discharge your Iesuites of herisie and treason the wordes of scorpions and venemous spiders are no railing termes but apt to expresse their venemous and poisonous practises for they are vsed in scripture to describe the like mischeuous workes as Apocal. 9. Esa. 59. 5. The rest of his speaches haue either the same or the like phrases iustified in the scriptures against corrupters of Religion and enimies of publike peace as we shewe your Iesuites to be for the former and their practises to the confusion of some of them haue beene discouered for the latter With Master Hanmers termes I will not meddle who is to answer for him-selfe when you haue confuted his arguments or els when he shall see it conuenient Doctor Fulke the next man whom you condemne to be of a ruffianlike spirit because he saith shew me Allin if thou canst for thy guttes as though you raile not more of him in your ruffianlike terme then he in speaking of Allens guttes whatsoeuer the cause or affection were hath answered alreadie in his own behalfe in such sort as more shame redowndeth to you that haue gathered together his vehement and sharpe speaches vttered in manie bookes and to those whome you complaine by him to be abused while he giueth a reason of his speaches then all the eloquence you haue wil be able to wipe away in a larger treatise then your defense of the Censure as yet appeareth to be Confut of Topish quarrelles page 20. and so forth in 16. or 17 pages If it were no more but your marginall note Docter Fulkes talent in railing wherein you abuse an holie phrase of scripture like an Italian Atheist to mooue Sardonicall laughter it were much more able to conuince you of a ruffianlike spirit then anie terme that D. Fulke vseth seeing such vnreligious allusions vnto the termes and matters of holie scripture cannot be defended in anie man cause or manner The like you haue of Primitias spiritus and Luthers lying with a Nunne in the Lord all which argue a prophane spirite and a licentious intemperate and almoste blasphemous tongue or penne in anie that vse them or the like When you haue almoste done with Doctor Fulke you take vpon you to shew the like rayling in the Masters as you terme them that you haue done in the schollers and beginning with Iohn Caluin you saie that his ordinarie terme especially against Bishoppes and such like as are his superiours is to call them Nebulones knaues which beside the foull gall whence it proceedeth is vnseemelie For this you neither note nor quote anie one place where he vseth that terme in such sort as either his gall might thereby be espied or the same signfying light persons might not fitlie be applied vnto them vpon whome he bestowed the terme As for your popish Bishoppes are not his superiours but for the most part deserue sharper termes then Nebulones euen such as were fitte for Annas Caiphas Ananias and the rest of that race which were as great prelates as they Hauing nothing more against Caluin you passe ouer to Luther who in his booke against King Henrie the eight of England ministreth vnto you larger matter to triumph against him where in it maie be doubted whether you had greater pleasure in discouering of Lu ther 's intemper at stile then in displaying those odious and long since buried reproches against that noble Prince so great an enimie to your Romish Antichrist which as they were vnseemelie in respect of either of their persons him that did write the Prince against whom he did write so they were afterward misliked of Luther himselfe who in as great humilitie as before he did write in disdaine craued pardon at his handes not for the matter substance of his booke but for his vnreuerent handling of the same against a King of so great nobility of so good expectation the cause that mooued him to such destemper was for that he supposed that the booke was not endited by the King him selfe but by some enimie of his to procure his dishonour as he writeth in the same booke Crederes ab insigni hoste regis hunc librum editum in perpetuam regis ignominiam You would thinke that his booke was set forth by some notable enimie of the Kinges to the perpetuall shame of the King And in his Epistle of submission he declareth that he suspected cardinall Wolsey to be the author thereof which made him the bolder to write as he did against it And in the storie of Sir Thomas Moores life written by his sonne in lawe Master Roper which I haue seene it appeareth that Kinge Henrie tooke great displeasure against Sir Thomas Moore for the edition of that booke by which he receiued more dishonour then by anie thing in all his life Luther therfore writing against him that did abuse the name of the Kinge in defence of an euill cause thought he was not bound to spare him because of the Kinges title but that he might so much the rather be free to inueigh against him But this to saie the trueth might be some part of an excuse though not a sufficient defense of his doing neuerthelesse it followeth not here of that he could not be an elect vessell of God or that he had no part of Gods spirit or that he was herein worsse then anie russian or rakehell as our seuere Censurer saith without either malice or railing spirit I warrant you For Gods elect children they that haue a great part of his spirit do sometimes fal into far greater crimes then this and yet by his grace are brought to repentance as Luther was for this vntemperat stile and thereof made open confession in his epistle of submission againe he erred by immoderat zeale yet in defense of the truth which is not the cause that mooueth ruffians and rakehelles to rage Wherefore it is well with Luther that hath alreadie answered the matter before a more wise and merciful iudge and standeth not at the curtesie of our solemne Censurer But it is more to your purpose that you bring in Luther inueighing against the Caluinistes where he had not by our owne confession a good cause the Caluinistes againe as bitter against him a tast whereof though you refer the matter to another place you wil needes giue vs here by citing of one place in stead of all the rest and that is of the Church of Tygurine against Luther Tygur 〈◊〉 3. contra supermam Lutherij confessionem whole wordes you promise to rehearse out of what edition I cannot tell for the edition of Tigure by Froshere 1545. of Gwalters translation reporteth their wordes somewhat otherwise and therefore I thinke in this place as in diuers other you are but a broaker of other mens ware to put forth that you neuer sawe your selfe but gather out of some other mans notebooke which reported not al thinges either with such diligence or faithfullnes as had beene requisite to be found in
which is but a short section or Chap er doth not charge Luther with this opinion of heretikes not to be burned but the Donatists whose fansie is renewed againe in the Anabaptists and Libertines As for Luther Contra Latomum deincendiariis handleth not this controuersie at all but onelie expostulateth with the deuines of Louane which burned his bookes without examination or Conuiction of them out of the word of God Manie men haue complained and that moste iustlie of the crueltie of the Papists in burning as heretikes the true saints martyrs and members of the Church whose faith and religion they were neuer hable to conuince of heresie by the authoritie of gods word But that no blasphemer or obstinate heretike maintaining blasphemie against the expresse and manifest trueth of God is to be punished by death I am persuaded he can bring no booke or author of any accompt that so holdeth Fourthlie he addeth that Luther by onelie scripture found the sacramentaries to be heretikes D. Fulk by the same scripture findeth that both parties are good Catholikes But as Luther erred in his opinion of the sacrament so he was ouer rash in condemning those whome he calleth sacramentaries neuerthelesse seing he erred of ignorance and inconsiderate zeale he hath found mercie with God and is not to be adiudged as a blasphemous heretike For neither the error he maintained is blasphemie in it selfe neither did he hold it contrarie to his knowledge but as he was ignorantlie persuaded with zeale of trueth though deceiued with error How Doctor Fulke prooueth this not onelie by scripture but also by example of auncient fathers erring in like cases and yet not to be condemned for heretikes you maie reade in the place by this answerer quoted and in his confutation of Popish quarrels His last example is of manie things which Master Whitgift doth defend against Thomas Cartwright to be lawfull by scripture as Bishops Dcanes Archdeacons officialls holy daies and an hundreth more which in Geneua are holden to be flat conirarie to the scripture There are manie things lawfull by scripture which yet are not necessarie to be vsed The forme of external gouernment and discipline of the Church is not so expreslie set downe in holie scriptures but that euetie particulare Church hath libertie and must of necessitie appoint manie things for order decencie and gouernment which are not in expresse termes conteined in the scriptures euen as god shall giue them grace to see what is moste expedient according to the difference of times places and persons for the building vp of the Church in trueth and loue Wherefore although the Church of Geneua in the forme of outward regiment rites and discipline differing from the Church of England do not vse the same things that we do yet it followeth not that they holde them to be flat contrarie to the scripture neither is our answerer hable soundlie to prooue that he doth so boldlie asseuere To proceede he telleth vs what aduantage herctikes haue by onelie scripture they make them-selues therebie iudges of Doctors Councels histories presidentes cusiomes prescriptions yea of the bookes of scripture sense it selfe reseruing al interpretation to them-selues But this is nothing so for howsoeuerheretikes take vppon them to control al things according to their fantasie yet haue they noe aduantage by onelie scripture but therebie maie be are confounded when they come to examination tri all And as for the professors of the Gospell which acknowledge the scriprure to be sufficiente to teach all thinges needful to be knownevnto saluation although they are by god him selfe made Iudges of the spirits of al men by exacting them vnto the trial of the word of god which is the onelie certaine rule of truth yet doe they not by priuate authoritie iudge of Councells doctors fathers customs c. But by that charge which is laide vpon them to iudge cōdemne euen the Angels from heauen if they should bring anie other Gospell then that which the Apostles haue preached without al arrogancie or insolencie against the Angels Councels Doctors Fathers whatsoeuer but in giuing god the glorie to be onely true al men to be liers no Angel to be credited except they speake by the spirite of God of whose speach we haue no certaine demonstration but in the holie scriptures whatsoeuer is agreeable vnto them The discerning of the bookes of scripture of the true sense of them is also committed vnto the Church the faithful members thereof that doutful bookes be iudged by those that without doubt are indited by the holy ghost deliuered to the Church by faithfull witnesses instruments of the holy ghost to be of soueraigne and perpetual authority in the Church and so are knowne and taken of the true Church from time to time in such sorte that although the same truth maie be found in other bookes yet as Saint Augustine saith they are not of the same authoritie because there is not such certentie of trueth As for the sense and interpretation of the holie scriptures it must be taken out of the scriptures them-selues which are alwaies the best and surest interpretation of them-selues in all points necessarie to be knowne with the aide of the gift of tongues the gift of knowledge the gift of interpretation in them that haue labored in finding out the sense thereof according to the analogie of faith which is comprehended in the scriptures and that in places so plaine and euident as they neede no interpretation and therefore cannot be wrested by damnable heretikes without great impudencie and against their owne conscience for which cause Saint Paul willeth an heretike after the first second admonition to be auoided as one who though he will not acknowledge the truth yet he is condemned in his owne conscience and sinneth vnto eternall damnation Wherefore Councells Fathers Doctors customs examples are by vs admitted but not hand ouer head without distinction but such so farre forth as they be true and faithful interpreters of the scripture by matters and places plaine certenly knowne opening matters places obscure and vnknowne Which is the office of an expounder not to determine by his owne authority of anothers meaning whereof as among men euetie man is the best in terpreter of his owne so is the holy ghost of him-selfe in the scriptures by him inspired of whose meaning where they be hard to be vnderstood no man can be certaine but either by his own plaine wordes or by plaine necessary conclusion out of his plaine words Now touching the Papists whome our answerer saith to be restrained from chopping and changing affirming and denying at their pleasures because they binde them-selues to other things beside the scriptures to which they giue souereigne authoritie as to councells auncient fathers traditions of the Apostles and primatiue Church with the like the matter is farre otherwise For whatsoeuer they prate of the soueraigntie of
you are not able to prooue it for how could they suppresse it if it were once printed aud distracted if they haue kept it in being neuer sette forth whie did they not as well in translation resorme so grosse an ouersight But it sufficeth you that anie Papist hath belied Luther for such a testimonie is sufficient euidence with you to con demne him And yet this opinion of Luther that such obstinacie of the wife is a sufficient cause of diuorce is not defended by Master Charke more then by Smideline aud whether Luther did euer retract it or no I know not And albeit he did not yet is it not so grosse as that of the Papistes which you defend as true and allowed by al laws of nature ciuill Canon that he which marrieth a bonde woman vnwittinglie may be diuorced from her When our sauiour Christ acknowledgeth no cause of diuorce detweene persons apt for mariage butonelie adulterie The inconueniences that you alledge of her bodie in bondage her issue bonde whereof the father can not haue the education c. are better auoided by buying the bond-woman of her Lord then by breaking of Christes law so expresselie and peremptorilie sette downe in the Gospell Vnto which saile the Lord maie be compelled by the Christian magistrate But in case he be not vnder a Christian gouernour or the husband not able to pay the price he were better be in bondage him-selfe yea leese his life then so wilfullie to commit adulterie by marrying another The other cause of diuorcement for couetousnes or other greeuous sinne which is spirituall fornication you answer that it was but the saying of one man as though Luther were manie men or the master of the sentences were not as great a man among you as Luther is with vs. Where you conclude out of Thomas Aquine that the knotte of mariage is not dissolued because Lumbardes wordes are demittere eam that is dismisse her from his companie you make a sound arguments for the verie same word he vseth in the case of a bond-woman which you confesse to dissolue the knotte his words are these Si nescitur esse seruilis conditionis liberē potest dimitti If it be not knowne that she was of seruile condition she maie be freelie put awaie And in the 39. distinction he expresseth his minde plainlie in what case the knotte is dissolued and in what case it is not The last foure doctrines you huddle vp together vpon a false pretense that Master Charke doth graunt them as they lie and think them sound inough to stand with the Gospell For touching the first that matrimonie is much more excellens then virginitie Master Charke in deede noteth certaine thinges in respect whereof mariage excelleth virginitie which you can not confute yet refuseth to stand vpon the comparison saying they are both good yet neither good for all but mariage for him that can not conteine and virginitie in some respectes as the Apostle noteth which Luther also doth acknowledge Wherefore seeing the Apostle in some respects preferreth virginitie he were amadde man that would affirme the contrarie But seeing the Apostle in all respectes doth not preferre virginitie he is a foolish wrangler that quarelleth against him that denieth mariage in all respects to be inferior to virginitie For we haue nothing to do with Iouinian Heluidius Basilides or whomesoeuer you can name that was condemned by antiquitie for affirming matrimonie paris esse merits cum virginitate to be of equall dignitie with virginitie in all respectes-neither did Luther euer so affirme but the contrarie as his owne wordes shall testifie for him At quisque inquit suum donum habet alius sic alius verò sic Hîc profitetur 〈◊〉 votum impleri non posse neque velle deum cuique eximium illud impartiri donum Atque hunc textum tu in intimis pectoris tui penetralibus recondas pleraque enim in se complectitur neque minus continentia matrimonium praedicat Nam sicubi coniugium quis cum caelibatu conferat praestantius certè donum est 〈◊〉 Attamen matrimonium itidem Dei donum est inquit hoc loci Paulus vt continentia Mas etiam faeminae praestat attamen aequè vtille opus dei haec est Coram deo enim omnia sunt aequalia quae inter sese alias distant Quicquid is condidit suum eum 〈◊〉 creasorem appellat dominum neque quicquam alio sublimius eum nominat siue magnum siue paruum fuerit Sic idem valet coram illo matrimonium virginitas Nam vtrunque est donum creatura dei tametsi alterum alteri antecellas si quis inter se conferat But euerie one saith he hath his proper gift one man after this manner another man after that Here he professeth that his desire can not be fulfilled and that God will not bestow vpon euerie man that excellent gift And this text lay thou vp in the innermoste closet of thy brest For it comprehendeth manie thinges in it and setteth forth mariage no lese then continencie For if a man shall compare mariage with virginitie certainlie virginitie is the more excellent gifte Neuertheles mariage saith Paule in this place is the gift of God as well as continencie A man also is more excellent then a woman yet is shee the worke of God as well as he for all those thinges are aequall before God which otherwise do differ among them-selues Whatsoeuer he hath made it calleth him the maker the creatour and Lord thereof neither doth anie thing name him more highlie then another thing whether it be great or smale So before him matrimonie and virginitie be of equall value for both is the gift and creature of God albeit the one more excellent then the other if they be compared one with the other These wordes of Luther are plaine inough to shew his opinion of the excellencie of virginitie aboue matrimonie in some respects allthough in regarde that they are both the gifts of God he affirme them to be equall For the giftes of God maie be the one more excellent then the other as he confesseth of virginitie yet is not the one more the gift of God then the other But all this is litle worth you maie saie if that which you bring in next against him be true For seing the auncient writers did write whole bookes in the commendation and preferment of virginirie aboue all other states of life What would they haue said saie you If they had heard the base scurrile and impious wordes of M. Luther de natura statuum inter se as his owne explication is that is of the verie nature of these two states in them selues without respect of abuse or good vse to affirme matrimonium esse velut aurum the state of matrimonie to be as golde and the other state of virginitie and continencie to be vtî stercus ad impietatem promouens like stinking doung promoting to impietie
the Lordes daie Here you cauill that there is no mention of Saturdaie or sondaie much lesse of celebration of either and least of all of the changeing of the Sabbath into an other daie But if it please your Censurship are you ignorant what day of the weeke is called dies Dominicus the Lordsday whether saturdaie or sondaie if it be sondaie as al professors of Christes name confesse here is as much mention thereof as is needfull for the daie into which the change is made Or if that be not sufficient you maie haue further Act. 20. 7. 1. Cor. 16. 2. And whie is the first of the Sabbath called the Lordes daie but in respect of the celebration there of in honour of the redemption of the world by Christ For otherwise all daies of the weeke are the Lordes daies in respect of their creation Thirdlie seeing the Lordes daie was one daie in the weeke vsed for the assemblie of the Church for their spirituall exercises of Religion it is certaine that the change of the Iewish Sabbath was made into that daie except you would be so waywatd to saie there were two daies in euerie weeke appointed by God to be celebrated whereas the lawe of God requireth but one and giueth libertie of bodelie exercise in sixe daies So that the change of the Sabbath daie is sufficientlie prooued out of the Scripture into the Lordes daie The sixt point is about foure Gospells and the Epistle to the Romanes which Master Charke saith to be prooued out of the scripture but yet he quoteth no place of scripture where onelie he saith the inscription expresseth the names of the writers But what a mocker is this you saie Are the bare names of the Apostles sufficient to prooue that they were written by them who can prooue by scripture that these names are not counterfet as in the Epistle to the Laodiceans in the Gospells of Bartholomew and Thomas c. But abide you sir your question hath two branches the one that the 4. Go spells are true Gospells the other that the epistle to the Romanes was written by Saint Paul and not that to the Laodiceans To the former it is answered that they are prooued by other vndoubted bookes of the scripture both of the olde testament and the new secing they declare that to be fullfilled of Christ which was spoken in the lawe in the Prophetes and in the Psalmes To the other it is answered that admitting the Epistle to the Romanes to be scripture the inscription of his name is sufficient to prooue that it was written by Saint Paull And so of therest Although the name of the writer is not materiall vnto saluation when the booke is receiued to be Canonicall as diuers bookes of scripture are receiued whose writer is vnknowne That Epistle which is called to the Laodicians is not receiued and therefore the inscription is vnsufficient as the Gospelles of Bartholomew and Thomas and such like which are knowne to be countefet by the dissent they haue from the other canonicall scriptures Whereas you require one place of Scripture to prooue all the foure Gospelles to be canonicall you declare your wrangling and wayward spirit But name you anie one point of Doctrine writen in anie of those foure Gospells and the same shall be aduouched by other textes of scripture and so maie eucrie point conteined in them if neede were But you affirme that Origen saith he reiecteth the Gospell of Saint Thomas onelie for that the tradition of the Church receiued it not Which is false He saith he hath read the Gospell after Thomas after Mathias and manie other Sed in his omnibus nihil aliud probamus niss quod Ecclesia idest quatuor tantùm euangelia recipienda But in all these we allowe nothing els but that which the Church alloweth that is that onelie foure Gospells are to be receiued In these wordes he affirmeth that he approoueth the iudgment of the Church he saith not that the iudgement or traditions of the Church was the onelie cause whie he reiected those Gospells for he said before they were receiued of heretikes and wherefore but in maintenance of their heresie which is contrarie to the holie scriptures That all counterfet Go spells were reiected by the Church it is confessed but the Church had this iudgement of discretion confirmed by the canonical scriptures against which Epiphanius saith nothing But when Faustus the Manichie denied the Gospell of Saint Mathew saie you saith not S. Augustine Mathaei Euangelium probatum aduersus Faustum Manichaeum per traditionem The Gospell of Mathew was alleged against Faustus the Manichie by tradition August lib. 28. Cont. Faust. c. 2. If you aske me I saie no he hath no such wordes Yet doth he auouch the Gospell of Saint Mathew in that Chapter by testimonie of the Church from the Apostles by continuall succession euen vnto his time against the Maniches but in far other words then you haue set downe in steed of Saint Augustines wordes by which the reader maie once against perceiue how impudentlie and ignorantlie you ailedge whatsoeuer the note booke which was neuer of your own gatheriug because you vnderstood it not did minister vnto you For these are the wordes of the collector of your notes not of S. Augustine Maie not the papists haue great ioie of such a Cenfure defender Yet you triumph like a Iustie champion and aske what can be more euident then all this to prooue our opinion of the necessitie of tradition to confound the fonde madnes of this poore Minister Alas poore defender what waightie euidencethou hast brought to prooue the necessity of tradition which prooueth thee to be a blind beggerlie yet a bolde brocher of other mens notes which thou vnderstandest not thy selfe The seuenth doctrine which is required to be prooued out of the scripture is that God the father begat his sonne onelie by vnderstanding him-selfe Here Master Charke in steede of these darke wordes out of Thomas how the father begat the sonne wisheth cleare and perfect wordes in so high a mysterie which you saie are plaine and vsuall to those which haue studied any thing in diuinitie As though there were no diuinitie in the holie scriptures and so many of the auncient fathers which haue neither this question nor these wordes but that al diuinity were included in the brest of Thomas Aquinas and such doctors as he was That he quoteth a place or two of the scripture to prooue that Christ was the onelie begotten sonne of God you make smal account of seeing the question is of the māner how this generation maybe which the Church de fendeth against the aduersaries And here you insult against M. chark as ignorant in those high points of diuinitie whereas Catholiks know what the Church hath determined herein against heretikes and infidels as though either of both cared for the Churches determination if the one were not vanquished by scripture the other by right reason
dare abide by your censure to renew your defence or els to pas on to the rest of the confutation of the rest of Master Charkes replie and so to take his answer altogether LAVS DEO A CONFVTATION OF A TREATISE MADE BY WILLIAM ALLEN IN DEFENCE OF the vsurped power of Popish Priesthood to remit sinnes of the necessity of Shrift and of the Popes Pardons BY WILLIAM FVLKE Imprinted by THOMAS THOMAS Printer to the Vniuersitie of Cambridge A CONFVTATION OF A TREATISE MADE BY WILLIAM ALLEN IN DEFENCE OF THE VSVRped power of Popish priesthood to remit sinnes c. ALLEN BEcause the vniust clyame and chalenge of anie power not giuen doth highlie displease God from whome onely all preheminence of man proceedeth no doubt all Priestes Bishops who haue so long practised pardoning and punishing of sinne if they hold not the right of the excellent function of Gods owne graunt they haue built this manie hundreth yeares towardes hell and can neither auoid the heauie indignation of god in wose office and prerogatiue they haue vniustlie intermedled nor yet maruell at their disdaine amongest men seeing it is said that the vsurper of power is worthielie hated Qui potestatem sibi sumit iniustè odietur FVLKE IF the rest of your arguments were as good as this we should not neede to write anie confutation of your treatise for true it is that they which vsurpe so great a power without Gods owne graunt deserue condemnation of him and hatred of men neither of which except they repent they can be able to auoid Neither are they in better case which though they pre tend to haue some colour of graunt yet abuse the same peruerting the right meaning of the graunter to a farre other end and exersize the same after a farre other sort then their commission by which they claime authoritie in anie wise doth import And such is the case of popish priesthoode which vnder pretence of power of remitting or retaining of sinnes committed against the Church of Christ and the true pastoures thereof arrogate vnto them selues which are but Idolles and therfore not the persons authorized an absolute autoritie of pardoning according to their owne iudgement not a ministerie of reconciliation according to the will of God by a certaine deuised forme of wordes or writing and not by preaching of the Gospell For which causes and manie other although the graunt of Christ be neuer so ample vnto his Church yet it includeth not them which be his aduersaries which for their owne glorie and luker vnder shadow of Christian authoritie of binding and loosing doe practise antichristian tyrannie to be Lordes of mens conscience and to make marchaundise of their soules ALLEN But if that most holie order doe by good right reason and by the sonne of God Christ Iesus his owne warrant and speciall commission occupie the seat of iudgement erected in the Church for the gouernment of our soules and needfull search of our secret sins then it standeth lamentablie with the disobedient captains of this contempt through whose continuall call to sedition so manie haue beene caried awaie from that cbaisance that is due to the soueraing power geuen to Gods annonited FVLKE But when neither the popish order of priesthood hath any institution of God neither hath the sonne of God erected anie such seate in the Church for gouernment of our soules and needefull search of our secret sins as is pretended practised they which cal men not one lie to the contempt but also to the detestation of such vsurped tiranny are vniustly charged with sedition and disobedience against Gods annointed seeing they purpose and practise nothing but the honour of Christ the Lords anoninted with the oile of gladnes aboue all other the due estimation of those his seruantes whome he hath appointed to be the true dispensers of the graces and heauenlie treasures of his word and Sacraments vpon earth ALLEN They remember well such is their exercise in the worde how that disdaine of Moses Aarons 〈◊〉 ouer the people that then God chose to be his peculiar mooued his Maiestie to so great indignation that he droue downe Core and all his confederacie to the depth of hell both body soule themselues aliue all the people looking on their fall so fearefull The example had bin of lesse respect if his heauie hand had staid vpon the principal of that prowd sort but it did not For there perished by strange fire of the accessaries to that Schisme two hundreth fiftie moe And the grudge alas of the people not ceasing so God sent fire from heauen and wasted 14. thousand and 700. of them at once And all this saith Moses Vtsciatis quia blasphemauerint Dominum that you maie be well assured that they blaspemed our Lord God So neere doth the contempt of Gods ministers touch his owne person that in disdaine of the one there is account made of horrible blasphemie of the other This Cores as Iosephus writeth was a man that had a cast in talke to please the people as the seditious often haue and this was a great flowre of his perswasion of the people to sedition disobedience as holie write reporteth Cur eleuamini super populum Domini It is sufficient for our purpose that the whole multitude is sanctified and the Lord is in them whie doe you exalt your selues aboue the people of God Thus said the seditious against Gods Priests then and now truelie both the people and the preacher doe pipe Cores note of cur eleuamini in euerie plaie and pulpit neuer hauing in minde their lamentable fall whose steppes they like so well to follow FVLKE The example of Cores rebellion if we had forgotten by so manie treasonable deuises of the papists against the Prince and Religion breaking forth into sundrie actuall rebellions both in Ingland and Ireland we might easelie be put in remembrance whose often disapointed purposes and sometime punished practises if at length they mooue nothing to surcease from their wickednes let them remember that the Lordes long suffering so much contemned will adde infinite tormentes to their endles damnation which sleepeth not although the execution be deferred As for the application of Cores example which Allen maketh is verie ridiculous while the papists dauncing after the Popes seditious pipe charge vs for piping and that in euerie plaie pulpit Cur eleuamini as though either they had prooued themselues to be Gods Priests which be rather the deuills paragons or we refused to yeald any honour which to anie of Gods ministers either Ecclesiasticall or Ciuill by his appointment appertaineth ALLEN Mary I cannot tel wel whether the cases be comparable though I nothing doubt but ours is much worse For. S. Chrysostome saith that the disobedience of Dathon and the rest of that consederacie rose rather vpon the affectation of so high a function with admiration of their dignitie then vpon anie contempt of that power in which the