orphanes and defrauded widowes as the Gospell witnesseth of the Pharisees that they deuoured widowes houses vnder colour of long prayer Some are possessed with a spirit of phrenzie and deluded of Sathan as the Iewes perswaded by one Moyses did cast themselues headlong into the Sea The Donatists did throw themselues headlong into the fire and water and from the tops of hils Augustine sayth of them Diabolus vobis istum furorem inspirat Who els but the Deuill doth inspire this furious mind into you And hence it commeth that many are bewitched of Sathan and iustlie giuen ouer of God to be deceiued by him to beleeue lies because they receiued not the loue of the truth Secondly for the assumption 1. seeing this Ignatian brother confesseth he was very yong when first he forsooke the faith of the Gospell he had greater cause to suspect the rashnes of his shalow youth in receiuing then commend his stedfastnes in retayning his first error Hee should rather say with S. Paule When I was a child I spake as a child I vnderstood as a child I thought as a child Otherwise his stiffnes in continuing as he was may be rather imputed to an obstinate resolution then to a tender perswasion of his conscience Youth is soone infected and tender yeares easily tainted It seemeth to be true in him which Hierome sayth Difficulter eraditur quod rudes animi perbiberunt It is hardly recouered which simple minds haue once receiued And seeing he telleth vs he was borne of Protestant parents I would not haue him more wilfull then the heretike Eutyches who sayd Sicut accepi à progenitorib ita credidi in hac fide genitus sum c. in hac opto mori As I haue receiued of my progenitors so haue I beleeued in this faith I was borne in this faith I desire to die for seeing he was borne of right beleeuing parents and in the faith of the Gospell he can not pretend like cause of his persisting as obstinate Eutyches did I know not who his parents were but by his confession they were better resolued in religion then their sonne let him take heed then least Eudoxius speech inuerted be verified vpon him pater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a godlie father a godlesse sonne 2 But if it might be lawfull for me a little to sound this yong fathers mind I could gesse at an other cause of his reuolt then his pretended conscience for it is well knowne that the Ignatian fatherhood whose cognisance as I am informed this sect-maister beareth is an order peramount in the Romish corporation and a passing gainfull trade These new vpstart friers are notable catchpoles and cosening by their owne Masse-priests report cunni-catchers and such as angle with long rods and fish for their owne aduantage They can tell vs of Frier Gerards golden web who could weaue or rather waue to himselfe from diuers persons aboue sixe thousand pound of Frier Hawoods pomp in riding in a coach and of his lordlike traine of Frier Garnets expenses after fiue hundred pounds by the yeare of Frier Oldcornes stable of eight geldings all at one time of Frier Holts large offer of pensions of Frier Walpoles crownes of Frier Gerards Church-stuffe valued at two hundred marks of a vestment giuen him of needleworke esteemed at an hundred marks May we not now say vnto them as Apollonius of Priscilla and Maximilla Dic mihi prophetae vestib gemmis ornantur propheta tabula ludit tesseris Do prophets glitter in rich vestures and pretious stones Do prophets play at tables and dice But such are these iollie fellowes ietting vp and downe in silks and veluets with iewels rings and chaines of gold and it is very like they do sport themselues also both aboue and vnder booâ—d at their pleasure And as they are nimble fingred gentlemen to tell money so they haue a speciall facultie in bestowing of Legacies Frier Gerard being put in trust for the disposing of 3000. pound and more could very handsomely coÌ„uey it into his owne purse An other lay brother of that order got from a rich man lying sicke at Valledolid in Spaine a great summe of gold which he had purposed to haue giuen to the poore Englishmen which liued there And herein they do well reuiue the memorie of the heretike Dioscorus of whom Ischyrion complayned that whereas the Emperor had decreed to send corne for the reliefe of the parts of Lybia he would not suffer it to be transported but sold it in time of dearth at great prices and how Peristeriae testamentum violauit he violated the testament of Peristeria and the legacies giuen to the Monasteries he bestowed vpon bawdes and harlots This great wealth pomp and credit of the Ignatians considered who are regarded as we were told before of the most rich and puissant princes of the world might it not be a great allurement to this aspiring springall to associate himselfe vnto that companie and to thrust his sickle into their haruest for if they that gleane after them which are but their factors and dispensators can fill their hands that they sticke not to hazard twentie nobles at once at play the reapers that go before them must needs make a better match they come to the golden haruest as Stratocles and Democlidas profanely called the iudgemeÌ„t seate And thus much also of this Section THE SEVENTH SECTION OF THE Authors particular defence to her Maiestie I Do not purpose to examine all the Libellers idle speeches vaine repetitions and vnsauerie words if I should make answere to euerie thing and spend time to note euery foolish pranke he playeth I should as the wise man sayth be like him I will therefore make choice of his principall stuffe and leaue the rest Not as Hierome sayth Quia difficile sit eum vincere sed ne respondendo dignus fieret qui vinceretur as though it were an hard matter for him euery where to be vanquished but least he should be thought worthie to be answered The first Apologie or defence 1 BEginning with my Catholike Christened annoynted and crowned Queene Elizabeth to whom I wish as much spirituall benediction and terrene honor as any subiect may to his temporall Soueraigne c. 2 Whereof she hath vowed defence by the vow of a Christian in baptisme c. by the oath and fidelitie of a Christian Catholike annointed at her coronation c. for defence whereof the glorie of the stile of her title was first graunted c. 3 Whereof she reteyneth in princely person some reuerent notes as the vsing of the signe of the crosse vpon sodaine and strange accidents c. not preuaricating in the maine point of the reall presence c. 4 I will teach nothing contrarie to her princely dignitie and prerogatiues nothing repugnant to her owne trulie interpreted proceedings The
of iustification sacraments originall sinne predestination of faith of the law of the Gospell of the nature of Christ his descending to hell c. p. 7. Ans. First these dissensions giuen in instance are betweene those which are called Lutheranes and vs who wherein they differ and dissent from vs come neerer to the Papists then Protestants as in the opinions of the corporall presence in the Eucharist of the vbiquitie or omnipresence of Christes bodie of free will vniuersall grace hypotheticall election faith of infants and such like but among the Protestants that purely professe the Gospell of Christ and especially in England there is no difference or dissent in any of these points or those before obiected or in any other substantiall point of faith If it shall be obiected that among vs some question there is concerning the descent into hell it is not of the truth and substance of the article which no Protestant denieth but of the manner onely wherein there is as great a difference in the popish Church for Durand a principall Doctor of that side maintaineth contrarie to the opinion of the rest that Christ did not descend into hell secundum substantiam suam sed per effectus quosdam not in the substance of his soule but onely by certaine effects whom Bellarmine of purpose confuteth Secondly neither needeth the aduersarie to obiect against Protestants this diuision betweene them and the Lutheranes seeing there is as great a rent in the Papall Church for the whole Church of France dissenteth from the common opinion of the Romanists in very principall points they to this day do not acknowledge the Pope to be aboue generall Councels and for this cause they do not submit themselues to the decrees of the late Tridentiâ—e Synode neither take it for a generall Councell They refuse also the sixt booke of the Decretals and of late by a publike Edict they haue expelled the whole order of Iesuites out of the kingdome of France who are in other places of the Popes dominion of greatest credite and estimation Thirdly though the intemperate heate of some Lutheran writers can not be excused against the Ministers of the reformed Churches as fayling both in the cause which they handle and in the manner of handling for among our selues such bitter inuectiues are not vsed yet of all other the rayling of popish sectaries one against another most exceedeth as may plentifullie appeare in the late writings and bookes of the Popish Priests and Iesuites set forth against themselues The Priests call their Iesuited Arch-priest traiterous a vassall parasite idoll of the Iesuites a puppie dauncing after the Iesuites pipe Manifestat p. 25. a. The Iesuites they call knaues conspiring companions Man p. 32. b. They charge them with traiterous blasphemous words Mans. p. 35 a. with coggerie blasphemie Manifes 53. b. with erroneous and hereticall doctrine Manif p. 106. a. damned for heretikes p. 105. a. progenie of vipers blasphemous wretches proud pharisees Man 108. a. traiterous positions hatched in hell Replie p. 67. a. Against Frier Robert Parsons in particular the Priests thus bestirre them they compare him to Robin Goodfellow Rep. p. 79. b. they call him the foxed father Rep. 67. a. a diabolicall vnnaturall wicked fellow Man p. 107. a. cursed be the houre wherein he was borne this child of sinne of sacriledge of iniquitie of the deuill ib. b. he hath shaped the declaration of the spirit of Sathan Rep. p. 102. a. And of all the Iesuites in generall they thus speake and write the Iesuiticall ghosts and such wicked spirits as traÌ„sforming theÌ„selues into angels of light do leade more soules to hell then the feends of most vglie shape appearing in their owne proper colours Man p. 81. b. Now on the other side let vs see how Frier Parsons requiteth their kindnes he chargeth them with follie phrenzie Maâ— fol. 11. with erroneous hereticall positions f. 13. perfidious sycophants f. â—7 with lyes false calumniations little conscience f. 41. He further saith they lye notoriouslie against their conscience f. 46. egregious foolerie Man f. 65. wicked companions consciencelesse rayling people f. 90. franticke possessed mad insolent f. 94. Apostata in heart traiterous and Iudas like natures f. 98. vsed of the deuill f. 83. diuelish detraction f. 94. diuelish hatred f. 98. assault of Sathan vnder Priests coates c. f. 99. So I trust that the saying of Christ will shortly be verified vpon this Sathanicall broode as it beginneth thanks be to God to be in part fulfilled in England alreadie that because Sathan maketh insurrection against Sathan his kingdome is at an end Mark 3.26 Now I hope by this it is euident who they are that condemne each other to hell not Protestants but Papists for thus as we see they hew one at another and one whet an other as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one yron sharpneth an other as Salomon sayth Prou. 27.17 and though their toongs be also whet against the truth yet shall they not preuaile the more they hewe at it the more shall it flourish like as the plant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being cut doth sprout and contendeth with yron But because they brag in their talke and swords are in their lips Psal. 59.7 this reward they shall haue which we see now come to passe their owne toong shall fall vpon them Psal. 64.8 And as Origen saith surget gens contra gentem i. haeresis contra haeresin one nation shall rise against another that is one heresie against another as the heresie of the Iesuites against the Priests The fift probation is from a particular induction of diuers sects among the Germanes to the number of 37. and affirmed by the computation of Caspar Vlenbergius to be 260. knowne sects by Oecolampadius 77. diuisions are confessed and Luther is produced a witnesse affirming as many religions to be among them as men p. 7. Ans. 1. If all this were admitted without contradiction that so many diuisions were among the Protestants it were no sufficient argument to condemne our religion for then by the same rule the Idolatrous Paganes might haue disproued the Christians faith because they were diuided into so many sundrie sects Simonians Menandrians Basilidians Nicolaites Gnostickes Carpocratians Corinthians Nazarites Ebionites Valentinians and diuers others to the number of fourescore and tenne rehearsed by Augustine 2. These sects by him noted hauing their beginning in Germanie disgrace not the Protestancie of England that is not so distracted And whereas the freedome of that countrey and of many chiefe cities there forcing no mans conscience but tolerating diuers religions might seeme to giue way to this diuersitie therein the fault is rather to be imputed to the politike state then to the Religion professed 3. It is vntrue that Vlenbergius Caus. 22. numbreth 260. diuisions among Protestants for in that place he treateth of no such thing And Caus. 9. where he professedly setteth
to his owne priuate deduction and deceitfull iudgement ibid. lin 27. If this fellow were not past all feare of God and shame of man he would haue trembled thus to haue blasphemed the seruants of God Paganish infidelitie Atheisme and Epicurisme we detest Iudaicall ceremonies and superstitions we haue renounced with popish trash No man is permitted of his owne head to coyne a new faith The word of God is a rule and direction to Protestants how to beleeue and how to liue These are but popish sclaunders and frierlike inuentions Where truth faileth you your vncharitable tongue helpeth out which was prowd Diotrephes practise against the Apostle pratling against vs saith S. Iohn with malicious words But as Hierome saith Scillaeos canes obdurata aure transibo I will stop mine eare against those backbiters as the Scillaean dogs and Sea-monsters he may for shame hold his peace for as Sophocles saith of the thiefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is manifestly taken stealing had need hold his peace So he that is deprehended in a lie for shame may be silent 6. This Catholike Frier goeth about as well as he can to prooue the religion of Protestants to be the cause of Epicurisme Atheisme c. his confused prattle and disordred hudling vp of much homely stuffe I will reduce into some order if I can his simple reason if it be any at all standeth thus That religion wherein a man seeth so many diuisions and no agreement which is vncertaine and ineuident is a palpable prouocation and allurement to Atheisme Epicurisme infidelitie Apolog. p. 14. lin 3.4.16 But such is the religion of Protestants Ergo c. The proposition or first part of this reason being admitted the assumption that the religion of the Protestants is vncertaine full of diuisions hauing no agreement he laboureth diuersly to perswade The first Probation HE reasoneth thus from the lesse to the greater à minore ad mains as wee say in Schooles If in arts Alchymie be refused because of the vncertaintie if for matters of storie the diuersitie of opinions about the originall of the Britaines hath caused many to thinke there neuer was any Brute at all if because some writers as Hierome Orosius Fasciculus temporum differ about the comming of Peter to Rome some Protestants are not afraid to affirme he was neuer at Rome if for the same reason the Protestants denie the bookes of Macchabees Iudith Tobias to be Canonicall scripture p. 13. much more may that religion be doubted of which is so full of vncertainties c. The Solution HE had need be a good Alchymist that out of this leaden argument should draw anie sound or solide reason First where the foundation is false the building must needes be deceitfull this durtie dawber worketh with vntempered morter and patcheth vp his matter with false grounds 1. For neither doe the Protestants denie that Peter was at Rome but that he neither came thither so soone the 2. yeere of Claudius nor continued there so long namely 25. yeeres as the Popish Church holdeth He should haue named such Protestants whom he chargeth with this deniall of Peters being at Rome 2. These doubts and obiections moued by Protestants arise not onely now chiefly by reason of some difference in the historian writers but are grounded vpon certaine places of Scripture which they shall haue much adoe to answere as is elsewhere declared 3. The bookes of Tobie and the Macchabees are not refused onely for that cause for that they cannot be assigned to any certaine time but for other reasons both for the matter which is fabulous and erronious in many points and the manner diuers speeches and places being repugnant and contradictorie So then he hath rapped foorth three vntruths together such a plentifull forge this Frier hath to coyne his Alchymicall stuffe Secondly be it knowne vnto him that the Protestants faith relieth vpon a more sure ground then either Alchymie in Artes or in storie Brutes being in England or Peters comming to Rome the first is phantasticall the second coniecturall the third historicall the first but an inuention the second a tradition the third a collection or collation of times But the faith of the Gospell is grounded vpon the Scriptures not vpon mans vaine phantasie or blind traditions or vncertaine collections therefore this reason hath no shew of probabilitie nor force of consequence the argument is denied I thinke the Frier was telling ouer his beades or busie about his Memento when he thus argued somewhat he would say if he knew what Like as Hierome saith of one Pisoniano vitio laborat eum loqui nesciret tacere non posset He hath Piso his fault hee knoweth not how to speake and yet cannot hold his peace And as Diogenes compareth such which vnderstand not what they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like as Harpes making a great sound without any sense The second Probation THis Popish champion in the next place by way of comparison betweene the Pope-catholike Church and the Protestants endeuoureth to shew the vncertaintie of the one by the certaine and infallible authoritie of the other The Cacolike or as he saith Catholike Church for whose election calling preseruing from error and consummation the whole mysterie of Christ was wrought hath condemned and vtterly extirped 400. heresies and by the same infallible authoritie and censure in diuers generall Councels where the whole Christian world was assembled reproued and anathematized those that raigne in Protestants pag. 14. and in this their Catholike Church there was neuer saith he or is any disagreement or contradiction in matter of beleeuing pag. 15. lin 17.18 The Solution FIrst in that he saith the mysterie of Christ was wrought for the Catholike Church where his meaning seemeth to be that Christ died onely for the Church as wee acknowledge this to bee an euident truth if by Catholike Church the true Church of Christ and not the Romane onely to be vnderstood so herein he contradicteth and gainsaith his fellow Friers for Bellarmine confesseth though now a Cardinall yet then an Ignatian Frier when he so writ that Christs blood was shed for Turkes Iewes Infidels quibuscunque impijs and all wicked men whatsoeuer Frier Feuardentius also prooueth that Christ suffered pro cunctis in vniuersum hominibus for all men vniuersallie 2. But where by the Catholike Church hee vnderstandeth the Romane Church that receiueth the B. of Rome as the head of Christs Church and to this Romane Church he applieth and appropriateth the mysterie of Christs worke in the redemption of the world What a grosse absurditie is here vttered and how inglorious to Christ that he died for none but for those which are vnder the Romane iurisdiction As though it were at the Popes deuotion who should be partakers of redemption in Christ the Scripture saith He that beleeueth in Christ shall not be condemned Ioh. 3.18 But now though a man beleeue
hath rooted out all other heresies beside Who haue now impugned the heresies of the Tritheists Anabaptists Familie of loue of Seruetus Valentinus Gentilis with others then Protestant writers witnesse the learned workes of Caluin Beza Bullinger Peter Martyr Iunius with the rest He hath therefore here made a good argument for the Protestants whose faith is therefore worthie to be of all receiued because thereby all heresie and impietie is subdued as Hierome saith Fides pura moram non patitur vt apparuerit scorpius illico conterendus Pure faith seeketh no delaies as soone as the scorpion appeareth it nippeth it on the head The second perswasion I Meane not the religion of Martin Luther so often recanted altered chaunged c. nor of licentious Caluin and a few artificers of Geneua or of Knox that galley-slaue of Scotland or of Edward Seimer or of King Edward a child of nine yeere old c. The Disswasion HEre many shamelesse vntruths are powred out together 1. It is vntrue that Luther at any time recanted his iudgement in religion in departing from the Church of Rome and forsaking her trumperie you would threap kindnes vpon Luther as you haue done of late in a lying pamphlet of reuerend Beza that he died one of your Catholikes If Luther altered in some priuate opinions it is nothing to vs who depend not vpon Luther Caluin or any other for our faith And if he did so it is no maruaile seeing it was hard for one man all at once to finde out the truth in euery point seeing the Apostle saith to the Philippians If ye be otherwise minded God shall reueale euen the same vnto you Faith is not perfected at once and as in other things the inuention of a thing and the perfection come not together as the Greeke Poet saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God at the first all things doth not shew But in processe of time they better doe grow So is it in religion But howsoeuer Luther might varie from himselfe what is that to vs the Protestants of England who are the greatest eye sore to these bleare-eyed Popelings It is well you cannot vpbraide the Church of England with any innouation of doctrine for these three score yeeres well nie since the first thorough reformation of religion in blessed King Edwards raigne 2. As for licentious Caluin and galley-slaue Knox the one is a malicious slaunder the other a scurrilous terme These men were both famous for their learning and reuerenced of all that knew them for their godly life I doe not a whit maruaile that the memorie of these men is odious to all Papists for Caluin hath so decalued made bare and bald their naked religion and Knox hath giuen it such a knocke and deadly blow in Scotland that I trust in God it shall neuer there rise vp againe 3. That King Edward a child of nine yeere old without any assent or assemblie of Parliament or other as Fox himselfe is witnes did reforme religion is a fiction of your owne First Master Fox witnesseth no such thing for although the King by the aduice of his Councell appointed a generall visitation ouer all the land for the redressing of certaine disorders yet was not the Masse abolished nor religion wholy altred till the Parliament held ann 1. Edward Nouemb. 4. Secondly indeed true it is that in Queene Maries time the Papists came before the law Preachers were prohibited Bishops depriued and diuers imprisoned as Bishop Cranmer Latimer Ridley Hooper Rogers Masse publikely solemnized Thirdly you had forgotten that the vsurped authoritie of the Bishop of Rome which you make the chiefest ground of your Cacolike religion throughout your whole dispute was with common consent of Parliament consisting of the three estates of the land the Lords spirituall and temporall and Commons abrogated by King Henry the eight of famous memorie so that no new acte was requisite in that behalfe in the entring of King Edwards raigne Fourthly King Edward a King of nine yeares of age by the aduice of the Parliament repealeth diuers Statutes and among the rest one made against Lollards ann 1. Richard 2. who was then but eleuen yeeres old I pray you what great ods in their ages might not the one build vp true religion at those yeeres when as the other pulled it downe or will you take exception against Iosias because being yet but a child he began to seeke the Lord and to purge religion or is the authoritie soueraigntie of the Prince the lesse because he is young or is the spirit of God tied to age and limited to yeares Doth not the Scripture say Out of the mouth of babes and sucklings thou hast ordained strength And hereunto agreeth that saying of Cypriane Impletur apud nos spiritu sancto puerorum innocens aetas c. The innocent age of children with vs is filled with the holie spirit And so was it in this princely child the Iosias of this age of whom we may say with Ambrose Non moueat aetas imperatoris perfecta aetas est Est enim perfecta aetas vbi perfecta virtus Honorius iam pulsat adolescentiae fores prouectior aetate quā Iosias We should not respect his yeares the Emperours age is perfect age is perfect where vertue is perfect Honorius is now growing to be a young man elder then Iosias 4 Further it is a great vntruth which followeth the will and testament of King Henry being violated and his Bishops and Clergie committed to prison or depriued For neither doth he shew wherein the testament of the King was violated in the entrance of King Edwards raigne and therefore may be iustly suspected to be a falsarie neither doth he cite any author for it no such thing either by Maister Fox or Stowe to whom in these matters he appealeth being affirmed so that it seemeth his own phantasticall braine hath forged this fansie True it is indeede that the Protestant Bishops were depriued and excluded both from the Parliament and their Bishoprickes as Doctor Taylor Bishop of Lincolne Doctor Harley Bishop of Hereford with others in the entrance of Queene Maryes raigne But vntrue also it is that the Popish Bishops were depriued or committed to prison during the time of the Parliament when the act passed for reformation of religion which was in Nouember ann 1547. the Bishop of Winchester was not sent to the Tower til the morrow after S. Peters day the yeare following ann 1548. nor depriued before ann 1551. And Bonner was not commaunded to keepe his house till the 11. of August ann 1549. in the third yeare of King Edwards raigne This shamelesse man we see dare aduenture to vtter any thing 5 Of the like truth is that which followeth That the Protestants of this time without any disputation or aduice of any learned or Parliamentall
running in a maze and not knowing where he is he speaketh contraries affirming vnawares what he before vntruely denied that the Magistrates chiefe care and sollicitude must be in taking order for such causes he meaneth of religion pag. 49. lin 13. And thus as Augustine fayth Impij in circuitu ambulant qui in gyrum it nunquaÌ„ finit c. The vngodlie walke in a maze as he that goeth in a compasse neuer is at an end And thus this obliuious discourser runneth himselfe out of breath saying and vnsaying for if the Magistrates chiefe care must be in taking order for causes of religion how do they not properly belong to the iudgement and redresse of those which rule in the common-wealth Much like he is to the roape-maker in Purgatorie who as fast as he twisteth the roape an asse behind deuoureth it So his wrested speeches as the ouer-runnings of his mouth are licked vp by a contrary breath Now right honorable this Popes-creature at the first discouereth himselfe he is his grand-masters factor to engrosse all ecclesiasticall causes to his vnholines and would cut your honors short both of iudgement and power in matters of religion And thus full well like a wise Orator he doth wisely at the first exasperate them to whom he would insinuate himselfe But go on my Lords in your honorable course to whom I do not only wish all excellent knowledge and iudgement in religion as S. Paule said vnto King Agrippa I would to God that not only thou but all that heare me to day were both almost and altogether such as I am c. but prosperous successe also in the defense thereof And I say with Hierome to euery one of your honors Cur qui in seculo primus es non in Christi familia primus sis Why should ye not that are chiefe in the world be chiefe also in Christs familie 2. Motiue Because you are sworne Councellers to assist our Princesse whose chiefe stile and title is graunted to her father King Henry the 8. by Pope Leo the 10. defender of the faith for defending the Catholike Romane religion against Luther c. The remooue 1. This title to be defender of the Church or faith was due vnto the Prince and giuen to the Kings of England long before King Henry in Edward the Confessors time Illos decet vocare reges qui vigilanter defendunt regunt ecclesiam Dei It is meete to call them Kings that vigilantly defend and gouerne the Church of God 2 Her Maiestie according to her princely stile hath shewed her selfe in deede while she liued a most constant Defender of the faith and to none of her predecessors was this stile more truely giuen for it is not conteyned in her Maiesties stile to be defender of the Romane or Papall but simplie of the faith 3 What if it were bestowed vpon King Henry for writing against Luther c. that famous King did not receiue it in that sense or at the least reteined it not neyther is it now annexed to the imperiall Crowne in that regard for writing c. which concerned the King only then being not his succession nor yet as a gift from the Pope but as a right due to all Christian Princes to defend the faith What the occasion first was of this title it skilleth not neither by whom nor for what it was taken vp so long as it is not a vaine title but the Princes proceedings are answereable to the stile 4 The heathen Emperors of Rome first vsed in their stile to be called Pontifices maximi High Priests as it may appeare by the Epistle of Antoninus Pius to the people of Asia yet the Christian Emperors continuing that stile to be named Pontifices maximi as Flauianus Valentinianus pontifex Inclytus Flauius Marcianus pontifex Inclytus c. yet were not bound by their stile to maintaine the idolatrous religion of the Pagane Emperors from whom it was descended but they in another sense did call themselues high priests as hauing the chiefest care of the Christian faith as the other had before of idolatrie So the Queenes highnes then and the Kings Maiestie is now called a Defender of the right Christian faith howsoeuer their predecessors might be defenders of another religion And as Pilate did write Christ King of the Iewes ignorantlie confessing the truth so did the Pope name the King of England Defender of the faith prophecying as Caiphas against himselfe and foretelling vnawares that the Princes of this land should become true defenders of the faith indeede 5 This title of Defender of the faith is more truly annexed to the Crowne of England then the stile of Holines to the Popes chaire and of Catholike to the King of Spayne who I could wish indeede were that which they are called But I feare me these titles do agree vnto them euen as the titles of benefactors and of Sauiours were vsurped of Antiochus and the Ptolomies which were cruell tyrants And as Dionysius the yonger called his daughters by the names of vertue chastitie iustice being an enemie to them all Who herein are like vnto those qui titulos potentiorum praedijs suis affigunt who the better to hold their lands do entitle great men with them against which fraude Arcadius made a lawe And as Augustine sayth Haeretici ad defensionem possessionis suae Christi titulos ponunt sicut nonnulli faciunt in domo sua c. Heretikes to defend their possession pretend the title of Christ as many vse to do in their houses entitling some great men with them to keepe them from wrong Ipse vult possessor domus frontem domus suae de titulo alieno vult muniri He will be the owner of the house himselfe yet will haue another beare the name So the Pope will be the master of faith himselfe yet pretendeth the name of Christ of holines of Catholike religion So are not our late Queene and now soueraigne Lord defenders of the faith but their Christian proceedings thankes be giuen vnto God are answerable to their honourable titles The third motiue Our vniust persecution vnder your predecessors requireth amends and I hope at the least shall receiue a toleration The Remoue 1. The punishment which hath been inflicted vpon treacherous Iudasites is no more persecution then for felons and murderers to be executed at Tiburne they suffer worthily for their traiterous conspiracies and practises shamelesse men they are that complaine of persecution when as they hold most traiterous positions against the Prince and state as whereas the secular Masse-Priests professe if it bee in truth that if the Pope should attempt by force of armes to inuade the land they would resist him in person and that if they knew of any designements by the Pope to enter by force c. to reforme religion they would reueale it to the State Disloyall Pâ—rsons in the name of that
are as much magnified by Protestant Historiographers as by any or because they were disposed to iustice personallie sate in iudgement c. pa. 56. li. 26. made good lawes that therefore in matters of religion they might not erre and be deceiued The mercie of Antoninus Pius that said he had rather saue one Citizen then destroy a thousand of his aduersaries the charitie of Adrianus that neuer saw poore man whom he did not relieue the gentlenes and clemencie of Titus who neuer dismissed any man from him without hope to obtaine his suite the iustice of Alexander Seuerus who when he met any corrupt iudge was readie to thrust his fingers in his eyes Iulians liberalitie which built Hospitals for strangers gaue great store of wheate and wine for reliefe of the poore people These noble vertues much to be commended in Princes do not therefore iustifie Pagane idolatrie to the which they were addicted And to exemplifie this matter in Christian Emperours Constantius was a iust and temperate Emperour yet an Arriane Anastasius otherwise a good Emperour yet erred about the Trinitie who published that men should worship not three but foure persons in the God-head Iustinian a wise and iust Emperour yet infected with the heresie of Eutyches who held that Christ had two persons and so in effect made two Christs In like manner might diuers auncient Kings of England be men of noble and excellent vertues and yet carried away with the errors of those times in matters of religion 3 Neither were they the freer from error because they were assisted with Dunstones Anselmes Lanfranks Beckets they were so much the more like to be deceiued because they were ruled by such superstitious deceiuers for if the blind leade the blinde they are both like to fall into the ditch As for Cedde who is numbred with the rest as he was some hundred yeares before them so in iudgement he was vnlike them as shall euen now be shewed Neither was vertuous King Alured wholie for them or of that faith which the Church of Rome now holdeth as followeth presently to be declared 4 We do not thinke that the whole Christian world can be or was euer deceiued but God alwayes therein in some part or other had his Church which held the truth though the same not alwayes glorious and visible to the world and so we doubt not but that in all ages and times since our Sauiours ascension there haue beene that professed the Gospell Neither can it be shewed that euer Poperie possessed the whole Christian world But concerning Generall Councels we know they haue erred and may erre againe As the generall Councell of Antioch where Athanasius was condemned Another at Antioch wherein the heresie of the Macedonians was confirmed the Synode Arriminens concluding for Arrius the second Ephesine that fauoured Eutyches and diuers other generall Councels haue erred as is confessed by our aduersaries And not only those assemblies of heretikes and their fauorites but euen of Catholikes by the confession of the Papists themselues haue erred as the generall Councels of Constance and Basile which decreed that Generall Councels had authoritie aboue the Pope which the Ignatian Diuines hold to be an error For ought then that hath yet been alleaged the auncient Catholike Kings of this land were not priuileged from error and therefore in matters of religion they might be deceiued So then though Abimelech sayd to the people What ye haue seene me do the like yet in religious affaires it is no sufficient warrant to do as others haue done afore But like as sayth Ambrose in militarie affaires the sentence of men therein exercised and experienced must be expected Quando de religione tractatus est cogita Deum So when religion is treated of thinke vpon God God in his word must be consulted with Mens errors in faith are no more to be imitated then their faults of life for herein should we be like Dionysius followers who because he was dimme-sighted they fayned themselues to be so stumbling one vpon another The Apologie THe supernaturall signes and miracles written as is confessed by the Protestants themselues in the liues of Saint Oswald S. Edmunds S. Edwards Lucius Kingylsus Offa Sigebertus c. testifie the truth of their religion whereof some for the sanctitie of those Princes are hereditarie to their posteritie not by any desert of Protestants as the miraculous curing of the naturallie vncurable disease called the Kings or Queenes euill obtained by the holines of S. Edward pag. 66. lin 12. deinceps The Antilogie 1 TO this argument of miracles I haue answered before that they are no certaine demonstration of a true religion because the Paganes also boasted of miracles done amongst them And whereas the heathen are supposed to haue forged many things so it is not to be doubted but that many of these miracles giuen in instance were the dreames and fictions of idle and fabulous Monks as Berinus walking vpon the sea hauing not one threed of his garment wet and how Aldelmus caused an infant of nine dayes old at Rome to speake to cleare Pope Sergius suspected to be the father of that child and how he drew a length a piece of timber that went to the building of the Church in Malmesburie The like tale goeth of Egwine who hauing fettered both his feet in yrons fast locked and cast the key into the Sea to do penance vpon himselfe for certaine sinnes committed in his youth a fish brought the key to the Ship as he was sayling homeward from Rome Of like truth is that fable of Bristanus Bishop of Winchester who as he prayed walking in the Churchyard for the soules of men departed whē he came to these words requiescant in pace a multitude of soules answered againe Amen I report me now to the indifferent reader whether we haue not iust cause to suspect the credit of these legend miracles 2 But these miracles which he sayth were wrought by those Christian Kings being admitted he shall neuer be able to proue that these were of the Popish Church or beliefe Lucius Oswald Iua Ceolulfus with others as in the next defense in the answere to the probation of the assumption shall God willing be made plaine 3 Whereas he nameth Offa and Sigebert among the miracle-makers he hath committed a great ouersight or vsed a cunning sleight to face out the matter with bare names for Offa by the entisement of his wife was accessorie to the cruell death of King Ethelbert who came peaceablie to sue for the mariage of his daughter and therefore it is not like that God would endue a murderer with such a miraculous gift But the cause is soone coniectured why the Popes Clergie doth so much honor the memorie of Offa for in part of penance and satisfaction for that wicked acte he gaue the tenth of his goods to the Church builded the Monasterie of S.
before they vsed to call theÌ„ their nephews Alexander the 6. had also diuers basely begotteÌ„ as Caesar Borgia another Duke of Candie and Iuffredus Paulus the 3. had a wicked sonne like the father Petrus Aloisius Bloudie Bonner here in England had diuers base children to whom he gaue in farme diuers of the lands belonging to his See An hundred such examples might be shewed of popish Prelates that kept their concubines and filled the Church with bastardie But would any man thinke that this Ignatian Frier so much misliking concubines would not therein cleare his owne order and discharge themselues of that crime whereof they accuse others yet let vs heare what one of their fellow Masse-priests reporteth Haue you not beard I pray you how not long since a Iesuite here in London erected a kind of familie of loue lecturing by night three or foure nights together to his auditors all of women and those faire ones for the most part Haue you not heard of the night meeting for feare at leastwise I am sure you haue heard of many do know some who missing their wiues the while haue scratched their heads where it itched not and bit their lips Therefore this obiection I returne and cast it as his owne dirt vpoÌ„ the libellers face We may say vnto him as S. Paul to the Iewes Thou that teachest another teachest thou not thy selfe And that old saying is verified vpon him He taketh vpon him to be a phisician of others and is diseased himselfe Hierome well said Perdit authoritatem docendi cuius sermo opere destruitur He loseth the authoritie of teaching whose speech is ouerthrowne by his owne doing And Menander could haue told him That not the words but the manners of the speaker perswade THE ANSWERE TO THE TENTH Section of the Authors defence to all inferior subiects The Apologie THe summe of the Epistlers defence here is this to perswade the inferior sort to embrace Poperie Because all their auncestors were of the same religion they liued by pensions farmes annuities almes of religious houses no fines or enhanced rents c. no forfeitures turning out of farmes destruction of woods c. no wife to prouide for ioynture no daughter to endowe c. no elder sonne to enrich with new inheritance not so many iarres and quarels in lawe The Antilogie THis Popes Pedler openeth his pack to euery one and is odious in obtruding the same wares for like a tired hackney he keepeth his old tract and still treadeth in the same steps He hath said nothing in this Section which is not alleadged before he broacheth the same stale stuffe wearying his reader with his vaine repetitions and long periodes that I may say to him as Hierome against Iouinian Quotiescum que â—um legero vbicunque me defecerat spiritus ibi est distinctio totum incipit totum peâ—det ex altero totus sermo omni materiae conuenit quia nulli conuenit As often as I reade him I finde no distinction till I want breath euery sentence begins and yet hangs vpon another whatsoeuer he saith is fit for euery matter because it fitteth indeede none But to answere this babler and Battist although not all yet most of our Auncestors were popish what then So were their Auncestors Paganes Few of the Apostles Auncestors were of their faith If this Achitophels counsell had taken place neither the Apostles should haue receiued Christ and refused the Elders traditions nor England haue embraced the Christian faith at their first conuersion from Paganisme Indeede Stephens obstinate hearers did well follow this popish counsell Ye haue alwayes resisted the holie ghost as your fathers did so do you Act. 7.51 Thus this Popeling would perswade the people of England to resist the truth because their forefathers did so 2. They had pensions farmes froÌ„ Abbeies without fines or forfeitures a great matter whereas they were before farmers and pensioners now they are owners and possessors of Abbey lands They gaue almes to maintaine idle vagabond and lewd persons and made a great rabble of impudeÌ„t beggers besides their mendicant friers And was it so great a matter for Abbeies to do all this when they possessed the third part of this land Concerning raising of fines enhauncing of rents destruction of woods these are no fruites of the Gospell they which professe it in sinceritie are as far off from these oppressions as any Papist and is it so charitable a worke to preserue woods and destroy and dispeople townes as some of your friends in Northamptonshire and other places haue done Is more coÌ„passion to be shewed to trees then men to woods then townes And it is no maruaile if many tooke no great care to prouide iointures for their wiues dowers for their daughters inheritance for their children for the Monks had inough to aduance their owne kinred and because they were so kind louing to mens wiues daughters it had been an vnnaturall part to neglect their children 3. What hath he alleaged here for Poperie which the Pagane Idolaters might not pretend for themselues thus the superstitious women reasoned in Ieremies time When we burnt incense to the Queene of heauen c. then had we plentie of victuals and were well and felt none euill But since we left off to burne incence c. we haue had scarcenes of all things and haue been consumed with the sword and famine Ieremy 44.17.18 Thus Symmachus reasoned for the Paganes Secuta est factum fames publica quando in vsum hominum concussae quercus quando vulsae herbarum radices Publike famine followed the fact when the Idols were destroyed wheÌ„ was it heard of before that men did shake downe acornes and pull vp rootes for foode Thus many simple people were wont to say it was a merry world wheÌ„ we might haue 20. egs for a penie a bushell of corne for six pence All this while they coÌ„sidered not that while they had abundaÌ„ce of earthlie things they were pined for waÌ„t of spirituall though they sate by their flesh-pots had bread their bellies full as the vnthankefull Israelites murmured Exod. 16.3 yet they considered not that all this time they were held in the spirituall bondage of Egypt Therefore we frankelie professe though the Gospell should bring scarcitie trouble warre penurie with it and yet it hath florished with all temporall blessings with peace abundance plentie yet had we rather with Moses suffer affliction with Gods people then to inioy the pleasures of sinne to possesse all the pleasures and riches of the world with an euill conscience and corrupt religion And we say with the Prophet Dauid Thou hast giuen me more ioy of heart then when their wheate and wine increased Psal. 4.7 We reioyce more in the truth of religion then all prosperitie abundance whatsoeuer and as Hierome well sayth Nudam crucem nudus sequar nec lucra seculi in Christi quaeras militia I will follow
or reason in my iudgement worthie or able to withdraw a reasonable and indifferent mind not blinded with pleasure or seduced by affection from embracing the Catholike faith of the Gospell which I defend That I should not be able to iudge what maketh for vs what against vs I hope no man will challenge me of so great ignorance Thus haue I answered him in his owne words and I am perswaded much more truly for to his protestation these exceptions may be taken 1. What if this Ignatian nouice be not of such great reading as here he maketh shew of as we cannot find by his writings his protestation will then helpe him litle according to the law Nemini ex delicto sibi lucrum afferre permittitur No man is suffered to gaine by a false testimonie 2. It may also be thought that for want of better proofs he falleth to protesting as it is prouided in the law Inopia probationum res decidi potest per iusiurandum where other proofes faile the matter may be decided by oath 3. He is conuinced of manifest falshood in that he dareth auouch that all the Fathers confirme his faith and condemne the profession of the Protestants whereas it is most notoriously euident that for the grossest points of popery as Transubstantiation the sacrifice of the Masse worshipping of images iustification by workes the supremacy of the Pope prohibition of mariage and such other they haue no shew at all of any euidence from the Fathers within 500. years after Christ. And in many substantiall points they do apparantly testifie for Protestants as Cyprian for the equalitie of Bishops Hierome for the Canonicall Hebrew Scriptures Origene against the carnall presence Augustine against free-will and election vpon the foresight of our workes Ambrose for iustification by faith And these and many other such naturall points these Fathers with others do giue such cleare testimonie to the truth that it is impudencie to denie it and yet this brasen face would beare vs down that they do speak only for papistrie which they neuer knew and condemned the Euangelicall or protestants faith which they professed Wherfore this protestation hauing no probability of truth but being deuised for his owne aduantage and coyned to serue his turne is of no great credit They haue a rule in their law that witnesses shold not praemeditatuÌ„ afferre testimoniuÌ„ premeditate their testimony before to be resolued whatsoeuer other euidence there is to testifie according to their owne resolutioÌ„ so playeth this fellow as it is in the Psalme He hath coÌ„ceiued a mischiefe bringeth forth a lie Psa. 7.14 Looke as he hath premeditate and deuised with himselfe so he vttereth how soeuer the matter standeth 4. And he is too confident to imagine that no man will thinke but that in reading he is able to know what maketh for them what against theÌ„ For aâ— his preiudicate affection is so is his reading his bleare eyes take the straite for crooked like to him that sailing vpoÌ„ the waters thinketh the trees banks to go with him so he imagineth in his hasty reading that all runneth along with him As the Iewish Rabbines reade the Scriptures as Celsus prophane the writings of ChristiaÌ„s so seemeth he to haue read the Fathers wresting them to serue his owne turne I may therefore say vnto him with Seneca Multò satius erat te paucis authoribus tradere quà m errare per multos It had bene better for you to haue studied a few Authors well then to haue erred in so many 5. Lastly it had bin far more seemely if another man had made report of his great readings not himself according to the saying of the wise man Let another man praise thee not thine owne mouth a stranger and not thine owne lips Prou. 27.2 He is herein much like to Grunnius in Hierome Cùm mensa apposita librorum exposuisset struem adducto supercilio contractis naribus rugata fronte duobus digitulis concrepabat hoc signâ— ad audieÌ„duÌ„ discipulis prouocans tum nugas meras fundere c. When the table was layd heapes of bookes brought forth casting vp his eyes snorâ—ling with his nose knitting his browes knacking with his fingers to moue attention he poureth forth meere toyes I say of him with Seneca Puto multos potuisse ad sapientiam peruenire nisi putassent se peruenisse I thinke that many might haue attained to wisedome if they had not thought they had obtained it already So it is likely that this resolute champion might haue receiued grace to acknowledge the truth if he had not falsely perswaded himselfe that he had found it already remaining in errour And to conclude he hath gained very litle by this his ostentation But as Plutarch well sayth That another mans dispraise followeth a mans own praise the end of vaine glory is no glory so the more this boaster commendeth himselfe the lesse his credite and reputation will be with wise men THE ANSVVER TO THE TWELFT SECTION THAT IT IS neither dishonorable nor vnreasonable to persist in Protestancy nor honorable to grant a reformation or rather deformation of Popery The first Inducement FIrst he vrgeth and preaseth certaine defalked and maymed sentences of Luther No man I trust will so much condemne himselfe in obstinacy to be of Luthers mind and if he be not he cannot be a Protestant c. p. 123. the words of that gracelesse Luther are these How often hath my heart panted reprehended me and obiected against me What art thou onely wise can it be credible that all others haue erred so long a time I had neuer a greater or more grieuous tentation then for my preaching because I thought with my selfe Thou hast stirred vp all this tumult in which tentation I haue bene oftentimes drowned euen to hell it selfe p. 124. Because I haue entred into this cause now I must looke vnto it and of necessity say it is iust if you aske a reason Doctor Martin Luther will haue it so c. I Doctor Martin Luther do say that this article Faith alone without workes doth iustifie before God the Emperour the Pope the Cardinals c. shall suffer it to stand and they shall haue hell fire for their labour p. 125. The Aduertisement 1. PRotestants do not bind themselues to all Luthers opinions neither take vpon them to iustifie all his rash speeches and whatsoeuer hastily dropped from his pen. Popish professors do not tie themselues to any priuate Doctors opinion among them Luther was an excellent instrument in his time yet had his errours We are no Lutherans and it is not necessarie for Protestants to follow Luthers iudgement in all things We receiue not our faith from Luther but from whence Luther receiued instruction namely from the Scriptures from thence also is our faith deriued We honour the memorie of so worthy a man yet his erring footesteps we will not trace him in
but say with Hierome Non consueui eorum insultare erroribus quorum miror ingenia Whose wit I commend their errors will I not defend 2. What if Luther be vntruly alleaged whereof there is iust suspition because the Citer followeth not the addition at Wittemberge of Luthers workes but another at Ieane wherein it is like the aduersary hath played the part of a corrector and made Luther speake according to their owne sense For some of those bookes which he citeth as colloquium mensal I do not find extant in the addition at Wittemberge where it is most like the authentike copies of Luthers workes are kept Therefore it is not vnlike but they haue vsed Luther as Gregory complained in his time Alij tractatus nostros calumniantes ea sentire nos criminantur quae nunquam sensisse nos nouimus Others cauilling at our tractates do accuse vs to thinke that which we know we neuer thought 3. Those speeches wherein Luther is traduced if they be interpreted with fauour though the sound seeme to be somewhat harsh the sense is not hard In the two first he sheweth what temptations he had how he was troubled with many doubtfull cogitations and sometime euen with griefe as it were plunged in hell that he wished in his heart that he had neuer begun that trouble in the Church and that his workes were burned As though such tentations are not incident to the faithfull seruants of God Dauid was sometime so perplexed that he doubted of Gods promises and thought that all men were lyers Psal. 116 11. that euen the Prophets of God deceiued him Saint Paule also had fightings without and terrours within 2. Cor. 7.5 It should seeme then to be a rare thing for popish professors to feele such conflicts in their soule seeing this fresh-water souldier that neuer entred into the lists of these spirituall combats findeth fault with Luther herein In the third sentence obiected Luther doth nothing else but shew his constant resolution of the truth which shall stand in despite of Emperour Turke Pope Cardinals and all aduersaries His peremptory profession thereof might haue bene better qualified in termes which I will not euery where iustifie But his meaning is good that the truth shall preuaile and haue the vpper hand for as Hierome well saith Veritas laborare potest vinci non potest The truth may be blamed but not shamed But as for your gracelesse terme of Gracelesse Luther I doubt not but that he hath least grace that goeth about to disgrace him whom God with many excellent gifts had graced These railing speeches are but like vnto Shemei his casting of stones at Dauid wherewith in the end he hurt himselfe And as Seneca well sayth Ignominias probra velut clamorem hostium ferat saxa sine vulnere circa galeas trepidantia These opprobrious words are like the crie of the enemie a farre off and as stones that do fall downe about our eares without anie hurt So while this railing Rabsakeh vseth no better weapons we are well inough we heare him but feele him not he woundeth his owne credite he hurteth not our cause And we say to him as a certaine Rhodian to an vnshamefast man that made great outcries I regard not what you say but that another keepeth silence We more respect other mens reuerent silence of Luther then his rash loquacitie The second Inducement 1. PRide wine and women are the originals of Apostacie so was it in Luther If pride had not bene they had kept their vow of obedience if wine and riches had not bene they had kept the vow of pouertie if women and wantonnesse had not bene they had kept the vow of chastity But truth is stronger then all c. p. 126. 2. The whole Christian world twenty times gathered together in generall Councell hath giuen sentence with vs many thousands of prouinciall Councels all Kings c. all Popes Fathers Schooles Vniuersities c. all former heretikes haue approued it 3. We haue offered them all trials as great security and safe conduct as Popes Emperours and Kings could giue to come to disputation p. 127. 4. Their owne schollers condemned them Cranmer and Latimer exploded with hissing and clapping of hands in Oxford We neuer had so much as a peece of promise for equality of disputation c. The disputation in the first Parliament to their litle glory that in the Tower no man is ignorant how much it did disgrace them p. 127. The Aduertisement 1. THese three indeed are the pillars of popery If pride were not the Pope would not haue sought to lift vp himselfe aboue Emperours and Kings to tread vpon their neckes cause them to hold their stirrope to kisse his foote the papall hierarchie would not refuse to submit it selfe to the ciuill authoritie If the desire of riches were not the Pope would not so haue pilled and polled all Christian nations with intollerable taxes of First fruits annates tenthes prouisions Archbishops palles Peter pence and such like The first fruits of Bishoprikes in England amounted to the sum of 80000. florenes that is almost 20000. pounds and the value of the first fruits through Europe did arise to the summe of 2460843. florenes that is 553189. pounds or there about If the loue of women and carnall desires had not bin the popish crue would neuer haue condemned lawfull mariage to liue in adulterie incest fornicatiō openly to maintaine courtesans and strumpets as is notoriously euident and practised in Rome their Masse priests would not haue corrupted virgines detained wiues and daughters from their husbands and fathers as the States of Germany complained in the Councell of Norimberge These three then are the pillars of poperie indeed with the which Luther and the Protestants are vntruly slaundered yet hath the truth preuailed according the posie of Darius nobles And whereas he would haue this conclusion put vnder the pillow of the Prince and be awaked out of her dreame lest she should sleepe too long c. the truth is that Queene Elizabeth both awake and asleepe while she liued was resolued of this conclusion for the truth and well perceiued Poperie to be grounded vpon a sandie foundation that outward glorie commoditie pleasure and vanitie were the chiefe pillars of that religion In this faith she liued in this faith she now sleepeth and resteth in the Lord and shall be awaked in the last resurrection to receiue the endlesse reward of the same And though Queene Elizabeth now sleepeth yet God hath raised vp and awaked our gratious Soueraigne to stand vp in her place and to maintaine the same truth You may well put your conclusions vnder his pillow when he sleepeth but when he awaketh he will soone descrie that your Popish instructers are but night birds your best reasons dreames and your religion darknesse and with Darius giue sentence with the truth But of all other this