An Antilogy, Section 5

An Antilogy · Section 5

p. 60THE FIFT SECTION.

THis Ignatian professor taketh vponupon him in this treatise to proue the certaintie, excellencie and dignitie of their Cacolike religion. But it fareth with him,foreign. as Plato saith of louers, that they are blind in that, which they louelove. As the Crow thinketh her owne birds fairest, so he praiseth the deformities of his profession: but as a blind man cannot iudge of colours, so his blind affection cannot discerne of true religion. Let vsus see his reasons and perswasions, whereby he doth iustifie and magnifie Popish superstition.

The first perswasion.

Pag. 20. lin. 4.THe blasphemous impietie of Diagoras, Lucretius, Epicures, the infidelities of Iewes, Mahometanes, Brachmans and Pagans,Lin. 16. are by that religion I will defend miraculously confuted and condemned, &c.

The Disswasion.

I Would that Poperie were free from the imputation of these foure sects, which he saith are by them impugned, of Atheists, Iewes, Mahometanes, Pagans: for then some hope might bee conceiued, that they would giuegive place at the length to the trueth, if they were purged of these filthie dregges. But as that profession now standeth, I feare me it cannot be cleered from the imputation of all these aforesaid impieties.

1. If Poperie did not giuegive way to Atheisme, how commeth it to passe,Vntruth 26. Diuers Popes Atheists.that so many of your vnholie fathers the Popes hauehave been infected that way? What was, I pray p. 61you, Iohn 13. that playing at dice,Luitprand. lib. 6. called to the diuell for helpe, and who is reported to hauehave drunke to the diuell: and Siluester the 2. that gaue himselfe to the diuell to be made Pope:Ex Ioann. Stella. Benno. and Gregorie the 7. that cast the Sacrament into the fire: and Iulius 2. that threw S. Peters keyes, as they call them, into the riuer Tyber, and drew out his sword, hauing more confidence in Pauls sword,Ex Balaeo de act. pontif. Rom. as he termed it, then in Peters keyes: Iulius the 2. calling for his dish of Porke, which he was forbidden by his Phisitions, said, GiueGive it me in despite of God. Leo 10. said to Cardinall Bembus: Quantum nobis profuit fabula ista de Christo. How gainefull to vsus hath been this fable of Christ? Are these now your holie fathers indeed, that were plaine Atheists, and is this religion likely to confute Atheisme, which as a spider taketh hold with her hands, and maketh her web, not in Kings but Popes palaces:Prou. 30.26.Prov 30:26 yea buildeth her nest in Popes breast? And whence is it, I pray you, that you and your fellow Iudasites, are by your pewfellowes the secular Priests so often proclaimed Atheists, Machiauilists, diuellish, if Poperie, whereof you take vponupon you to be sect-masters and ringleaders, were the ouerthrow of Atheisme?

Secondly, for Iudaisme,Vntruth 27. how can the Romane religion cleere it selfe: seeing they retaine so many Iewish rites and ceremonies: as the Priestlike garments, Altars, Incense, Palme, Salt, Oile, Iubilee: and which is most notorious among the rest, they eueryevery yeer, like vntounto the Iewes,In Missal. Rom. in fine. consecrate a Paschall lambe.

3. And for Mahometanisme, it hath great affinitie with Papisme, in doctrine, manners, miracles, pilgrimages,Vntruth 28. sects of Monkes, in their Alchoran, and many rites and ceremonies, as is most pithily & learnedly proued,D. Sutcliff. lib. 1. de Turcopapism. cap. 5.6.7.8.9. & deinceps. by an excellent writer, and industrious professor of our Church, in a seuerall worke of that argument, which the aduersarie shall neuer be able to answere: to that treatise I referre the reader. How then is Poperie a confounder of Mahometanes, being rather a compounder with them, and cousin germane to many of their erronious and corrupt vsages.

p. 624. Concerning Heathenish paganisme, if Papists borrowed not much of their stuffe from thence, their religion would be left very beggerly and naked.

Plutar. quaest. Roman. qu. 86. Quaest. 99.1. The old Romanes maried not in May: so the Church of Rome at certaine seasons inhibite mariage.

2. The Augur did not lose his Priesthood, while he liued, hence they hauehave the indeleble character of Priesthood.

Jbid. qu. 343. Of them also they learne to visite the sepulchers of the dead, and bring their oblations thither.

Plut. quest. Graec. 16. de Jsid. & Osirid.4. Nisus King of Megaris kept the reliques of his wife Abrota: the reliques of Osiris were preserued in Egypt, and of Bacchus at Delphos. Hence is deriued the Popish reseruation of reliques.

Plutar. ibid. Poperie borroweth of Pagans. Plut. Laec. apotheg. in Agasicle. Plut. de plac. philos. lib. 1. c. 7.5. The Egyptians worshipped the image of Osiris: from this practise of the Heathen, the Papists hauehave receiued the adoration of images.

6. The Thasians tooke vponupon them to canonize Saints: so doe the Papists.

7. Epicurus did ascribe an humane forme to the Gods: so the Papists doe picture God the Father like an old man.

Aristid. Moles. lib. 1. Italic.8. The Romanes instituted an holie day in memorie of their maides, which deliuered Rome from the Frenchmen: the Church of Rome hath her festiuities of Virgines.

Plut. lib. de virtutibus mulier.9. Pythes for griefe for his sonne, whom Xerxes commaunded to be slaine, made himselfe a recluse and Anachorite, and so died: so hath the Church of Rome their Anchorites.

Plut. de Isid. & Osirid.10. The Egyptian Priests did vse to shaue their haire: and so hath the Church of Rome their shauelings. Diuers hundred such Paganish rites, are to this day practised among the Romanists. One hath of late written a treatise of this argument,Thomas Moresinus de origin. papat. wherein hee sheweth the originall of more then 400. points and trickes of Popish religion, to hauehave been taken from the Pagans: There the reader shall finde himselfe more fully satisfied in this matter.Vntruth 29. p. 63We see then how well Pagans are confuted by that religion, which this champion taketh vponupon him to defend.

It is not then the Romane superstition, which hath confuted and condemned Atheists, Iewes, Mahometanes, Pagans: but the religion, which we defend, that professe the Gospell of Iesus Christ, hath exploded all these impieties, and put them to silence, and hath rooted out all other heresies beside. Who hauehave now impugned the heresies of the Tritheists, Anabaptists, Familie of louelove, 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: Ad Ioann. Hierosolym.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,Pag. 21. l. 2, 3, 4 5, 6, &c. 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,Vntruth 30. 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 vponupon Luther, as you hauehave done of late in a lying pamphlet of reuerend Beza that he died one of your Catholikes. If Luther altered in some priuate opinions,Iesuit. Catechis. lib. 1. cap. 17. in fine. it is p. 64nothing to vsus, who depend not vponupon 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 eueryevery point: seeing the Apostle saith to the Philippians, If ye be otherwise minded, God shall reueale euen the same vntounto you. Philip. 3.15. Religion not perfited at once.Phil 3:15Faith 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:

foreign

Xenophanes.foreign.

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 vsus 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.

Slaunder 31.2. 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, Vntruth 32.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,Fox pag. 1298. edit. 1583. ann. 1. Edward. Nouemb. 4. Secondly, indeed true it is, that in Queene Maries time the Papists came before the law: Preachers p. 65were prohibited, Bishops depriued, and diuers imprisoned: as Bishop Cranmer, Latimer, Ridley, Hooper, Rogers, Masse publikely solemnized. Thirdly,Fox p. 1492. col. 2. 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,Ann. 1534. Fox p. 1056. 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 Edwards godlie youth no preiudice to reformation. 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?Fox p. 1299. col. 1. 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?2. Chroni. c. 34. v. 2. 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? Psal. 8.2.Ps 8:2And hereunto agreeth that saying of Cypriane, Impletur apud nos spiritu sancto puerorum innocens aetas &c. Lib. 3. epist. 14.The innocent age of children with vsus 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, In obit. Theodos.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, Pag. 21. …. 9.10.and his Bishops and Clergie committed to prison, or depriued.Vntruth. 33.

For neither doth he shew wherein the testament of the p. 66King 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,Fox pag. 1410. 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,Vntruth. 34. 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.Stow ann. 1.2. Edw. 6. Fox p. 1339. col. 2.And Bonner was not commaunded to keepe his house, till the 11. of August ann. 1549. in the third yeare of King Edwards raigne.Fox 1304. col. 1, 2. 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 Diuine (all such then being depriued) by the consent of vnlearned noble men, Pag. 21. l. 13.14.Knights of shires &c. enacted and decreed matters of religion.

For it is notoriouslie knowne, that during the Parliament,Vntruth. 35. ann. 1. Elizab. there was a conference and disputation held at Westminster, betweene nine of the Popish Clergie, Bishops and Doctors, with as many of the Protestant Doctors and Diuines, whereof one was a Bishop, which disputation was broken off by the frowardnes of the popish disputers,Fox pag. 2124. Stow ann. 1. Elizab. that wilfullie refused to obey the order appointed.

Vntruth. 35.Neither as yet, when matters of religion were treated of in Parliament, were the popish Bishops depriued: for the Archbishop of Yorke was then of the Councell, and the Bishops of Winchester and Lincolne were not committed p. 67to the Tower, but vponupon their disobedience and contempt of authoritie,Stow ann. 1. Elizab. in violating the prefixed order of the disputation.

And it is also euident, that the acts which passed ann. 1. Elizab. had the consent of the three estates of the realme, as may appeare by the stile of them,Ann. 1. Eliz. c. 3. We your said most louing, faithfull, and obedient subiects, representing the three estates of your realme in England. And it is certaine, that diuers learned Diuines were consulted with concerning the affaires of the Church, as these reuerend men, Scorie, Coxe, Whitehead, Grindall, Horne, Sands, Elmer, Iewell, with others, the meanest of them farre more learned, honest, godlie, then your Parliament diuine Storie, who vttered this phranticke speech in the Parliament house, that while they laboured about the sprigs, Fox p. 2125.they should hauehave striken at the roote, &c. with other mad words: but he himselfe was happelie not long after rooted out, and spued out from the earth as an vncleane thing:Vntruth. 36. wherefore there was more then the consent of the vnlearned &c. to the things then enacted. What a fardell now of lyes hath this glozing Frier bundled vp, he hath vttred as many leasings, as scribled lines: he runneth along, and maketh haste, as though the truth could not ouertake him, as Cypriane saith, ita scelera festinant, Epist. 3. ad Cornelium.quasi contra innocentiam festinatione praeualeant, impietie by haste thinketh to preuaile against innocencie. I may compare this fellowes reports, as Saleucus did the Locrensian lawes to a spiders webs,foreign. a flye falling in was taken, but a waspe did escape: so his sillie and credulous disciples may be entangled with his talke, but the discreet reader will deride his follie, and breake his snares.

The third Perswasion.

I Defend that religion which all most learned and vertuous men of the whole Christian world twentie times gathered together in generall Councels,Pag. 22. lin. 21. &c. hauehave euer concluded out of holie Scriptures, which many thousands of nationall and prouinciall p. 68Synodes, &c. all Vniuersities, Colledges, Schooles, lawes of all Christian Princes, spirituall and temporall, hauehave decreed, &c.

The Disswasion.

1 HE had said more trulie, that the most vnlearned and vitious men of the world hauehave approued their religion, not the most learned and vertuous, which is an idle and fabulous speech.Vntruth. 37. Many of the Popes hauehave been most vnlearned: Alphonsus saith, Constat plures Papas adeo illiteratos fuisse, vt grammaticam penitus ignorarent, It is euident that some of the Popes hauehave been so vnlearned,Contr. Haeres. lib. 1. c. 4. Popes vnlearned. that they were ignorant of their Grammar. The like ignorance hath raigned in times past not onelyonly in the Popes, but in the whole court and citie of Rome. Arnulphus said openly in the Councell of Rhemes,Arnulph. in concil. Remens. Cum hoc tempore Romae nullus sit, vt fama est, qui sacras literas didicerit &c. Seeing there is none at this time in Rome, as the fame is, that hath studied the sacred scriptures, with what face dare any of them teach vsus that thing which they neuer had learned. And such as was the citie of Rome, the whole papall Clergie and priesthoode was not vnlike: as what great learning their Massepriests had, it may appear by that Canon where mentiō is made of a Priest that baptized,Part. 3. dist. 4. ca. 86. In nomine patra, filia, & spirita sancta, such as was their latine, such was their doctrine, both barbrous & false.

Vntruth. 38.2 Now what vertuous and holie men your Popes hauehave bin,Platina. who are the great patrones of the Romane religion, it may easily be seene: whereas that Sea hath afforded in great numbers,Benno. Sleidan. Theod. Ni…m. Raphael Volaterran. Onuphri…s. Vergerius. Guicciardine. Sleidane. Agrippa. Ex Balaeo. 1. Sorcerers, such were Iohn 12. Benedict 8. Benedict 9. Gregory 6. Siluester 2. Gregory 7. Paulus 3. with others. 2. Murtherers, as Clemens 5. Vrbane 6. Iohn 23. Sixtus 4. Alexander 6. Paulus 3. 3. Adulterers, as Innocentius 8. Alexander 6. Leo 10. Iulius 2. Iulius 3. Some incestuous, Iohn 23. accused in the Councell of Constance that he had knowne his brothers wife: Alexander 6. with his owne daughter Lucretia: Paulus 3. with his p. 69owne sister committed vncleannes.The vertuous life of Popes. Ex Balaeo. Dis…was. to perswas. 1. Nay these vnholie fathers hauehave not bin free from the touch of the vnnaturall sinne of Sodomie, as Iulius 2. Iulius 3. Sixtus 4. Alexand. 6. Many of them hauehave been Atheists, as is declared before.

3 As true it is that all vertuous men hauehave approued Poperie. Of the like truth is the next glosse,Vntruth. 39. that they hauehave 20. generall Councels of their side,Bellarm. lib. 1. de concil. c. 5. whereas Bellarmine himselfe numbreth but 18. generall, orthodoxall and allowed Councels, and fiue of them Lateran. 1. Lateranens. 2. Lugdunens. 1. Lugdunens. 2. Viennens. are not extant: and how then can it be knowne what they decreed?

4 He telleth vsus also of many thousands of nationall and prouinciall Synodes,Vntruth. 40. Tom. 1.2.3. concilior.whereas he is not able to produce one thousand, nor yet much aboue one hundred of such Synodes (the generall excepted.) And of all these Synodes generall or particular, Oecumenicall or prouinciall, where he can shew one for poperie, we will bring forth three against it, and of all their Canons and Decrees we will vndertake to alleage three to one, that shall testifie with vsus against them.

5 He may be ashamed to say that all Vniuersities hauehave decreed with them,Vntruth. 41. Fox p. 448. col. 1. Pag. 450. col. 2. Vniuersities approuing the Protestants faith. Fox p. 1049. col. 2.whereas both the Vniuersitie of Oxford gaue publike testimonie of Iohn Wickliffe his sound doctrine and honest life: and publikely in the Vniuersitie of Prage his positions were defended by Iohn Husse. And King Henry had the iudgement of ten Vniuersities, that his mariage with his brothers wife was vnlawfull, which notwithstanding was dispensed with by Pope Iulie 2. and ratified by Clement 7. And at this present (God be thanked) the Protestants hauehave as many Vniuersities if not more on their side in Germany, Denmarke, Heluetia, the Lowe countries, England, Scotland, and other nations, then the Romanists hauehave for them.

6 The Imperiall lawes, Prophets, Apostles, Euangelists, holie and learned Fathers, Historians, Synods,Vntruth. 42. Councels, Lawes, Martyrs, Confessors,Pag. 22. lin. 15.16. &c. all which this shamelesse popeling boasteth of, are against them, as hath been sufficientlie proued in more then 300. questions in controuersie p. 70betweene the Protestants and Papists.Synops. Papismi. Pag. 22. lin. 15.

7 Yea he blusheth not to say, that their religion is ratified by Sybils and Rabbines before Christ, whereas in verie deede they are both against them.Vntruth. 43. Lib. 8. ex version. Castalion.

First for Sybils Oracles, they do euidently describe the Pope of Rome, calling him foreign, one that should hauehave a manifold,Sybilles oracles against the Pope. that is, a triple crowne, and his name should come neere to Ponti, so is he called Pontifex, that all the world should visit his foote: that he should gather together huge heapes of gold and siluer, be skilfull in Magick arte. And afterward in the same booke Sybill speaketh of the vtter ruine and desolation of Rome.

Vntruth. 44.Concerning the Rabbines, neither do they witnes for the Romanes,Rabbines against the Romanists. Numb. 24.24.Num 24:24 but did rather by the scriptures gather that they should be enemies to the Church, for so they vnderstand that prophesie of Balaam, that Cittim shall afflict Heber, of the power of Italy and Rome: so Onkelos, Iarchi, Ezra, Sadaiah, Isaac, Bochai, as they are cited by that learned man in his Concent, whose name (as I hauehave heard) this opponent beareth,Concent of scripture ann. …und. 2550. but neither his wit nor learning. Is not this now a braue lad, that would make vsus belieue, that these speake for him, that are vtterlie against him? But whereas he challengeth beside, that Mahometanes, Iewes, Paganes, Infidels, Heretikes, Schismatikes, Deuils, damned soules, soules in Purgatorie, do witnesse with them: We willinglie yeeld them all these; they are fit Iurie men to bring in such a verdite: onelyonly I take exception against two of this empanelled enquest: the soules in Purgatorie, which is no where, and therfore it is a vaine proofe; and the damned soules, who if they might vtter their complaint from hell,Pag. 22. lin. 20. & dein…. they would cry out against their popish instructors, which by their idolatrie, doctrine of freewill, merits, pilgrimages, inuocation of Saints, blind traditions, and by many other grosse errors, and blind ignorance condemned them to hell.

Pag. 22. lin. 3.8 He saith further: That the Queene by her new taken prerogatiue proceedeth in spirituall causes without Parliament. Here are two vntruths couched together.

p. 711 Her Maiestie did while she liued exercise no authoritie in those causes which the statutes of this realme hauehave not yeelded vntounto her:Vntruth▪ 45. and therefore without Parliament she proceeded not; that authoritie in spirituall matters being restored to the Crowne by acte of Parliament.

2 False also it is,Vntruth 46. that this prerogatiue is new taken vp: that the Prince should be the supreme gouernor ouer all persons, and in all causes as well ecclesiasticall as temporall:See the admonition after the Queenes iniunctions, in what sense supremacie is yeelded to the Prince in her Dominions. for her Maiestie did not challenge any authoritie and power of ministerie of deuine offices in the Church (as the Papists do falsely slaunder the state) but only she was acknowledged during her princely life and raigne to be supreame gouernor of the Church in her realme, to prescribe lawes for the same by the word of God, and to see them executed, and no otherwise. This prerogatiue is auncient, neuer denied to Christian Princes. Dauid, Solomon, Iehosaphat, Hezekiah, Iosias, reformed religion, deposed idolatrous priests, made ecclesiasticall orders and lawes. Eleutherius calleth King Lucius Gods vicar in his kingdome, and saith,Fox p. 107. col. 2. it is his dutie to call his people to the faith and law of Christ. Pope Leo thus decreed, Res humanae, &c. Humane matters can not otherwise be safe, nisi quae ad diuinam confessionē pertinent, Caus▪ 23. q. 5. c. 21.& regia & sacerdotalis defendat dignitas, vnlesse those things which belong to the deuine profession, both the kinglie and priestlie authoritie defend.Inter leges Edward. 3. c. 1. Fox p. 166. And among other offices of the Kings of England, this is one, Vt regat ecclesiam, That he gouerne the Church. Yea the popish Clergie were the first that recognized King Henry the 8. to be the supreame head of the Church of England.Fox p. 1056.

9 Where he saith,Pag. 22. lin. 9. Vntruth. 47. Tertullian. cont. Praxeam. Alphons. lib. 1. c. 4. Cusan. de concord. l. 1. c. 14. Laurent. Vall. de donation. Constantin. The definition of the Pope in such cases is impossible to be false, by all morall iudgement: You should hauehave said moriall, or a fooles iudgement: for it is notoriouslie knowne, that diuers Popes hauehave been heretikes: Marcellinus was a Montanist: Liberius an Arrian: Honorius was condemned for an Heretike: Anastasius and Celestinus were Nestorians. Yea it is also manifest, that the Bishops of Rome hauehave erred in their definitions p. 72and decrees. Nicolaus 1. alloweth baptisme made onelyonly in the name of Christ, Decret. 1. de baptis. Platina saith, Post Stephanum &c. After Stephen this custome was obserued,In Stephano. Vt acta priorū pontificum sequentes aut infringerent, aut omnino tollerent, That the Popes which succeeded did infringe the acts of their predecessors, or cleane take them away: The former then or the latter must needs erre in their decrees. Erasmus saith, Ioannes 22. & Nicolaus totis decretis intra se pugnant, idque in his, quae videntur ad fidei negotium pertinere, Annotation. in 1. Cor. c. 7.1 Cor 7Iohn 22. and Nicolas in all their decrees do fight one with another, and in such things as belong vntounto faith. But if you waigh not the credit of this testimonie,The Pope may erre. Aeneas Syluius de concil. Bas. lib. 1. heare one of your Popes confession, Quid si criminosus papa contraria fidei praedicet, haereticisque dogmatib. imbuat subditos, What if a bad Pope do preach contrarie to the faith, and corrupt his subiects with hereticall opinions. It is possible then for a Pope not only to erre himselfe, but to preach, publish, and enioyne it to others.

What an heape of lyes hath this fabulous Frier told vsus, and all within the compasse of one page: I may say to him as Diogenes to Plato, who requesting of him three rootes out of his garden,foreign. sent him a bushell: euen so (saith he) when you are asked, you answere many things. But this vnskilfull gardener, vnasked, hath cast vsus out of his garden, stinking weeds by lumps, & serued vsus with a bushell of lyes. Cyprianes saying may very well be applied to such ouer-reaching Romanists: Romani cum sua mendaciorum merce nauigant, Lib. 1. epist. 2.quasi veritas post eos nauigare non posset: The Romanists hoise vp saile to carrie their merchandise of lyes, as though the truth could not saile after them, so this nimble Cursitor trips away with his false footing, as though no man could trace his wide footsteps and ouertake him.

The fourth Perswasion.

Vntruth▪ 48.1 I Defend a religion which hath confuted all aduersaries, Atheists,Pag. 22. lin. 33. Epicures, Iewes, Paganes, Mahumetanes, Magicians, Philosophers:

p. 732 Which hath conquered aboue 400. sects of internall and domesticall heretikes, subdued all nations.Ibid. l. 35.Vntruth. 49.

3 Not a religion builded vponupon vaine coniecture &c. wherein so many heads, so many religions, deniers of scriptures,Pag. 23. l. 4.7. deceitfull false translators,Vntruth. 50. corrupters and forgers of holie euidence, deuisers of doctrines for pleasure sake, &c.

4 But a religion founded vponupon the most certaine and infallible word of God, &c.P. 23. l. 15.16.Vntruth. 51.

The Disswasion.

1 HOw well popish religion confuteth Atheists, Epicures, Iewes, Pagans, Mahometanes,1. Disswas. to Perswas. 1. I hauehave shewed before: that poperie boroweth from all these, that diuers of their Popes hauehave been Atheists,Szeged. in specul. Gregor. 7. Siluester. 2. Paulus. 3. Benedict. 9. Ioann. 13. Leo. 10. Alexander. 6. with other: Iewes and Turkes are tolerated vnderunder the Popes nose, onelyonly the Protestants are persecuted vntounto death. And for Magicians, Platina sheweth,Platina. that more then twentie of the Popes hauehave been giuen to that diuelish studie. How Papists are confuters of Philosophers, I leaue it to their owne report, of one Maldonat an Ignatian sectarie, that in a great auditorie in one lecture laboured to proue by naturall reasons that there is a God; in an other, that there is none:Iesuit. catechis. lib. 2. c. 7. and that the Iesuites do mainetaine at this day by the penne of Rene de la Fon, that the Godhead must be proued by naturall reason.

2 Vntrue also it is that Poperie hath conquered so many heresies, retayning still a great number of them,Sect. 3. solut. 2. as is before sufficientlie declared: neither hauehave they cause to brag of their vniuersalitie, in subduing all nations: for poperie was neuer so generall, as pagane Idolatrie: neither had the Pope euer commaund of all nations, the Greeke Church hauing euer been deuided from him: and I trust eueryevery day his iurisdiction will be lesse, and his account of nations come short; as thanks be to God, his nailes are well pared, and his armes shortned in many famous cities and kingdomes in Christendome.

p. 743 Of the Papists it may be more truly said, that they hauehave as many heads, so many religions: of the diuers sects and schismes in poperie,Sect. 3. solut. to probation. 3. and differences among their writers, which rise to the computation of many hundreds, relation hath been made before.

They are the deniers of scripture, not Protestants, that hauehave not blushed to say,Iuell. ex Felin. Panormitan. summ. Angel. defens. apolog. pa. 385. Siluest. Prierias cont. Luther. Pigghius in loc. commun. de eccles. Cusan. ad Bohem. epist. 2. Piggh. Hierar. lib. 1. c. 2. Papists deniers of scripture. that the Pope may change the forme of words in baptisme: that the Pope may dispense against the new testament: that the Pope may dispense against all the precepts of the old and new testament: that the scripture taketh authoritie from the Church of Rome: that no man may lawfullie beleeue any thing by the authoritie of scripture against the determination of the Church. Another saith, the authoritie of the scriptures is founded in the allowance of the Church. Another, Apostoli quaedam scripserunt, non vt praessent, &c. the Apostles writ certaine things, not that they should rule faith and religion, sed subessent, but should be vnderunder. Let any man now iudge if these men be not deniers of scripture, which do derogate from the authoritie thereof, that take vponupon thē to chop & change it, to annihilate the precepts thereof, and dispense against it.

So they, not Protestants, are the false translators of scripture, who allow the vulgar Latine onelyonly to be authenticall, which in many hundred places altereth, and corrupteth the Hebrue text: As Genes. 2.8. God planted a garden from the beginning, Latine text corrupt.for, toward the East. Genes. 15. she shall breake thy head, for, he. Gen. 4.13. they reade, my sinne is greater, then I can deserue pardon, for, then I can beare. Gen. 6.5. their cogitation intent to euill, for, onelyonly euill continuallie. Gen. 12.15. and the princes told Pharao, for, the princes of Pharao saw her. Gen. 26.9. why didst thou lye, for, why saidst thou. v. 19. they digged, in torrente, in the brooke, for, in the vallie. Gen. 35.16. he came in the spring time to the ground which bringeth to Ephratha, for, there was a little space of ground to come to Ephrah. Genes. 36.24▪ found out hoate waters in the wildernes, for, Mules. Gen. 40.13. shall remember thy seruice, for, shall lift vp thy head. Psal. 68.4. exalt him that ascendeth, super occasum, vponupon the west, or p. 75sunne-set, for, vponupon the heauens. v. 6. deliuereth prisoners in strength, for, in fetters. v. 13. though ye sleepe betweene the lots, for, lien among the pots. v. 17. tenne thousand, for, twentie thousand, and a thousand such places might be alleaged, wherein they hauehave corrupted the scriptures.

The Papists also are the men, that forge scripture and other euidences,Papists forgers of euidences. for they thrust vponupon the Church diuers Apocryphall bookes, of Tobie, Iudith, Macchabees, with the rest, which the auncient Church of the Iewes, to whom all the bookes of the old Testament,Rom. 3.2.Rom 3:2 and oracles of God were committed, neuer receiued, nor allowed: So hauehave they forged and deuised diuers other writings, as the Decretall epistles of the auncient Bishops of Rome, which were Martyrs, as of Zepherinus, Calixtus, Pontianus, Vrbanus, Fabianus, with the rest, which are all counterfeit stuffe: as are also the leiturgie of S. Iames, the writings that passe vnderunder the name of S. Martialis, Abdias, Hippolytus, Tetrastyl. 1. pill. part. 3.Dionysius, and many such, as is elsewhere declared more at large.

4 Neither is it true that popish religion is founded vponupon the infallible word of God conteyned in the scriptures, but most of it vponupon blind, fallible, and vncertaine traditions:Tetrastyl. pill. 2. par. 3. and many opinions the Church of Rome holdeth directlie opposite and contrarie to scripture, as elsewhere hath been shewed.

Thus this (friuolous aduersarie) passeth on along, heaping vp sclaunders and vntruths, not remembring what the wise man sayth,Prou. 12.22.Prov 12:22 Lying lips are an abomination to the Lord, but they that deale trulie, are his delight. But we neede not maruaile at it; for this is familiar with thē, with great boldnes to face out their owne forgeries: and they may well say in Hieromes phrase, domi nobis ista nascuntur, Hieron. ad Pammach. & Ocean.we hauehave plentie of such stuffe at home. But as the Lacedemonian magistrates said to Cephisophon the Orator, when they expelled him, that it was a good Orators part, foreign.to make his speech answereable to his matter: so should this sophister hauehave done, and not to professe truth in his speech, where none is in his matter.

p. 76The fift Perswasion.

Vntruth. 52.1 I Defend a religion,P. 23. li. 21. where so much vertue is practised, such obedience, chastitie, pouertie, &c.

Vntruth. 53.2 Which brought the professors thereof to heauen, as religious Heremites,P. 24. l. 16. Monks, Friers, Priests, Bishops, Popes, &c.

3 Not that religion, which made those which before were good,Vntruth. 54. P. 24. l. 19.20. &c.chast, obedient and contemners of the world, to be wicked and giuen to impietie.

The Disswasion.

Disloyaltie of diuers Papists to their prince.1 WHat obedience poperie teacheth to their princes, the late practises both in England and Fraunce do proclayme to all the world: as the treacherous conspiracie of Parry, incited by Cardinall Coomes letters: of Somerfield and Arden sollicited by Hall a popish priest: of Babington with other stirred vp by Ballard: Lopez by Parsons: Sauage and Yorke by Gifford: Squire by Walpoole a Iebusite.Iesuites Catechisme, lib. 3. c. 6.8. In Fraunce Iames Clement a Iacobine murdered Henry the third. Barriere and Chastell attempted the like against the now King of Fraunce, at the instigation of the Iesuites. The Prince of Orange was by the like treacherie murdered: and the death of the Chancelor of Scotland intended.Ibid. c. 22. This may suffice to shew their obedience.

For their chastitie, I appeale to the stories written of their vnholie fathers the Popes. What place in the Christian world can afford more filthie spectacles of adulterers, incestuous persons, Sodomites, then that Sea and citie of Rome, I appeale to the inquisition made in King Henry the eights raigne, at the suppression of the Abbeys,Praefat. Balaei de act. Roman. pontific. when in some places the Priests and Monks were descried to hauehave kept some two, some three, some sixe, some more, one among the rest twentie concubines: such also is their chastitie.

Much agreeable also is their pouertie: for Abbeys and p. 77Monasteries grew to be so poore, that they had gathered a third part of the land and more into their hands; in so much that the Kings of this land were forced to make prouision by statutes of Mortmaine,Ann. 7. & 34. Edward. 1. ann. 18. Edw. 3. an. 15. Ricard. 2. c. 5. that no more lands should be giuen to religious houses without the Kings licence.

The annuitie which the fiue orders of Friers gathered, amounted to an hundred thousand pounds yearely: for they had fiue pence a quarter of eueryevery house,Supplicat. of beggers, Fox p. 1015. twentie pence by the yeare, which will arise (counting but tenne housholds in eueryevery parish, and parishes tenne thousand) to little lesse summe then is named.

The new vpstart Ignatian fathers hauehave also entred the vow of pouertie with the rest:Of the Iebusites vow of pouertie. And what poore soules they are, contemning all worldly riches and pleasures, their owne fellowes the secular priests can very well certifie vsus. They tell vsus that Frier Hawood did ride vp and downe in his Coach, and that his pomp and trayne was such, that where he came, it seemed to be a little Court by his presence.Reply fol. 14. Frier Garnets pomp and expences could not be gessed at lesse then fiue hundred by the yeare, his apparell very costlie, with his two geldings of thirtie pound a peece.Reply fol. 15. Frier Oldcorne was able to keepe at once eight good geldings, his apparell worth thirty or fortie pound. Frier Gerard got by one two hundred pound, by another seauen hundred pound, of another 160. pound, of another 500. pound, beside the disposition of 100. pound by the yeare. Another Iesuite is reported to hauehave worne a girdle,Fol. 24. p. 2. hangers and rapier worth tenne pounds,Dialog. p. 90. and a ierken that cost no lesse: his apparell with his horse and furniture was valued at one hundred pound. He was thought to dispend foure hundred by the yeare, and yet had no patrimonie. And such is their vowe of pouertie and contempt of the world, which this punie Ignatian on his fellowes behalfe and his owne boasteth of.

2 As I denye not but that diuers aunciēt Monks, Heremites, Bishops, & some Popes of Rome might be and are saued: yet that by the popish faith, as it is now professed, p. 78they were saued,Diuers may be saued in the popish Church, but not by the popish faith. I much doubt; nay I assuredly beleeue they were not it will be an hard matter for him to proue, that all these, of whom there is hope that they are in heauen, were idolaters, worshippers of images, artolaters, adorers of bread, inuocaters and worshippers of angels, freewill men, reposing themselues vponupon their merits, maintayners of traditions against the scriptures, followers of Iewish rites and ceremonies, such as the moderne Papists are. Nay we are sure they were none such: for the auncient Bishops of Rome, the Monks and Heremites of former time, were of a diuers faith and iudgement in religion, then now the Poperie and Monkerie of the Romish Church is: for otherwise the Apostle telleth vsus directlie,1. Cor. 6.9.1 Cor 6:9 that no idolaters shall inherit the kingdome of God. And if it be so likely a matter that your Popes are saued, why did one of your great Rabbines so peremptorilie giuegive his sentence of Sixtus 5. none of your worst Popes,Bellarmine quodlibet p. 57. that he was gone to hell. I make no question but welnie an hundred Popes might be named in all probabilitie more like then he to goe to that Limbus, whereof some were necromancers, some murderers, some atheists, some adulterers, some theeues and robbers, some blasphemers, all which sinnes by the Apostles sentence, exclude from the kingdome of heauen.Galath. 5.20.21.

3 It is a sclaunder, that the Gospell hath made those which were before, chast, obedient, &c. licentious, wicked: the contrarie is manifest, that they which were in poperie irreligious, lewd, prophane, being conuerted to the Gospell, became vertuous, holie deuout persons, witnesse George Tankerfield, Maister Greene, Iulius Palmer, Fox Monum. Pag. 1690. P. 1851.1934. P. 2012.2039.Mistresse Lewes, Roger Holland, who of blind and licentious Papists were wrought by the Gospell to be godlie Christians, zealous Protestants, and constant Martyrs: the contrarie hath appeared in Protestants reuolting from the Gospell to poperie,Reuolters frō the Gospell to poperie waxe worse then before. who after their apostasie waxed worse and worse. This is exemplified in Gardiner, Bonner, Harding, with others: the first two of halfe Protestants, hauing taken the oath in King Henries raigne against p. 79the Pope, afterward did violate their oath, and a good conscience; and beside their licentious life, fell to be deadlie enemies to the truth: The other of an earnest and modest Protestant, was turned to be an intemperate and rayling Papist, as his hastie writings do declare.

We see then, what little conscience this man hath thus to charge the glorious profession of the Gospell: he shall not be able to shew one example of any, that being truly conuerted to Protestancie from Poperie, thereby was made worse: for the contrarie experiment many instances may be exemplified, and that common by word doth shew as much, An Englishman Italianate, is a deuill incarnate: which phrase is not onelyonly vsed of Protestants, but it is currant among the Romanists: as the secular priests do giuegive out of one,Epist. relat. pag. 10. that was a fauorite to the Ignatian friers, that he was an Italianated companion, and a deuill incarnate.

Now then against this accuser of the brethren, that saying of the Prophet may be well applied, he hath conceiued mischiefe, and bringeth forth a lye, Psal. 7.14. We see the fruites of his long trauaile, such as the conception is, such is the birth, mischiefe in his heart, and a lye in his lips. Cypriane telleth vsus, from whence this commeth, Scias hoc opus esse diaboli, vt seruos dei mendacio laceret, Lib. 4. epist. 2.vt qui conscientiae suae luce clarescunt, alienis rumorib. sordidentur, this is the diuels worke, to belye the seruants of God, that they which in their cōscience are vnspotted, by others reports should be taynted. Democritus said well,foreign. that enuie was as the truths vlcer; so the enuie of our aduersaries would make the truth vlcerous by their malitious reports. But our true defense shall be as a salue to this sore, and where they would fester with biting corrasies, we doubt not to cure with wholesome cordials, and against their vaine sclaunders to vse the defensatiue of true dealing, that all this roauing shooters darts shall be, I trust, but as bulrushes, and his endeuour as of one that worketh against the streame, who while he laboureth to disgrace the Gospell, shall gaine shame to himselfe: to whome that saying of p. 80Hierome may be returned,Praefat. in Esram. Frustra niti, neque aliud fatigando, nisi odium quaerere, extremae dementiae est, to striue in vaine, and to purchase hatred with wearines is extreame madnes.

The sixt Perswasion.

P. 23. l. 24.I Defend a religion approued by infallible signes, by thousands of supernaturall wonders, which by no meanes could be counterfeit, or falslie reported, so many naturallie blind, restored to sight,P. 24. l. 4. deafe to hearing, dead to life, &c. which no naturall cause or art of deuils themselues could bring to passe.

Vntruth. 55.I defend that religion, which made them so holie, that it reclaymed,Euseb. Fox. Bed. Gregor. Ruffin. Sozomen. &c. that all creatures hauehave done homage to them, the sea and waters against nature supported them, the rauening foules nourished them &c. the deuils themselues with trembling obeyed them.

The Disswasion.

1 THese stories being admitted, which are reported by the forenamed authors of the miracles wrought by the Apostles, holie Martyrs, and Confessors of the Primitiue Church (though we hauehave great cause to suspect, that some of these stories hauehave been corrupted by their euill handling, thorough whose fingers since they hauehave passed, and that in many things the authors themselues might be too credulous) yet what doth this aduantage the aduersaries cause?The miracles of Martyrs and Saints not done in the popish church. Let him first proue that the Apostles, and the holie Martyrs and Confessors were Papists, before he seeke to winne grace by their miracles. He might as well hauehave mustred on his side all the signes and miracles wrought by Christ and his Apostles, as these which were done by holie men continuing in the Apostolike faith and doctrine.

2 But they can tell vsus of miracles (to take away this first answere) which were effected by such men as were knowne to be great patrones of diuers popish superstitions, such were Odo, Dunstane, Editha, Bernake, Bartlemew p. 81a Monke of Durrham, Augustine the Monke, Brendane, with such others: And that eueryevery one may iudge of the truth herein, I will produce the miracles ascribed to these Pope-saints, and martiall them in their order.

Of Odo it is reported, that he caused a sword to come flying into King Ethelstanes sheath, when he had lost his owne, as he should fight with Analanus: that he kept the Church of Canterburie, that no raine dropt vponupon it,Ex Malmesb. while the roofe was in making: that when he brake the hoast ouer the chalice, being at Masse, it dropped bloud.

Such like stuffe is fathered vponupon Dunstane: Fabulous miracles of Dunstane.how being tempted with the cogitation of women, he caught the diuel with a paire of tongs by the nose, and held him fast: how a Lute hanging vponupon the wall did sing and play alone, without any touch of finger: how by making the signe of the crosse, hee set a great beame of an house, being displaced, into his right roome againe: How the Virgine Mary with her fellowes appeared visiblie to him singing: and the Angels often talked familiarlie with him.

Of Editha this tale goeth,Editha her fained miracles. that her bodie being taken vp by Dunstane, all was found corrupted, but onelyonly her thombe, wherewith she vsed to crosse, and her bellie for her chastitie, as she her selfe is said to hauehave expounded the mysterie, appearing to Dunstane: Ex Chronic. Saxonic. Osber. in vit. Dunstan.yet this chast Nun is detected in the truer histories to hauehave been King Edgars concubine, by whom she had a base sonne: whosoeuer worshipped the Tombe of this Editha, if they were blind, deafe, halt, mad, were healed,Malmesbur. saith the Legend writer.

Bernacus went ouer the sea vponupon a broad stone,Capgraue. turned Oake leaues into loaues, stones into fishes, water into wine, his Cow being cut in pieces he restored to life. The same author saith, that Christ appeared to Austine, and talked familiarly with him: that Bartilmew saluted a wooden Crucifixe,Capgraue. and it bowed downe and resaluted him againe: that Brendan caused a fountaine to rise out of a drie ground, and was caried into Paradise. A thousand p. 82such tales, their Breuiaries, Itineraries, Legends containe.

3. And that wee thinke it not strange, that Poperie so aboundeth with miracles, the Pagan Idolaters shall vie with them at this stake, and the best cards take all.

Miracles coyned among the Heathen. Origen. lib. 2. cont. Celsum.For raising of the dead, they will tell vsus, that Zamolxis in Scythia, Pythagoras in Italie, Ramsimitus in Egypt, Protesilaus in Thessalia, Hercules in Tenarus: all went downe to hell, that is, were dead and raised vp againe. But Celsus that Heathen scoffer doth deride these fables.

Trisymach. lib. 3. de vrbib. condit. Theodor. in transformat.For strange transmutations, and metamorphoses: there shall we finde, that Amphiaraus speare, was chaunged into a Laurell tree, being pricked downe in the ground: of Smyrna chaunged into Myrrha (by chaunging certes of the letters, and not otherwise:) of Diomedes companions turned into birds, Vlysses fellowes into beasts: of the Arcadians into wolues,Augustin. de ciuitat. Dei. lib. 18. c. 16.17. Lucianus and Apuleius into Asses.

For miraculous passage vponupon the seas: they will report vntounto vsus, how Arion the Musician, and Enalus with the Virgine,Plutarch. in conuiuio. which he loued, leaping into the sea, were borne vp by the Delphines, and caried safe to land.

What can now the Romane Iconolaters say more for themselues in this kind, then the Pagan Idolaters? If Religion should be tried by miracles, the one as well as the other, can tell vsus tales enough, if wee will beleeue them. But what is to be thought of these lying and fained miracles, Augustine will tell vsus: Remoueantur ista vel mendacia fallacium hominum, vel portenta mendacium spirituum: Remoue out of the way these lies of deceitfull men,De vnitat. ecclesiae. cap. 26. or strange deceits of lying spirits.

4. I will further shew the vanitie of the forged and deuised miracles by these reasons following.

First, it is euident by the testimonie of the ancient Fathers, that miracles were not vsuall in their time. Ambrose saith:In 1. Cor. c. 12.1 Cor 12 Quare nunc non ita fit, vt habeant homines gratiam Dei, qua operentur miracula? Why hauehave not men now adaies grace giuen them to worke miracles? Augustine p. 83saith: Modò iam caeci non aperit oculos miraculo Domini, The power of miracles not vsuall in the Church now.&c. Now the blind receiueth not his bodily sight by the miracle of our Lord, but the blind heart receiueth sight by the oracle, or word of the Lord: now the dead bodie riseth not, but the soule riseth, that was dead in the liuing bodie: now the deafe eares are not opened, &c. Bernard saith: Licet nostra non habeamus miracula, &c. Serm. de Benedict.Although we hauehave no miracles of our owne, yet the miracles of our patrone are a consolation to vsus. Seeing then these Fathers thought that they had no power to worke miracles, what impudencie is it against their owne iudgement to ascribe miracles vntounto them? As an Epistle goeth vnderunder Augustines name, wherein he is fained to report, that as he was about to write a letter to Hierome, his soule being lately departed, appeared vntounto him, and talked with him.Epist. 205. Miracles falsely fathered vponupon the Fathers. Epist. 106. Likewise how Hierome after his death, caused the soules of diuers to returne to their bodies, and so they reuiued againe: how hee deliuered one condemned to hell: and how sixteene blind persons were restored to sight, in the translation of his bodie.

Of Bernard it is auouched, that after his death he healed eleuen blind, tenne maimed,Lib. 4. de notis eccles. c. 14. and eighteene lame persons: and all these miracles Bellarmine iustifieth to hauehave been so truly done. How are they not ashamed to father such fables vponupon the Fathers, contrarie to their own iudgment.

Secondly, this may be an euident argument, that these Legends smell, because they make miracles so common,Multitude of miracles in the Popish Church maketh them suspected. Vit. Hilarion. to flow from them in heapes: as that Hierome healed sixteene blind at once: Bernard in one day of all infirmities 39. persons: Hilarion is affirmed to hauehave cured 200. possessed with diuels at Cyprus, beside a great many of other diseases. Christ and his Apostles were but bunglers in working miracles to these, if they may hauehave their saying. Origen to Celsus, who counted it as a fable that Christ raised some from the dead, maketh this answere: Si fabulosa haec essent, multos resurrexisse finxisset: Lib. 2. cont. Cels.If these things were fabulous, they would hauehave fained more to hauehave risen, p. 84whereas now three onelyonly are said to hauehave been raised. We may therefore worthily doubt of these straunge reports of miracles, wherein they hauehave no measure, bringing foorth such a beadrole of them.

Thirdly, we hauehave the aduersaries owne confession, who themselues suspect the credit of these tales: therefore Alexander the 3. forbiddeth a certaine Popish saint to bee worshipped,Decr. Gregor. lib. 3. tit. 45. c. 1. although miracles were done by him, without the authoritie of the Church of Rome. Innocentius 3. also decreeth,Ibid. 2. that Prelates should not suffer those, which come to their Churches, to be deceiued, varijs figmentis, aut falsis documentis, with diuers figments and cousening trickes. The Abbot of Clumack testifieth, that he noted foure and twentie lies in the song of Benedict, Lib. 5. epist. 29.as he sung it in the Church.In 2. Timoth. pag. 138. a. Espencaeus a learned Papist holdeth that to be but a fable, reported by Christianus Massaeus, lib. 8. Chronic. of Trophimus, that hauing buried his wife in a rocke dying in trauell,A notorious fable. with the childe sucking at her breasts, two yeere after sailing that way, found her aliue and the childe sucking. Many fables are current among the Ignatian Fathers,The fabulous visions of Jgnatius founder of the Iesuites. Mass. lib. 1. c. 8. of the straunge visions, which their founder Ignatius Layola had: As how he was rapt into heauen, where hee saw the Trinitie in three persons and one essence: how the tooles and paterne were shewed vntounto him, whereby God made the world: how at the eleuation of the hoast, he saw Iesus Christ in it in bodie and flesh, iust as he was vponupon the earth, &c.

The legend of Xauiers wonders an Ignatian impostor.The like stuffe they hauehave vented of Xauiere one of the Ignatian sect, who wrought great wonders among the Indians: how he raised sixe dead men to life: how sending a little child with a crosse to one possessed with diuels, they went out; fretting at this most of all, quod per puerū pellebantur, because they were cast out by a child, as saith the fabulous author: How a diuell being cast foorth, scratched him by the back and bellie,Tursellin. lib. 1. cap. 7. as he prayed to the Virgine Mary, that he was constrained to keepe his bed, till the skin was healed:Lib. 2. cap. 7. How when he was dead, a blind man by rubbing his hand vponupon his eies receiued his sight: p. 85how with his whip, wherewith he vsed to beate himselfe,Lib. 5. cap. 4. and a piece of his girdle, an infinite number of diseases were cured. All these tales,Lib. 4. d… not. eccles. c. 14. though magnified by Bellarmine, who is readie to take any occasion, to grace his own order; yet by other Papists not so light of credit, are reiected, as meere fables and old wiues tales,Iesuit. catechis. lib. 1. cap. 7. as they well deserue.

Fourthly, many of these Monkish miracles and Frierlie fables are ridiculous, and not beseeming the grauitie of right holie men:Popish miracles ridiculous. such is that of Dunstanes holding the diuell by the nose with a paire of tongs: and of the diuell scratching Xauiere by the backe: Are not these very worthie matters (thinke you) to bee registred? Such tooles Hierome calleth, Prandiorum, coenarum que fabulas, table talke, and mimum Philistionis, vel Marilli stropham; he compareth them to Philistions iests (who made verses to moue laughter,Apolog. 2▪ aduers. Ruffin. and died of laughing) or Marillus toyes.

Fiftly,The end of popish miracles rendeth to superstition. the end of these Popish miracles is to be considered, which is not to perswade faith in Iesus Christ, or to stirre vp to godlines of life, which was intended by our Sauiour Christ and his Apostles in their miracles: But this was the drift of them, to confirme their owne superstitious deuises, in the adoration of Images, inuocation of Saints, visiting the tombes of the dead, worshipping their reliques, and such like. This difference Origen well obserued betweene the miracles of the Christians and the Pagans: Magorum nemo, per ea quae facit, Lib. 2. cont. Celsum.sicut Iesus ex rebus quas factitârit, mirandis, ad morū imitationem inuitat: None of the Magicians by their miraculous workes (as Christ did by his) doe moue men to amendment of their manners.

May we not now iustly wonder, that any are so simple to giuegive credit to such grosse fables: but that it is a iust iudgement of God vponupon those, that will not receiue the truth, to beleeue lies. These false teachers, as Ambrose saith, Per ea quae placida sunt, suadent foeda: 2. Thessal. 2. In 2. Tim. c. 2.2 Thess 22 Tim 2By pleasing tales perswade beastly stuffe: And their blind schollers, as p. 86Hierome sayth, sub martyris nomine bibunt de aureo calice Babylonis, vnderunder the colour of martyrs (and of their miracles) do drinke of the whore of Babylons golden cup: but like as Satyrus the Sauian his friends are said to hauehave stopped his eare with waxe, that he should not heare the rayling speech of his aduersaries; so men had more neede to stop their eares against these flattering and pleasing tales, as against the Syrene songs. But I hauehave stayed too long in raking in this channell, and stirring in this dunghill of popish legends.

The seauenth Perswasion.

Pag. 25. li. 1.2.1 I Defend not a religion tossed and tennised vp and downe with so many bounds and rebounds,Vntruth. 56. lin. 4.5. both in head and members, contayning so many falsities by their owne proceedings.

Vntruth. 57.2 So many contradictions in essentiall things, as there be essentiall questions.

Lin. 8.3 Neither do what it could, hauing the temporall sword, hath hitherto condemned vsus.Vntruth. 58.

Lin. 11.12.4 But a religion, which in the space almost of 1600. yeares neuer changed one point of doctrine,Vntruths manie, see the answere. neuer admitted error in faith, or the least contradiction therein, either in decree of Pope, or confirmed Councell.

The Disswasion.

1 ANd I defend that religion, which hath not beene tossed vp and downe, chopped, or changed in head or members, as this alogisticall discourser sclandereth the Gospell, but hath continued one and the same for these 60. yeares, since the first abolishing of the Masse in England, all which time the profession of the Protestants in England in the substantiall points of faith, hath not altered hitherto, neyther I trust, shall hereafter.

The Communion booke hath been but once altered among vsus all this while, whereas the forme of the Masse in p. 87the Romane profession hath beene often chopped and changed, patched and pieced, by adding to it, and taking from it, which was for the space of 700. yeares, in fining, and refining,Polidor. Virgil. lib. 5. Platin. in Sixto 1. Polidor Virgil. lib. 5. de in vē torib. rer. c. 10. before it came to that deformed perfection which now it hath. Reade Platina and Polidore Virgil, there shall you finde, how and by whome, and in what processe of time eueryevery part of the Masse was deuised.

2 Which conteyneth neither falsities, nor contradictions in any essentiall points, as poperie doth: neither shall this trifler be able to shew any such falsitie, or cōtrarietie, who herein, and eueryevery where almost, would hauehave vsus take his owne word, as though he were the Pope himselfe: for proofe he bringeth none. We know what the Lawe saith, Solam testationem prolatam &c. nec causam probatam, Cod. lib. 4. tit. 20. l. 3. Carinus.nulliu… esse momenti, That a witnesse produced, and no cause or matter proued, is of no force.

3 A religion, that hath publikely by the word of God, and godlie lawes with full consent of Parliament abrogated and condemned all grosse papisticall errors, as of iustification by works, art. 11. of works of supererogation,Booke of Articles agreed vponupon in the Conuocation, ann. 1562. confirmed by act of Parliament. Ann. Eliz. 13. c. 12. art. 14. of freewill, art. 10. of purgatorie, art. 22. of speaking in the congregation in an vnknowne toong, art. 24. of the fiue popish sacraments, art. 25. of the bodilie presence of Christ in the sacrament, art. 28. of receiuing in one kinde, art. 30. of the blasphemous sacrifice of the Masse, art. 31. of the vnlawfulnesse of Priests mariage, art. 32. of worshipping of images, inuocation of Saints, art. 22. that the Pope hath no iurisdiction in England, art. 37. What will not this impudēt man now dare to say, who boldly affirmeth, that Poperie is not by publike authoritie condemned in England. Now then because their Lawe saith, Qui crimen, quod obiecit non probauerit similem poenam sustineat, Sixtus 3. can. 4.He that proueth not the crime obiected, shall endure the like punishment; so this thing obiected, redoundeth vponupon his owne head: For true it is that the faith of Protestants is not condemned by the auncient Canons and Decrees of the Romane Church,Synops. Papism. but receiueth plentifull witnesse frō thence, as is alreadie shewed in diuers hundred questions.

p. 884 A religion, which hath continued these 1600. yeares in the true Church of Christ,Vntruth. 59. not as Poperie▪ which for most of their opinions must come short of this computation by 800. yeares: which is full of errors, and contradictions, in the Decrees of Popes and Councels.

For errors, the Councell of Neocesarea ca. 7. decreeth, that the Priest should neither giuegive consent to second mariage,Apparant errors admitted and allowed in the papall Church. nor be present at the mariage feast, but rather enioyne penance for it, and so in effect condemneth second mariage.

Toletan. 1. ca. 17. He that in steed of a wife hath a concubine, Vntruth. 60.is not to be repelled from the Communion. This Councell is approued by Leo 4. as it may appeare, Can. 21. and the other also, Distinc. 20. ca. 1.

In the sixt generall Synod Can. 2. the Councell vnderunder Cypriane that approued the rebaptizing of such as were baptized by heretikes, is confirmed: c. 72. Mariages betweene Catholikes and heretikes irritas existimari, are iudged to be void, contrarie to S. Paule, 1. Cor. 7.13. Yet this sixt Synod cum omnib. canonib. with all the canons is receiued and approued by Adriane, Distinc. 16. c. 5.

Nicen. 2. act. 5. it was concluded, that Angels hauehave bodies of their owne, and are circumscriptible, & multoties in corpore suo visi, and hauehave been often seene in their own bodies: which is a manifest error: for Angels of themselues are inuisible spirits.

Nicolaus 1. de baptis. decret. 1. alloweth baptisme only made in the name of Christ, without expresse mention of the Trinitie, contrary to the scriptures, Math. 28.19.

Nicolaus 2. in a Councell at Rome, where Berengarius recanted, resolued vponupon this conclusion, Christi corpus sensualiter manib. sacerdotis tractari, frangi & fidelium dentib. atteri, That the true bodie of Christ was handled sensiblie by the Priests hands, broken and chawed by the teeth of the faithfull, de consecr. dist. 2. c. 42. which grosse opinion, the moderne Papists are ashamed of.Contradictions of idolatrie in Poperie.

For contradictions, Concil. Carthag. 3. c. 47. the Apocryphal bookes of Tobie, Iudith, Ecclesiasticus, Macchabees, p. 89with the rest, are made Canonicall:Contradictio… of doctrine in the poperie. Laodicen. can. vltim. these bookes are reiected out of the Canon; and yet both these Synodes are confirmed by Leo 4. Distinct. 20. c. 1.Vntruth. 61.

In a Councell at Rome vnderunder Stephen. 7. all the acts and decrees of Pope Formosus are repealed:Sigebert in ann. 903. Platina. in a Councell of Rauenna vnderunder Iohn. 9. they were againe reuiued.

Gregor. 3. epist. ad Bonifac. determineth virum vxore infirmitate correpta, &c. that the husband, the wife being weake, and not able to do her dutie, may marrie an other.

Nicholas 1. decreeth the contrarie,Nichol. 1. de matrim c. 6. that the mariage of such ought not to be dissolued.

Alexander. 3. forbiddeth mariage to be made with the sister of her that was betrothed, and is deceased.Later. conc. par. 6. c. 8. Par. 6. c. 27. Benedict doth determine the contrarie.

Pope Alexander iudgeth matrimonie contracted with per verba de praesenti, by words of the present tence, and consummate with another, to be voide.Lateran. par. 6. c. 8. Benedict determineth the contrarie, that the mariage consummate, though a contract made before in that forme with an other,Ibid. c. 28. is not to be violated.

Nicolaus. 3. Abdicationem proprietatis rerum &c. Sext. decret. lib. 5. t. 12. c. 3.That Christ did by his example abandon the verie propertie of things.

Ioannes 22. defineth the contrarie,Extrau. Ioann. tit. 14. c. 4. that the opinion of them that say Christ and his Apostles had nothing, is erronea & haeretica, is erroneous and hereticall.

The Councell of Constance, sess. 13. doth excommunicate all those that receiue the Communion vnderunder both kinds. The Councell of Basile graunteth to the Bohemians the vse of both kinds.

The Councels of Constance and Basile determined that a generall Councell hath authoritie aboue the Pope. The contrarie was concluded, Lateranens. sub Leon. 10. c. 11.

Many such contradictions in matters of faith and doctrine may be found in the Romane corporation,See before sect. 3. Vntruth. 18. Crastouius in bell. Iesuitic. which otherwhere are set downe more at large to the number of 250. and in another worke 300. more of their differences p. 90and repugnances are expressed.…. piller. 4. Therefore this (petifogger for poperie) is detected of great vntruth, that no error or contradiction was euer admitted in their religion: Wherefore he being thus notoriouslie conuinced of a false testimonie, is worthie to passe vnderunder the censure of the Epaunens. Synode,Epaunens. synod. c. 3. reus capitalis criminis censeatur, &c. to be held guiltie of a capitall crime. And concerning this spirit of contradiction among the Romanists, we may say with Ambrose, Diuersa & distantia prompserunt, non locorum separati, Epist. 64.sed mendaciorum diuortio, They hauehave vttered diuers and contrarie things, not separated in place, but differing in lying.foreign. And as Melanthius said, that the Citie of Athens was saued by the disagreement of the Orators; so I doubt not but that this diuision among them shall tend to the further establishing of the truth. For as Plutarke sayth of the contradictions of Poets, that they will not suffer them to hauehave any great strength to do hurt: foreign.so the manifold diuisions in Poperie, shall hauehave no force to seduce such as are wise.

The eight Perswasion.

Pag. 25.1 I Defend not a religion &c. which separateth man from his God and creator by so many sinnes and iniquities, and yet hath no grace,Vntruth. 62. no sacrament for men of reason and actuall offences,Vntruth. 63. no meanes or preseruatiue to preuēt them &c. for that instrument of iustifying faith, which be no benefite vntounto them,Vntruth. 64. which by their owne grounds hauehave no faith at all.

2 But a religion, that hath in eueryevery state a remedie for those that hauehave 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.

Pag. 26.3 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.

p. 916 The sacrament of extreame vnction to auoide the relikes of sinne, and giuegive 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 vntounto God, and are at peace with him, Rom. 5.1. Not that religion, which separateth from God in destroying faith,Popish religiō separateth from God, the Gospell ioyneth and reconcileth to God. which ioyneth vsus 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 vsus 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;Tridentin. sess. 13. c. 5. 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 hauehave attained vntounto, which hauehave 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,Rhemist. 1. Cor. 9. sect. 9. Rom. 8.38.39.1 Cor 9Rom 8:38Rom 8:39 whereby he was perswaded, that nothing could separate him from the louelove of God in Christ.

2. I maintaine a religion, which leaueth not infants p. 92dying before baptisme,The Sacramēt of Baptisme corrupted in Poperie. 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, vnderunder the couenant of Gods grace, who hath promised; I will be thy God, Genes. 17.7.Gen 17:7and the God of thy seede: which maketh not Baptisme vnperfect, onelyonly to serue for sinnes going before Baptisme;Rhemist. Heb. 10. sect. 4.Heb 10 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.

Bellar. lib. 1. de bapt. cap. 7.Which doth not allow women▪ lay men, Turkes, Iewes and Infidels to baptize, as the Romanists doe: whereas Christ gaue this power onelyonly to Ministers and teachers, Goe teach all nations, Matth. 28.20.Matt 28:20&c. baptizing them &c.

Which doth not prophane this Sacrament in baptizing of Bels,Fox pag. 865. col. 1. edit. 4. 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? Act. 10.47.Acts 10:47then they onelyonly 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 onelyonly 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,Bellar. lib. 2. de confir. c. 11. then to Baptisme a Sacrament of Christs institution: neither giueth vertue to Chrisme,How a Christian is truly confirmed against tentation. 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,Ephes. 6.13.Eph 6:13 whereby they may bee able to resist in the euill day: By this meanes is a faithfull man armed and confirmed p. 93against spirituall tentations.

4. That religion which mangleth not the Sacrament of the bodie and bloud of Christ,Rhem. Ioh. 6. sect. 11. Rhemist. 1. Cor. 11. sect. 16. Rhem. Matth. 26. sect. 4. Trid. sess. 13. c. 5. Trid. sess. 22. c. 3.John 61 Cor 11Matt 26 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 onelyonly the faithfull to be partakers by faith of Christs bodie and bloud: as our Sauiour saith:The right vse of the Lords Supper. 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:Bellarm. lib. 2. de poenit. c. 12. nor yet imposeth vponupon them penall workes,Rhem. Mat. 11· sect. 21.Matt 11 thereby to satisfie the iustice of God for the punishment due vntounto their sinne: But which teacheth men to confesse vntounto God: I acknowledge my sinne vntounto thee, No true repentance in the Papall schisme.&c. and thou forgauest the punishment of my sinne, Psal. 32.5. to challenge Gods merciemercy, not our merits: According to the multitude of thy mercies put away mine offences, Psal. 51.1. and to hope for satisfaction to Godward onelyonly 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 p. 94for 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,The true comforts of the sicke. 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 vntounto 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,Trident. sess. 23 c. 1. Abuse of orders in poperie. Psal. 110.4. Nor which maketh it no essentiall part of their ministrie to bee able to teach and instruct the people:Jbid. 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,Jbid. c. 4. not relying vponupon their ordination, should take heed to themselues and vntounto learning, thereby both to saue themselues and their hearers. Which doth not denie the remedie of mariage to any condition of men,1. Timot. 14.16 Abuse of matrimonie. 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 vponupon the ceremonie or solemnitie, should giuegive 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, p. 95are denyed mariage: Sick men hauehave 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 hauehave Damasus fee, Calumniator si in accusatione defecerit, 1. Decret. Damas.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,Iob. 13.4.Job 13:4 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,Lib. 3. de virginib. 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,foreign. 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.Vntruth. 65.P. 27. l. 14.

2 Where the decision of spirituall doubts appertaine to temporall and vnlearned princes, men, women, children.Vntruth. 66.

3 Where such sentences, though neuer so much disagreeing,Sclaunder 67. and apparantlie false must be obeyed for the infallible word of God.

4 Where man hath no libertie or freedome of will,Sclaunder 68. where our good works are necessitate.

5 Where the predestination of God taketh away all election and indifferencie &c.Sclaunder 69.

6 But that religion,Vntruth. 70. that so accordeth the eternall prescience and predestination of God,P. 28. l. 4.5.6. &c. with the temporall cooperation p. 96of 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; Rhemist. annot. in Iames 1. v. 13.Jas 1:13but the Papists rather, that thus write: They meane not, that God is any way the author, causer, or mouer of any to sinne, but onelyonly by permission &c. Ergo they grant that by permitting and suffering God is the author and causer of sinne:How euill actions are disposed of God. 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:2. Sam. 16. v. 10.2 Sam 16:10 As God is said to hauehave 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.

Admonition after the Queenes Iniunctions.2 The Prince challengeth not the decision of spirituall doubts, but only to hauehave the rule ouer all manner persons within his realmes either Ecclesiasticall or Temporall; so as no other forraine power shall or ought to hauehave any superioritie p. 97ouer them. What authoritie the Prince hath in Ecclesiasticall matters. Article. 37.And againe in the booke of Articles it is thus conteyned, We giuegive not to our Princes the ministring either of Gods word or sacraments, but only that prerogatiue which we see to hauehave 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,Preface to the Communion booke. 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,Artic. 20. things ordained by them (that is, general Councels) as necessarie to saluation, hauehave neither strength nor authoritie, Artic. 21.vnlesse it may be declared that they be taken out of holie scripture. If Protestants attribute no greater authoritie to the whole Church,Papists receiue the decrees of the Church as the word of God. Ioannes Maria. 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, Siluester Prierias cont. Luther.ac Romani pontificis tanquam regulae dei infallibili, à qua sacra scriptura robur trahit & authoritatem, haereticus est, Whosoeuer doth not leane vntounto 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, Annotat. in 1. Tim. c. 3. sect. 9.1 Tim 3and trust it in all things.

4 It is also vntrue, that we take away freewill. We affirme, that mans will is free vntounto euill without coaction, What freewill man hath.and free vntounto good by diuine operation: as the scripture p. 98sayth▪ If the sonne make you free, then are you free in deede, Iohn. 8.36.Lib. de corrept. & grat. c. 13. 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 vntounto good it is freed by grace.

Good works also we hold to be necessarie in respect of Gods prescience:De praedestinat. lib. 1.15. for that thing must needs be, which God foreseeth shall be: Qui si hoc praescierat, quod non est, praescientia iam non est, How good works are necessarie.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,Pag. 27. lin. 30. 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 vsus willing. But you might with greater reason hauehave 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.

Predestination taketh not away mans freewill. Act. 2.23.Acts 2:235 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,De praedest. lib. 1. c. 15. 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 vnderunder 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, p. 99though 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: Annot. in act. 27. sect. 3.As though it were possible for them which are predestinate,Popish doctrine can not accord Gods predestination and mans freewill. Rom. 8. v. 29.30.Rom 8:29Rom 8:30 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, Rhemist. Math. 20. s. 1.Matt 20but of their owne free will) but their vocation and iustification dependeth vponupon their election: so that it is not of him that willeth or runneth, but of God, that sheweth merciemercy. Rom. 9.16.Rom 9:16Wherefore 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 merciemercy 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, Cod. lib. 4. tit. 20. leg. 9. Gratian. in authenti….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,Cantic. serm. 24. 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 vntounto vsus, that we may well p. 100thinke he keepeth the same tract still. And as Aristo said, of a bathing or speaking, foreign.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 hauehave been spared.

The tenth perswasion.

Vntruth. 71.1. I Defend not that religion, that diuideth the militant and triumphant Church,Pag. 28. lin. 16. 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.

Vntruth. 72.2. Which spoyleth the patient Church of the faithfull departed of the reliefe,Lin. 22. 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,Vntruth. 73. Pag. 29. lin. 8.&c. no signe, image or representation, no commemoratiue sacrifice, &c.

Lin. 16.4. Where no order, &c. no consecration or distinction of callings,Vntruth 74. except the Letters Patents of a temporall Prince can giuegive that to others, which is not in the giuer, &c.

Vntruth 75.5. 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,Lin. 28. then any ministeriall preferment among Protestants,Vntruth 76. being no reall thing, but an ens rationis, an Idol of the minde, as the making of Purseuants, Apparitors, &c.

Vntruth 77.7. Our Pope is so ample in iurisdiction, that no temporall Prince Christian,Pag. 29. lin. 2. or Infidell, no professor of regiment in ecclesiasticall causes, &c. was by many degrees possessed of so large a regiment.

8. Our priuate Priests the most reuerend and learned fathers of the societie of Iesus,Pag. 29. lin. 4. are honoured of the greatest Princes in the world,Vntruth 78. &c.

The disswasion.

1. NEither doe I defend that religion, that diuideth the militant and triumphant Church, in robbing p. 101God of his honour, in giuing it to Angels and Saints against their wils, who refused to bee worshipped here in earth, as the Angell of Iohn, and Peter of Cornelius. Reuel. 22.9. Act. 10.26.Rev 22:9Acts 10:26And therefore God requireth no such honour to be giuen vntounto them: so that, as our Sauiour saith of Moses: There is one which accuseth you, euen Moses, in whom ye trust: Joh. 5.45.John 5:45euen so the Angels and Saints shall be witnesses and accusers of popish superstitious worshippers, who honour the creature in steed of the Creator.

But the religion, which Protestants professe,The entercourse betweene the Church triumphant and militant. Reuel. 5.10. Reuel. 6.10.Rev 5:10Rev 6:10 and I defend, doth make but one familie in heauen and in earth, Ephes. 3.15. ioyning them together in an holie societie and communion: we in earth giuing thankes for them, whom God hath deliuered from these terrene miseries: and they longing to see vsus also with the whole Church to be made partakers of their ioy. As Cyprian saith: Magnus illic charorum numerus nos expectat, parentum, fratrum, filiorum de salute sua securi, de nostra solliciti: Ex Augustin. de praedestinat. ad Prosperum. lib. 1. cap. 14.A great number of our friends doth there looke for vsus, of our parents, brethren, sonnes, secure of their saluation, and sollicitous for ours.

Other entercourse betweene the Church militant and triumphant there is none, neither of our prayers to them, that were superstitious: for the Lord saith, Call vponupon me in the day of trouble, and I will deliuer thee, Psal. 50.15. nor of their help and assistance to vsus, that were superfluous: God is able alone and sufficient to defend his Church: as the Angell saith, None holdeth with me in these things (in the defence of the Church) but Michael your prince, which is Christ. Dan. 10.21.

2. Which doth not that wrong to the faithfull departed,Papists doe wrong to the dead. to thrust them downe into the extreame paines of purgatorie (which they say exceede all the paines of this life) when as the Scripture saith, that they which dye in the Lord, doe from thencefoorth rest from their labours:Reuel. 14.13. Reuel. 7.17.Rev 14:13Rev 7:17 and all teares are wiped from their eyes. They neede not therefore any reliefe from the liuing, being in ioy and happines.

p. 1023. Which doth not make any representation of Christ, by Images: for wee are commaunded, not to corrupt our selues in making any grauen image, or representation of any figure, Christ but once offered in sacrifice.Deuter. 4.16. Neither doth it presume to offer vp Christ in sacrifice, as the Papall priesthood doth, because the Scripture saith, that Christ doth not offer himselfe often: but he appeared once to put away sinne by the sacrifice of himselfe: Heb. 9. v. 25.26Heb 9:25Heb 9:26Heb. 10.14.Heb 10:14And with one offering hath hee consecrated for euer them that are sanctified. But our religion prescribeth the holie Sacrament of the bodie and bloud of Christ to bee vsed according to his institution, in his remembrance: as our Sauiour himselfe saith, Doe this in remembrance of me. Whereupon it was thus concluded and resolued in a generall Councell:Luk. 22.19.Luke 22:19 Ecce viuificantis illius corporis imaginem totam, Constantinop. synod. 7. gener. Ex Nicen. 2. action. 6.panis scilicet substantiam, quam mandauit apponi: Behold the whole or all the image of that quickening bodie, the substance of bread, which he commaunded to be vsed. We hauehave then no other commemoration, or representatiue image of Christ, but onelyonly the Sacrament celebrated according to his owne institution. As for blasphemous swearing by instruments of our redemption, Swearing vsuall among Papists.though too many among Protestants are addicted to that euill custome, yet he might hauehave bin ashamed to obiect it to vsus, knowing how common a thing it is among Papists to sweare: as it appeareth by their own Synode, which thus complaineth: Quo colore nunc consuetudo passim iurantium in omni negotio excusari possit, Coloniens. part. 13. cap. 13.non videmus: With what colour the custome of such, which sweare vponupon euerie occasion can be excused, wee see not. Those sacrilegious oathes, to sweare by the Masse, by the crosse, nailes, bodie, bloud of Christ, his wounds, by S. Peter, S. Anne, S. Mary and the rest, where els had they their beginning but in Poperie? Yea it seemeth that swearing by such is not onelyonly vsuall among them, but commendable also: for one Sanpaulinus for reprouing one of swearing, was suspected to be a Lutherane,Fox. pag. 904. and thereupon further examined, sifted, condemned and burned at Paris ann. 1551.

4. It is also vntrue, that there is no consecration or distinction p. 103of callings among vsus: for both Bishops hauehave their consecration from the Metropolitane with his Suffraganes,Consecration of the Clergie in England. and Ministers their ordination from their Ordinaries (by imposition of hands) which ought to be and is assisted with other Presbyters. The Prince doth not challenge any power or authoritie of the Ministrie of any diuine offices in the Church, or to conferre orders, or consecration, but onelyonly by the Letters Patents conferreth the temporalties of Bishoprickes; the Metropolitane with his assistance consecrateth, as other Patrones present to benefices, and the Ordinarie instituteth. And this hath been the ancient vse and custome of England and prerogatiue of the Crowne,Edward. 1. anno 25. Edward. 3. anno 25. statut. de prouisorib. Richard. 2. anno 13. stat. 2. c. 2. Henr. 4. ann. 2. cap. 3. Popish hierarchie against the Canons. that licence should be demaunded of the King to chuse, and his royall consent to be had after election made, as it is euident in diuers ancient statutes.

5. As for the Papall Hierarchie it is altogether imperfect and out of order: 1. The office of the Pope is iniurious and Antichristian, taking vponupon him to hauehave iurisdiction, and prerogatiue ouer all other Bishops: contrarie both to the Scriptures, which gaue vntounto all the Apostles the same authoritie, and to them al the keyes were equallie committed, and power to binde and loose, Mat. 18.18. And to the Canons: for Nicen. 1. can. 6. parilis mos, the like custome and iurisdiction is decreed to the Patriarke of Alexandria, as to the Bishop of Rome. Chalcidonens. action. 16. equall priuiledges are yeelded to Constantinople, which is called new Rome, as to old Rome.Synops. p. 149. The like may be shewed out of the eight first generall Councels.

The offices of Archbishops and Bishops, as wee condemne not absolutely, when they are vsed not as titles of ambition, but as holesome meanes to preserue vnitie, as they should be exercised among Protestants: so in the Papall policie wee mislike them, being but the Popes creatures, and fit props to vphold his Antichristian and vsurped power.

But concerning your seuen orders of Priests, Deacons, Subdeacons, Acolythists, Readers, Exorcists, Doorekeepers, wee hold them as superfluous and vnnecessarie seruices. p. 104The Apostle sheweth that Christ hath giuen some to be Apostles,Ephes. 4.11.12.Eph 4:11Eph 4:12 some Prophets, some Euangelists, some pastors, some teachers: for the gathering together of the Saints, for the worke of the Ministrie, for the edification of the bodie of Christ, &c. If these bee sufficient to edifie the Church,Popish orders of the Clergie superfluous. and to labour in the Ministerie, then are these Popish degrees vnnecessarie, and not giuen of Christ, neither belonging to the ministerie of the Gospell. And if they will needes bring in Doorekeepers to bee an order of the Clergie, why not Sextins also, Belringers, graue-makers, Church-sweepers, Waxe-chandlers, water-bearers, whip-dogs, and what you will? for all these there is vse of in the Church, and so for seuen orders, wee shall hauehave twice so many. This is the goodly Hierarchie, which this Ignatian Nouice boasteth of.

6. I doubt not but the meanest office of the Gospell is more honorable before God, then the greatest Antichristian dignity, which are plants not of the Lords planting, and therefore shall be rooted out.Matth. 15.13.Matt 15:13

No indeleble character in Orders.The indeleble character, which they say is by their Popish orders imprinted in the soule of the receiuer, whereby they are made partakers of Christs priestly power, and really distinguished from others; is indeede nothing but an Idol of the minde, and an imaginarie phantasie: for spiritually in the soule and before God, there is no difference betweene the Priest and the people. Christ hath made vsus Kings and Priests vntounto God his father: Reuelat. 1.6. 1. Pet. 2.9.1 Pet 2:9and all Christians are a chosen generation, a royall Pristhood.

And as for your ens rationis, it is the very opinion of some Papists, that the character of Priesthood, is no reall qualitie of the minde,In 4. distinct. 4. quaest. 1. Distinct. 6. q. 9. but onelyonly rationalis respectus, a relation or rationall respect: Durand. Scotus holdeth, that it cannot be prooued by any manifest testimonie of Scripture.Gab. ibid. q. 2. Gabriel doubteth whether the Church hauehave defined it.

They are your owne Church-seruitors, Sextins, Doorekeepers, Church-sweepers, that are made no otherwise, then Purseuants, Apparitors, &c. The Ministers of the p. 105Gospell, though they are not really distinguished from the people, by any inherent qualitie of greater holines,Ministers how they differ from the people. and more merit; yet are diuers in the ecclesiasticall Oeconomie and dispensation of the Church, in their different functions and offices, whereunto they are set apart: first, by the probation and examination of their gifts. Secondly, by the imposition of hands with prayer of the Elders and pastors. Thirdly, by their endowment and abilitie of gifts for the execution of their Ministrie: all which the Popish priesthood wanteth.

7 A manifest vntruth it is, that the Pope hath had more ample iurisdiction, then any Prince Christian or Infidell: for the halfe of those countries neuer submitted themselues to the Popes deuotion,Emperour more ample in iurisdiction then the Pope which were vnderunder the Emperours obedience. Constantine the great had commaund ouer all Europe, Africa, all Asia minor, Arabia, Armenia, Phrygia; as it may appeare by the assemblie of Bishops called by the Emperours authoritie out of all these countries, to the generall Nicen Councel.

And at this time both the great Turke in Europe and Asia, and Prester Iohn in Africa, hauehave larger dominions, and greater authoritie, then euer the Romane Bishops hauehave had. That iurisdiction which now the Pope hath, is (thankes to God) brought into a narrower compasse, though it bee too much; and I trust shall eueryevery day bee more confined: And whatsoeuer power hee hath, or euer had ouer other Churches, is but vsurped: for Peter, from whom he claimeth,Galath. 2. was but the Apostle of the Circumcision; S. Pauls lot was ouer the vncircumcision.

8. This last article containeth nothing but vntruth. For neither hauehave these Ignatian fathers (which cal themselues proudly, of the societie of Iesus) conuerted by their preachings many kingdomes to the regiment of Christ, but rather subuerted and **As Valens the Emperour sent Arrian Priests to infect the Goths at their first conuersion, Lanquet anno Christ. 380.corrupted them in faith. The Spaniards tyrannie hath subdued the poore Indians, not the Iebusites hypocrisie, though they tell vsus of many fabulous and lying miracles wrought by Xauiere, and other of that order in those coasts; as hath been shewed before.

p. 106Indeed it is well knowne, how they hauehave attempted to reduce diuers kingdomes to the temporall gouernment of the Pope-catholike King of Spaine,Iesuites hauehave peruerted rather then conuerted countries. Iesuit. Catechis. fol. 152. b. by their treacherous conspiracies, and wicked deuices to take away the liues of Princes: Such were the accursed attempts of Commolet, a seditious Iebusite in France, and Varade another false brother of that order, cōfederate with Barriere, to take away the life of the now King of France: and of Guignard and Guerret, Iesuit. Catechis. fol. 187.188.Iebusite Priests conuicted of treason: and Iohn Chastel brought vp in that societie, who was worthily executed for attempting the Kings death. In England such hauehave been the practises of Saunders, Allen, Campion, Parsons, Walpoole, with diuers other of that ranke: who by their traiterous plots hauehave practised against the life of our late Soueraigne, to bring this famous Countrie into slauish seruitude to Spaine, which I assuredly trust, shall neuer be. And these are the fruites of the preaching and paines of this irreuerent order.

Vntrue also it is, that they are honoured of the greatest and richest princes in the world: for the renowmed King of France, who in riches, puissance and greatnes, is not inferiour to any Christian Prince, neither honoureth or fauoureth them: but the whole order, for working against the peace of that state, was by decree of the Parliament of Paris, anno 1594. exiled and expelled that nation. Let it also be noted by the way, that this Ignatian and Iebusited brother,Iesuit. Catechis. lib. 3. cap. 18. The Iesuites slender account of her Maiestie. much like the rest of his order, counted the Queene of England his then Soueraigne, none of the great, puissant, rich, or Catholike Princes: for I thinke he is not so blinded to imagine, that either her Highnes then, or his Maiestie now and the state fauoureth them, or hath any cause so to doe.

That Iesuites are so familiar with some Princes that hauehave giuen their power to the beast, I do not maruell, seeing this hath bene prophecied of before: for they are the frogs that come out of the Dragons mouth, that goe vntounto the kings of the earth, Reuel. 16.13.14. But if such Princes were not blinded, or had but like experience of their p. 107cloaked holines, and mysticall impietie,Ignatian Friers no fit Courtiers. as their neighbour Princes hauehave, they would soone find thē to be vnfit Courtiers, but more vnwholesome Counsellors. And (me thinks) these Polypragmon friers, ietting in Princes Courts, and intermedling in State-affaires, are much-what like to limping Vulcane in Homere, foreign.that taking vponupon him to be a skinker to the Gods, a great laughter sodainely was taken vp among them. But it were happie that such Princes would take counsell of thēselues, and not endure to be caried away with these seditious frierlie humors:Ad Theophii. aduers. Ioann. Hierosolym. Hieromes counsell were good to such, Verba ei de alieno stomacho non fluant, faciat, quod vult, non quod velle compellitur, Let not their words and sentence depend of anothers will, but let them do as their owne mind moueth them, not as an others humor forceth them. As for the noble kingdomes of England, Scotland, Fraunce, they hauehave sufficient experience of this kind of vermin, no more to be bitten by them:foreign. But as Pythagoras gaue this precept to his schollers not to tast of such things as had blacke tayles, that is, not to conuerse with men of 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 vntounto vsus one benefite or other, no ceremonie is vsed in the holie sacrifice of the Masse, no action of the Priest,Pag. 46. lin. 18.19.20. &c. no ornament or attire he weareth, no benediction he giueth, no signe of the crosse he maketh, but hath his religious signification and preacheth vntounto vsus: his introite to the Altare, his actions there, his returne from thence, the verie vestments wherewith he is adorned,Vntruth. 78. his putting of them on, his putting them off, his Amice, Albe,They speake nothing lesse then Christ crucified. Girdle, Maniple, Stole, Vestment, speake nothing but Christ crucified, &c.

p. 108The Disswasion.

1 INdeede, such Church such preaching: this superstitious insinuation by crossings,Popish preaching by ceremonies. 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.

Bellar. lib. 2. de monach. c. 40.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.What Monks and Friers shauing signifieth. 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.Popish ceremonies in dedicating of Churches. 1. They make 12. crosses vponupon the walles, and set twelue burning lamps ouer against them; signifying thereby, that the 12. Apostles by their preaching brought light to the world.Bellarm. lib. 3. de sanct. c. 5. 2. They burne incense, set vp taper-light, annoynt the altar and vessels p. 109with 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 vponupon 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.Bellar. lib. 1. de baptis. c. 25.26.27. 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.Popish toyes vsed in baptisme. 5. They are annoynted with chrisme in the top of the head, and thereby become Christians. 6. A white garment is put vponupon them that are baptized, to betoken their regeneration. 7. A vaile is put vponupon 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 hauehave 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, Epist. 119. c. 19. cited distinc. 12. c. 12.vt tolerabilior sit conditio Iudaeorum, &c. They cumber or oppresse religion with burdenous ceremonies, which God would hauehave free with few sacraments.Pharisaicall religion. And these friuolous obseruations and superstitious types, do tend to instruction, and bring religious lessons (as this expounder of riddles telleth vsus) like as the Pharisees phylacteries and fringes of their garments tended to keeping of the lawe.Vntruth 79. They writ the lawe in parchments and scroules,Math. 23.5.Matt 23:5 and tied them p. 110to their frontlets, and bound them vponupon their armes, whereas they should hauehave 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 vsus crucified (as S. Paule to the Galathians) and graft in mens hearts by a liuely faith.Galath. 3.1.

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,Paganes significant ceremonies. 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:Plutarch. quaest. Roman. Qu. 11. Qu. 26. 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,Qu. 61. as we hauehave 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,Qu. 64. 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 vponupon the altare, and hang it vp in the pixe.

4 They did burne lamps in their temples, and at the graues of the dead,Qu. 75.79. Polidor. Lib. 6. d… inuentorib. Qu. 86. 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.Qu. 108. In the Papall seignorie for the same cause mariage is forbidden betweene Godfathers p. 111and 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 was called foreign:Euripid. in supplicib. such is the shauing of Monks, and for the like signification of a crowne, as hath bene shewed before.

8 The Priest of the Sunne among the Phenicians did weare a vestment of purple wrought with gold,Alexand. ab Alexand. lib. 2. c. 8. to shew the dignitie and excellencie of that priesthoode: for the same cause hauehave Masse-priests their rich and costlie copes of diuers colours.

9 In Boeotia they vsed to couer the Bride with a vaile,Plutarch. coniugial. praecept. and crowne her with flowers: which vse is yet retayned in Poperie.

10 The heathen vsed to cleanse themselues with sprinkling of water, thinking thereby to be purified.Alexand. ab Alexand. lib. 4. c. 17. Thus in Poperie they thinke to purifie their houses & the people, with casting of holie-water vponupon them.

Is not this now a goodlie religion, that retaineth still the idolatrous and superstitious vsages of the heathen? that instructeth the people by signes and figures, euen as the Paganes preached to theirs? May we not iustly returne vponupon them the rebuke of the Apostle to the Galathians, Seeing you know God, how turne yee againe vntounto impotent and beggerlie rudiments, Galath. 4▪9.whereunto as from the beginning you will be in bondage againe? Hierome sayth, Ego libera voce reclamante mundo pronuntio, ceremonias Iudaeorum perniciosas esse & mortiferas Christianis, Hieron. Augustin. tom. 3. oper. Hieron.& quicunque eas obseruauerit, in barathrum diaboli deuolutum: I do freelie pronounce (though the world say nay) that the ceremonies of the Iewes are pernicious and deadlie to Christians, and whosoeuer obserueth them to be throwne downe to hell: much more are they in danger which obserue Pagane ceremonies and inuentions. Therefore we take no great care to answere them for this matter, resting vponupon the words of our Sauiour, Let them alone, they are blind leaders of the blind: Math. 15.14.Matt 15:14Their owne blindnes and grossenes in their superstitious corruptions, doth sufficiently p. 112bewray the badnes of their cause,Plutar. de superstition. foreign. and madnes of their religion, to whom that saying of Plutarch may fitlie be applied: You neede not draw a superstitious man out of the temple, for there is his punishment and torment: So that, which this (figurecaster) hath taken for an argument of their profession, is found to be but a torment to their conscience, and a punishment of their superstition.

The twelfth Perswasion.

1 I Defend not that religion, which denieth all things &c. as their opinions all negatiue do witnesse.P. 47. li. 13.14.Vntruth 80.

2 That hath taken away and conuerted from spirituall religious vses,Vntruth. 81. to priuate and temporall pleasures and preferments, all monuments and foundations of deuotion &c.

Vntruth. 82.3 Vsing nothing necessarie to saluation.

Vntruth. 83.4 But that religion, whose opinions are all affirmatiue.

Vntruth. 84.5 That hath founded Churches, Schooles, Colledges, Monasteries.

6 That obserueth all things, that wanteth, or omitteth nothing belonging,Vntruth. 85. or that can be required to true religion.

The Disswasion.

1 NEither doth that religion, which I defend, denie any thing, much lesse all things (as it is falselie sclaundered) that are found to be agreeable to the scriptures; neither doth it consist of all negatiues: affirming the scriptures to be sufficient, and to conteyne all things necessarie to saluation: that the Church and generall Councels may erre,Protestants affirmatiue doctrine. that the Pope is Antichrist, that the scriptures ought to be read in the vulgar toong, that Magistrates hauehave authoritie in spirituall causes, that all sinnes in their owne nature are mortall, that faith only iustifieth, that Christ onelyonly is our alone sufficient mediator, that there are onelyonly two sacraments of the new testament: an hundred more opinions it holdeth affirmatiuely, and the negatiues to these doctrines it refuseth. And if our religion p. 113should be condemned, because it holdeth some negatiues, exception likewise might be taken against the Decalogue, wherein of ten, two commaundements only are affirmatiue, the fourth in the first table; and the first in the second; all the rest are negatiuely propounded.

2 An impudent sclaunder it is,Foundations for learning and religion standing among Protestants. that the religion of Protestants hath taken away all foundations of deuotion. 1. Seeing that Bishoprickes, Cathedrall Churches, all Colledges in the Vniuersities, Hospitals, parish Churches, erected for maintenance of learning, reliefe of the poore, for the edifying of the people, are yet standing and flourishing among vsus. 2. Only those vncleane Cels of Monks, the seminaries both of spirituall and corporall fornication, are remoued (though I denie not, but they might better hauehave beene disposed of, as was intended) by example and warrant of vertuous Princes: As Iosias ouerthrew the foundation of the Chemarims, an idolatrous order of Priests erected by his superstitious predecessors:2. King. 23.5.2 Kgs 23:5 Iehu destroyed the house of Baal, 2. King. 10.27.2 Kgs 10:27and made a draught-house of it. And things abused to idolatrie, are iustlie confiscate to the Prince, as Ambrose defendeth the taking away of the lands,Ambros. contr. Symmach. which were giuen to the maintenance of Pagane idolatrie: Sublata sunt praedia, quia non religiose vtebantur ijs, quae religionis iure defenderent: Their lands and manors were taken away, because they did not religiouslie vse them, which they defended vnderunder colour of religion. 3. Neither were all Abbey-lands conuerted to temporall pleasures and preferments (though we graunt too many were) but diuers were giuen to Hospitals and Colledges, and to other good vses.What is to be thought of the dissolution of Abbeyes. And this is warranted by the imperiall lawes, that things abused by false worshippers, should be giuen to the vse of the Orthodoxall Church, as may appeare by that lawe of the Emperours, Valentinian and Martian: Cod. lib. 1. tit. 8. leg. 8.Domum vel possessionem, &c. That house or possession which belongeth to heretikes, Orthodoxae ecclesiae addici iubemus, We will to be annexed to the orthodoxall Church. 4. These lands and possessions were surrendred into the Kings hands by the p. 114voluntarie act of the owners thereof thereto not forced or constrained,Statut. Hen. 8. ann. 31. c. 13. as is extant in the publike acts of Parliament, and at such a time, wherein the popish religion was not altered, sauing in the Popes supremacie, and therefore this is a false imputation to the Gospell. And yet, as is before shewed, possessions abused by men of false religion, by the Imperiall lawes, are confiscate to the Prince: as it was decreed by Anastasius, Praedia & possessiones, quae in haereticas personas quocunque modo collata vel translata fuerunt fisci nostri iurib. decernimus vendicari, Cod. lib. 1. tit. 8. leg. 9.Lands and manors howsoeuer conferred or translated vponupon hereticall parsons, we decree to be forfeited to vsus.

All things necessarie to saluation in the Gospell.3 A foule slaunder is vttered of our Religion in the next place: for nothing necessarie to saluation is wanting in the profession of the Gospell: There is Baptisme aaHebr. 6.2.Heb 6:2for infants: catechising bbEphes. 6.4.Eph 6:4for children: preaching to beget ccRom. 10.17.Rom 10:17faith: the law to perswade ddRom. 7.7.Rom 7:7repentance: the Gospell for eeRom. 5.1.Rom 5:1comfort: the reading of scripture ffIohn 5.39.John 5:39to increase knowledge: the Sacraments ggRom. 4.11.Rom 4:11to confirme it: prayer prescribed if any hhIam. 5.13.Jas 5:13be afflicted: singing of Psalmes for those that are iiIam. 5.13.Jas 5:13merrie in the Lord: godly visitation for kkIob. 33.23.Job 33:23the sicke, with assurance of remission of sinnes vponupon their repentance: comfort ouer the dead in the llReuel. 14.13.Rev 14:13hope of the present rest of their soules with God, and mm1. Thessal. 4.13.18.1 Thess 4:131 Thess 4:18the resurrection of their bodies to come.

4 It is Poperie rather, that consisteth of negatiues, as it is euident by their manifold oppositions to the doctrines before rehearsed: as that the scriptures conteyne not all things necessarie to saluation: that the Church can not erre:Popish negatiue doctrine. that the scriptures are not fit to be read in the vulgar toong: that the Pope is not Antichrist: that faith onelyonly iustifieth not: that there be not two onelyonly sacraments: that Christ onelyonly as one mediator is not to be inuocated: These negatiues with a number more, the Romane separation maintayneth. And where they affirme and set downe any thing positiuely, they affirme their owne fantasies (the doctrine of the Trinitie onelyonly and some few other points excepted) and oppose themselues therein to the scriptures.

p. 1155 First,Plutark. quaest. Rom. Temples manie built among Paganes. Plutarch quest. Graec. what if many Churches hauehave bene erected in poperie? Were not many Temples also built in the time of Paganisme, as at Rome to Diana, to Honor. q. 13. to Matuta. q. 16. to Bona. q. 20. to Saturne. q. 42. to Horta. q. 46. to Vulcane without the citie, q. 47. to Carmenta. q. 56. to Hercules. q. 59. to Fortuna Parua. q. 74. to Aesculapius without the citie. q. 94. to Apollo at Delphos. q. 12. to Ocridion at Rhodes. q. 27. to Tenes at Tenedos. q. 29. to Vlysses at Lacedaemon. q. 48. with many other: Not the building therefore of Churches, Temples, and other Monuments, but the end whereto they were first founded maketh them commendable.

Secondly, let it be considered to what intent these Monuments were erected in the popish time, and so many Monasteries builded; not, for the most part, of any true deuotion, or to the honor of God, but pro remedio animae, pro remissione peccatorum, in honorem gloriosae virginis, for the remedie of their soule,Monasteries founded for murthers. for the remission and expiation of their sinnes, to the honor of the glorious Virgin. As King Ethelstane after the death of his brother, which he had procured, builded in satisfaction two Monasteries of Midleton, and Michelenes: Fox pag. 149. col. 1. Pag. 155. col. 2. Pag. 159. col. 1.Elfrida for the death of Ethelwold her husband builded a Monasterie of Nunnes in remission of sinnes. Queene Alfrith in repentance of her fact for causing her sonne King Edward to be murdered, founded two Nunries, one at Amesburie by Salisburie, the other at Werewell: let any man now iudge what good beginning those Monasticall foundations had.

Thirdly, it will be an hard matter for them to proue, that all the founders of Churches, Colledges, and other Monuments, were of the Romane opinion … …eligion, as now it is professed.

For Charles surnamed the Great,Founders of Monasteries not of the new Romans faith. Houeden continuation Bedae ann. 792. who is said to hauehave builded so many Monasteries, as be letters in the A, B, C, held a Councell at Frankeford, where was condemned the 2. Nicene Councell with Irene the Empresse, that approued the adoration of Images, which is now maintayned by the papall corporation.

p. 116Ann. 927.In King Ethelstanes time, the Prince was acknowledged to hauehave the chiefe stroke in all causes, whether spirituall or temporall, as it may appeare by diuers constitutions by him made for the direction of the Cleargie. In this Kings raigne diuers Monasteries were builded, as the Abbey of Midleton, Fox. p. 149.and Michelenes.

Ann. 940.In King Edmunds time, the opinion of transubstantiation was not generallie receiued, but then newly hatched by certaine miraculous fictions imputed to Odo. Fox. p. 151. col. 1. Guliel. lib. 3. de gestis pontif. Ann. 975. Histor. Iornalens.VnderUnder this King the order of the Monks of Bennets order increased: and the Abbey of S. Edmundsburie with great reuenues indowed.

In King Edward the Martyrs raigne, Priests were suffered to hauehave their wiues, and were restored to their Colledges, and Monks thrust out by Alpherus Duke of Mercia. In this Kings time were founded the Nunries at Amesburie and Werewell. I trust then, that in these times, when neither images were adored, nor the Princes authoritie in ecclesiasticall causes abridged, nor transubstantiation beleeued, nor the mariage of Ministers inhibited, all went not currant for Poperie, as it is now receiued.

Fourthly, this age of Protestancie for this 40. yeare in England, vnderunder the happie regimēt of our late Soueraigne Queene Elizabeth, hath beene more fruitfull of pious works, in building of Hospitals, Almes-houses, free Schooles, Colledges in the Vniuersities, speciallie in Cambridge, founding of fellowships & schollarships, erecting of Libraries, speciallie the Vniuersitie Librarie at Oxford, by the liberall charge & christian care **The charge of this worke is thought to amount to 4000. pounds, which summe was before mistaken by wrong information, Synops. p. 960.961.of Maister Bodlie a religious and well disposed Gentleman, then any like space of time which can be named vnderunder the regiment of the papall Hierarchie. See more of this elsewhere.

And concerning the godlie care of the foresaid vertuous and liberall Gentleman, he deserueth to be compared either to Pamphilus which erected, or Acacius and Euzonius, which enlarged and amended the famous Librarie of Caesarea, in whom that sentence of Hierome vttered of Pamphilus is now verified, Beatus Pamphilus cum p. 117Demetrium Phalereum & Pisistratum, in sacrae bibliothecae studio voluit …quare, imagines ingeniorum, Tom. 4. Marcell.quae vera sunt & aeterna monumenta toto orbe perquireret, Blessed Pamphilus equalizing Demetrius Phalereus and Pisistratus, in taking care for Libraries, he sought for the images of mens wits, the only true and eternall monuments through the whole world.

6 I suppose rather, that all things requisite to true religion are wanting in Poperie, where the people are nusled vp in ignorance, no edifying in their Churches,All things to true religion requisite are wanting in poperie. where all the seruice is muttered in an vnknowne toong: no reading of scripture, which should make them wise to saluation: no comfort in prayer to saluation, which they vnderstand not: seldome receiuing of the sacrament, and that but in one kind, and so it is maymed and defectiue in the sacramentall effects: where then there is no knowledge in themselues, no edifying toward others, no true prayer to God: no comfort in meditation of scripture, no strength in the celebration of the sacraments: where men are taught not to relie only by faith vponupon Christ, but to trust in their merites, not to rest in Christs mediation, but to seeke for the intercession of Angels and Saincts: not to be content with a spirituall worship of God, but to prostitute themselues to dumbe Idols: not to cleaue only to the scriptures in matters of faith, but to runne vntounto traditions: How then doth this religion obserue all things; nay rather how are not all things there wanting that are requisite to true religion? And as the liuing hauehave small comfort; so as little hope is there of the dead, whose soules after they hauehave passed the troubles of this life, they send to Purgatorie flames, there to suffer more then euer they endured before: like as a Ship, hauing escaped the dangerous surges of the Sea, should suffer wracke, and be lost in the hauen. Of such comfortlesse doctrine, that saying of Plutarke is verified, Death to all men is the end of life, but to superstition it is not so, Libr. foreign.for it extendeth feare beyond a mans life: then hell gates are set open, fierie streames, and infernall riuers are let go, and horrible darkenes with p. 118fearefull sights, and terrible scritches &c. A right description of popish Purgatorie,The comfortlesse resolutiō of Poperie. grounded vponupon a faithlesse superstitious feare. And such is popish doctrine, neither affoording comfort to the liuing, nor ioy to the dead: that a man can not say of them, as a certaine Thessalian being asked who are at most ease,foreign. answered, they which hauehave made an end of warfare. But these which dye in poperie, after they hauehave made an end of the warfare of this life, by their doctrine enter into their greatest labours and paines.

Thus hauehave we heard with how many cunning sleights this glozing Frier hath endeuoured to perswade vntounto his profession: he hath wrapped vp together in this one section no lesse then halfe an hundred vntruths: and as he began,Vntruth. 86. so he endeth with a lye, that they were all vnius labij, of one language, before the Gospell was reuiued: for it is certaine that the Greekes alwayes vsed the Greeke toong; the Sclauonians, the Sclauonian; the Aethiopians, the Aethiopian language. And how vntrue this is, their owne canons shall testifie: for Innocentius decreed, that in great Cities where people resort of diuers languages, that the Bishops should prouide fit men, qui secundum diuersitates rituum & linguarum diuina illis officia celebrent, Gregor. decr. lib. 1. tit. 31. c. 14.which according to the diuersitie of their rites and languages should celebrate diuine seruice. Lastly he telleth vsus, that he will proue by aboue an hundred arguments, that their religion is only true & lawfull, &c. in a certaine booke which he calleth a Resolution, pag. 47. li. 32. which pamphlet, when he hath hatched it to his perfection, and sent it out of the owlelight into the sunne-shine, which as yet, so farre as I can learne, is not come from vnderunder the brooders wings, it may be, either I or some of my brethren will plucke a feather with it. And thus is this Section ended, and with such successe, as all lyers and sclaunderers must looke for. And though this false accuser might be thrust vnderunder the old canon, which decreeth, Vt qui primum obiectum non probarunt, Carthaginens. Concil. 7. ca. 3.ad caetera non admittantur, That they which proue not the first thing obiected, p. 119should not be admitted to the rest: yet I will examine whatsoeuer he can say, and cast his light stuffe into the balance, and lay his counterfeit coyne to the touch, that the vanitie of the one and deceit of the other may appeare.