sudburie is pitied in Chronicles for his misery, being most cruelly beheaded of the Rebels, not for religion, but because he simply counseled the King, not to go to satisfy the tumultuous people's demands and complaints, which afterward he did, before they could be appeased.

Islip is famous for nothing more, but that he prohibited upon pain of excommunication the people to abstain from labor upon certain Saints days. Murton is commended, not as a Bishop for true devotion, but as a wise and politic man for his sage advice for conioyning the two houses of York and Lancaster.

We see then what small honor Popery giveth to the sectmasters thereof: true religion would have made them shine, whereas their superstition hath buried them in oblivion: according to the saying of the Wiseman, The memorial of the just shall be blessed, but the name of the wicked shall rot, Prov. 10.7. Ambrose well saith of Valentinian: Non ego floribus tumulum eius aspergam, sed spir • tum eius Christi odor persundam; hoc eius reliquias sacrabo, hoc gratiam eius commendabo, I will not sprinkle his grave with flowers, but perfume his spirit with the sweet savor of Christ, with this will I honor his relics, and commend his gracious memory: So had those Princes and Prelates by true religion purchased an eternal memory, whereas by their idolatry and superstition, they have gained rather shame and ignominy. Thus hath this brrgger faced us out with a glittering show of honor, which is turned to dishonor rather and disgrace: and so as Seneca saith, quae decipiunt, nihil habent solidi; tenue est mendacium, perlucet si diligenter inspexeris: deceitful things have no soundness: a lie is but a thin metal, if you mark it well you shall soon see thorough it.

Now this caviller turneth himself from defending of his religion, to pick quarrels with ours, and to lay open the infirmities and offenses of it, and to object against it.

The Answer.

1. DOe ye ask what disloyalty there is in your Cacolike religion? when by Popish doctrine Princes are not chief in their own kingdoms over Ecclesiastical causes and persons: and the Pope hath authority by the same to excommunicate and depose Princes, and absolve subjects from their oth of obedience? And do ye teach all duty to Princes, when the pestilent vipers the Iudasites do hold, that subjects ought to assist the Pope invading a country by force for religion against their Prince, and that they are bound to keep secret the Popes designements to that end: that they were no rebels which aided the Popes Cacolikes in Ireland against the Queen: I would not so often allege these matters, but that this brablers confused tautologies cannot otherwise be answered.

2. There be other points in that statute, beside betraying of King or country, that are made treason; as to violate the Kings wife, or his eldest daughter, or the wife of his eldest son: but these matters are impertinent: they serve only to show the untruth of his speech. And even by this statute, popish Priests and Iudasites that maintain a foreign Potentate, a known enemy to Prince and country, are found to be traitors: for they which are adherent to the Kings enemies in his realm, giving them aid and comfort within the realm, or elsewhere, are by that statute judged traitors.

3. In popish Priesthood there are many things now, which were not in former times: as to have power to make Christ's body, that it is a sacrament, and hath an indelible character; their shaving, greazing, to have dependence upon 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 ancient and pure age of the Church did not acknowledge. And though the popish priesthood for some hundred years past, hath been in great credit, yet was it another manner of Ministry, which was honored of the ancient Christian Emperors: As the Bishops of the Nicene Council, whom Constantine so reverenced that he would not sit down, till they had beckoned to him. Meletius, whose eyes, lips and breast Theodosius kissed & embraced: Chrysostom, whom Goinas the Goth did reverence, and caused his children to fall down at his knees: all these were Bishops of another order, then the Popes creatures now are. It is also a vain boast, that S. Peter had the same priesthood. S. Peters presbyters were not Lord's over Christ's flock, as the Popes Clergy is, 1. Pet. 5.3. Peter doth make himself a sympresbyter with the rest, not lord over thē, nor they to depend of him: and confesseth Christ to be the 〈 in non-Latin alphabet 〉 , the chief shepherd 1. Pet. 5.4. he dare not arrogate that title to himself as the Pope doth. In some respects they may have the same priesthood which Augustine the Monk had, (though as yet the sacrifice of Christ's body was not annexed to the priesthood, nor many years after) for he came from Rome, and sought the preeminence of that See: but before his coming there were in England other Bishops, who depended not upon the Roman Bishops, neither did acknowledge Augustine's authority, and refused to yield obedience unto him.

4. In the very receiving of popish priesthood, the Mass-priests bind themselves to be subjects to the Roman Bishop in spiritual things, and so deny the lawful authority of the Prince in causes Ecclesiastical. The Iudasites beside do enter into a vow of obedience to execute whatsoever their superior shall command them to do: by virtue of which vow, many treacherous conspiracies have been contrived: yea they have a special vow of mission, whereby they bind themselves to go whither soever the Pope shall send them. Who seeth not, how fit an engine this is, to draw them on to practice against both King and Country, as hath been seen in England, but to their own cost hitherto (thanks be to God) and I trust shall be so still.

5. Popish priests and Deacons are not deemed traitors for their absolutions, or any other priestly function, but because they do receive priesthood by authority of a foreign Potentate claiming jurisdiction in England, and who as a temporal adversary hath displayed his banner in the field against the Prince, the maintenance of whose authority is judged traiterous.

6. To receive orders in foreign countries simply is not made treason; for the Church of England receiveth such Ministers as were ordained in other countries professing the same religion, as at Basil, Geneva, in Germany: But either in the realm or without the realm to be ordained by any authority derived, or pretended from the See of Rome, is by the law decreed to be treason, because therein they which are so ordered, acknowledge and receive the Popes usurped power and authority in England, who is an enemy both to Prince and country, wherein they are guilty of treason.

7. Though in some free cities in Germany & in Greece under the Turk Seminary Priests be tolerated, that is no president for England, neither can it stand with the policy of this kingdom to admit any such mixture: And in that they are not there taken for traitors, the case is not like; for if they had practiced there against the life of the Prince, and state of the country, as in England, there is no question but they would have taken the like order with them. Neither in England, for more then twenty years was it made treasonable to be made a Popish Priest, till such time as the state perceived that their entering into the land, seducing of subjects, conspiring together, tended to the subversion and overthrow both of Prince and country. And it cannot be, but that the Pope should have an intent to bring England under his temporal government (whatsoever he intendeth in other countries) seeing both the Iudasites and Priests acknowledge that the Pope hath indirectam potestatem in temporalib. hath an indirect power even in temporals, by force of arms to restrain Princes, and to reform them, and to dispose of Kingdoms.

8. This article is wholly untrue: for neither are the Lectur • s read in the Jesuits Colleges very commendable, when one Maldonado a Iudasite in one public Lecture proved there was a God by natural reason, and in another, that there was none. And Parsons would have had his traitorous book of titles publicly read in the College at Rome to the Students, as his fellow priests report. What the professors of the Jesuits College are, and how affected to the Civil government, may appear by their treacherous attempts. Varade a Iudasite in France approved the wicked treason of Barriere against the King: so did Commolet, who openly in his Sermons said, they wanted but an Ehud: Walpoole a Jesuit delivered a poisonful confection to Squire, ann. 1597. to destroy the Queen: Parsons before that, with other of the Spanish faction, practiced with Lopez to the same deed. As is their practice, so is their doctrine: Parsons maintaineth as a principle, that necessity of true (he meaneth his Cacolike religion) is required in all pretenders to the Crown: whereby he meaneth that no title should be admitted, though nearest by blood and lawful succession, unless the profession of the Roman faith were coincident to it. Guignard made a book, wherein he maintained, that to kill offenders (he meaneth Princes that stood not for them) was meritorious: Chastell one of their scholars, that was executed for attempting the Kings death, maintained before the Judge, that in some cases it was lawful to kill his King. At Salamanca in Spain, these conclusions were resolved upon by the Divines of the Jesuits College, that all Catholics did sin mortally that took part with the English against Tyrone in Ireland: that they, which did fight against the Queen, were by no cōstruction rebels, &c. These and such other positions were subscribed by John de Sequenza, Emmanuel de Royas, Jasper de Mena, professors of Divinity in the College of Jesuits there, and by Peter Osorio preacher there. What a brazen face now hath this fellow, that saith there is no professor, lecture, doctrine in their Colleges contrary to the English government? and what manner of prayers they used to make for Queen Elizabeth, we may judge by these their practices and opinions. And if it were not so, that these Schools and Seminaries are corrupters of youth, the Court of Parliament of Paris, upon the apprehension of John Chastel, who stroke the King with a knife in the face, who was a student of the Jesuits College of Clairemont, would not have decreed, the whole company of priests & students there, as corrupters of youth, disturbers of the common quiet, enemies of the King and state, to avoid within three days out of Paris, and within 15. days out of the Realm.

9. We grant that when the Pope was in his ruffe, many Kings, made slaves unto the beast, yielded unto his usurped jurisdiction in affairs ecclesiastical: but of ancient time it was not so: for the good Kings of Judah, David, Jehoshaphat, Hezekiah, Josiah, had the chief stroke in religious causes: So had the Christian Emperors, Gratianus, Valentinianus, Theodosius, Martianus, that made laws concerning the faith. Likewise the Christian Kings of the Goths in Spain decreed, ratified, and confirmed ecclesiastical laws, as Reccaredus, Guntranus, Sisenandus, Reccesinuthus, Eryngius, as is extant in these Synods Provincial here alleged.

10. To have free access to Rome, only to see the City, and the behavior of the people, may by Princes in their discretion to their subjects be permitted (though I think it be hard for any with a good conscience, in regard of the public offenses there occurrent, so to do) but to bring from thence a crucifix or a picture, as a mark of the beast, cannot be but dangerous: which although it be not treason in England, though a disobedience, yet Adam Damlip for a less matter by Winchesters procurement was condemned of treason, for receiving a French crown of Cardinal Poole in Rome, only for his relief. But to make appeals to Rome, as to a higher Court, and to the Pope as to a superior Judge, is a great derogation to the imperial dignity, and no well reformed commonwealth can endure it: Neither is England here alone (as he untruly saith) but other reformed Churches, of Scotland, Geneva, the Heluetians, have cut off such unnecessary and unnatural appeals.

11. What Kings and Princes have done in times past in visiting Rome and going in Pilgrimage in their own persons, when they were led with blind devotion, it maketh nothing to us: Of ancient time Princes were wiser, and I trust God will open their eyes at the last to acknowledge their error, and shake off the yoke of Antichrist, according to the prophesy of the Revelation, that they shall hate the whore, and make her desolate and naked, &c. Revel. 18.16.

Thus with all his subtleties and shifts of descant this Mass-priests proctor hath endeavored to free that order from suspicion of treason: But as the Prophet Ezekiel saith, He hath daubed up a wall with untempered mortar, Ezech. 13.10. with like workmanship hath he made a bulwark for his order: But as it is in the law, Particeps criminis non idoneus testis, He that is partner in the crime is no sufficient witness. So is he an unfit advocate for the Ignatian order, being himself of that treacherous brotherhoode: I could advise them, if they had grace to receive good counsel, that they would not suffer themselves to be any longer abused by their unholy father, to run upon the pikes at his pleasure, and hazard both their bodily life, and the salvation of their souls: not to be so desperate, as Scipio his soldiers, of whom he boasted, that at his bidding they would cast themselves headlong into the Sea. What though you would reduce your country to your opinion, and the obedience of the Pope: your purpose is not good your counsels prosper not, you are deceived in the disease which you would cure, at the least, with peril of body and soul you use too costlie a remedy, as Marius to the Physician that came to cut him of a certain disease, made this answer, that the remedy was not worthy of so much grief.

The Answer.

1. KIng Henry his government was as glorious, his battles as victorious, his success as prosperous after the reformation of religion, as before, if not much more▪ As in appeasing the commotions in Yorkshire and Lincolneshire anno 28. Again, another in Yorkshire suppressed anno 3 • . Notable victories obtained against the Scots anno 34. And again anno 36. And in the same year he prevailed against the French, when Boloigne was yielded to him.

King Edwards reign was neither so short, nor troublesome, as Queen Mary's was; which both at home was plagued with mortality and famine, and abroad dishonored with the loss of Calais, that had been English well near 300. years. This is too unshamefast dealing to object the one, and conceal the other.

Queen Elizabeth's reign hath been most flourishing with love of subjects at home, and honor of other nations abroad: and as his Majesty truly witnesseth: She did so long with such wisdom and felicity govern her kingdoms: as (I must in true sincerity confess) the like hath not been read nor heard of, either in our time, or since the days of the Roman Emperor Augustus.

As for your lamentable consideration and pitiful experience, what England is like to be: you show yourself herein but one of Baals false Prophets, that prophesied good success to Ahab: as you promised to yourselves, at the next change of the kingdom, a glorious day in England, and an utter subversion of the Gospel: As his brother Frier, or father Parsons uttereth with the like boldness, God will most certainly at his time appointed restore the realm of England to the Catholic faith again. But the Lord be blessed that hath disappointed their vain hope, and frustrate their wicked desires: I trust thorough God's mercy that England still under the Gospel shall see as flourishing days as ever before.

As for those flowers of the world, &c. some of those have brought forth but simple flowers: as may witness that bloody massacre of France, and the continual civil wars for many years together, wherein not so few Christian people as 100. thousand have perished: England (thanks be to God) hath no such flowers growing in her garden, neither I trust ever shall. Neither do we desire, nay we would not for all the kingdoms of the world, change our state with any of those flower countries, Italy, France, Spain, which in deed are flowers and leaves without true fruit.

Though the Popes jurisdiction hath been large, yet can he not compare with the pontifices maximi among the Romans, which was an office of such high authority and great command, that the title was afterward annexed to the Empire: and the Emperors took upon them to be called, the high Priests. The other Patriarchal Seas also did equalize Rome in largeness of jurisdiction, especially Alexandria, to the which was subject all Egypt, Libya, Pentapolis, with all the Christian Churches of Africa. The Pope hath no great cause to brag of his greatness: for his wings are well clipped, and I doubt not but to see yet more of this proud birds feathers pulled. Neither is largeness of dominion a good argument for religion: for then Pagan idolatry, which was more universally received at once in the 〈◊〉 , then Christianity, should thrust out the Gospel of 〈◊〉 .

And as for the King of Spain • 〈◊〉 , he may thank the poor Indians for it, whose throats the Spaniards have cut for their gold: neither is it such, but that he knoweth how to spend it, and for all his great treasure, his coffers are often empty enough. But let it be remembered, how these popelings measure religion by riches and outward glory, which if it were a good rule, the rich Chaldeans, Assyrians, Persians should rather have been the people of God thē the poor Israelites: & the rich Scribes and Pharisees should be preferred before the Apostles.

2. Popish religion denieth duty to God, making other Mediators beside Christ, teaching invocation of Saints, adoration of images, which are peculiar to God: neither doth it give honor to Magistrates, abridging them of their lawful authority in matters ecclesiastical, and giving the Pope authority, to excommunicate and depose Princes, and to absolve their subjects of their oath. Concerning the particulars of Popish profession, what little comfort is in them, how derogatory to God, contrary to Scriptures, I have shown before in the answer to the 5. section.

3. The Pope so well appeased the quarrels between Henry the 2. and his Nobles, that after the King had reconciled himself to the Pope for the death of Thomas Becket, and yielded to do penance, his troubles began afresh between him and his sons Richard and John, that he died for grief. And the Pope by his Legates and factors in England and other countries hath been a mover, not a compounder of strife; a raiser, rather, then layer of war. Did not Gregory the 7. set up Rodolphus against Henry the 4. the Emperor, between whom many bloody battles were fought? Did not Pope Paschalis incite Henry the son against the Emperor Henry the father, and dispossessed him of the Empire? Urban the 2. did put down Hugo Earl of Italy, discharging his subjects of their oth and obedience. Gregory the 9. did excommunicate Frederick the 2. and raised up the Venetians against him. And in England, Pope Innocent the 3. commanded under pain of his great curse, that no man should obey King John: he gave definitive sentence in his consistory, that he should be deposed from his Crown: and appointed Philip King of France to execute this sentence, promising him full remission of his sins to kill or expel King John. Urban the 4. set Henry the 3. and his Nobles together by the ears, absolving the king of his oth made to perform certain articles agreed upon at Oxford: whereupon the Barons wars were renewed. Pope Boniface set variance between England and Scotland, in the reign 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 used unreasonable extortions. Rigandus de Asteri • the Popes Legate in England in Edward the 2. his reign, demanded of the Clergy 8. pence in the mark toward the Legates charges, but they granted only 4. pence in the mark: He also labored 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 entreaty agreed to pay to the Pope 11000. marks. The King of England (saith the same author) made payment to Pope Alexander the 4. upon a very frivolous and fond matter 950000. marks. Bonner himself witnesseth, that the Popes pray in England came almost to as much as the revenues of the Crown. The Pope had the first fruits of all the Bishoprics in England, which came to a great sum. Canterbury paid 10000. Florences, and 5000. for his pall: York as much. Winchester 12000. Eli 7000. The whole sum of all the first fruits in Europe, which came to the Popes coffers, amounted to 2460843. Florences, which maketh well nigh 6. hundred 15. thousand, two hundred and ten pound starling. Judge 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 cruel extortor and exactor in the world. As is his credit in this, so let him be believed in the rest.

4. Popish confession is so far from keeping subjects from devising against their Prince, as that it hath been the special engine and instrument to contrive treachery against the state. Simon the Monk was confessed and absolved of his Abbot when he enterprised to poison King John. Frier Forest in secret confession declared to diverse subjects, that King Henry the 8. was not supreme head of the Church, and so abused confession to sedition. Peter Barriere was confessed in the College of the Jesuits in Paris, and took the Sacrament, whē he intended to murder the french King that now is. John Chaestell also that conspired the like, had been often schooled in the Jesuits chamber of meditations. These are the fruits of popish confession, devising of treasons, revealing of secrets, seeking occasion to do evil; for by this opportunity, diverse lewd Priests solicited the parties that came to be confessed unto evil. As mention is made in the papal rescripts of one, qui cum alterius coniuge frequenter in ecclesia dormiuit, which oftentimes in the Church slept with another man's wife: And this should seem to be so usual a practice, that for restraint thereof they decreed against it, non debet episcopus, vel presbyter commisceri cum mulierib. &c. the Bishop or Priest ought not to lie with the women that come to be confessed. Wherefore, seeing auricular confession gave occasion and opportunity to such evil, they shall not easily persuade, that for want of such confession, such abuses and injuries have grown.

Concerning restitution, Protestants allow it and require it to be made, approving of that sentence, non tollitur peccatum, • isi restituatur ablatum, that of sin there is no remission, where there wanteth restitution. But we affirm and teach that satisfaction to God by us cannot be wrought: we must let that alone forever: that work Christ only hath performed. Multitude of suites, dilatorie pleas, corrupt judgments, are not vncontrouled by Protestants doctrine, but we mislike and condemn them, and trust by our prudent Prince in time convenient, to see many of those disorders redressed: Neither were the popish times free of such unnecessary suites and contentions between Bishop and Bishop, Bishop and Prior, Prior and Convent, among the Friers and Monks, as I have shown before at large, in my answer 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 Christ's family, because they went to law one with another, & that before heathen Judges, 1. Cor. 6.

But sure it is, that these abuses have not sprung, because auricular confession is intermitted, which was as a heavy yoke and burden upon Christians shoulders, and did rather terrify, then certify the conscience: which superstitious use the wiser heathen condemned: as Antalcidas being asked of the Priest what great sin he had committed in his life, made this answer, if I have done any such thing, the God's know it: he thought it superfluous to declare it to men.

5. And was it not think you a very poor life, that had the third part of the substance of the land, as is confessed to maintain it? Neither is it true, that the Abbeies furnished more armies, then all the Ministers and Abbey-gentlemen: for, I think not, but the Clergy in England alone hath contributed more in subsidies, tenths, beneuolences, yearly toward the maintenance of the Princes wars, then all the Abbeies in England yielded to the Crown: for they stood upon their privileges and immunities, and gave but what they list themselves. The poor you say were relieved, so many statutes against them, and to burden the country were not known. True it is, that the Abbeies maintained the idle vagrant life of rogues & beggars: and it is verily thought, that the fry of thē which was bred then, hath so spawned forth into the whole land, that unto this day this nation could not be disburdened of them. You seem to mislike the statute of late made for the restraint of vagrants and vagabonds, then the which a more wholesome law could not be made in that kind, if it were well executed: neither is the country more, but less burdened, in relieving their home-borne poor, & being eased of other common walkers. But it is no marvel, that this Frier holdeth with beggars, for he is cosen-germane himself to the begging friers: no thanks then to Abbeies and Frieries in relieving of lay beggars, when they sent out such a number of irreligious beggars of their own: they should have done better to have kept their own begging mates at home, that the lay people being rid of such unshamefast beggars, might have been better able to maintain their own. But concerning this relieving of common beggars, wherein he giveth such praise to Abbeies, their own canons have utterly misliked it: sint autem mendicantib. validis non solum hospitalia clausa, &c. To valiant beggars, let not only the hospitals be shut, but let it be utterly forbidden them to beg frō house to house: for better it were to take bread from the hungry, least being provided of his bread, he should neglect equity and justice, that is, live idlie, Coloniens. part. 11. ca. 5.

You ask, if they were not better bestowed, then in hunting, hawking, carding, courting, &c. I answer, 1. that although we wish that Abbey-lands had been converted to better uses, 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 themselves with hunting of wild game abroad, and tame at home, in carding, and courting of Nuns, and pretty pewling cloister virgins, more then I think Abbey gentlemen now use to do: those lands then served to maintain idle and unprofitable persons, whereof there was no use in the common-wealth: whereas now many serviceable gentlemen are thereby brought up and sustained, fit for the dispensing of justice in peace, and to stand for the defense of the land in time of war.

6. It is a great untruth here uttered: for never did this land enjoy greater peace, and of longer continuance with other countries, Spain only excepted, then it hath done for the space of these 40. years under the Gospel: What bloody and cruel wars have been in time past between England and France, in Henry the 2. King John, Edward the 3. Henry the 5. with Scotland, in Edward 1. Edward 2. Henry the 8. But under the Gospel peace with these countries hath been firmly established, and we trust is like to continue still.

7. As for knowledge and experience gotten by travail, our Gentlemen and Noblemen of England are not therein unfurnished: Rome and Spain are not so safe and free for trauailers, that would preserve 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 ancient prouerbs, The nearer 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 travail unto, and more profitable to be conversant in, then either Rome or Spain.

Neither are all martial feats there learned: England since this division from Rome and Spain, hath sent forth as valiant Captains and commaunders both by sea and land, as ever it did: nay former ages therein cannot compare with these times. What Captains are more famous in our histories, then General Norris, Captain Williams, Morgane, the noble Earl of Essex, and others in land affairs: who more renowned then Captain Drake, Furbisher, Hawkins, Candish, with the rest in Sea travails?

Our Merchants indeed have been somewhat hindered of their traffic and intercourse in the King of Spain's dominions, but that hath been as much loss to them, as to English Merchants: neither hath England wanted any necessary merchandize, notwithstanding this restraint. And we doubt not, but religion and the Gospel standing and flourishing 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 bargain, though she had bought the Gospel yet more dearly, with the loss of all traffic and intercourse with other nations. For be it known unto you (ye Popelings) that this land never flourished more with all kind of blessings, then since it hath been under God's blessing by the Gospel, 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 thank God for this happy change, & heartily pray, that in this change, we never know any other change, until the world change: that as the Apostle saith, We may keep the commandments without spot and unrebukable until the appearing of our Lord Jesus Christ, 1. Timoth. 6.4. that as Origen well saith, Ignis semper ardebat super altare, sic semper nobis ignis fidei & lucerna scientiae accensa sit. That as the fire always burned upon the altar, so the light of faith and lantern of knowledge may always shine unto us in this land: And as Augustus Caesar said to Piso that built his house most curiously and sumptuously, You rejoice my heart, building so, as though Rome should last forever: I trust God shall so direct the heart of our chief builder in this Church of England, to lay such a foundation, that God's house among us shall stand forever.

The Defensatiue.

1 THis Iudasite Frier is now become the Popes Martial, to place every man in his rank and order: But his authority reacheth only to martial his fellow friers: And if the worst are always in the last place, how cometh it to pass, that the Ignatian friers (if they have their right) have the last place in public processions, as being the youngest order of the rest: I think this frierlie companion would hold great scorn, that his order should be thought therefore to be worst, as it is in deed, but not for that cause. Well it hath pleased his Mastship to talk with Ministers in the last place: that is no disgrace to them, but to him, that gave them not their due place. And here Agesilaus answer may serve, who being yet a child in the beholding of certain plays, being set in the meanest place, said: It is well, I must show, that the place doth not commend the man, but the man the place.

2 Most of the ancient professors of Divinity, Doctors, Councils, general, particular, Universities, Colleges, which were & lived and flourished in the purer ages of the Church, do condemn popish religion, as it is now professed and practiced, as hath been declared before: These are but facing words and bragging speeches: As though Bish. Jewel, that reverent father hath not long since made this challenge, that he will prove the principal articles of the Protestants faith, by the testimonies of the ancient Fathers and Doctors of the Church, that lived within 500. year after Christ. Bish. Cranmer also avoucheth, that the real presence (as the Church of Rome holdeth) cannot be proved by any Doctor above 1000. years after Christ. If this benchwhistler be ignorant of these challenges, let him understand it now, and put up his pipes: if he knew it before, it is great impudency in him to make these brags, till they be answered. But as for your millions of Saints, I have 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 popery. If they were wholly yours, they were no Saints: for I am sure, that heretics and Idolaters make but course Saints, unless you will have the Devil to bear the cross. And seeing Saints do abound in the popish Church, and it is so easy a thing to be Sainted there, their Saintships may be worthilier doubted of, that grow to so many millions; whereas Christ's flock is but a little flock, Luk. 12.32. and few there are, which find the narrow way that leadeth unto life, Math. 7.14. That saying therefore of Agesilaus may fit them, who when as the confederates murmured that they supplied more soldiers 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 soldiers we have sent out, then you. As there is great difference between coblers, tinkers, potters, and other base artisanes and right soldiers; so popish Saints differ from true Saints, and though they have more in muster and number, yet the Protestants, I doubt not, have more in right account and true value.

3. But who are the licentious, unlearned company, wicked, ignorant, deceitful, heretical, their fellow Priests shall testify, who thus witness of the Iudasites; whō they cal proud Nemrods boisterous hunters, Jesuitical humorists, Macheuillian practicers, furious spirits, men without conscience, cousining and conspiring companions, ambitious hypocrites, the more knave the better luck: and one of them they term, an Italianated companion, a Devil incarnate : another, a devilish polititian : the whole order they name the society of the Devil, the school of Macheuilisme: another they call a most diabolical, unnatural and wicked fellow: the rest they affirm to be led with the spirit of Satan, damned for heretics: Bathamans blasphemous wretches, proud Pharisees, the infernal Consitory. They object unto them, their night lectures, and their auditors of women, and those fair ones for the most part, whiles their husbands missing their wives, scratched their heads.

Now sir take your Popish livery of deceitful, heretical, taught of the Devil, and such like to yourself, which your fellow Mass priests have shaped you▪ being best acquainted with your manners. As for us the Ministers of the Gospel, we esteem of these blasphemous words, as of Rabsakeh his railing: who though he uttered many shameful 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 terms, fasten one true word upon Christ's Ministers.

4. Our Religion, the faith of the Protestants, the Gospel of Christ, neither is in England only professed, but in Scotland, the Low countries, Heluetia, Geneva, in many cities and kingdoms beside; in some peaceably, in some with trouble and persecution. Neither hath the Gospel only flourished in these times, but every age hath had some witnesses of it: as learned Illyricus hath sufficiently proved in a large Treatise of that argument. Therefore we cannot judge this pratler otherwise, then a vain fellow, that, till he be answered, is bold untruly to affirm, that the Religion of Protestants should be in one only nation, and in one only time.

Indeed, they which die among Protestants, without repentance toward God for their sins cannot be saved: 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 idolatry cannot be saved: For no idolaters can inherit the kingdom of God: and he that is under the kingdom of Antichrist cannot be under the kingdom of Christ. Ye promise salvation to your Disciples, as the Pharisees did to their proselytes, making them twofold more the children of hell : and your Masses afford like help to the comers to it, as the Priests Corban did to the suitors to the Altar. We know, that out of God's Church there is no salvation. 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 Gospel only openeth, which teacheth justification by faith alone in Christ, who is the door and the way.

Neither is it like that the Ignatian seducers can promise salvation to others, wherein they fail themselves: as their own fellows have censured them: All Jesuits, except they amend their manners and reform their order, are damned for heretics, and thrust out of God's Church as▪ Apostates, Atheists, &c. to whom their credulous simple scholars might say, as Agesilaus to the Thasians that offered to make him of the number of the God's: First, saith he, make yourselves God's, and then I will believe ye can make me one too.

The Defensatiue.

1. WE depend not for our faith upon any Archbishops, whether Papal or Protestants: we receive not our faith of men, neither are pinned upon their sleeves for our judgment in Religion: the Apostle hath taught us, that we should not have the faith of our glorious Lord Jesus Christ in respect of persons : I am. 2.1. Yet the three Protestant Bishops rehearsed, proving their faith by the Scriptures, are more to be credited, then all their predecessors, grounding their belief upon human traditions: Neither did they vary, as is surmised, in the substantial and fundamental points of religion, or were therein of three diverse, much less of seven or eight sundry religions.

2. Though to be quartered for denying the supremacy, and maintaining the foreign jurisdiction of the Pope, be a condign punishment for traiterous Papists▪ and proper unto such rebellious and disloyal persons, as the Iudasites and Baals Priests have been found to be: yet it is certain that blessed Cranmer was burned for Protestancy, as were learned Ridley, godly Latimer, zealous Hooper, constant Ferrar ; all Protestant Bishops. Cranmer's godly life and Episcopal virtues, his soberness, gentleness, charity, humility, soundness of doctrine, diligence in his calling, are at large set forth by the grave pen of that faithful servant of God master Fox ; such as in few of his predecessors are to be found, neither his adversaries are ever able to confound. His learning also was well known, as appeareth by his learned books: as that of the Sacrament: which as he himself testified, was set forth seven years ago then, and no man hath brought any authors against it.

3. He was aquitted and pardoned of high treason, and not thereof condemned, as he untruly reporteth, & stood only in the case of doctrine: he was not perjured, having taken an oath to the Pope only under protestation, as he himself confesseth. And if he had sworn obedience simply to the Pope, it was an unjust oath: like unto Herod's, and not to be kept. The law saith, Illicitum iuramentum non valet: an unlawful oath is of no force. And their own Canons say: Iuramentum contra bonos mores non ligat: an oath against good manners bindeth not. So is the oath made to the Pope: it is unjust to Princes, to whom due obedience is denied; and against good manners, in that disloyalty to the Prince is thereby maintained. The Popish Bishops rather were perjured, that being sworn to the King first, took afterwards a contrary oath to the Pope, as Bishop Cranmer objecteth to Bishop Brooke ; whereas their first oath was lawful and just, and therefore firmly to be holden. Those fifty Clergy men's hands were not counterfeited by Cranmer, but subscribed by themselves, for the abrogation of the Papal jurisdiction: Indeed Fisher charged Archbishop Warrham with counterfeiting of his hand in the sitting at Black-friers about the business of the kings marriage.

He recanted his error, and executed just revenge upon 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 unto him then Peters tears and repentance for denying of his Master: neither was he by their law in case of relapse, when he was adjudged to the fire, having not as yet shown his remorse of conscience, and repentance for his unadvised act of subscription. He was hissed indeed of the young heady scholars: but that argueth their temerity, not that reverend fathers simplicity. The Donatists served the Catholic Bishops after the same manner, making such a noise, that they could not go on in their defense: say also, that Augustine & the other Catholics were therefore disgraced and put to silence.

4. Cōcerning the Popish Archbishops: 1. if mumber might prevail, the high priests by a greater proportion exceeded our Savior 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 disloyal 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 adjudged a traitor. Diuerse of them were busy, malicious, uncharitable, contentious, as Baldwine, Stephen Laughton: Richardus Magnus had great strife with the Monks of Canterbury: Boniface, Kilwaruy with the Archbishops of York, for bearing up of their Mass in London and Kent: John Peccham with Thomas Bishop of Hereford: such was the holiness and meekness of these proud papal Archbishops. 3. For their miracles, they were mere forgeries: such as are reported of Dunstane, that he caused an Harp to sing and play alone hanging on the wall, how he held the devil by the nose with a pair of tongues, tempting him with women: such were the feigned 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 speak of his miracles.

4. Neither were many of them such learned Clerks: though some of them, I confess, had more learning then true piety or honesty, as Lanfranke, Anselm ; yet for the rest, what were they? Was not Augustine the founder of that Sea, a great Divine, that must needs send to Gregory for resolution in these profound questions: Whether a woman great with child may be baptized: after how many days the infant ought to be received to baptizme, and such like? And it should seem that learning in their Archbishops was not greatly requisite: when Robert Burnell Bishop of Bath, and Thomas Cobham, two reverend 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 Divinity, were appointed in their stead.

5. But as I hold Bishop Cranmer in true learning and sound Divinity, to be equal to any his prodecessours; so in godly constancy to go before them: for he was the first and only 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 gave counsel that the king should not come at them to hear their complaints: But neither of these died in the cause of religion.

6. Neither did the truth want witnesses from among these ancient Archbishops: Cuthbertus the 11. Archbishop, forbad all funeral exequies to be made for him after he was dead: Elfricus the 26. did write certain Sermons against transubstantiation, the authenticals thereof are yet extant in the libraries of Exceter and Worcester: Simon Islip forbad upon pain of excommunication, that no man should abstain from bodily labors upon certain Saints days. Therefore even amongst them, the Lord left not himself altogether 〈 in non-Latin alphabet 〉 , without witness, as the Apostle saith. Wherefore he hath gained nothing, by this mustering of his Popish Archbishops: of whō we may say, as our Savior of the Pharisees, They are blind leaders of the blind : Math. 13.14. Jerome saith well of such: Quod me damnant episcopi, nō est ratio, sed conspiratio; quorum authoritas me opprimere potest, docere non potest: In that the Bishops condemn us, 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, 〈 in non-Latin alphabet 〉 , having any soar or disease, should execute their office : As little regard is to be had to these blind prelates, lame and diseased in judgment; as in the same place it is expounded: that it is not fit for them that are corrupted and diseased in their souls, to handle Divine things.

The Defensatiue.

1. THis is as like to be so, as if I should say, that by the Popes laws now in force at Rome, the faith of Protestants is maintained: (and yet I will show twenty Canons amongst them, that give testimony to our faith, to one decree that he can allege amongst us, making for them: this I have already performed in Synopsis throughout.) Wherefore in this so shameless and unreasonable 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 scorn you, or as a mad man to pity you.

2. The most famous Universities in the world, as of Herdelberge, Magdobing, Wittenburg, Basil, Geneva, Vtricke, Lepden, Cambridge, Oxford, with many more are with the Protestants. King Henry for his divorce, had the consent of the most famous universities in Europe. Oxford was not wholly yours, no not in the grossest times of popery: for they cleared under their common seal John Wycliffe and his doctrine of the suspicion of heresy.

3. We confess Papists have been and yet are more in number: so did the Pagans in multitude exceed the Christians: but the Scripture hath taught us, not to follow a multitude to do evil: Eccles. 23.2. Synods both general and provincial Protestants have more on their side then Papists: I refer the Reader for the truth hereof to Synopsis.

4. If you would, as ye say, be tried by the original Scriptures, the controversy would soon be at end: but your sayings and doings agree not. Why should ye be afraid to prefer the Hebrew and Greek text before the vulgar Latin: making this only authentic in Sermons, readings, disputations, as it was concluded in the Tridentine Chapter? why did they not amend their vulgar Latin according to the original? reading still Genes. 3.15. She shall break thine head for, he, or it: Genes. 8.4. for seventeen, seven and twenty: Psal. 68.13. for live among the pots, sleep between the lots : and in diverse hundred such places they swerve from the original. Ye use indeed more Scriptures, for number (as all the Apocryphal works▪ which were never recorded of the Church of God under the law, neither written by Prophets, or approved by Christ and his Apostles:) but not for diversity of tongues. For the Canonical Scriptures are extant in the Hebrew, Greek and Latin, the Apocrypha, some in the Greek and Latin, some in the Latin only. You have little 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, deriving one from another because of the similitude of the letters: such a proper interpreter was Pope Innocent, that applied that saying of Saint Paul [They that are in the flesh, cannot please God,] against marrying.

Your best Linguists and most learned Interpreters, as Paguinus, Arius Montanus approve not the vulgar Latin, and do differ in judgment therein from the Church of Rome▪ Protestants are not inferior for the knowledge of tongues, excellent linguists, and learned interpreters, but do far exceed the Romish Church. Witness hereunto Tremellius a borne Hebrew, Junius, Mercerus, Calvin, Beza, Stephanus with others: whose fit translations, apt expositions, and most learned Commentaries do obscure all their popish scholastical Tractates, silly allegories, and sophistical disputes.

What knowledge in the Hebrew and Greek the parliament men had, as it is uncertain to guess, so neither is it necessary to know: sure I am, that they received direction from most learned men, Whitehead, Elmer, Horne, Jewel, with others; with whom none of the contrary side in the knowledge of the tongues and study of Divinity, were to be compared.

Thus we see, what are the chief grounds of popish religion; The multitude of professors, general consent of Universities, schools, synodes: these are but weak grounds: a few professing the truth should be heard before a multitude in error. Joshua doth not so reason: though all the people beside should have forsakē God, yet I & my house (which were but a small company to the rest) will serve the Lord▪ Epiphanius writing to Jerome, saith: quasi multitudo peccantium scelus minuit; & non numerositate lignorū major gehennae ignis succrescat: as though the number of sinners doth lessen the sin; the more the wood is, the greater is the fire of hell. Seneca well saith: Ne pecorum ritu antecedentium sequamur gregem, Let us not be like to sheep, still to follow those which go before. Argumentum pessimi turba est; quaeramus quid optime factum, non quid vsitatissimum : The multitude is an argument of the worst part; let us inquire what is best done, not what is most in use. Titus Flaminius said well to Philopoemenes the Captain of the Achaians, that was furnished with a great number of soldiers, but wanted money: That he had arms and legs, but no belly. So our adversaries contending with multitude, but bringing no truth, do show us legs and arms enough; but the substance of truth, which is as the belly and bowels of religion, they have not.

He breaketh off here his bitter invectives, and cometh after his Ignatian humor, by cunning persuasions to insinuate himself.

The Repulse.

1. THey suffer not punishment for their profession, but for their practicing; not for religiō, but their rebellion. Which of them hath been put to death for his opinion, in holding transubstantiation, adoration of images, invocation of Saints, Purgatory, or any such like popish error? but because they submit themselves to the papal jurisdiction, and are sent hither by his authority to corrupt and seduce the subjects. We may say then unto 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 popery such an austere and rigorous life, nor their imprisonment so hard, as they complain; seeing their leisure suffered them in Wisbich prison to contend for superiority and highest place • at the table: they one accused another of dicing, carding, drunkenness, fornication even in prison: these are not the fruits of an austere and rigorous life. The Priests tell Frier Parsons, that if laughing will serve their turn, they can laugh as fast as he. They have reported of the Ignatians, that some of them ride in coaches, have their stables of change of geldings, do spend after five hundred pounds a year, go richly appareled: this seemeth to be no such rigorous and penitential life.

3. The honors and riches of protestants are not to be compared to the glory of the Cardinals in Rome, Bishops of Spain, Abbots in France: but for the most part of the Protestant Ministry, I think they in their imprisonment and affliction (as they call it) have lived in greater fullness and plenty, and more at hearts ease. That some Papists are turned Protestants for honor and pleasure sake, I do easily believe: but that Protestants have become Mahometanes, he cannot show, unless they be such temporizers, and corrupt converts, as he speaketh of. Popery is a fitter stock to graff an Atheist and Mahometane in, then protestancie: according to the common by-word, An English Italianate, a devil incarnate.

4. Neither is austerity of life a sufficient argument of the truth. The Pharisees were more given to fasting then Christ's disciples: among the Mahometanes there are Hermits, and bare-footed Friers: the Donatists were very desperate, and would cast themselves down from the hills and rocks, and break their necks; As Augustine saith: I would know, who first of your side did cast himself down headlong: Valde illud granum fertile fuit, vnde tanta seges praecipitatorum cadauerum pullulavit: sure it was a very fruitful grain, from whence have budded forth so many precipitated carcases.

Wherefore notwithstanding anything yet said, they may be guilty of willful error, although they did (which may be done with an obstinate and perverse mind) suffer and endure much for their profession.

5 And this lastly • erueth (if it prove anything) to clear the Protestants from suspicion of willfulness, who have endured more by imprisonment, famishment, whipping, racking, tormenting, burning, and many more torments, by an hundred fold at Papists hands only for their conscience, then the other have felt for their offense against the State.

1. Wives being chosen in the fear of God are no impediment to study: they are helpers rather, and a means to ease the mind of Ministers from worldly business, that they may be more fit for meditation. There was no place more apt for heavenly meditation, then Paradise; yet God thought good to make woman there. No persons more given to meditation then the Apostles, yet they had their wives following of them to minister to their necessities▪ 1. Cor. 9.5. Nay rather vagrant and unsettled lust, such as reigneth in popery, is a distracting of the mind. And they are like to be good Divinity Lectures, which the Iudasites use to read in the nights to the auditories of fair women, while their husbands missing of them, scratch their heads where it itcheth not ; as the Mass-priests report.

2 It is not the traveling abroad, or studying beyond the sea, and seeking means a far off, that can bring a man certainly to true knowledge. Which of the Christian professors can compare with Solon, Lycurgus, Thales, Plato, Pythagoras, for long travail, visiting of strange countries, seeing the behavior of many nations? yet this could not bring them to the knowledge of Christ. The Pharisees did compass sea and land, they were greater travelers then Christ or his Apostles were at the first: it did nothing help them to the finding out of the truth. Every Church and country having the word of God may find at home which is the truth, as well as by searching abroad, as Moses saith: Neither is it yet beyond the sea, that thou shouldest say, Who shall go over the sea for us and bring it us? but the word is near unto thee. Jerome saith▪ Des •• t notus tantùm in Judea esse Deus, in omnem terram exiuit sonus Apostolorum: God hath left to be known only in Judea, the sound of the Apostles is gone forth into all the earth. Divinity is as well studied at Cambridge as at Rome, at Oxford as at Paris, and for soundness of judgment and integrity of truth much better without comparison. Seneca saith: Proprium agri est, nihil di • pati, & mutationibus vt remedijs vti▪ It is the property of sick persons, to endure nothing long, and to use often changes as remedies▪ So this shifting of places and changing of countries argueth the sickness of the mind. Plutarch very well compareth such to hennes▪ that when they have heaps of corn before them, yet do seek in corners, and pick out of the dirt, and scrape with their feet: So the sick-braind students having much better doctrine at home, and more plenty of true knowledge, do go further and speed worse.

Now in the last place, this Epistler (belike) failing of other proofs, betaketh himself to his protestation.

The Concertation.

THis Ignatian professor (as it seemeth) dwelled by evil neighbors, when he is forced to commend himself: he boasteth much of his reading and knowledge, as though he only were conversant in authors. I doubt not but that there may be found some hundreds of ministers, and this poor author among the rest, that can truly say as much of themselves, 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 have use of that saying of the wise man: Answer a fool according to his foolishness, lest he be wise in his own conceit. Prov. 26.5. And though I fear (as Jerome saith: Vereor ne officium putetur ambitio ) lest that which is but officious, should be held to be ambitious; that whereunto I am driven of necessity, should be deemed vanity: yet I say with the Apostle, Wherein any man is bold, I speak as a fool, I am bold also : 2. Cor. 11.21. Like as Pericles being depressed and depraved of his enemies, was urged modestly to commend himself: Are ye angry (saith he) with me, which think myself inferior to none, neither in the understanding of things, nor in uttering what I understand. So to make answer to this vain challenger in his own words, I hope it may be excused, because he hath first thereunto by his importunity provoked: If he will appeal to the Scriptures, I have studied them all, and more then Papists use : if they contend to credit the Hebrew text in the Old Testament, and the Greek in the new, I have studied them in those languages, and the ancient glosses and scholiaes Latin and some Greek for their exposition: if they will stand to the report of the ancient historians, Eusebius, Ruffinus, Socrates, Sozomen, S. Jerome, S. Bernard, and others, I have perused them: if they will be judged by the decrees of the first Popes, I have often with diligence considered the decrees, both all that were before the Council of Nice and after. If they will be arbitrated by the present schools and scholastical reasons, I have read some of them▪ If they adm • t the first four general Councils of Nice, Constantinople, Ephesus, Chelcedone, I have seen and read them all from the first of Nice to the last of Trent; as all approved particular and provincial Councils, which be extant and ordinarily used. If they think there were ever true religiō among Christians, and that it was exercised in the first six hundred years, I have carefully read over all the works of Origen, Cyprian, Ambrose, Jerome, • ugustine, Chrysostom, Damascene, Pamphilus, Eusebius, Theodoret, Ruffinus, Socrates, Sozomenus, Euagrius, Bernard, the Imperial constitutions, with other authors, old and new; and with greater diligence then Ignatian Friers commonly use to do, having (I thank God) of mine own writing and collations out of the foresaid Fathers and Writers, not much less then two reames of paper.

Yet I take God to witness, before whom 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 Hebrews and Greek Scriptures; and in the more substantial points, by those Historians, Councils, Fathers that lived within 5. or 6. hundred years after Christ; and in many points, by them that followed after: and the profession of Papists by the same condemned.

I have examined, and with diligent advise read over many books and writings of the best learned Protestants: and not any that ever came to my hands, containeth any argument or reason, in my judgment, worthy or able to withdraw a reasonable and indifferent mind, not blinded with pleasure, or seduced by affection, from embracing the Catholic faith of the Gospel, which I defend.

That I should not be able to judge, what maketh for us▪ what against us: I hope no man will challenge me of so great ignorance.

Thus have I answered him in his own words; and I am persuaded much more truly: for to his protestation these exceptions may be taken:

1. What if this Ignatian novice be not of such great reading, as here he maketh show of? (as we cannot find by his writings) his protestation will then help him little, according to the law: Nemini ex delicto sibi lucrum afferre permittitur : No man is suffered to gain by a false testimony.

2. It may also be thought, that for want of better proofs he falleth to protesting: as it is provided in the law: Inopia probationum res decidi potest per iusiurandum : where other proofs fail, the matter may be decided by oath.

3. He is convinced of manifest falsehood, in that he dareth avouch, that all the Fathers confirm his faith, and condemn the profession of the Protestants: whereas it is most notoriously evident, that for the grossest points of popery, as Transubstantiation, the sacrifice of the Mass, worshipping of images, justification by works, the supremacy of the Pope, prohibition of marriage, and such other, they have no show at all of any evidence from the Fathers within 500. years after Christ. And in many substantial points they do apparently testify for Protestants: as Cyprian for the equality of Bishops, Jerome for the Canonical Hebrew Scriptures, Origen against the carnal presence, Augustine against free-will, and election upon the foresight of our works, Ambrose for justification by faith. And these and many other such natural points, these Fathers with others do give such clear testimony to the truth, that it is impudency to deny it: and yet this brazen face would bear us down, that they do speak only for papistry which they never knew; and condemned the Evangelical or protestants faith, which they professed. Wherefore this protestation having no probability of truth, but being devised for his own advantage, and coined to serve his turn, is of no great credit. They have a rule in their law, that witnesses should not praemeditatū afferre testimoniū, premeditate their testimony before▪ to be resolved, whatsoever other evidence there is, to testify according to their own resolutiō: so playeth this fellow, as it is in the Psalm: He hath conceived a mischief, & bringeth forth a lie, Psa. 7.14. Look as he hath premeditate and devised with himself, so he uttereth, how soever the matter standeth.

4. And he is too confident to imagine, that no man will think, but that in reading he is able to know, what maketh for them, what against thē. For a • his prejudicate affection is, so is his reading: his blear eyes take the strait 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 Jewish Rabbin's read the Scriptures, as Celsus, & profane the writings of Christians; so seemeth he to have read the Fathers, wresting them to serve his own turn. I may therefore say unto him with Seneca: Multo satius erat te paucis authoribus tradere, quàm errare per multos: It had been better for you to have studied a few Authors well, then to have erred in so many.

5. Lastly, it had been far more seemly, 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 own mouth; a stranger and not thine own lips, Prov. 27.2. He is herein much like to Grunnius in Jerome: Cùm mensa apposita librorum exposuisset struem, adducto supercilio, contractis naribus, rugata front, duobus digitulis concrepabat; hoc sign • ad audiēdū discipulis prouocans, tum nugas meras fundere, &c. When the table was laid, & heaps of books brought forth, casting up his eyes, snor • ling with his nose, knitting his brows, knacking with his fingers, to move attention, he poureth forth mere toys. I say of him with Seneca: Puto multos potuisse ad sapientiam peruenire, nisi putassent se peruenisse: I think that many might have attained to wisdom, if they had not thought they had obtained it already: So it is likely, that this resolute champion might have received grace to acknowledge the truth, if he had not falsely persuaded himself, that he had found it already, remaining in error.

And to conclude, he hath gained very little by this his ostentation. But as Plutarch well saith: That another man's dispraise followeth a man's own praise, & the end of vain glory is no glory : so the more this boaster commendeth himself, the less his credit and reputation will be with wise men.