seruice Sigibertus Gemblacensis a Monke declareth how that Grimoaldus In Chronico fol. 96. Ar. 713. chiefe Gouernor of the house of Leodium whilest he was praying before the Altar of Saint Lambert was murthered by Rauinger a seruant of Rabode Duke of Frisia Hee also sheweth both how one Gualcerus a Bishop of England was slayne in the time of Masse And also how one Gerrardus a noble souldier or Knight was slaine by the Bishops Ibidem fol 134. seruants as hee was praying before the Image of Christ Albertus Krantzius writeth that Stanislaus Arch-bishop of Cracouia in Polonia as he was saying Masse was slaine In VVandalia lib. 2. pag. 62. Part. 3. Titul 22. cap. 11. 8. 10. Theod. a Niem lib. 1. cap. 25. p. 20. Part. 2. Titul 16. cap. 4. 55. 3. fol 95. by the commandement of King Bodislaus Iohn the Cornetan Cardinal did assault the King of Aragon as he was hearing Masse as writeth Antoninus Ioane the Queene of Naples as shee was kneeling before the Altar was at the commandement of Charles strangled by foure Hungarian soldiers Antoninus maketh mention of a fray in the Church a litle before Masse betweene the seruants of the Arch-bishop of Mentz and of the Abbot of Fulda about sitting neere to the Emperor by which the pauement of the Church was filled with blood But whether this was the same fray â— is alleaged before out of Mathew Paris I do not know neither haue I leisure to examine The people of Bedera slew William Trentheuell their Guliel Neubrig reruÌ„ Angli lib. 2. cap. 11. pag. 389. lib. 1. in Henr. 1. part 7. In Richard 1. fol. 6. Lord with his friends and Nobles before the Altar and in the presence of the Bishop Fabian writeth that one Guye a French man was slaine at Masse Hee also declareth how Hugh Nouante Bishop of Chester made complaint that the Monkes of Couentry had shed his blood before the high Altar of the Church for which cause the Bishop of Elye deemed that the sayd Monks should be put from their Abbey Geffrey Arch-bishop of Yorke brother to King Richard the first and King Iohn hauing said Masse and standing Act monu in Rich 1. pag. 323. at the Altar hauing his Masse garments on was by the Bishop of Elies men and commandement bound and dragged through the dirt and myre Robert Haul Esquier who had escaped out of the Tower Ex libelio de Sâ—pult et mon â—uâ—eclesie VVâ—stmon Anno 137â— of London with his fellow Iohn Shakel fled vnto the sanctuary at Westminster from wheÌ„ce Alane Buxhâ—l Raphe Ferrers with 50. men did go about by force when he was at Masse to bring him who making resistance crying for the peace of the Church was slaine with swords with a seruant of the Abbey who would haue letted them Hollingshead writeth of a fraye in Saynt Dunstans Hollingsh Croniâ—l in Hen. 5. pag 562. Church in London in these wordes In this yeare 1418 In the first yeare of the raigne of this Victorious King on Easter day in the afternoone a time which required deuotion at a sermon in Saint Dunstons in the East of London a great fraye happened in the said Church where through many people were sore wounded and one Thomas Petwarden fishmonger that dwelt at Sprots key was slain out right as they vpon a good intent did what they could to their own perill as it vnfortunately befell to appease the turmoile and to procure the keeping of the Kings peace This broile began betweene the Histor Mont. Hersang pag. 17. in VVandalia lib. 13. cap. 20. lib. 10. cap. 9. c. Lord Strange and Sir Iohn Trussell Knight by the malice of their wiues Many such other broyles committed in the Church and in the time of their Masse might be alleadged as the learned may read in Tritemius Krantius and others but I will forbeare them They haue also shewed their deuotion in not sparing to Platina in victor 3 vse or rather horribly to abuse the Sacrament of Christs blood to poysoning of their enemies Pope Victor the third was by poyson put into the Chalice poysoned and killed Plat in ClemeÌ„t 5. fasciâ— tempor Septa aetate fol. 84. So Henry the 7. Emperor was poysoned by a Monke called Bernard de Mont Polâ—tiano in the Chalice when he receiued the Sacrament So was Henry Archbishoppe of Yorke poysoned in the Chalice when himselfe said Masse as writeth the Monke In Stephano pag. 122. Mathew Parâ—s Thus the reader may see that the deuotion of Papistes is like if not much worse the deuotion of those women who Act. 13. 50. were stirred vp by the Iewes to persecute Paul and Barnabas Hereby this man and others who so much accuse our manners these times may see what hath been the estate of the Church and manners both of Priestes and people heretofore when Popery most florished and thereby may discerne with whome dissolution and loosenesse of life do most raigne The Pamphlet The Protestants make God the author of sinne the onely cause of sinne that man sinneth not that GOD is worse then the Diuell 5. Article VVHosoeuer defendeth that God commaundeth perswadeth vrgeth impelleth to sinne maketh God the cause of sinne a Caâ—uia lib. 1. Institu cap. 17. §. 11. cap. 18. §. 4. lib. 3. cap. 23. §. 7. 8. 9. Quintius serm de prouidentiâ— Beza Aphoris But all Protestants say that God commandeth perswadeth vrgeth impelleth to sinne Ergo The Protestants make God the cause and author of sinne The Maior I proue for if God perswade or impell men to sinne as for example Iudas to sell Christ Saint Peter to deny Christ the Iewes to crucifie Christ questionlesse he intended the sacriledge of Iudas the negation of Peter the murder of the Iewes and this much more effectually then Iudas Peter or the Iewes For who can resist his impulsion or who can frustrate his intention Voluntati eius quis resistet Who is able to oppose himselfe against his will yea what man is he that in conscience were not bound to conforme his will vnto the will of God who is the author of all good willes and the first rule and square of all regular wils Iudas Peter and the Iewes if they had followed the motions of God who could haue blamed them for following him who could not erre in impelling nor sinne in perswading them But some will say that God moued them for a good end videlicet the redemption of man and they intended an ill end to wit Luere reuenge or some other sinister effect Yet this shifâ— will not salue the sore for euill may not be done that good may follow Non sunt facienda mala vt inde veniant bona For Rom. 3. ver 8. otherwise a man might steale to giue almes be arunke for a meriment commit adâ—â—utrie to beget children Moreouer why might not Iudas Peter or the Iewes intend that
that Caluin of blessed memory well liked and allowed such authority in Kings and magistrates as wee acknowledge to bee in our gratious King and his Maiesty claymeth and vseth This Doctrine Caluine most soundly setteth downe both in many places of his workes and especially in his Institutions lib. 4 chap. 20. But Caluin iustly misliked that power and authority which that great enemy of Gods truth and parasitycall flatterer Stephen Gardiner did attribute to King Henry the same in effect which before they had acknowledged to be in the Pope to doe in a manner what he would in the seruice of God For Caluin saith that Gardiner being at In Amoâ— cap. 7. Ratisbone and dealing about matters of religion disputed not by arguments nether greatly cared for the testimonies of the Scriptures but said that it was in the Kinges will and pleasure to abrogate ordinances and to ordaine new rites and orders That the King might apoint the people to eate flesh this or that day that he might forbid Priestes to marry wiues that hee might take away the cup from the Lay people in receauing the Sacrament of Christes supper This was that which Caluin misliked and our gratious Soueraigne nether challengeth nor exerciseth He acknowledgeth him-selfe to be Gods minister and seruant and that it belongeth to his imperiall crowne and dignity which he hath receaued from GOD to see and prouide that GODS word bee truly preached that GOD according to his owne will therein reuealed bee rightly worshipped and serued and that such decent and holy orders bee vsed in the Church as truly tend to GODLY edifications Of the presbiteries dealing in Scotland I am ignorant But that they opposed them-selues against our Kings authority as though he had nothing to doe with the kirke you generally affirme but doe not particularly proue It may appeare by their subscribing to the second Heluetian confession of faith that they euer haue and alwaies will both subscribe See the 2. Heluet. conâ—ession cap. 30. and sweare to the doctrine of the Kinges authority ouer all persons and in all causes in such sort as here before is set downe Hereby I am moued thus to conceaue of them If any be otherwaies minded I approue them not nor their adherents The same I say of those whom you call praecisions at home who not denying the kings authority in eclesiastical causes yet forbeare the things here by you named because they be not perswaded of the Lawfulnes of them and for that as that most reuerend and learned father Bishoppe Iuell saith they haue bâ—ene of them of your part fouly abused to filthy purposes and because they would not gladly in any appearance shew themselues like vnto them that haue so Defen of the Apol. Part. 3. cap. 5. Diâ—â—s 1. Page 400. vntruly and of long deceiued the world c. But leauing these to their owne defence certaine it is that neither the Presbitery in Scotland nor these praecisians in England haue euer made any shew of such horrible barbarous and trayterous practises against the Kinges not onely authoritie but also life and safety as cursed Papists and diuelish Iesuits or rather Iebusites haue done As touching the second matter you obiect of the authoritie of Bishops I do know none that do so hardly and iniuriously iudge of it as you here do in calling it if your owne fingers or your Printer haue not deceiued you an hereticall order Howbeit we make it not so a matter of faith that saluation dependeth on it But wee beleeue that God may be glorified in that his holy word is truly preached and effectually receiued and good order in the Church vsed where the authoritie of Bishops is allowed and receiued and where the same is not obserued for as in the politicall estate there be diuers orders of gouernment as Monarchie Aristocratie and Democratie which haue bene and as yet are vsed to the good of the people so in the Ecclesiasticall estate there may be diuers formes of regiment vnder which God may be truly worshipped the people vnto saluation edified sin suppressed and good order in the Church obserued And although there bee some diuersitie of opinions amongst vs which is the best forme of Ecclesiastical regimeÌ„t yet in this we al concurre and consent that the meanest and worst which is in any of the reformed Churches is better and more to the glory of God and true comfort of the people then that exorbitant insolent and tyrannicall gouernment is which your great Monarch the Pope hath to the dishonour of Princes and calamities of countries long excersised For the third thing alleadged concerning our iarring it seemeth that you draw very low when you obiect vnto vs dissention about feastes and holy-daies I know neither Protestant nor as you distinguish them Puritane who accoumpt them the Sabboth day excepted as matters of faith and saluation but that they may be vsed or refused as to them in authoritie shall be thought meet Socrates the Ecclesiasticall Historiographer saith that neither Lib. 5. cap. 22. fol. 248. Christ nor his Apostles did command any thing concerning holidaies and that it was the scope and purpose of the Apostles not to giue lawes of holidaies but to bring men to good life and godlynesse Your owne friendes and fauourers haue misliked the multitude of your holy dayes Annot. in Math. 1. Erasmus saith that in the dayes of Saint Hierome there were but few Festiuall dayes Nunc feriarum neque finis neque modus est but now there is neither end nor measure of Ja argum in Tertul. de corona militis Hollidaies Beatus Rhenanus writing of these holydaies saith Quarum antiquitus mira paucitas Holydaies in old time were very few As for that you write of the Quarto-decimani I finde that the Councell of Nyce did take order that Easter day should vniuersally be kept after one sort and order and Ruffin lib. i. c. p. 6 that not vppon the fourteenth day of the Moone as the East Churches had vsed it and many did still obserue it But that the Councell did condemne them for heretikes Haeres 50. de Haeres 29. I finde not in the Canons of it expressed I am not ignorant that Epiphamus Augustinâ— do number the Quaterdecimans among heretiks The which it may seeme they did ouer obstinatly partly to much follow the fashion of the Iewes whose law concerning that matter was expired and nayled to Christâ— crosse partly resist the decree of that godly Councell which did therein seeke the peace and vnitie of the Church which had beene too much distracted and troubled by it especially by the meanes of Victor Lib 55. cap. 25. Bishop of Rome as appeareth by Eusebius Concerning your fourth matter of fasting neither you doe make proofe nor I doe accknowledge any controuersie in this Church of England but that all will willingly Defen of the Apol. part 1. cap. 2 diuis â—t part 2. cap. 14. diuis
true merits of Gods mercies and Christs sufferings before mentioned nor to mans good workes but to the merit of them and vaine confidence put in them Wee say with Saint Augustine Aâ—gust praefat in Psal 31. Si vis alienus esse à gratiae iacta merita tua i. If thou vvilt he voyde of grace boast thine owne merits Thirdly we beleeue that the kingdome of Heauen commeth to vs by inheritance and not by the purchase of our workes and merits Christ saith Come ye blessed of my father take the inheritance Math. 25. 34. of the kingdome prepared for you from the foundation of the vvorld Saint Paul saith If vve be children vve are also Rom. 8. 17. heires euen the heires of God and heires annexed with Christ Thus the kingdome of Heauen is ours in that wee be coheires with Christ By whose bloudy and blessed merits it is purchased to vs and not by the workes and deserts of vs vnprofitable seruants and prodigall children who haue alwayes neede to pray and say Enter not into Psal 1 â—3 2. iudgement vvith thy seruant for in thy sight shall no man that liueth be iustified and â—f thou O Lord straightly markest iniquitie Psal 130. 3. O Lord vvho shall be able to stand To conclude you that so seuerely censure vs looke to your selues take heed you be not like that proud Pharisee who gloried of his works and disdained the sinfull Luk. 18. Apoc 3. 17. Publican and that you be not like the Angell of the Church of Laodicea who said that he vvas rich increased Athenâ—us lib. 12. vvith goods and had need of nothing and did not know that hee was wretched miserable poore blind and naked And that you be not like that mad man of Athens called Thraselaus who comming in his madnes to the hauen named Pyreum did vainely imagine that all the ships riches there were his owne but being cured and brought to good vnderstanding hee saw his pouertie and perceiued that hee scarce had a penny in his purse Euen so if you were throughly cured of this phrensie of Poperie you would acknowledge your owne miserie and hunger for Gods mercie confesse your owne pouerty that Christ may inrich you your owne nakednes that he may with the robe of his righteousnesse couer you your owne guiltinesse that he may acquite and iustifie you and finally humble your selfe that he may exalt you For it is hee that filleth Luke 1. 53. the hungrie with good things and sendeth the rich emptie away I would you would ioyne with your owne Cardinall Poole in this point who misliking of Osorius booke de iustitia dedicated to him for attributing too much to mans iustice and righteousnesse did adde this worthie saying and worthie by all meanes to be receiued That wee can neuer attribute too much to the mercie and righteousnes of God nor too much take from the righteousnesse of man This is written not onely by Doctor Hoddon in his booke against Osorius but also by Pruilus his Secretarie in his life as that excellent Antiquarie and learned man my good friend Master Camden did tell mee To conclude be not like the froward Iewes who hauing a zeale towards God but not according to knowledge being Rom. 10. 2. 3. ignorant of the righteousnesse of God and going about to establish their owne righteousnesse haue not submitted themselues to the righteousnesse of God For Christ is the end of the law for righteousnesse vnto euery one that beleeueth but obey the counsell and calling of God Ho euery one that thirsteth come yee to the waters and yee that Isai 55. 1. haue no siluer come buy and eate Come I say buy vvine and milke vvithout siluer and vvithout money Wherefore doe yee As buyers of Popes Pardons Masses c. doe lay out siluer and not for bread and your labour vvithout being satisfied Hearken diligently vnto me and eate that vvhich is good and let your soule delight in fatnesse Encline your eares and come vnto mee heare and your soule shall liue and I vvill make an euerlasting couenaâ—t vvith you euen the sure mercies of Dauid The which sweet and hid Manna of Gods mercies they that refuse to eate but had rather feede on the draffe of their owne muddie merits shall neuer inherit heauen but shall be cast into the lake of fire and brimstone Apocal. 20. 10. vvhere the beast and false Prophet are and shall be tormented day and night for euermore Basil in Moral Sum. 72. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It behooueth the hearers and readers being instructed in the Scriptures to prooue the things which be spoken and written by their teachers and to receiue those thinges that be consonant to the Scriptures and to reiect those things that differ from them and vtterly to auoyde those that doe continue in such Doctrines IOB 6. 24. Teach me and I will hold my tongue and cause me to vnderstand wherein I haue erred ISAIA 41. 21. Stand to your cause saith the Lord bring forth your strong reasons saith the King of Iacob An answere to certaine Popish questions and friuolous cauillations giuen forth vnderhand to seduce the simple and to slander the truth now first printed TO THE READER GOod Reader I am to certifie thee of the occâ—sion of the first writing and now publishing of this my answere to these â—opâ—sh questions and calumntations In the yeare 1592. a good vertuous gentlewoman called Mâ—stris lane Brograue â—et liuing and dwelling in Wapnam in Northampton shire being in her natiue Country with her friends some not so well â—ffected to the truth as others praâ—sed be God are â—id giue to her these questions intending thereby as it seemeth to peruert her and to conuert her from the trueth of God vnto their false Doctrine Idolatry The which she presently deliuered vnto me and desired mee to write an answere vnto them This her godly request I thought my selfe bound in conscience for to satisfie and thereupon I did forthwith in short time write this answere the which she did send to her deceaued friends for their better instruction and information Afterwards by wards which a Popish Priest in conference with me did vtter I did gather that the same was sent to Wish â—he there to be hammered and examined But what they did wiâ—h it I doe not know I neuer heard that either they or any other â—uer made any reply vnto it I haue beene moued by some and namely by M. Christopher Goodman to whom I did send a copie of it because it did concerne him to publish it in print The which although it was allowed to the Presse many yeares past by one in great place and authoritie now yet I haue vntill this time suppressed it howbeit now I haue yeelded to publish it partly because the matter both obiected and answered is suteable to the former articles and my answeres and partly because the Printer who had intelligence
life did well deserue that commendation Moreouer where S. R. pag. 208. saith that Caluin Whitaker Perkins and I do say all good workes are sinne this is as true as is that lving sclaunder of Duraeus the Iesuite who shameth not to say that wee affirme all workes to bee nothing Duraeus contr VVhitakerum fol. 13. 14. els but inquinamenta et sordes et veram iniquitatem apud deum pollutions filthe very iniquity before God The which is most false for wee teach and beleeue that the workes of the faithfull and regenerate bee good and acceptable vnto God for although they bee so infected and stained with sinne which is in vs and hangeth on vs that they cannot of themselues abide Gods strict and seuere examination but had need of mercy yet in that they proceed from faithfull hearts and sanctified in some measure with Gods spirit and are couered with the robe of Christes righteousnesse they are accepted of God as pure and perfect as I haue in my answere to the second article concerning good life and piety before declared the which I desire the Christian reader to reade and examine and not ouer lightly to beleeue this Lying-sclanderer who thought it the wisest way not to set downe our sayings but to quote the places which he is well assured his affectionate fauorers will neuer examine nor reade what wee shall write in our defence so strongly haue they charmed them and by a strong delusion bewitched them And this shall suffice for answere to S. R. in that which concerneth me The rest Maister Bell hath answered but I know not whether it be printed IOB 6. 24. Teach me and I will hold my tongue and cause me to vnderstand wherein I haue erred ISAIA 41. 21. Stand to your cause saith the Lord bring forth your strong reasons saith the King of Iacob Faults escaped in the Printing p. is for page l. for line and r. for read P. 16. l. 10 r. reuealed p. 23. l 25. r. vp to the Church p. 32. l. 14. r. appoint vnto p. 45 l. 2. r. or the Remish p. 48. The addition in the first line beginning with these words VVhereas yousay c. is misplaced and should haue been inserted in the second line aboue after these words to discredit I must intreate thee gentle reader to pardon this ouer-sight p. 54. l. 5. r. mediation ibid. l. 13. r. eternall predestination p. 56. l. 7. r. to be God p. 56. l. 16. r absurdum p. 57. l. 33. r. repelleth p. 58. l. 18. for new r. true p. 59 l. 29. r. punished for and in the end of the next line put out for p. 61 l. 6 for mysticall r ministeriall ibid. l. 24. put out of p. 72. l. 12 for of r. for p. 73. l. 14. r. Deum p. 84. l. 23. r. affirme p. 84 l. 11. r. to be the lauer p. 87. l 7. r. of sinne p. 88. l. 16. r. of it selfe p. 96 l. 1 r. Crosse and l. 8. r that God doeth p. 105 l. 11. r. such as is p. 106. in the 19. 20. lines these words first second are misplaced p. 100. 25 r. in that ouer obstinately they did p. 1â— â—â—8 for that r. they â— 18. l. 7 r. 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 159. 19 for he r. ye p. 120 l. 26. for poest r. doest p. 127. l. 1. r. we are made ibid l. 25 for affect r. effect p. 129 l. 6. for ale r. oyle ibid. the last line r. Iesuites is who p. 133 l. 18 for boubt r. doubt p. 135 l. 17 r. I say ibid. l. 24 for giuen r. giuing p. 139 l. 6 r. keeping p. 141 l. 29 r. our vertues p. 144 l. 3 r. first they say ibid l 24 r or else few or none p 149 l 8 blot out these words and so attribute all to Gods grace and mercy for they be twise p. 152 l 12 r solam p 153. l 18 r merciful p 154 l 1. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 159 l 6 r this sacred p 169 l 9 r tend vvhich some ibid. l 26 r tot indulgentiae p 175 l 30 r munnatis p 233 l 20 r his owne bloud p 240 l 31 r Region p 246 l 36 r superstition p 247 l 38 r for Q question p 248 l 3 put out first ibid l 20 put out Beside ibid l 38 r for that in Tertullians time the Bishop of Rome fauoured his haeresies as both Tertullian and Beatuâ— Rhenanus a papist do affirme p 254. l 28 r they do p 255 l 36 r for error author p 256 l 8 r Henry ibid l 13 r these p 259 l. 10 r parcite ibi dem l 25 r said p 262 I 16 r. combasâ—â— p. 263 l 36 r. race p 264 l 10 r fuit p 266 l 14 r Sacrae ibid l 15 Jani ibid l 24 r promsit ibid l 28 r censuâ— ibid. r partos p 267. l 3 r. verum ibid l 13 r quaeque ibid l 21 r aâ—teâ— ibid l 22 r. quam ibid l 30 for Mons r Mayne