countries Iesuit Catechis fol. 152. b. Iesuit Catechis fol. 187.188 Iesuit Catechis lib. 3. cap. 18. The Iesuites slender account of her Maiestie Ignatian Friers no fit Courtiers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Theophii aduers. Ioann Hierosolym 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 46. lin 18.19.20 c. Vntruth 78. They speake nothing lesse then Christ crucified Popish preaching by ceremonies Bellar. lib. 2. de monach c. 40. What Monks and Friers shauing signifieth Popish ceremonies in dedicating of Churches Bellarm. lib. 3. de sanct c. 5. Bellar. lib. 1. de baptis c. 25.26.27 Popish toyes vsed in baptisme Epist. 119. c. 19. cited distinc 12. c. 12. Pharisaicall religion Vntruth 79. Math. 23.5 Galath 3.1 Paganes significant ceremonies Plutarch quaest Roman Qu. 11. Qu. 26. Qu. 61. Qu. 64. Qu. 75.79 Polidor Lib. 6. dâ— inuentorib Qu. 86. Qu. 108. Euripid. in supplicib Alexand. ab Alexand. lib. 2. c. 8. Plutarch coniugial praecept Alexand. ab Alexand. lib. 4. c. 17. Galath 4 9. Hieron Augustin tom 3. oper Hieron Math. 15.14 Plutar. de superstition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 47. li. 13.14 Vntruth 80. Vntruth 81. Vntruth 82. Vntruth 83. Vntruth 84. Vntruth 85. Protestants affirmatiue doctrine Foundations for learning and religion standing among Protestants 2. King 23.5 2. King 10.27 Ambros. contr Symmach What is to be thought of the dissolution of Abbeyes Cod. lib. 1. tit 8. leg 8. Statut. Hen. 8. ann 31. c. 13. Cod. lib. 1. tit 8. leg 9. All things necessarie to saluation in the Gospell a Hebr. 6.2 b Ephes. 6.4 c Rom. 10.17 d Rom. 7.7 e Rom. 5.1 f Iohn 5.39 g Rom. 4.11 h Iam. 5.13 i Iam. 5.13 k Iob. 33.23 l Reuel 14.13 m 1. Thessal 4.13.18 Popish negatiue doctrine Plutark quaest Rom. Temples manie built among Paganes Plutarch quest Graec. Monasteries founded for murthers Fox pag. 149. col 1. Pag. 155. col 2. Pag. 159. col 1. Founders of Monasteries not of the new Romans faith Houeden continuation Bedae ann 792. Ann. 927. Fox p. 149. Ann. 940. Fox p. 151. col 1. Guliel lib. 3. de gestis pontif Ann. 975. Histor. Iornalens * The charge of this worke is thought to amount to 4000. pounds which summe was before mistaken by wrong information Synops. p. 960.961 Tom. 4. Marcell All things to true religion requisite are wanting in poperie Libr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The comfortlesse resolutioÌ„ of Poperie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vntruth 86. Gregor decr lib. 1. tit 31. c. 14. Carthaginens Concil 7. ca. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 49. li. 5.6 Pag. 48. lin 10.11.12 c. Vntruth 86. The end is the same though the offices diuers Vntruth 87. See the answere The generall end of the spirituall and temporall bodie all one 1. Timot. 2.1.2 Ann. 169. Fox p. 107. The Princes power to reforme religious disorders Eleutherius epistle to King Lucius Ann. 25. Edward 3. stat de prouisorib Ann. 13. Rich. 2. sâ— 2. c. 2. The authoritie of noble men redresse of spirituall disorders Fox p. 1424. In Psal. 139. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 26.29 Ad Iulian. Pag. 49. lin 18.19 c. Vntruth 89. Inter leges Edward Fox p. 166. Title to be defenders of the faith how annexed to the Crowne and in what sense Euseb. lib. 4. Edict imper Et concil Chalced. action 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cod. lib. 2. tit 15. leg 1. Augustin in Psal. 21. Pag. 50. lin 8. Slaunder 90. Traiterous positions of Iesuites Manifest f. 13. p. 2. Replie to the Manifestat fol. 66. b. In the booke of important considerations Decreed at Paris in Parliament anno 1594. Cont. Gaudent lib. 2. c. 13. Popish professors persecute rather then are persecuted De vnitat eccles c. 17. Stow anno Elizab 27. 1585. Ann. 28. 1586 Popish professors accessarie to their owne death Cont. Gaudent lib. 2. c. 13. Seminarie Priests and Iesuites may be packing Epist. 32. ad Valentin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 50. lin 16. Vntruth 91. Vntruth 92. Vntruth 93. Vntruth 94. Eccles. 24.5 Baptisme in Poperie proueth it not to be a true Church Cont. Crescon lib. 2. c. 29. August ibid. Lib. 5. de Baptism c. 16. Lib. 5. de Baptism c. 7. Lib. 4. de Baptism c. 17. * The Lord Archbishop of Canterburie brought vp vnder Master Bradford holy Martyr Philip 3.5 Galath 2 3. Lib. 3. cont Petilian c. 10. Ann 1. Elizab. c. 1. The Councell sworne against the Popes iurisdiction In the 7. section Imputation of periurie in effect to her Maiestie by the Iesuite Eccle. 10.20 De obit Theodos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 51. lin 13.14 c. Vntruth 95. None of them haue made good their chalenge nor euer shall Protestant writers not answered Ad Pammach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 50. lin 1 2 P. 51. l. 18.19 Great vntruth Popish religion hath no affinitie with the Queenes proceedings Vntruth 96. Vntruth 97. Vntruth 98. Vntruth 99. Vntruth 100. Vntruth 101. Vntruth 102. Vntruth 103. Vntruth 104. Epist. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 52. lin 16.17 c. Causes and motiues of and to heresie a Nicepho lib. 1. ca. 7. b Ambr. li. 1. de poenit ca. 15. c Cyprian lib. 1. epist. ca. 6. d Ex Augustin de haeresib e Niceph. lib 4. ca. 22. Ex concil Antiochen Epist. 6. ad Cornel. Math. 23.14 Socrat. 7.27 Lib. 2. contr Gaudent 2. Thessal 2.10 1. Cor. 13.12 Hieron ad Laeâ—am Stiffnes of heretikes Concil Ephesm 2. insert concil Chalcedonens action 1. Socrates lib. 2. ca. 32. Ignatian fetches to get riches Quodlib p. 90. Replie to the Manifestat f. 14. a. Ib. f. 15. a. Quodlib p. 91. Repl. f. 24. a. Repl. f. 14. b. Hieron catalog scriptor Repl. f. 24. a. Ibid. fol. 26. a. Libell Monach. Constantinop 5. action 1. Pag. 46. Replie to the Manifestat fol. 24. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prouerb 26.4 Aduers Heluid Pag. 54. lin 1.2 vnto 105. these are but glozing speeches Pag. 54. Vntruth 106. Vntruth 107. Vntruth 108. Manifest f. 19. b. The Apologist detected not to wish well to his Maiestie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remooue to 4. motiue artic 1. Lib. 3. contr Petilian ca. 19. Ibid. ca. 56. Baptisme and the Church may be separated Lib. 5. de baptis ca. 16. Remooue to motiue 4. artic 4. The oath of the Prince at the Coronation Lib. 6 c. 21. in Leuitic Epist. 50. ad Bonifac. The Communion Table called an Altar Jn epist. praefac liturg Chrysost. Octogint trium quaest q. 61. Cont. Faustum Manich. lib. 20. c. 21. How Christ is sacrificed now August cum citation Gratian. pag. 3. distinct 2. c. 48. 2. King 5.18 The signe of the Crosse ciuilly vsed Oration de obit Theodos. Not to be contemned Cod. lib. 1. tit 12. l. 1. Cod. lib. 1. tit 11. l. 1. Lib. de spirit sanct c. 27. Popish religion repugnant to the prerogatiue of the Crowne Anno 1. Eliza. c. 1. Anno Richar. 2.16 c. 5.
censured first this is the condition of warre it spareth none Secondly this notwithstanding the Citie after his death was taken Thirdly the Pope was forced afterward to absolue and release whom before he had cursed 8. The reason why so many Kings and Regents of the world preuailed not in their attempts and endeuours against the Sea of Rome is euident because they had before giuen their power and authoritie vnto the beast with one consent Reuel 17.13 and therefore Gods iustice required that they should be beaten with their owne rod and suffer vnder that power which another by their authoritie first vsurped But the time shall come that the same Kings and Nations which before gaue their kingdome to the beast shall hate the whore and make her desolate and naked Reuel 17.17 But concerning the Indians if the Spanish tyranny had not preuailed more then Popish subtiltie and cruell violence obtained more then Monkish conscience they were like to haue had a cold suite of it and a simple haruest 9. Iulian was punished for Apostasie from the faith not for denying fealtie to the Pope and Valens iudged for his Arrian heresie not for gainsaying the Papall hierarchie The Grecians and Armenians were subdued to the Turkes not for resisting the iurisdiction of the Pope but for other graue and waightie causes which may be alleaged first because the Empire being diuided anno 101. when Leo the 3. proclaimed Charles the great Emperour of Rome was thereby weakened and so by little and little decayed till at the last it became a pray to the Turke The Pope then himselfe was the first occasion of this iudgement which befell them Secondly in that the Greekes began to haue small respect to the Romane Bishop the Pope himself was the cause for that he first forsooke the Greek Empire erecting another in the West as the author of the tripartite worke saith Schisma hoc fecit partitio imperij c. The partition of the Empire made this schisme because the Empire that was but one was made two Et hinc probabile est quod Graeci cum suo domino coeperunt rebellare ecclesiae Romanae And hence it was that the Greekes with their Lord began to rebell against the Romane Church The Pope therefore may for this thanke himselfe Thirdly but the greatest cause of all this diuision of the Empire and so consequently the confusion thereof was the idolatrie of the Greekes who in a generall Councel held at Nice confirmed and allowed the adoration of images about the time of Adrian the 1. by whose counsell Irene the Empresse tooke vp the bodie of Constantine her husband and burned it and cast the ashes into the sea because they disanulled images Immediatly vpon this inhumane fact of Irene and for their idolatrie followed the diuision of the Empire by Leo the 3. the next successor of this Adrian And for the same cause namely their idolatrie was the Citie of Constantinople surprized and sacked of the Turkes for after the Citie was taken the great Turke caused the image of the Crucifixe which was set vp in the great Church of Sophia to be taken downe and writing this superscription ouer the head Hic est Christianorum Deus This is the God of the Christians made it with sound of Trumpet to bee caried round about the Campe and euery man to spit at it ex Ioann Ram. lib. 2. rerum Turcicar This is more like to be the cause of the destruction of that citie Fourthly and as God hath punished the East Churches for their backsliding so must idolatrous Rome looke to haue her part which both in manners and doctrine is as corrupt as euer was the Greeke Church Many yeeres since it was said Latini licet ad ea quae sunt fidei verius adhaereant deo quam Graeci tamen quoad mores multo pluribus sceleribus implicati sunt The Latines although in matters of faith they cleaue more truly to God yet are in manners more corrupt But now the church of Rome is notoriously knowne both in faith and manners to bee much worse If the Greekes were iudged of God for failing in one the Latines cannot escape that come short in both 10. Lastly he telleth vs that in the Primitiue Church before Constantine almost an hundred Pagane Emperours either truly elected or reputed persecuted it and all them excepting tenne or eleuen died miserably when the persecuted Popes put to death by them came not to the third part of that number pag. 69. lin 3 4. c. 1. Vntrue it is that there were before Constantine almost 100. Pagane Emperours there were not many aboue halfe that number 2. Neither were then the Bishops of Rome called Popes by a peculiar stile as now they are 3. This maketh nothing for the present Papall Hierarchie for the Bishops of Rome are declined and fallen away from the faith doctrine of those first persecuted Bishops Martyrs 4. Whereas I confesse there was then great difference between the imperiall ecclesiasticall state both in the short raigne miserable end of the one the long continuance glorious death of the other the case is now altered for since the time of Gregorie the 1. when the Bishops of Rome began to fall away from the true faith the Popes both for their wretched end and short raigne may cōpare with either the Imperiall or any Episcopall seate and farre exceed them For the first Anastasius voided his entrals into the draught Siluerius died in banishment Vigilius drawne vp and downe by the neck in the streetes at Constantinople Sabinianus died being frighted in the night Agathon that condemned Ministers mariage died of the plague Constantin 2. condemned to prison and his eyes put out Leo. 3. cast from his horse and beaten to death Stephanus 8. wounded in a tumult and so battered that he neuer would shew himselfe afterward abroade Iohn 13. slaine in adulterie Bonifacius 7. died of an apoplexie his bodie was drawne through the streetes with ropes and striken through with speares Siluester 2. slaine of the Deuill being a Necromancer Benedictus 9. suffocated by the Deuill Lucius 2. beaten with stones to death Adrianus 4. choaked with a flie Innocentius 4 sodainely died in his bed Nicholaus 3. died sodainely and speechlesse Clement 6. died sodainely of an aposteme Iohn 15. had his eyes put out and died of the stinch of the prison Now sir what haue you gained by obiecting the miserable end of the Pagane Emperours I thinke your Popes may therein compare with them more wretched and desperate ends shall we not finde of any Princes or Prelates then of prophane Popes For shortnes of raigne Popes goe beyond all regents either temporall or ecclesiasticall that euer were in the world not to speake of the regiment of two or three yeares and not aboue of which sort many Popes may be numbred how many of them attayned not to a yeare how many not
Christs natiuitie death and resurrection he knoweth and confesseth But the right Christian faith beside the illumination of the vnderstanding maketh an assured confidence of the heart and setleth the conscience and maketh vs at peace with God and by this faith euery one that vnfainedly seeketh God beleeueth that he will reward them as the Apostle saith He that commeth vnto God must beleeue that he is and that he will reward those that seeke him Here are two parts of faith expressed a knowledge that God is and a beleefe or assurance that God will reward his seekers and followers 4. The argument proposed concludeth well against Papists that he which is doubtfull of faith is much more doubtful to obtaine heauē for a man may haue their speculatiue faith yet be no whit neerer to heauen nor sure thereof But the right faith which Protestants professe doth put them euen while they liue in assurance and in some sort in possession of the kingdome of heauen as our Sauiour saith He that beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but is escaped from death to life Wherefore it is an hard and difficult matter with Papists to obtaine heauen or to be assured thereof though they haue the Popish faith But with Protestants after they be endued with a liuely iustifying faith there is no doubt or difficultie in obtaining the reward for we are kept by the power of God through faith to saluation and the end of our faith is the saluation of our soules He therefore that is in the way of faith is sure to come vnto the end which is saluation I may therefore vse against this Romanist the words of Basile You are guiltie of that which you accuse in another It is an hard matter for your followers to obtaine or be sure of heauen and therfore you iudge so of the Protestants But as Augustine saith Quisquis adhuc malus non putet neminem bonum esse Let not him that is euill thinke no man good Because Popish religion is desperate and comfortlesse thinke not euery religion to be so The fourth Probation THe argument here vrged may be framed thus He whom all or most denie to haue title or interest to a kingdome will faintly take it in hand The Protestants make the kingdom of God vncertaine improbable impossible to be obtained and so denie men to haue interest to it Ergo they are the cause that few aduenture so certaine and painfull a worke for so vncertaine and doubtfull recompence The Solution 1. TO the proposition this may bee answered that although in terrene kingdoms where a title is denied of all there is small hope to obtaine because to a temporall inheritance admittance is by temporall meanes and entrance to kingdomes is made by the fauour and assistance of vnited friends yet moued by the iustnes of the title as the Wiseman saith In the multitude of the people is the honour of the King and for the want of people commeth the destruction of a Prince yet in the obtaining of the kingdome of heauen the case is farre diuers for the children of God haue good title vnto it and great interest in it and will earnestly contend and striue for it though all the world say nay as Elias was not dismaied in his course though he thought himselfe to be left alone and to be forsaken of all men 2. It is an impudent slaunder that the Protestants make the kingdome of God vncertaine improbable or impossible to be obtained these are the proper badges of the Popish Church For how doe not they make the kingdome of God vncertaine when they teach that the certitude of remission of sinnes is a vaine confidence and void of all godlines and others call it a faithlesse perswasion of saluation for a man to be assured by faith that hee shall be saued How is it not also improbable seeing if any among thē are likely to goe to heauen their Popes whom they call holy Fathers Christs Vicars hauing S. Peters keyes to whom the spirituall treasure of the Church is committed to whom it belongeth to canonize Saints who are priuiledged not to erre they in all reason and probabilitie should be most sure to goe to heauen Is it probable that they can open heauen to others and commaund the Angels to carrie other mens soules to heauen that they can canonize others and bee excluded heauen themselues And yet they dare pronounce of some of their Popes and those not the worst that they are damned as Bellarmine is reported to haue said to an English Doctor of Sixtus the last that descendit ad infernum that hee was gone to hell as farre as he could conceiue or vnderstand Yea by their doctrine the kingdome of heauen is impossible to bee had seeing they doe ascribe it to mens workes and merits for this I dare by warrant of the Scriptures affirme that he which maketh account to purchase heauen by his workes and not to obtaine it by faith is not like to come thither For by the workes of the law no flesh shall be iustified This obiection then might well haue bin spared which reboundeth back vpō their own face Thus are they snared in their owne words and so it falleth out vnto this brabler as it is in Iob He that speaketh many words shall be answered againe If hee be loth to haue the nakednes of his mother discouered he should haue followed Hieromes saying Vis me tacere ne accuses depone gladium ego scutum abijciam Would you haue vs quiet you should not haue accused vs if you had laid downe your sword I should not haue needed to take vp a shield Clitarchus could haue told you Vtter not those things which you are loth to heare your selfe The fift Probation THe Mahometanes were neuer more wicked then after the Persian schisme and diuision amongst them Likewise the Iewes were diuided into many sects and religions at the comming of Christ Samaritanes Pharisies Sadduces Essenes c. whereby that nation c. was drowned and ouerwhelmed in such monstrous and erronious iniquities The conclusion must be Ergo Protestants being so diuided are most wicked c. The Solution FIrst this argument is denied for though among the Infidels and misbeleeuers such as the Turkes are and the Iewes were at the comming of Christ where none hold the truth but al are in error diuisions and sects make them worse yet is it not so among those which professe the trueth 1. For there the diuersitie of sects and the springing and publishing of heresies doth make the defence of the truth more glorious and the defenders therof more faithfull and constant as the Apostle saith There must be heresies euen among you that they which are approoued among you may be knowne 2. And yet in the meane time the authors of schisme
much lesse to Princes and Magistrates that are but members though principall ones of the vniuersall Church Indeede it is the doctrine of Papists that the decrees of their Church must be taken and obeyed as the infallible word of God One sayth Determinatio ecclesiae appellatur Euangelium The determination of the Church is called the Gospell Another sayth Quicunque non innititur doctrinae Romanae ecclesiae ac Romani pontificis tanquam regulae dei infallibili à qua sacra scriptura robur trahit authoritatem haereticus est Whosoeuer doth not leane vnto the doctrine of the Romane Church and of the Romane Bishop as the infallible rule of God from the which the sacred scripture doth draw the strength and authoritie is an heretike The Rhemists say We must beleeue the Church nay beleeue in the Church and trust it in all things 4 It is also vntrue that we take away freewill We affirme that mans will is free vnto euill without coaction and free vnto good by diuine operation as the scripture sayth If the sonne make you free then are you free in deede Iohn 8.36 So there is a free will and a will freed as Augustine well distinguisheth Peccant per liberum arbitrium non liberatum they sinne by free will not will freed Will is always free to sinne but vnto good it is freed by grace Good works also we hold to be necessarie in respect of Gods prescience for that thing must needs be which God foreseeth shall be Qui si hoc praescierat quod non est praescientia iam non est as Augustine sayth who if he foresee that which is not it is now no prescience But in respect of the will of man good works are not necessarie or compulsorie but voluntarie and so both vertuous actions and commendable therefore that is an impertinent speech of the libeller who can either praise or discommend that which is done whether the doer will or no For good works are done by the faithful willingly though wrought by grace for as Augustine sayth Deus ex nolentib volentes facit God of nilling maketh vs willing But you might with greater reason haue apposed your graund Maister senior Robert Parsons with this question of necessitie who putteth an absolute necessitie and ineuitabilitie in those actions which are subiect to mans will Manifestat f. 100. Reply f. 98. a. 5 Neyther doth the doctrine of predestination and election among Protestants take away the libertie or freedome of the will for though Christ by the determinate counsell and foreknowledge of God were deliuered yet Iudas was not thereunto forced Augustine saith well Dei praescientiam non cogere hominem vt talis sit qualem praesciuit Deus sed praescire talem futurum qualis futurus erat quamuis sic non eum fecerit Deus That Gods prescience doth not force a man to be such as God foresaw him but foreknew him to be such as he should be though God made him not to be such Like as in a Ship vnder sayle though it be carried one certaine way to the hauen yet the Marriner may walke in the Ship which way he will yet so that at length he must be brought to the hauen where the Ship arriueth so all the actions of man though they be done freelie not forciblie yet they must fall out according to Gods foreknowledge and be ouerruled to the end appointed by Gods prouidence 6 But it is an hard matter for the popish religion to accord the eternall predestination of God with the temporall cooperation of mans will for some of them hold that a man may fall from his election and predestination Yee can not be saued say the Rhemists though ye be predestinate except ye keepe Gods commaundements As though it were possible for them which are predestinate either not to walke in obedience of Gods commaundements or in the end not to be saued How then is Gods eternall predestination maintained where the same by mans free will may be reuersed Againe if whom God predestinateth he calleth and iustifieth and maketh conformable to the image of his sonne then it is not in mans power or freewill to be called and iustified as they say men beleeue not but of their owne free will but their vocation and iustification dependeth vpon their election so that it is not of him that willeth or runneth but of God that sheweth mercie Wherefore the certaintie of Gods election can not stand with the naturall libertie of mans will and actions for if it be in mans power to belieue or not to belieue then is it not in the mercie of him that calleth and electeth but in the will of him that receiueth and accepteth Wherefore according to the sentence of the law Particeps criminis non est testis idoneus That he which is partner in the crime is no fit witnes So this opponent being guiltie of that which he obiecteth may be worthilie excepted against as an insufficient witnes It is strange to see how his toong and penne runne along without all honestie or modestie to coine and deuise fables not against one or two but the whole companie of all that professe the Gospell as Bernard sayth Vides quam ingentem multitudinem velociter currens sermo tabe maliciae inficere posset See what a great multitude his swift running speech with the plague of malice might infect But the best is his words are but wind he hath so often fabled vnto vs that we may well thinke he keepeth the same tract still And as Aristo said of a bathing or speaking that purgeth not there is small need so is this Friers prattle that prooueth not like to a bath that purgeth not it might well haue been spared The tenth perswasion 1. I Defend not that religion that diuideth the militant and triumphant Church depriuing Angels and glorified soules of that honour and dignitie which God required men in earth and the militant Church of that helpe it needeth 2. Which spoyleth the patient Church of the faithfull departed of the reliefe which euer they receiued of those aliue 3. Where no memorie is left of the passion of Christ except in most sacrilegious and blasphemous swearing c. no signe image or representation no commemoratiue sacrifice c. 4. Where no order c. no consecration or distinction of callings except the Letters Patents of a temporall Prince can giue that to others which is not in the giuer c. 5. But that religion which consisteth of a most perfect hierarchicall regiment of Pope Patriarkes Archbishops Bishops Priests Deacons Subdeacons c. 6. The meanest of these by calling and consecration of greater honour then any ministeriall preferment among Protestants being no reall thing but an ens rationis an Idol of the minde as the making of Purseuants Apparitors c. 7. Our Pope is
with fearefull sights and terrible scritches c. A right description of popish Purgatorie grounded vpon a faithlesse superstitious feare And such is popish doctrine neither affoording comfort to the liuing nor ioy to the dead that a man can not say of them as a certaine Thessalian being asked who are at most ease answered they which haue made an end of warfare But these which dye in poperie after they haue made an end of the warfare of this life by their doctrine enter into their greatest labours and paines Thus haue we heard with how many cunning sleights this glozing Frier hath endeuoured to perswade vnto his profession he hath wrapped vp together in this one section no lesse then halfe an hundred vntruths and as he began so he endeth with a lye that they were all vnius labij of one language before the Gospell was reuiued for it is certaine that the Greekes alwayes vsed the Greeke toong the Sclauonians the Sclauonian the Aethiopians the Aethiopian language And how vntrue this is their owne canons shall testifie for Innocentius decreed that in great Cities where people resort of diuers languages that the Bishops should prouide fit men qui secundum diuersitates rituum linguarum diuina illis officia celebrent which according to the diuersitie of their rites and languages should celebrate diuine seruice Lastly he telleth vs that he will proue by aboue an hundred arguments that their religion is only true lawfull c. in a certaine booke which he calleth a Resolution pag. 47. li. 32. which pamphlet when he hath hatched it to his perfection and sent it out of the owlelight into the sunne-shine which as yet so farre as I can learne is not come from vnder the brooders wings it may be either I or some of my brethren will plucke a feather with it And thus is this Section ended and with such successe as all lyers and sclaunderers must looke for And though this false accuser might be thrust vnder the old canon which decreeth Vt qui primum obiectum non probarunt ad caetera non admittantur That they which proue not the first thing obiected should not be admitted to the rest yet I will examine whatsoeuer he can say and cast his light stuffe into the balance and lay his counterfeit coyne to the touch that the vanitie of the one and deceit of the other may appeare THE SIXT SECTION WHAT MOVED the Author to dedicate his worke to the Counsell The Answere THis Section comming out of the same forge bewrayeth the same author it is so patched together with vntruths falshoods like the former He abuseth those honorable persons and deceiueth himselfe to thinke to win grace with wise men by telling of fables Simonides being asked why of all other he deceiued not the Thessalians answered because they were more simple and vnlearned then could be deceiued by me sayth he But their honors are too wise and prudent then to be deluded with such a fablers fictions His seuerall motiues confusedlie shuffled together I will bring into some order if I can 1. Motiue As this cause which I handle is most honorable of all so I am bold to offer the defence thereof to your honors the most honorable and noble consistorie of our nation c. Yet he limiteth this honorable authoritie before saying that the ends and offices of a religious and spirituall common-wealth are diuers from those of a temporall and ciuill gouernment and in that respect matters handled in the one do not so properlie appertaine to the redresse and iudgement of those which rule in the other but are to be decided and reformed by the gouernors of that profession to which they are belonging c. The remooue 1. I had thought that the generall end both of the ciuill and ecclesiasticall bodie had beene one and the same though the offices and functions be diuers namely preseruation not onely of peace but the maintenance of true religion to bring the people vnto God I am sure S. Paule so teacheth that prayer be made for Kings and all that are in authoritie not only that we may leade a quiet and peaceable life but in all godlines and honestie It belongeth then not onely to the ciuill state to prouide for peace that the people may liue quietlie but for true religion that they may liue also godlie honestlie In these two points Eleutherius sometime Bishop of Rome sheweth the office of a King to consist thus writing to Lucius King of Britaine The people and folke of the Realme of Britaine be yours whome if they be deuided you ought to gather together in concord and peace to call them to the faith and lawe of Christ and to the holie Church c. 2. It is an absurd speech that reformation of religion belongeth not properlie to the iudgement and redresse of the Prince her noble Counsellors Thus these pragmaticall Friers would both pull out their right eye of iudgement that they should not be able to discerne and cut off their right hand of power that they should not reforme what is amisse in religion for if the most soueraigne care of pietie and religion do properlie belong to the Prince then the Counsellers of state the most honorable Ministers vnder the Prince can not be excluded And therefore the Apostle in the place recited maketh not mention only of Kings but also of all that are in authoritie vnder them This also hath beene the auncient practise of this land Eleutherius aduiseth King Lucius with the Councell of his realme out of the scriptures to take a lawe to rule his people by The Statute of Praemunire made against prouisions and presentments of Bishoprickes and other benefices from the Pope was enacted by King Edward the third by the assent only of the great men of his Councell and Nobilitie and of the comminaltie without the Spirituall Lords The like Act was made vnder Richard 2. that all they which procured such presentations from Rome or any excommunications from thence in those causes should be banished to the which acte the great men only of the temporaltie without the Cleargie gaue their assent Yea of late in Queene Maries raigne the greatest friend to the Pope that euer he had in England the Prince aduised most like by her Counsell did of her owne authoritie send certaine articles concerning religious matters as reteining of ceremonies vsing of processions manner of baptizing admitting to orders and such like to the Bishop of London presently to be put in execution Yea this discourser soone forgetting what he had said confesseth whose chiefe care speaking of the honorable Counsell must be in taking order for such causes meaning of religion p. 49. l. 14. then as they may receiue direction from the spirituall state which we denie not so the correction and administration belongeth vnto them Thus as a man