extr de Baptismo eius effectu Et in C. Sicut Iudaei Item extr de Iudaeis Saracenis D. Th. 22. q. 10. a. 8. ad 2. Val. tom 3 d. 1. q. 10. punct 6. lawes nor their yong children christened against both the parents will as Deuines teach How then may Ministers seeke to compell Catholikes from their Religion â—n which their Ancestours successiuely for many ages did both gloriously liue and religiously dye especially ours being a Religion which the more learned Protestants do confesse to be truly Christian and sufficient (s) See ProtestaÌ„ts Apology tra 2. sect 6. subd 1. to saluation 24. Were we Idolaters which in Ministers mouthes is our ordinay reproach or Heretikes with which title they please sometymes to disgrace vs what need they deuise new lawes seeing lawes haue bene enacted long since by God against the one by the Church against the other What is the reason they proceed not against vs by these lawes The cause is that when they call vs Idolaters and Heretikes their conscience doth secretly check their toÌ„gue that these crimes are more stoutly pronounced by them then indeed practised by vs rather vttered by way of reproach then of truth Neither can iudicious Princes who measure others worthines by their owne be easily perswaded that their noble Ancestors whose valour and wisdome the admire were indeed drowned in such brutish Idolatry more then Cymerian darknesse For in truth should they proceed against vs as Idolaters and stone vs to death their harts might seeme harder then the very stones which they should force to fly at vs pursuing the faith of so many Kings Queenes Princes and famous Worthyes whose persons also they neyther would nor without exception of persons could spare being guilty with vs of the same faith were not these blessed and euerliuing stones now eternally placed in the glorious Pallace of Gods Kindgdome which the stones of malice can neither ouerthrow nor reach vnto who haue left behind them so many Monuments of their Christianity and piety which yet stand and may stand to the worlds end except Ministers destroying them imploy the stones to beat out of the world that faith and Religion that built them which should they doe the very stones if men were silent would cry vnto heauen for vengeance against them 25. And for burning vs as Hereticks such fire would giue a cleare light to make the shame of their new Ghospell apparant to all Christians should they which this their fury supposed we might expect at their handes make the fire of all Christian bookes which euen themselues doe confesse to teach the same doctrine for which Catholicks should burne For into such a flame not only so many thousand of bookes of the learned Deuines of this present age should enter but also the rest of all learned Christian Authors for these thousand (t) Protestants haue written saith M. Fulke that the Pope hath blinded the world these many hundred yeares some say a 1000. some 1200. some 900. Fulke in his treatise against Stapleton Martial pag. 25. yeares without any question and all the rest of all ancient Fathers some for one point some for another would by the Protestant Censure be cast on the same heape to serue for fewell from which their priuate spirits interpreting Scripture as they please would neuer be able to keep eyther the blessed Apostles or Christ himselfe who hath giuen his word neuer to part from the mouth and doctrine of his Church in any age to the (u) Matt. 28. v. 20. worlds end A fire made of so sacred fewell would yield rather flames of diuine loue to comfort the hart then corporall flames to consume the body neyther might that fire be thought so much to turne the sacred members of the Martyr into ashes as embalming his holy Reliques with the myrh of immortall memory commend them as pledges of ChristiaÌ„ coÌ„stancy to the custody of future ages Such a death-bed how comfortable might it be to a Martyr where the flagrant sent of holy Scriptures by which Fathers proue their doctrine and as with flowers adorne their writings might make him with the glorious (*) S. Laurence Deacon in the middest of flames seeme to lye vpon roses where their sweet and diuine eloquence declaring the ioyes of heauen and miseryes of this life would yield a more pleasing gale of â—ynd to coole his burning heat then that which bedewed â—e Babylonian furnace where finally the rarest spices of all manner of learning conteyning within them the fiery perâ—me of Christian piety laid on a heape and set on fire â—ight make them neuer enuy the odoriferous death-bed of â—â—e Arabian byrd And should they stay their fury against â—â—ese bookes not to make our death more glorious and â—â—eir cruelty more barbarous in the eye of the world yet â—â—e bookes themselues full of spirit and zeale of their Auâ—â—ors would be ready to leape into such a fire and to dye â—ith them in whose hartes they kindled the fire of that viâ—orious fayth From which kept by force they would â—â—mayne as so many fiery tongues to torment the conscienes of them that set such a glorious faith on fire togeather â—ith which had all Christian bookes that teach it beene â—urnt no ancient writer for Christianity had bene left So â—â—at Catholicke Religion is indeed so glorious and so full of Maiesty euen in the eyes of her enemyes that they deuise â—â—d enact new lawes to proceed against her disgraced with â—gly tearmes of treason or sedition against the State tremâ—ling to behould her stand at the bar in her natiue beauty â—nd Princely robes which lawes are the good and Godly â—eanes or salues to heale vs which M. Crashaw doth so much â—ag of 26. Now let vs looke into the lawes wherewith the Catholicke Church hath sought to heale The cause why Protestants are punished by Catholicks and reforme â—rotestants whose proceeding therin will appeare to haue â—eene both iust and mercifull and efficacious to worke â—hat effect if you consider eyther the cause for which or â—he lawes by which they were punished or the manner of â—he execution of them The cause of their punishment hath â—uer beene their leauing the Church whereof they were â—hildren their forsaking the faith whereof they were proâ—essours their reuolting from the army whereof they â—ere souldiers their rebelling against the Kingdome wherâ—f they were subiects a thing punishable by the law of all Nations as by the law of all CoÌ„mon-wealths doth appeare and among Christians the very brand of heresie set on heâ— forhead to make her knowne therby euen by Gods ownâ— word they went out from vs (x) 1. Ioan. 2. v. 19. 2. Iud. v. 19. these are they which segregate themselues and that Protestants haue thus reuolted the world caâ— witnesse Caluin (z) Discessionem à toto mundo facere coacti sumus ep 141. pag. 273. confesseth Now how great inexcusable this sinne is
his own saluation and negligent in the Pastor ship of others he may be cause of the damnation of very many drawing them by his example ill life into hell cùm primo mancipio Gehenna multi plagis vapulaturus where for the bad performance of his office he shall be punished with many stripes and scourged for euer with the chiefe slaue or Diuell of hell This is the doctrine of that decree and of that blessed Bishop What can any Protestant reprehend or mislike herein Is not the Pope plainly and dreadfully warned of his duty and danger euen in his own Canon law How doth his Canon law exalt him aboue God which telleth him of his Lord and God and that hâ—â— so far from being God that if he looke not to himselfe and his office he may become equall to the Diuell and fall into the depth of hell Doth not this sufficiently declare how impudent and without shame Ministers are that charge vs and the Canon law of equalizing the Pope to God and setting him in Gods Throne 4. But loe saith the Bachelour what doctrine is here The discipline nay rather the religion it selfe of Christianity is sought for rather at the mouth of the Pope then at God mouth in holy Scriptures Thus he wrangleth at words but can any man be so simple as not to see the vanity of this cauillâ— For it is cleare that in the former wordes of S. Boniface is registred a matter of fact not of doctrine a History not a Decree a Relation not a Definition there is taught not whâ—â— reuerence and respect men ought to beare to the Bishop of Rome but what in their present disposition and preparation of mind men did beare and how that might be vsed to their eternall good giuing them exhortations and monitions and examples of good life If a Protestant of England should write that the people do more feare the King theâ— God that they be readyer to obey his lawes then what they are taught to be the law of God that therfore if the King make good and pious lawes tending to their eternall saluation giuing them likewise a commendable example of a Christian life he may draw great multitudes vnto God be cause of saluation vnto many to the great increase of his glory and reward might one thence infer that Protestants of England teach that men ought to feare the King aboue God and say behould the doctrine of the Church of England the King is feared aboue God his law obeyed more then the law of Christ Were it not great babery not to distinguish an historicall narration of a matter of fact from a doctrinall definition of a point of faith Nay this doctrine that Christian religion doth rather depend of the Pope then of God which our Bachelour doth charge vpon S. Boniface was so far from his mind that he doth teach the contrary expressely in the very Canon before cyted that Christianity doth depend on the Pope post Deum after God secundo (f) In eadem appendice ad ca. 6. dist 40. post Deum loco in the second place after God Thus you see you find no soâ—ide substantiall obiection in all the Bachelours wouÌ„ds but the higher he climbeth want of iudgment and conscience doth more and more shew it selfe as shall yet more clearely be demonstrated in the sixt wound The sixt wound In discouery wherof the Bachelour giues aduantage vnto Atheisme â— THIS Babell-builder not content to haue made the Popes Decretalls with the wings of his owne inuentions fly aboue Scripture by a new deuise he breatheth such â—pirit and vigour into them as you shall see them pitched a â—oft by an Atheisticall slaunder many millions of miles aboue God In which conceipt and impious cauill he taketh such pleasure and delight that he saith the blasphemy shall â—ut and this Babell vp though thereby God himselfe be throwne out of his Throne This Atheisme saith he and â—â—mpiety is such as if it had but crept into some secret Pamphlet I â—ould neuer haue brought it into light but being registred in the Glosse of â—heir law a booke of so great authority and so common in the handes of all the learned I cannot but discharge my duty to the truth though it his loue vantage to the Atheist and Libertine Thus he professeth his loue to God and to the Pope resoluing to make them fall both togeather if he cannot ouerthrow one without the other By which you may see the progresse in perfectioÌ„ their Ghospell hath made whose Peosy in the beginning was rather (g) The rebells of Holland at their first rising against their Prince set vp a banner with the Turkish armes this poesy Plutost Tures que Papaâ—x Turkes then Papists but now they mount higher by the winges of M. Crashawes charity ready to be rather Atheists then Papists Then they were ready rather theÌ„ receyue the Pope to deny (h) The Pope is a more daÌ„gerous enemy of Christ then the Turke Horne in his booke of the Q. Supremacy against Felton Christ now they will help away with God also rather then haue the Pope to be his Vicar And hath not this Minister thinke you a very tender conscience who out of duty to the truth cannot hold his peace though such wordes vampe from his mouth as may giue aduantage against the most soueraigne of all truths the very sunne of all verityes that there is a God But seeing as he saith he cannot be silent let vs with horrour heare hiâ— discharge his duty to the Diuell wresting and wringing the wordes of a Glosse to a blasphemous sense which may comfort Atheists as he doth confesse 6. These are the wordes on which this Babel is built to wit a Glosse vpon a chapter of the Decretalls contayning a verse taken out the â—6 of Salomons Prouerbs Obserue saith the Glosse that these words are not the wordes of the Pope but of Salomon but because that text of Salomon is here canonized by the Pope therefore it is of credit and implyeth necessity of being belieued or it bindeth as strongly as if it had beene pronounced or vttered by the Pope because we make all those things as good as our owne vpon which we bestow or impart our authority Hauing cited these wordes this hypocrite falleth to his prayers crauing mercy of God a haue nothing to doe with this vnchristian blasphemy and wicked worke of darkenesse Lutherans did vse to say they would rather fight for the Turk vnchristened then for a Turke Christened meaning the Christian Emperour Erasm in Epist ad frat inferioris Germ. yet few lynes after he saith he cannot let it alone but must needs medle with it euen though he giue Atheists thereby occasion to deny that high and holy God whom he will seeme to craue mercy of But did he indeed belieue that there is a God who heareth prayers and seeth harts he durst neuer haue presented vnto him his hart fuller of
or small constancy in so soone changing 20. But seeing this Queene is now gathered vnto her Father I cannot say Fathers seeing not one of her noble Ancestors besides him were of her faith nor he but in part I will say no more only to her I dare oppose two Catholike Queenes of the same age much more worthy of eternall memory for their constant zeale to the truth two Maryes who chose indeed the best part the one of England the other of Scotland The first was constantly zealous to her religion not only in the dayes of her raigne when Puritans neither by their brags nor treasons nor bloudy bookes froÌ„ Geneua especially those of that Minister whose deeds made him vnworthy of his (k) Goodman name could cause her once to feare theâ— but before also in the dayes of her brother when Protestant ruled and ouerswayed all ventured her Princely life many tymes by the constant practise and profession of her Religion in their sight 21. The second no lesse zealous then the former stood most constantly in the truth euen vnto the death washing her Princely robes in the bloud of the lambe where Protestant Bishops and Ministers fearing to be sent againe as in the dayes of the former Mary into Iury to sing songs of Sion and not be permitted to chaunt Geneua Psalmes on English land had this Catholike Princesse come to the Crowne inciting the Queene in Court the people in pulpit with bloudy slaunders against her made a lamentable proofe what a (l) The executioners name Bull against an annoynted Princesse they can indite when they feare though but a farre off that in tyme they may come to touch their free-hold such a Bull as all their clamours can â—euer proue to haue euer come from Rome Of the bloudines â—f which fact and constancy worthy of eternall memory â—f the Princesse that the Reader may more detest the one â—nd admire the other I will here set downe a few verses of â—hat subiect taken out of an excellent Poeme to requite by â—he way the liberality of M. Crashaw who bestoweth some â—able verses vpon the Lateran Sea Ecce Caledonij commissa piacula Regni Infandumque nefas en Regia colla securis Et (m) Q. Dowager of France and Q. of Scotland geminum diadema ferit quo nulla vetustas Funere maius habet seris nec proseret annis Posteritas magnique necem mirabitur instar Prodigij Regina tuam sed gloria maior Quo tibiculpa minor tantoque celebrius orbe Nomen erit quanto fidei constantia maior Dum iugulum petit intrepidum scelarata securis Quae tibi mens tum lictor erat cum verbere crudo Colla secas quae nec (n) Nolite tangere Christos meos Psal 104.15 manibus contingere fas est Si Marium post Teutonicos morsipsa triumphos Pauit attonito percussor constitit ore Tu Mariam vita priuas nec torpuit ictus Maiestate sacri capitis ferrúmue repressit Dextra nec Augustos acies defecit in artus Heu quantus Regina iacet ter maxima truncus Quae (o) Mother to our dread Soueraigne matres regumque nurus supereminet omnes And this may suffice to lay open to the eye of euery man the â—ntolerable vanity of this bragger of his Churches examples and professing religion in our sight 22. The fourth salue of wholsome lawes Now remayneth that I adde a word or two of the â—ourth sort of meanes or salues that M. Crashaw saith their Church hath applyed to our soares by which were we not â—ncurable we might be healed to wit wholesome lawes which saith he we haue deuised and enacted against their errours superstitions impietyes seditious courses sometymes in iustice executing â—hem sometymes in great mercy suspending them pag. 44. I cannot deny but â—hese haue beene strong salues which flesh and bloud could neuer so long tyme haue endured persisting constantly in the faith without speciall assistance from heauen salues that haue drawne not only goods and lands but also much noble bloud from diuers Catholikes who heires more vnto the vertue of their Ancestors then vnto their liuings haue chosen rather to part with the best bloud from their Noble Progenitors they receiued then from their faith and religion and the hope of eternall saluation and blissefull enioying their desired company euerlastingly in glory Some oâ— them I confesse may perchaunce haue byn executed in iustice that is permitted to hang till they were iust half dead SuspensioÌ„ in mercy no more nor lesse as the law requireth yet other haue bene executed short of iustice cut downe and buâ—cherly vnbowelled being full aliue though I willingly graunt that many also haue bene suspended with great mercy as a fellow cryed out at Oxford at the execution of a Priest Let him hang till he be dead for the Queene is mercifullâ— But how may these lawes be thought salues to heale ouâ— woundes First M. Crashaw graunteth that they were deâ—â—sed and enacted by themselues an euident signe that they Religion also for which these lawes are made was deuised and enacted by themselues otherwise Christian Princes Bishop in former ages would haue made lawes for it had they byâ— of it So that the very salue doth strongly sauour and theiâ— lawes clearly sound the nouelty of the religion that theâ— would force vs to imbrace as Ancient 23. Moreouer that the penall lawes in the late Queen tyme were executed vpon vs any wayes for conscience sake the grauest and greatest of their side doe constantly deny though the euidence of the truth wrung a confession of thâ— contrary from (q) In his Iesuites Ghospell he saith Priestes Iesuites in England dye for the Primary of the Roman Bishop som excepted that died for treasoÌ„ pag. 79. M. Crashaw which may seeme a wondeâ— in so great a Statist who did publish his Sermon to iustifie thâ— State much more then honour truth How can their penall laweâ— heale the wounds of our conscience vnto which they doâ— not apply them as plaisters not punishing vs they say for conscience sake Can the Maister iustly wonder if the Scholler amend not his fault when he will not tell him why he is beaten Catholiks are charged with fines cast into prisons put vnto shamefull deathes for their errours superstitions impieties as M. Crashaw saith yet they must not say nor so much as thinke that Religion is the cause This manner of â—uring vs or proceeding against vs may iustly strengthen â—nd confirme vs in our Religion seeing the maiesty therof â—o be such that euen those that do mortally hate it would â—ot be thought persecutors of it The very instinct of nature â—et downe in the law of Nations doth teach that it is cruelty â—o force any from the faith and beliefe of their ancestors wherin they haue continued time out of mind euen Iewes and Turkes cannot be drawne to be Christians by rigour of â—enall (r) C. Maiores
were tolerated sayth he whilest they liued yet being dead their bookes are eyther purged that is altered or els reproued And in his marâ—gent he nameth Arias Montanus Sixtus Senensis and Oleaster to be the men This is so strang an vntruth that to any learned man that hath perused these Authors he may seeme to speake in a dreame For who doth not know that is learned that these Authors both in their life and since they death are highly esteemed in our Church as may appeare by (a) in bibliotheca sancta Posseuinus his censure of them which the Bachelour saith ought to be accoumpted the censure of our (b) p. 67. Church And did these Authors stand out against this Canon of the Councell euen vnto death Nay did they not highly esteem prayse and commend this decree Let Sixtus Senensis who stands in the midst speake for the other two which he doth in the eight booke of his Bibliotheca sancta in the refutation of the thirteenth heresy which reiecteth the authority of the vulgar Translation where he doth coÌ„fute the Protestant Paradoxe of still reforming the translations vnto the originalls which were saith he to raise an eternall tumult and discord in the Church and neuer make an end of translating a new the Scriptures nor of correcting altering and censuring former translations (c) Vide SixtuÌ„ Senens l. 8. Biblioth sanct haeres 13. pag. 1051. Edit Venet. Proinde saith he hâ—â— animaduertens Sacrosancta Tridentina Synodus rectè c. VVherfoâ—â— the holy Councell of Trent perceyuing this to wit the necessity of oneâ— translation in Gods Church hath vpon good reason ordayned that of all Latin Editions which are extant only the old and vulgar be authenticall c. which Decree was made with great cause not only because thâ—â— Edition hath bene approued in the Church by the continuance of so many yeares but also for that not any of the more recent translations is eyther more certaine or more secure or more exact or more faithfull them this 19. Thus writeth this Author and in that place proueth largely not hauing any sillable that may sound of the least dislike of this Canon but doth learnedly grauely anâ— sharply condemne Protestants for resisting the same Noâ— what shall we say of M. Crashaw that brings him in following a contrary course and standing out euen vnto death against thâ— doctrine of this Canon and curses of the Councell What trick or policy is it in this Minister to vtter such grosse falshoods and in his fellowes to allow them to be printed to iustifie the State Verily I know not what their policy may be heerin except they meane to amaze vs with their impudency and put vs out of hart euer to conquer their malice by shewing them the truth or that euer their mouths will close vp from rayling at vs for want of matter seeing they can create the same of nothing and find whatsoeuer they fancy against vs euen in those Authors where the contrary is both plainly earnestly taught their policy I say may be to thinke to discourage vs from answering their slauÌ„ders discouering their false tricks seeing that therin we do but wash bricks or Black-Moores that will not be white But let them know that they deceaue themselues we being resolued to follow S. (d) Vtamur igitur haereticis non vt eoruÌ„ approbemê° errores sed CatholicaÌ„ fidem aduersus eorum insidias asserentes vigilaÌ„tiores simus etiaÌ„ si eos ad saluteÌ„ reuocare noÌ„ possumus Aug. de vera relig c. 8. Augustines counsell to make vse of Heretikes Not saith he to approue their errours but that by defending the Catholike doctrine against their deceipts we may be more vigilant and wary our selues though we shall not be able to reclayme them from their damnable â—ourse And yet we cannot but expect that this dung of M. Crashawes falshood that he hath layd vpon the soyle of our Countrey consumed by the force of truth will make many the more apt and disposed to bring forth the corne of Catholike faith which we seeke by these labours to sow in their soules For as S. (e) Haec est verè dementia noÌ„ cogitare nec seÌ„tire quòd mendacia noÌ„ diu fallant nocteÌ„ taÌ„ diu esse donec illucescat dies clarificato auteÌ„ die soâ—e oborto luci tenebras caliginem cedere l. 1. ep 3. ad Cornel. Cyprian saith it is meere madnesse in Heretikes not to thinke or consider that lyes do not long â—yme deceyue that night doth continue no longer then till â—he breake of day and that the day being cleare and the â—unne rysen the darknes doth yield vnto the light 20. And thus much of the Protestant salues which the Bachelour hath with no more vehemency then vanity praysed and of his cauills and slaunders against Councells the salues to heale the wounds of errour and discord which the Church of God in all ages hath vsed which not onely â—aith but euen naturall reason not only the word of God â—ut also common sense must needs moue any discreet man that seriously and really desireth to be saued to prefer before the new conceipts of any humourizing Paracelsian that doth brag of his knowledg in spirituall phisick and â—nderstanding of Scripture aboue Fathers and Councells of former ages The end of the first Part. THE SECOND PART of this TREATISE THE FIRST CHAPTER CONCERNING the Errours and Blasphemies tearmed by him Woundes which the Bachelour doth falsly and slaunderously impute vnto the Roman Church NOvv we enter into the confession of M. Crashawes Babells we come to cleanse the Augaean stable of his Sermon M. Crashawes drift in his 20. wouÌ„ds deuided into twenty different roomes of slaunders the drift of which discourse is to make some principall points of Catholike doctrine which heretickes euer haue most hated as are the Primacy of the Roman Bishop the Intercession of the Blessed Virgin the Authority of Gods Church to decide doubtes about Scriptures the vse of holy Images directing prayers before them vnto Christ and such like Pillars of Christian piety seeme horrible blasphemyes accusing vs to teach what in truth we detest and to hould what we abhorre to wit that the Pope is God the Virgin Mary aboue God the Popes Decretalls of more credit then Scriptures that Images are to be prayed vnto worshipped as God And not to seeme to rayle altogeather without reason to make some little shew of proofe he citeth the most harsh and inconuenient sayings that haue escaped the pen of any Catholike writer in search wherof he hath spent as he doth confesse the (a) In his Epistle to the Lord Treasurer course of his studyes which he vrgeth not as the inconuenient or inconsiderate speaches of priâ—â— Authors but as generally receaued doctrines of our Church These are the woundes he chargeth the Roman Church withall these the graue and substantiall proofes of so grieuous and horrible slaunders this
Vatican Library where this insolent title is not found as any that goeth into those partes and is desirous to satisfy himself may see in the originall it self vpon certayn dayes of the weeke when the said Library is open By which you may ghesse what doughty arguments Protestants haue against the Roman Church among which this errour of the print is their champion or Achilles which our Bachelour puts in the forefront of the battaile and without which no Protestant dares appeare in the field that euen Doctor (l) in his Tortura Torti Andrews comes florishing against Bellarmine with this Bable But seeing now the world doth know or may easely know this to be a meere errour of the print in some copyes only Ministers must seeke some better ground of their clamorous inuectiues and rayling Sermons lest vrging still this known slaunder their auditory driue them out of pulpit as they haue good cause to doe for seeking to fright them from the faith of their ancestors with such false and foolish Babells 5. But the second vntruth that Popes take this title of Lord God vpon themselues is yet more grosse and intolerable without any shew or colour of truth the whole world knowing the modest stile the Pope vseth and taketh to himselfe or Seruus seruorum Dei the Seruant of the seruants of God and hath bene greatly offended as I can affirme vpon certaine knowledg with the ouerseers of the Print that permitted out of negligence that fault to escape which Babell is the chiefest engine by which these skilfull Architects of falshood seeke to rayse the Church of Rome as high as the Tower of Babell and the Pope vnto the Throne of Antichrist 6. But to me it seemeth strange wonderfull that these men that haue raysed a tumult against this errour of the print with such loud cryes as might seem able to shake both heauen and earth should fall themselues to bestow the sacred name of God vpon mortall men hauing scarse wiped their mouthes (m) worse then the strumpet that wypeth her mouth before thee saying what euill haue I done Prou. 30. v. 20. after their rayling at vs. For who doth not know how lauishly they did load vpon the late Queen the style of (n) See Cambdens Britannia Goddesse whome a Prime man (o) AschaÌ„ in epist fol. 255. and one of the first Preachers of their Ghospell in England calleth great (p) Tuis Dea magna BritaÌ„nia Goddesse the only saluation of (q) tu sola salus tu sola coluÌ„na England praying vnto her to graunt them things that cannot be graunted but by God only (r) imperium placiduÌ„ mundumque benignum peace plenty and that which Ministers most desire laeta (s) laetaque temporibus nosiris da tempora Diua tempora tymes of ioy and mirth And no lesse vayne and foolish was a late * A Pamphlet called An adâ—â—nitioÌ„ to France printed in the yeare 1610. writer against vs who termeth the Noble men that liue in Court happy by seeing face to face the Diuinity of the King What would not M. Crashaw giue for a booke of ours where he might find such a piece of doctrine that the Cardinalls of Rome are blessed because they see face to face the Diuinity of the Pope What Ghospell would he gather out of such a sentence that Rome is heauen the Cardinalls Angels the Pope God What part of the Popes face would he leaue vnstayned with some rayling reproch which malice would make him spit out WhoÌ„ should a Catholike imitate taking occasion by the former flattering phrase to rayle on the Court Nobles and Person of his Maiesty we our selues would confesse him worthy of punishment which such rayling companions as this Bachelour should not want did loue of modesty beare greater sway with their Lord Bishops then hatred of the Pope and desire to make our doctrine odious to ignorant people 7. The second place he bringeth to build this slaunder vpon vs is out of the text of the Popes Canon-Law pag. 54. Decretum Gratiani d. 96. c. Satis euidenter where the Pope himselfe saith he frameth this argument writing to the Emperour against them that would call his Holinesse to accompt It is certaine that the Emperour Constantine called the Pope God but it is clear that God may not be iudged of men Ergo the Pope may not be iudged by any man Thus he maketh the Pope dispute and then addeth this applause to this argument Thus the Pope that canonizeth so many men and women Saints heere taketh paines to canonize himselfe a God This is the chiefe ground wheron he buildeth his Babel vpoÌ„ the sand of a text corrupted notoriously foure manner of wayes 8. First he changeth the scope of the place against his owne conscience if he perused the same as he protesteth to haue done For the scope of that place is not against them that would call his Holinesse the Pope to account as he boldly auoucheth but against them that had deposed Ignatius Patriarch of Constantinople That chapter of the Decree is taken ex epist Nicolai 1. ad Michaelem Imperatorem as appeareth by the words which straight follow vpon the former argument His itaque manifestè repertis apparet comministrum nostrum Ignatium per Imperialem taÌ„tum sententiam nullo modo potuisse prorsus expelli These things being manifest it is apparent that our fellow-minister or Bishop Ignatius could no wayes be deposed by only Imperiall sentence 9. Secondly he translateth the words of the text corruptedly making Pontificem which signifieth any Bishop to stand for the Pope only so making the Pope dispute impertinently and from the mark and matter in hand This then is the true argument of the Pope Satis euidenter ostenditur à saeculari potestate nec solui nec ligari Pontificem posse quem constat à pio Principe Constantino Deum appellatum cùm nec posse Deum ab hominil â—â—iudicari manifestum sit That is It is euident that a Bishop cannot be released or bound by secular power whom Constantine the pious Emperour called God it being manifest that God cannot be iudged by men These are the Popes words Now where is our Lord God the Pope in this very text of the Canon law How doth the Pope canonize himselfe a God in these wordes where he is not so much as named Where if he doe cannonize any particuler Bishop for God it is not himselfe but the Patriarch of Constantinople who hath euer commonly beene an emulous and an enemy of his Sea 10. The third falsification is in the change of the Conclusion which he makes to be this Ergo the Pope may not be iudged of any man the conclusion indeed being a Bishop cannot be iudged by secular power which is very different For Bishops may be iudged and deposed by Ecclesiasticall power and generall Councells who are men yea Pope also themselues namely in case of heresy may be
very ancient to which S. Augustine seemeth to allude saying that from the very wombe of his mother he was marked with the signe of the Crosse and seasoned with the salt of Christ thereby expressing his affection to Christianity baptisme But that in the blessing of the bell we vse salt laying the same on the bells tongue or clapper I find no such ceremony in our Pontificall neyther is it like to be made a ceremony in our Church till M. Crashaw come to be Pope And seeing he saith we vse spittle in the baptisme of the child I somewhat meruaile he doth not also adde that we vse the same in the blessing of the bell spitting into the bells mouth as they say we doe into the childes And I much feare this Minister hath not beene Christened as S. Augustine was nor had his fore-head marked with the signe of the Crosse nor his mouth seasond with the salt of Christ for want whereof the one is so voyd of shame the words of the other so destitute of sense that he neither blâ—sheth to vtter known vntruths nor perceyueth himself to speake palpable fooleryes 11. Among which to note one or two this is very notorious that he saith we pray for the bell in the blessing thereof to wit when we pray that at the sound of the bell the deceipts and fantasyes of Sathan the danger of whirle-wynds thunders lightnings tempests may be driuen away and that deuotion may increase in Christian men when they heare it M. Crashawes extreme sottishnes and want of salt that such as come to Church at the sound thereof may be free from the temptations of the Diuell These prayers doth this wiseman cite and auouch that in them we pray for the bell yea that we aske greater thinges for the bell then for the child excepting saluation which litle grayne of salt he straight le ts fall out of his mouth saying absolutely that the prayers for the bell are for greater purposes what man of iudgment doth not laugh at this folly pag. 118. For are the aforenamed things beneficiall vnto bells Can faith and deuotion increase in them Do they feare to be scarred tempted or deceiued by the Diuell Do they care whether it be faire or foule weather thunder or sun-shine calme or storme How then do we pray for bells which the thinges we pray for do neither help nor hurt Can any thing be more voyd both of rithme and reason salt and season then this speach 12. But no where doth he more discouer his want of reason then in the manner of his argument out of an accidentall and genericall likenes which the blessing of the bell hath with a childs Christening inferring the same to be Baptisme in this forme They giue a name to the child so they do to the bell Incredible folly the child must be washt in water so must the bell the child must be crossed so must the bell the child must be annointed so must the bell they pray for the child so they do for the bell nay at the washing of the bell more prayers are made and more psalmes read Ergo it is a more solemne Baptisme then that of the child This is the argument wherin he doth triumph against Bellarmine not perceiuing seely Bachelour that by a like discourse one may infer that a Bel-wether or any other bruite creature is as good a man as he is in this forme which if his be good doth no lesse infallibly conclude VV. Crashaw hath head braynes so hath a Bell-wether nostrils lips mouth teeth and tongue so hath a Bel-wether flesh and bloud skin bone so hath a Bel-wether nay a Bel-wether hath foure legs wheras he hath but two and a long taile and hornes which he perchance wanteth ergo a Bel-wether is at least as good a man as M. Crashaw This argument I hope doth make his folly apparent to euery reasonable man and sensible to himselfe which I haue proposed not out of malice to the man whose credit I do not desire to impayre further then he doth abuse the same to the preiudice of his soule and of other ignoraÌ„t credulous people the desire of whose saluation hath made me labour to make this folly of this sottish slaunder so apparent that if this Bachelour or any other of his fellowes presume to bring the same hereafter they may hisse him out of pulpit except he can shew that there is greater likenes betweene a bell blessing and a childs baptisme then betwixt a Bel-wether and himselfe which he will neuer be able to do nay I am content that any man endued with reason be iudge whether there be not greater likenes betweene a Bel-wethers head and his then is betweene the receauing of a christened creature into Gods Church and the hanging of a bell that is blest in the steeple which he makes the first and head of his twelue similitudes betwixt them And if the Bel-wether want a reasonable soule wherwith the Bachelour is endued so likewise the washing of the Bell doth want the prescribed forme of words wherin doth consist the forme of Baptisme and if he can proue that that blessing may be truly said to be Baptisme without the forme therof in any Christian Vniuersity of the world I will vndertake to proue in the same that a Bel-wether may be truly said to be as good a man as he is though it want a reasonable soule 13. One thing only in this Babell may require an answere the Reader desire to be satisfied what is the cause a Bell must be blessed by a greater Minister theÌ„ the Child is Why the Bel is blessed by a greater Minister then a child is Baptized to wit by a Bishop loÌ„ger prayers made at the blessing of the one then in the baptisme of the other To this I answer that the reason is because baptisme is a Sacrament the vertue therof doth not depend on the goodnes or greatnes of the Minister nor on the Churches prayers but hath infallibly effect by Christs institution and word therfore neyther are the prayers so long nor the Minister requisitely so great as a Bishop this Sacrament also being so necessary for all God would not haue the administration therof tyed vnto Bishops who are but few nor euer at hand But the Bells blessing hath vertue from the authority of the Church and the efficacy of her prayers and therfore this blessing is of more vertue when both the Minister therof is of greater power and the prayers vsed therat more deuout pleasing vnto God so that the greater solemnity in this blessing theÌ„ in that of baptisme doth rather proue against our Bachlour then for him that one is a Sacrament and not the other And thus much which I coÌ„fesse is too much of such a Babel The second sore of his tweluth wound concerning Communion in one kind 14. I see no reason why the Bachelour might not haue made this
the flesh of Christ in his supper Neither is the Bachelours argument against Sanctuaries drawne frō Christs example beating buyers and sellers out of the Temple worth a rush seeing all teach the Church cannot be a Sanctuary against such sinnes as are done in the Church the man deseruing not to enioy the priuiledge of that place the sanctity whereof he doth prophane (l) Frustra inuocat auxilium legis qui committit in legem Could he proue that Christ did driue out of the Temple any malefactours that had runne thither for refuge he might seeme to speake something to the purpose but such a bloudy mynd was as far from him that was meeke and humble of hart as it was naturall vnto Caluin who without any necessity and being Superintendent of Geneua did sometyme sit in iudgment vpon criminall causes and pronounce sentence of death vpon the guilty (m) This doth Heshufius a famous Protestant report of Caluin frō the mouth of those that saw him do it In assert cōtra blasphemam Caluinist exegesim vide Prateolū verbo Caluinistae 20. And as Caluin tooke such delight to be a Iudge dealing in bloudy matters his scholler M. Crashaw seemeth no lesse to long to be hangmā raging that by our Sanctuaries some be kept frō his clawes which greedines of bloud makes him think they are more thē indeed they are to wit that the allowance of Sāctuaries euen for wilfull murder is practised in Coūtries Catholick which is most false For though some Deuines hold that such murderers may enioy the benefit of Sanctuaries and that only treacherous murderers are excepted by the sentence of God if a man kill his neighbour of set purpose and by lying in wayt for him thou shalt take him from my altar and let him dye (n) Exod. 21. v. 12. of which opinion our Bachelour saith Anastasius Germonius is out of whom he citeth much I doe feare with the same treachery he hath vsed commonly withall our Authors as hath bene shewed though I cannot therein conuince him not hauing seene that Author But howsoeuer he and others hold that a Church may be a Sanctuary for such a murderer yet the common opinion is that wilfull murderers enioy not that priuiledge and the practise generally receiued in Catholick Kingdomes is agreable vnto this doctrine as (o) Contrarium tamē saepe fit in praxi propter plurium Doctorū setentiam l. 2. var. resolut c. 20. n. 7. §. In his § Nono Couarruuias doth witnesse not permitting Churches to be Sanctuarie for such offences which cases of exception not expressed in the Canō lawes yet custome therein is equiualent vnto a law (p) In casibus exceptis in iure vel aequiua lēti cōsuetudine extrahi potest delinquens Ita Doctores omnes as our Doctours vniformly teach by which custome neyther rauishers nor theeues haue benefit of Sanctuaryes (q) Suarez l. 3. de relig c. 11. n. 4. Fures simplices non gaudent hac immunitate ex consuetudine Suarez in loc cit Nec raptores virgin n. 27. so that if this Minister meane to be a Hangman in a Catholike Kingdome he shall not haue his power so much abridged by Sanctuaryes as he doth imagine 21. This being the doctrine practise of our Church you may perceyue this Bachelours folly who cannot keepe his tongue from rayling though he speake not a wise word nor any thing to the purpose declayming that this Doctrine of Sanctuaries is the cause that poysonning and stabbing and killing and all kind of bloud shedding is rife in Popish states and that murderers adulterers and rauishers find fauour in the Popes law for they are saith he amici Curiae but theeues and robbers are not so such like Babells he heapeth togeather without any iudgment or truth for why may not theeues and robbers be accounted amici Curiae aswell as murderers and adulterers but only that the Bachelour will make the Popes friends whome he pleaseth And to shew that he doth it by his lying art in which he that hath not a good memory will often contradict himself in this very wound he maketh theeues whome now he rangeth among the enemyes of the Pope that cānot enioy sāctuaries such friends of this Cour◠that he sayth the vildest thiefe by our doctrine of sanctuaryes may easily escape the halter at Rome As for poysoning and stabbing and such like assassinats who doth not know that they are treacherous murders for which no Sanctuary is allowed by the generall practise of the Church as euen he doth confesse 22. And seing such kind of murders be most practised by Italians when they meane to be reuenged of their enemyes as the world knoweth how can our Sanctuaryes be the cause of such murders in which they can find no defence by our law and practise Who doth not see how malice blindeth this poore Minister Which doth more appeare by this argument à fortiori which he makes If this be so saith he so far from Rome as Portugal then we may easily iudge how the world goeth in Rome and neere it which is grosse ignorance and folly For Churches in Rome and neere about are not Sanctuaryes for any offence against euen the secular Iudges of the Pope as Nauar noteth (r) In vrbe nulla Ecclesia vtitur hac immunitate aduersus Iudices etiam saeculares Papae in Man c. 25. n. 18. so that Churches in Rome with lesse shew of reason are traduced as causes of murder then in any other Citty And as for Portugall the same Nauar saith that no Sanctuary is there allowed for any murder no not for them that kill their aduersary in the field (s) Secundum leges Lusitaniae vsu relapsas qui alium de proposito aut in duello occidit aut percutit non gaudet hac immunitate in Man c. 25. n. 21. Neither doth Oleaster (t) In c. 4. Gen. complayne thereof but only that some did escape iustice by pretending to be in Orders when they were not or by taking vpon them Orders after murder committed which is cōtrary to the disciplyne of our Church by whose lawes wilfull murder maketh a man irregular that he cannot take Orders wherewith the Pope neuer dispenseth (u) Concil Tridēt sess 24 c. 7. de reformat Such an enemy our Church is to murder and bloudshed though by the disciplyne of the Protestant Church for any thing I know butchers may be Bishops and their Ministers hangmen 23. Finally that by this practise of Sanctuaryes the Church of Rome is accessary to all murders and bloudshed vpon the earth as our Bachelour deduceth I know not by what deuise he will build vp this Babel For how many murders are done in Turkland and in other Countryes of Infidells which haue no more relation vnto our Sanctuaryes nor so much as hath M. Crashaws head to a cockscombe What also shall we thinke of so many murders committed by Protestants so many
Christians as the Pope indeed is and hath euer beene so esteemed by the famous Christianity in all ages Now heare the third reason VVe hyred him not saith he to wit Agrippa to belye the Pope we thanke him for nothing but the truth That Protestants hyred not this Necromant to belye the Pope he doth not proue but barely say it leauing vs as doubtfull as we were before besides bewraying that such practises of hyring lying writers and witnesses do passe through their thoughts which so great malice as this Bachelour doth shew against the Pope may mooue vs to feare and suspect that many doe intertayne hyring others to doe that they practise themselues which may be the cause that so many lying Bookes and Pamphlets fly abroad euen in some Catholicke CouÌ„treys And thus much about Agrippa 12. The second Author is Oleaster a Spanish Doctor and Inquisitor pag. 155. who is not he saith subiect to exception as Agrippa was whom he bringeth in complayning that filthy gaynes are taken by some Ministers of the Church (x) Oleaster in cap. 23. Deuteron But doth he speake of the Pope or of rent and reuenewes taken from stewes Neither of the one nor of the other but of such presents and gifts which such women did voluntarily offer vnto the Church which God forbiddeth to be taken (y) Deuts 23. v. 18. and yet some Priests did accept therof as he complaynes But what is this to the Pope If some Priests did take the gifts of such women how doth it follow that the Pope doth exact of them so many thousandes a yeare Where also you may note by the way his fraud who to make Oleasters wordes sound somewhat to his purpose which truly cited haue not the least connexion with it changeth the sentence putting in wordes of his owne and leauing out the wordes of the Author both in Latyn and English For wheras Oleaster saith Noluit ab his munera acceptari God would not haue the presents and gifts of harlots accepted he leaueth these wordes quite out and putteth these of his owne in their roome Vetat ne merces meretricum ei offeratur God forbids to bring into his house the hyre of the whore which is not Oleasters sentence but is put in wholy by the Bachelour to obscure and darken the meaning of his complaynts as though they were against the Pope for taking a rent of the Whorish trade who complayneth as hath beene said against some inferiour Ministers for taking voluntary gifts of such women 13. The third Author is (z) In candelabro aureo tit de confess num 60. Alphonsus Viualdus pag. 136. whom he bringeth next after Nauar as the second maintayner of the stewes because he saith that such women are not comprehended in the yearly excommunication which Bishops pronounce against such as doe not confesse and communicate at Easter Doe you not perceyue how for want of direct proofe this Minister is fayne to goe about the bush to get some of our Authors that may seeme to fauour his foolish slaunder And I am sory I cannot come to the sight of this Authour whom it is apparant the Bachelour doth abuse by iumbling togeather thinges that haue no cohereÌ„ce togeather as the reasons which he makes Viualdus bring for this opinion that such women are not excommunicate do shew The first because the Romish Church doth neuer publish nor denounce them The second because none thereupon doth refuse their company which are idle reasons to proue that intent seing many are excommunicated by our Church who are not denounced by name whose company men are not bound to auoyd And when I pray you doe these men that obiect want of seuerity vnto vs excommunicate such women and denounce them by name Who did euer heare that after excommunication any man refused their company out of feare to incurre their Bishops censure What practise hath their Church of publick pennance without which none of these women can be admitted to the Sacraments of our Church Doe not such women goe from their houses in London which are but too much knowne to the Church and communion without any other pennance and preparation besides an act of sole faith by which made as holy and pure in (a) Sumus pares matri Dei aequè sancti sicut illa Ser. de Natiuit Mariae Luthers Doctrine as the B. Virgin they returne sanctified to their wonted haunt which they sanctify by such workes as are sutable with sole faith And yet Ministers great Preachers forsooth of pennance stout maintayners of Church discipline doughty and deadly enemyes of Whores if once a yeare they put one in a white sheete haue forheads which doe not blush to obiect want of seuerity against such sinnes in the discipline of the Catholick Church because all Bishops doe not yearly denounce them excommunicate by name for not receauing at Easter which is done as Viualdus saith out of contempt of such shameles and impudent women whom the Church iudgeth vnworthy and too base to lay her censures vpon (b) Meretrices non suÌ„t dignae lâ—queis legum For though other synnes are more heynous and hurtfull yet none more base contemptible then this by which contempt it is thought they may more efficaciously be reclaimed then be her censures 14. The fourth is Iacobus de Graffijs (c) Iacobus de Graffijs tom 1. l. 1. c. 9. art 8. 9. a learned Casuist whom not only he accuseth as a fauourer of the stewes as falsly and impudently as he did Nauar but also chargeth him that to make vp the measure of his iniquity he doth teach that the law doth so far forth tolerate fornication and stewes that it takes order to compell the whores to refuse no man if he offer her her pay The wordes saith he are too bad to be repeated in English (*) Quid tacendo amplius criminaris Vere cundiam simulas vt Lector te putet parcere qui mentiens nec animae tuae pepercisti Hierom Apol 3. in Ruffin c. 6. Here indeed is a peece of Protestant modesty that is of shameles impudency to which perchance all other of their impudent prancks may stoope For he repeateth whatsoeuer may be obscene in that sentence with more impure wordes then the Author vseth and then maketh a shew to stop out of modesty forsooth as though the words following might not be rehearsed without shame But his Virginall modesty shall giue vs leaue to repeat them that the cause of his suddaine stop and bashfulnes may appeare These be the wordes which for modesty he would not vtter Ita Decius L. Inuitus num 7. c. that is So did Decius hold or so did he declare the ciuill law where he chargeth Iacobus de Graffijs with the opinion of Decius But what more saith Graffijs in that place let vs heare him out and if the Bachelour blush to see his falshood it will be some signe of
by no accuser but malice conuicted by no witnes but falshood condemned by no Iudge but folly ioyned in commission with fury How miserable are those that haue forsaken the only Christianity that was for so many ages in the world scared with shaddowes and frighted with falshoods 15. Pliny writeth of a certaine kind of Eagle which maketh prey on water-foule whom when they perceyue houering in the ayre they dyue into the water where they are secure But the Rauener what he cannot get by force obtayneth by craft He placeth himselfe on the side of the ryuer in such sort that his shaddow or shape appeareth on the other which the foolish foule perceauing make towards the contrary side and flying the shaddow ryse vp where the true Eagle doth indeed expect them (g) Spectāda dimicatio aquila vmbram suā nanti sub aqua à littore ostendente rursus aue in diuersa tendente vbi se minimè credat expectari emer gēte Plin. l. 10. nat Hist c. 3. The Diuell seeketh to make prey specially on such as liue in the cleere and deep water of the Catholike faith taught successiuely in all ages within which whilst they keep themselues they need not feare the violence of their inuader who therefore to seaze on by craft whom he cannot surprize by force by the help of his false and lying Preachers casteth into these cleare waters his owne shape that is vgly shewes and shaddowes of blasphemy wherwith some seely people frighted make towardes the side of herefie and taking their flight from the confessed Christianity of many ages fall into the clawes of the true Eagle into most horrible blasphemyes indeed being forced to say that contrary to Christs promise his Church and Christianity fayled or insteed of being visible and glorious the ioy of Kings and Nations as was foretould for many hundred yeares at least was neuer seene vpon earth 16. Seeing then Protestants cannot haue the testimony of a good conscience that they heere sufficiently indeauoured the healing of the Church of Rome nor can forsake her without also forsaking all Christianity in the world flying into corners and Conuenticles they are their owne caruers their owne Iudges their owne approuers without any Church of Christendome to approue them seeing the causes of this their alienation and reuolt from vs are fables falshoods slaunders places of Authors corrupted shaddowes and shewes of blasphemy voyd of truth vpon which no priuate man were to be forsaken much lesse a Church and so glorious a Church as the Roman let them seriously ponder M. Crashaws other question to the Brownists wherin they may see the many benefits receaued of the Church of Rome and be moued to looke backe to the rock from which they are cut and vnto Sara that begot them Let them consider I say apply to themselues what M. Crashaw asketh the Brownists pag. 27. 29. where they came to know God if they euer knew him VVhere they were healed called regenerated and begotten vnto Christ VVas it not saith he in the wombe of this our Curch pag. 30. and by meanes of the immortall seed of Gods word that is daily sowne in our Church And by the Ministery of those men that were called in our Church And he concludeth that that Church and Ministry that bringes a man to grace and to faith is able to bring him to glory and saluation and that which is alle effectually to begin is able effectually to finish the good worke of God in any man therfore not to be forsaken This doctrine and these groundes supposed I demaund what Church conuerted our English Nation first vnto Christ By whose meanes came Englishmen to know God and Christ if euer they knew him By the ministery of what men Catholicke or Protestant By seed of which word and doctrine the Lutheran or Roman Was not the English Nation and the like may be sayd of most Nations in Europe first conuerted vnto Christ by preachers sent from Rome aboue a thousand yeares agoe By the immortall seed of Gods word that is dayly sowne in our Church 17. What will M. Crashaw answere Will he say with Syr Edward Hobby that the English Nation was not conuerted vnto Christ by S. Augustine whom he tearmeth proud (h) In his better to T. H. pag. 92. and insolent Augustine Gregoryes delegate affirming that he taught vs no more then we knew before setting some friuolous ceremonyes aside Which notorious falshood I know M. Crashaw or some other trencher Minister cast on Syr Edwards trencher to put into his booke Nay further they make the credulous Kinght say that when we speake of the conuersion of England by S. Gregoryes meanes we weary the world and bob our credulous Ladies with a circular discusse as though we had neuer heard of Gildas his testimony that the Britons receiued the Christian faith from the beginning nor what Baronius hath tould that S. Peter was heere Theodoret that S. Paul Nicephorus that Symon Zelotes and some that Ioseph of Arimathia did plant the faith amongst vs. Thus the Knight writeth by their suggestion by which it is cleare that he neuer read the (i) Three Cōuersions of Englād booke he seemeth to speake against nay he doth not know so much as the subiect and argument thereof to wit of the three Conuersions of England which booke the Ladyes if they haue it at hand as he seemeth to complayne that it is still on their (k) Quid quòd libelli Stoici inter sericos iacere puluillos amant sayth Syr Edward as it may seem of this booke to the Romish Ladyes c. pag. 4. Cushions cannot looke into without seeing the falshood of this saying and how the trencher Scholemasters of the Knight would bob them also with a playne vntruth as they haue done him For that booke taketh notice of and handleth largely (l) De extidio Britan c. 6. see this testimony hādled in the Three Cōuersiōs p. 13. Gildas his testimony declaring the meaning thereof to be that in the tyme of Tiberius Christ appeared to the world not that Christian faith then entred into Brittayne which is altogeather improbable seeing Tiberius liued but fiue yeares after Christs Resurrection in which tyme the Apostles eyther went not out of Iury or did not preach but to the Iews only nemini loquentes verbum nisi solùm Iudaeis (m) Act. 11. v. 19. as S. Luke saith in the Actes That S. Peter was heere that Treatise doth take notice of bringeth diuers arguments to confirme the same vrging his preaching as the the first conuersion of England though other Apostles (n) S. Paul S. Symon Disciples (o) Ioseph Aristobulus Of these that Treatise doth take notice bringing diuers authorities to cōfirme their preaching in our Iland p. 21. 22. 23. 24. might help thereunto Neyther doe I think any English Christian is so auerted from the Roman Sea that he will scorne this Kingdome