An Antilogy, Section 2
The Answere to the second Section: That not this age of Protestants, but of Papists rather exceedeth all other in errors and practicall impieties.
THis Apologicall discourser, in this section taketh vponupon him to discouer diuers errors and practicall impieties among the Protestants▪ which he doth so confusedlie for the manner, and so weakelie for his proofes and matter, that wee may say to him, as Hierome of Iouinian, Magis misericordia dignus, quam inuidia: He is more worthie of pitie then enuie, Dialog. 1. aduers. Pelagian. And if he be the author which is supposed, antiquū obtinet, he keepeth the old wont of his fellow Ignatius, whose writings some of their owne fellowes complaine to be so confusedlie hudled together, Secular priests reply to F. Parsons libell. pag. 44. b.that the paines are greater to marshall them into any good order, then to answere them. The same part he playeth here, heaping vp many things disorderly, and carying all along before him as with a violent streame of words: Like as Theocritus was wont to say of Anaximenes; foreign: now beginneth the flood of words, and but a drop of wit: first I will examine his accusation of errors, and bring it into some order, vsing still his owne words:
That is no true Church or Religion, wherein many heresies and infidelities raigning are condemned and disclosed. P. 6. lin. 17.24.
But among the Protestants many heresies and infidelities hauehave beene condemned and disclosed, which raigned among them. Ergo &c.
First, if the proposition were true, then should not the Church of the Corinthians hauehave beene the Church of Christ, among whom there were diuers heresies, according as S. Paule said vntounto them,1. Cor. 11.19. There must be heresies among you, that they which are approued may be knowne.
2 By the same reason the Pagane Idolaters might hauehave condemned the Christians, because there did spring vp among them farre more sects,The reason why there are sects and heresies among Christians. diuisions, and heresies, then among the Gentiles, whereof Augustine sheweth the reason, Non praeferant nobis quasi concordiam suam, hostem quippe, quem patimur illi non patiuntur, Let them not tell vsus of their concord, for they feele not that enemie whom we suffer. Quid illi lucri est quia litigant, aut quid damni, quod non litigant: What should it profite Sathan, if they were at strife, or what hindrance were it, if they contend not? eos vnum licet sentientes possidet, he possesseth them, though in vnitie, de vtilitat. ieiun. tom. 9. In like sort, it were not to bee maruelled at, though Papists were not deuided, for Sathan seeing them to agree together in a false religion, hath no neede by other meanes and engines to winne them: But where he seeth the true faith and doctrine to be receiued, there he bestirreth himself, by sects, schismes and diuisions to hinder the growth thereof.
3. I pray you, which is more like to be the true Church that which condemneth heresies, that they do not raigne among them, as the Protestants hauehave done, or that which suffereth and endureth them, as the Popish Church tolerateth Iewes, Paganes, Mahometanes, Maranes.
The Popish Church doth not onelyonly suffer,Iewes, Mahometanes, Pagans tolerated among Papists but practise Iudaisme: for eueryevery yeere their vse is to consecrate a Paschall lambe, in Missal. Roman. in fine. VnderUnder Adrian the 6. Demetrius an idolatrous Grecian, when the pestilence raged in Rome, was permitted vnderunder the Popes nose, Pestilentiae placando numini taurum immolare, to sacrifice a bull to appease the Goddesse pestilence, Paul. Iouius lib. 21. in fine. And as for the Marani, being driuen out of Spaine, they were receiued in Rome by Pope Alexander 6. much against the minde of King Ferdinandus: Onuphr. in eius vita: And at this day in Spaine that abominable sect aboundeth: That Church then is rather to be reprooued, which tolerateth such prophane enormities, then that which condemneth and restraineth them. As the Church of Ephesus is commended for hating the workes of the Nicolaitanes, Reuel. 2.8. but the Church of Thyatira is rebuked for suffering the woman Iezabel, that named her selfe a Prophetisse, Reuel. 2. vers. 20.
4. These are contradictorie and repugnant speeches, for heresies at the same time to raigne and to be condemned: for in that they are condemned and disclosed, it is euident, that they raigne not: for where heresie raigneth, it is approoued, not condemned. Thus much of the proposition.
Secondly, let vsus see the probations of the assumption.1. Vntruth. 1. This vnhappie age (saith he) hath hatched more errors, 1. Proofe.(he meaneth among the Protestants) then euer any age or generation did in the schoole and regiment of Christ, &c. p. 5. lin. 26.27.
Whether more heresies hauehave risen since the Gospell reuiued, then in any age before.Ans. 1. Though he could shew more errors to hauehave risen in this age, yet shall hee neuer prooue them to hauehave been hatched, fostred, or nourished by the Gospell or the doctrine thereof. 2. Neither can it be iustified that more errors and heresies hauehave been inuented in this age, then in any before: for within the space of two hundred yeers after Christ, more then an hundred grosse errors were broched. In these latter times the heresies that are, be neither in number so many (setting some diuersities in opinion aside, which are no heresies) nor yet of so great weight, and the most of them, are but the old heresies reuiued.
2. Proofe.2. He bringeth his second proofe from our historians, from the Records and Registers of London, Norwich, from the first protestant Synode, &c. wherin so many heresies are condemned, &c. pag. 6.
Ans. 1. Our historians make mention, that ann. Edward. 6.4. 1551. that Ione Butcher was brent for heresie, that Christ tooke no flesh of the Virgine Marie: and ann. Elizab. 3. 1561. as hee noteth in the margin, one Iohn Moore was whipped for making himselfe Christ, and one William Geffrey, for saying he was the Disciple of Christ, till they both confessed, that Christ was in heauen. Will you from hence conclude, that the Church of England is no true Church, because it punisheth heretikes and phantasticall spirits? S. Paul may as well fall vnderunder your reproofe, for excommunicating Alexander and Hymenaeus, which had made shipwracke of the faith, 1. Timoth. 1.20. and for condemning the heresie of Philetus and Hymenaeus, 2. Timoth. 2.17. But this obiection of Ione Butcher condemned for heresie among Protestants, might well hauehave been spared by this Ignatian Frier, if he had remembred the like practise or course of one William Postell in France, a brother of his owne order, with an old superstitious beldame called Mother Iane: concerning whom he writ a booke called, The victorie of women, wherein he maintained, that as Christ died for man, so his mother Iane was sent of God to saue women, and that the soule of Iohn Baptist was transfused into her.Iesuit. catech. lib. 1. cap. 10. This wicked woman for these impieties was burned aliue by the sentence of the Parliament of Tolosa. But her diuellish instructer escaped, which had been more worthie of that punishment.
Now, whereas we are referred to our Chronicles anno 1554. which was the 2. of Queene Mary, if his meaning be to impute all errors and heresies, that spring vp, to the Church, where they begin, this instance toucheth the popish Church then flourishing, it tendeth not to Protestants disgrace. If hee send vsus to the storie of one Elizabeth Croft there mentioned by Stow, which counterfeited a spirit speaking in a wall, and vttered diuers words against the Queene, the Masse and confession,Stow anno 2. of Queen Mary. &c: we can requite this narration, with a like storie of another Elizabeth sirnamed Barton, a Nunne, called the holie maide of Kent, in King Henry the 8. his raigne, which faining her selfe to be in a traunce, as though she had been inspired of the holie Ghost, spake diuers things against the King, and his proceedings, inueighing also against the Gospel, which she called heresie: With this hypocrite diuers Priests and Monkes were confederate,Fox. p. 1055. and among the rest your great champion Bishop Fisher: whereof some were attainted of treason, and iustlie executed: the Bishop with other were condemned to prison and forfeited their goods: you cannot shew vsus such a conspiracie of Protestants, with the first Elizabeth, as it is euident there was of Papists with this latter. Now sir, tell vsus, what hauehave you gained by referring vsus to this place of the Chronicle?
2. The Registers of London and Norwich will tell vsus, that some Anabaptists hauehave been burned for heresie, and one Ket for Arrianisme and other impieties, and that reuerend Synode mentioned hath condemned both these and other heresies: what of al this? vponupon these premisses will you inferre the Protestants of England, that …oe thus proceede against heretikes, to hauehave no true Church. And that this (Epistler) may see his owne follie, by the same reason one may conclude, that because the first Nicene Synode condemned the Arrians, the first Constantinopolitane the Macedonians, the Ephesine the Nestorians, the Councel Chalcedonens. the Eutychians, the 2. Constantinopolit. the Trinitie- or Patripassians, the 3. Constantin. the Monothelites: because Augustine condemneth 90. heresies,Jsidor. lib. 8. Etymologiar. cap. 5. and Isidore as many, that therefore these were not of the true Church. Shall the Protestants Synode be reproued for condemning the same heresies, which in generall Councels were anathematized? and by the same reason that the Canons of our Synode are censured, may not Gratianes decrees (their owne darling) be controlled, which condemne 90. heresies, Caus 24. q. 3. c. 39. these are but loose arguments: he shooteth at the marke, as a blind man at crowes, and as that vnskilfull archer, who shooting wide, Stratonicus the Harper standing by, ranne and stood at the marke, and being asked why, answered foreign, that I be not hit: as little need we to feare this blind archers darts, for they come not neere vsus. But as Hierome said to Vigilantius: Risimus in te prouerbium, vidimus camelum saltitantem: We smile to see the prouerbe verified vponupon you, a Camell dauncing: So as soone may we see a Camell daunce, as this Cauiller performe what he taketh in hand.
3. His third probation is from a particular enumeration of diuers heresies and infidelities pretended to be amongst vsus:3. Proofe. as Arrians, Eunomians, Vigilantians, Nestorians, Eutychians, Grecians, &c. pag. 6.
Ans. 1. Some of these heresies, are malicious slaunders of our Church:Slaunder or vntruth. 2. as Arrians, Eunomians, Nestorians, Eutychians, Grecians, Anabaptists, Catharists, Hernicians, Iulianes, our Church neither knoweth their names, or any called by them, nor yet their heretical opinions: We neither denie the diuine nature of Christ with the Arrians & Eunomians, nor diuide his person with the Nestorians, or confound his natures with the Eutychians, nor denie his humanitie with the Anabaptists, nor the proceeding of the holie Ghost from the Sonne with the Grecians: neither doe we hold any to be pure without sinne as the Catharists, nor denie the grace of baptisme to children with the Hernicians; neither make two beginnings one of good, another of euil, as the Manichees; nor affirme with the Donatists, the Church of God to bee limited vntounto a certaine place, as they to Africa: all these heresies we accurse, and vtterly condemne.
But the Papists are the men rather, which are blemished and spotted with these heretical opinions:Papists come neerer Arriās, Nestorians, Eutychians, &c. then Protestants. with the Arrians they hold Christ not to be God of himselfe: with the Nestorians they in effect make two Christs, one offered in the sacrifice of the Masse, another to whom they offer in heauen: with the Eutychians they take away the truenes of Christs bodie, making it to bee in a thousand places at once: with the Anabaptists they extenuate his humanitie, denying that he opened his mothers wombe: they affirme that the commandements may be kept, and so in effect are Catharists; for where the law is not transgressed, there is no sinne: they make a Sacrament of Confirmation, as a supplement *Par. 3. distin. 5. c. 1. Vrbanus denieth that we are pleni Christiani, full Christians without confirmation.of Baptisme, and so denie grace of Baptisme to be sufficient, and are herein like the Hernicians: with the Manichees they condemne the mariage of Priests: as the Donatists did tie the Church to Africa, so they to the Papacie of Rome.
Some of these, as they are imputed to Protestants, wee denie to be heresies at all: as that of Vig…lantius, that reliques are not to be adored: of Iouinian, that neither fasting, nor virginitie is meritorious: of Aerius, that prayer is not to be made for the dead: of Wickleffe such opinions we receiue, as are agreeable to the Scriptures: if either he, or any of those before named, held any thing vnsoundly, not warranted by the word, wee binde not our selues to their opinions.
Some of the heresies and schismes rehearsed, the Church of England condemneth, though such, wee denie not, but hauehave been found amongst vsus: as Brownists, Barrowists, Kettists, not many pretenders, to be Prophets very fewe.Papists one charge an other with Anabaptisme, Atheisme.
Some of them are obiected to the popish sectaries by their owne fellow popelings, as Anabaptists, Antichrists, damned crew, Atheists.
Iesuit. catechis. lib. 3. c. 1.The Iesuites are charged with Anabaptistrie by their fellow Catholikes, binding themselues so by the vowe of obedience to their superiors, that they are disloyall to their Princes.Lanquets Chronic. ann. 1534. And it is certaine that the Anabaptists hold the Pope to be better then Luther, which sheweth that Poperie commeth neerer to Anabaptistrie, then Protestancie.
They also call the Iesuites the chiefe captaines of Antichrist, Preface to Iesuites catechisme fol. 6. a. in margin. Manifestat. pag. 112. a. pag. 86.2.out of whose sect it is very probable (say they) that man of sinne shall rise.
In like sort the Priests call the Iesuites plots the infernall consistorie. The Iesuites say, some of the Priests stand in the state of perdition, thus by their owne testimonie it appeareth who is the damned crew.
Likewise who are the Macheuils and Atheists of these dayes, they shall speake themselues. The Priests say of the Iesuites, that they are the societie of the Deuill, and schoole of Macheuelisme. And Parsons chargeth all them againe to be Atheists,Relat. p. 42. Heretikes, Apostataes, that inueigh against him.
Replie to manifestat. p. 91. a. Manifestat. p. 32. b▪ Replie p. 38. b.The Popish Priests call the Iesuites Donatists, reuiued Arrians: the Iesuites againe charge the Priests with Anabaptisme. Thus then we see by the confession of our aduersaries themselues, who are the Atheists, Antichrists, damned crew, the Anabaptists, Arrians, Donatists of these dayes. May we not now say vntounto him with the words of the Gospell, with thy mouth will I iudge thee, ô euil seruant? And as Hierome saith,Luk. 19.22. Sententias vestras prodidisse▪ superasse est: Ad Ctesiphont.Your owne confession is your conuiction. And herein our aduersaries as Democritus said, foreign: they bring foorth blinde accusations, as bitches do blinde whelps: so being blinded with malice against the Gospell, they lay those things to our charge, which they themselues are guiltie of.
4 His fourth probation is from the writings of diuers chiefe Protestants in Germany, 4. Proofe.who do condemne eueryevery one another to hell for heresie and infidelitie in the greatest question of iustification, sacraments, originall sinne, predestination, of faith, of the law, of the Gospell, of the nature of Christ, Vntruth 3. see the answere.his descending to hell, &c. p. 7.
Ans. First, these dissensions giuen in instance, are betweene those which are called Lutheranes and vsus, who wherein they differ and dissent from vsus, come neerer to the Papists, then Protestants, as in the opinions of the corporall presence in the Eucharist, of the vbiquitie or omnipresence of Christes bodie, of free will, vniuersall grace, hypotheticall election, faith of infants, and such like: but among the Protestants that purely professe the Gospell of Christ, and especially in England, there is no difference or dissent in any of these points, or those before obiected, or in any other substantiall point of faith. If it shall be obiected that among vsus some question there is concerning the descent into hell,The article of Christs descension into Hell denied of no Protestant. it is not of the truth and substance of the article, which no Protestant denieth, but of the manner onelyonly, wherein there is as great a difference in the popish Church, for Durand a principall Doctor of that side maintaineth contrarie to the opinion of the rest, that Christ did not descend into hell,M. 3. dist. 22. qu. 3. secundum substantiam suam, sed per effectus quosdam, not in the substance (of his soule) but onelyonly by certaine effects,Bell. lib. 4. de Christo. c. 15. whom Bellarmine of purpose confuteth.
Secondly, neither needeth the aduersarie to obiect against Protestants this diuision betweene them and the Lutheranes, seeing there is as great a rent in the Papall Church: for the whole Church of France dissenteth from the common opinion of the Romanists, in very principall points: they to this day do not acknowledge the Pope to be aboue generall Councels: and for this cause they do not submit themselues to the decrees of the late Tridenti…e Synode,Dissension in the Church of Rome. neither take it for a generall Councell. They refuse also the sixt booke of the Decretals, and of late by a publike Edict they hauehave expelled the whole order of Iesuites out of the kingdome of France, Decree of the Parliament of Paris an. 1594 against the Iesuites.who are in other places of the Popes dominion of greatest credite and estimation.
Thirdly, though the intemperate heate of some Lutheran writers can not be excused against the Ministers of the reformed Churches, as fayling both in the cause which they handle, and in the manner of handling (for among our selues such bitter inuectiues are not vsed) yet of all other the rayling of popish sectaries one against another most exceedeth, as may plentifullie appeare in the late writings and bookes of the Popish Priests and Iesuites set forth against themselues.
The Priests call their Iesuited Arch-priest traiterous, a vassall, Papists rayle one vponupon an other.parasite, idoll of the Iesuites, a puppie dauncing after the Iesuites pipe, Manifestat. p. 25. a. The Iesuites they call knaues, conspiring companions, Man. p. 32. b. They charge them with traiterous, blasphemous words, Mans. p. 35▪ a. with coggerie, blasphemie, Manifes. 53. b. with erroneous and hereticall doctrine, Manif. p. 106. a. damned for heretikes, p. 105. a. progenie of vipers, blasphemous wretches, proud pharisees. Man. 108. a. traiterous positions hatched in hell. Replie, p. 67. a.
Against Frier Robert Parsons in particular the Priests thus bestirre them,Frier Parsons set out in his colours. they compare him to Robin Goodfellow, Rep. p. 79. b. they call him the foxed father, Rep. 67. a. a diabolicall, vnnaturall, wicked fellow. Man. p. 107. a. cursed be the houre wherein he was borne, this child of sinne, of sacriledge, of iniquitie of the deuill. ib. b. he hath shaped the declaration of the spirit of Sathan, Rep. p. 102. a. And of all the Iesuites in generall they thus speake and write, the Iesuiticall ghosts, and such wicked spirits, as trāsforming thēselues into angels of light, do leade more soules to hell, then the feends of most vglie shape appearing in their owne proper colours. Man. p. 81. b.
Now on the other side let vsus see how Frier Parsons requiteth their kindnes, he chargeth them with follie, phrenzie, Ma…. fol. 11. with erroneous hereticall positions. f. 13. perfidious sycophants. f. …7. with lyes, false calumniations, little conscience. f. 41. He further saith, they lye notoriouslie against their conscience. f. 46. egregious foolerie. Man. f. 65. wicked companions, consciencelesse rayling people. f. 90. franticke▪ possessed, mad, insolent. f. 94. Apostata in heart, traiterous and Iudas like natures. f. 98. vsed of the deuill. f. 83. diuelish detraction. f. 94. diuelish hatred. f. 98. assault of Sathan vnderunder Priests coates, &c. f. 99. So I trust, that the saying of Christ will shortly be verified vponupon this Sathanicall broode, as it beginneth, thanks be to God, to be in part fulfilled in England alreadie, that because Sathan maketh insurrection against Sathan, his kingdome is at an end, Mark. 3.26.
Now, I hope, by this it is euident, who they are, that condemne each other to hell, not Protestants but Papists: for thus, as we see, they hew one at another, and one whet an other, as, foreign, one yron sharpneth an other, as Salomon sayth, Prou. 27.17. and though their toongs be also whet against the truth, yet shall they not preuaile: the more they hewe at it, the more shall it flourish, like as the plant: foreign: which being cut, doth sprout and contendeth with yron. But because they brag in their talke, and swords are in their lips, Psal. 59.7. this reward they shall hauehave (which we see now come to passe) their owne toong shall fall vponupon them, Psal. 64.8. And as Origen saith, surget gens contra gentem, i. haeresis contra haeresin, Tractat. 28. in Matth.one nation shall rise against another, that is, one heresie against another, as the heresie of the Iesuites against the Priests.
The fift probation is from a particular induction of diuers sects among the Germanes to the number of 37. and affirmed by the computation of Caspar Vlenbergius to be 260. knowne sects:5. Proofe. Vlenberg. caus. 22.by Oecolampadius 77. diuisions are confessed, and Luther is produced a witnesse,Vntruth. 4. affirming as many religions to be among them as men. p. 7.
Ans. 1. If all this were admitted without contradiction, that so many diuisions were among the Protestants, it were no sufficient argument to condemne our religion: for then by the same rule, the Idolatrous Paganes might hauehave disproued the Christians faith, because they were diuided into so many sundrie sects, Simonians, Menandrians, Basilidians, Nicolaites, Gnostickes, Carpocratians, Corinthians, Augustine de haeresibus ad Quod vult Deum.Nazarites, Ebionites, Valentinians, and diuers others, to the number of fourescore and tenne, rehearsed by Augustine.
2. These sects by him noted hauing their beginning in Germanie, disgrace not the Protestancie of England, that is not so distracted. And whereas the freedome of that countrey, and of many chiefe cities there, forcing no mans conscience, but tolerating diuers religions, might seeme to giuegive way to this diuersitie, therein the fault is rather to be imputed to the politike state, then to the Religion professed.
3. It is vntrue that Vlenbergius, Caus. 22. numbreth 260. diuisions among Protestants: for in that place he treateth of no such thing. And Caus. 9. where he professedly setteth foorth the sects among Protestants,Sects among Protestants neither many nor in matters of weight. he by searching eueryevery corner, by deuising and inuenting new sects, and new names of sects, can find in al but 34. whereof fourteene are diuisions among the Anabaptists: among whom by the testimonie of Sebastianus Francus, Vlenberg. Caus. 9. p. 322.there alleaged by Vlenberge, there were 70. seuerall schismes at the least. But what is that to vsus? Those 77. differences which Oecolampadius mentioneth,Oecolampad. aequa respons. ad Luther praefation. are obiected to the Lutherans, and concerne not English Protestants, and they were but in the diuers explications of Scriptures, and, in quibusdam phantasijs, in certaine phantasies, as he saith, not in any substantiall points of faith. Neither is the testimonie of Vlenbergius much to bee weighed against Protestants, being himselfe a professed Romanist, and domesticall, as it were of that familie: and the law saith, Domestici non sunt idonei testes: Cod lib. 4. tit. 20. l. 2. Valerian.The Domesticals, or of the same household, are not fit witnesses.
4. Caspar Vlenberg, and this shamelesse detractor from his mouth, hauehave vsed great sleight and cunning in mustering of these sects together: for sixteene of this number doe all belong to the Anabaptists: Muncerians, Apostolicks, Separates, Catharists, Silentiares, Enthusiasts, Ecstasists, Free brethren, Adamites, Hutites, Augustinians, Monasterians, Bocaldians, Hoffmanists, Georgiās, Memnists. What vnfaithfull dealing is this, to impute vntounto the Protestants those heresies, which are by them condemned, both by the writings of*Heidelbergens praefat. ad colloqu. Franckenthalens. Protestants, and by their iudiciall proceedings? as Muncerus was beheaded in Thuring, Hoffman imprisoned at Strausburgh, and died in prison: Dauid George dying at Basile, was taken vp after he was buried, and by the sentence of the Senate burned anno 1556. all which Vlenberge, was not ignorant of. Beside, among the tenne sects of the Lutheranes, there are falsely reckoned vp by Vlenberg, the Antinomians which were aduersaries to the law,Mansfeildens. tit. de Antinom. fol. 89. Mansfeildens. tit. de Osiandrin. fol. 226. and the Osiandrines whose error was, that men are no otherwise made iust, then by Gods essentiall iustice: both which heresies are condemned by the Lutheranes. And as for Stancarus, they may take him and his followers on their owne side: for he approueth neither Luther, Melancthon, Bullinger or Caluine, liking better of Popish writers: for thus he writeth:Lib. contra Tigurinos. Plus valet vnus Petrus Lombardus quam centum Lutheri, &c. One Peter Lombard is of more value, then an hundred Luthers, two hundred Melancthons, three hundred Bullingers, foure hundred Peter Matyrs, fiue hundred Caluines, who if they were all pounded together, there would not come foorth one ounce of true Theologie.
In the fourth place he produceth the Maiorists, so called of George Maior: who did hold, that good works are necessarie to saluation:Vlenberg. caus. 9. sect. Lutheran. 5. as though euer any Protestant held otherwise. And where he imputeth to the Flacianes, that good workes are not necessarie, but rather perniciosa ad salutem, pernicious to saluation, it is an impudent slander: and yet of these two he maketh diuers sects. The Lutheranes, Adiaphorists, who retaine diuers ceremonies, and Vbiquitists, that hold the omnipresence of Christ, are al one: yet he would cunningly make three sects of them. The Substantiarians, Accidentarians, the first holding originall sinne to be of the substance of man, the other but an accident, were no sects, but priuate opinions of some men, as the first is imputed to Flacius Illyricus, of whom he once before named the Flacians.
Concerning the diuision among Caluinists, which are tenne in all:Caspar. Vlenberg. caus. 9. sect. sacramenter. he either maketh some particular opinions into sects, as Caralostadians, Zuinglians, Oecolampadians: or vrgeth some differences in externall matters, not in religion, as Consistorials, non Consistorials: (for Puritanes and Caluino-papists, are termes of his owne deuising) or in proceeding, as Clancularians, that liue secretlie among the Lutheranes, and yet dissent from them; Politikes, that louelove peace; Causarians, that are turbulent: which two last termes are fitter for their politike Papists and secular Priests, and Causarian or turbulent Iebusites, then for Protestants.
5. He reckoneth vp mens particular opinions, and maketh so many sects of them: as the Stancarianes, Flacians, Maiorists, Tetrastyl. pill. 4 part. 4. Synops. Pap. in fine 2. table. Lib. 7. de iustit. qu. 1. art. 3. De concord. lib. 2. cap. 5. Peres. de tradit. par. 3. Durand. in 4. dist. 11. q. 3. Lib. 3. de interpret. scriptur. cap. 3. In 2. distin. 40. Alph. lib. 11. cont. haeres. 3. Cathar. apolog. cont. Dominic. à Soto. Gab. lec. 57. in can. Miss. Diuersitie of opinion in the Romane Church.Caralostadians, Zuinglians, Oecolampadians: which reckoning, if it may goe for payment, in multitude of sects, the Popish Church shall farre exceede: there are alreadie more then 300. differences of opinion noted, and found out among Popish writers: As Arius Montanus holdeth, against the common opinion, that the Hebrue Scriptures onelyonly of the Old Testament are canonicall: Dominicus à Soto, that things commaunded of God may be vowed: Nichol. Cusanus, that Popes hauehave erred: Peresius, that it is vnlawfull to make the image of God: Durand, that the bread in matter is not changed, or transubstantiate: Lindanus, that the canon of the Masse redundat, is in some points superfluous: Capreolus, that cōtrition doth not merite: Alphonsus, that matrimonie is no Sacrament of the New Testament: Catharinus, that a man may be sure by faith of remission of sinnes: Gabriel, that indulgences doe not profit the dead. In these and some hundred such points, diuers particular writers of the Popish profession doe dissent from the common opinion: wee might with greater reason charge them with so many sects, of Montanists, Sotists, Cusanians, Peresians, Durandists, Lindanians, Capreolists, Alphonsians, Catharinists, Gabrielians, and such other, then they hauehave inuented new names of strange sects, not heard of among vsus, vponupon some mens priuate opinions and phantasies.
6. Beside, there are in the Popish Church an hundred knowne sects of Monkes and Friers: Augustinians, Carmelites, Carthusians, Dominicans, Franciscans, Celestines, Cistercians, Hieronymites, & the rest,Fox. p. 260. Diuisions in the Church of Rome. the true Catalogue whereof to the number of 101. is set downe by Master Fox, that worthie Chronologer. Further, 23. schismes hauehave beene alreadie in the Papall Sea, that wee say nothing of the diuisions in the Popish Church between the Guelphs and Gibelines, Thomists and Scotists, Diuines and Canonists, Nominals and Reals: betweene the gray Friers and Doctors of Paris: the Dominicks and Franciscans about the conception of the Virgin Mary, anno 1509.Math. Paris. fol. 167. And now betweene the secular Priests, and irregular Iesuits.
Now, let this (Pistle-maker) cast his accounts, and I think he will find, yt he hath gained nothing by this accusation of the multiplicitie of schismes: he should first hauehave pulled out this beame out of the eie of their Church, before he had takē vpō him to espy a mote in ours. But it falleth out to him, as Euripides saith: foreign, An angrie man neuer consulteth any thing well: So his rage and malice against the Church of Christ, carieth him to vtter things against himselfe: for this false charge of schisme and heresie, is truly returned vponupon their Church: to the which that saying of Ambrose may fitly be applied: Haeresis veluti quaedam hydra fabularum vulneribus suis creuit, & dum saepe reciditur pullulauit: Heresie (amongst them) as that Serpent Hydra in the fable encreaseth by the wounds thereof, and where it is cut,Lib. 1. de fid. cap. 4. it sprouteth foorth againe. Thus much of the first part of this section, concerning the obiection of errors.
The second part of practicall impieties.
FOr the strengthening of this accusation, three proofes are produced. First, the multiplicitie of suites. Secondly, the multitude of statutes. Thirdly, the testimonie of Protestant writers that complaine of the impietie of these times, pag. 8.9.
A loose argument.For the first, he appealeth to the testimonie of Iudges, records of Courts, &c. contentions betweene tenant and tenant, Lord and Lord, Lord and tenant, &c. to the rich estate of so many Lawyers, pag. 8.
Ans. 1. Although the multiplying of suites, and aptnes to goe to law, and that for trifles, be not commendable, yet it is no sufficient argument, to disable and make a nullitie of a Church: for euen the Corinthians, to whom S. Paul doubteth not to ascribe the name of the Church of God, 1. Cor. 1.2.were contentious, and full of quarrels: as the Apostle saith vntounto them: Now therefore there is vtterly a fault among you, because ye goe to law one with another, why rather suffer you not wrong, &c. 1. Cor. 6.7.
2. If suites hauehave encreased, since the expulsion of the Popes iurisdiction out of England,Religion not the cause of multiplicitie of suites amōg Protestants. religion is not the cause thereof, but other probable reasons may bee yeelded, without any blame to the Church or Religion: first, because since the dissolution of Abbeys, and the dispersing of those lands into many mens hands, which before were vnited and annexed to those Corporations, it could not otherwise be chosen, but that questions about titles, and priuiledges should grow: as infinite were the suites, which were commenced before, betweene Abbots and Bishops, the Priors and their Couents, betweene one Cell and another: which controuersies hauehave had their time, and now begin to slake, as Westminster Hall can testifie, and in the next succeeding age, are like to be fewer, and we wish they may so be. As for Lawyers wealth, it is no disparagement to the Gospell, though it may be a blot to their conscience, if it bee not rightfully gotten: neither are there many that hauehave of late daies gained so much by the law (though some I confesse, by the confluence of Clients, and if I may so say, the monopolie of causes, hauehave gotten enough) for it is thought, that scarse the tenth man, of the whole number, that are called to the Barre, do get their maintenance by it. And it is well knowne, that some of your friends and welwillers (Frier Robert or Richard, or what els the first letter of your name R. betokeneth) hauehave helped to share and shaue in the law among the rest.
Secondly, whereas many appeales were made to the Sea of Rome, and infinite causes promoted thither, Bishops fetcht vp their Chapters, Priors their Couents by processe to Rome, Archbishops their Suffraganes, yea sometime the subiects their King: Is there not great cause since this forraine course, in prosecuting of suites was stopped, that much more busines thereby be procured at home? so that the floods of causes which streamed into that sea, being turned an other way, must needes make an inundation and ouerflowing of suites at home.
Thirdly, the Gospell hath not caused such multiplicitie of suites; but it is an abuse of this long peace which hath increased the wealth of the land: and riches breede quarrels, and make men impatient of wrongs. I make no doubt, but that in our neighbour kingdome of France, suites hauehave beene multiplied, and Lawyers thereby farre more aduantaged, since the appeasing of the ciuill warres then in many yeares before, which change can not be layed vponupon their religion, which is not there changed, but vponupon the alteration of the times. This then is not an effect of the Gospell, but a defect in those that know not to make vse of this peace and abundance procured by the Gospell.
3 This obiection of vnkind and vnnaturall suites and debates doth most fitlie rebound vponupon their owne heads, for neuer was the Clergie fuller of stomacke, nor more readie to reuenge, and apt to quarrell, then vnderunder the yoke of Poperie. What contentions then hapned? sometime betweene the King and the Archbishop, as between King William and Lanfranke; King Henry the first, and Anselme; King Stephen and Richard; Henry the second,See M. Fox of this matter Monum. Pa. 241. and Becket; King Iohn, and Ste. Lancton; King Henry the third, and Boniface: sometime between Archbishops and their Suffraganes, Bishops and Monks, Deane and Chapter, secular Priests and Monks, betweene Friers of one sort, and Friers of another.The broyles and turbulent stirres in the Romane Church. Such were the sturres and broyles betweene the Archbishop of Canterburie, and Richard of Yorke, betweene Lanfranke, and Archbishop Thomas: betweene Theobald A. B. of Canterbury, and Siluester Abbot of S. Austens: betweene William of Canturbury, and Ieremias Prior: betweene Boniface Archbishop of Canterbury, and the Canons of S. Paule: betweene the said Boniface, and the Monks of S. Bartlemew, that sate there in harnesse in his visitation: betweene the Abbots of Westminster, and the Monks of the same house: between William of Winchester, and Boniface of Canterburie: betweene the said Boniface and the Canons of Lincolne: betweene the Monks of Canterbury, & Canons of Liechfield: a number of such hote contentions, and friuolous quarels might be produced, which hauehave raigned in Poperie: what Bishops sea, what Abbey, Nunrie, Chappell, what Church cathedrall, conuentuall, or collegiate, was free from these broyles? And as these contentions were many,Fox ibid. so they grew vponupon small occasions: as betweene Boniface of Canterbury, and the Canons of Lincolne, for giuing of a prebend: betweene Edmond of Canterbury, and the Monks of Rochester for the election of the Bishop: between Gilbert of Rochester and Robert the Popes Legate for sitting at his right hand: betweene the Abbot of Bardney and the said Robert for the visitation of the Abbey: betweene William of Elie and the Canons of Yorke, for not receiuing him with Procession. Thus the Popish Clergie, vponupon the wagging of euerie strawe, were readie one to offend an other.
And concerning vnnaturall suites among kinsfolks, brethren, parents and children, and for vnsufferable abuses, he might for shame here hauehave held his peace, seeing all these hauehave so abounded and ouerflowed in Poperie: when the husband became a betrayer and persecutor of his wife,Vnnaturall strife in Poperie. Fox p. 1276. P. 2050. as Iohn Greebill of Agnes his wife: a poore woman that was burned at Exceter was persecuted of her husband: the father betrayed his children,P. 1986. col. 1. as Woodman his sonne Richard: the children accused their parents, as Christopher and Iohn Greebill, their mother Agnes Greebill: children were constrained to set fire to their parents,P. 1277. col. 1. as Ioane Clearke to her naturall father William Tilsworth: P. 774. col. 1. P. 838. col. 1.and the children of Iohn Scriuener did the like: the brother conspired his brothers death, as Alphonsus Diazius a Spaniard,Sleidan. lib. 17. most trayterouslie sent vp his man with a Carpenters axe, wherewith he killed his brother Ioannes Diazius at Nuburge in Germanie, himselfe staying and waiting belowe till the bloudie act was performed.
Who seeth not now how shamelesse and impudent these men are, to obiect these things to the Protestants vntruly, which are verified and iustified vponupon themselues. Such vnnaturall and wicked practises as these are, shall they neuer be able to produce against vsus. This accusation therefore as a stone that is rolled,Prou. 26. v. 27. shall returne vponupon themselues: and as Hierome sayth, sicut sagitta si in lapidem mittatur nonnunquam in mittentem reuertitur: Hieron. ad Rustic.as an arrow, shot against a stone, recoyleth vponupon the shooter: and like as the smoake as Plutarke saith, foreign, though it rise much at the beginning, yet when the fire burneth cleare, vanisheth: so the truth shining forth, shall chase away this smoakie calumniation.
Secondly, he prooueth the intolerable vices of this age, by the publike acts & statutes of Parliament, since the reuolt of King Henry 8. wherein more vnsufferable abuses, &c. both for number and strangenesse hauehave beene recorded and condemned, then were in all the Parliaments of her Maiesties christian predecessors. p. 8.
Ans. 1. If this were a good argument against the Protestants Church,A loose argument. because they hauehave by publike lawes condemned more vices: then the age, wherein Moses liued should be conuinced to be worse then any before, because he brought in a number of lawes, not knowne or heard of in the ages preceding: then shall the raigne of the Christian Emperours from Constantine, giuegive place to the regiment of the heathenish idolatrous Emperours: who brought in more lawes (twentie to one) then were vnderunder Pagane Gouernors decreed.Cod. Iustin. lib. 1. tit. 5.6.7.8.9. & deinceps. Lib. 2. per omnes titulos, and so in the rest. Examine the Code who please, he shall finde more lawes promulgated in the space of one hundred yeares vnderunder the christian Emperours Constantinus, Constantius, Iouinian, Theodosius, Valentinian, Arcadius, Honorius, and others, then in three hundred yeares before, vnderunder all the Pagane Emperours.
The reason of many lawes in the time of protestancie.2 The reason is euident, why the times of reformation hauehave brought forth more lawes, because diuers enormities which were tolerated before, by the light of truth being discouered, began also by wholesome lawes to be restrained. Hereunto do beare witnes, the lawes and statutes enacted against the incontinencie of Priests:Henry 8. an. 32 ca. 10. Ann. 21. cap. 6. Ann. 21. cap. 5. Ann. 28. ca. 13. Ibid. Ann. 33. cap. 9. Ann. 37. cap. 9. Ann. 32. cap. 9. against the vnreasonable exaction of Mortuaries: concerning the probate of testaments: against the non-residence of Ministers: to restraine pluralities and heaping together many spirituall promotions: against vnlawfull games and playes: against vsurie: against periurie. These and twentie more abuses, either in poperie neglected, or else but slenderlie corrected, by the care of good magistrates thereunto by the word of God incited and stirred, hauehave bene by wise and godly lawes prohibited and prouided against. So that this tendeth rather to the commendation of Christian Princes professing the Gospell, to stay the course of vngodlines by their christian care and prudence, then to suffer them to increase, as their predecessors did by carelesse conniuence.
3 This obiection also may be retorted vponupon themselues: for the constitutions and canons can not easily be numbred, which hauehave bene made in the Romane Church, against the monstrous abuses in those times both in the Clergie and lay sort. As to giuegive an instance of some: That Prelates should not sell their offices for money, Synod. Coloniens. sub Adulph. med. 3. cap. 3. That they should be content with one Archdeaconrie,Corruption of manners in the Church of Rome. Lateran. part. 24. c. 5. That Clergie-men should not sell Ale by measure, or keepe an Inne or house of lodging, Synod▪ Hildeshem. c. 14. That they should not beate or wound one an other, Synod. Maguntin. c. 100. That they haunt not Tauernes, or play at dice, Senonens. decret. 25. That they should not weare gilded spurres, or golden buttons, Lateran. sub Innocent. 3.16. That stage playes be not brought into the Church, Coloniens. par. 3. c. 26. Against Clergie-men, that forsweare themselues, Lateranens. 17.4. Against such as blaspheme and curse God, Reformat. Ratisp. c. 29. That Clerks sing not filthie songs, Senonens. decret. mor. 25. That they play not the Iesters at rich mens tables, Colon. part. 2. cap. 32. That they vse not drinkings ad aequales haustus, by stinted draughts, Coloniens. par. 5. c. 6. Against those that exercising iurisdiction, take pensions of Clergie-men, keeping concubines, Lateran. sub Leon. 10. sess. 11. An hundred such decrees may be found in the late Synodes of the Papall Church, which do bewray the vncleane and corrupt liues of the Romane Clergie: so that we may say of them, as the Apostle of some, it is a shame to speake of the things which are done of them in secret. And as Hierome sayth,Ephes. 5.12. magis vitam tuam ordinare disce quam alienam carpere, Hieron. ad Celant.learne rather to order your owne life, then to carp at an others. So our aduersaries should learne first to amend their owne errors, before they complaine of Protestants disorders. This multitude indeede of Popish prouisions is an argument of their manifold corruptions: as Arcesilaus said, as where many Phisicians are, many diseases raigne, foreign: so, where many lawes are, much iniustice also is found.
3 The third proofe is from the testimonie of some Protestant writers, of Luther, Caluine, Musculus, Iacobus Andreas, Iohn Riuiu…, which complaine of Epicures, knaues, dissolute persons, men of a beastlie life, of outragious wickednes, that it appeareth that Atheisme and Epicurisme hath inuaded the life of man, Deuils rather incarnate, then reformed, and all these in the cities and places, where the Gospell is professed, Apolog. p. 9.10.
Answ. 1. Is not this now a goodlie argument, there are Epicures, Atheists, Deuils incarnate, in the places where the Gospell is receiued, therefore no Church among them,A loose argument. nor true Religion? Was there not among the Apostles Iudas a Deuill incarnate? and among the Corinthians some Epicures, that said, Let vsus eate and drinke, 1. Cor. 15.32. Verse 34.for to morrow we shall dye? Some Atheists, that had not the knowledge of God, and doubted of the resurrection:2. Cor. 12.21. There were also vncleane persons and fornicators: will you therefore inferre that all the Corinthians were cut off from the Church of God? Euen Cyprian complained in his time in a lamentable oration, of the corrupt manners of Christians being then vnderunder persecution, There is no deuout religion in Priests, no sound faith in Ministers, no charitie shewed in good works, no forme of godlines in their conditions, men are become effeminate, and womens beautie is counterfeit. If Christians were such exercised with persecution, it is no maruell that some among Protestants enuying peace, become carnall and secure. And though we iustlie complaine of the profanenes of these times, and of the ouerflowing of iniquitie, euen where religion is most purely professed; yet are we neither Catharists, nor Donatists, to thinke, that the Church of God is perfect in this life, and consisteth of all Saints, without the medley of hypocrites, worldly and carnall persons. We mourne for such with the Apostle, Many walke, of whom I hauehave told you often, Philipp. 2.18.and now tell you weeping, that they are enemies of the crosse of Christ. And we say with Augustine, Contr. Gaudent. lib. 3.Si mali sunt in ecclesia, profecto eos aut ignorant boni, aut suis iudicijs manifestatos ecclesiasticis legib. damnant; aut si eos nouerint, nec damnare possunt, pro ecclesiae pace tolerant, If there be euill men in the Church, either the good know them not, or being conuinced by ecclesiasticall lawes, condemne them; or if they know them, and can not by punishment bind them, they do for the peace of the Church beare them.
Complaint of euill and corrupt manners among Papists.2 Whereas there are fiue Protestants brought in, complaining of corruptions among thē, fiue times fiue popish writers might be alleadged, that with open mouth hauehave cried out against the filthie abuses of the Sea of Rome: some of them let vsus heare speake in their owne words.
Adrianus 6. confesseth, In sancta sede aliquot annis multa abominanda fuisse, In instruction▪ ad Cherega….omneque malum à culmine pontificis manare: That many abominable euils hauehave been some diuers yeeres in the holie Sea, and that all mischiefe hath flowed from the pontificall throne. Gulielmus Holcot calleth them, Sacerdotes Priapi, Dagonis, angelos abyssi: Lect. 182. in lib. Sapient.The Priests of Priapus, of Dagon, the Angels of the bottomlesse pit. Petrus de Aliaco: Ad hunc statum venisse ecclesiam, vt non sit digna regi, nisi per reprobos: De reformat▪ eccles.That the Church is come to yt passe, that it is not worthie to be gouerned, but by the reprobate. Budaeus: Pontifices Roman. crapula, Budaeus de asse.luxu, spurcissim. libidinibus, &c. pessimum quemque superare: That the Bishops of Rome, in gluttonie, riot, filthie lusts, doe exceede the worst men that are.Lib. 6. de imper. gest. cap. 6. Luitprand. Aulam pontificis factam esse prostibulum meretricum: That the Popes Court is made a stewes of harlots. Agrippa thus writeth of Sixtus 4. Lupanaria vtrique veneri erexit, Cardinali que cuidam masculae veneris vsum certis mensib. indulsit: De vanitat. scient. c. de l… ▪ nocin.He erected brothell houses for both kinds (of men and women) and graunted to a certaine Cardinall the vse of masculine venerie for certaine moneths.
Huldericus Augustan. Plures non tantum adulteria, In epist. ad Nicolaum.stupra & fornicationes, verum etiam incaestus, & peccata contra naturam commisisse: That many hauehave committed not only adulteries, whoredom, fornications, but also incest and sinnes against nature. Ambros. Ausbertus: Archidiaconi à presbyteris adulteris pretium accipiunt: Jn Apoc. c. 18.Archdeacons doe take a fee of adulterous Priests. Lateranens. sub Leon. 10. sess. 11. In some places they which hauehave ecclesiasticall iurisdiction, Pecuniarios quaestus à concubinarijs percipere non erubescunt, Are not ashamed to make a money gaine of Priests keeping concubines. Ann. 1565. After a view taken, there were foūd 28. thousand Courtezās or strumpets in Rome:Juel. defens. Apol. p. 436. Constit. Othon. de concubin. Cleric…r. remouend. and the Pope taketh a yeerely rent of them▪ Marescallus Papae de facto exigit tributum à meretricibus: The Popes Marshall doth exact tribute of the strumpets. And what great holines is exercised in Rome, these verses do testifie:
Pasquill.Roma vale, satis est vidisse, reuertar,
Cum leno, aut meretrix, scurra Cinaedus ero.
Now farewell Rome, it is enough thee for to see;
I will returne, when bawd or whore, or buggerer I meane to bee.
And such as is the sanctitie of that Sea, of the same disposition are the rest:Christ. Franch. collat. Iesuit. in fine. Hieron. ad Furiam. for in Italie, this name Christian is a word of derision, taken for a foole, or idiot. Such like prophanenes Hierome noteth of some in his time: Vbicun que viderint Christianum statim illud de triui…, foreign, Graecus impostor: As soone as they see a Christian, behold, say they, a Greeke deceiuer.
Now what familiaritie that Sea hath with Sathan, and how neere they are to diuels incarnate, themselues shall beare witnesse: for thus the secular priests doe write of Parsons: Now all Catholikes must depend vponupon the Archpriest, Quodlib. p. 151and the Archpriest vponupon Fa. Garnet, and Garnet vponupon Parsons, and Parsons vponupon the Diuell: So Parsons as summus pontifex, Pag 156.or iudge paramont in earth vnderunder the diuell of hell. The whole order of Iesuits they call, the barbarous and sauage generation of Belials broode: a most seditious, infamous, pragmaticall, Pag. 83. Pag. 150.treacherous, diabolicall faction. Neither is Frier Parsons behinde with his part, charging the Priests with hellish hatred, Manifest. f. 89. a, b.serpentine tongues, diuels enuie, diuellish deuice. What better testimonie, then from their own lips, what more pregnant witnesse, then from themselues? And now to make vp the Friers mouth, I will conclude with a storie out of Christianus Massaeus, who thus reporteth,Lib. 20. histor. that anno 1491. the diuels began to inhabite and possesse the Monasterie, Dominarum Quercetensium, of the Quercetensian Nunnes, whom foure yeeres and foure moneths they miserably vexed. And thus wee see in part, that prophecie in the Reuelation to be fulfilled:Reuel. 18.2. that Babylon is become the habitation of Diuels, and the hold of foule spirits. How say you now (Frier R.) where are the Epicures, Atheists, adulterous and vncleane persons and diuels incarnate to be found in greater abundance, then in the bosome and lap of your Babylonish Church the mother of fornications? It is a simple part in an aduersarie to obiect that to another, which reboundeth vponupon the accuser; as Aeschylus saith, foreign: Hee might better hauehave bit his lip, then vttered these words, or forged this accusation. But, I will prooue (saith he) those which giuegive this euidence of the rest to be worst of all themselues, pag. 27. lin. 2. As though it were an hard matter to shew this Libeller (which is supposed to be of the Ignatian order) by the sentence of their secular Priests, in Machiauillan practises to be well exercised, vnlesse he be vnlike all the rest of that faction. But as Augustine saith to Iulian: Ista communia, quae dici ex vtraque parte possunt, quamuis veraciter ex vtraque parte dici non possunt, de medio, si placet auferamus: Those common matters,Lib. 1. cont. Iulian. which may be obiected of either side, though not truly of each part, let vsus take, if you will, out of the way. And concerning the licentious life, and euill manners of diuers in the reformed Churches, which giuegive the enemie cause to blaspheme their holie profession, though I doubt not, but they are more wicked, that herein vpbraide the Protestants, I pray God giuegive grace to all degrees and sorts of men amongst vsus, that as the Apostle saith,1. Thessal. c. 4.12. 1. Pet. 3.1. they may behaue themselues honestly toward those which are without: that they which obey not the word, without the word may be wonne by our conuersation. And as Hierome well saith: Nos modò id agamus, vt male de nobis loqui nemo sine mendacio possit: Let vsus doe this,Hieron ad Celant. that no man may speake euill of vsus, vnlesse he lie.