vs belieue that although in the first Synode which long since did canonize the bookes of holy writte they were not admitted yet in a later Synode the Canon was made larger And reasons for this he maketh shew to giue But it is too late Genebrard you come after the faire The Councel which cannot erre hath shut them out of dores the Pope hath ratified their Decree therfore you lose your labour and you are but one man against so many Fathers therfore best pul in your hornes For as with your owne side you are like to gaine nothing so otherwise you wil pul an olde house on your head whē by your example you teach vs that a private man may question yea conclude against that which your Counsels haue determined Where by the way let not the simple and vnlearned Christian wonder that in this best booke the Bible there should be any thing which is not properly a member of it for we therin as also in reading some part of them publikely doe but imitate the custome of the most auncient purest c Zanch. in Observat in cap. 1◅ Confessiō Churches ioyning that with Gods most sacred word which vniversally hath bin ioyned among Christians since almost the eldest times and is not refused by the most reformed Churches at this day but we distinguish these writings from the divine volumes and note them by the name or appellation of Apocripha as hidden in comparison of the bright light of the other which may wel endure the light and sunne-shine And by a little Preface before those doubted bookes as also by the Articles of Religion agreed on in Cōvocation An. 1562. we teach what opinion the Church hath of them that they are not received to be publikely expoūded nor to confirme matters of doctrine but only as they cōsent with the other which are Canonical or onely as the writings of some godly men which may serue to giue light to the history or containe some not vnprofitable instructiōs touching good manners And these things in our Sermōs writings we do fequētly notify So that this indifferent course being held there is no iust cause of offence givē either to the weake beleever or to the malitious clamorous adversory that being done which anciently in the best Christian Churches was done and yet the people be taught but howe and in what sence it is done Nay our Church hath beene so carefull for giving any vvay iust occasion of scandale in this matter that it permitteth the Minister to reade in steede of any of these Apocriphal Chapters other Canonicall lessons vpon the Sun-daies and Holy-daies and therefore much more vpon the working-daies as hee in his wisedome iudgement shal see fit requiring of him prudence discretion in that behalfe Which appeareth in the Second Tome of Homilies set out by publike d An. 1563. authority almost in the beginning of her late Maiesties raigne For there in the e An admonition to al Ministers Ecclesiasticall Preface this advertisement being given to all Ministers For that the LORD doth require of his servant whom bee hath set over his housholde to shevve both faithfulnes and prudence in his office c. some thinges are advised vnto him touching his duty but lastly this is subnected and subioyned And vvhere it may so chaunce some one or other Chapter of the olde Testament to fall in order to bee reade vpon the Sundaies or Holy-daies vvhich vvere better to bee chaunged vvith some other of the New Testament of more edification it shall bee vvell done to spende your time to consider vvell of such Chapters before hand vvhereby your prudence and diligence in your office may appeere so that your people may haue cause to glorifie GOD for you and bee the readier to embrace your labours to your better commendation to the discharge of your consciences and their owne Which pointe being well considered avoideth all blame from the Church of England even in the eyes of them that would seeme most quicke-sighted it being not onely permitted to the Minister but also commended in him if vvisely and quietly hee doe reade Canonicall Scripture vvhere the Apocryphal vppon good iudgement seemeth not so fitte or any Chapter of the Canonicall may bee conceived not to haue in it so much edification before the simple as some other parte of the same Canonical may be thought to haue For the wordes wil very well cary both these 7 VVell then if there bee reasons why the Church of Rome doth shut out from the Canon these bookes of Esdras and yet they are printed and bound vp with all their ordinary Bibles if the same or such like exceptions may bee taken against Iudith Tobias and the rest is there not as great reason that they also should be secluded from the Canonicall albeit they remaine in the volume of the Bible The exceptions against all these controversed writings are many but I will reduce them briefly to these three plaine heads which I meane to touch First the matter of the bookes of Esdras is slight and vaine without maiestie and vnworthy the holy and sacred spirit of God Secondly these tracts are not to be founde in the Canon of the old that is the Iewish Church And thirdly in the computation of Christians they are also reiected If we lay these lines and rules to the rest we shall finde them of very little different quality For first the matter of them is not coherent with the rest of the vndoubted scripture In c Cap 5. 12 Tobias the Angell vtteteth somewhat of himselfe which cannot literally be avoided when he saith to old Tobias I am of the kinredos Azarias and Ananias the great and of thy brethren So it is a narration worthy at the least to be pawsed vpon that the d Cap 6 13 seven husbands of Sara should be killed by an evil spirit the first night of their mariage Of the hart and liver of the fish I haue spoken before Is it not a likely matter that e Cap 8. 9◅ Raguel would make a graue for him whom the day before hee so advisedly tooke for his sonne in law now to bury him before hee was dead They are not matters to bee commended by the penne of the holy Ghost that Iudith should f Iud 10 3 4 dresse and tricke her selfe more then became a matrone that so she might allure Holofernes to wantonnesse that shee g Cap. 12 12 14 18 c 13 1 should make shew as not to deny to lie with him that shee should tell such evident h Ca. 10. 12. 13 vntruthes to his servants at her first taking and to i Ca 11 15 16 himselfe afterward That the Iewes should haue peace so long in her life k Ca. 16. 25. time and a great while after her death is a matter vnprobable since these warres of Holofernes are saide to be made in the time of King l Cap. 2. 1.
never is nor cā be extinguished but hath a continual being Vnto which it may be added that since faith doth much cōsist d Heb. 11. 1. of things which are not seene we beleeve the holy Catholike Church as an Article of our faith it may follow that it need not ever be eminently visible and apparantly sensible vnto vs. 17 For the better exemplificatiō of this verity it may be remēbred what havocke was made by the heathen Romane Emperours their Deputies against the flock of Christ in the ten first persecutions That in the Roman dominion there was scant any to be heard of who professed Christianity but hee was soone cut of by the sword or otherwise Did they in those times suffer any patent visibility of true profeslours or when they once knewe where they were did they not forthwith labour to extirpate thē But in the daies of Cōstātius whē the Arriā Heresy had once gottē the head where in the world did there appeare any sēsible cōgregatiō maintaining the Orthodoxe belief Hieromes testimony of those daies was e Adversus Luci◅rianos The whole vvorld did sigh wondred that it selfe was Arrian The words are but fewe but they are to the purpose So said Gregorius Presbiter writing the life of Gregory Nazianzen The secte of the Arriās had almost possessed al the coastes of the world the power impiety of the Emperour ministring boldnes vnto it The words of Constātius himselfe in f Theodor. Hist. Eccles. lib. 2. 16. Theodoret do give testimony vnto this neither doth Liberius the Roman Bishop say ought to the cōtrary The speeches of the Arrian Emperour against him Athanasius are these The whole vvorld doth thinke that this is well The whole world hath givē sentēce of his impiety Thou alone dost embrace the friēdship of that wicked man And a litle before that Doth so great a part of the world reside in thee Liberius that thou alone dost dare to come in aide to that wicked mā disturb the peace of the vniversal world Whervnto Liberius did not take exceptiō saying that the visible Church stood for him Athanasius but rather giveth another reason to make good his being alone Be it that I am alone Notwithstāding for that the cause of the faith is not the worse For a great while agone there were three only foūd who would resist the Kings cōmandemēt Heere the Church for any external shew was low brought for if any body held it vp it was Athanasius who thē plaied least in sight durst not appeare For this Liberius who did for a time second him did afterward shrinke He went at first into banishmēt in defence of the truth but after that he was so sollicited laid at by g Hieron in Catalog script Eccles. Fortunatianus that he relēted cōdescended to subscribe to the Arrian heresy as Hierome witnesseth who lived in that age was longe cōversant in Rome therfore could better report what was the issue of Liberius his cōstācy thē some other who do relate it otherwise What can be said for him h De Pontifice Romano 4. 9. Bellarmine hath but yet enforced by the evident testimony of Athanasius Hilary Hierome he cōfesseth so much as I have heere set downe but cover it he would that he only consented to the externall acte of subscribing but remained in hart Orthodoxe Why should it then be a marveil◅ if in processe of time Antichrist growing to greater strength the Church should be in covert It is no more then often times fell out vnder the Iewish Synagogue and hath bin exemplified to have beene since among the Christians was so evidently foretolde before In so much that by the example of the i Apoc. 12. 6. woman it cannot be the true Church vnlesse it should be hidde in the wildernes Which while our Popish teachers deny to agree to their Romish Church but professe that it hath ever bin in sight they thēselves do by a cōsequēt proclaime that they are not the pure vndefiled flying womā but another painted harlot strūpet The true Church is for a time out of sight in the wildernes but so say they was their Church never and therefore will they nill they their Church is not the true Church 18 And heere to the end that the slaūderous calūniatiō of our Adversaries may the more bee manifested to all those who will not wilfully close their eies against truth I wil a little shewe the vanity and yet maliciousne◅ of their obiectiō whē they say that there was k Campian Ration 10. Q◅nti Evang pro fessores never any of our faith before the daies of Luther who in the yeere 1517. began for hi◅ part to display the kingdō of Antichrist Where I pray the Reader to cōsider that the most pa◅t of those whō I shal ◅e are Popish writers no way partially flected toward vs. We say thē that M. Luther was not the first brocher of those pointes which he taught against Papistry but as he did originally deduce thē frō the Scriptures out of the workes of the ancient Fathers so he did derive thē also hereditarily frō other who immediatly before him had taught the same doctrine left it both in bookes the harts of mē recōmēded vnto him As principal parties herein I name Iohn Hus Hierome of Prage al such as were their scholers in or about Bohemia who before Luthers time oppugned the beliefe of the Church of Rome and their professiō was not extinguished vntil his dates howsoever it before had bin mainly assaulted If we could learn this no where els yet Fraūcis Guicciardine an Italiā Florētine Historiographer would informe vs of it who l Histor. l. 13. writing of the yeere 1520 saith plainly that Luther did set abroad the Heresies as he tearmeth thē of the Bohemiās he nameth there Hus Hierome as former divulgers of the same And Petrus m In vita Wenceslai Messias a Spanyard therin agreeth with him who mētioning the opiniōs of Hus the Bohemians saith they were the seed of those errors which were afterward in Germany alluding to the doctrin of Luther There is no mā whose testimony in this behalfe may be of more worth thē Iohannes Cochleus first because hee wrote a large story n Historia Chochle◅ de Hassit◅s of purpose cōcerning the Hassites and therefore by his long search reading writing in that argument may bee presumed to knowe as much as any Secondly because it may bee vvell imagined that hee woulde faine nothing to doe Luther good in as much as hee also wrot◅ a o Histor de actis script M. Lutheri volume purposely against that worthy servāt of God intēding to rippe vp his whole life frō yeere to yeere to censure all his workes Yet this enimy of his in the story of the Hussites doth plētifully satisfie vs about the
vvriting against u Contra 18 articul Wiolif VViclif maketh y In articulo 11. 12. tvvise mention of a booke of his ovvne sent to the Bishoppe of Hereford Dâ—…num Ersordenseâ—… he calleth him in confutation of the booke of VValter Britte 27 While I wrâ—…e these thinges I cannot but thinke vpon the audacious absurdnesse of my ignorant Doctour who blusheth not to vtter that is is y Ration 1. most manifest that all in England vvere Papistes vvithout exception from the first Christening thereof vntill this age of King Henry the eight Hee is doubtlesse an honest man and worthy to be trusted on his word It is not only manifest but most manifest not that the greatest part but all yea beâ—… shal not be scanted all wâ—…ut â—…ption were â—…apistes c. Were Iohn Wiclifâ—… bones burnt because he was a Papist were the Bulâ—… of the Pope against him for that cause and were the Archbishop Arondelâ—… Costâ—… against his followers so severe because they were Papists The man is hâ—… to be pittied for his simplicity A man may know by the lawes ProclamatioÌ„s letters proceedings by the State against some as against Heretickes As also by the Records of Bishops yet extant by the manifold executions burnings afterward that even in that deepe time of ignorance England did give most noble testimony of Christs truth against Popery eveÌ„ so farre as to the fiery trial If the Christian Reader peruse the Ecclesiastical History of M r. Foxe he shal find how z 〈◊〉 An. 1400. sub K. Henrie 4. before the Coâ—… William Saâ—… a Priest was burnt after him Iohn Baâ—…y and that because they were Wiclevists oâ—… Lâ—… as they the â—…ed them and not because they were Papists There are the reasons also and asseveratioÌ„s of Pâ—…y and Thorpe against Popery with diverse other matters And is it â—…ot to bee thought that the Heretikes increased when a â—…ynode a 〈◊〉 Sub Reg. Henric. 5. was assembled in Sâ—… Pâ—… Church at London into the vvhich â—…me 〈◊〉 Inquisitoâ—… who in a former Synode were appointed to 〈◊〉 and 〈◊〉 the vvâ—…gs of VVâ—… vvherein they found 24â—… Conclusions an vvhich they supposed to bee Iâ—… 〈◊〉 〈◊〉 〈◊〉 in the 〈◊〉 â—…eere of K. Henry the 〈◊〉 dâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ward the L. 〈◊〉 was â—…ge 〈◊〉 〈◊〉 as 〈◊〉 had beene a â—…de of Traiâ—… but hee was then 〈◊〉 〈◊〉 〈◊〉 â—…ed Hâ—… So was oâ—… 〈◊〉 〈◊〉 for his 〈◊〉 consumed to 〈◊〉 Not longâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besideâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sub 〈◊〉 〈◊〉 Religion 〈◊〉 and VVâ—… tvvo 〈◊〉 and 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 followed afterwardâ—… Neither â—…d â—…he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of King 〈◊〉 the 〈◊〉 escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sundrie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHRISTâ—… 〈◊〉 sake 〈◊〉 for 〈◊〉 profession of the â—…hy the particular stories of vvhome may bâ—…â—…ounde in the Authour abouâ—… 〈◊〉 The Clergy of these times did beare much sway with their Princes and lefte no meanes vâ—…ught no stone vnâ—…ned to keepe vp the dignitie and preheminence of their Romish Hierarchy and the superstitions Idolatry vvhich then vvas in vse Novve â—…in the raignes of all these Princes so many were slaughtered for the testimonie of a good conscience hovve manie weake brethren vvere there vvho did not make open profession of their faith and hovve many did there lie hid diverse of them in probabilitie having confederates and some of them being Priestes and therefore not vnlikely to have learning both to confirme themselves in the truth and such other as hearde them Thus have I both in England and else-vvhere brought vp the doctrine of the Gospell vntill the time of Iohn VViclef who flourished in the yeere 1371. 28 Heere it may please the Reader to remember that the iudgment before cited of â—…vo c Gregor 11. Gregor 12. Popes vvas that VViclef taught the doctrine of Marsilius of Padua and of Iohn of 〈◊〉 Of the later of these there yet appeareth no monument vvritten But hee ioyned in d Catalog test verle lib. 18. opinion vvith the former But as for Marsilius Patavinus our Adversties cannot but acknovvledge him to bee a verie learned man after the measure of the age vvherein hee lived vvhich vvas in the yeere 1324. Hee vvrote a e Defensor pacis booke against the vsurped power of the Bishope of Rome vvhich argument hee entred into in behalfe of the Emperour Levvis of Bavâ—…e vvho vvas mightily laide at by three Popes successiuelie There the Authour avovveth as right and iust the supreme authoritie of the Emperour displaying the iniquitie of the Popes vsurpation over Christian Princes and Generall Councels The booke is vvoorth the reading to see vvhether all in times past did allowe of the Popes doctrine and proceedinges or not His opinions are these That the Pope is not superiour to other Bishoppes and much lâ—… the Emperour and civill Magistraâ—… That thing as are to bee decided by the â—…ure Thâ—… 〈◊〉 men of the laiâ—… 〈◊〉 in Councels That the Clergy and Pope himselfe are to bee subiect to Magistrates That the Church is the 〈◊〉 companie of the faithfull That CHRIST is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Church and appointed 〈◊〉 to bee 〈◊〉 Uiâ—… That Priestes may bee â—…ryed That Saint Peter was 〈◊〉 at Rome That the Popish Synagoge 〈◊〉 a dâ—… of theeves That the doctrine of the Pâ—… not to bee follovved because it leadeth to everlasting destructâ—… In the time of this Marsilius lived that noble Poet Danie vvho vvrote also a booke against the Pope f Petrus Messias in Ludovico Câ—… the Monarchie of the Emperour but for taking part vvith Lewes of Bavâ—…ere hee vvas condemned for an heretike and his booke â—…hereticall Then also vvrote g Catal. test verit lib. 18. Occam directly to the same purpose but for his labour therein and his large reproofe of the Papâ—…cie in other pointes hee was excommunicated by the romane Bishop vvhich he so much contemned that hee not vnwillingly dyed vnder that sentence Aboute that time vvere here and there dispersed sundry godly men who sawe more then the common sorte touching Religion As h Ibid. ex Hen. de Erford Hayâ—… a Minorite vvho frequently saide in his Sermons that the Church of Rome vvat the vvhere of Babylon and that the Pope and Cardinals vvere meere Aâ—… vvhich propositions were helde somevvhat before also by i Ibidem Gerâ—… and Dulcinus tvvo learned men This Duâ—… may be thought to haue had many followers since k Hist. Hussit lib. 2. Cochleus coulde say that Iohn Hus committed spirituall fornication with the Wâ—…sts and with the Dulâ—…nists The same opinions concerning the Pope and Rome did that rare man l Epist. 20. in Poesi Italica Franciscus Petrarche seeme fully to embrace as may appeare to any who will reade his vvorkes hovvsoever Cardinall
vile and odious reportes when in this age wherein God hath afforded more plentifull meanes to discover their falshood they doe dare not only in their sermons or in their secreter whisperings but in their Printed bookes to proclaime abroade concerning vs most false and vngodly calumniations and imputations as that we do teach all loosenes of life and a Weston vbique Libertinisme by this our new Gospel that we b Campian Ration 8. maintaine that al sins are aequal that wee hould it as a Maxime that God is the Author of sinne and whatsoever else it pleaseth M. Campian and his felowes to invent devise touching vs wheeras we vtterly disclaime these the like Positions as execrable vngodly Yea that Mounti-banke whom once before I mentioned hath not blushed to assevere that wee so teach as that by our doctrine c Certaine Articles or forcible Reasons At Anwerp 1600. the Protestantes are bound in conscience never to aske God forgivenesse of their sinnes And that they are bound in conscience to avoide all good workeâ—… As also that we make God the onely cause of sinne And holde that God is vverse then the Devil So shamelesse was this fellow growne that he neither knoweth not careth what he saith And yet many a poore Papist abused and gulled by the Devilâ—… deceiving instrumentes doth swalow such goageons runneth away with these things beeing as verily perswaded of them as that the Gospell is true Such a hand the Seminary Priests have over their disciples that they may not reade our bookes to see whether these obiections be true or no neither may they heare ought to the coÌ„trary Now if they thus vse vs who can speake for ourselves wil any maÌ„marveile that those who professed the verity two or three hundred of yeeres since do tâ—…st of the malignant aspersion of those times 35 The Romanists not withstanding all this which hath beene said do not yet so leave vs but once more farther adde that none of all those which hitherto have bin named or can be named but in some knowne confessed and vndoubted opinions did vary from you and therefore they and you may not bee saide to have beene al of one Church Our Maisters of Rhemes do thinke that this lyeth hardly vpon vs therfore thus vauntingly they vrge that they d In Rom. â—…1 4. will not put the Protestants to prove that there were seaven thousand of their Sect when thâ—…r new Elias Luther began but let them prove that there were seven or any one either theÌ„ or in al ages before him that was in all points of his beleefe VVhat the olde Fathers taught vvee shall have time inough in diverse Chapters heere-after to shewe where by the assistance of GOD wee shall discusse many single pointes of faith but for other of later time it is most easy to manifest that all those whome before I have named did generally for all maine matters teach the same which vvee novve doe teach There is no Papist vvho can truely and vvithout calumniating them or sayning thinges vpon them demonstrate that in causes vvhich touch the substance of faith or the foundation of Christian Religion they did dissent from vs. Hee who will try this let him looke on the Declaration e In M r. Foxes Eccles Histor. of Walther Brute which I before mentioned and let him reade it set downe by himselfe and not reported by other And what did that learned lay-man deliver there which was not the beleefe of Wiclif and the rest of the English professing the Gospell in those times But if there bee in some petty matters yea questions of some reasonable moment difference in opinion betweene them and vs shall vvee not therefore bee of the same Church with them or they with vs Yes verily for otherwise many of the auncient Fathers should not be of the Communion of Saintes or Catholike Congregation with those who came after them and amended their errours For vvas not f Divin Iustir l. 7. 14 Lactantius spotted with the Millenarie infection and g Augustin Epistol 48. Cyprian vvith the matter of Rebaptizing Had not Austen an h Epistol 106. 107. opinion of the necessity of the Eucharist to be administred to children and that Infants being deade without i Epist. 28. Baptisme were not only deprived of the fruition of heavenly ioyes but were damned to the pit of hell and to everlasting torments And what man religiouslie affected will suspect but that although Saint Cyprian and the other Affricane Bishops aslembled in a k Concil Carthag in CypriaÌ„ oper Councel did concerning the new baptizing of those who were already baptized by Heretikes determine cleane contrarie to Cornelius the rest of the Italian Bishops yet they should not be of the same faith in generall and of the same holy Church whereof Cornelius was Saint Austen can thus write concerning Cyprian l De Baptism contra Donatist lib. 1. Whereas that holy man Cyprian thinking otherwise of Baptisme then the matter was vvhich was afterward handled and with most diligent consideration established did remaine in the Catholike vnity both by the plentifulnesse of his charitie a recompence was made and by the sickle of his suffering there vvas a purging m Lib. 〈◊〉 In another place hee saith The authoritie of Cyprian doth not terrifiâ—… meeâ—… but the humilitie of Cyprian doth refresh mee Hee meaneth that if that vvorthy man had lived to have seene more light in that argument or to beholde vvhat the succeeding time had reveiled and concluded in that behalfe hee vvould in greate humilitie and meekenesse of hearte have conformed himselfe and yeelded vnto it VVhich may iustly serve for a true defence of the Waldenses Iohn Wiclif Iohn Hus or any other servant of God who might seeme in matters of small moment to vary from vs. 36 And thus I trust that by this time it appeareth to every one who will not wilfully close his eies stoppe his eares against an appâ—…rant truth that God hath at all times had his children houlding the verity of Christian Religion not approving of the filthie Superstitions sacrilegious Idolatries of the abhominable Antichrist of Rome So that it is a most fonde collection that either the Popish Convocation or Confusion are the right vndoubted spouse of Iesus Christ or els that for a thousand yeeres togither there was no Church in the worlde They doate much vpon themselves and on the opinion of their bewty who in such intolerable deformities doe predicate and magnifie their Synagogue as the vnspotted wife and mystical body of our most blessed Saviour Truth it is that intending to blind the ignorant and to abuse the simple they laboured by all externall pompe and shew to give to their hypocrisy and outward formality a setled opinion of pietie and sanctitie and for that cause there was no corner of the braine of man or rather of men in many ages succeeding togither
do that is put vp your pipes make no more noise Yet I cannot so leave you but put you in mind coÌ„cerning Protestants Puritanes that it is probable that the Controversies which then were by your slie secret coÌ„veiances were the more forwarded at the least you Romanistes did your best by hypocrites and other your naughty instruments to coÌ„tinue them For the practise of your religion being of late nothing else but mischievous policie your Emissaries were instructed at their comming into England to sooth both sides and to commend them that so they might persist in their opinions And heere I shall open to the vvorlde some thing of your cunning vvhich is not knowne to every body There g At Rhemes Anno 1579. are certaine instructions vvhich Doctour Allen in a longe continuated speech vvhich hee dictated to his auditours and they in vvriting tooke it from his mouth did bestovve on such Priests as vvere then to bee sent from the Seminarie in Fraunce into England And these vvere to informe them hovve they should deale vvith all sortes of people to pervert them from their faith Thus therefore hee advertiseth them If you chaunce to deale vvith a Puritane you must say vnto him Truely brother for you there is more hope then of these that be Protestants because they for feare of the Prince and the lawe are ready to say and beleeve any thing and therfore me thinketh they be Atheistes but for you there is more hope being either hote or colde If you deale vvith a Protestant tell him there is more hope of him then of such rash brained Puritanes because they with Religion have put of all humanitie and civilitie vvith all other good maÌ„ners Who would not thinke that for mischievous devises this head of Allens was soone after worthy to be covered with a Cardinals hat But by the leave of our Seculars who strive to magnifie him he did not learne this of Saint Peter but rather of Sir Nicholas Machiavel a man of their good acquaintance Heere with our Seminarie Preests both Protestants and Puritanes were for a purpose honest men I would that we had cause so to repute of thâ—…se Romanists 9 Now whereas you call the faith which we professe our Parliamentary Religion you are for that tearme behoulding to diverse of your good maisters For yoâ—… chiefe schoole-master Bristow longe since bestowed that phrase on vs intituling one of his Chapters h Brist Motiv 42. The Parliament Church and Parsons vvho coulde ever readilie enlarge an vntruth i Wardword ca. 4. saith that Peter Martyr and Maister Bucer at their comming into England in King Edvvardes daies vvere conditioned vvith to teach that Religion vvhich should bee established by the Parliament approaching It is vvell confessed by him that our Realme in that Kinges enteraunce was not so weake in the knowledge of Divinity that they needed to be guided by any from beyond the seas but they themselves could search the k Ioh. 5. 3. 9 Scriptures to sifte out what vvas the truth It vvas not so happie vvith that Conventicle at Trente whereas it seemeth all the learned men were so simple that they did nothing but almost verbis concepâ—…is from Rome which gave occasion to that meriment that the holie Ghost who should have bin President of the Councel was brought from Rome in a boxe But the Religion which was then and is now established in England is drawne out of the fountaines of the word of God from the purest orders of the Primitive church which for the ordinarie exercise therof wheÌ„ it had bin collected into the booke of common Praier by the paines and labour of many learned men and of mature iudgment it was afterward confirmed by the vpper and lower house yet not so but that the most materiall points were disputed and debated in the Convocation house by men of both parties and might farther have bin discussed so long as any Popish Divine had ought reasonably to say l Holinshed An. 1. 〈◊〉 〈◊〉 But there in the beginning of Q. Elizabeths raigne the Antichristian Bishops to their everlasting infamie to the perpetuall preiudice of their cause refused the disputation or conference and crying creake for sooke their cause in the plaine field knowing right well that when Popery must bee brought to the touch-stone of Gods word it will proove base and counterfeite And then it being intended to adde to Ecclesiasticall decision the corroboration of secular governemeÌ„t according to the auncient custome of this kingdome as appeareth by m An 20. 25 38. Râ—…gis Edvard 3 Record froÌ„ the time of K. Edward the 3. the Parliament which is the most honorable Court of Christendome did ratify the same That so all of all orders and degrees might be bound to serve the Lord of heaven not after their owne fancies but as himselfe had prescribed And that this heretofore hath bin the custome of good Princes to cal their Nobles and their people to ioyne with them for the establishing of Gods service every man may know who will but looke into the stories of the Bible For there it will appeere that n Iosuah 〈◊〉 2. Iojuah being olde minding as farre as in him lay to perpetuate the sincere service of the Lord to all succeeding generatioÌ„s did assemble all Israel their Elders their Heads their Iudges their Officers to give consent therto So did o 〈◊〉 Chron. 28. 1. David not onely minding to commend to all his subiects the succeeding of Salomon in the crowne after him but aboue all things pure Religion And was not this the course which Asa did take for the reforming p 2. Chron. 15 9. of those errours wherwith Gods service was intaÌ„gled when assembling all Iudah and Beniamin to Ierusalem hee did cause them by an othe of association and as in way of a stronge covenant to binde themselves to God yea and that vnder the paine of death to flie Idolatrie and to embrace true piety and devotioÌ„ The like might be saide of other Princes who were god ly And these meetings no doubt being such assemblies as our Parliament is or rather being some more generall matter hee who should have termed their conclusions a Parliamentary Religion might have bin reputed no better theÌ„ a scoffing enimy And so may you Doctor Hill be accounted and Bristow in like sorte but Persons over and aboue that may have the name of a slaunderer who can glose and invent any thing which may serve for his purpose as that is that P. Martyr and M. Bucer were indented with all to teach as the Parliament should decree implying that whatsoever it had bin they must have condescended vnto it This lying Iesuite can shew no letter no Acte of Record no testimony of semblaunce of truth to averre this his calumniation But the matter indeed was that the reformers of Religion heere intending to level all by the line of Gods word knew that those two
Faith Valent the Emperour with deadlie pravity did send teachers of the Arrian sect The Gothes held the instruction of the first faith which they receaved Ualens had before the rule of the Catholike faith but leaving it hee did intangle himselfe vvith the perverse opinion of the Arrians Therefore by the iust iudgement of God they burned him alive who by reason of him when they are deade are to burne by the fault of their errour And that is the truth your owne conscience D. Hâ—…st telleth you which is manifest by the mincing of your words the greatest part of those Gothes were Catholike Christians before Not all but the greatest part Therefore some which is in truth the whole Nation of the Uese Gothes were first coÌ„verted to Christianity by Arrian Heretikes And so your owne Proposition that Heretikes cannot convert Infidels is made voide by your owne example Nowe wheras you say that such turning is not to make the converted better theÌ„ they were before we must confesse that if you speake of such as be Heretikes indeede and not those whom you onely call Heretikes being Gods good servants that the gaine theÌ„ is but this that formerly they knew not Christ at all and now they know him in some sort although it be not so rightly as they should If this bee to bee accounted but a little then your Indian Converts of whom you boast gaine but a little by you for you mingle to their handes the doctrine of the Gospell with many pollutions of vile Idolatry most horrible superstition like to that of the olde Heathens T. HILL FOR that they having indeede the Scripture in some sorte yet have not the true sence thereof which properly is the sword of the spirite and the wordes are rather the scabard in which the svvord is sheathed And therefore they fighting onely with the scabard vvithout the sword cannot wound the heartes of Infidels And no marveile though they perverte Catholikes for that men are proue to liberty and to loosenesse of life vvhich by such doctrine is permitted So that they are indeede most aptely by Saint Augustine likened vnto Partridges which gather togither Libr 13 cótr Faust cap. 12. youngâ—…ones which they begot not whereas contrarywise the Holy Church is a most fertle Dove which continually bringeth forth new Pigeons G. ABBOT 22 HEretiks you say have the Scripturs in some sort Certainly many of them have the wordes without any difference froÌ„ the Orthodoxe For whereas many of theÌ„ spruÌ„g vp in the Greeke Church they had for the Old Testament the Septuagint in Greeke the Newe Testament word for word in that language wherein it was writen But they want the sence thereof which is the sword of the Spirit for the wordes are but the scabard and the scabard cannot wound the hartes of the Infidels What mischiefe with the letter of the text and their owne perverse interpretation Heretikes may do to theÌ„ who were formerly vnbeleevers may bee gathered by that of the Arrians last named by the Pelagians by the Donatistes and many other But those have not the true sence What is that to vs vnlesse you can prove that we also want it which M. z Ration 〈◊〉 Campian in kindnesse would threape vpon vs. There is not in the world any fit meanes to come to the right sence of Scripture which our men doe not frequeÌ„t They seeke into the Original tonges wherin the booke of God was writen They conferre translations of all sortes they lay one text with another expound the harder by that which is lesse difficult they compare circumstances of Antecedents and Consequents they looke to the Analogy of of faith prescribed in the Creede of the Apostles They search what the first Councels did establish they seeke what was the opinioÌ„s of the Fathers concerning textes in question and refuse not therein to cope with you about the highest points as the Primacy of your Pope Transubstantiation or any other vvhatsoever Yea they looke over the interpretations of your vvriters to knovve if anie thinge there occurre vvorthy observation they conferre one learned man vvith another they praye to the blessed Trinitie to open and lighten their vnderstanding and in a vvorde they omitte no meanes vvhich either Saint a De doctr Chriist l. 3 4 Augustine or anie other good writer doth or can prescribe vnto them Only heere they lay a strawe that they are not perswaded that the Bishop of Rome hath all knowledge iudgment so in b Vide Platin in Paulo 22 Scrinio Pectoris that by his finall sentence all may be resolved no not that he with the c Bellar. de veth Dei li. 3. 3. Councell which he shall like to call is the only determiner of the true meaning of al controversed passages The Poes all of them are men and therefore may be deceived many of them are ignorant men in comparison of any great Clerk-ship and many of them haue entertained vnsound opinions as Liberius and Honorius and divers Councels haue grosly erred as that second Synode of Nice and therefore blame vs not if we pinne not our salvation vpon such weake or partiall mens interpretations 23 When you report that Heretiks pervert Catholiks by your owne second Reason before handled you must meane Papistes by your Catholikes or no body and then you are a right good Proctor to speake in their cause Their matter was bad enough before and in the telling you make it worse Your Catholike men for your words can touch no other are proÌ„e you say to liberty and loosenesse of life Would you haue a fee for this pleading We do not doubt but many of theÌ„ are very licentious great breakers of the Sabaoth swearers and blasphemers and much inclined to other viciousnes whereof if a man would see the spectacle of all spectacles let him but goe to Rome And who would forbeare this lasciviousnes when a pardon from a Pope and absolution from a Priest can make all as cleere as it had never beene But we on the other side teach our people that these your peccatillâ—… doe offend Almighty God and that they yea every d Mat. 12. 36 idle word must be reckoned for and our Church discipline doth bring notorious transgressours to the censure of excommunication and open pennance for their crimes They who haue turned vnto vs are some of the best and gravest of your sect and those which bee most vertuous of life wheras contrarywise many such as among vs haue beene wanton toyish people or deeply touched with suspition of lubricity haue bin observed to retire theÌ„selues to your shores as being the fittest harbour for such rotten vessels It were an easie thing to name many who leading liues as they do a maÌ„ rightly may say of them They are fit to be Papists We doe not envy you such persons although we could wish that even such would come to the truth and not amende their former vice with future
reason of her birth the other for that she was deprived by the Pope Mentioning the story of one Fenne it is vrged that the dignity of S t. Peters successour was conferred vpon a profane woman Afterward these verses are set on her sacred Maiestie Sathanico praesul Calvini imbuta veneno est Elizabeth diraquè impietate tumet And lastly this is bestowed vpon her Elizabetha scelerum caput These thinges being writen by diverse of them beyond the seas do argue what spirit was among our Divines there If we wil have more proofe of the faithful harts of our male contented fugitives toward our late Princesse let vs looke on the words closely couched of the Rhemists in diverse places As that about u Annot in 2. Ioh. 10. Heretikes excoÌ„municated by name what things men are to withdraw from theÌ„ And let the traiterous actions of theÌ„ in our Realme expouÌ„d that covert speech of Iezabel u In Apoc. 2. 20. elsewhere But in steed of al let the Action attempted against this kingdome heere in the yeare 1588 speake which was vehemently vrged by our Priestes abroade and the people to the beste of their povver fitted for it at home 18 If these generalities do not yet satisfy theÌ„ let it be remeÌ„bred where these Seminary Priests are brought vp how flying froÌ„ their native soile in the highest discoÌ„tentment they goe into the dominioÌ„s of the Pope King of Spaine to whoÌ„ howmuch England hath bin beholding a blind maÌ„ may almost see At their expeÌ„ce they are maintained who in behalfe of their charges looke for some service again And vnder whoÌ„ have they their educatioÌ„ Vnder men Iesuited as nowe D. Worthington the Rectour of the College at Doway is or vnder the Iusuits theÌ„selves of whose vertues I have before spokeÌ„ To their Governours by othe they owe obedieÌ„ce of liklihood at their returne they take their directioÌ„ froÌ„ theÌ„ Now what maner of meÌ„ these be Allen who was long the Rectour of the College at Rhemes Persons now Governour of the Seminary at Rome may declare CoÌ„cerning AlleÌ„ our Secular Priests of late displaying the Iesuites do labour to extenuate the malice and poisonful behaviour of that hungry Cardinal but his works are extant testifying that there was never any man more virulent in hart against the state of England theÌ„ he was x Apolog. cap. 11. Persons reckoneth vp four of his bookes The Answere to the English Iustice The defence of the twelve martyrs in one yeare The Epistle allowing Sir VVilliam Stanleyes delivery vp of Daventry And the Declaration against her Maiestie and the State in the yeare 1588. In the first of these the y Chap. 2. protestatioÌ„ of Laborn before meÌ„tioned is remeÌ„bred that by other Papists as occasioÌ„ should serve it might be imitated And the whol treatise howsoever it seeme to be more closely coÌ„veied then ordinary is forced with pestilent caluÌ„niations Of the same nature is the whole subiect of the second peÌ„ned of purpose to direct meÌ„s affectioÌ„ froÌ„ the state The third is a litle Pamphlet short but not sweet maintaining the treasoÌ„ful actioÌ„ of Sir William StaÌ„ley by many an vn-ChristiaÌ„ ceÌ„sure most slauÌ„derous imputatioÌ„ As for z Allens answere 1584 exaÌ„ple That our country is fallen into Atheisme That the Queenes confederacies were only alwaies with Christs enemies That the warres of the English in the low Countries were sacrilegious warres and of a hereticall Prince And because he wil be like himselfe hee goeth on That all the actes in this Realme since the Queene was excoÌ„municated and deposed from regall dignity are voide therfore shee can denotence no warre neither may her subiects there serve her when a Prince is become an open Rebell to the See Apostolike He wishâ—…h that the rest of the English souldiours would doe as they with Sir VVilliam Stanley did He saith that the English take no quarrels in handes but for the dishonorable defence of Rebels Pyrates and Infidels I doe of purpose heere omitte many vile and execrable speeches by him added least the very rehearsing of them might iustly be offensive But the wicked man did make no coÌ„science to staine his whole couÌ„trey with horrible defamations I would heare any Secular in the vvorlde vvho can excuse this cursed fellovve The fourth was printed in Englishe and should have beened vulged if the Spanyardes coulde have sette footing in England in the yeare 1588. Hee vvho list to see it may finde it vvorde for vvorde in a Belgic Histor l. 15. Meterranus Amonge other matters there are these Our Soveraigne then beeing is called the Pretended Queene and the present vsurper Shee must be deprived of the administration of the kingdome Shee is an Heretike a Schismatike excommunicate contumacinis vsurping the kingdome against all right as for other causes so because shee had not the consent of the greate Bishoppe of Rome Shee mooved the Turke to invade Christendome Shee hath sette at sale and made a maâ—… of Lavves and rightes Some of her factes make her vncapable of the kingdome some other make her vnvvorthie of life Therefore Pope sixtus the fifth doth renew the excommunication against her and doth deprive her of her title and preteaces to the kingdomes of Englande and Ireland declaring her illegitimate and an vsâ—…per and absolving all her subiectes from the â—…th of sidelity toward her Then he chardgeth all to withdraw their â—…de from her that worthy punishment may be taken of her and that they â—…e themselues with the Duke of Parma Also it is proclaimed lawfull â—…y hands vpon vpon the Queene and a very great reward is promised to those who do so A safe conduct is then given to as many as wil bring â—…ny wâ—… like provision to the Spanish campe and to all who woulde assist that enterprise the Pope doth by Indulgence giue full pardon and plenary remission of all their sinnes If these things doe not sufficiently shew the viperous minde of this lewde Cardinall against his Prince Country nothing in the world can manifest it His dis Englished woolvish desire was that his naturall place of educatioÌ„ for which the old heatheÌ„s would haue lost ten thousand liues should haue beene in the everlasting bondage of the Spanyard Our Seculars then commending and excusing him to their powers are pitifully out but the error of them and of some English gentlementravailers was this that they imagined him in his latter yeares to be altered when indeede it was nothing else but that after the yeare 88 his hopes being deluded and neither Pope nor Spaniarde nor all their adherentes knowing how to remedy or recover that inestimable losse and incomparable dishonour vnto them his hart was as good as broken and he would seeme more desirous to shew all tolerability to single men of our English nation that he might haue some grace with theÌ„ since he began to haue so little with the Spanyard But doubtlesse venime had so putrisied him
wages due for their worke Ex malis moribus bonae nascuntur leges Ill manners breede good lawes And if England alone have received such bad measure from vnnatural bredde English who can blame the Magistrates and law-makers of England if by speciall ordinances they provide for the safety of that charge which is committed to them which cannot be but by cutting off such malefactours When other kingdomes have beene so much burnte they wil dreade the fire when other nations have beene so bitten they will beware of dogges teeth What other countries would doe if there were cause you may gesse by Fraunce which standing yet on termes of Popery have removed the Iesuites so that if they wil come there it is on hazard of their life I will sette downe the wordes as they bee in the Decree of the Parliament of Paris against theÌ„ that no man may doubt in that case n Iesuits Ca â—…h lib 3. cap. 18. The Court doth ordains that the Priests and Students of the College of Claiâ—…mont and all other calling themselues of that Society of Iesus as corrupters of youth and disturbers of the common quiet enemies of the King and State shall avoide within three daies after the publication of this present sentence out of Paris and other Cities and places where their Colleges are fifteen dates after out of the Realme vpon paine wheresoever they shall be found the said terme expired to be punished at guilty and culpable of the crime of high Treason And afterward It forbiddeth all the Kinges subiects to send any scholers to the Colleges of the said Society being out of the Realme there to bee instructed vpon the like paine to incurre the crime of high o This decree was made 〈◊〉 〈◊〉 â—…mb 〈◊〉 treason Thus the Papists of Fraunce deale with the Iesuits who are the bringers vp brethren and cousin germaines of our Seminarians If they keepe them out of FrauÌ„ce they are not touched or reached after and so heere it is with the Idolatrous massing Priestes sent from the Pope of Rome who loueth vs vnmeasurablie and from the dominions of the Kinge of Spaine or those who depend vpon him We neede them not we send not for them and therefore if they come it is vpon their owne perill 20 Yet because this proceeding seemeth to you to be so hard in your bookes in England elsewhere published you so exclaime of the rigorousnes of our kingdome in this behalfe I will a little remeÌ„ber you what milder meÌ„ of your own Seminaries have published in this matter acknowledging that iustly by bookes enterprises the State hath bin exasperated against you I confesse that they lay al the blame on the Iesuits Iesuited but those we caÌ„ hardly distinguish froÌ„ meÌ„ otherwise minded And if we could it were to smal purpose since the followers of the Arch-priest are al Iesuited as M. Persons saith they are p Apolog. cap 8 300. to 10. of the other Since theÌ„ the sway sweepe goeth the other way for the adverse part we have no warrant but that they may leave their best goodnes wheÌ„ theÌ„selves wil which Watson Clerke have lately ex emplified it is best to let the lawe stand against all leaving the forbearance of stricte execution to the wisedome of those in authority who incline to mercy vvhere it is fit to bee extended One q A C in his 2 letter pag. 42 who although he be not a Priest yet was brought vp in the Seminary saith thus At the Queenes comming in many of vs were too soone turned so Iesuitish and Spanish to the attempting of disloyall plots against her State person that shee was driven to trust wholy to her Protestants holding vs all suspect And r Ibid. p 29 againe The Iesuites outrage Princes as murthering the last FreÌ„ch King had done our deare Soveraigne sundry times if Gods hand had not beene the stronger Another s Reply to the Apology cap 17 telleth vs that in the Colledges erected by the meanes of Parsons Priests other have bin induced to subscribe to forreine titles yea to come in person against their own couÌ„try He who answereth the manifestatioÌ„ supposed to be the writing of PersoÌ„s acknowledgeth that D. s Fol. 35. SauÌ„ders his works De visibili Monarchia De schismate Anglic coÌ„tain so many errevereÌ„t speeches the divulging of such odius matters against her M r. her noble â—…genitours as the vntruths of some the incertainty of others coÌ„siderd could not but irritat the most ChristiaÌ„ Catholik patieÌ„t Prince in the world A t Fol 3â—… litle before he telleth vs Neither for ought I se doth the State wake shew of persecutioÌ„ quoad vitaÌ„ et neceÌ„ for matter meerely of religion and conscience but vpon pretence of treason or atteÌ„pts against her Maiesties person or state or at the least vpoÌ„ the feare therof But yet more directly he proceedeth u Fol. 31. 32 I would but aske Fa. Persons because I know him to be a great Statist this one question whither in his conscience he did thinke there be anie Prince in the world be he never so Catholike that should haue within his dominions a kinde of people amongst whom divers times he should discover matters of treason and practises against his person and state whither he would permit those kinde of people to liue within his dominions if he could be otherwise rid of them whither he would not make straight lawes and execute them severely against such offendours yea and all of that companie and qualitie rather then he would remaine in anie danger of such secret practises and plots I thinke Fa. Persons will not for shame denie this Then the fault is not in the Prince and State for being cautious but in the Romanists for being pragmaticall in dangerous atteÌ„pts I will ioine to these the testimony of M. Watson who is copious in this point He saith that the u In the pre face to the Quodlibers Seminaries at first made the Iesuits cause attempts intentes practises and proceedings their owne in every thing their plots and practises they seemed at first to defende or at least to winke at Hence they were intangled by penall laws iustly made against them equally as against the Iesuits In another x Quod. 8. 9 place thus At the affliction of Catholikes in England hath beene in very deede extraordinary and many an innocente man lost his life so also hath the cause thereof beene extraordinary and so farre beyonde the accustomed occasions of persecutioÌ„ giveÌ„ to any Prince in ChristeÌ„dome or monarchy that is or ever was in the world to this hower as rather it is to be wondered at all things duely considered that any one Catholike is left on liue in Englande then that our persecution hath beene so great for name one nation I know none can vnder heaven where the subiects especially if they were
according to that which they had and not according to that which they had not would receiue them into the number of his blessed and elect And that the knowledge of the truth was not extinguished in England may easily be seene by that which is mentioned c Ration 1 before touching the VViclevists and many other who confessed Christ yea some of them vnto the death That noble L. d De Ecclesia cap 9. Du Plessis handling this argument for his countrey Fraunce doeth giue instaunce in Saint Bernard in vvhose workes wee finde hay and stubble and some drosse which the fire of Gods spirit in trying would burne away He was swayed with the streame of the time and received many matters indiscussed from other who were some body in the outward face of the Church But when this excellent man recutreth and retyreth himselfe vnto his owne vnderstanding how doth hee e De coÌ„veâ—…s ad 〈◊〉 29 Epist. 4â—… 〈◊〉 â—…Word ad cleâ—… CoÌ„â—… Remâ—… lament the disorders and almost Apostasie of the Cleargy of his time How doth he inveigh against their negligence and security But for the point of Iustification by Christ how f Epist 190 seâ—… 50. in Cantiâ—…a sincerely doth hee speake that nothing bringeth satisfaction vnto the wrath of God but his owne mercy in the Saviour How doth he expound that place g 2. 〈◊〉 4. 8 hence-forth is laid vp for me the crowne of righteousnesse h De gratia lib. arbit explicating it that it is iust that we should haue it not because we deserue it but because God hath promised it to all beleevers it standeth with his iustice that he should performe his promise How doth he say of good works that they are i Ibidem via regnâ—… non causaeegâ—…ands the way of or to the kingdome but not the cause of our raigning How confident is he in the Lordes adopting of him when he saith I k De sepâ—… 〈◊〉 3. consider three things wherein my hope consisteth the love of his adâ—…tion the truth of his promise the power of his performance Now let my foolish thought murmure as much as it will saying for who are thou or how great is that glory or by what merites dost thou hope to obtaine it And I confidenthe will answere I knowe whome I have beleeved ' I am assured that in very much loue he adopted me that he is true in his promise that he is potent on his performance for he may doe what he will But most sufficiently and effectuallie of all other did he speake to this pupose when hee lay l In vita Ber. nard l. 1. 12. vppon his death-bedde which place that French noble man doth cite As it was with this holy person who had an extraordinarie talent of knowledge so we doe not distrust but diverse other in their life time and many at the houre of death did thus apprehend Gods mercy renouncing all their merites and the merites of other men which in our time so stiffe a Papist as Sir Christopher BlouÌ„t did of vvhome notwithstanding because hee dyed obstinate in other Romishe opinions wee doe not too much hope but leave him vnto the censure of the highest Iudge They which betooke themselues to faith in Christ alone neither directlie not indirectly crossing that ground and also in generall repented and asked forgiuenesse for all slips knowne and vnknowne those we iudge to have died in Gods favour And of this sort we trust that many of our Auncestors and Predecessours were 29 HEERE to turne to the Reader this Chapter as you see is reduced to this heade That which is largest spread is most true But the Romish faith is so Therfore the Romish faith is truest most Catholike What exceptioÌ„ may be made to the Minor Propositiâ—… it is intimated before But how far the Maior is froÌ„ truth in Divinity what ChristiaÌ„ doth not see For albeit that sometimes God permitteth his Gospel to have a very large scope at once as in the first Church and vnder Constantine and graciously in our age otherwise successiuely and by vicissitudes doth scatter it heere and there so that at one time or other al great places and quarters of the world haue doe or shall heare the sound thereof yet ordinarily the number of the godly compared with the wicked arâ—…â—…t like to a little flocke of kids opposed to a huge hearde of great cattaile That this was so before Christs coÌ„ming it is so evident that no man can doubt it And when hee first shewed himselfe is not his speech to those that followed him m Luk. 12. 32. feare not little flocke Doth not hee say that fewe n Matth. 〈◊〉 13 14 enter into the narrow gate but many into the wide passage which as it intendeth the finall standing or falling of men so it noteth the state also of theÌ„ which are abiding here on earth In the o Cap. 13 3. Parable of the seede it is but one of foure partes which lighteth in the good ground And howe infinite are the places where for many ages togither the seede never came there was noÌ„e sowed at all I here the people are but Ethnicks infidels without all sparke of vnderstaÌ„ding And where the word is preached what store is there of heretikes what multitude of hypocrites what plenty of worldlings and Atheists men who delight in security Are we not put in mind by our Saviour p Luk. 17 26 else-where that when the Sonne of man is to appeare vpon earth it shall bee as in the daies of Noe and in the time of Lot when the most part of persons shall eate and drinke and buy and sell and plant and builde mary and be maried And howe fewe there were vnited vnto Noe in faith we know by the small number of them who were saved in the Arke how few ioyned with Lot is as plaine when none but his daughters would follow him out of Sodome And of this sorte it must be toward the ende of the world The faithfull in comparison of the carnall and reprobate shall be but a little company 30 Then it is no marveile if the olde fathers have not taken for any argument of verity right the greatest widest multitude aâ—… q Homil 12. in Genes Origene wheÌ„ he said There are alwaies more evill persons theÌ„ good vices are of a greater number theÌ„ vertues And as they are more in tale so their dwelling spreading is much more lardge Doe r Lib. 1. Epist. 3â—… not respect saith Cyprian the number of theÌ„ for better is one maÌ„ fearing the Lord then a thousand wicked children as the Lord himselfe hath spoken That worthy man Ludovicus Vives in his bookes De veritate fidei bringeth the obiections which the Mahumetanes make for themselues wherefore their profession shoulde be truth and among them this is one s Lib. 4 Yea but you do see the admirable increase of
little colour vpon it your Seminary students woulde svveare it Other men vvho know your tricket will pitty you or laugh at you and so let you goe 11 Your conclusiō is like your premisses they are foolish who beleeue these new fellows who can doe nothing indeede you might haue said who make profession to doe nothing of miraculous actions leaue Popery so bolstred vp with miracles Your Maister Bristow from whose fifth and sixth Motiue yet much shrunke and contracted you borrowe your sixth Reason to shewe the straungenesse of Miracles doeth playe the good fellovve vvith vs and giveth vs an instaunce of one in our owne age that a q Bristowe Motiv 5. woman called Margaret Iesope was contracted to a Dutch man in London and by him begotten with childe before they were marryed His friendes hearing of the intended match sende for him to Bruxelles there mary him to another wife Margaret followeth him thither is denyed by him and being brought a bed there falleth wōderfully lame so continueth three yeares and more In the meane while shee sueth him in law both for the contract and for the maime But the ende vvas that by the vertue of the miraculous Sacramente◅ or hostes in the Church of S. Gudila at Bruxelles shee was cured having vsed before much fasting and going oft to Confession In remembrance of this wonder her staffe or Crouch was hanged vp neere the place of the Blessed Sacrament of Miracle and her healing was proclaimed every where in the pulpit Can any man chuse but beleeue that Popery is truth when hee heareth this tale the grace whereof is so excellent that he spendeth eight whole leaues in delivering it making it vp so much as will serue a Popish womā to read in an after◅noone allowing her a little liberty to thinke how shee may say it without booke to tell it to her friends or sisters And some oddes may bee laide that it will cost her a dry droppe or two of some trickling teares also It may be here noted that the subiect of the miracle this gentle Iesope was an honest woman being with childe before that shee vvas marryed Also that M. Bristow talking in his grosse ignorance of her suing the Dutch man for a maime which is a iesting phrase in England but no action for that particular being liable in the Civill or Common Law is a fit man to determine of Kings and Queenes of the excommunication of Pius the 5. of the good cause of the Rebels in the North Ann. 1569. where he proclaimeth them to be Martyrs Thirdly it is no newes to heare that Motiv 15 a harlot being put to her shifts should be a counterfeit cranke to cover her other baggage like tricks should be willing to bee talked of as one vpon whom a miracle was shewed In the time of the olde pilgrimages there were a thousande of these prankes played And I could name where a woman lately dwelt vvho as her honest neighbours reported by her vertuous life came to that state that to say no worse of it the French overcame the English Shee laboured to conceale it but being forced by infirmity to go with a paire of crowches shee gaue out that she knew not how shee was taken in her limmes Afterward vnder a colour of going to the Bathe or some other such place shee with-drew her selfe till by some surgeon like skil shee was reformed againe Yet comming home she would not leaue her crowches but professed that her weakenes grew on her more and more At length when the time was come which best fitted her purpose on a Sūday or holy-day when the street had many people in it who beheld her going along shee goeth with her Crowches to a brook running on one side of the towne and there for an howre and more shee sitteth washing her feete telling such of her acquaintance as passed by that she felt her strength more and more increasing according to a dreame vvhich shee had dreamed the night before But the issue was shee left her crowches and came home as well as shee desired Being asked of it shee hath not feared to sweare that so strangly shee was cured as I haue reported and some wise folkes beleeue it You may be one of these if you will and you may recorde this woman for her straunge vision This may well fit Bristowes Narration concerning Margaret Iesope Touching which relation so reported so magnified so beleeved to the great praise of the miracles done at Bruxelles because I do desire that my much-abused country men should take notice how they are bobbed by the fraude of their Priests and what the iuggling of such good fellowes is I thinke it not amisse to let them vnderstād that within s Ann 1581 fevē years after this fore-named wonder the Senate of Bruxelles did discover the whole legerdemaine of the miracles said and blazed abroad to be ordinary with them and after due examination did put foorth to the view of the world an Edict or Proclamation therevpon s Meter hist Belgi◅ l. 10 Wherin they declare that the Sacrament of Miracle among them was nothing but a bare peece of bread both lately falsly reported to doe wonders and that the covetous greedinesse of the Romane Clergy there had also obtruded to the people rotten peeces of wood to be worshipped as if they had been partes of the Crosse whereon Christ was crucified and in steed of the reliques of Saints they kept the bones of Apes and other beastes pretending moreover that they had some part of the Sepulchre of our Lady and the skull of S. Michaell which things they permitted the people to adore Yea they testifie that in the faces of diverse of their images they found little holes wherein oile was put to make them seeme sometimes as if they sweated And that there were devises whereby other Images had some parts of them made to moue and sti◅re by wires and other instruments The Proclamation at large is worth the reading wherein it may bee seene that God in his good time discovereth the verletry of couseners and beguilers and giveth leave to such as will not close their owne eies to behould what is truth and what is falshood For some scores of yeeres togither this place was famous for Popish miracles and so many strange things were heere saide to be done that of all the places in Europe Bristow chose this to fetch his wonder from for the confirmation of Popish doctrine and now you see by a most authentical Record what it prooveth to be You Seminary Priests that can blush blush at this and at the ill fortune of Margaret Iesopes miracle 12 HEere to turne vnto the Christian Reader if our Romanistes had not resolved to say any thing which might make a shew flourish without al substance who would in our age bring this Reason of miracles to decide or determine which is the true faith It is certaine that whē our
slaine in the temple of t 2. Mach 1 13. 16. Nanea and there haue his head and the heads of his company cut of and in a third u Cap. 9 28 passage should die a miserable death in a strange country among the mountaines that should be only by the u Dan 8. 25. hand of God without any helpe of man Nor that x 2. Mach 1. 18. Nehemias should builde the Temple the aulter at Ierusalem vvhen indeede they vvere y Ezr. 313. cap 6 15 builte before his comming vp nor that it is to bee founde in the vvorkes of z 2. Mac 2 1 Ieremie the Prophet that he commaunded the people who were ledde away captiue to take fire with thē Moreover it were worth the knowing how by good Divinity the fact of Razias a Cap. 14 42 murthering himselfe may any wise be cōmended And whether such as were the pen-mē of the holy Ghost do vse to craue pardon of their infirmity insufficiēty in delivering that which is to be named Canonical Scripture which the b Cap 15 39 author of the later book of the Machabees doth Many more such blemishes are to be foūd in these tracts which evidently shew that no doctrine of infallible verity can be grounded vpon them but where they haue ought agreeing with the Canonical Scriptures they may bee accepted because they consent with the other where they haue ought disagreeing that same cannot be warranted because it is in these Apocriphal to be found but it is to be repudiated as the errour of a man since a greater God himselfe who speaketh in his owne word doth impugne it 4 Now for the points of doctrine which you would vrge out of these bookes thus we say That Angels are deputed to safegard Gods elect we doubt not for the c Psal 34 7 Angel of the Lord pitchethroūd about thē that feare him delivereth thē those whō the d 2 Reg 6. 17 servant of Elizeus saw do testifie so farre neither do we so much as call it into question but that they are e Hebr. 1. 14 ministring spirites sent imploied in messages as the f Luc 1 26 Angel Gabriel was to the Virgin Mary when and where otherwise it pleaseth God But what can our Papists collect hence That they are to be prayed vnto or that they are to be worshipped We find no warrant any where for the former they thēselues refuse the latter I g Apoc. 19 10 am one of thy fellow servaunts saith the Angel to Iohn Worship God Or can they proue that an Angell doth so sensibly serviceably waite on men as this mentioned in Tobias is reported to do And if they could what doth it crosse any point in our religion since al must be done by the Lords appointment the glory must be given vnto him As for free-vvill in that sence which the Church of Rome doth teach it we deny Neither doth the text of Ecclesiasticus h Eccle. 15 15 necessarily inforce it being as fit to be vnderstood only of Adam in his first creation as otherwise And the words of this writer being soberly taken may cary no other sence then vvhat is to be found in vndoubted bookes of i Deut 30 19 Scripture vvhich textes notwithstanding we deny not but by comparing place to place give them their right exposition VVe acknovvledge the freedome of mās hart to do evil as also that by the Spirit of God the will of the regenerate is freed to do good but this is not so much liberum as liberatum arbitrium not so much a will free as freed nothing being in the power of man himselfe but all bestowed by God But concerning this we shal speake more largly hereafter The place of the k 2. Mac 12 42◅ Machabees is too weake to proue praier for faithfull soules lying in Purgatory to be lawfull The text it selfe in the Originall is so perplexe that an evident and certain sence cannot be made of the words And who doth not see there that they were not faithful persons but rather grosse sinners which were slaine and such as may bee thought to haue received a iust iudgment from God both on body and foule for medling with the Anathema or excommunicate thing Iudas therfore who was a man so experienced in the law of Moses could not be so simple as to send an offring or to cause praiers to be made for the soules of them who were thus flaine especially when all offrings were prescribed in the Leviticall law but there was none immediately concerning the persons of dead men but all for the living this therefore was the misse-conceite of the authour writing therein his owne fancie rather then the fact of Iudas For that worthy man wel knewe that the atonement and reconciliation was to be made for the rest of the people and army which lived who might smart in and for their fellowes sinne as their fore-fathers had done for the l Iosua 7. 5. transgression of Achan The offring then and praier at Hierusalem was to prevent this and not for the soules of them who dyed in their sinne and were not godly persons as the wordes of the Authour may seeme to import That men should pray to Saints I finde nothing in these treatises Only somewhat there is that m Mac. 15 12 14. Onias and Ieremy did pray for the whole people of the Iewes And what will you infer vpon these You might vnderstand that we deny not that the Saints in heaven do pray in general for the good of the Church but that they in particular know our wants heare our callings vnderstand our wishes that remaineth for you to proue Besides you might perceiue that this was a Vision wherein things are represented otherwise then really they are as it was with S. Peter who conceived that a n Act 10. 11 sheete full of all cleane and vncleane beasts was let downe vnto him which neverthelesse I trust you will not say was so indeed So that from the words circumstances of a Vision you can concludingly evince no more then from the words and circumstances of a P◅rable and that is little but from the end vse and scope of both you may to good purpose collect somewhat And yet farther without impiety it may be doubted whither the Generall here did not vse a tricke of war which Alexander and other Graund leaders haue experimented that is to incourage men by a dreame artificially fained and reported the benefit whereof in worldlye mens iudgement is such that o Ca 20 146 Leo Imperator in his military precepts hath this for one Thou shalt cause in thy souldiours alacrity to the battaile if on the day of fighte thou rising in the morning shalt say that some dreame was sent vnto thee from God which doth incite thee to invade thine enemies and sheweth thee some kinde of helpe to
be deceivid The holy Ghost directeth thē who haue fitted themselues as aledging to intertaine him by good workes But how should he visite them who thwarte the spirite and seeke to extinguish him in other men which in steede of the fire of charity are inflamed with the heat of ambition These will heare nothing which is contrary to their own lust and taste nothing of spirituall giftes and come with a false hart to handle Gods businesses seeking those thinges vvhich are their evvne and not Gods which if Paule coulde say of his time we may much more say of the dregs of our daies With such the holye Ghost is not and such stubborne ones woulde not yeelde to the motions thereof Now if the Spirit bee not with such and the greatest part of Councels consist of such and there the Decrees are made by the maiour parte of voices may not Councels erre I speake not this of the present Councell at Basile for there I heare mante good thinges are handled but yet I heare there bee many things there vvhich shoulds not bee contentions emulations heart-burnings clamours which the Spirite doeth not desire There had neede be good men sent to Councels that God may bee amonge them The ancient Fathers did vse vvith praying fasting and vveeping to begge at Gods hande that his Spirite mighte bee present at Councels amonge them to direct them which they needed not to haue done if they ware sure that hee coulde not bee absent UUee reade in the Scripture that for one mans sinne an armie of Gods freindes hath beene overthrowne One sicke sheepe infecteth a vvhole flocke And since on one mans sentence or voice the vvhole assemblie dependeth may not he both be deceived and deceiue a vvhole Councell To doe all thinges vvell and never to erra is onelye the parte of GOD but the vvorlde knovveth that men are not Gods not Angels but such as of vvhome it is saide All men are lyers They are subiect to passions and ignoraunces which overtake men the more when by vaine pride they vvoulde put them from them If you saie that it resteth not on humane infirmitie but it is of the povver of the holye Ghost that the Councell cannot bee deceived vvho is certaine that vvith the maiour parte of the Councell vvhich must preponderate the holye Ghost is present If you sa◅e it is likelye the spirite is in some sevve and they may vvorke the rest to the right what if the multitude haue deserved to be deceived So Micheas could doe no good on all Achabs Prophets And who knoweth whither the maiour parte of the Councell bee vvorthie to bee deceived or no God in Ieremie did for sake the temple vvherein the levves did trust and hee badde the Prophet that hee shoulde not pray for them for he would not heare him Therefore good mens praiers doe not alvvaies obtaine for the wicked Yea but hee hath promised to bee vvith his Church to the ende of the vvorlde But hee alone knovveth vvho they are that haue grace in his Church The Lorde knovveth vvho are his The Church by grace may remaine in one onelye vvoman as in the time of the passion it did onelye in the Uirgin Marie Shall a Councell now bee of greater authoritye then all the Apostles vvere And yet they all declined at Christes death and vvere afraide Shall is bee greater then all the militant Church of vvhich Augustine saide that heere it cannot bee vvithout spotte or vvrinckle but in the nevv Hierusalem it must be What should be the reason that the foure first Coūcels specially be in such estimation with all but that there were better men then sinca haue bin they framed thēselues to aske what the spirit was willing vnto These late ones are Coūcels of blend assemble about such things as flesh bloud only would haue them Then he telleth the tale how at Rome in a Councell a little before gathered by Iohn the 24. an Owle appeared looking directly vpō the Pope to the amasemēt of some to the great scorne of other Then he proceedeth By the vnworthines of the head or the maior part the Coūcel may misse of a good end other such causes there may be as too much listning to tēporal peace or too much presūptrē of their own grace wisdome or negligence of looking into the word of God It is good therfore that they who meete in such assemblies be not too bold In another q Tract priore de materia Conc. Generalis treatise of this same argumēt he had warned before that men should not say as of likelyhood some did Wee are a Generall Councell let vs goe to it boldelye vv◅ cannot erre What Papist will not think that this man in the matter of Coūcels is more a Calvinist thē Calvin himselfe Let these reasons be well waighed and then iudge whither too much bee to be attributed to Councels besids those flawa cracks which I formerly mentioned as who are to call Councels who are to haue voices in Councels whither the Pope be to be subiected to a Councell or no which the Pope and all his flatterers cannot endure 15 He who list to knowe more of the Popes challenge touching his owne calling and overbalancing Councels let him looke the censure of r Hist. Hussit l. 9 Cochleus vpon the Synode at Basile There hee affirmeth that assembly to be but a Conciliable or Conventicle after that Pope Eugenius had given out his summons that hee woulde haue that meeting to bee removed to Ferrara first but afterward to Florence else there had beene at one time two general Councels and consequently two Churches Also that the fathers at Basile with their Antipape Felix were for eight yeares in a schisme against Eugenius and yet they gaue out that they had the holy Ghost among them That to call a Councell by ancient right belongeth to the Bishop of Rome That it pertayneth not to sheepe to iudge their shepheard But Eugenius himselfe with more maiesty and Pope-like state could say s Ibidem To that robbery at Basill all the Divels of the world doe seeme to haue come togither To these bracks about Councels this one farther may be ioyned that they say a Councell is not good vnlesse the Pope confirme it For now how shall we know whether a Synode bee confirmed or no vnlesse there be some Bull or Decree published concerning that particular since s In Iudice Concilio◅ Possevinus the Iesuit in rekoning vp the Councels nameth foure at A◅les one at Laodicea fiue at Orleans and divers other which he saith are of greate authority for although an open confirmation of them be not founde yet they are allowed of by a secret consent of the Church and the Popes and Doctors citing them This is a point which may breede great difficulty whither that be inough to ratifie a Synode or no. Also it were good that before we make Coūcels a matter of beliefe we were
these plaine and evident matters it may appeere whether the Romanists or we doe truely make more reckoning of the Fathers since wee yeelde them so much authority as belongeth to auncient godly and learned men noble lampes in the Primitive Church and great illustratours of the truth they in substance overthrow all this since we conserving them they corrupt them and either raze or adde to or pervert such sentences sayings of the Doctours as any way impeach their Romish Hierarchy wherby as vsurpers they raigne and dominere in the consciences of men and women FINIS To the Christian Reader IT is now about one yeare and a halfe agone that beeing intreated to aunswere this Pamphlet which is more fraught with malice and bitter speaking then with truth or learning in behalfe of my poore countrey-men abused by these Seminarians I vndertooke it And albeit for the whole yeere following I was sufficiently burthened with my ordinary businesse therein for the space of 9. or 10. weeks sicke and much weakened with a sharpe and vehement fever yet my desire to dispell these foggy mists of Popery was such that within the compasse of that time I drew vp the first Copy of an Answere to 16. of these Romish Reasons Wherein rather desiring to giue to the Reader a substantial then a flight satisfaction I found by probable coniecture that even so much would grow to a reasonable volume and the like course heere-after being taken with the latter part of D. Hils book there also might arise a work of like proportion Vpon this conceit I fell to revising writing out to the Presse that which formerly I had done and therein by Gods blessing I went so farre that now 6. moneths since I finished so much as heere is published some few interlacings only excepted But when I shoulde haue proceeded to the perfecting vp of the other sixe a burthē was by my honorable Patrone imposed vpō me which togither with my necessary imploimēts at Winchester since that time hath so put me frō cōtēplatiō kept me in cōtinual actiō that I scant haue bin able to sustaine the waight of the daily cōtingent perpetually incūbent busines as is apparant to every mā acquainted with mine estate And in as much as yet for a time I 'am not like to be freed from that charge I am put to this difficulty that either till I haue more leysure I must stay the Answere to these tenne Chapters being now completed by the Printer or I must send these forth without their fellowes which is much cōtrary to my former purpose Notwithstanding at the last I haue resolued vpon the latter of these two courses being the rather inclined thervnto because a learned man of the other Vnivetsity hath lately vn-quartered the whole Quartron of D. Hils Reasons which peradventure in the iudgement of many men may seeme so good a satisfaction to that which the adversarie hath obiected that my future labours in this Argument may very well be spared For this cause my purpose is giving way to my present necessarie services to attend and expect for a while the iudgement and Censure of men wise and learned in our Church and afterwarde to proceede or not proceede as occasion hall require In the meane time I may say that the mainest and principallest bulwarkes of the Romish religion are these which I haue already assaulted and it is as easie a matter to go forward with the rest as it hath beene to deale with these Before persons which are wilfully ignoraunt or perverse togither with their learning Popery may bear some shew but with such as haue the skill to displaye it or the grace to endure the dismasking of it it is but a painted Iesabell Only herein the vnsearchable iudgement of God is to bee admired and his waies which are past finding out are to be wondered at and that with amasement and astonishment that there should yet be so many who haue eies and see not eares and heare not yea harts and vnderstand not but still go forward to make vp the number of the servitors of the beast and of the traine of Antichrist who must haue some to adore him till the dissolution of the worlde But to the ende that such among our Popish Countrey-men as are ordained to salvation may be plucked out of the fire it behoveth vs who are the Ministers of the Gospell to be diligent in preaching the Gospell to such as wil heare and in writing for such as will reade that they may know and beleeue and be saved For the better accomplishing wherof and for the instruction of the ignorant who most readylie are seduced I haue taken these paines endevouring to deliver plainely and without obscurity that which I haue to saie And for the cleering of all my Doctors both general and particular suggestions tracing him step by step besides discussing the maine drifte of his Reasons togither with the validity of those Arguments which others for the strengthening of the Romane perfidiousnesse doe or may rest therevpon And yet in fitting my selfe to the capacity of the vnlearned I haue not beene altogither forgetful to giue some cōtentment to men of more knowledge wherin how farre I haue gone it is not for me but for others to iudge But whereas I haue once made mention of the expelling of the Iesuites out of Fraunce and the sharpe Edict which was there against thē and now the report is strong that vpon some cōditions they are restored thither again to the truth wherof in particular I must ingenuously cōfesse that I cannot yet attaine the difference of time being waighed will easily aunswere for that matter it beeing certainelie here-tofore one waie and nowe peradventure another In respect whereof it is not amisse to know that as it was longer agone that the Copy writtē for the Presse was finished so it is fiue moneths since that the Printer began with this booke howsoever sometimes this worke hath beene interrupted one while with the danger of the Pestilence which of late hath beene so generally spreade another while with the publishing of divers other linal tracts which the present occasion did offer And this also may serue for Answer to another point wherin my charity presumed more quietnes in some men amōgst vs thē thēselues are willing to yeeld correspōdence vnto Nevertheles I trust that this is but a fit that time and experience will giue rest to the most vnquiet and restlesse soirits Lastly I earnestly intreate al Romishly affected English men women that they be not so ready to harken to Iesuits Seminary men as here-tofore they haue bin to follow their lures either in spirituall or temporall matters What they can say for their Idolatry superstitiō is long since known neither haue they yet brought ought of moment but hath received answer And for their other behaviour whither it be cōmēdable Christiā or no let their own books between the