An Antilogy, Section 6
THE SIXT SECTION, WHAT MOVED the Author to dedicate his worke to the Counsell.
The Answere.
THis Section comming out of the same forge, bewrayeth the same author, it is so patched together with vntruths & falshoods, like the former. He abuseth those honorable persons, and deceiueth himselfe to thinke to win grace with wise men by telling of fables. Simonides being asked why of all other he deceiued not the Thessalians, answered,foreign. because they were more simple and vnlearned, then could be deceiued by me, sayth he: But their honors are too wise and prudent, then to be deluded with such a fablers fictions. His seuerall motiues confusedlie shuffled together, I will bring into some order if I can.
1. Motiue.Pag. 49. li. 5.6. As this cause which I handle is most honorable of all, so I am bold to offer the defence thereof to your honors, the most honorable and noble consistorie of our nation, &c. Pag. 48. lin. 10.11.12. &c.Yet he limiteth this honorable authoritie before, saying, that the ends and offices of a religious and spirituall commonwealth, Vntruth. 86.The end is the same, though the offices diuers.are diuers from those of a temporall and ciuill gouernment: and in that respect, matters handled in the one do not so properlie appertaine to the redresse and iudgement of those which rule in the other; Vntruth. 87.but are to be decided and reformed by the gouernors of that profession, See the answere.to which they are belonging, &c.
The remooue. 1. I had thought that the generall end both of the ciuill and ecclesiasticall bodie had beene one and the same, though the offices and functions be diuers, namely,The generall end of the spirituall and temporall bodie all one. 1. Timot. 2.1.2. preseruation not onelyonly of peace, but the maintenance of true religion to bring the people vntounto God: I am sure S. Paule so teacheth, that prayer be made for Kings, and all that are in authoritie, not only, that we may leade a quiet and peaceable life, but in all godlines and honestie. It belongeth then not onelyonly to the ciuill state to prouide for peace, that the people may liue quietlie, but for true religion, that they may liue also godlie & honestlie. In these two points Eleutherius sometime Bishop of Rome sheweth the office of a King to consist,Ann. 169. Fox. p. 107. thus writing to Lucius King of Britaine, The people and folke of the Realme of Britaine be yours; whome, if they be deuided, you ought to gather together in concord and peace, to call them to the faith and lawe of Christ, and to the holie Church, &c.
The Princes power to reforme religious disorders.2. It is an absurd speech, that reformation of religion belongeth not properlie to the iudgement and redresse of the Prince & her noble Counsellors. Thus these pragmaticall Friers would both pull out their right eye of iudgement, that they should not be able to discerne, and cut off their right hand of power, that they should not reforme what is amisse in religion: for if the most soueraigne care of pietie and religion do properlie belong to the Prince; then the Counsellers of state, the most honorable Ministers vnderunder the Prince can not be excluded. And therefore the Apostle in the place recited, maketh not mention only of Kings, but also of all that are in authoritie vnderunder them. This also hath beene the auncient practise of this land: Eleutherius aduiseth King Lucius with the Councell of his realme out of the scriptures to take a lawe to rule his people by.Eleutherius epistle to King Lucius.
The Statute of Praemunire made against prouisions and presentments of Bishoprickes and other benefices from the Pope,Ann. 25. Edward 3. stat. de prouisorib. was enacted by King Edward the third, by the assent only of the great men of his Councell and Nobilitie, and of the comminaltie, without the Spirituall Lords.
The like Act was made vnderunder Richard. 2. that all they which procured such presentations from Rome, or any excommunications from thence in those causes should be banished:Ann. 13. Rich. 2. s…. 2. c. 2. The authoritie of noble men redresse of spirituall disorders. Fox. p. 1424. to the which acte the great men only of the temporaltie, without the Cleargie, gaue their assent: Yea of late in Queene Maries raigne, the greatest friend to the Pope that euer he had in England, the Prince (aduised most like by her Counsell) did of her owne authoritie send certaine articles, concerning religious matters, as reteining of ceremonies, vsing of processions, manner of baptizing, admitting to orders, and such like, to the Bishop of London presently to be put in execution. Yea this discourser, soone forgetting what he had said, confesseth, whose chiefe care, speaking of the honorable Counsell, must be in taking order for such causes, meaning of religion, p. 49. l. 14. then as they may receiue direction from the spirituall state (which we denie not) so the correction and administration belongeth vntounto them. Thus as a man running in a maze, and not knowing where he is, he speaketh contraries, affirming vnawares, what he before vntruely denied, that the Magistrates chiefe care and sollicitude must be in taking order for such causes, he meaneth of religion, pag. 49. lin. 13. And thus as Augustine fayth, Impij in circuitu ambulant, qui in gyrum it, nunquā finit, &c. In Psal. 139.The vngodlie walke in a maze, as he that goeth in a compasse, neuer is at an end. And thus this obliuious discourser, runneth himselfe out of breath, saying and vnsaying: for if the Magistrates chiefe care must be in taking order for causes of religion, how do they not properly belong to the iudgement and redresse of those which rule in the commonwealth? Much like he is to the roape-maker in Purgatorie,foreign. who as fast as he twisteth the roape, an asse behind deuoureth it: So his wrested speeches,foreign. as the ouer-runnings of his mouth, are licked vp by a contrary breath.
Now (right honorable) this Popes-creature at the first discouereth himselfe, he is his grand-masters factor, to engrosse all ecclesiasticall causes to his vnholines, and would cut your honors short both of iudgement and power in matters of religion: And thus full well like a wise Orator, he doth wisely at the first exasperate them, to whom he would insinuate himselfe. But go on (my Lords) in your honorable course, to whom I do not only wish all excellent knowledge and iudgement in religion, as S. Paule said vntounto King Agrippa, Act. 26.29.I would to God that not only thou, but all that heare me to day were both almost, and altogether such as I am, &c. but prosperous successe also in the defense thereof: And I say with Hierome to eueryevery one of your honors,Ad Iulian. Cur qui in seculo primus es, non in Christi familia primus sis? Why should ye not, that are chiefe in the world, be chiefe also in Christs familie?
Pag. 49. lin. 18.19. &c.2. Motiue. Because you are sworne Councellers to assist our Princesse, whose chiefe stile and title is graunted to her father King Henry the 8. by Pope Leo the 10. (defender of the faith) for defending the Catholike Romane religion against Luther,Vntruth. 89. &c.
The remooue. 1. This title to be defender of the Church or faith, was due vntounto the Prince, and giuen to the Kings of England long before King Henry, in Edward the Confessors time, Illos decet vocare reges, qui vigilanter defendunt, Inter leges Edward. Fox. p. 166.& regunt ecclesiam Dei, It is meete to call them Kings that vigilantly defend and gouerne the Church of God.
2 Her Maiestie according to her princely stile, hath shewed her selfe in deede while she liued, a most constant Defender of the faith, and to none of her predecessors was this stile more truely giuen: for it is not conteyned in her Maiesties stile, to be defender of the Romane or Papall, but simplie of the faith.
3 What if it were bestowed vponupon King Henry for writing against Luther, Title, to be defenders of the faith, how annexed to the Crowne, and in what sense.&c. that famous King did not receiue it in that sense, or at the least reteined it not: neyther is it now annexed to the imperiall Crowne in that regard for writing &c. which concerned the King only then being, not his succession, nor yet as a gift from the Pope, but as a right due to all Christian Princes to defend the faith. What the occasion first was of this title it skilleth not, neither by whom, nor for what it was taken vp, so long as it is not a vaine title, but the Princes proceedings are answereable to the stile.
4 The heathen Emperors of Rome first vsed in their stile to be called Pontifices maximi, High Priests, as it may appeare by the Epistle of Antoninus Pius to the people of Asia: Euseb. lib. 4.yet the Christian Emperors continuing that stile, to be named Pontifices maximi, Edict. imper. Et concil. Chalced. action. 3.as Flauianus Valentinianus, pontifex Inclytus; Flauius Marcianus, pontifex Inclytus, &c. yet were not bound by their stile to maintaine the idolatrous religion of the Pagane Emperors, from whom it was descended: but they in another sense did call themselues high priests, as hauing the chiefest care of the Christian faith as the other had before of idolatrie: So the Queenes highnes then, and the Kings Maiestie is now called a Defender of the right Christian faith, howsoeuer their predecessors might be defenders of another religion. And as Pilate did write Christ King of the Iewes ignorantlie, confessing the truth; so did the Pope name the King of England Defender of the faith, prophecying as Caiphas against himselfe, and foretelling vnawares, that the Princes of this land should become true defenders of the faith indeede.
5 This title of Defender of the faith is more truly annexed to the Crowne of England, then the stile of Holines to the Popes chaire, and of Catholike to the King of Spayne, who, I could wish indeede, were that which they are called. But I feare me, these titles do agree vntounto them, euen as the titles of benefactors, and of Sauiours were vsurped of Antiochus, and the Ptolomies, foreign.which were cruell tyrants: And as Dionysius the yonger called his daughters by the names of vertue, chastitie, iustice, being an enemie to them all. Who herein are like vntounto those, qui titulos potentiorum praedijs suis affigunt, who, the better to hold their lands, do entitle great men with them▪ against which fraude Arcadius made a lawe:Cod. lib. 2. tit. 15. leg. 1. Augustin. in Psal. 21. And as Augustine sayth, Haeretici ad defensionem possessionis suae Christi titulos ponunt, sicut nonnulli faciunt in domo sua &c. Heretikes to defend their possession pretend the title of Christ, as many vse to do in their houses, entitling some great men with them to keepe them from wrong: Ipse vult possessor domus, & frontem domus suae de titulo alieno vult muniri: He will be the owner of the house himselfe, yet will hauehave another beare the name: So the Pope will be the master of faith himselfe, yet pretendeth the name of Christ, of holines, of Catholike religion. So are not our late Queene and now soueraigne Lord defenders of the faith, but their Christian proceedings (thankes be giuen vntounto God) are answerable to their honourable titles.
The third motiue: Our vniust persecution vnderunder your predecessors requireth amends, Pag. 50. lin. 8. Slaunder 90.and I hope at the least shall receiue a toleration.
The Remoue: 1. The punishment, which hath been inflicted vponupon treacherous Iudasites, is no more persecution, then for felons and murderers to be executed at Tiburne: they suffer worthily for their traiterous conspiracies and practises: shamelesse men they are, that complaine of persecution,Traiterous positions of Iesuites. when as they hold most traiterous positions against the Prince and state: as whereas the secular Masse-Priests professe (if it bee in truth) that if the Pope should attempt by force of armes to inuade the land, they would resist him in person: and that if they knew of any designements by the Pope to enter by force, &c. to reforme religion, they would reueale it to the State. Disloyall P…rsons in the name of that whole disordred crue,Manifest. f. 13. p. 2. calleth those assertions, hereticall, and traiterous: yea, those wicked Popish Iudas…ed Diuines at Salamanca in Spaine resolued vponupon these diuellish conclusions: That they sinned mortally, which aided the English in Ireland; that it was a meritorious act, Replie to the Manifestat. fol. 66. b.to assist Tyrone; that the Catholikes in Ireland, which did fight against the Queene, were by no construction Rebels.
Beside these villanous positions, which no estate in the world could endure,In the booke of important considerations. Decreed at Paris in Parliament anno 1594. the Iebusites and Masse Priests practises hauehave been most odious against the life of our Soueraigne: the treasons are confessed by the secular Priests themselues. Therefore if the state of France vponupon one attempt of Iohn Chastel against the King of France, suborned by the Iesuites, expelled the whole order: greater cause hath the state of England, hauing experience of many wicked plots deuised and practised both by the secular and irregular Masse Priests, to exile the whole societie of both, & to make their returne into the land of treason. HaueHave not these miscreants now great cause to complaine of persecution, and to glorie of such filthie martyrdome? I say vntounto them with Augustine against the Donatists: Recte haec à vobis dicerentur quaerentibus martyrum gloriam, Cont. Gaudent. lib. 2. c. 13.si haberetis martyrum causam: These things were well alleaged of you that seeke the glorie of Martyrs, if you had the cause of Martyrs.
2. Nay rather these vngodly and seditious practisers,Popish professors persecute rather then are persecuted De vnitat. eccles. c. 17. by their impietie, obstinacie, idolatrie, doe persecute the state, then are persecuted of the state: as Augustine saith, Grauius Saram ancilla per superbiam persecuta est, quam eam Sara per debitam disciplinam: The bondmaid did more persecute Sara by her obstinacie, then Sara did her by due discipline and seueritie.
3. Yea these froward persons, that hauehave been so often by proclamation forewarned to be packing (whereas the law is a sufficient monition it selfe) and diuers of them, whereas they had deserued death by the law, were but exiled and banished, as 21. at one time, and 31. at another: aduenturing notwithstanding to enter the land,Stow anno Elizab. 27. 1585. Ann. 28. 1586 whether more of a superstitious minde to peruert soules, or of an ambitious desire to gaine a kingdome to the Popes seignorie, it is hard to say, or which is more like, of a treacherous resolution to destroy both, and so rushing vponupon the pikes, are accessary to their owne death,Popish professors accessarie to their owne death. and cause of their trouble themselues. Protestants in the late daies of persecution could not obtaine that fauour to be banished, neither were they suffered to depart, but Ports and Hauens were laid to keepe them in. But this Seminarie broode may be gone, if they will, the passages are open for them, and yet they will remaine among vsus to their owne perill. Wherefore we may here say againe vntounto them, as Augustine to the Donatists: Patent …ortae, & exire non vultis; quam persecutionem pa…ini, nisi à vobis? diligit vos persecutor vester, Cont. Gaudent. lib. 2. c. 13.& persequitur vos furor vester, ille vt fugiatis petit, iste vt pereatis impellit: The gates are wide open, and ye will not goe out; what persecution suffer you, but from your selues? your persecutor loueth you, your owne furie persecuteth you;Seminarie Priests and Iesuites may be packing. he desireth you would be packing, this forceth you to your owne perishing. Wherefore it is euident that these clamorous mates suffer no persecution, but punishment for their euill demerits, and they suffer most iustly, that no amends is requisite in this case, vnlesse it be by the like. But if they would be exempted from the daunger of the Princes lawes, let them follow the Apostles counsell: Wilt thou be without feare of the Prince? doe well, Rom. 13.3. And let them doe as Ambrose saith to the Emperour: Ego in consistoria nisi pro te stare non didici, Epist. 32. ad Valentin.& extra palatium certare non possum, qui palatij secreta, nec quaero, nec noui: I hauehave learned not to stand in the imperiall consistorie, but for thee; neither can I striue in the Princes palace, which neither know the secrets thereof, nor desire. So let them neither striue against the authoritie of Princes, nor presse to know, and knowing to bewray their secrets. We desire not their companie, neither hauehave neede of their phisicke. And as Pausanias answered a Physition, that said all was well with him: Because (saith he) I vse not you for my Physition: So I make no doubt but all would be well with vsus,foreign. if such Italianated Physitions would be packing.
The fourth motiue: 1. You vowed it in Baptisme, your promise to God, Pag. 50. lin. 16. Vntruth 91.to his Church, to your countrie, is to be performed.
Vntruth 92.2. Many, or most of you being of age and discretion in the time of Queene Mary, hauehave practised and professed it.
Vntruth 93.3. So many of your noble companie, as are admitted to the honourable order of the Garter hauehave sworne it.
Vntruth 94.4. You are all sworne Councellors to our Queene, which by title of inheritance, and at her coronation by the oath and fidelitie of a Christian Prince hath obliged her selfe to maintaine it, &c.
The Remoue: 1. They which were baptized vnderunder the Popish religion, were baptized in ye name of the Trinitie, not into the name of the Pope: they were entred into the profession of the Christian faith, not of the Popish religion▪ for then by this reason hee that is baptized by an heretike, were bound to maintaine his heresie, if baptisme in Poperie were a bond to professe that superstitious phantasie. Wee denie not, but that true Baptisme in substance is giuen in the Romane synagogue, but that neither proueth it to be the true Church, nor those baptized among them to be obliged to their religion: For though we confesse with the Apostle, that there is one Lord, Eccles. 24.5. Baptisme in Poperie proueth it not to be a true Church.one faith, one Baptisme, yet are not these onelyonly professed and had in the Church, but onelyonly fruitfully and truly professed in the Church. In the which alone, as (Augustine saith) God is not worshipped, but in the which alone God is truly worshipped: in the which alone faith is not kept, but in the which alone faith with charitie is kept: Nec in qua sola vnus baptismus habetur, Cont. Crescon. lib. 2. c. 29.sed in qua sola vnus baptismus salubriter habetur: Neither in the which alone is this one baptisme had, but in which alone baptisme is holesomely had. And this is the cause why we iterate not Baptisme giuen in Poperie, because it was ministred in the name of Christ, and so bindeth to the true Christian profession, not to the Romane separation. And therefore we say not, to vse Augustines words, Vt cum ad nos veneritis alterum accipiatis, August. ibid.sed vt eum, qui apud vos iam erat, vtiliter accipiatis: That when ye come to vsus, you should receiue another baptisme, but that which they had with you, they should hold it with profit. He seemeth then erroniously to thinke, that▪ Baptisme and the Church cannot be separated, that because wee renounce not Baptisme ministred in the Popish Church, wee are bound together with their baptisme to acknowledge their Church and faith. But this is a manifest error: for as Augustine truly saith:Lib. 5. de Baptism. c. 16. Non omnes qui tenent baptismum, tenent ecclesiam, sicut non omnes, qui tenent ecclesiam, tenent vitam aeternam: All which hold baptisme, doe not hold the Church, as all that hold the Church, doe not hold eternall life. Wee confesse then that the Church of Rome,Lib. 5. de Baptism. c. 7. hath legitimum baptismum, lawfull and true baptisme in substance, sed non legitimè, but not rightfully, or lawfully, as Augustine distinguisheth: And, Aliud est habere, Lib. 4. de Baptism. c. 17.aliud vtiliter habere: It is one thing to hauehave it, another to hauehave it profitablie: Baptisme may without the Church be had, but not profitablie or fruitfully had. Wheresoeuer baptisme is had, it is the baptisme of Christ, not of men; of the author, not of the Minister: and therefore it bindeth to the faith of the first institutor, not to the doctrine of the corrupt imitator. Neither yet doe the Papists baptize those againe, which were initiated by that Sacrament, among Protestants, and afterward became Apostataes; neither doe they thinke them to be tied by that baptisme to the Protestants faith, as this Apologist confesseth he was borne in the Queenes raigne of parents conformable to the time, pag. 52. and so baptized vnderunder the Gospell, yet hath plaid fast and loose with vsus, notwithstanding that bond.
2. Vntrue it is, which in the next place is boldly affirmed: for diuers of their Honours, were borne since the raigne of King Henry the 8. and so not of yeeres then to discerne. Some of them were in that time of the faith, which *The Lord Archbishop of Canterburie brought vp vnderunder Master Bradford holy Martyr. Philip 3.5. Galath. 2▪3.they now professe. The rest may say with S. Paul eueryevery one for himselfe: What they were in time past it maketh no matter to me, Galath. 2.6. By this rule, neither Saint Paul that had been a circumcised Pharisie, should hauehave been become a preaching Apostle, nor yet Titus an vncircumcised Grecian a baptized and beleeuing Christian, if a profession first receiued might not vponupon better iudgement be reiected, or an opinion once entertained, might not with more mature aduice be reuersed: As though a plant disliking the ground might not be remoued, or the ayre for a mans health, that is sickly, chaunged▪ Augustine to this purpose saith well, that was chalenged of the Donatists,Lib. 3. cont. Petilian. c. 10. because he had been a Manichee: quantum ille accusat vitium meum, tantum laudo medicum meum: The more he blameth my disease, I commend my Phisition. The obiecting of former error, doth tend to the praise of the reformer.
3. The honourable Knights of the Garter neuer tooke any such oath to bind themselues to the obedience of the Papall faith, but rather the contrarie: as may appeare by the oath prescribed by statute to bee ministred vntounto all her Maiesties officers and ministers, whereby they acknowledge the Queenes highnes to be supreame gouernour in this Realme, &c. in all spirituall or ecclesiasticall causes, Ann 1. Elizab. c. 1.as temporall; and that no forraine Prince, Prelate or person, hath or ought to hauehave any iurisdiction, power, The Councell sworne against the Popes iurisdiction.&c. within this Realme. Thus this (slie merchant) would entangle their Honours with repugnant oathes: as though they should sweare one thing, when they are enstalled into the honorable order of the Garter, and the quite contrarie, when they are sworne of the Councell.
4. And as true it is, that our late Queenes Maiestie did oblige her self by oath to maintaine the Popish religion: which is a most notorious slaunder of her Highnes: there being no such thing contained in that princely oath,In the 7. section. as shall afterward be shewed, and her Maiestie hauing giuen her royall consent to the booke of Articles of religion, confirmed by act of Parliament, and to diuers statutes made for the abrogation of the Papall iurisdiction. Thus wee see,Imputation of periurie in effect to her Maiestie by the Iesuite. Eccle. 10.20. how disloyallie (this Popes creature) behaueth himselfe to his Prince, being not farre from the imputation of periurie, as though her Maiestie should hauehave promised one thing vponupon her oath, and performed the contrarie. The Preacher aduiseth, not to curse the King in thy thought: But these malepart popelings dare aduenture, not onelyonly to thinke, but to speake and practise euill against their Prince. An euill requitall for her princely clemencie toward them: of whom we may say, as Ambrose of Theodosius: Quasi parens expostulare malebat, De obit. Theodos.quam vt iudex punire, &c. vincere volebat non plectere: Who had rather as a parent expostulate with them, then as a Iudge punish them; winne them rather with fauour, then winnow them with rigour: if her Highnes had not been otherwise by their vnnaturall proceedings prouoked. And as Cleomenes said to the Argiues that vpbraided him in like manner with periurie: It is in your power to speake euill of me, foreign.but in mine to doe euill to you: So these men doe not consider, that for their lewd leasings her Highnes might hauehave iustlie recompenced them with sharpe proceedings.
Pag. 51. lin. 13.14. &c.The fift Motiue: Neuer any Catholike subiect of England hitherto, hath abused so much your Honours, dishonoured the cause of religion, for which we daily vndertake so many troubles, &c. to make so bold a challenge, except he were able to performe it, Vntruth 95. None of them hauehave made good their chalenge, nor euer shall.and my confident assurance is, I shal not be the first vnhappie and vnaduised man to doe it.
The Remoue: What your successe hath been in your challenges, and how well ye hauehave performed the defence of the Popish cause, is well knowne to the world: which of your writers hath not been answered to the full? or who is there of you, that hath not been ouertaken in that he hath vndertaken? Your great patrones, Harding, Saunders, Bristow, Martin, Campion, Stapleton with the rest hauehave had their hands full.Protestant writers not answered. But which of you hath reioyned vponupon B. Iuel, D. Fulkes, D. Whitakers, D. Sutcliffes replies? Your offers are brags, rather then bickerings, false charges, rather then true chalenges. There is (saith the Wiseman) that maketh himselfe rich and hath nothing, Prou. 13.7. And such are those braggers, that thinke no mens writings comparable to theirs, and scornefullie rather contemne, then soundly confute any thing brought against them. You could doe little, if you might not bragge; but your vaine confidence wil soone faile you, and your swelling words will soone abate, and your vaine crakes will cracke vponupon your owne heads:Ad Pammach. as Hierome saith, Cito turgens spuma dilabitur; & quamuis grandis tumor, contrarius est sanitati: The rising …ome is soone dispersed, and great swellings shew no soundnes. Cicero well said: Oratores imperitos ad vociferationem vt claudos ad equum confugere: That vnskilfull Orators vse outcries, as lame men horses: the one cannot go vnlesse he be carried, the other can say nothing vnlesse hee crie out. And set the lowd outcries, vaine bragges, and bold facings of our aduersaries aside, what are they, and what is their cause? It is not so among disputers, as they say it is with Bee-masters:foreign. That is iudged to be the best hiue, which maketh the greatest noyse. The greatest crakers are not the best fighters, nor the lowdest noyse sheweth not the best cause. And as they hauehave sped hitherto, the like successe let them looke for hereafter.
The sixt Motiue: I will prooue the religion, Pag. 50. lin. 1, 2I defend to be conformable to the present forcible lawes of England established by our Queene Elizabeth, &c. P. 51. l. 18.19. Great vntruth.I vndertake to prooue directly by the Parliament lawes, and proceedings of Queene Elizabeth, that their religion is false, that we defend, true, &c.
The Remoue: If this man were not past all shame, hee would neuer hauehave been so audacious as to hauehave vttered this vntruth: for it is a fiction without all colour, he might as well hauehave told vsus of the man in the Moone, and the Sunneshine at midnight, and as soone might he hauehave proued it, as that, which here he saith. He goeth on and telleth vsus he will proue by the proceedings of Queene Elizabeth, that Christ is reallie present in the Sacrament of the altar: As though the Church of England and all Protestants doe not hold Christs bodie to be reallie, that is,Popish religion hath no affinitie with the Queenes proceedings. Vntruth 96. verilie and truly present to the faith of the worthy receiuer: but if by reallie, he vnderstand carnally present, it is directly contrarie to the 28. article of religion: which in direct words saith▪ that transubstantiation is repugnant to the plaine words of Scripture: and further addeth, that the body of Christ, is onelyonly eaten after a spirituall and heauenly manner, and the meane whereby it is eaten is faith.
He will proue that Saints and Angels are to be reuerenced and prayed vntounto. A reuerence, who denieth?Vntruth 97. but to pray vntounto them is contrarie to the 22. article, Inuocation of Saints is a fond thing.
That there is a Purgatorie: Vntruth 98.which is contrarie to the 22. article, the Romish doctrine concerning purgatory is vainly inuented. That prayer, almes,Vntruth 99. and other good deedes are auaileable for the faithfull soules departed: contrarie to article 31. that the sacrifices of Masses, &c. for the quicke and dead, are blasphemous fables: that onelyonly faith iustifieth not: Vntruth 100.contrarie to article 11. that wee are iustified by faith onelyonly, is a most holesome doctrine.
Vntruth 101.He will prooue that good workes are meritorious before God: contrarie to article 12. good workes cannot put away sinnes, and endure the seueritie of Gods iudgement.
Vntruth 102.That there is an externall Priesthood and sacrifice in the Church of Christ: contrarie to article 31. the sacrifices of the Masse, wherein it was commonly said, that the Priests did offer Christ &c. were blasphemous fables and daungerous deceits: that wee are not iustified by an imputatiue iustice, but grace and iustice are inherent and internall things: Vntruth 103.contrary to article 11. we are accounted righteous before God onelyonly for the merite of our Lord and Sauiour Iesus Christ, by faith, and not for our owne workes, or deseruings.
That there be seuen Sacraments in number: Baptisme, Confirmation, Vntruth 104.Eucharist, Penance, extreame Vnction, Orders, and Matrimonie: contrarie to article 25. There are two Sacraments ordained of Christ our Lord in the Gospell, that is to say, Baptisme and the Supper of the Lord: those fiue commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimonie and extreame Vnction, are not to be accounted for Sacraments of the Gospell.
These articles were first agreed vponupon by the whole Conuocation of the Clergie of this land, and put foorth by the Queenes authoritie anno 1562. and againe approued and allowed by the assent and consent of her Maiestie, and subscribed vntounto by the whole Clergie assembled in the Conuocation anno 1571. and established by act of Parliament anno 13. Elizab. c. 12. as may appeare by diuers branches of that act, whereby they are punishable which refuse to giuegive assent to the said articles, or doe teach any thing repugnant, or contrarie vntounto them.
Notwithstanding all this, this shamelesse man blusheth not to tell vsus, that these his erroneous opinions directlie contrarie to the very expresse words of the said articles are conformable to the present forceable lawes, and the proceedings of Queene Elizabeth. Thus these fellowes would make vsus beleeue that the blacke crow is white, and that the Moone is made of greene cheese, as the saying is: or they might as well tell vsus with Democritus, that the Moone hath hils and dales; with Metrodorus, that the Sunne is made of stone; with Philolaus ▪ of glasse; with Epicurus, of the earth; with Heraclides, that the earth moueth round as the wheele vponupon the axletree; with Philolaus, that it is whirled about as the Sunne and Moone: or what else he may tell vsus, that is most fabulous and incredible, as well as this, that the Romish religion is agreeable to the lawes in force in the Church of England. As he is found tripping here, so I trust his credit shall be in the rest: Ambrose sayth, Nerui sunt, Epist. 44.& quidam artus sapientiae non temere credere, It is as the sinewes and ioynts of wisdome, not rashlie to giuegive credit:foreign. And as Demosthenes was wont to say, that the best preseruatiue against Tyrants, was not to trust them: so is it against liers, not to beleeue them.
The 7. Motiue. What reason should mooue me, then very yong in yeares borne of parents conformable to the time, Pag. 52. lin. 16.17. &c.in and vnderunder the Protestant Regiment of Queene Elizabeth, brought vp in that Vniuersitie and other places, which were alwayes least fauouring of that beleefe &c. to be of a different and contrarie opinion, when if I would hauehave bene of the same profession, I might hauehave bene regarded as others of my condition.
The remooue. The reason here vsed, may be thus framed: That is likely to be the right faith, which a man, leauing all possibilitie of preferment, cleaueth vntounto.
But so hath this man done, in embracing the popish profession: Ergo, &c.
First, if the proposition were true, this argument might be retorted vponupon them: for in the late dayes of persecution in England, many zealous Protestants did not onelyonly forsake all expectation of worldly preferment, but did willinglie forgoe their life for the truth sake, and endured more for their conscience only, then euer did any Papist: therefore if he hauehave reasoned well for Poperie, he hath reasoned better for Protestancie, that it is in the right beliefe.
2 Other reasons may be alleaged, why many depart from the truth,Causes and motiues of and to heresie. euen where they may liue with good conditions, beside a conscience of religion: As an ambitious desire of prefermēt caused some to start aside, as is euidēt in the examples of aNicepho. lib. 1. ca. 7.Theobutes, bAmbr. li. 1. de poenit. ca. 15.Valentinus, cCyprian. lib. 1. epist. ca. 6.Nouatus, dEx Augustin. de haeresib.Marcion, eNiceph. lib 4. ca. 22. Ex concil. Antiochen. Epist. 6. ad Cornel. Math. 23.14. Socrat. 7.27.Montanus, who for the thirstie desire to be made Bishops, which they could not obtayne, fell into heresie. Some of a couetous greedie mind hauehave become singular, thinking thereby to grow rich. Such an one was Paulus Samosatenus, Ex sacrilegijs ad summas diuitias peruenit, By sacrilege he came to great riches. So Cypriane testifieth of Nouatus, Spoliati ab eo pupilli, fraudatae viduae, &c. He robbed orphanes, and defrauded widowes, as the Gospell witnesseth of the Pharisees, that they deuoured widowes houses, vnderunder colour of long prayer. Some are possessed with a spirit of phrenzie, and deluded of Sathan: as the Iewes perswaded by one Moyses, did cast themselues headlong into the Sea. The Donatists did throw themselues headlong into the fire and water, and from the tops of hils.Lib. 2. contr. Gaudent. Augustine sayth of them, Diabolus vobis istum furorem inspirat, Who els but the Deuill doth inspire this furious mind into you? And hence it commeth that many are bewitched of Sathan, and iustlie giuen ouer of God to be deceiued by him to beleeue lies, because they receiued not the louelove of the truth.2. Thessal. 2.10.
Secondly, for the assumption. 1. seeing this Ignatian brother confesseth he was very yong, when first he forsooke the faith of the Gospell: he had greater cause to suspect the rashnes of his shalow youth in receiuing, then commend his stedfastnes in retayning his first error: Hee should rather say with S. Paule, 1. Cor. 13.12.When I was a child, I spake as a child, I vnderstood as a child, I thought as a child. Otherwise his stiffnes in continuing, as he was, may be rather imputed to an obstinate resolution, then to a tender perswasion of his conscience. Youth is soone infected, and tender yeares easily tainted. It seemeth to be true in him, which Hierome sayth, Difficulter eraditur, Hieron. ad Lae…am.quod rudes animi perbiberunt, It is hardly recouered, which simple minds hauehave once receiued. And seeing he telleth vsus he was borne of Protestant parents, I would not hauehave him more wilfull then the heretike Eutyches, who sayd,Stiffnes of heretikes. Sicut accepi à progenitorib. ita credidi; in hac fide genitus sum, &c. in hac opto mori, As I hauehave receiued of my progenitors,Concil. Ephesm. 2. insert. concil. Chalcedonens. action. 1. so hauehave I beleeued; in this faith I was borne, in this faith I desire to die: for seeing he was borne of right beleeuing parents, and in the faith of the Gospell, he can not pretend like cause of his persisting, as obstinate Eutyches did. I know not who his parents were, but by his confession they were better resolued in religion then their sonne: let him take heed then, least Eudoxius speech inuerted be verified vponupon him, pater foreign, filius foreign: a godlie father,Socrates lib. 2. ca. 32. a godlesse sonne.
2 But if it might be lawfull for me a little to sound this yong fathers mind, I could gesse at an other cause of his reuolt, then his pretended conscience: for it is well knowne, that the Ignatian fatherhood (whose cognisance as I am informed, this sect-maister beareth) is an order peramount in the Romish corporation, and a passing gainfull trade. These new vpstart friers are notable catchpoles, and cosening (by their owne Masse-priests report) cunni-catchers, and such as angle with long rods,Ignatian fetches to get riches. and fish for their owne aduantage.
They can tell vsus of Frier Gerards golden web, who could weaue, Quodlib. p. 90.or rather waue to himselfe from diuers persons aboue sixe thousand pound: of Frier Hawoods pomp in riding in a coach, and of his lordlike traine:Replie to the Manifestat. f. 14. a. Ib. f. 15. a. Quodlib. p. 91. Repl. f. 24. a. Repl. f. 14. b. of Frier Garnets expenses after fiue hundred pounds by the yeare: of Frier Oldcornes stable of eight geldings, all at one time: of Frier Holts large offer of pensions: of Frier Walpoles crownes: of Frier Gerards Church-stuffe, valued at two hundred marks: of a vestment giuen him of needleworke esteemed at an hundred marks. May we not now say vntounto them as Apollonius of Priscilla and Maximilla, Dic mihi prophetae vestib. & gemmis ornantur, propheta tabula ludit & tesseris, Hieron. catalog. scriptor.Do prophets glitter in rich vestures and pretious stones? Do prophets play at tables and dice? But such are these iollie fellowes, ietting vp and downe in silks and veluets, with iewels, rings, and chaines of gold: and it is very like they do sport themselues also, both aboue and vnderunder boo…d at their pleasure.
And as they are nimble fingred gentlemen to tell money, so they hauehave a speciall facultie in bestowing of Legacies. Frier Gerard being put in trust for the disposing of 3000. pound and more,Repl. f. 24. a. could very handsomely cōuey it into his owne purse. An other lay brother of that order got from a rich man lying sicke at Valledolid in Spaine a great summe of gold, which he had purposed to hauehave giuen to the poore Englishmen,Ibid. fol. 26. a. which liued there. And herein they do well reuiue the memorie of the heretike Dioscorus, of whom Ischyrion complayned, that whereas the Emperor had decreed to send corne for the reliefe of the parts of Lybia, he would not suffer it to be transported,Libell. Monach. Constantinop. 5. action. 1. but sold it in time of dearth at great prices, and how Peristeriae testamentum violauit, he violated the testament of Peristeria, and the legacies giuen to the Monasteries he bestowed vponupon bawdes and harlots.
This great wealth, pomp, and credit of the Ignatians considered, who are regarded (as we were told before) of the most rich and puissant princes of the world, Pag. 46.might it not be a great allurement to this (aspiring springall) to associate himselfe vntounto that companie, and to thrust his sickle into their haruest? for if they that gleane after them, which are but their factors and dispensators can fill their hands, that they sticke not to hazard twentie nobles at once at play,Replie to the Manifestat. fol. 24. b. foreign. the reapers that go before them must needs make a better match? they come to the golden haruest, as Stratocles and Democlidas profanely called the iudgemēt seate. And thus much also of this Section.