they bee not silenced they must say nothing but what they are able to prooue by sufficient authority before those that are able to iudge as if our Bishops were ignorant that it belonged to their charge to take notice of the preaching of vnsound doctrine within their Diocesse and accordingly to censure it or knowing what is their duety in that behalfe they were more vnwilling or vnable to performe it then Doctor Carier and his Colledge of Critickes and in the meane time a conference must be had of learned and moderate men on either side such belike as your selfe like Metius Suffetius luke-warme halting betwixt two opinions rowing to the shore and looking to the Sea holding with the hare and running with the hound who publikely pray for the King and priuately worke for the Pope true learning we reuerence and Christian moderation we highly esteeme but Science falsely so called bent to the patronage of falsehood and neutralitie vnder the vizard of moderation to the reconciling of error to trueth is but the abusing of faire and honourable Titles to base and malicious ends which imputation you labour to fasten vpoÌ„ vs as if by the light of the Gospel we held the people in extreme ignorance wheras the Prophet Dauid tels vs that the word of the Lord was a lanterne to his feete and a light vnto his pathes and S. Peter You haue a most sure word of the Prophet to which you doe well that you take heede as vnto a light that shineth in a darke place but you beare vs in hand that the light of the Gospel holds men in extreame ignorance Zachary prophesied of his â—onne the Baptist that he was ordained to giue light to them that sit in darkenesse and in the shadow of death to guide their feete into the way of peace and the Baptist himselfe of CHRIST that he was that true Light which lighteth euery man that commeth into the world But you tell vs that it serues to dazell mens eyes and rob their purses And no doubt had you liued among the Pharisees in the time of CHRIST or Iohn the Baptist you would haue called their doctrine a counterfeit light in a theeues lanterne aswel as ours being in substance the same with theirs And for ignorance I may bee bolde to say it with a thankefull acknowledgement to God for it that a good part of our people are more expert in the Scriptures and are better able to yeeld an account of that faith which is in them then many of your Prelates and Priests whereof some beare the name of the brotherhood of ignorance and all at least by your practise acknowledge her the mother of deuotion in as much as you withhold the trueth in vnrighteousnesse like Esopes dog you neither eate hay your selues nor suffer others to eate it You pretend the key of Knowledge but you neither enter in your selues nor suffer others to enter you neither reade nor esteem the Scriptures your selues as you ought nor suffer the people to reade them but seale them vp in an vnknown language to the vse of a few with whoÌ„ you please to dispense B. C. 21. For matter of doctrine there is no reason that your Maiestie or the Kingdome should be molested or burthened for the mainetenance of Caluinisme which is as much against the Religion of England as it is against the Religion of Rome and will by necessarie consequence ouerthrow not onely the Catholike Church the Communion of Saints and the forgiuenesse of sinnes but also all the Articles of the Creede saue onely so much as the Turke himselfe will be content to beleeue which will be easie to proue vpon better leasure The doctrine of England which is contained in the Common prayer booke and Church Catechisme confirmed by act of Parliament and by your Maiesties Edict wherein all Englishmen are baptized and ought to be confirmed and therefore there is some reason that this should be stood vpon But this doctrine in most of the maine points therof as hath bene touched before and requireth a iust Treatise to set downe in particular doth much differ from the current opinions and Catechismes of Caluinisme doth very neere agree with or at least not contradict the Church of Rome if wee list with patience to heare one another and those points of doctrine wherein wee are made to be at warres with the Church of Rome whether we will or not doe rather arguethe corruptions of the State from whence they come then are argued by the grounds of that Religion wherevpon they stand and the contradiction of doctrine hath followed the alteration of State and not the alteration of State beene grounded vpon any trueth of doctrine G. H. 21. We are now come to one of the maine points you driue at howbeit you seeme onely to glance at it in passage and to draw it on vpon the bye which is to put vs off from all fellowship and communion with those Churches who acknowledge Caluin to haue beene an excellent instrument of God in the abolishing and suppressing of Poperie and the clearing and spreading of his trueth that so being separated from them we may either stand single and be encountred alone or returne againe to our old bias and relaps vpon Rome and so through Caluins sides you strike at the throat and heart of our Religion For our parts we all wish with the Reuerend learned Prelate of our owne Church that you were no more Papists then wee Caluinists no more pind on the Popes sleeue then we on Caluins whoÌ„ we esteeme as a worthy man but a man and consequently subiect to humane error and frailtie We maintaine nothing with him because he affirmes it but because from infallible grounds he proues it whereas the Popes bare assertion with you is proofe sufficient You are so sworne to his words that they are of equal or higher authoritie with you then Pythagoras his precepts with his Schollers ipse dixit is enough for your warrant but for vs we imbrace Caluin as himselfe doth authors not diuine vsque ad aras so farre foorth as with diuine hee accordeth and no farther This is our iudgement of Caluin but to say that the doctrine which he maintaines is as much against the Religion of England as it is against that of Rome is a desperate assertion and such as can neuer be made good did all our fugitiues lay their heads together and were all their wits turned into one And I much meruaile what you meant pretending so much tendernesse of conscience and diligence in search of the trueth to suffer your malice so farre to preuaile vpon your iudgment as to let so foule a blot so manifest a falshood to drop from your pen and not only so but to present it to the scanning of so learned a Prince and to publish it to the view and censure of the world For if Caluins
it to the world that no other sect of heretikes not excepting Turke Iew nor Pagan no not euen those of Calicute who adore the deuill did euer maintaine it by the grounds of their religion Marke by the grounds of their religion that it was lawfull or rather meritorious as the Romish Catholikes call it to murder princes or people for quarrell of religion And although particular men of all professions of religion haue beene some theeues some murtherers some traitours yet euer when they came to their ende and iust punishment they confessed their fault to be in their nature and not in their profession these Romish Catholikes onely excepted And if that be your religion which we finde maintained by the chiefe pillars and Doctours of your Church and determined to bee Catholike by your Popes and Cardinals surely we haue as litle reason to entertaine your doctrine as wee haue good reason euer to be iealous of your practise Your doctrine is That the Pope if hee thinke good may excommunicate and depose kings and dispose of their kingdomes by absoluing their subiects from their allegeance and setting forraine princes to inuade there dominions as if they held not their Crownes from God but from him and as if they were to write no more in their stiles by the grace of God but by the Popes grace king of such or such a kingdom Your doctrine is that treason deliuered vnder the seale of cōfession is not to be discouered though it be to the indangering of your Soueraigns person the subuersion of the whole body of the State Your doctrine is That as many Churchmen as are in the Kingdom which in most is a third part in some more they are all exempted from the coertion of the ciuill Magistrate being for punishment whether in bodie or in estate onely lyable to the censures of Ecclesiasticall courts which haue both dependance vpon the Popes authoritie and direction from his Canon Law Your doctrine is That as many Bishops and Arch-Bishops as are any where consecrated ought to take their oath to bee true and loyall to their good Lord and holy Father of Rome to the vtmost to execute and further his Commaunds without any limitation or reference to the authoritie of their Soueraigne Lord the King as may appeare by the tenour of the oath here ensuing which I haue annexed to the end the Reader may iudge whether this be the onely Religion as Mr. Doctour pretendeth to keepe Subiects in obedience to their Kings I Iohn Bishop or Abbot of A. from this houre forward shall be faithfull and obedient to S. Peter and to the Holy Church of Rome and to my Lord the Pope and his Successors Canonically entring I shall not bee of counsaile nor consent that they shall lose either life or member or shall bee taken or suffer any violence or any wrong by any meanes Their counsaile to mee credited by them their messengers or Letters I shall not willingly discouer to any person The Popedome of Rome the rules of the holy Fathers and the regalities of S. Peter I shall helpe retaine defend against all men The Legate of the Sea Apostolike going and comming I shall honourably intreate The rights honours priuiledges authorities of the Church of Rome and of the Pope and his Successors I shall cause to bee conserued defended augmented and promoted I shall not bee in Counsell Treatie or any act in the which any thing shall be imagined against him or the Church of Rome their rights states honours or power And if I know any such to bee mooued or compassed I shall resist to my power and assoone as I can I shall aduertise him or such as may giue him knowledge The rules of the Holy Fathers the decrees ordinances sentences dispositions reseruations prouisions and commandements Apostolike I shall keepe to my power cause to be kept of other Heretikes Schismatikes and Rebels to our Holy Father and his Successours I shall resist and persecute to my power I shall come to the Synode when I am called except I bee let by a Canonical impediment The lights of the Apostle I shall visite personally or by my deputie I shall not aliene or sell my possessions without the Popes Councell so God mee helpe and the holy Euangelists No meruaile then that Henry the eight when he commaunded the forme of this Oath to bee publikely reade in Parliament complained to the Speaker Sir Tho. Audely and some others whom for that purpose he sent for that he had thought the Clergie of his Realme had bene his Subiects wholly but now we haue well perceiued sayeth hee that they are to vs but halfe Subiects or indeed scarce Subiects at all Finally your doctrine is that the Christians in the Primatiue Church abstained from taking armes not so much for conscience sake as because they wanted strength which must needs open a wide gappe to the people vpon any humorous discontent when they once feele their owne strength like an vntamed horse to cast their rider if they may and that I may speake in your own phrase to make no bones of violating the Maiestie of the king and his children and is this a Religion fit to keepe Subiects in obedience to their Soueraignes Whereas our doctrine on the other side is That the persons of princes are sacred and by Gods ordinance priuiledged from all violence and for their actions that they are onely accomptable to God their Crownes and Scepters not disposeable by any but by him who set the one vpon their heads and the other in their hands who hath the name written on his thigh King of Kings and Lord of Lords who as Iob speaketh leadeth Princes away spoiled and ouerthroweth the mightie and againe he powreth contempt vpon Princes and weakeneth the strength of the mightie Lastly our doctrine is that the Subiects duetie is not by any dispensable but by him alone who by his diuine prouidence subiected them to that power Now whether of these doctrines ours or yours is most likely to keepe men in obedience euen our enemies shall bee our Iudges Yet this to bee your doctrine your bookes witnesse and no man of learning and ingenuitie among you will denie But for our doctrine you pretend the opinions of Caluinists and those countrey Caluinists and those met in an Ale-house not in plaine termes but by consequences gathered not by sober or setled braines vpon iudgement but by working heads of greater libertie at their pleasure and that not in their bookes or speeches but in their liues and practises Thus the mountains swell as if wee should haue a giant borne but at length after much expectation wee haue a little mouse brought into the world What Mr. Doctour are there no principles in the Romish Catholike Religion from whence working heads of greater libertie doe at their pleasures draw the like dangerous consequences in their liues and practises If there bee none how comes it to passe that there are so many
beene in the Easterne Church hee being worse then an Infidell that prouideth not for those of his owne houshold To conclude wee neither speake nor write against lawfull Vowes but the rashnesse of them and impossibilitie in performing them Not against true Virginity but the fained shew of it and the preferring it by so many degrees before the honourable estate of mariage Not against necessary Pouertie but the voluntarie choise of it when more good may be done by possessing and vsing those meanes God hath sent vs Not against Fasting but the pharesaicall vse of it and making it part of diuine worship Not against Praying but the performance of it in a strange tongue rather for custome then for conscience rather by number then by weight in drawing neere vnto God with our lippes when our hearts are farre from him Not against Watching but the pretended apish imitation and merit in it Not against Obedience but the abuse of it in the enterprising of damnable and desperate attempts Lastly not against austeritie of life but inciuilitie and that shew of wisedome which S. Paul censureth in the second to the Col. Consisting in voluntary Religion and humblenesse of minde and not sparing the bodie You doe well to adde that all these are required in a Monasticall conuersation but how they were or are performed God knowes and the world not vndeseruedly suspects B. C. 26. Vpon these conditions the Lords the Commons and the Clergie were content to beleeue that the King was Supreme head of the Church of England Not that they did thinke so indeed or that they desired to augment his authoritie but that they might bee protected by him freely enioy those commodities which they thought schisme had brought vnto them and feared the vnity of the Church might againe take from them Hence did arise a necessitie of inueighing against the Pope and the Church of Rome as against Antichrist and Babylon and the greatest enemies of the State of England Insomuch that that Clergie man was most acceptable to them and in their opinion most worthy of preferments that could most confidently preach and write the most foule and monstrous assertions of the Pope and the Church of Rome though they were neuer so false These and such like are those temporall respects which would faine seeme the daughters of those doctrines which themselues haue brought foorth and to be diuided from the Catholike Church by doctrine when they themselues haue caused the doctrine of diuision G. H. 26. Vpon these conditions you say that the Lords and Commons and Clergie were content to beleeue that the King was supreame head of the Church of England whereas your selfe before confesse that these conditions were afterward graunted to the Clergie who notwithstanding were the forwardest in perswading the King to accept and assume that title as may appeare by the booke set out by the whole Conuocation of England intituled The Institution of a Christian man besides the Treatises of diuers particular Bishops to the same purpose as namely Stephen Gardiners discourse of true obedience together with Bonners Preface annexed to it Longelands Sermon and Tunstals Letter to Cardinall Poole all which are extant to be reade and seene at this day and surely he that shall obserue their vehement protestations specially of Gardiner whom I hold the most sufficient among them for learning and withall the soundnesse and weight of the reasons which they enforce against the Popes pretended iurisdiction will easily beleeue that they thought in very deede as they wrote that their minds and their pennes concurred in one But from hence you say arose a necessitie of enuying against the Pope and the Church of Rome as against Antichrist and Babylon as if his Holinesse had neuer beene graced with the title of Antichrist before Henry assumed his title of supreame head nor Rome called Babylon before England was freed from that Babylonish captiuity Whereas your famous Cardinall hath none other proofe from Scripture that S. Peter was euer at Rome but by expounding Rome to be the Babylon from whence he dated his first Epistle And when the seuerall markes of Antichrist shall be applied to any so properly as to the Bishop of Rome I will confesse he is iniuriously so styled in the meane time I can hardly imagine any so foule and monstrous assertions which some of your Popes haue not deserued euen by the confession of your owne Writers it being enough to make a modest man blush in reading and relating that which they blushed not to act nay boasted of being acted in so much as I doubt not but I may confidently affirme that neither the Catalogue of Emperours taking in the Heathenish among the Christians nor any one succession of Kings in the world since the first creation of it to this present age euer afforded so many monsters of men so many incarnate deuils so expert in all kind of villanies as that of your Popes neither can any one King or Emperour be named whom some of your Popes haue not out-stripped And what needed then any imitation of your side in faining false assertions where true were so plentifull B. C. 27. In all these and all other doctrine of diuision men haue receiued great countenance and encouragement from Geneua For although M. Iohn Caluin were neuer any good subiect or friend to Bishop Duke or King yet hee did so fit the common people with new doctrine that no Gospel can be so pleasing to them nor so light some as his for finding Geneua to be fallen out both with their Bishop who was their ancient Prince and their Duke to whom they pretended against their Bishop and to bee all in a combustion amongst themselues for want of gouernment although he were then a stranger and a very young man of some sixe and twenty or seuen and twenty yeeres olde at the most yet he thought good vpon the opportunity to giue the venture and to step in himselfe to be founder of a new Church and state amongst them And for that purpose hee found them such a Catechisme as they might easily contemne all ancient learning and authority and saue themselues by a strong fancie which hee called faith And this pleased the Bourgers of Geneua so well that they called a meeting and caused all the Citizens to sweare that that Catechisme was true and all Popery false as may appeare in Caluins life written by Beza and prefixed to his Epistles And although the ministeriall Presbitery of Geneua haue lost much of M. Caluins greatnesse yet the Citie hath had the fortune euer since by the helpe of their neighbours to hold out against their Bishop and the Duke and all their ancient gouernours G. H. 27. You passe on in this Section and the next to passe your censure vpon Geneua and Caluin in as much as from them wee haue receiued great countenance and encouragement whereas neither Geneua nor Caluin were
termeth Caluin a reuerend Father and worthy ornament of the Church of God Now touching his booke of Christian Institution in particular M. Hooker who is well knowne not to haue contemned the doctrine of the Church of England as a ragge of Poperie thus writes Two things saith he speaking of Caluin in his Preface to his bookes of Ecclesiasticall policie of principall moment there are which haue deseruedly procured him honour through the world The one his exceeding paines in composing the Institutions of Christian religion The other his no lesse industrious trauaâ—les for exposition of holy Scripture according to the same Institutions In which two things whatsoeuer they were that afterward bestowed their labour he gained the aduantage of preiudice against them if they gaine-sayed and of glory aboue them if they consented Then which I cannot imagine what could bee vttered more effectually Thus malice would not suffer you to see that worth in Caluin and his Writings which these Worthies professed and published who were notwithstanding more earnest and zealous Patrones of the doctrine of the Church of England then your selfe But it may be you thought it would bee credit enough for you onely to enter the lists with so stout and renowned a champion howbeit to hunt after applause by dishonouring the names of famous men was held by S. Ierome and is accounted by all good and wise men but a tricke of vaine and childish arrogancie there being lesse comparison betwixt Carier and Caluin then Caluin and Stapleton whom notwithstanding a great Diuine and publike professour of one of our owne Vniuersities comparing together professeth there was more sound Diuinity in Caluins little finger then Stapletons head or whole body I will conclude mine answere to this Section with the words of a graue Bishop yet liuing no enemie to the doctrine of the Church of England as his Writings shew Caluin is so well knowen sayeth hee to all those that bee learned or wise for his great paines and good labours in the Church of God that a fewe snarling Friars cannot impeach his name though you would neuer so wretchedly peruert his words Thus much of Caluin and his Writings for I durst not goe so farre as Thurius Praeter Apostolicas post Christi tempora chartas Huic peperere viro saecula nulla parem B. C. 29. These reasons or rather corruptions of State haue so confounded the doctrine of the Church of England and so slandered the doctrine of the Church of Rome as it hath turned mens braines and made the multitude on both sides like two fooles which being set backe to backe doe thinke they are as farre asunder as the horizons are they looke vpon But if it please your Maiestie to command them to turne each of them but a quarter about and looke both one way to the seruice of God and your Maiestie and to the saluation of soules they should presently see themselues to bee a great deale more neere in matters of doctrineâ— then the Puâ—itanicall Preachers on both sides doe make them beleeue they are I can not in the breuity of this discourse descend into particulars but if it please your Maiestie to command me or any other honest man that hath taken paines to vnderstand and obserue all sides freely and plainely to set downe the difference betwixt Caluinisme and the doctrine of England established by Law and then to shew Locos Concessos and Locos Controuersos betwixt the Church of England and the Church of Rome I doubt not but the distance that will be left betwixt for matter of doctrine may by your Maiesty be easily compounded G. H. 29. Whether reason or rather corruption of State haue not bred confusion rather in the doctrine of the Church of Rome then of England let Romes infinite ambition and insatiable couetousnesse masked vnder pretence of doctrine testifie As long as the Bishops of Rome kept them to their profession in the gaining of soules to God matters went wel for doctrine but when once they turned Statists in stead of gaining soules cast about for the gouernment of the world then were their Friars and flatterers found who were as readie to shape and frame her Doctrine according to the modell of State Before the Councill of Trent which was called in the memorie of some yet liuing it is made euident by my learned brother Dr. Carleton in his Consent of the Catholike Church against the Tridentines that the Doctrine of the rule of Controuersies of the Church of Iustifying Faith of Grace was the same in the Church of Rome which is now publikely taught and professed with vs. If by the Church of Rome we will vnderstand her chiefe Prelates not those Friars and flatterers which belonged rather to her Court then her Church from whence then arose this confusion of doctrine which followed after but onely from that corruption of State which went before and yet it cannot but bee acknowledged that as our bodies first warme our clothes and then our clothes serue to keepe warme our bodies so the corruption of State first brought foorth this confusion of doctrine but being brought foorth the daughter serues to nourish and maintaine the mother Now for the confounding of our doctrine wee answere with S. Paul If our Gospel saith he be hid it is hid to them that are lost So we if our doctrine bee confounded it is to them whom the God of this world hath confounded and blinded lest the light of the glorious Gospel of CHRIST who is the image of God should shine vnto them The second thing which you charge vs with is the slandering the doctrine of the Church of Rome and are your Romanists cleare of that accusation or dare any man of iudgement and learning discharge them doth not Pererius accuse Catharinus for calling that an intollerable and desperate opinion of Luther touching Reprobation which notwithstanding was the same opinion and none other as Pererius confesseth then S. Augustine maintained touching the same point Doth not Reynolds our Countrey man howbeit otherwise maliciously bitter against Caluin specially in his Caluino Turcisme in his iudgement free Caluin from the imputation of making God the authour of sinne in his latter yeeres which notwithstanding is still pressed vpon him both by your selfe and others Doth not Bellarmine cleare him from making the second person in Trinitie to be from himselfe and not from the first with which errour notwithstanding hee is charged by Genebrard by Lyndan by Canisius And for our owne Church doth not Bristow affirme that our Religion is prooued by experience to be indeed no Religion Doth not Allen speaking of our Sacraments Seruice and Sermons call them things which assuredly procure damnation Doth not Reynolds in the booke before named endeuour to make our Religion worse then the Turkish not distinguishing betwixt Caluinisme and the doctrine of the Church of England But
Apostles haue otherwise vsed all their censures only in Christs Name and neuer a word of his Vicars Peter we read did in all the Apostles meetings sit among them as one of their number and when chosen men were sent to Antiochia from that Apostolike Councell at Ierusalem the text sayeth it seemed good to the Apostles and Elders with the whole Church to send chosen men but no mention made of the head thereof and so in their Letters no mention is made of Peter but onely of the Apostles Elders and Brethren And it is a wonder why Paul rebuketh the Church of Corinth for making exception of persons because some followed Paul some Apollos some Cephas if Peter was their visible head for then those that followed not Peter or Cephas renounced the Catholike Faith But it appeareth well that Paul knew little of our new doctrine since he handleth Peter so rudely as hee not only compareth but preferreth himselfe vnto him But our Cardinall prooues Peters Superiority by Pauls going to visite him Indeed Paul sayeth he went to Ierusalem to visite Peter and to conferre with him but he should haue added and to kisse his feet To conclude then the trueth is that â—eter was both in age and in the time of Christs calling him one of the first of the Apostles in order the principall of the first twelue and one of the three whome Christ for orders sake preferred to all the rest and no further did the Bishop of Rome claime for three hundreth yeere after Christ Subiect they were to the generall Councels and euen but of late did the Councell of Constance depose three Popes and set vp the fourth and till Phocas dayes that murthered his Master were they subiect to Emperours But how they are now come to bee Christs Vicars Gods on earth Triple Crowned Kings of Heauen Earth and Hell Iudges of all the world and none to iudge them heads of the Faith absolute deciders of all controuersies by the infallibilitie of their spirit hauing all power both Spirituall and Temporall in their hands the high Bishops Monarchs of the whole earth Superiours to all Emperours and Kings yea Supreme Vice-gods who whether they will or not can not erre How they are now come I say to this top of greatnesse I know not but sure I am Wee that are kings haue greatest need to looke to it As for me Paul and Peter I know but these men I know not and yet to doubt of this is to denie the Catholike Faith nay the Word it selfe must be turned vpside downe and the order of Nature inuerted making the left hand to haue the place before the right that this Primacie may be maintained Thus we see how clearely and strongly his Maiestie both in his Apologie proues the Supremacie of Kings in causes Ecclesiasticall and disproues in his Premonition the pretended Supremacie of Popes euen in Spirituals denying them to be Christs Vicars Peters Successors visible Monarchs heads of the Faith deciders of all controuersies high Priests vniuersall Bishops and destroying the two maine grounds of that Monarchie the Supremacie of S. Peter and their infallibilitie in iudging Truely in the Writing hereof mee thought I was touched with shame and pittie that a Diuine should with such palpable falshoods belie his Soueraigne and gull the world and a Doctor of Diuinitie so fowlie stumble in so plaine and manifest a case howbeit it cannot be denyed to be true which he addes that his Maiestie by that Booke is partly ingaged to admit the triall of the first generall Councels and the most ancient Fathers For the Councels I reuerence and admit saith hee the foure first generall Councels as Catholike Orthodoxe and the said foure generall Councels are acknowledged by our Acts of Parliament and receiued for Orthodoxe by our Church And for the Fathers saith hee I reuerence them as much and more then the Iesuits doe for what euer the Fathers for the first fiue hundred yeeres did with an vnanime consent agree vpon to be beleeued as a necessarie point of saluation I either will beleeue it also or at least will be humbly silent not taking vpon me to condemne the same but for euery priuate Fathers opinion it bindes not my conscience more then Bellarmines euery one of the Fathers vsually contradicting others I will therefore in that case follow S. Augustines rule in iudging of their opinions as I find them agree with the Scriptures what I find agreeable thereunto I will gladly imbrace what is otherwise I will with their reuerence reiect So that his Maiestie admitteth the foure first Councels not as Diuine Oracles or as the foure Gospels but as Catholike and Orthodoxe and reuerenceth the most ancient Fathers not as the holy Scriptures but as consonant thereunto And if that triall should be made your holy Father would thereby gaine as litle for the countenancing of his vsurped Supremacie as Zozimus Boniface and Celestine his Predecessours in forging a Canon of the first Nicene Councell for their pretended Iurisdiction in appeales and labouring to force the Councell of Carthage thereunto whereas that Councell in precise termes confineth other Bishops and Patriarchs to the exercise of their iurisdictioÌ„ within their own Diocesses or Prouinces as the Custome of the Bishop of Rome was the words are these Let old Customes be kept they that are in Egypt and Lybia and Pentapolis that the Bishop of Alexandria haue the preheminence of all these because such is the Custome of the Bishop of Rome too likewise also in Antioch and in other Prouinces let the Churches enioy their dignities and prerogatiues which words of the Councel grounding on the Custome of the B. of Rome that as he had preeminence of all the Bishops about him so Alexandria and Antioch should haue of all about them and likewise other Churches as the Metropolitan each in their owne Prouinces doe shew that the Pope neither had preeminence of all through the world before the Nicene Councell nor ought to haue greater preeminence by their iudgement then he before time had This Councell was called about 327. yeeres after Christ and there met in it 318. Bishops the chiefe lights of Christian Religion at that time Ambrose saying that their number was mistically prefigured in those 318. Souldiers by whome Abraham got the victory ouer the fiue Kings The second generall Councell was helde at Constantinople against Macedonius who denyed the Diuinitie of the holy Ghost consisting of 150. Bishops about the yeere 383. called by Theodosius the Elder who both prescribed the place and time the matter to be discussed and maner of proceeding in it sent his Deputie thither to supplie his roome as moderator or president for the keeping of order obseruing of decencie and lastly by his Imperiall power ratified the Decrees thereof all which acts flowing from the prerogatiue of his place and office are now denyed by the Pope and his flatterers any way to belong to
all you come to the Subiect but if it were in the power of Romanists I doubt much whether hee should long sit there and how hee commaunds all well appeares by their refusall to take those lawfull Oathes which hee imposeth Now for the Subiect you beginne first with the Lords and so descend to the Commons Concluding lastly with the Clergy and sing them seuerally a Syrens song that so being lulled asleepe the common ship they are caried in may dash vpon the Rocke of Rome B. C. 39. For mine owne part for the discharge of my duetie and conscience I haue considered of all there States and can resolue my selfe that I haue not preiudiced the State of any good Subiect of yours but mine owne in comming to the Catholike Church And first for your Lords and Nobles it is true that many of their anâ—estors were allowed a very good share in the diuision of the Church when the Shisme began therfore it concerned them in reason of State to maintaine the doctrine of diuision but I thinke there are very few in England either Lords or other now possest of Abbey lands which haue not payed well for them and might aswell possesse them in the vnitie of the Church as in the Schisme and there was a declaration made by the Pope to that purpose in Queene Maries dayes so that now there is no neede at all to preach against the merits of good workes nor the vertue of the Sacraments nor the inuocation of Saints nor the rest of Popery that built Churches vnlesse it bee to helpe the Hugonotes of France to pull them downe G. H. 39. Hauing entred into a deepe studie and serious consideration of all States at length you resolue as from the oracle that you haue preiudiced none in playing the turnecoate but your selfe and sure I am of the same opinion there being none as I hope so vnwise as to be turned by you Now in taking this suruey you begin with the Lords who were allowed a very good share you would say a great in the diuision of the Church yet if they will bee so good as to side with the Pope they shall both enioy their Religion and keepe their possessions as now in this Religion they doe so wee see you would iuggle at fast and loose play at small game rather then sit out and became all vnto all that you might winne some though in another sense then S. Paul both meant and practised it And whereas you would salue the matter by thâ—ir paying for those possessions that shift will not serue the turne for Queene Maries dayes when the greatest part of them were both vnsold and vnbought otherwise then in the first sharing By your opinion that Abbey lands may bee aswell possessed in the vnitie of the Church as in the Schisme as you are pleased to call it it seemeth you haue seene the motiues perswading to a dispensation in that behalfe collected and reduced into writing in the second yeere of Queene Maries reigne the originall of which amongst other authentike remembrances of that time is preserued in the Office of his Maiesties Papers which because I verely thinke it was the ground of that Declaration made by the Pope in Queene Maries time which you speake of and a prinâ—ipal inducement of the Statute made the same yeere in confirmation thereof and for that also I suppose it is not any where publikely to be found I will here insert ANNO DOM. 1554. QVod omnes qui iusto titulo iuxta leges huius regni pro tempore existentes habent aliquas possessiones terras siue tenementa Monasteriorum Prioratuum Episcopatuum Collegiorum Cantariarum Obituum c. siue eadem pecunijs suis perquisiuerunt siue per donationem vel per mutationem siue alio modo legitimo quocunque in sua possessione huiusmodi remanere possint valeant easdem suas possessiones ratas confirmatas sibi habere ex confirmatione dispensatione Sedis Apostolicae Causae rationes quare huiusmodi dispensationes cum honore conscientia rectè concedi possint 1 Status Coronae huius Regni bene sustineri non potest vt cum honore regat gubernet si huiusmodi possessiones ab illa separentur quod hodie maxima pars possessionum Coronae sit ex huiusmodi terris possessionibus 2 Complurimi homines pecuniis suis acquisiuerunt ingentes huiusmodi terrarum portiones à serenissimis Regibus Henrico VIII Edwardo VI. qui per suas Litteras Patentes easdem terras warrantizauerunt quibus terris possâ—ssionibus sipossessores huiusmodi nunc priuarentur Rex teneretur rependere pecunias omnes in hac partâ— expositas quae in tantarum summarum vim molâ—m sese extenderent vt d Corona difficillimè restitui possent 3 Magnates nobiles huius regni quorum plerique vendiderunt alianauerunt antiquas suas haereditarias possessiones vt has nouas obtinerent in suo statu viuere non possunt si huiusmodi possessiones ab illis auferantur 4 Acquisitores vel possessores huiusmodi terrarum possessionum propterea quod easdem habuerunt ex iusto titulo iuxta ordinem Regum huius regni habebant etiamnum habent bonam fidem in illis obtinendis 5 Possessio huiusmodi terrarum adeò est communis cuique statui ordini hominum Ciuitatibusque Collegiis Incorporationibus vt si ab illis tollantur auferantur subitam quandam metamorphosin singulorum statuum magnam omnis ordinis confusionem in vniuerso regno hinc indesequi necesse sit 6 Cum bona possessiones Ecclesiae ex authoritate Canonum pro redemptione captiuorum alienari possint Idque per illam Ecclesiam solam ad quam illae possessiones pertinebant aequum est dispensari pro continuatione possessionis iam acquisitae propter tantum bonum publicae concordiae vnitatis Ecclesiae ac praeseruatione istius Status tam in corpore quam in anima THat all such as by iust title according to the Lawes or Statutes of this Realme for the time being haue any possessions lands or tenements lately belonging to Monasteries Priories Bishoprickes Colledges Chanteries Obites c. Whether they haue purchased theÌ„ for their money or are come to possesse them by gift grant exchange or by any other legal meanes whatsoeuer may retaine and keepe the same in their possessions and haue the same ratified and established vnto them by the confirmation and dispensation of the Sea Apostolike Causes and reasons why such dispensations may be iustly granted with honour and conscience 1 The state of the Crowne of this kingdome cannot be well susteined to gouerne and rule with honour if such possessions be taken from it for at this day the greatest part of the possessions of the Crowne consisteth of such lands and possessions 2 Very many men haue with their moneyes bought and purchased great portions of those lands from the most Excellent
of that profession by whose deedes a man may safely guesse they say in their hearts there is no God If there be any why doe you so pathetically exclaime against Caluinists as if they stood single in this bill of inditement Shall we accuse our Blessed SAVIOVR because he is to some a rocke of offence or his precious Word because to some it prooues a sauour of death vnto death and if wee must acquit him and lay the fault where it is on them who draw poison to hurt themselues out of the sweetest flowers and dazell their owne eyes by looking on the comfortable beames of the Sunne surely you haue no reason in my iudgement in this case as by your selfe it is opened to accuse our doctrine I am not ignorant that all the Popes chiefest Proctors lay it confidently to our charge That wee make God the author as well of sudas his treason as Pauls vocation aswell of Dauids adulterie as Iosephs chastitie as namely Vasquez Feuardentius Campian Hayus Panigirolla Bozius Ignatius Armandus Kellison Posseuin Bellarmin But I will be bold to say it there is none of our writers of note euen among them who are reputed the most zealous followers of Caluin haue written any more in this point then Occham Hugo de Sancto Victore Gregorius Ariminensis Cardinall Cameracensis Medina Durandus Bannes Scotus Thomas and Bellarmine himselfe who as his Maiestie rightly obserueth in the Catalogue of his contradictions set downe in his Apologie manifestly opposeth himselfe touching his opinion in this point in the Booke and Chapter before quoted in as much as hee affirmeth in the 3. Section thereof that God doth not incline a man to euill either naturally or morally and in the tenth Section of the same Chapter auoucheth the cleane contrary namely that God doth not incline to euill naturally but morally and in the same place hee is bold to say that God not onely permitteth wicked men to doe many euils but that by a figure he commandeth it and exciteth men vnto it as a huntsman setteth the dogge vpon the Hare by letting goe the slip that held the dogge Nay hee further addeth hee fits as president ouer the willes of wicked men hee ruleth and gouerneth them he boweth and bendeth them by working inuisibly in them and that positiuely as hee acknowledgeth within a few lines though before hee denie it These very wordes of Bellarmine doth Kellison reprehend in Caluin in the 1. Chap. of his booke of his Suruay the same man maketh Caluin to teach that God is the onely sinner in as much as hee doubteth not to say that the will of God is the necessitie of things whereas indeede they are S. Augustines words de Gen. ad lit lib. 6. cap. 15. and so rightly quoted by Caluin though Kellison professe S. Augustine haue no such thing in the place by him alleaged So that if they had the charitie to interpret the speaches of our men as gently and fauourably as they doe their owne there would appeare little difference or none at all and I will vndertake to shewe if I bee put to it that many speaches and passages goe for currant and Catholike doctrine among them which if they should bee alleaged out of Caluin would be censured as heresie but it seemeth the ground of the song which Mr. Doctor here descanteth on was taken out of Kellison in the forenamed booke and chapter where hee alleageth Caluins words to be these but falsly quoted out of his 37. Booke I grant that theeues and murtherers and other euill doers are the instruments of Gods prouidence whom the Lord doth vse to execute those iudgements which hee hath himselfe determined as if Caluin said any more or so much herein then S. Peter hath giuen him warrant for in the 4 chap. of the Acts where he thus speaketh Of a trueth against thy holy child IESVS whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and people of Israel were gatherâ—d together for to doe whatsoeuer thy hand and thy counsell determined before to bee done or Ioseph in the 45. of Genesis comforting his brother God did send mee before you to preserue life or Iob when the Caldeans had robbed him of his cattel and flaine his seruants The Lord hath taken away or the Prophet Esay where hee likeneth the King of Assyria to an Axe to a Sawe to a Rod to a Staffe moued and directed by the hand of God for the execution of his iudgements wherefore let Kellison either accuse these holy penmen of God and teach them to correct their manner of speaking or let him cease to accuse Caluin for this passage who there in affirmeth no more nor so much as they doe To conclude what wee maintaine in this poynt touching the will or cooperation of God in sinne or with sinners is among many others fully and cleerely deliuered by the pens of the most Reuerend father in God the Lord Archbishop of Canterbury his Grace now being in the last of his sixe solemne Lectures read in the Vniuersitie of Oxford for his degree of Doctorship of Doctor Abbot now L. Bishop of Salisbury in his answere to Doctor Bishops preface to his second part of Doctor Morton Deane of Winchester in the first Booke and 25. Chap. of his Cath. Apologie of Doctor Feild Deane of Glocester in his third Booke and 23. Chapter of the Church and lastly of my late worthy Colleague Doctor White in the 41. Digression and 50. Paragraph of The way to the Church The summe of all is this that about and concerning sin God doth three things first as a cause vniuersall hee sustaineth and vpholdeth the beeing and moouing both of the nature and actions whether good or bad of all mankind Secondly by withdrawing his grace which should lighten the vnderstandings and soften and mollifie the hearts of men Thirdly by giuing way to Satan to worke vpon them and no way either strengthening them against him or weakning his force Fourthly by ordinating sinne which is nothing else but the disposing and directing of it in such maner and measure as to him seemeth best that it stretcheth it selfe no further or otherwise either for time or place or persons then his good pleasure willeth sometimes he turneth it to another end then the person doing it thought of somtimes he maketh way for it by shutting vp and stopping all other passages by which it might breake foorth sometimes hee punisheth one sinne with another as pride is punished with enuie he being not the author of enuie as it is sinfull but as is it carries a sting with it implying a contrariety betweene it and the soule of man which maketh it bitter and afflictiue Fiftly and lastly by occasioning sinne accidentally as when God doeth that which in it selfe is good and yet knoweth through the euill disposition which is in men it
both they and their posterity might be at vtter defiance therewith and so hauing ouerthrowne and prophaned the good workes of the Saints it was necessary for them to get them Chaplins that might both dispute preach and write against the merits of good workes the inuocation of Saints the sacrifice of the Altar prayer for the dead and all such points of Catholike doctrine as were the grounds of those Churches and religious houses which they had ouerthrowen and prophaned And it was not hard for those Chaplines by some shew of Scripture to proue that which their Lords and followers were so willing to beleeue G. H. 23. The Abbies and Religious houses were growen to that height of idlenesse the mother of ignorance and luxurie within themselues and by reason thereof into that contempt and base estimation with the people that it was high time some blood should haue beene drawen from their swelling veines specially considering the little vse the Common-wealth had of them but chiefely for that they were so farre degenerated from the primitiue institution Their number was great it being 645. monasteries of men and women accounting the Priories and Frieries besides Chaunteries and free Chappels their seate commonly in the fairest and fattest part of the land their reuenues amounting to an inestimable summe as in the originall booke thereof taken by Commission and giuen to the King may appeare though at their dissolutions their values were fauourably and farre vnder rated in so much as in the raigne of Edward the first a statute of Mortmaine was made for the restraining of that excesse And had not Henry the fifth beene wisely diuerted vpon the French warres by Archbishop Chichly he had in all likelihood preuented Henry the eight in diminishing if not demolishing those houses being sâ—t on by his Parliament held at Leicester in the beginning of his raigne in which a bill was exhibited complaining how their reuenues giuen for deuotion were most desorderly wasted vpon Hounds and Hawkes and Horses and Whores which if better imployed would serue for the defence of the land and honour of the King and suffice for the maintenance of fifteene Earles fifteene hundred Knights sixe thousand two hundred Esquires and one hundred Almes-houses for reliefe of impotent and diseased persons and besides all this to the Kings Coffers there would thereby yeerely accrew twenty thousand pounds And to speake a trueth Cardinall Wolsey was the man who by pulling downe the smaller both shewed and made a way to the King Henry the eight for taking the like order with the bigger Neither did hee thinke his hands lesse bound towards his owne subiects then the Pope and French King did theirs for the rooting out of the rich and powerfull order of Templars through Christendome accusing them of like grieuous and vnnaturall offences as were in open Parliament layed to the charge of our monasticall professours vpon the relation of such Commissioners who were appointed to make search to that purpose no marueile then that as after the dissolution of that order which fell out in the raigne of Edward the second as Thomas de la More reportâ— is who at the same time liued as an officer in his Court the heires of the donors and such as had indowed them with lands reentred vpon those parts of their ancient patrimonies so in the downefall of Monasteries the Lords tooke their share of those lands which their ancestors had formerly bestowed to piouâ—â—vses but were at that time very much abused by the possesâ—ours But a great part of them about or somewhat aboue 600. yeeres since were thrust into the possessions of maried Church-men by Dunstan Archbishop of Canterbury so that if euery bird had his feather at their dissolution the greatest part of their lands had returned to the Clergie or at least their impropriations which were as improper to them though they held them by dispensation as now it may well bee disputed they are to the possessâ—urs of them A part whereof notwithstanding are so farre off from being at defiance with your Church that they are professed Romane Catholikes And in Queene Maries dayes among all those that intirely embraced that Religion not so much as one was found that could be drawen to disgorge those sweet morsels they had deuoured or to make restitution of a foote of land though the Queene her selfe the rather to draw them on had offered all she held in possession Then was your doctrine of good workes your Inuocation Saints your sacrifice of the Altar and your prayer for the dead restored which were the grounds you say of those religious houses yet the land which had bene their maintenance was not restored And as the reuiuing of those doctrines could not serue to giue new life vnto the carkasses of those ruined houses so the ruining of those houses was not the cause as you pretend of the impugning of those doctrines since they were impugned by the confession of your owne Writers by the Waldenses by the Albingenses by Wicliffe by Husse by Luther by Zuinglius by Caluin before those houses fell and continued for the most part during all the raigne of Henry the eight as may appeare by the sixe articles commonly called the whip with the sixe cordes And for any thing I finde he altered nothing excepting the taking downe of Monasteries and the Popes authority but onely the translation of the Bible and the singing and reading diuine seruice in our mother tongue so that it is cleare to any indifferent iudgement that the contradicting of those doctrines rather caused the ruine of those houses then their ruine as you would beare vs in hand the contradicting of those doctrines And it were no hard matter not by shew of Scripture but by Scripture it selfe to prooue their vnsoundnesse But an harder I am sure it were for his Holinesse Chaplaines from thence to proue their soundnesse in that sense as they are now defended in the Church of Rome howbeit you are as willing to beleeue the trueth of them for the aduantage you reape by them specially by the sacrifice of the Altar and prayer for the dead as any can bee vpon the like reason to beleeue the contrary B. C. 24. To the Commons was giuen great hope of reliefe for their pouertie ease of subsidies and the burden of so great a Clergie and many other goodly gay nothings And for the present they should haue liberty and the benefit of the common Law that is leaue to liue by such Lawes as themselues list to make and to contemne the authoritie of the Church which although it were for their benefit euery way yet because it crossed their affections like wayward children they could neuer abide it and was not this reason enough for them to hold out the breach and to study Scripture themselues that they might be able to confute Confession Satisfaction Penance and to declaime against that tyranny of the Church of Rome whereby
those two things which M. Doctour craues to be yeelded vnto he shrowds vnder the cloake of the first vse of the Sacrament whereas his Maiestie rightly termeth the present doctrine and practise of the Church of Rome therein new coyned articles neuer heard of in the first 500. yeeres Such as are the cutting off of one halfe of the Sacrament from the people priuate Masses where the Priest playeth the part both of the Priest and of the people their Transubstantiation Eleuation for adoration reseruation in boxes and circuâ—gestation in Processions besides an infinite number of ridiculous and apish toyes in the celebration of it Notwithstanding you make no bones to demand the free vse hereof that is as I conceiue in effect the publike toleration and liberty of Romish religion a matter most vnreasonable to be expected from his Maiesty of any king liuing who therefore specially seemes to mislike the bitternesse of some busie Ministers who God be blessed grow both fewer in number and more calme in their courses because they trouble the peace of the Church thereby giuing aduantage to the entry of Papists by the diuision thereof how then can you conceâ—ue any hope of a Toleration of your pretended Catholike religion it selfe But if you consider that which his Maiesty writeth against the mariage of his sonne to oâ—e of a different religion your hope wil be much lesse Solomon from the toleration of a strange worship within his dominions fell at last as we know to the imbracing of it himselfe And it is obserued by Diuines both Iewish and Christian that the diuersitie of religion tolerated by King Solomon in diuine worship was by God requited vpon his heire and next successour Iure talionis by a retaliated diuision of an vnrecouerable rupture in the ciuill gouernment Your owne Stapleton spares not to reuile Bodiâ— in particular as an enemy to Christianity for maintaining that liberty The Rhemists conclude to like purpose in their annoâ—ations vpon the new Testament and Bellarmine spends two whole chapters in confuting their arguments who pleade for this indifferencie inforâ—ing it from the example of the Iewish Church grounds of Scripture practise of Emperours iudgement of Fathers yea reason and experience to bee pernitious in any Realme boâ—h to the Ecclesiasticall and ciuill state and dangerous euen to themselues which vse that liberty shall we imagine then that his Matie a king if any other in the world so desirous to serue God truely without shrinking or wauering setled in conscience resolued in iudgement confirming by practise by word by writing by oath by lawes by aduice what hee openly professeth would euer differ so much from himselfe as to admit euen of a partiall Toleration of a religion different from if not contrary vnto his owne a matter so contrary to Gods will so dishonourable to himselfe so dangerous to the State Be not partaker saith S. Paul to Timothy of other mens sinnes now I cannot conceiue how in his case the Magistrates permitting when it is in his power to forbid can well be distinguished from pertaking From your demands you come to your promises whereof the first is that the Pope for his part would confirâ—e the interest of all those that haue present possession in any ecclesisticall liuing in England he must then confirme the interest of all those whom you call Puritans and Caluinists as well as others which I thinke hee will bee as vnwilling to doe as they to take it from him nay I am perswaded there is no Clergy man in England worthy the name and credit of a good Subiect or the profit of the liuing he holdes who would thinke the possession of it any way the securer for the Popes confirmation But to grant that the right of those who haue the present interest in them might by that means bee strengthened what were like to become of the fattest Benefices and best dignities of our Church the same power continuing in the next age wee may in part coniecture by the experience of former times they being by the Popes authoritie conferred vpon his fauourits Italians and strangers who neuer came so much as to see them and yet notwithstanding was the rest of the Clergy so harrowed partly by the cunning practise and partly by the violent extortion of his Legats and Collectours as I haue already shewed that it is surely a lamentable thing to read it much more to feele it The Second thing you promise is the permitting the free vâ—e of the Common prayer booke in English for Morning and Euening prayers with vâ—ry little or no alteration belike then his Holinesse hath of late better studied that Scripture of Saint Paul the 1. to the Corinthians and the 14. then which I see not what can be more cleerely spoken not onely for reading and expounding the Scriptures but specially for praying in a knowen language and if his Holinesse iudge it no offence to God to permit the vse of our Liturgy in English what reason can our Recusants pretend of their refusall to ioyne with our Congregation in the vse of it except his purpose bee to permit it only for an interim as Charles the 5th did to the Germans vntill hee can gaine further strength to worke his owne ends or as hee doth the stews to auoide a greater conceiued mischiefe but God be thanked wee haue and hope still to haue the freâ—â—se of that booke without his permission and for his permission should thinke nothing the better but rather the worse of it The third and last thing you offer is that for the contentmâ—nt and securitie of his Maiesty his Holinesse would giue him not only any satisfaction but all the honour that with the vnity of the Church and safety of Catholike religion may bee required but how farrâ— the vnitie of the Church and the safety of Catholike religion extends it selfe is so doubtfull a case as none can determine it but the Pope himselfe so that except his Maiestie can define or diuine rather what that meanes hee shall bee as farre to seeke of his securitie as euer Hee hath alreadie declared by his Breues that the taking of the Oath of Allegeance cannot stand with the safety of Catholike Religion so that if hee will secure his Maiestie hee must not only condemne those Authors and damne that Doctrine which teaches his power in deposing Kings and disposing of Kingdomes but hee must either recall that declaration made as hee pretendeth vpon long and weightie deliberation which it may bee to â—erue his turne hee would as willingly doe as absolue the Venetians though they no way submitted themselues in the point controuersed or if hee persist in the maintenance thereof as in greatest likelihood hee wâ—â—l I see not which way hee can secure his Maiestie except hee may bee said to secure who cuts off all meanes of his securitie an oath being among all Christians and Heathens if they bee but morally honest
Cant. in your Letter dated from Colin the 17 of August 1613. that you neither were nor euer would be wholly reconciled to the Church of Rome 16 By Pope Gregories letter to Austin the Monke it appeares that the other Churches were by him subordinated to Yorke and London but by king Ethelbert to Canterbury so that the L. Archbishop holds his iurisdiction by the Kings authority and not by the Popes 17 How then wil you make good our Sauiours words Mâ—ne house shal be called the house of prayer or of S. Paul that he was sent to preach and not to baptize that is as I take it chiefly to preach 18 How can he confirme them in Ecclesiastical liuings who are no better then Lay men hauing no lawful orders as is the currant opinion of Rome 19 So that looking throgh the spectacles of that religion all seemed golde to you that glistered but you might as well haue for borne the asking of that as ought else 20 That is such if any such there bee who in iudgement approue the trueth of Catholike doctrine in your sense for others you renounce as the greatest enemies to the Clergy that is your selfe and your supposed brethren 1 1. diâ—t 4. quâ—â—nic §. potestaliter 2 P. 1. q. 23. a. 5. ad 3. 3 De gratia lib. arbitrio lib. 2. cap. 9. * Ephes. 1. 4. 4 Annot. 251. 5 Disâ—n Rom. 9. Num. 91. 6 Basâ—l dor pag. 1â— * Iam. 2. 19. * Ephes. 6. 16. * 1. Ioh. 5. 4. * Châ—â— 11. 1. 7 Inst it â—ib 3. cap. 2. â— 7. 8 See the 4. booke 14. chap. of his Institut * 1. Cor. 11. 13 28. * 1. Iâ—hn 4. 1. * Hâ—b 5. 4. * 2. Pâ—â— 1. 20. * 1 Cor. 14. 32 33. 9 Basil. Dâ—r lib. 1. pag. 10. * Ta. 3. â— 10 200. yeeres of which you cannot except against for freedome if that be your meaning 11 Pref. to his â—â—sil dor fol. 6. 12 Pag. 78. 79. 13 Promp Cath. fâ— â— pâ—st 〈◊〉 14 Bodin lib. 3. cap. 7. pol. 15 In Ephes. 4. 16 D◠〈◊〉 is cap. 18. 19. * 1. Tâ—â— 5. 22. 17 Quinâ—n 〈◊〉 cum pâ—ssit iâ—bâ—t 1 How then in your Doctrine doe children baptized with vs which die instantly after their Baptisme goe to heauen 1 Appointed for the day of our deliuerance from the Powder treason 1 M. Doctour being but a nouice in his religion it seemeth had forgotten there was any such place as Purgatory 2 Belike Master Doctor had now gotten him a knocking paire of beades to keep him from sleeping while he was at his Oraisons * 2. Mac. 15. 39. 1 Maluit culpam dâ—prâ—â—ari quam nâ—n committere 2 Mâ—dâ— abstinent prâ—pter câ—mâ—une bâ— num Ecclesiâ— non propter bonum priuatum 3 So Pelitier in his narration published of his death witnesseth * 〈◊〉 14. 13. * Gal. 16. 4. 4 See Widdringtâ—ns Supplication to the Pope 1616. * 1. Cor. 4. 5. Vers. 14. Vâ—rsâ— 31. * Exed 31. * Exod. 17. 14. â—sai 8. 1. iâ—r 30. 2 â—zâ—k 37. 16. hab 2. 2. * Phil. 3. 1. * Vers 3. * 1. Cor. 5. 9. * De Câ—â—â—il auth lib. 2. caâ— 12. * Rom. 2. 12. * Iohn 5. 45 * 1. Tim. 3. 15. a Epist. ad Archiep Lâ—gdâ—n b Dâ—nâ—t Eccl. c. 14. §. sed râ—spâ—nâ—â—amus c Desig Eccl. lib. 23. c. 3. d Lonicâ—â— Thâ—atr p. 246. e Lib. 2. 15 46. f Loco supra citato g Apol. p. 3. c. 9. h Lib. 1. annâ— 1525. i De mâ—rt Oâ—col praefâ—x Annot. in proph k Lib. 35. 1564. l In vita Cal. m Lib. 3. 1547. n Lib. 6. 1550. o Ibid. p Liâ— 25. 1â—60 q Ibid. r Lib. 9. 1552. s P. Matâ—h hist. de Frâ—n lib. 1. nar 4. t In Bâ—ned 4. Cron. l. 4. u Sum. de Eccl. l. 2. c. 103. x Camb. 〈◊〉 y Lib. Hist. 6. cap. 10. * 1. Tim. 4. * Mat. 5. 45. * Bâ—â—lus 9. 1. z Dâ— Ciuiâ— Dei Lib. 1. cap. 8.