The Four Principal Pillars of Papistry, Pillar 1 · Part 2

The Four Principal Pillars of Papistry · Pillar 1 · Part 2

p. 11Popish slaunders and false accusations. Part. 2.

NOw in the next place, hauing tasted sufficiently of the first dish of their bitter & sower taunts & reproches, which we hauehave had but a cold welcom vntounto; let vsus take an assay of the next: And that, I feare me, we shal find not much plesanter p. 12Yet because wee will not be vnmannerly ghestes, wee will taste of eueryevery dish. Our aduersaries therefore are not contended to load vsus with bitter and vnsauourie words; but they do also charge vsus with fained and deuised things, accusing vsus falsely, and imposing vponupon vsus strange & vnknowen articles: Their accusations then and false challenges, are either generall against our whole Church, or particular, directed & leauelled against some speciall men, and both kindes concerning either the doctrine or maners of our Church: of these in order, and first of their accusations in generall, and vaine surmises of our doctrine: and here I will especially follow our Rhemistes, as before we made bold with master Harding, who in this case are verie plentifull.

They charge vsus to say; That the Church consisteth onelyonly of the elect: 1and that there are no euill men in the Church. Annot. Math. 3. Sect. 7. & Math. 22. Sect. 2. Whereas wee affirme, that the visible Church vponupon earth hath both good and bad in it: but the inuisible Church we hold to consist of the elect onelyonly.

Annot. Math. 19. Sect. 11▪ that wee should saye; God can do no more 2than he hath done or will do: which they call blasphemous infidelitie. Wee say no such thing, but onelyonly this; that God can do nothing contrary to his owne will, word, & glorie, and yet is Almightie.

Annot. Math. 23. Sect. 6. That wee teach; It is enough to hauehave onelyonly 3faith. Wee teach no such thing: wee say, that faith onelyonly iustifieth, but faith working by louelove, as Saint Paul saith; not voide of good workes, Galath 5. 6.

That wee say, the Church hath failed many hundred yeres, til Luther 4and Caluin. Annot. Math. 28. Sect. 2. Whereas we beleeue, that the Church hath alwaies continued, and shall continue till the end of the world.

That we hold, that it is sufficient to be baptized with the Holie Ghost, 5and that water is not necessarie, Annot. Mark. 1. Sect. 5. But wee graunt that baptisme with water is necessarie, if it may be had acording to Christes institution: Otherwise in those that are preuented by death, wee affirme, that the lacke of water cannot depriue them of their inheritance.

That wee say, all things are easie in Scripture, Annot. Luk. 6. Sect. 1. 6Wee say no such thing: but confesse that manie things are therein harde to be vnderstood: Yet the doctrine of faith to be in the word plainly declared, so that the people may safely be admitted to the reading thereof.

That wee affirme, the Church may faile in faith. Annot. Luk 18. Sect. 8. 7Wee say onelyonly, that the Church may erre in some points of doctrine, but not finally fall away from the faith, Fulk. ibid.

That we pretend, that God draweth vsus against our wil, & without any 8respect to our consent, Iohn. 6. 2. God of vnwilling maketh vsus willing, by changing our will to embrace Christ gladly, and otherwise we teach not.

p. 13That wee affirme the Holie Ghost to be none other, but the gift of 9wisedome in the Apostles, and a fewe other for gouernment: Annot. Act. 8. Sect. 7. But none of vsus sayth so: It is a meere slaunder.

That wee allow no fasting, but morall temperance, and spirituall fasting 10from sinne. Act. 13. Sect. 5. Whereas we do acknowledge a Christian vse of fasting and abstinence from all meates and drinkes, for the taming of the flesh, and making vsus more fit to pray: not an abstinence from flesh onelyonly, as they do superstitiously imagine.

That wee should saye, that the preaching of the lawe, and iudgement 11to come, maketh men hypocrites. Act. 24. Sect. 2. Whereas wee hold the preaching of the lawe to be necessarie to bring men to repentance: But iustificatiō by keeping the law, which they teach, we vtterly condemne.

That wee would hauehave all men to be present, and giuegive voice in Councels. 12Act. 19. Sect. 5. We say not so, for that were impossible: But we hold against our aduersaries, that as wel the learned and discreete amongst the lay men, as the Clergie, ought to be admitted to consult of religion: And that not only Bishops, but other Pastors also and Ministers ought to hauehave deciding voices in Councels.

That wee condemne good woorkes as sinfull, Pharisaicall, hypocriticall. 13Rom. 2. Sect. 3. Whereas we acknowledge them to be the good gifts of God, the fruits of iustification, the way wherein all Christians must walke to saluation, We onelyonly exclude them from being any cause of our iustification before God.

Annot. Rom. 2. Sect. 4. That wee affirme that God iustifieth man, that 14is to saye, imputeth to him the iustice of Christ, though hee bee not indeede iust: or of fauour reputeth him as iust, when in deed he is wicked, impious and vniust: And that we thinke it is more to Gods glorie, and more to the commendation of Christes iustice, merites and merciemercy, to call and count an ill man so continuing for iust, than of his grace and merciemercy, to make him of an ill one, iust in deede, and so truely to iustifie him. This is a great slaunder: For wee thinke and saie; that God of a wicked man, by his grace and merciemercy, doth make him iust in deede, by the iustice of Christ, neither calling, no… accounting him iust that continueth wicked, as he was before, but giuing him also the spirite of sanctification, whereby after he is made iust by grace, he doth the workes of iustice, and keepeth Gods commaundements, though not perfectly in this life. Fulk. ibid.

That wee gather of those termes, vsed by the Apostle Rom. 4. couered. 15v. 7. not imputed. v. 8. That the sinnes of men be neuer truely forgiuen, but hidden onelyonly. Annot. Rom. 4. Sect. 7. Wee say, that our sinnes are truelie forgiuen vsus for Christes sake, and our conscience freely discharged of them, Christ hauing satisfied the iustice of God perfitly for them.

That wee teach, that the Sacramentes of the Church giuegive not grace p. 1416and iustice of faith: but that they be notes, markes & badges onelyonly of our remission of sinnes. Rom. 4. Sect. 8. Wee say not, that they are only markes and badges, but as the Apostle saith, seales of God to assure our faith of iustification by remission of sinnes: And yet it followeth not, that the sacraments should giuegive or conferre grace.

That to establish our fiction of confidence (as they not without 17blasphemie call it) wee make no account of the Articles of the Faith; the beleeuing whereof onelyonly iustifieth, they say, Annot. Rom. 4. Sect. 9. Wheras wee affirme, that we are iustified by none other faith, but that which is declared in those Articles, not by a bare knowledge or beleefe of them, that they are true, which the diuel hath & many reprobates: but by stedfast beleeuing of them, with a sure trust and confidence in Christ, whereby we are made partakers of his precious merites, and assured of the remission of our sinnes.

That we should say, Man hath no more free will, than a piece of clay: 18Rom. 9. Sect. 7. Whereas we onelyonly saie, that our free will hath no power or strength at all, to will, or doe the thing that is good, without the grace of God.

That we say, the faithfull be sure they shall neuer sinne: Rom. 8. Sect. 9. 19. We saie onelyonly, that they are sure to be preserued from that sinne which is irremissible, which is the sinne against the Holie Ghost.

That where the Apostle saith, It is better to marrie than to burne; that 20the Protestants thinke, to burne, is nothing else but to be tempted, because they would easilie picke quarrels to marrie: 1. Corinth. 7. Sect. 8. Wee do not so thinke, that to burne, is onelyonly to be tempted, but to be so continually inflamed with lust, that the will doth consent & desire quenching, Fulk. ibid.

That wee will not hauehave men woorke well in respect of rewarde at 21Gods hande: 1. Corinth. 9. Sect. 7. Wee say not so; but that men ought not to worke well onelyonly as hirelings, for hope of rewarde, but chiefely and principally, of louing obedience and duetie, as of children to their father.

That wee seeme by abandoning other names of the Communion (sauing 22this, calling it supper) to hauehave it at night, and after meate: 1. Corinth. 11. Sect. 8. Wee retaine other names of this Sacrament beside, as the Communion, the Sacrament of the bodie and bloud of Christ, the Eucharist, and such like: and it is but a vaine conceit, that wee encline it to hauehave it at night, when they see our vsuall and dailie practise to the contrarie.

They say, wee professe, that wee make no consecration, benediction, or sanctification 23of the bread and wine at all in the Sacrament, but let the bread and wine stande aloofe: and that wee occupie Christes wordes, by way of report onelyonly p. 15and narration: applying them not at all to the Elements proposed to be occupied: 1. Corinth. 11. Sect. 9. All this is vtterly false, for wee professe, that by praise and thankes-giuing for the death of Christ, and by prayer vntounto God, that we may be partakers of the bodie and bloud of Christ, we consecrate, blesse and sanctifie the bread and wine, to be the holy & blessed Sacraments of the bodie and bloud of Christ. And wee doe also apply the wordes of institution to the Elements, (though not after their Magicall fantasie) praying thus: That wee receiuing the secreatures of bread and wine, according to Christes holie iustitution, (which is rehearsed out of the Gospell) in remembrance of his passion, may be partakers of his most blessed bodie and bloud. This is (who seeth not) a manifest applying of the words to the matter proposed to be occupied.

That wee would make the simple beleeue, that no punishment of a 24mans owne person, for sinnes committed, nor penance enioyned by the Church, is necessarie, but all such things to be superfluous, because Christ hath satisfied ynough for al: 2. Corinth. 2. Sect. 2. This is a malicious slaunder. Wee affirme in deede, that no punishment laid vponupon any mans person, either by himselfe, or by the Church, is any satisfaction to the iustice of God for our sinnes, because Christ onelyonly was able and hath made such satisfaction: yet temporall punishment for chastisement, ecclesiasticall discipline for satisfaction of the Church, and amendment of open offenders are necessarie by the ordinance of Gods worde, and in our Church are practised: Fulk. ibid.

They saye, that Luther, Caluine, and such wicked Libertines, as it pleaseth 25them to terme vsus, do teach, that Contrition is altogether a meane to make sinners eyther hypocrites, or to put them in despaire. Annotat. 2. Corinth. 7. Sect. 3. Wee speake onelyonly against the Popish heresie of penance, or sorrowe to be satisfactorie for sinne, and not against such sorrow which worketh true repentance, and true contrition for all their sinnes past.

That wee refuse all mans attestation and approbation, and will bee 26tryed by Scriptures onelyonly: and that wee count it a great absurditie to hauehave the Scriptures approued by the Churches testimonie: Galath. 2. Sect. 4. But wee affirme no such thing, neither doe wee refuse to bee tryed by men iudging according to the Scriptures. The approbation of the Scriptures by the Church wee allowe: but wee count it a great absurditie, that the authoritie of the Scripture shoulde depende vppon the Churches approbation and tryall, which is the thing in question betweene vsus.

That wee teach, that the charge of the Apostles was so distinct, that 27none could preach, or exercise iurisdiction, but in those seuerall places, which by Gods appointment, or their lot, for more particular regard of p. 16peace, and orders sake, were limited to eueryevery one, Galath. 2. Sect. 6. But we teach contrariwise, That eueryevery one of the Apostles had as large and as generall authoritie, as the other: and that any of the Apostles by their commission, might lawfully hauehave preached at Rome, as well as Peter or Paul. But after this distinction was made by God, it was not lawfull for the Apostles to leaue or forsake their special charges, and to intrude them selues into anothers limits, as Saint Paul saith: wee do not stretch our selues beyond our measure. 2. Corinth. 10. 14.

That we hauehave no other arguments against the reall presence of Christ 28in the Sacrament, but such as wee borrow of Aristotle and his like, concerning quantitie, accidents, place, position, dimensions, sight, taste, and other straites of reason, to the which they bring Christes mysteries, Coloss. 2. 1. We hauehave other arguments out of holie Scripture, and the auncient writers: Neither hauehave wee any arguments out of Philosophie, but such as are grounded vponupon the Scriptures, which teach the perfect humanitie of Christ, and all essentiall properties of a true and naturall bodie.

They say, wee applie that text of Saint Paul: Hee that will not labour, 29let him not eate. 2. Thessal. 3. 2. against the vacant life of the Clergie. Annot. in hunc locum. But wee require no such thing, as to labour with the hands, of such of the Clergie, as labour in studie and teaching. Against the idle life of Monkes, Nunnes, Friers, and the rest of that crue, as also against idle Masse-priests this text is strong.

That we hold nothing to be necessarie to saluation but the Scriptures. 302. Timoth. 3. Sect. 3. We hold no such thing: for so wee should exclude Christ him selfe, as vnnecessarie to saluation. But we affirme, that the Scripture containeth all things necessarie to be learned to saluation, and this is the true state of the question.

That wee plainly denie Melchisedech to hauehave bene a Priest. Hebr. 7. 31Sect. 8. Here without shame they slaunder vsus. This wee neuer denied, neither by Gods grace will euer: though we affirme, that his Priesthood consisted not in offering of bread and wine: neither doth the Apostle, or any text of Scripture so teach.

They charge vsus with this heresie: That Christ was not the first man that 32entred into heauen. Hebr. 10. Sect. 1. They belie vsus, to say we holde, that Christ was not the first man that entred into heauen, with his bodie or whole humanitie, as the text is. Hebr. 10. 20. And that dedicated and prepared away for all his members to enter into heauen, both with their bodies, and their soules: by vortue of whose death, all the faithfull from the beginning were receiued into heauenly rest in their soules.

That we will hauehave no difference betweene the laitie and the Clergie, 331. Pet. 5. Sect. 2. It is false, which here they obiect against vsus. Wee onelyonly mislike their Popish difference, who do in such sort set apart their Clergie p. 17from the rest of the people, as though they onelyonly were the Lords lot and inheritance, the rest excluded.

That we say, the Scriptures be so easie, that they may be not only safely 34read, but also expounded boldly of all the people, as wel vnlearned as learned: and consequently, eueryevery one by himselfe, and his priuate spirite, without respect of the expositions of the learned fathers, or expectation of their pastors iudgement, may determine & make choice of such sense as himselfe liketh, 2. Pet. 3. Sect. 1. All these are great vntruthes. In deede we do hold, that the people may safely be admitted to the reading of the Scriptures, though we denye not, but that there are certain places therein hard to be vnderstoode: yet we giuegive them not libertie to expound scripture, as themselues listeth, not staying for the iudgement of their pastors: For we plainly protest, that whosoeuer despiseth the ordinarie Ministerie of the word, which God hath established in his Church, for the direction of vsus in the truth, shal neuer attaine vntounto true knowledge. As for the expositions of the fathers, we are so far from reiecting them, where they interprete according to the sense of the Scriptures, that they do in a manner anow all our interpretations, which you mislike.

That wee affirme, that wee neither keepe, neither possiblie can keepe 35Gods commandements, 1. Iohn. 2. Sect. 7. Wee say not so, but that we can not keep them in such perfection, as the iustice of God requireth, though by his grace we doubt not, but we are enabled in such measure to keepe them, as his merciemercy in Christ accepteth, Fulk. ibid.

Thus wee see with how many slaunders our countrimen of Rhemes doe vnkindly charge and load vsus withal: neither are these all: more, who pleaseth may collect out of that blacke booke of theirs. The want of the rest, which I hauehave not here set downe, I will supply out of another countreymans booke of ours, to whome we are much beholding for afoording ofHarding. vsus such plentie of so good stuffe. First, P. 146. He thus friendly saith vntounto vsus, If you do not allowe euerie man, yea, and eueryevery woman to be a Priest, why driue 36ye not some of your fellowes to recant, that so hauehave preached? Why allowe yee the bookes of your new Euangelistes that so hauehave written? An odious vntruth: for touching the Ministerie of the Church, wee hauehave none that either hauehave preached so, or written so, Iewel. defens. Apolog. pag. 146.

That wee saye, all things necessarie to saluation are expressed in the 37Scriptures, pag. 240. But so wee say not: Wee holde that all things necessarie are either in the Scriptures expressed, or therein contained, by necessarie collection and diduction to be drawen from the same.

That wee, which say wee can by no meanes fulfill the law of God, doe 38make God vniust, euill, impotent, and not able to giuegive so much grace, as may helpe to fulfill his lawe, pag. 368. Wee make not God vniust or impotent, but wee confesse our selues to be sinners. Neither is the question p. 18here, what God is able to doe, but what he hath promised: for howsoeuer God be able, by his abounding grace, to make vsus perfect in this life, and altogether voide of sinne, as wee shall be in the life to come: yet his power is not contrarie to his will reuealed in his worde, which saith, that all men hauehave sinned, Rom. 3. 23. And as many as are of the workes of the lawe, are vnderunder the curse, Galath. 3. 10.

That wee tell Christian men, they may worke as much as they will, 39but all in vaine, page. 371. Vntruth, for wee saye with Saint Paul, your woorkes shall not bee in vaine in the Lorde. Although wee doe exclude them from being any cause, or meane of our saluation, and that by the warrant of the Scriptures, Roman. 3. 28. Ephesian. 2. 10. and in other places.

That wee professe, that the faith of the Catholike Church may faile 40and fall, page 493. Wee speake not of the vniuersall Catholike Church, but of the Church of Rome, or of any other particular Church, which may faile in faith, as wee see the Churches of Corinth and Galatia are nowe thoroughly departed from the faith, and are wholly subiect to the Turke.

That wee animate temporall Magistrates, by the pretensed example 41of Dauid and Salomon, to intermeddle with Bishops offices, pag. 689. Vntruth, it is not our doctrine: But they rather embolden the Pope to meddle with Princes offices. And Bellarmine a great Champion of theirs doeth free vsus from this slaunder, who confesseth of vsus, that wee holde Regimen ecclesiasticum spirituale esse, & distinctum a politico: That the Ecclesiasticall regiment is spirituall, and a thing distinct from the politicall, or temporall.

That wee teach, that the Lordes supper is verie bakers bread, and 42wine, with the onelyonly figure of Christes bodie and bloud, pag. 320. But wee neuer so vnreuerently called that holy Sacrament. It is your selfe (master Harding) that doeth so vilely disgrace this holie Mysterie, calling it A piece of bread not woorth a point: a leane and carrien banket; a toye. Wee call it the Sacrament of thankes-giuing, the Sacrament of the bodie and bloud of Christ, with other names fit for so great mysteries. Neither doe wee make them bare figures and signes, but as the Apostle saith, seales of the righteousnes of faith. Rom. 4. 11.

Now, hauing seene thus farre, with what false opinions they charge our Church generally, in respect of our doctrine, let vsus take some triall also of their iust and true dealing with vsus, in matters belonging to manners. And here I doe not thinke but wee shall finde them halting, as before.

First, Harding chargeth vsus with continuall aduoutrie and incest, calling 43without all honestie or shame, Ministers lawfull wedded wiues, p. 19their filthie yokefellowes, pag. 439. Yea, hee saith, that our Gospel hath no substance, beside carnall libertie and licentious liuing, pag. 289. And that thorough our euill teaching, the worlde groweth more to be dissolute and wicked, pag. 382. But if master Harding had remembred the dissolutenes, and licentiousnes of life that is at Rome: Hee could not without blushing hauehave charged vsus with incest, aduowtries, and all Carnall libertie. He had forgotten belike that olde English prouerbe, Hee that goeth once to Rome, seeth a wicked man: hee that goeth twise, learneth to know him: hee that goeth thrise, bringeth him home with him, Fox pag. 843.

The Rhemistes doe accuse the Protestants (whom they call heretikes) 44for their lightnesse in admitting eueryevery one without discretion to the Clergie, 1. Timoth. 3. 6. But, as for that vncharitable name of heretikes, wee shall shewe anone, that it is more proper vntounto them, than vntounto vsus. And neuer any heresie admitted more vnworthie persons to the Clergie, than Papistrie hath done: not onelyonly into the inferiour places, but euen into their chiefe Bishops see: for as Alphons. testifieth, whome wee cited before, Manie of their Popes did not knowe so much as their Grammar.

Harding chargeth the Protestants in diuers Countries to hauehave attempted 45to wrest the sworde out of the Princes handes. Were the hundred thousand Boures in Germanie (saith he) consumed by the sworde of the Nobilitie there for their obedience? P. 441. So hee slaundereth Luther also, that hee stirred vp Thomas Munzer in Thuringia, who was the Rebels preacher, pag. 447. Thus the Rhemistes deale with Caluin, calling him one of the principall Rebels of this time, and moste falsely giuegive out of the Protestants, that their Consistories are shoppes of rebellion.

Thus also they report of Wickliffe, that hee should teach, that Princes are not to be obeyed being in deadly sinne. Annotation. 1. Peter. 2. Sect. 8.

All these are malicious slaunders deuised against vsus. First the boures of Germanie were most of them aduersaries to Luther, and vnderstoode no parte of the Gospell, but conspired together, as they saide, onelyonly against the crueltie of their Lordes, as they had two and twentie yeares before in the conspiracie called (Liga Sotularia,) Anno 1503. fifteene yeares before Doctor Luther began to preache, which was Anno 1518. Iewell. pag. 441. Secondly, Luther was so farre from stirring vp Thomas Munzer, that hee called him the preacher of Sathan, Sleidan. li. 5. Thirdly, Neither did Wickliffe teach any such thing, for he him selfe was obedient both to Edward the third, and to Richard the second; both which princes, as wee knowe, were guiltie of some notorious sinnes. Fourthly, you rather shewe your selues the rebelles of this age, who make no conscience p. 20in mouing the subiects to rise vp and conspire against their naturall Soueraignes. And England knoweth by experience, that your Seminaries of Rome and Rhemes, are the shops of rebellion, which hauehave forged so manie conspiracies against our Soueraigne, but all hitherto in vaine, the Lorde be thanked, and wee trust in God shal be so still: yee might therefore hauehave beene ashamed, to hauehave cast vsus in the teeth with that, which your owne consciences may accuse your selues of.

Thus much of the slaunders in generall, which they belch out against our whole Church: now wee will a little touch those Popish forgeries, which they hauehave in their idle and phantasticall braine, deuised against some particular men amongest vsus, sorted out from among the rest.

And first of all, they lay load vponupon poore Wickliffe, charging him with 46many things which he neuer helde: As that he should teach, that a Prince is not to be obeyed being in deadly sinne, Rhemist. Rom. 13. Sect. 4. 1. Peter 2. Sect. 8. which wee hauehave shewed before to be a great vntruth.

That Wickliffe did condemne degrees of schooles, & titles of Doctors 47and masters, Rhemist. Math. 23. Sect. 4. This is a meere slaunder of Wickliffe: Fulk. ibid.

That he should saie, that God ought to obey the diuell, Bellarmine, 48Praefat. in controuers. and addeth for the proofe hereof, that this his heresie was condemned in the Councel of Constance. Sess. 8. Wee take this to be a meere slaunder as the rest: for there is no such thing found obiected against Wickliffe, neither in those 18 articles exhibited against him in the conuocation of certe…n Bishops at Lambeth, Fox P. 432: nor yet amongst those 9 articles, which were condemned as hereticall: nor those 23 which were condemned as erronious, Fox P. 435. Yet concerning this matter, three schollers of the said Wickliffe, that followed not long after, shewed their opinion, namely, Nicholas Herford, Phillip Repingdon, Iohn Ayshton. And thus they say, that God ought not to obey the diuell in his owne person, or essence, nor with the obedience of necessitie: for so to affirme, say they, it is heresie, Fox P. 438. And againe they graunted, that they meant an obedience of …oue, because God loued the diuell, and punished him as he ought, P. 439. The phrase and maner of speech is somwhat strange: but who seeth not, that their meaning is sound and good. First, that God not in his owne persō, but in his creatures yeeldeth obedience to the diuel: that is, sometime giueth him power ouer his creatures. Secondly, yet not of necessitie, for God, can when it pleaseth him, tie Sathan short▪ & exempt his creatures from his power. Thirdly, that God loueth him as his creature, & so he doth also the wicked, suffering the Sunne to shine vponupon them, Mat. 5. Fourthly, that the Lord in his iustice is to punish the diuel, & so doth: they are reserued in euerlasting chaines of darknesse, Iud. 6.

p. 21In this sort also they dealt with Iohn Husse, deuising strange Articles 49against him which he neuer thought: As that he should saye, that Saint Gregorie, when they alleaged his authoritie against him, was but a rime…: wherein Iohn Husse himselfe aunswered, that they did him great iniurie, for so much, as he alwaies esteemed and reputed S. Gregorie for a most holie Doctor of the Church: Fox pag. 606.

Thus it was falsly obiected against the same Iohn Husse in the Councel 50of Constance, where he was most vniustly condemned: that he saide, there should be a fourth person in diuinitie, and that a Doctour heard him to speake the same. Iohn Husse desired the Doctour might be named, which not obtaining, he thus cryeth out: O miserable and wretched man that I am, which am forced and compelled to beare such blasphemie and slaunder: Fox P. 622.

This was, as wee see, the guise of the olde Papistes, thus without all feare, to slaunder the children of God, whose of-spring, I meane the Papists of latter time, do tread in the same their fathers steppes.

So was M. Tindall that faithfull seruant of God abused by them, vponupon 51whome they fathered manie false articles: As that he should saie, that it is impossible for vsus to consent to the will of God, Fox P. 1247. Artic. 3. Whereas he meant, and so spake, that by nature it is impossible, no otherwise than the Apostle saith; That the wisedome of the flesh is not subiect to the law of God, neither in deede can be.

That he should say, eueryevery mā is lord of another mans goods: as though 52he should fauour the Anabaptisticall communitie: P. 1248. Articl. 18. Tindals wordes be these: If thy brother or neighbour neede, and thou hauehave to helpe him and yet shewest no merciemercy, but withdrawest thine handes from him, thou robbest him of his owne.

That he should saye, the woorst Turke hath as much right to my 53goods at his neede, as mine housholde or mine owne selfe: P. 1248. Articl. 20. Tyndall saith and writeth thus: If thy neighbours which thou knowest be serued, and thou hauehave yet superfluitie, to the verie Infidels wee are detters, if they need, as farre foorth as we maintaine them not against Christ. Lo, here is no mention made of any Turke: and expressely he saith, that our neighbors, & so our owne familie is to be preferred: the rest to hauehave of the remainder & superfluitie. Is not this great heresie thinke you?

That Christ tooke away all lawes, and maketh vsus free and at libertie, 54P. 1251. Articl. 5. Tyndall saith thus: Hee hath not deliuered vsus from the Law, but from the power and violence of the Lawe: but for all that, he hath not taken away from the powers and officers their right, sworde, and authoritie to punish the euill.

That hee should affirme, that by workes wee decaie from the faith: 55P. 1252. Articl. 16. But Tyndall faith, By trusting in workes, wee decay p. 22from the faith.

That keeping of virginitie and chastitie of Religion, is a diuelish thing, 56P. 1253. Articl. 20. Tyndall hath not the chastitie of Religion, but of the Religious, meaning Monkes & Friers: vponupon whom the yoke of single life was imposed, & violently enforced, which S. Paul himselfe calleth a doctrine of diuels.

That he should say, if we beleeue that God hath promised euerlasting 57life, it is impossible we should perish, P. 1255. Articl. 6. But Tyndall thus writeth: when with a perfect courage we put all our trust in God, and in his promises, it is impossible we should perish, for he hath promised vsus euerlasting life. He speaketh not of a generall beleefe only, but of an assured trust and confidence in God.

That he should hold, that the Gospell maketh all true Christian men 58seruants to all the world, P. 1257. But Tyndall thus, By the rule of charitie, & not of office & dutie, eueryevery Christian man is bound one to help another. Thus deceitfully they clip and mangle the good mans wordes, to make him to speake what they list themselues.

And as wee see their falshood in collecting these articles, the like craft 59they vsed in a great number more, against this good man master Tyndall, they falsifie 29. articles out of his booke called the wicked Mammon: 25 out of the booke entituled the Obedience of a Christian man: 37 out of his booke called the Reuelation of Antichrist: 41 out of his booke named the Summe of the Scripture, consul Fox. a P. 1247. ad P. 1257. The number in all is 132 articles, some forged, some wrested, some mangled, none sincerely alledged, which they obiect against him.

Now let vsus see how they deale with Martin Luther: …urely after the 60same fashion, as they doe vntounto the rest. First, Harding chargeth him to hauehave written against the power of lawfull Magistrates. Luthers wordes (saith he) be these, Inter Christianos nullus neque potest neque debet esse magistratus: Among Christian men, none can, nor ought to be a magistrate, Defens. Apol. P. 446. Luther speaketh not these words of the outwarde Ciuill gouernmēt, but onelie of our inward band, & obediēce toward God: And in this respect, there is no king, nor prince indeed, nor may be anie. In this sense, S. Paul saith, There is no Iewe, there is no Gentile, there is no Lorde, there is no seruant, there is no man, there is no woman, for all you are one in Christ Iesus, Galath. 3. They might therefore as well hauehave charged S. Paul to hauehave written against ciuil gouernors, as Luther. But what his opinion was of the authoritie of the ciuil Magistrate, may appeare, where he writeth thus vntounto the rebels in Garmanie, being in the field against their Lords: Yee take the sword & withstand the magistrate, whom God hath apointed, is not this rashly to abuse the name of God, Iohn Sleidan, lib. 5.

Our Rhemistes charge Luther, that vponupon these wordes of our Sauiour, p. 2361Resist not euill, Math. 5. 39. He should hold that Christians might not resist the Turke, annot. Math. 5. sect. 9. This is a slaunder of Luther, hee did write onelyonly, that Christians should not hope to hauehave victorie against the Turkes▪ before the Church were reformed.

That Luther teacheth, that onelyonly infidelity is sin: Annot. Mat. 7. sect. 5. Luther 61doth not teach, that infidelity only is sin, but that it is the root of al sin.

That Luther and Caluine do teach, that God was the author of the traiterous 62sinne of Iudas: Act. 2. sect. 9. They neuer so taught, but speake onelyonly, as the scripture doth, That Christ was deliuered vp, according to the determinate Counsell Act. 2. 23.Acts 2:23and foreknowledge of God.

That Luther and Caluine attempted to cast out diuels, & sped much like, 63as the 7. sons of Scena did, Act. 19. sect. 9. This is a great slaunder inuented of them by a lying spirit: yet it is most credibly reported of Luther, that God by his hand wrought a miraculous worke vponupon a yong man, that had giuen himselfe bodie and soule to the diuell, see the storie, Foxpag. 864.

Against Melancthon they obiect, that he auouched 3. sacraments: Baptisme, 64the Eucharist, and Orders. Harding defens. apolog. 162. Melancthon onelyonly sayth thus, That he can well call Orders a sacrament, so that it be knowen from baptisme, and the supper: which in proper speech, and verily be called sacraments, In apolog confes August.

So another Sorbonist disputing with Friderike Danuile Martyr, belyed 65Melancthon, that in his booke of common places, he should call auricular confession, Euangelicum secretum, A secrete of the gospell, Fox pag. 921. Whereas Melancthon saith cleane contrary in that booke, calling it a snare of the conscience, and against the Gospell.

But aboue all other, they hauehave a great spite at Caluine: Harding accuseth 66him, that hee should teach, that where the death of Christ may bee remembred otherwise, there all Sacraments bee superfluous: Defens. apolog. pag. 185. But Caluine teacheth cleane contrarie: Sic est exigua nostra fides, (saith he) &c. So smal is our faith, that vnles it be borne vp of eueryevery side, & by all meanes be held vp, it wauereth, and is like to fall: By which words hee sheweth, that wee hauehave great neede of such remedies, because of the weakenes of our faith: much lesse, are they superfluous: thus M. Harding by his leaue is proued a lyer.

The Rhemistes charge Caluine with this heresie, that God is the author 67of sin, Mat. 13. sect. 2. Neither Caluine, nor any of vsus say so, but we say & hold as Augustine doth, that God hardeneth the wicked, not as an euill author, but as a righteous iudge, not by a bare permission or suffering, as the papists teach, but by withdrawing, and withholding his grace, & deliuering thē to the deceit of sathan, as a iust punishment of their sinnes, thus Augustine at large Cont. Iulian. lib. 5. cap. 3. Thus also S. Paul affirmeth of the Idolatrous Gentils, That God gaue thē ouer to their hart… lust. Ro. 1. 24. Fulk ibid.

p. 24That Caluine holdeth the second person to be God, not as of God the 68father, but as of him selfe, Iohn. 1. sect. 3. Caluin teacheth, that Christ is God, of God the father in respect of his person, as the sonne; yet very God of himselfe, in respect of his diuine nature and essence, and of one and the same Godhead with his father, which is not multiplied by cōmunication of generation, but is one and most singular in al the three persons. And this is sound and Catholik doctrine.

That Caluine teacheth, that Christian mens children be so holie, that 69they neede no baptisme. 1. Corinth. 7. sect. 11. Rhemist. A false slaunder, for Caluine contrariwise doth reason against the Anabaptistes out of S. Paules wordes, that because they are holie, they are to be baptized.

That Caluine and Luther, and their followers, refuse to put their preaching 70to the triall of holy Councels, Rhemist. 2. Galath. sect. 3. It is false, they neuer refused, neither doe wee, to put our doctrine to the conference of lawfull Councels, but hauehave often desired, that such a generall councel by consent of Christian princes might be gathered: we onelyonly refuse to be tried by popish councels, such as the late Chapter of Trent was, where the pope is both the partie accused, and the Iudge.

That Caluine exhorteth all men to hauehave respect to S. Pauls Apostleship, 71rather then vntounto S. Peters: as though the preaching, authoritie and Apostleship of both, were not alike true, & all of one holie spirit, whether they preached to Iewes or Gentiles, Galath. 2. sect. 6. See what sophistical cauilling here is: Caluine maketh no difference of the truth of doctrine, or Apostolike authoritie, which was the same whether in Paule or in Peter: but biddeth vsus to keepe the difference of primacie & distinction of prouinces made betweene them by the holie ghost, that Paule should be the chiefe Apostle of the Gentils, & Peter of the circumcision, Calu. lib. 4. Instit. 6. 14.

Bellarmine seemeth to charge Caluine yet further, that hee shoulde 72affirme, Christum in cruce desperasse, et esse damnatum: That Christ did despaire vppon the crosse, and was damned, lib. 4. De Christi anima. cap. 8. This is a grieuous slaunder: Caluine only saith, that it was necessarie, that Christ should not onelie suffer in body, but euen abide the wrath of God in his soule for the sinnes of the world, which inforced him, and not his bodilie paine, to crie out vppon the crosse, that hee was forsaken of his father. This is neither heresie nor blasphemie: but sound doctrine and agreable to scripture.

Our Rhemistes also in diuerse places hauehave a …ing at that reuerend and learned pastor M. Beza, and finding no iust matter to vpbraid him withal, they thus fondly picke quarrels against him.

Heare (say they) what a principall sectmaster, with his blasphemous 73mouth or penne vttereth, saying: In the verie best times, such was partlie the ambition of Bishops, partlie their ignorance and foolishnesse, that the p. 25verie blinde may easely perceiue, Sathan verely to hauehave beene president of their assemblies. And in the margent they note Beza… blasphemie against the first general Councels, Rhemist. act. 15. sec. 10. In this place Beza speaketh not one word against the first general councels, but against the assemblies of proud & vnlearned light-headed Bishops of Greece, which liued in those best times, whereof it is manifest by the Church stories, that many of them were heretical and blasphemous. It is a loose argument: Beza saith, there were wicked Bishops in the best times, Ergo he blasphemeth against the first generall councels.

That Beza saith Melchisedeches priesthoode was wholly spirituall, Annot. 74Hebr. 8. sec. 3. He saith not, that Melchisedeches priesthoode was onelyonly spirituall, as the spirituall priesthoode of the faithfull is: but that Melchisedeches priesthood was figuratiue, hauing a spirituall relation to Christes eternall priesthoode, Fulk. ibid.

But no maruell if they make not daintie to slaunder the ministers of the gospell, when they dare open their lying mouthes against christian princes, and offer violence to the Lordes annointed: As Bellarmine most slaunderously giueth out of our gracious Soueraigne: I am reipsa Caluinistis 75in Angliamulier quaedam summus Pontifex est: And nowe in trueth, a certaine woman in England taketh vponupon her to be chiefe Bishop of the Caluinistes. Bellarm. de notis Ecclesiae. lib. 4. cap. 9. A foule and a disdainefull slaunder: Whereas our prince doth not vsurpe vponupon the office of Bishops and ministers: but as all godly princes hauehave done, as Dauid, Hesekiah, and others: she thinketh that it belongeth to her princelie charge, to hauehave a care of Religion, and to looke to the house of God. Beside these slaunders, which they hauehave raised concerning the opinions and doctrine of our Church, they hauehave deuised and forged lies also concerning other matters.

Staphylus and furious Surius say, that Luther learned his diuinitie of the 76deuill. An other maintaineth, that he has borne of the deuil. An other that he died of drunkennesse. vid. Fox pag. 1257.

Bellarmine reporteth out of railing Cochleus, that Luther died sodainely: 77for saith hee, hauing supped verie daintily, and being made merrie with good cheere, and with his ieastes made al at the table to burst foorth into laughter, he immediatelie sickened, and died the same night. Bellarm. lib. 4. De notis eccl. cap. 17. And he maketh himselfe pretie sport in telling a lying tale out of the same Cochleus: how Luthers bodie being clapt in lead, in the midst of winter, in the frost and cold, sodainly beganne so to stincke, that the verie smell pearced the lead, and whereas they were purposed to conuey his corps to Wittemberge to be buried, they**A great vntruth, for Luthers body lyeth buried at Wittemberge in the Chappell of the Castle there. were constrained to leaue it by the way. lib. 4. De notis eccles. cap. 14. They may be ashamed to forge such shamefull lies, for neither was Luthers death sodaine: who p. 26had an old infirmitie hanging vpō him, being accustomed to be much troubled with oppression of humors in the orifice or opening of his stomach. Neither died he the same night, but the next morning betweene 8. and 9. of the clocke: Reported by Melancthon, who better was acquainted both with Luthers life and death, then any papist of them all. Luther made a most comfortable end, & made a most sweete praier before his death, which is rare, I thinke, with the popish sort, consul. Fox Pag. 864.

The rest, which they report of his body is as true, as that which they fained 78of M. Bucer, that he should denie at his death, that Christ our Messiah was come, Fox Pag. 1257. colum. 2. whose maner of death D. Redman that preached at his funerall and many other English men knewe to be contrarie, to their vngodly reportes.

Of like credite is that foule sorgerie of M. Caluins departure, as Bellarmine, 79though not the deuiser therof, yet blusheth not to be the reporter. That Caluine calling vponupon the deuill, blaspheming and swearing gaue vp the ghost, and that he accursed the day and houre, when euer he began to apply him selfe to studie and writing, Bellarm. lib. 4. De notis eccles. cap. 8. Whose eares now would not tingle, to heare these malicious and deuilish reportes of so godly a man? as though M. Beza, who was an eiewitnesse both of his life and death, and hath penned the storie thereof, could not better testifie for this matter, then they, which hauehave al by hearesaie. Wel, M. Caluin liued well, and died the Lordes seruant: whatsoeuer these blacke-mouthed, and cankred-harted papistes say to the contrarie: It were better for them rather to make Balaams wish, that they also may die the death of the righteous, then thus to blaspheme Gods Saintes.

As though we were ignorant of their popish custome and practise in 80belying the seruantes of God: When Horsey that wicked Chauncelour, had with his owne handes murthered Rich. Hun in the prison, was it not giuen out, that he had hanged him selfe? Fox pag. 867.

How cruellie was the congregation at Paris persecuted, and most 81vilely slaundered of thē? Ann. 1558. The priestes and friers in their rayling sermons perswaded the people, that the Lutheranes assembled together to make a banquet in the night, and there putting out the candles, they went together, Jacke with …ill, as they said, after a filthy & beastly maner. Other Sorbonistes accused them, that they maintained, there was no God: and denied the diuinitie and humanitie of Christ, the immortalitie of the soule, the resurrection of the dead, and briefly all the articles of true religion, Fox pag. 927. with such like malicious misreportes and slaunders, the auncient Church in the primitiue time was slaundered, who were accused of incest, conspiracie, sacrificing of infantes, putting out of candels and filthy whoredome, with such like, Fox pag. 36.

Therefore it neede not seeme strange vntounto vsus, that the enemies of the p. 27Church, doe in these daies also whet and sharpen their tongues against the professors of the trueth: especially, seeing that they, which doe euen now scourge and afflict vsus with their scorpion tongues, are not ashamed to speake broadly, yea and vntruly of the primitiue Church: for these are the Rhemistes owne wordes: In the primitiue Church, when Infidels dwelt among 82the Christians, and oftentimes came to their publike preachinges, it was both vnprofitable and ridiculous to heare a number talking, teaching, singing psalmes, one in this language, an other in that, all at once, like a blacke Sauntes. Annot. 1. Corinth. 14. sect. 5. Although there were some disorder among the Corinthians, yet it is lewdly done generally to charge the whole primitiue Church: And (thinke ye) these men hauehave not a verie reuerent opinion of the labours of the Apostles, that compare the publike exercises of the Corinthians, who were a Church planted and founded by S. Paule, to a blacke Sauntes?

Barke on now ye papistes, and seeing you spare neither Apostle, pastor, nor minister, neither primitiue and auncient, nor present and now being Church, say on still as ye doe, that the protestants tende eueryevery day more and more, to Atheisme, and Antichristianisme, Rhemist. 2. Thessa. 2. sect. 14. That the protestantes hauehave forsaken Christ, the protestantes are become Iewes, the protestantes wil be circumcised according to Moses law, the protestantes require to hauehave the paschal Lambe, the protestantes tell the people there is no hell at all: the protestantes at their next proceeding wil vtterly denie God, Har ding, praefat. ad defens. apolog. ex Iuello. Well yee slaunderous mouthed hypocrites, if Ieremies saying were not verified vppon you, Thou hast a whores forehead, thou wouldest not be ashamed. 3. 3. ye might well blushe, and shew al your blood in your face, when you inuent such vnchristian slaunders against vsus, which the worlde crieth shame vponupon, and your owne consciences accuse ye of. Wee hauehave no other shielde to holde vp against these iniuries of yours, but the prophet Dauids, saying with his words in the person of our Church: As he loued cursing, so let it come vntounto him: and as he loued not blessing, so shall it be farre from him: as he clothed him selfe with cursing like a rayment, so shall it come into his bowels like water, and like oyle into his bones. Let it be vntounto him as a garment to couer him, and for a girdle, wherewith he shall alway be girded. Let this be the rewarde of mine aduersarie from God: and of them, that speake euill against my soule. Psal. 109 vers. 17. 18. 19. 20.

Heare ye also what Bernard saith: Gladius anceps lingua detractoris: Nec verò huiusmodi linguam ipso mucrone, quo dominicum latus confossum est, crudeliorem dicere verearis: haec enim non iam examine Christi corpus fodit, sed facit examine fodiendo: A slauderous tongue is a two edged sword: And such a tongue, we need not doubt to cal more cruel, then the speares point that peirced our Lordes side: for this doth not pierce or wound the dead p. 26duplicate page p. 27duplicate page p. 28bodie of Christ, but slayeth and woundeth it to death: serm. de triplici custodia. Thus yee papistes, shew your selues greater enimies to Christ, in slaundering his Church, then if ye had thrust his body through that hanged vppon the crosse: for then his bodie was first dead before it was pierced: But you doe rent and wound the liuelie bodie of Christ now which is his Church: I pray God, giuegive you grace, if yee belong vntounto him, to repente you of this wickednes. And thus much also concerning the slaunders and malicious reportes giuen out by papistes against our Church.