suam conatur implere voluntatem Because Sathan cannot perswade his religion vnder his owne name by another colour he worketh his will So doth this Sophister vnder this cloake of vttering some trueth seeke to shrowde and hide an heape of lies and vntruths that follow and seeketh to winne credit and insinuate himself by speaking the truth that he may be beleeued when hee telleth a lie So well hath he learned Democritus lesson that it behooueth a man either to be good or to dissemble In this first section I finde some contradictions betweene this popish champion and other writers of that side I note also some errors Contrad 1. He affirmeth that by Adams fall humane nature is left to it selfe naked and disabled among so many enemies Herein he speaketh truly yet otherwise then some of his fellowes for Bellarmine saith that man is of freewill now si fuit ante lapsum if he were before his fall He thinketh that man hath freewill in good things as well since his fall as before He also affirmeth that mans freewill with the helpe of grace and without it if it be not vrged by some tentation Suis viribus bonum aliquod morale ita perficere c. by it owne power can make perfect some morall good thing that no sinne therein be admitted If mans will can bring foorth of it selfe without the helpe of grace a vertuous and good action without sinne as Bellarmine saith then is not mans nature left naked and disabled as our countrieman here saith these speeches agree not Contrad 2. Touching sinne and iniquitie he saith no spirituall law promulged by Adam Noe Lot Iob Moses could weede it out p. 3. and Christ Iesus c. that had beene both able and worthie to haue washed away not only the malice and venome of sinne c. yet it pleased the diuine wisedome to leaue them as a penitentiall memoriall of our former demerite c. p. 4. Here the Apologist affirmeth that sinne by no law is weeded out no not by the law of Grace vnder Christ but that the venome and malice of sinne still remaineth Wherein he thwarteth the Rhemish Doctors who teach that good men keepe all Gods commandements Luk. 1. sect 6. and that the commaundement of louing God with all our heart may be kept and fulfilled as farre as is requisite in this life Luk. 10. sect 5. They seeme also to be of opinion that some in this life may be so iust that they neede no repentance for they vnderstand that place Luk. 15. ver 7. of iust men in deede not of those which are so in their owne iudgement such as the Pharisies were if some men neede no repentance then it followeth they haue no sin for where sinne is repentance is needfull and if all the commaundements are kept of good men then none are transgressed and where no transgression of the law is there is no sinne for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgression of the law 1. Ioh. 3.4 But their euasion here will be this that though euery sinne be a transgression of the law yet è conuerso the contrarie is not true that euery transgression of the law is sin and though the Apostle say euery iniquitie is sin 1. Ioh. 5. vers 17. yet there the Greeke word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which he meaneth mans actuall and proper transgression Rhemist annot 1. Ioh. 3. v. 4. Ans. 1. Your Latine text translateth both these Greek words iniquitie shewing thereby that in effect they signifie the same thing so that euery iniquitie or transgression of the law is sinne And let it here be noted that they refuse in this place their owne Latine text 2. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniustice is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquitie or transgression of the law it may bee prooued by S. Paul Rom. 7.12 where he saith the commandement is iust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoeuer then is against the law is vniust if euery keeping of the law be a point of iustice euery breach of the law is a point of iniustice 3. Where the Apostle defineth sinne to be a transgression of the law and according to the rule of schooles definitio definitum the definition and thing defined are conuertible it followeth that euery transgression of the law is sinne And if it should be doubted whether the Apostle doe here set downe a definition of sinne both Augustine and Ambrose doe follow the same definition the first defineth sinne to be Omne dictum factum vel concupitum contra legem Dei Sinne is euery word worke or thought against the law of God Ambrose saith Quid est peccatum nisi diuinae legis praeuaricatio What is sinne but the preuarication of the diuine law ex citation Pet. Lombard lib. 2. distinct 35. a. Contrad 3. He calleth sinne and other infirmities remaining the penitentiall memoriall of our first demerite p. 4. The Rhemists affirme that the motions of the flesh in a iust man doe not any whit defile the operations of the spirit but often make them more meritorious for the continuall combat that he hath with them Rom. chap. 7. sect 10. If they be the occasion of greater merite how are they a penitentiall memoriall they are rather to be reioyced in then repented for as occasioning and furthering meritorious works Thus well doth this regular Frier and those seculars of Rhemes agree in their doctrine As he runneth into contradictions so hee lasheth foorth at the first into diuers errors Err. 1. He seemeth to thinke that originall sinne was onely deriued from Adam in these words The transgression of the first law-breaker was so venemous a seede to bring foorth wickednes pag. 3. Whereas it is certaine that originall sinne taketh beginning from the transgression of both our first parents Adam and Eue for as the Apostle saith The woman was in the transgression 1. Tim. 2. vers 14. therefore the man onely transgressed not and so consequently was not the author onely of sinne and transgression to his posteritie Thus Ambrose witnesseth Adam Eua primi illi vt generis ita erroris parentes Adam and Eua the first parents as of our generation so of our error in Luc. 13. And whereas it is said By one man sinne entred into the world Rom. 5.12 that is so spoken because man is the principall in the carnall generation as Origen saith Non enim ex muliere posteritas sed ex viro nominatur non enim est vir ex muliere sed mulier ex viro For the posteritie is not named of the woman but of the man for the man is not of the woman but the woman of the man Origen lib. 5. in epist. ad Roman Err. 2. The least drop of his immaculate and vnualuable blood or the meanest of his so many infinitely meritorious operations
2 But a religion that hath in euery state a remedie for those that haue offended for the state of all till they come to such discretion and iudgement as may be cause of sinne the sacrament of baptisme both taking originall offence away and arming the soule against new and actuall infections 3 To confirme the former grace c. the sacrament of confirmation 4 To feede and foster all estates the sacrament of the most holie bodie and bloud of Christ. 5 The sacrament of penance for the cure and comfort of all offenders 6 The sacrament of extreame vnction to auoide the relikes of sinne and giue strength in that extremitie 7 For particular helpes and assistance to particular states particular sacraments the sacrament of Orders and of Matrimonie c. The disswasion 1. ANd wee defend a religion which doth not separate man from God as this Libeller belieth it but teacheth faith in Christ whereby wee are reconciled vnto God and are at peace with him Rom. 5.1 Not that religion which separateth from God in destroying faith which ioyneth vs to God in teaching iustification by workes whereby faith is euacuated as the Apostle saith Ye are euacuated from Christ whosoeuer are iustified by the law Galath 5.4 But that religion which preacheth faith in Iesus Christ which is both a remedie for sinnes past in the remission of them We are sanctified and iustified in the name of the Lord Iesus 1. Cor. 6.11 And a preseruatiue also from further offending for the grace of God teacheth vs to denie vngodlines and worldly lusts Tit. 2.12 Which faith for the remission of sinnes is sealed and confirmed in the most holie Communion which the Popish sort denieth properly to be ordained for remission of sinnes contrarie to the words of our Sauiour who in the institution of this Sacrament saith directly this is the bloud of the new Testament that is shed for many for remission of sinnes Mat. 26.28 This faith is both preached and practised in this religion which they vndoubtedly haue attained vnto which haue beleeued and are carefull to shew good workes Titus 3.8 But this iustifying faith by the grounds of Popish religion cannot be had seeing they teach that for a man to be sure of his saluation by faith is a faithlesse perswasion and the faith of diuels and yet such was S. Pauls faith whereby he was perswaded that nothing could separate him from the loue of God in Christ. 2. I maintaine a religion which leaueth not infants dying before baptisme without remedie and condemneth them to hell for the want thereof without their fault as the Church of Rome doth but euen comprehendeth such infants being the seede of the faithfull vnder the couenant of Gods grace who hath promised I will be thy God and the God of thy seede which maketh not Baptisme vnperfect onely to serue for sinnes going before Baptisme but extendeth the efficacie thereof as well to sins following after as past before For as Circumcision was a seale of the righteousnes of faith Rom. 4.11 so likewise is Baptisme by which through faith in the bloud of Christ both our sinnes before and after Baptisme are forgiuen Which doth not allow women lay men Turkes Iewes and Infidels to baptize as the Romanists doe whereas Christ gaue this power onely to Ministers and teachers Goe teach all nations c. baptizing them c. Which doth not prophane this Sacrament in baptizing of Bels as they doe neither doth contaminate it with the humane additions of spittle salt oyle Can any man forbid water saith S. Peter that these should not be baptized then they onely vsed water 3. Which doth not bring in new Sacraments not instituted by Christ and his Apostles as are those of Confirmation Penance extreame Vnction Orders Matrimonie but onely contenteth it selfe with two Sacraments of Christs ordaining Baptisme and the Lords Supper because we finde no more of Christs institution which doth not adde more strength against the diuell to their deuised sacrament of Confirmation then to Baptisme a Sacrament of Christs institution neither giueth vertue to Chrisme tempered of oyle and balme with the signe of the crosse which are but terrene and externall things against spirituall tentations as they doe for the weapons of our warfare are not carnall 2. Corinth 10.4 but exhorteth Christians to put on the whole armour of God the shield of faith the sword of the spirit the word of God with the rest whereby they may bee able to resist in the euill day By this meanes is a faithfull man armed and confirmed against spirituall tentations 4. That religion which mangleth not the Sacrament of the bodie and bloud of Christ robbing the faithfull communicants of the cup the one part thereof nor yet teacheth that wicked men doe eate the bodie of Christ neither forceth the glorious bodie of Christ from heauen into the forme of a piece of bread neither saith that this sacrament was not ordained properly for remission of sinnes neither that it is auaileable without the faith of the receiuer by the action and worke it selfe done all which positions the profession of the Romane sect maintaineth But which according to Christs institution exhibiteth the holie Sacrament in both kindes of bread and wine according to the first institution Matth. 26.28 and teacheth onely the faithfull to be partakers by faith of Christs bodie and bloud as our Sauiour saith He that eateth me shall liue by me Ioh. 6.57 which affirmeth that Christs bodie is not in earth but in heauen Act. 3.21 And that the speciall vse of this Sacrament is to confirme our faith in Christ for the remission of sinnes Matth. 26.28 and that least men should be secure it profiteth no man vnlesse hee examine himselfe whether he be in the faith 1. Cor. 11.28 5. That religion which doth not enioyne men of necessitie to make confession of all their secret sinnes into the eares of the Priest with an opinion to merit by it nor yet imposeth vpon them penall workes thereby to satisfie the iustice of God for the punishment due vnto their sinne But which teacheth men to confesse vnto God I acknowledge my sinne vnto thee c. and thou forgauest the punishment of my sinne Psal. 32.5 to challenge Gods mercie not our merits According to the multitude of thy mercies put away mine offences Psal. 51.1 and to hope for satisfaction to Godward onely in the death of Christ He was wounded for our transgression c. with his stripes are we healed Isay. 53.5 6. Which doth not imitate without ground the Apostles annoynting of the sick with oyle which was a signe for that time of the miraculous gift of healing for whom they anoynted they healed Mark 6.13 Neither thinketh to cure spirituall maladies with bodily bathings as though the suppling of the bodie were a supplie to the soule neither doth it leaue the sicke remedilesse
or comfortlesse but prescribeth prayers to be vsed by the Elders and Ministers to be sent for the prayer of faith shall saue the sicke Iam. 5.15 and spirituall instruction and consolation to be ministred if there be a messenger with him to declare vnto man his righteousnes Iob. 34.23 7. Which doth not appoint orders to consecrate men to a blasphemous seruice to make the body of Christ and to install them Priests of the order of Melchisedech as that corporation doth of which order of Priesthood is none but Christ Psal. 110.4 Nor which maketh it no essentiall part of their ministrie to bee able to teach and instruct the people but especially requireth that Ministers should be apt to teach 1. Timot. 3.2 that they should be pastors and teachers c. for the edification of the bodie of Christ Ephes 4.11.12 Neither doth it teach that the grace of the spirit is actually conferred by orders but that men set apart to this calling not relying vpon their ordination should take heed to themselues and vnto learning thereby both to saue themselues and their hearers Which doth not denie the remedie of mariage to any condition of men as the Romane seignorie doth to their Clergie seeing the Apostle saith Mariage is honourable among all men Heb. 13.4 Neither doth it tie the grace of mariage to the matrimoniall solemnitie as this contradictor saith it giueth grace against the cares and difficulties of that condition pag. 27.7 but teacheth that the maried parties not relying vpon the ceremonie or solemnitie should giue themselues to fasting and prayer 1. Cor. 7.5 no doubt to obtaine among other matrimoniall graces Thus it is euident that not the Protestants faith but the Papists beleefe leaueth many without helpe and remedie As infants dying without baptisme are in their iudgement damned Priests not hauing the gift of continencie are denyed mariage Sick men haue no true comfort but a little greazing of the eyes and eares Sinfull men are by their popish penance made hypocrites their ordered Clerks are depriued of the principall part which is the preaching of the word Thus this cauiller for his false accusation shall haue Damasus fee Calumniator si in accusatione defecerit talionem accipiat A false accuser if he faile in his accusation shall receiue the law Talionis himself to incurre the same for it is in deed the popish irreligion that affoordeth no true comfort stay or remedie to their miserable disciples that a man may say to them as Iob to his deceitfull friends yee are physicians of no value And whereas they thinke to cure spirituall maladies with corporall medecines as with oyle chrisme salt holie water crossing to be defended against temptation it is as Ambrose saith vt qui latere laterem lauat as if a man should clense clay with clay magis se oblinebat luto such an one should defile himselfe more And as Diogenes said that Patacion the thiefe was no better then Epaminondas because he was professed or entred into religion no more is an euill man made better by such popish ceremonies The ninth Perswasion 1 I Defend not a religion where God is made author of all sinnes and thereby worthie no religion 2 Where the decision of spirituall doubts appertaine to temporall and vnlearned princes men women children 3 Where such sentences though neuer so much disagreeing and apparantlie false must be obeyed for the infallible word of God 4 Where man hath no libertie or freedome of will where our good works are necessitate 5 Where the predestination of God taketh away all election and indifferencie c. 6 But that religion that so accordeth the eternall prescience and predestination of God with the temporall cooperation of man that it both leaueth the first infallible and yet proueth the temporall action appetite c. to be voluntarie free in the power of man to be effected The Disswasion HEre is nothing else but an heape and pack of sclanderous vntruths which by one common answere of deniall might be easily remoued but somewhat more shall be said 1 The Protestants make not God author either of all or any sinne but the Papists rather that thus write They meane not that God is any way the author causer or mouer of any to sinne but onely by permission c. Ergo they grant that by permitting and suffering God is the author and causer of sinne And true it is that he which permitteth euill to be done and hindreth it not is consenting to it and a doer of it because accessorie to it But we say that God is not so much as a permitter or sufferer of sinne as it is euill and yet as he is a disposer of euill actions to good and an imposer of punishment is not only a permitter and beholder but an agent and doer euen in euill actions so that although sinne do no way stand with the will of God in approuing or consenting to it yet it standeth with his prouidence in ordering disposing and iudging of it As God is said to haue bid Shemei curse Dauid because he both disposed it to Dauids good for his further tryall and probation and iudged Shemei by it to his greater confusion Thus Origene well distinguisheth betweene Gods will and prouidēce Multa sine dei voluntate geruntur nihil sine prouidentia c. Many things are done without Gods will nothing without his prouidēce his prouidence is that whereby he dispenseth and prouideth his will whereby he willeth any thing or nilleth 2 The Prince challengeth not the decision of spirituall doubts but only to haue the rule ouer all manner persons within his realmes either Ecclesiasticall or Temporall so as no other forraine power shall or ought to haue any superioritie ouer them And againe in the booke of Articles it is thus conteyned We giue not to our Princes the ministring either of Gods word or sacraments but only that prerogatiue which we see to haue bene giuen alwayes to all good Princes c. in holie scriptures by God himselfe that is that they should rule all estates and degrees committed to their charge by God whether they be Ecclesiasticall or Temporall And beside the deciding of doubts is referred to the Ordinaries directlie and not to the Ciuill Magistrate 3 A most wicked sclaunder it is that we are bound to take such sentences for the infallible word of God The contrarie is euident in the Articles of religion set forth by authoritie of Parliament wherein the Church of England thus professeth It is not lawfull for the Church to ordaine any thing that is contrarie to Gods word written Againe things ordained by them that is general Councels as necessarie to saluation haue neither strength nor authoritie vnlesse it may be declared that they be taken out of holie scripture If Protestants attribute no greater authoritie to the whole Church
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
black and euill conditions So I trust we are sufficientlie taught to beware of these crouching friers lewd and vngodlie practises The 11. Perswasion I Defend a religion c. where there is no festiuitie no office or part of diuine seruice c. but representeth vnto vs one benefite or other no ceremonie is vsed in the holie sacrifice of the Masse no action of the Priest no ornament or attire he weareth no benediction he giueth no signe of the crosse he maketh but hath his religious signification and preacheth vnto vs his introite to the Altare his actions there his returne from thence the verie vestments wherewith he is adorned his putting of them on his putting them off his Amice Albe Girdle Maniple Stole Vestment speake nothing but Christ crucified c. The Disswasion 1 INdeede such Church such preaching this superstitious insinuation by crossings turnings comming going putting off putting on copes vestments is fit instruction for such blind worshippers But Christ is otherwise preached in his true Church then by dumbe ceremonies Moses was read and preached in the synagogues Act. 15.21 Faith commeth by hearing Rom. 10.17 not by shewing shadowing or signifying What hypocrites are these to thrust out of the Church the plaine reading of scripture to the peoples vnderstanding and to supplie it with mute and maymed shewes and ceremonies in which respect the Prophets words may be vsed against them who required these things at your hands Isay 1.12 2 But that it may better appeare what a goodlie kind of preaching this is by signes and circumstances I will brieflie bring in view some of their pope-edifying significations which by great ouersight the Frier belike ashamed thereof hath omitted and to begin with his owne trumperie First the shauing of Monks and Friers is very rich in sense and signification 1. It betokeneth the reuelation of the mysteries of our redemption by Christ. 2. It expresseth the similitude of Christs crowne of thornes 3. It insinuateth the amputation and cutting away of carnall desires 4. The circle of haire which is left representeth the fashion of a crowne because to be deuoted to Gods seruice is to raigne 5. The baring and making naked of the head implieth an apert and naked life and an open and free heart for celestiall meditations Likewise they vse diuers Magicall enchantments in the dedication of Churches 1. They make 12. crosses vpon the walles and set twelue burning lamps ouer against them signifying thereby that the 12. Apostles by their preaching brought light to the world 2. They burne incense set vp taper-light annoynt the altar and vessels with oyle to shew that the place is consecrate to holie vses 3. They sprinkle ashes ouer all the Church therein writing the Greeke and Latine Alphabet thereby setting forth the preaching of the faith which was first taught in those toongs 4. They beate vpon the Church dore with an hammer to driue Sathan from thence In Baptisme they vse many interpretatiue toyes 1. They touch the eares and nostrels with spittle that the eares may be ready to heare and the nostrels to discerne betweene the smell of good and euill 2. All the senses are signed with the crosse thereby to be defended 3. Salt is put into their mouth that they may be kept from putrifying in sinne 4. They are annoynted with oyle in the breast to be safe frō suggestions 5. They are annoynted with chrisme in the top of the head and thereby become Christians 6. A white garment is put vpon them that are baptized to betoken their regeneration 7. A vaile is put vpon their head in signe that they are now crowned with a royall diademe 8. A burning taper is put into their hand to fulfill that saying in the Gospell Let your light so shine before men c. Math. 5. In Matrimonie the like toyes are obserued as to couer the parties with a vaile to ioyne them together with a partie-coloured scarfe of white and purple to mutter certaine words ouer the ring to hallow it Thus haue they pestered the Church with a multitude of idle vnprofitable and vnedifying ceremonies which the Apostle calleth a yoke of bondage Galath 5.1 And as Augustine sayth Ipsam religionem quam Deus paucissimis sacramentis liberam esse voluit onerib premunt vt tolerabilior sit conditio Iudaeorum c. They cumber or oppresse religion with burdenous ceremonies which God would haue free with few sacraments And these friuolous obseruations and superstitious types do tend to instruction and bring religious lessons as this expounder of riddles telleth vs like as the Pharisees phylacteries and fringes of their garments tended to keeping of the lawe They writ the lawe in parchments and scroules and tied them to their frontlets and bound them vpon their armes whereas they should haue kept them in their harts Thus the Papists keepe the memorie of Christs death in crosses vestures pictures and such like which should be reuiued by the preaching of the word whereby Christ is described in our sight and among vs crucified as S. Paule to the Galathians and graft in mens hearts by a liuely faith 3 Now further as these papall Romanes do boast of their preaching and significant rites and ceremonies so the Pagane Romanes can pretend the like for their religion whose hieroglyphicall toyes are very consonant and suteable to these new histrionicall tricks of Christned Romanists 1. They sacrificed to Saturne bareheaded because all things are naked and open to God for the which cause also popish Priests were shauen to betoken their open and free harts c. 2. Their women in mourning vsed white garments to betoken innocencie and simplicitie so doth the white garment vsed in popish baptizing as we haue seene before 3. It was a great offence to vtter the name of their Deus tutelaris their God of defense so the Masse-priest mumbleth his mysticall enchaunting words in secret 4. When they tooke vp the table they alwayes left somewhat remayning because no holie thing such as they counted the table should be left emptie so the Masse-priests do reserue some part of the sacrament vpon the altare and hang it vp in the pixe 4 They did burne lamps in their temples and at the graues of the dead and consecrate wax candles to their Gods to signifie the euerlasting light so do the Papists 5 The auncient Romanes married not in May because it was an holie time vsed for solemne expiations so the Church of Rome inhibiteth mariage at certaine seasons for the holines of the time 6 They vsed not to marrie their Cosins that by mariage they might increase kinred In the Papall seignorie for the same cause mariage is forbidden betweene Godfathers and Godmothers and their Godchildren as they are called because they are alreadie of a spirituall kinred 7 The Paganes vsed a kind of shauing which betokened a crowne and thereof
The greatest crakers are not the best fighters nor the lowdest noyse sheweth not the best cause And as they haue sped hitherto the like successe let them looke for hereafter The sixt Motiue I will prooue the religion I defend to be conformable to the present forcible lawes of England established by our Queene Elizabeth c. I vndertake to prooue directly by the Parliament lawes and proceedings of Queene Elizabeth that their religion is false that we defend true c. The Remoue If this man were not past all shame hee would neuer haue been so audacious as to haue vttered this vntruth for it is a fiction without all colour he might as well haue told vs of the man in the Moone and the Sunneshine at midnight and as soone might he haue proued it as that which here he saith He goeth on and telleth vs he will proue by the proceedings of Queene Elizabeth that Christ is reallie present in the Sacrament of the altar As though the Church of England and all Protestants doe not hold Christs bodie to be reallie that is verilie and truly present to the faith of the worthy receiuer but if by reallie he vnderstand carnally present it is directly contrarie to the 28. article of religion which in direct words saith that transubstantiation is repugnant to the plaine words of Scripture and further addeth that the body of Christ is onely eaten after a spirituall and heauenly manner and the meane whereby it is eaten is faith He will proue that Saints and Angels are to be reuerenced and prayed vnto A reuerence who denieth but to pray vnto them is contrarie to the 22. article Inuocation of Saints is a fond thing That there is a Purgatorie which is contrarie to the 22. article the Romish doctrine concerning purgatory is vainly inuented That prayer almes and other good deedes are auaileable for the faithfull soules departed contrarie to article 31. that the sacrifices of Masses c. for the quicke and dead are blasphemous fables that onely faith iustifieth not contrarie to article 11. that wee are iustified by faith onely is a most holesome doctrine He will prooue that good workes are meritorious before God contrarie to article 12. good workes cannot put away sinnes and endure the seueritie of Gods iudgement That there is an externall Priesthood and sacrifice in the Church of Christ contrarie to article 31. the sacrifices of the Masse wherein it was commonly said that the Priests did offer Christ c. were blasphemous fables and daungerous deceits that wee are not iustified by an imputatiue iustice but grace and iustice are inherent and internall things contrary to article 11. we are accounted righteous before God onely for the merite of our Lord and Sauiour Iesus Christ by faith and not for our owne workes or deseruings That there be seuen Sacraments in number Baptisme Confirmation Eucharist Penance extreame Vnction Orders and Matrimonie contrarie to article 25. There are two Sacraments ordained of Christ our Lord in the Gospell that is to say Baptisme and the Supper of the Lord those fiue commonly called Sacraments that is to say Confirmation Penance Orders Matrimonie and extreame Vnction are not to be accounted for Sacraments of the Gospell These articles were first agreed vpon by the whole Conuocation of the Clergie of this land and put foorth by the Queenes authoritie anno 1562. and againe approued and allowed by the assent and consent of her Maiestie and subscribed vnto by the whole Clergie assembled in the Conuocation anno 1571. and established by act of Parliament anno 13. Elizab. c. 12. as may appeare by diuers branches of that act whereby they are punishable which refuse to giue assent to the said articles or doe teach any thing repugnant or contrarie vnto them Notwithstanding all this this shamelesse man blusheth not to tell vs that these his erroneous opinions directlie contrarie to the very expresse words of the said articles are conformable to the present forceable lawes and the proceedings of Queene Elizabeth Thus these fellowes would make vs beleeue that the blacke crow is white and that the Moone is made of greene cheese as the saying is or they might as well tell vs with Democritus that the Moone hath hils and dales with Metrodorus that the Sunne is made of stone with Philolaus of glasse with Epicurus of the earth with Heraclides that the earth moueth round as the wheele vpon the axletree with Philolaus that it is whirled about as the Sunne and Moone or what else he may tell vs that is most fabulous and incredible as well as this that the Romish religion is agreeable to the lawes in force in the Church of England As he is found tripping here so I trust his credit shall be in the rest Ambrose sayth Nerui sunt quidam artus sapientiae non temere credere It is as the sinewes and ioynts of wisdome not rashlie to giue credit And as Demosthenes was wont to say that the best preseruatiue against Tyrants was not to trust them so is it against liers not to beleeue them The 7. Motiue What reason should mooue me then very yong in yeares borne of parents conformable to the time in and vnder the Protestant Regiment of Queene Elizabeth brought vp in that Vniuersitie and other places which were alwayes least fauouring of that beleefe c. to be of a different and contrarie opinion when if I would haue bene of the same profession I might haue bene regarded as others of my condition The remooue The reason here vsed may be thus framed That is likely to be the right faith which a man leauing all possibilitie of preferment cleaueth vnto But so hath this man done in embracing the popish profession Ergo c. First if the proposition were true this argument might be retorted vpon them for in the late dayes of persecution in England many zealous Protestants did not onely forsake all expectation of worldly preferment but did willinglie forgoe their life for the truth sake and endured more for their conscience only then euer did any Papist therefore if he haue reasoned well for Poperie he hath reasoned better for Protestancie that it is in the right beliefe 2 Other reasons may be alleaged why many depart from the truth euen where they may liue with good conditions beside a conscience of religion As an ambitious desire of prefermēt caused some to start aside as is euidēt in the examples of Theobutes Valentinus Nouatus Marcion Montanus who for the thirstie desire to be made Bishops which they could not obtayne fell into heresie Some of a couetous greedie mind haue become singular thinking thereby to grow rich Such an one was Paulus Samosatenus Ex sacrilegijs ad summas diuitias peruenit By sacrilege he came to great riches So Cypriane testifieth of Nouatus Spoliati ab eo pupilli fraudatae viduae c. He robbed
to Rome for sorrow he dyed 6 Neither was the Empire translated from the French to the Saxons for disobedience to the Sea of Rome but the line of Charles ending in Chunrade the Emperour he appointed Henry the first Duke of Saxonie to succeede him in the Empire who yet was neuer crowned of the Romane Bishop his sonne Otho the first not Otho the third as this blind historian shuffleth at it was after his father admitted to the Empire which Otho to whom he supposeth the Empire to be translated did curb the Romane Bishops as much as any before him for he reproued Iohn the 11. for his adulterous life condemned him in a Councell and deposed him This instance then which he hath produced sheweth rather the euill successe of the Romane Bishops then of the Christian Emperours 7 This Otho the third to whom he saith the Empire was transferred was not such an obedient child as he thinketh to the Sea of Rome for he caused one Crescentius that had set vp Iohn the 17. to be Bishop of Rome to be put to death and the Bishop to be deposed and bereft of his sight and elected in his place Gregory the 5. 8 Henry the fourth was a most couragious Prince and of happie successe he raigned 50. yeares and in 62. battailes encountred his enemies Gregory the 7. assoyled most treacherouslie his subiects of their oath and set vp Rodolphus against Henry the fourth whom he ouercame in foure battailes and in the last Rodolphus was slaine Paschalis the 2. incited Henry the 5. against his owne father and mooued him most vnnaturallie to make warre against him during which warre the aged Emperour for sorrow died He might then haue spared this example which sheweth more the Popes pride and tyrannie then the Emperours miserie for about this time when the Popes thus ruffled with the Emperour a certaine Bishop of Fluentine taught that Antichrist was come 9 True it is that Frederike the 2. was strangled to death by his bastard sonne Manfredus set a worke as is supposed by Innocentius 4. who also poisoned Conradus the next Emperour Frederikes sonne being vnder the Popes curse and this treacherous parricide Manfredus was afterward for his good seruice rewarded by Alexander the 4. with the Kingdome of Sicily this example bewrayeth the Popes treacherie more then the Emperours infelicitie 10 Concerning the excommunicating and deposing of Otho the 4. Lewes the 4. King Alibret the Henries of Burbon c. the Pope was an agent in all these affaires and a iudge in his owne cause shewing himselfe the right Antichrist taking vpon him to depose Emperours and Kings at his pleasure Thus did Pope Zacharie depose Childerick King of France and set vp Pipinus in his stead Thus Innocentius the 3. serued King Iohn interdicting his whole realme causing him to surrender his Crowne Vrbanus 2. put downe Hugo Earle of Italy discharging his subiects of their oath Innocentius the 2. tooke the Dukedome of Sicily from the Emperour and made Roger King thereof Adrianus the 4. did excommunicate William King of Sicily and would haue deposed him of his kingdome if he had not been superior in battaile The same Adrian did excommunicate Frederike the first for setting his name before the Popes in writing This insolencie of the Popes and their tyrannizing against Kings and Emperours was iustlie suffered of God because they had giuen their power to the beast and helped to aduance his proud throne and are iustlie recompenced not for their disobedience to that Sea but for their disobedience to God in submitting their princely estate which is Gods ordinance to Antichrists coÌ„maund These calamities then not brought vpoÌ„ these Emperors by Gods handie worke but wrought by the Popes malice in his owne cause do conuince him of Antichristian tyrannie not them of disloyal obstinacie They may as well condemne Gedeons sonnes that were wickedly murdered and iustifie Abimelech that cruellie put them to death and magnifie Zimri that preuailed against the King his master and slue him And as well may the theefe that robbeth by the high way killeth boast of his good successe as these treacherous Popes that rebelled against the Emperours and Kings their Lords and Masters 11. In that Constantinople was taken in the festiuitie of Pentecost and of the holie Ghost concerning whose proceeding the Greekes are in error as he saith this sheweth that not for denying of the Romane iurisdiction but their corruptions in the Christian religion and for their idolatrous superstition as hath been before shewed that famous citie new Rome was surprised Let old Rome in time take heede least being partaker of new Romes corruption it taste not eare long also of their destruction for the Scripture saith Be not partaker in her sinnes that ye receiue not of her plagues Reuelat. 18.4 And I say vnto them with Hierome Maledictionem quam vrbi saluator in Apocalypsi comminatus est potes effugere per poenitentiam habens exemplum Niniuitarum Thou maist escape O Rome the curse threatned in the Apocalypse by repentance hauing the example of the Niniuites Seneca said well Fulmina paucorum periculo cadunt omnium metu Thunderbolts fall to the hurt of few to the feare of all So it were good for old Rome to feare that punishment which is fallen vpon new Rome for the same sinnes The fourth Demonstration HE telleth vs further of the miserable ends of Luther Oecolampadius Zuinglius Caluine Cranmer of the Duke of Saxonie and the Lantgraue taken prisoners of the pitifull deaths of the Prince of Condie and the Admirall like â—ezabel cast downe at a window of the Prince of Orange miserably slaine in Flaunders of Iames the bastard in Scotland dishonourably put to death of Christierne King of Denmarke deposed from his kingdome c. pag. 71. The Remonstration 1. LVther Oecolampadius Caluine as they were men of vertuous life so was their end not miserable but comfortable what railing Cocleus saith it skilleth not Sleidane Beza with others that had better cause to know them doe report no otherwise of them This blind Censor had forgotten the pitifull ends of some Popish champions of that time as of Hofmeister Eckius Iacobus Latomus which all three died roaring and raging in desperation 2. Zuinglius was slaine in the field dying in defence of the truth so was good Iosias wounded in battaile and thereof died Cranmer was put to death for the Gospell as Stephen was stoned for the faith of Christ you may as well vrge the examples of the one as iudged and punished of God as of the other 3. Much better was the Duke of Saxonies and the Lantgraues case that were persecuted of the Emperour and taken prisoners then he whose captiues they were for they would rather die then forsake their faith but the Emperour that great Charles the 5. the Popes stout