An Antilogy, Section 12
THE ANSVVER TO THE TWELFT SECTION: THAT IT IS neither dishonorable, nor vnreasonable to persist in Protestancy; nor honorable to grant a reformation, or rather deformation of Popery.
The first Inducement.
FIrst he vrgeth and preaseth certaine defalked and maymed sentences of Luther: No man, I trust, will so much condemne himselfe in obstinacy to be of Luthers mind:Vntr. 225. and if he be not, he cannot be a Protestant, &c. p. 123. the words of that gracelesse Luther are these: How often hath my heart panted, reprehended me, and obiected against me, What, art thou onelyonly wise? can it be credible that all others hauehave erred so long a time? I had neuer a greater or more grieuous tentation, then for my preaching, because I thought with my selfe, Thou hast stirred vp all this tumult: in which tentation I hauehave bene oftentimes drowned euen to hell it selfe. p. 124. Because I hauehave entred into this cause, now I must looke vntounto it, and of necessity say it is iust: if you aske a reason, Doctor Martin Luther will hauehave it so, &c. I Doctor Martin Luther do say, that this article, Faith alone without workes doth iustifie before God; the Emperour, the Pope, the Cardinals, &c. shall suffer it to stand, and they shall hauehave hell fire for their labour. p. 125.
The Aduertisement.
1. PRotestants do not bind themselues to all Luthers opinions, neither take vponupon them to iustifie all his rash speeches, and whatsoeuer hastily dropped from his pen. Popish professors do not tie themselues to any priuate Doctors opinion among them. Luther was an excellent instrument in his time, yet had his errours. We are no Lutherans, and it is not necessarie for Protestants to follow Luthers iudgement in all things.Protestants iustifie not whatsoeuer Luther hath written. We receiue not our faith from Luther: but from whence Luther receiued instruction, namely from the Scriptures, from thence also is our faith deriued. We honour the memorie of so worthy a man, yet his erring footesteps we will not trace him in; but say with Hierome: Non consueui eorum insultare erroribus, quorum miror ingenia: Whose wit I commend, their errors will I not defend.
2. What if Luther be vntruly alleaged? whereof there is iust suspition, because the Citer followeth not the addition at Wittemberge of Luthers workes, but another at Ieane: wherein it is like the aduersary hath played the part of a corrector, and made Luther speake according to their owne sense. For some of those bookes which he citeth (as colloquium mensal.) I do not find extant in the addition at Wittemberge, where it is most like the authentike copies of Luthers workes are kept. Therefore it is not vnlike but they hauehave vsed Luther, as Gregory complained in his time: Alij tractatus nostros calumniantes, ea sentire nos criminantur, Hom. 25. in Luc.quae nunquam sensisse nos nouimus: Others cauilling at our tractates, do accuse vsus to thinke that which we know, we neuer thought.
3. Those speeches wherein Luther is traduced, if they be interpreted with fauour, though the sound seeme to be somewhat harsh, the sense is not hard. In the two first he sheweth what temptations he had,Luthers tentations. how he was troubled with many doubtfull cogitations, and sometime euen with griefe as it were plunged in hell; that he wished in his heart, that he had neuer begun that trouble in the Church, and that his workes were burned. As though such tentations are not incident to the faithfull seruants of God: Dauid was sometime so perplexed, that he doubted of Gods promises, and thought that all men were lyers, Psal. 116 11. that euen the Prophets of God deceiued him. Saint Paule also had fightings without, and terrours within: 2. Cor. 7.5. It should seeme then to be a rare thing for popish professors to feele such conflicts in their soule, seeing this fresh-water souldier, that neuer entred into the lists of these spirituall combats, findeth fault with Luther herein.
In the third sentence obiected, Luther doth nothing else but shew his constant resolution of the truth,Luthers constancy. which shall stand in despite of Emperour, Turke, Pope, Cardinals and all aduersaries. His peremptory profession thereof might hauehave bene better qualified in termes, which I will not eueryevery where iustifie. But his meaning is good, that the truth shall preuaile, and hauehave the vpper hand: for, as Hierome well saith,Dialog. 1. aduers. pelagian. Veritas laborare potest, vinci non potest: The truth may be blamed, but not shamed. But as for your gracelesse terme of [Gracelesse Luther] I doubt not but that he hath least grace, that goeth about to disgrace him whom God with many excellent gifts had graced. These railing speeches are but like vntounto Shemei his casting of stones at Dauid, 2. Sam. 16.6.wherewith in the end he hurt himselfe. And as Seneca well sayth,Lib. 2. ad Serenum. Ignominias & probra velut clamorem hostium ferat, & saxa sine vulnere circa galeas trepidantia: These opprobrious words are like the crie of the enemie a farre off, and as stones that do fall downe about our eares without anie hurt: So while this railing Rabsakeh vseth no better weapons, we are well inough; we heare him, but feele him not: he woundeth his owne credite, he hurteth not our cause. And we say to him, as a certaine Rhodian to an vnshamefast man, that made great outcries;foreign. I regard not what you say, but that another keepeth silence: We more respect other mens reuerent silence of Luther, then his rash loquacitie.
The second Inducement.
1. PRide, wine and women, are the originals of Apostacie: so was it in Luther. If pride had not bene, they had kept their vow of obedience:Vntr. 226. if wine and riches had not bene, they had kept the vow of pouertie: if women and wantonnesse had not bene▪ they had kept the vow of chastity: But truth is stronger then all, &c. p. 126.
2. The whole Christian world twenty times gathered together in generall Councell, hath giuen sentence with vsus:Vntr. 227. many thousands of prouinciall Councels: all Kings, &c. all Popes, Fathers, Schooles, Vniuersities, &c. all former heretikes hauehave approued it.
3. We hauehave offered them all trials;Vntr. 228. as great security and safe conduct, as Popes, Emperours and Kings could giuegive, to come to disputation. p. 127.
4. Their owne schollers condemned them: Cranmer and Latimer exploded with hissing and clapping of hands in Oxford.Vntr. 229. We neuer had so much as a peece of promise for equality of disputation, &c. The disputation in the first Parliament to their litle glory: that in the Tower, no man is ignorant how much it did disgrace them. p. 127.
The Aduertisement.
1. THese three indeed are the pillars of popery. If pride were not, the Pope would not hauehave sought to lift vp himselfe aboue Emperours and Kings, to tread vponupon their neckes, cause them to hold their stirrope, to kisse his foote: the papall hierarchie would not refuse to submit it selfe to the ciuill authoritie. If the desire of riches were not, the Pope would not so hauehave pilled and polled all Christian nations, with intollerable taxes of First fruits, annates, tenthes, prouisions,The Popes intollerable exactions. A florence is 4. shillings 6. pence▪ Legatio Adriani 6. excus. Wittemberg. 1538. Archbishops palles, Peter pence, and such like. The first fruits of Bishoprikes in England amounted to the sum of 80000. florenes, that is almost 20000. pounds: and the value of the first fruits through Europe did arise to the summe of 2460843. florenes, that is 553189. pounds or there about. If the louelove of women and carnall desires had not bin, the popish crue would neuer hauehave condemned lawfull mariage, to liue in adulterie, incest, fornicatiō, openly to maintaine courtesans and strumpets, as is notoriously euident and practised in Rome: their Masse priests would not hauehave corrupted virgines, detained wiues and daughters from their husbands and fathers,Fox. p. 860. as the States of Germany complained in the Councell of Norimberge.
These three then are the pillars of poperie indeed (with the which Luther and the Protestants are vntruly slaundered) yet hath the truth preuailed, according the posie of Darius nobles. And whereas he would hauehave this conclusion put vnderunder the pillow of the Prince, and be awaked out of her dreame, lest she should sleepe too long, &c. the truth is that Queene Elizabeth both awake and asleepe, while she liued was resolued of this conclusion for the truth, and well perceiued Poperie to be grounded vponupon a sandie foundation; that outward glorie, commoditie, pleasure and vanitie were the chiefe pillars of that religion. In this faith she liued, in this faith she now sleepeth and resteth in the Lord, and shall be awaked in the last resurrection to receiue the endlesse reward of the same. And though Queene Elizabeth now sleepeth, yet God hath raised vp and awaked our gratious Soueraigne to stand vp in her place, and to maintaine the same truth. You may well put your conclusions vnderunder his pillow when he sleepeth: but when he awaketh, he will soone descrie, that your Popish instructers are but night birds; your best reasons, dreames; and your religion, darknesse; and with Darius giuegive sentence with the truth.
But of all other, this obiection of pride, riches, wine and women was vnfittest to proceed from this Ignatian Friers mouth. For doth he with his fellows thinke to dance in a net? hauehave we not bene certified from their companions & copesmates the Masse priests, that some of the Iesuites vse to reade Lectures by night to the auditories of women, while their husbands scratch their heads at home. They tell vsus of their rich apparell,Iesuits fasting and chastity. their riding in coaches, their stables of geldings, their expences after 500. pounds by the yeare: as hath bin before shewed more thē once. Is not this now a prety vow of pouerty and chastity, which these new vpstart Friers are entred into? I say therefore with Hierome, Ignominia est Ihesum esurientem fartis praedicare corporibus, Hieron. regul. monachor.& ieiuniorum doctrinam per rubentes buccas, tumentia que ora proferre: It is a shame to preach of Christs fasting with a pampred body, and to commend abstinence with red cheekes and swolne face. Of all other of the Popish profession it may be worst sayd of them,foreign. which Thucydides vttered of the Corinthians: That they were worthy to reproue others.
2. Neither can he shew vsus twenty generall Councels in all: (Bellarmine can find but eighteene, and some of them not extant) neither is he able to produce a thousand prouinciall Councels, nor halfe so many:Lib. 1. de Concil. c. 5. and both generall and prouinciall Synodes are more against them, then with them, as I hauehave else where declared.Synops. pap. s. Popes we yeeld them and heretikes: the one their fathers, the other their brethren. The auncient Fathers that liued within sixe hundreth yeares after Christ, are against them. All schooles and Vniuersities neuer approued their doctrine. The Vniuersitie of Oxford cleared Wickliffe of heresie: The Vniuersity of Prage fauoured Iohn Husse: The most famous Academies in Europe gaue sentence with king Henry concerning his mariage, against the Pope. And at this time Protestants neither in number, nor in fame of schooles of learning will giuegive place to the Romanists.
3. What safe conduct you vse to graunt to the learned Protestants to come to disputation, is euident by the example of Iohn Husse and Hierome of Prage: the first, notwithstanding his safe conduct graunted by the Emperour Sigismund, was vniustly put to death at the Councell of Constance; the other could get none at all.
4. True it is that Bishop Cranmer was entertained by the young students very rudely,Popish maner of disputation. with hissing and clapping of hands: but that shewed their impudency, rather then his impotency. That he deserued not to be hissed, his learned writings to this day do sufficiently declare. But they disputed with him, as the high Priests and Scribes did with Stephen; they gaue a shout and stopped their eares:Act. 7.5…. Act. 17.18.32. Augustin. breuit. & collation. collat. 3. diei. and as the Stoikes and Epicures disputed with Paul at Athens, railing vponupon him, and mocking him. Thus the Donatists conferred with Augustine and other Catholike Bishops: they with their outcries and exclamations made such a noise, that the other could not proceed. And no other course do the Iesuites take at this day in their disputations, seeking by their turbulent behauior and Stouterlike voice to countenance their cause: as this last yeare Anno 1602. appeared in a colloquie at Ratisbone betweene Hunnius with other ministers,Ex Egidio Hunnio. and Tannerus with other Iesuites. So that we may say of such disputers, as Cicero of Orators:foreign. That they which vse to exclaime, do betake them to clamorous outcries for want of skill, as a lame man to his horse: euen so hissing and clapping of hands in a disputor, bewrayeth want of matter.
4. Our Chronicles indeed will tell, how litle that disputation in the time of the first Parliament, was to the glory of the popish sort, how peruerse and forward they were, and contemptuous to authority; that being appointed to dispute in English, they would hauehave it in Latine; & wheras they were to begin, they vtterly refused: & so through their wilfulnes the disputation brake off. The conference in the Tower, to whose disgrace it tended, the report thereof in print will sufficiētly testifie. They say it is good beating of a proud man: but to dispute with a froward spirit, that will neuer yeeld nor confesse himself ouercome, is a wearisome labour.Popish vaine brags of their disputations. Thus these bragging Friers, if we wil beleeue them, are alwayes conquerours: whereas, poore soules, they hauehave bene put to vnreasonable and shamefull foiles; but that they set a good face vponupon it▪ as Thucydides sayd of Pericles; when he was asked of Archidamus king of the Spartanes, which of them wrastled best: A man, sayth he, can hardly tell: foreign. Hieron. Occano.for when I cast him downe, he by saying he had no fall, perswadeth the beholders, and so ouercommeth. Such Hierome speaketh of: Nihil impudentius arrogantia rusticorum, qui garrulitatem authoritatem putant, & in subiectum sibi gregem tumidis sermonibus tonant: Nothing is more impudent then certaine arrogant Rustikes, which by brabling striue to hauehave great authority, and thunder out swelling words among their disciples and flocke. And thus do these bragging Friers boast of their disputations in corners, among their simple and credulous schollers.
The third Inducement.
1. I Will pleade by time, as Daniel did, it is the seuentieth yeare of our desolation, since king Henry the eight began to impose this heauie burden vponupon vsus. The yeare of Iubile is begun, when all exiles are to returne, &c. p. 129.
2. Your Honors know what a generall amitie Pope Clement the eight hath concluded, &c. that which maketh peace and vnitie with God and man is true religion, that bindeth them together.vntr. 230. p. 130. there is no religion wherein England can agree with any, because the religion thereof is different from all: neither can any two protestant nations hauehave this peace together, because no two of them be of one religion. p. 131.
3. If we will agree in this point with Catholike nations, we shall agree with God,vntr. 231. with Angels (for the same is approued by them) with all glorious soules in heauen, with patient Christians in Purgatorie, we shall hauehave peace with our selues: We shall disagree with none but diuels and damned spirits. p. 131.
4. If it be in your power to procure this attonement, and perfourme it, you shall effect the most honorable thing this age hath seene, &c. If you can performe it & neglect it, though ye be no formall persecutors, yet because you suffer others to do it, &c. except you will recall your minds, you are like to tast of the same vengeance, &c. What is to be done, your Honors know: what you will do, I cōmit to your honorable & prudent considerations; and craue leaue to giuegive my lawfull charge vponupon those impious and irreligious enemies of Christ, and rebellious traitors to the holy Catholike Church, &c.
The Aduertisement.
1. YOu must hauehave Daniels cause, before you can hauehave assurance of Daniels deliuerance. And you are somwhat too forward in your account: for the Papists had no great captiuitie in Henry the eights time, while the Masse the very marrow of Poperie continued, and the whole bodie of the Romane doctrine, the opinion of the supremacie excepted. And ye had beside, a breathing time in Queene Maries raigne, such as that of Saul, who breathed out threatnings and slaughter against the disciples of the Lord. Act. 10.1. such a breathing, as I trust ye shall neuer hauehave againe in England. I hope this was no time of your captiuitie. And againe you are somewhat too forward, to looke for the reuiuing of the papall kingdome so soone after 70. years:The long captiuitie of Protestants in time past. stay till you be equal to the captiuitie of protestants, that 7. times 70. yeares endured the tyrannie of your terrene god the Pope; as long as Israel soiourned in Canaan and AEgypt, 430. yeares, Exod. 12.40. and much longer: and then after that time expired, lift vp your heads if you can. But because you plead prescription of 70. years, you shall hauehave your mind: yet they shall not be the seuenty yeares determined for Iudaes deliuerance: but the 65. years (which want not many of seuentie) which were limited for Ephraims destruction: Within fiue and threescore yeares Ephraim shall be destroyed from being a people. Isa. 7.8. And we trust in God that the proud idolatrous Ephramites of Rome, according to this time, taking beginning from the first reformation in England, shall hauehave Ephraims portion, and their kingdome come to desolation. Concerning your Popes Iubile, enioy you the benefite thereof, get you packing to Rome, and solace your selues there: England careth not for Iubile pardons, nor for such paltrie pardoners, as ye are. Protestants hauehave enioyed through Gods merciemercy, a full Iubile vnderunder the Gospell in King Edward and Queene Elizabeths happie raignes:The Protestants Iubile. and now we trust beginneth another ioyfull Iubile vnderunder our noble King: and so our hope is, that the Church of God vnderunder his M. & his royall posteritie, shall enioy the profession of the truth, frō Iubile to Iubile, till we all come to celebrate an euerlasting Iubile in heauen. The Pope hath lately solemnized his Iubile like as the Iewes kept their Iubile, when Christ was put to death, who brought deliuerance to his Church, but destruction to the Iewes before the next Iubile came: So this Popes Iubile,The Popes …bile. wherein they hauehave confederate to persecute Christ and his members, is like to be ominous to that blodie generatiō, & prosperous we hope to the church of God. This Romish Iubile lately celebrated in new Babylon, may fall out to be like Balthasars feast which he made in old Babylon;Dan. 5. the destruction of the citie followed the same night: to whō fitly agreeth that verse of the Poet:Virgilius.
Nam que vt supremam falsa inter gaudia noctem
Egerimus, nosti:
It was our last and onelyonly night,
That we thus spent in false delight.
So may this happily be the last popish Iubile: and this great solemnitie may end with a Sardonian laughter;foreign. according to the saying of the wise man: Pride goeth before destruction, and an high mind before the fall. Prou. 16.18.
2. If religion be the bond of peace, then can there be no sound peace betweene the Church of God and the synagogue of Rome, which is declined and fallen away from the true religion and seruice of God. The Popes peace we desire not, as we feare not his curse: if he louelove quietnesse, protestants will not offend him; if he seeke trouble, they can requite him. But if Scotland be comprehended in this league and amitie (as among other nations, this Popes muster-maister hath numbred it) I hope England shall hauehave a share, that is now one with Scotland.
It is vntrue, that England can agree with none in religiō: it accordeth with Scotland, Geneua, Heluetia, Belgia, with the protestants of Fraunce: some diuersitie in external right maketh no difference in religion. And as vntrue it is, that no two protestant Princes can hauehave this peace together: seeing it is most manifest, that for 45. yeares there was a firme peace betweene England and Scotland, being vnited in religion; such as for so long a time was not knowne for fiue hundred yeares, while both these kingdomes professed poperie. And indeed it is a rare thing to see one protestant Prince offend another with warre: but it is very cōmon for Princes and States addicted to the popish profession, to wage battel one with another: France, Spain,Diuision and enmitie among popish Princes and kingdomes. Naples, Millaine, the Venetians, Geanes, Florentines, Romaines, hauehave often one with fierce war assaulted another. As we shall reade among the Paganes, how in Graecia the Spartans, Athenians, Corinthians, Thebanes, Argiues, Megarensians, with other cities, did with cruell warre one afflict another:2. Chron. 15.5 so that as the Scripture saith: In that time, there was no peace to him that did go out and go in, but great troubles were to all the inhabitants of the earth. Such is the peace among the Romanists, neither sound and in truth, nor of any long continuance: but like vntounto Iudas kisse, so is the Popes peace and amitie, as Ambrose saith: Amoris pignore scelus implet, Lib. 3. de spir. cap. 18.pacis instrumento odia serit: By a token of louelove he worketh mischiefe, and by an instrument of peace soweth hatred. So his vnholy Fatherhood faineth peace if it be for his aduantage, and breaketh it at his pleasure, if it may serue his turne better: as Eugenius the fourth caused Ladislaus to breake the truce made with Amurathes the great Turke,Fox. p 736. cap. 1. to the great losse and disaduantage of all Christendome. Wherein the Pope very well resembleth Cleomenes the Spartane King, who hauing made truce with the Argiues for certaine dayes, set vponupon them the third night after and slue them: alleadging for himselfe, that he had made truce for dayes, foreign.not for nights.
3. Popish religion can neither make vsus at peace with God, whom it robbeth of his due honour, making other Mediators, inuocating Saints, worshipping idols: nor with Angels,Popish religion reconcileth not to God, nor to the Saints. who refuse to be worshipped, Reu. 22.8: nor with Saints, who while they liued, refused that adoration which is now ascribed vntounto them in poperie, as Peter wold not suffer Cornelius to worship him. Act. 10.26. To the soules imagined to be in purgatorie, it offereth wrong; keeping them in torment, that by the Scriptures are to rest from their labours. Reu. 14.13. Neither can popish professors hauehave peace in themselues, seeing they deny iustification onelyonly by faith, by which we are at peace with God. Rom. 5.1.
That religion agreeth with none but diuels: for it maintaineth lying wonders, which are by the working of Sathan. 2. Thess. 2.9. It forbiddeth to marie, and to abstaine from meates, which are the doctrine of diuels: 1. Tim. 4.1.3. It persecuteth & casteth into prison the seruants of Christ, which is the worke of Sathan. Reu. 2.10. Poperie therefore which derogateth so much from God, cannot reconcile vsus, or make vsus agree with God: superstition doth not draw vsus nearer to God, but maketh vsus further off.Dialog. 2. aduers. Pelagian. Hierome well saith: hoc nobis praestat Dei timor, vt omnes alios contemnamus timores: The feare of God doth make vsus to cōtemne all other feares. But in poperie, beside the feare of God they teach to be affraid of Saint Peter, Saint Paule, Saint Mary, of purgatorie; and they do accumulate and heape together a thousand feares beside. Seneca well saith: Superstitio insanus timor: amandos timet; quos colit, violat: quid interest, vtrum Deos neges, vel infames? Superstition is a mad error: it feareth those that are to be loued; whom it worshippeth, it violateth: and what difference I pray you, to denie or to defame God? Thus in poperie God is violated and defamed, when other Mediators are assigned, as though God of himselfe were not both willing and able to heare vsus. Xenophanes wittily derided the AEgyptians that howled and cried in their temples: If they be Gods, foreign.why do you lament them? if men, why do ye sacrifice vntounto them? This Philosopher would hauehave condemned popish superstition, which prescribeth the spirituall sacrifice of prayers to be made to men and women departed.
4. Their honors are readie to procure attonement, if you will be reconciled to the Church of God: but if you wold hauehave peace made with the Antichristian synagogue, it is impossible: Nulla pax impijs: There is no peace with the wicked, saith the Lord, Isa. 48.22. I may say vntounto them with Hierome: Nihil grande est pacem voce praetendere, Hierom. ad▪ Theophil.& opere destruere: It is no great matter to pretend peace in word, and to destroy it in deed: so these fellowes call for peace and atonement, and yet be the onelyonly enemies thereto. Archidamus being made an vmpire betweene two, brought thē to the Church, and charged thē not to go thence till they were made friends, and the strife ended. So,foreign. if they will hauehave this controuersie at an end, the onelyonly way is for thē to resort to the Church, and submit themselues to the true worship and seruice of God: and herein to follow the example of that honorable person, who hauing first reconciled himselfe to the religion, doth now enioy the fauour of his Prince.
But if ye Ignatians and seditious Seminaries still proceed in your factions and disloyall courses, his Maiestie and their Honors restraining your stirring spirits, are no persecutors of you, but prosecutors of iustice against you. Augustine well saith to the Donatistes that likewise complained of persecution: Tribunus non est persecutor vester, sed persecutor persecutoris vestri, id est, erroris vestri: the magistrate is not your persecutour, but a persecutor of your persecutor, that is, of your error. Your vaine threatnings of tasting of the same vengeance, are like to fall vponupon your owne head: as he that rolleth a stone, it shall return vponupon him. Pr. 26.27. like as railing Rabsakehs threates against Hesekiah did first light vponupon himselfe. As protestants are not fond of your louelove, so neither do they feare your threates. This is popish Diuinitie to threaten Magistrates, whereas they are to be prayed for, not to be prated vponupon; to be blessed, not cursed. Ambrose well saith: Coactus repugnare non noui, potero flere, Orat. in Auxent.potero gemere: &c. Though I be forced I will not resist; I can weepe, I can mourne: he saith not, he wil curse, or threaten.
Their Honors as they are wise, do know what is to be done; and as they are godly and iust, will do as they hauehave done, maintaine truth, and seeke to roote out superstition. Cyrus was wont to say: That no man was fit to rule, if he were not better then they which are ruled. foreign.Their Honors as they are in authoritie and rule aboue others, so in pietie and zeale I trust will seeke to go before them.
But more impious and irreligious to Christ, and rebellious traitors to Church and Commonwealth did neuer any land beare, then this mischieuous Ignatian generation of vipers and cockatrice brood, as England and Fraunce hauehave had sufficient experience. Let him giuegive his charge when he will,foreign. we hauehave a discharge for him, and will charge him afresh againe. As Scipio said to a young man, shewing a goodly shield: That it became a Romaine, to trust more to his right hand, then to his left: that is, to know how to offend as well as defend, to fight as to fence: so shall they find that English protestants are not onelyonly readie with Paule to shake off the venimous viper, but with Aarons rod also to deuoure the counterfeiters rods: not to keepe off their force onelyonly, but to force them againe: not to repell, but to replie; not to ward onelyonly but to wound. And so I end with that saying of Hierome: Si pacem desideras, arma depone; blandienti acquiescere possum, non timeo comminantem; sit inter nos vna fides, pax illicò sequetur: If you desire peace, lay aside your armour: I can yeeld to intreating, but I feare not threatning: let there be one faith betweene vsus, and peace will soone follow: But otherwise, as he againe saith: Si ista est causa discordiae, mori possum, tacere non possum: but if difference of faith be cause of discord, I may dye sooner then hold my peace.
foreign.
Errata.
In the title page reade Romanists: latine epist. p. 3. l. 3. in the margine. r. epist. lib▪ 6. l. 21. r. foreign.
In the pref. p. 2. l. 11. r. Hiero. l. 24 r. Leontius. p. 6. l. 7. in marg. r. foreign. p. 7. l. 27. put out foreign. p. 9. l. 23. r. Herodicus. p. 10. l. 5. r. Herodicus. p. 14. l. 2. foreign. p. 15. l. 15. r. Higinus. In the 2. preface p. 3. l. 32. r. knowne.
In the Booke. P. 14. l. 1. r. Kettistes not many, pretenders &c. p. 40. l. 10. r. nor. p. 41. l. 25. r. be. p. 45. l. 34. r. 1439. p. 63. l. 8. r. more. p. 77. l. 8. r. 10. thousand. p. 85. l. 13. r. tales. p. 121. l. 27. marg. r. foreign. p. 125. l. 4. r. treason. p. 157. l. 1. r. an 150. p. 165. l. 19. r. Attilas. l. 37. r. menacing. p. 173. l. 10. r. Sanctius. p. 203. l. 32. r. badger. p. 212. l. 25. r. Epicurus. p. 249. l. 13▪ r. blasphemers. p. 256. l. 1. r. Magdeburge. l. 9. Leiden. l. 35. r. receiued p. 258. l. 4. marg. r▪ foreign. p. 162. l. 5. r. contestation. p. 263. l. 29. r. Papists. p. 265. l. 12. r. Porphirie. p. 267. l. 12. & 17. r. edition▪ p. 272. l. 3. r. Stentorlike.
End of the text · Andrew Willet, An Antilogy (1603)