The blessings on Mount Gerizzim, and the curses on Movnt Ebal. Or, The happie estate of Protestants compared with the miserable estate of papists vnder the Popes tyrannie. By M.S. Doctor of Diuinitie.

The first Booke, containing a de∣fence of Queene Elizabeths most pious and happie gouernement, impugned in a scurrilous libell, intitled, A warne-word. (Book 1)

The Preface to the first Booke.

I Need not, I trust, make any large discourse, in calling to remembrance the noble and he∣roicall acts of our late Queene, and most gra∣cious Soueraigne Ladie Elizabeth of famous and godly memory. For as Iesus the sonne of Syrach * 1.1 said of famous men of auncient time, so we may say of her, that her name will liue from generation to generation. Her kind loue to her subiects, and gracious fauours done both to English and other nations, will neuer be forgot∣ten. His * 1.2 words likewise concerning his famous ancesters, may be well applied vnto her. She was renowned for her power, and was wise in counsel. She ruled her people by counsel, & by the know∣ledge of learning fit for them. She was rich and mightie in power, and liued peaceably at home. Her remembrance therefore is as the composition of sweete perfume, that is made by the art of the A∣pothecary, and is sweete as hony in all mouthes, as it is said of Iosias. * 1.3 In his steps she insisted, and behaued her self vprightly in the re∣formatiō of the people, & took away al abominatiōs of iniquity. She reformed the abuses and corruptions of popish religion, which through the working of the mystery of iniquitie, had now won credit in the world, and ouerthrew the idoll of the Masse, and banished all idolatrie out of the Church. She directed her heart to the Lord, and in the time of the vngodly she established Religion.

She put her trust in the Lord; and after that wicked and vn∣godly men had brought vs back into AEgyptian seruitude, she deliuered vs from the bondage of the wicked AEgyptians, and restored Religion according to the rules of Apostolicall doctrine.

But because as in the time of Iosias the Priests of Baal, so in our times their of-spring the Masse-priests cannot brooke her reformation, but looke backe to the abominations of AEgypt and Babylon, I haue thought it conuenient not only to declare at large what benefites the people of England now fiue and fortie yeares almost enioyed by her gracious and happie go∣uernement, but also to iustifie the same against the slaunderous calumniations and cauils of Robert Parsons her borne subiect, but now a renegate Iebusite, and professed enemie, who in di∣uers wicked libels and paltrie pamphlets hath endeuoured to obscure her great glorie, and to deface her worthie actions.

Wherein, that I may proceed with more perspicuitie, I think it fit to reason first of matters Ecclesiasticall, and afterward of ciuill and worldly affaires. In Ecclesiasticall affaires, which by her meanes grew to a better settlement, we are to consider first what grace it is to haue a certaintie in religion; and next, what fauour God shewed to vs, reducing vs to the vnitie of the true Catholicke Church. Thirdly, we will reason of true faith: fourthly, of the sincere administration of the Sacraments: fiftly, of the true worship of God: sixthly, of the Scriptures and pub∣licke prayers in our mother tongue: seuenthly, of freedome we enioyed by her from persecution, from the Popes exactions, frō his wicked lawes and vniust censures, from al heretical and false doctrine: eightly, of deliuerance from schisme, superstition and idolatrie: and finally of good workes, and the happinesse of those, that not onely are able to discerne which are good workes, but also do walke in them according to their Christian profession, auoiding pretended Popish good-workes, that are either impious, or else superstitious and vnprofitable. Al which graces this land hath long enioyed by her Maiesties reforma∣tion of religion.

In matters politicall, we purpose to consider, first, the hap∣pie

deliuerance of this land out of the hands of the Spaniard, & from all feare of forreine enemies. Next, her famous victories, both against rebels and traitors at home, and open enemies a∣broade, and her glorie and reputation with forreine nations. Thirdly, the restitution of all royall authoritie and prehemi∣nence to the Crowne, of which the Pope before that had vsur∣ped a great part. Fourthly, the peaceable estate of this king∣dome in the tumults of other nations round about vs: and lastly, the wealth and multitude of her subiects.

CHAP. I. Of certaintie in Faith and Religion, and of the vnion we haue with the true, auncient, Catholike and Apostolike Church.

FAith, as saith the Apostle, Heb. II. is the ground of things which are hoped for, and the euidence of things which are not seene. If then we haue true saith, we are assured of things hoped for, although not séene. When two of the disciples * 1.4 of Christ doubted of his resurrection, he said vnto them: O fooles and slow of heart, to beleeue all that the Prophets haue spoken! Ideo fideles vocati sumus (saith Chrysostom, Hom. 1. in 1. Tim 4.) vt his quae dicuntur sine vlla haesitatione credamus. Therefore we are called faithfull, that we may beleeue without doubting those thing, which are spoken. So then all Christi∣ans that beleeue, do certainly beléeue and are perswaded; and he that doubteth, beleeueth not. Further, the obiect of faith is most certaine. Heauen and earth shall passe, but my words shall not passe, saith our Sauiour, Matth. 24. Saint Augustine doth attribute that onely to the writers of ca∣nonical Scriptures, that they could not erre. Neither need I to stand long vpon this point, séeing our adusrsaries also confesse, that nothing that is false can be the obiect of faith. But our aduersaries take away from Christians, all cer∣taintie

of faith and religion. For first they teach, that no Christian is to beleeue that he shall be saued: and secondly, they make mans faith vncertaine concerning the obiect. That is taught by the conuenticle of Trent, sess. 6. cap. 16. where it saith, Neque seipsum aliquis etiamsi nihil sibi conscius sit iudicare debet: that is, neither ought any to iudge himselfe, al∣though he be not conscious to himselfe of any thing. And in the same session chap. 9. it determineth, that no man by the certaintie of faith ought to assure himself that he shal be saued. The second point doth follow of the diuers doctrines of the Papists. Eckius holdeth, that the Scriptures are not au∣thentical * 1.5 without the authority of the Church. And although Bellarmine dare not allow this forme of speech; yet where he defendeth the determination of the conuenticle of Trent concerning the old Latine translation, in effect he granteth it. For if the Church onely can make Scriptures authenti∣call, then without the Churches authoritie they are not au∣thentical. In his booke De notis Eccles. c. 2. he saith, the Scrip∣tures depend vpon the Church. Scriptura (saith he) pendent ab Ecclesia. Stapleton, lib. 9. de princip. doctrinal. cap. 4. saith, that it is necessary that the Churches authoritie should consigne and declare, which bookes are to be receiued for canonicall Scrip∣ture. Necessarium est (saith he) vt Ecclesiae authoritas Scriptura∣rum canonem consignet. And his meaning is, that no man is to receiue any bookes for canonicall, but such as the Church from time to time shall determine to be canonical: and those vpon the Churches determination he will haue necessarily receiued.

Secondly, the conuenticle of Trent maketh Scriptures, * 1.6 and vnwritten traditions of equall value. Bellarmine in his fourth book De verbo Dei. speaketh no otherwise of traditi∣ons, then as of the infallible writtē word of God. Stapleton saith, The rule of faith doth signifie all that doctrine which is deliuered and receiued in the Church: and that very absurd∣ly, * 1.7 as I thinke no reasonable man can well denie. For that being granted, the rule and doctrine ruled should be all one. But of that we shall speake otherwhere.

Thirdly they teach, that the determinations of the Church are no lesse firmely to be beleeued, and reuerently to be hol∣den, then if they were expressed in Scriptures. Id quod sancta mater Ecclesia definit, vel acceptat, saith Eckius, Enchir. cap. de Eccles. non est minore firmitate credendum, ac veneratione te∣nendum, quam si in diuinis literis sit expressum. And all our ad∣uersaries do beleeue, that the Popes determinations con∣cerning matters of faith are infallible, and so to be accoun∣ted of.

Finally, in the canon law, c. in canonicis. dist. 19. they place the decretals of Popes in equall ranke with canonicall Scriptures.

Of these positions it followeth, that as long as men be∣leeue the Romish Church, they neither beleeue truth, nor haue any certaine faith or religion. And that is proued by these arguments.

First, he that beleeueth not Gods promises concerning his own saluation, is an infidel, and hath no true faith. But this is the case of all Papists. For not one of them beleeueth that he shall be saued, nor imagineth that God hath said or promised any thing concerning his owne saluation.

Secondly, if the Scriptures depend vpon the Church, and the Church is a societie of mē: then the Papists beleeue Scriptures with humane faith, and depend vpon men. But that they do planely teach.

Thirdly, if the Church ought to consigne canonicall Scriptures, and the Pope ought to rule the Church; then if the Pope either determine against canonical Scriptures, or make fabulous scriptures equall with canonicall Scrip∣tures, the Papists are to beleeue either doctrine contrarie, or diuers from Scriptures: at the least they are vncertaine what they shall beleeue. But the Pope may both erre in de∣nying Scriptures, and adding to Scriptures. To answer this the Papists are driuen to affirm, that the Pope cannot erre in these determinations. But this sheweth the vncer∣taintie of their faith, that dependeth vpon one little rotten goutie Pope, whose learning is not worth two chips, and

whose pietie is lesse then his learning.

Fourthly, if the Popes consignation be necessary to make Papists beleeue Scriptures, then is their faith most vncer∣taine, and rather humane then diuine. Especially conside∣ring that of this Popes consignation of Scriptures, there is not one word in Scriptures. But that is their doctrine.

Fiftly, the doctrine and practise of the Church of Rome, being the rule of faith, the Romish faith must néeds proue vncertaine and variable. The consequence of this propost∣tion is proued, for that both schoole-men differ from schoole-men, and late writers from the auncient, and also Popes from Popes, as I haue shewed in my bookes De pontif. Rom. That the rule of faith is as I haue said, it may be auerred by Stapletons words.

Sixthly, if saith be grounded vpon traditions, as well as vpon Scriptures, then haue the Papists no certaine faith. The consequence is plaine, for that diuers ancient traditi∣ons are new ceased: and neither Caesar Baronius, nor any man is able to set downe, which are authentical traditions, which not.

Finally, if the faith of Papists rest vpon the Popes de∣terminations, or else vpon the supposed Catholicke Chur∣ches decrees; then is their faith a goutie, fraile, and rotten faith, or rather a most doubtfull opinion. For neither are they certaine who is lawfull Pope, nor that his determina∣tions are vnfallible, nor is it an easie matter to know which are the Catholicke Churche's determinations, the Papists themselues contending and varying continually about them.

These arguments do shew, that the Papists haue either a vaine faith, or else no faith at all. And this Robert Parsons notwithstanding his obstinacie and peruersenesse must needs confesse. For simple Papists haue only these meanes whereby to direct themselues: viz. Scriptures, Fathers, or their owne Priests. Scriptures they neither heare read in a tongue knowne, nor do they much regard them. The Fathers they vnderstand not. The priests do often tel lies:

and too farre they dwell from the Pope to know of him the truth. To omit to talke of ruder persons, and to talke of spruce Robert Parsons, gladly would I know of him, how he is assured that the religion he teacheth is true. Scriptures he denieth to be the rule of faith, and will not beléeue them to be authenticall, without the Popes determination. The Pope is but one man. If then he rely wholy on the Popes determination, his faith is nothing but a foolish fancie grounded vpon one man. If vpon the Church, yet he know∣eth not the Church, but by his owne reason and sence (as I thinke) he will confesse. Rule of faith he acknowledgeth none, but the vniuersall Church: which is not onely absurd, * 1.8 but maketh much against him. Absurd it is, for that the Church is ruled, and is not the rule, no more then the Car∣penter is his rule. It maketh against him, for that it is more difficult to know the Catholicke Church of all times and places, then Scriptures, or any proofe of faith else. For to know that, it is necessary to be well seene in the historie of all times, Churches and countries. And if he refer himselfe to others, and beléeue humane histories, his faith is still grounded on men.

This being the case of Papists, and of their agent Robert Parsons; we may estéeme our selues happie, that are deliue∣red from this great vncertaintie, and taught to build our faith vpon Christ Iesus, and the doctrine of the Apostles and Prophets. Other foundation can no man lay beside that * 1.9 which is laid; that is Christ Iesus, saith the Apostle. And Eph. 2. Ye are built (saith he) vpon the foundation of the Apostles and Prophets, Iesus Christ himselfe being the chiefe corner stone. We know, that faith commeth by hearing, and hearing * 1.10 by the word of God. We beléeue that the Scriptures are a perfect rule, and therefore rightly called canonicall. The A∣postle speaking of the rule of faith, 2. Cor. 10. Gal. 6. and Phil. 3. meaneth no other rule but that, which was to be found in holy Scriptures.

The Fathers also procéeded by the rule of Scriptures, both where they sought direction for themselues, and also

where they brought arguments against Heretikes. Ireney lib. ••. aduers. Haeres. cap. 1. calleth the Gospell deliuered in Scriptures the foundation and pillar of our faith. Tertul. wri∣ting against Hermogenes, saith, He abode not in the rule of faith. And why? Inter Scriptur as enim Dei colores suos inuenire nö potuerat. He could not find hi•• colours or fancies in Scriptures. Athan. saith Orat. 2. contr. Arian. that Heretikes are to be sto∣ned with arguments out of Scriptures. Out of Scriptures that Arians in the Councell of Nice, & other Heretikes in other Synods were confuted. And generally antiquitie doth call Scriptures the canon or rule of faith. Agréeably therefore to Scriptures and Fathers the Church of England in the beginning of Quéene Elizabeths raigne acknowledged the canon of Scriptures, and thence tooke the articles of our Christian faith. And therefore I call Scriptures, and that which is necessarily deduced out of Scriptures the rule of faith, not separating the rule from scriptures, as Parsons 1. Encontr. cap. 15. of his Warn-word doth cauill, but in the rule comprehending whatsoeuer is either expressed in termes, or by necessarie consequence deduced out of scrip∣tures. And this I did to auoide the causls of the aduersary, which inferre, because this word Trinitie, or consubstantiall, or baptisme of children is not found in Scriptures, that scri∣ptures are not a solide and entire rule of faith.

Against this Parsons in his Warn-word 1. Encontr. c. 15. alleageth first certaine names of Fathers, then certaine words out of Ignatius his Epistle ad Phil. Irenaeus lib. 3. & 4. aduersus Haeres. Tertullian. de Praescript. aduersus Haeretic. and Uincentius Lirinensis. But he spendeth his labour in vaine, and abuseth his Reader. For none of these Fathers speake of other matters, then such as are to be proued out of Scri∣ptures, * 1.11 as the places themselues shew. Ireney by Tradition proueth God to be the Creator, and the mysterie of Christ his incarnation. But Parsons will not deny this to be con∣tained in Scriptures. Tertullian. de Praescript. aduers. Haeret. disputeth against the heresies of the Valentinians and Mar∣cionites drawing arguments from the Apostles preaching

and tradition. But that was because they denyed and cor∣rupted Scriptures. For no man can deny, but that their heresies are clearely conuinced by Scriptures. Quod sumus hoc sunt. That we are that they are, saith Tertullian speaking of Scriptures. That is likewise the meaning of Vincen∣tius Lirinensis de Haeres. cap. 27. for that depost, of which he talketh, is nothing but the Christian faith contained in scriptures. But if Parsons will prooue his rule of faith, he must shew a faith grounded vpon tradition, that is not de∣duced out of Scriptures. Nay, if he will not be contrarie to himselfe, he must shew, that not the Apostles tradition, as he saith in his Warn-word 1. Encoun. cap. 15. but the Ca∣tholike church is the rule of faith, as he holdeth Ward-word, Encontr. pag. 6.

He doth also obiect against vs diuers alterations of reli∣gion * 1.12 in England in king Henry the eight his raigne, and in king Edwards dayes: and then asketh by what authori∣tie our rule of faith was established. But first he might as well haue spoken of that alteration made in Q. Maries dayes, when the impieties of Popish religiō were established by act of Parliament. Secondly, the alterations in religion made in England of late time, make no variation in the rule of faith, that is alwayes one, but in the application and vse of it. Thirdly, albeit by act of Parliament the arti∣cles of religion were confirmed, wherein the canon of scrip∣tures, and the substance of our confession is set downe; yet was that rather a declaration of our acceptance, then a confirmation of the rule of faith, that in it selfe is alwayes immoueable. Our rule of faith therefore is certaine, albeit not alwaies in one sort approued, or receiued by men. But that rule of Popish faith neither in it self, nor in the approbatiō of Parliaments or Churches is certaine, or immoueable.

Finally, he asketh a question of Sir Francis in his Ward-word, p. 5. how he knoweth his religion to be true. And saith, he hath only two meanes to guide himselfe in this case, and that is either Scriptures, or the preaching of our Mini∣sters. But this question, as I haue shewed, toucheth him∣selfe,

that buildeth his faith vpon the Pope, nearer then Sir Francis, who groundeth himselfe & his faith only vpon the ho∣ly Scriptures, and is assured of his faith, not by these two meanes onely, but by diuers others. For beside Scriptures he hath the help of the Sacraments of the Church, of Gods spirit working within him, of miracles recorded in scrip∣tures, of auncient Fathers, of the practise of the Church, of the consent of nations, of the confession of the aduersaries, of the suffering of Martyrs, and testimonies of learned men, and such like arguments. In this question therefore Robert Parsons shewed himselfe to be a silly Frier, and to haue had more malice then might.

In time past also we were, as shéepe going astray, and out of the vnion of the Catholike and Apostolike Church. Diuers of our auncestors worshipped the crosse and the i∣mages of the Trinitie with diuine worship. Some like bruite beasts fell downe before Idols, crept to the crosse, and kissed wood and stone. Others worshipped Angels, the blessed Uirgin and Saints, praying vnto them in all their necessities, trusting in them, saying Masses in their honour, and offering incense and prayers to their pictures and ima∣ges. For so they were taught, or rather mistaught by popish Priests.

The Komish synagogue in the very foundations of re∣ligion was departed from the Apostolike and Catholike Church. The schoolemen brought their proofes out of the Popes Decretals, and Aristotles Metaphysickes. Est Petr's sedes (saith Bellarmine in Praefat, ante lib. de Pont. Rom.) la∣pis probatus, angularis, pretiosus, in fundamento fundatus. The See of Peter, is an approued corner stone, precious, and laid in the foundation. The same man lib. 2. de Pont. Rom. cap. 31. calleth the Pope the foundation of the Church. Sanders calleth him the Rocke. Alij nunc à Christo (saith Stapleton re∣lect. princip. doctr. in Praef.) eorúmue doctrina praedicatio, deter∣minatio fundamenti apud me locū habebūt. That is: Others now beside Christ, and their doctrine, preaching, and determina∣tion shall be esteemed of me, as a foundation. This he saith,

where he talketh of the foundation of religion and the Church. But the catholike Churth had no foundation be∣side Christ Iesus, and his holy word and Gospell, taught by the Prophets and Apostles. The Apostle (Gal. 1.) denoun∣ced him accursed, that taught any other Gospell, then that, which he had preached. The holy Fathers proued the faith by holy Scriptures, and not by popish Decretals, and phi∣losophicall Principles.

Concerning Christs bodie the Komanists taught, that the same is both in heauen, and in the Sacrament, albeit we neither could see it there, nor feele it. But the scriptures teach vs, that his bodie is both palpable and visible, and is now taken vp into heauen. So likewise teach the Fathers: * 1.13 Vigilius in his fourth booke against Eutyches speaking of Christs bodie: When it was on earth (saith he) surely it was not in heauen; and now because it is in heauen, certainely it is not on earth.

They haue also brought in new doctrine concerning Purgatorie and indulgences, and which is no more like to the auncient catholike faith, then heresie and noueltie to Christian religion. They teach, that whosoeuer doth not satisfie in this life for the temporall punishment of mortall sinnes committed after baptisme, and remitted concerning the guiltinesse, must satisfie for the same in Purgatorie, vnlesse it please the Pope by his indulgences to release him. Of the tor∣mentors of soules in Purgatorie, and of the nature, quali∣tie and effect of indulgences they talke idlely, and vnlike to the schollers of Catholikes.

The Catholicke doctrine concerning the Sacraments of Baptisme and the Lords supper they haue quite changed: in Baptisme adding salt, spittle, hallowed water, exor∣cismes, blowings, annointings, light, and other strange ce∣remonies. In the Lords supper taking away the cup from the communicants, and not deliuering, but hanging vp or carying about the Sacrament, and worshipping it as God: and finally, beleeuing & holding transubstantiation. They haue also deuised other sacraments, and taught that they

containe grace and iustisse.

They were wont to kisse the Popes toe, and to re∣ceiue his dunghill decrētals, worshipping Antichrist, and intitling him Christs Uicar.

All which nouelties, superstitions and heresies, by her Maiesties godly reformation are abolished, who hath resto∣red the auncient Cathalike and Apostolike faith, which the Popes of Rome for the most part had altered & suppressed.

She hath also by her authoritie brought vs to the vnitie of the Catholike faith, and by good lawes confirmed true Christian religion. Before our times there was no settle∣ment in matters of Religion. Durand denieth Diuinitie to be Scientia: Thomas and Richard Middleton hold that it is. Writing vpon the master of Sentences, the school-mē striue * 1.14 about the words vti and frui, dissenting not only from their master, but also from one another.

They differ also much about the distination of diuine attri∣butes, Vtrum sit realis, formalis, an rationis tantùm. This (saith Dionysius a Charterhouse Monke) is one of the chiefe diffi∣culties * 1.15 of Diuines, and about it betweene famous Doctors is great dissention and contention. AEgidius doth lance Thomas, and others runne vpon both.

AEgidius in lib. 1. sent. dist. 2. would haue the persons of the Trinitie to be distinguished, by a certaine thing in one, that is not in another: but others condemne him for that opinion.

Writing vpon the 3. dist. lib. 1. sent. they denie their ma∣sters examples, and one condemneth another.

Bonauenture saith, that men may attaine to the knowledge of the holy Trinitie by naturall reason: others say contrarie.

The Scotists lib. 1. sent. dist. 5. inuey against Henricus de Gandauo, for his opinion about the eternall generation of the Sonne of God.

AEgidius holdeth, that the son of God hath power to be∣get another son: which displeaseth Thomas and Bonauen∣ture, and is very strange doctrine.

Thomas Aquinas part. 1. q. 32. art. 4. saith, that Doctors may hold contrary opinions, Cinca notiones in diuinis. He teacheth

also, that the holy Ghost doth more principally proceed from the Father then from the Sonne: which others mislike.

If then they agrée not about the doctrine of the holy Tri∣nitie, it is not like that in matters wherein they haue liber∣tie to dissent, they will better agrée. Scotus holdeth, that the * 1.16 soule and an Angell do not differ, as two diuers kinds. D∣thers teach contrary.

Some Doctors hold, that Angels consist of forme onely, o∣thers * 1.17 hold contrary. They dissent also about the sin of our first parents.

Pighius in the doctrine of original sin dissenteth from his fellowes. Innocentius in c. maiores de bapt. & eius effect misli∣keth the opinion of the master of the Sentences, that held it to be pronitas ad peccandum, that is, a pronenesse to sinne.

The Thomists to this day could neuer be reconciled to the Scotists about the conception of our Ladie, these denying she was conceiued in sin, the others affirming it.

Gropper in his exposition of the Créed confesseth, that a∣mong the Papists there are two diuers opinions about Christs descending into hell.

Bellarmine in his bookes of controuersies, doth not more violently run vpon vs, then vpon his owne consorts. In e∣uery article almost he bringeth contrary expositions of Scriptures, and contrary opinions.

In the sacrament of the Lords supper, which is a pledge of loue, there are infinite contradictions among them, as I haue shewed in my bookes de Missa, against Bellarmine. The like contentions I haue shewed in my Treatises de Indul∣gentijs, & de Purgatorio: and shall haue occasion more at large to speake of them hereafter.

We are therefore to thanke God, that the doctrine of faith in the Church of England is setled, and that refusing all nouelties we agrée therein with the auncient catholike Church. We acknowledge one Lord, one faith, one bap∣tisme, one head of the Church, one canon of Scriptures with the auncient fathers. The rules of all auncient and lawfull generall Councels concerning the faith we admit.

We haue one bniforme order for publike prayers, adminis stration of Sacraments, and Gods seruice. Neither do we onely agree among our selues, but also with the reformed Churches of France and Germany, and other nations, espe∣cially in matters of faith and saluation. And as for ceremo∣nies and rites, it cannot be denied, but that all Churches therein haue their libertie, as the diuersities of auncient Churches and testimonies of Fathers do teach vs.

Most baine therefore and contumelious is that discourse of N. D. in his Warne-word, 1. encontr. ca. 4, 5, & 6. where he talketh of the difference of soft and rigide Lutherans among themselues; of them from Anabaptists, and from Zwinglians; of all from the followers of Seruetus and Valentine Gentilis. For neither do we acknowledge the names of Lutherans, Caluinians, or Zuinglians, but onely call our selues Christi∣ans: nor haue we to do with the Arians, or Anabaptists, or Seruetus, or Gentilis, or any heretikes. Nay by our Doctors these fellowe's haue bene diligently confuted, and by our gouernors the principall of them haue bene punished. But these, may Parsons reply, haue bin among vs. Admit it were so: yet do not our aduersaries take themselues to be guiltie of Arianisme and Anabaptisine, because there are diuers guiltie of Arianisine and Anabaptisme among them. We say further, that the Churches of Germany, France and England agree, albeit priuate men hold priuate opinions. Finally, where we talk of the Church of England, what a ridiculous sot was this, to bring an instance of the Churches of Ger∣many or Suizzerland? nay not of the Churches, but of priuat persons, and that in matters, not very substantiall, if we admit their owne interpretations?

Hauing therefore talked his pleasure of Lutherans and Zuinglians, he descendeth to speak of rigid and soft Caluinists (as he calleth them) in England. He calleth them also Prote∣stants and Puritanes. But neither do we admit these names of faction, nor is he able to shew that publikely any Chri∣stian is tolerated to dissent, either in matters of faith, or rites from the Church of England. But if any there be that

mislike our rites; yet is not that contention about mat∣ters of faith, nor can the disorder of priuate persons hinder the publike vnion of the Church. Finally, I do not know any man now, but he is reasonably well satisfied concer∣ning matters of discipline, albeit the same be with the great griese of Papists, who go about to stirrc vp the coles of contention, as much as they can, that heretofore haue bene couered.

CHAP. II. Of the restoring of Christian Religion, and the reduction of the Church of England to the true faith.

TRue faith in time of Poperie was a great stranger in England, most men being ignorant of all points of christian Religion, the rest holding diuers erronious points and heresies. Their ignorance we shall proue by diuers te∣stimonies hereafter. Their errors and hercues are very ap∣parent, and at large proued in my late challenge. That which the Apostle calleth the doctrine of diuels, 1. Tim. 4. that they imbrace for doctrine of faith. For they forbid their Priests, Monkes, Friers, and Nuns to marrie, and com∣maund the Benedictines and their Charterhouse Monkes at all times to abstaine from flesh. They also forbid men to eate flesh vpen all fasting dayes, fridayes and saterdayes, and in Lent: dissoluing the commandements of God by their owne traditions. The Manicheyes abstained from egges as Saint Augustine sheweth, lib. de heres. cap. 46. Nec eua saltem sumunt, quasi & ipsa cùm franguntur expirent, nec o∣porteat vllis corporibus mortuis vesci. So likewise did Papists at certain times, they cal such as allow ymariage of priests, * 1.18 sectatores libidinum, & praeceptores vitiorum, that is, followers of lusts, and teachers of vices: albeit the Apostle affirmeth mariage to be honorable in all sorts of men. They dissolue such mariages, albeit Christ teach, that man is not to sepa∣rate

them whom God hath ioyned together. Their Fastes they place in eating of fish, and not in abstinence from all sustenance, as the auncient Fathers by their doctrine and practise taught. Some count it as mortall sinne to eate flesh on fridayes, as to kill a man, and that a Priest doth sinne lesse in committing fornication, then in matching himselfe in honest mariage: and yet they confesse, that fornication is against the law of God, and not the mariages of priests.

They tolerated common whores, as did Simon Magus and other heretickes: and now in Rome the Pope not with∣standing his pretended holinesse, receiueth a tribute from them. They do also sell Masses, imposition of hands, bene∣fices, and make money of their god of the altar, and their religion: which sauoureth of the heresie of Simon Magus.

—Venalianobis (saith Mantuan) Templa, sacerdotes, altaria, sacra, coronae, Ignis, thura, preces, coelum est venale, Deus{que}.

That is, churches, priests, altars, sacraments, crownes, fire, incense, prayers, yea heauen and God himselfe are set to sale among vs. Brigit in her reuelations cap. 232. saith, Priestes are worse then Iudas, for that he sold Christ for mony: but they barter him for all commodities.

As the Basilidians worshipped images, vsed enchant∣ments, * 1.19 and superstitious adiurations: so do they, worship∣ping not onely materiall images, but also their fantasticall imaginations. They also exorcise water and salt, saying, Exorcizo te creatura aquae, & againe, exorcizo te creatura salis.

With the Heretickes called Staurolatrae, they worship the crosse, with the Angelikes they serue and worship An∣gels, with the Armenians they make the images of God the Father, and the holy Ghost.

As the Nazarites mingled Iewish ceremonies with chri∣stian Religion, so do Papists, borrowing from them their paschal lambe, their Iubileys, their priestly apparell, their altars, their Leuiticall rites, and diuers other Iewish ce∣remonies.

Irenaeus lib. 1. aduers. haeres. cap. 30. saith, that Marcion

and Saturninus first taught abstinence from liuing crea∣tures: from whom the Papists séeme to haue borrowed their abstinence frō certaine meates, as lesse holy then o∣thers. Our Sauiour Christ and his Apostles, (as S. Augustine saith Epist. 86. ad Casulanum) neuer appointed what dayes we ought to fast, and what not. The Papists therefore haue their fasts from others then from Christ or his Apostles.

From the Manicheys they borrow their communions vnder one kind, as may be proued by the Chapt. relatum, and comperimus. dist. 2. de consecrat. and by Leo his fourth Sermon de quadrages.

The Helcesaites make Christ in heauen to differ from Christ on earth, as saith Theodoret haeret. fabul. lib. 2. cap. de Helcesaeis, his words are these. Christum non vnum dicunt, sed hunc quidem infernè, illumverò supernè. So likewise the Pa∣pists teach, that Christs bodie in heauen is visible and pal∣pable, but not as it is in the Sacrament.

With the Pelagians they concurre in many points, as I haue at large declared in my late challenge. Hoc Pelagiani audent dicere (saith S. Augustine lib. 2. de bono perseuerantiae c. 5.) hominem iustum in hac vita nullum habere peccatum. Now how can they cleare themselues from this, that hold, that a man is able to performe the law of God perfectly?

The Apostle Paul denyeth, that we are iustified before God by the workes of the law. The Papists haue taught quite contrarie. He teacheth vs not to glorie in our works. They say quite contrarie, that men may glorie in their workes. He sheweth that as many as receiue the sacra∣ment of the Lords bodie, are also to receiue the sacrament of his bloud. They denie the cuppe to all the communi∣cants beside the priest. Our Sauiour instituting the Sa∣crament of his last supper, said, Accipite, manducate: that is, take and eate. These imagine that he offered his bodie and bloud really and corporally at his last supper, and that he appointed his bodie and bloud actually to be offered in the Masse, and not alwaies to be sacramentally and spiritual∣ly receiued of the communicants.

The Papists teach, that wicked men, reprobates, and diuels may haue true faith. But the Apostle teacheth that true faith iustiāeth, & that they which haue it, liue by faith.

Commonly they hold, that charitie is the forme of faith. Which if it were true, then could not faith subsist without charitie. But the Apostle teacheth vs, that faith, as faith, doth make the iust to liue, and auncient Christians were alwayes ignorant of these philosophicall fancies.

They hold that diuers sinnes are committed, which are not forbidden by Gods law. But this sheweth, that the law of God as they suppose, is not perfect, and that the lawes of man hauing nothing in them of Gods law, bind the conscience as well as the law of God.

Finally, the very foundations of popish religion are er∣ronious, the same being founded partly vpon the decretals of Popes, partly vpon the traditions of men, contained partly in their Missals, breuiaries, ond other rituall books, partly in their fabulous legends, and partly in the chest of the Popes brest: and partly vpon the old Latin translation of the Bible, which the Romanists hold to be authenticall: and partly vpō the interpretations of the Romish Church.

But since it pleased God to put into her Maiesties royall heart a resolution to reforme the church, that was so much deformed by the pharisaicall and superstitious additions of that Papists, & to restore religion according to that doctrine of the Apostles & Prophets, not only all former heresies & errors were abolished, but also the true doctrine of faith was resto∣red. The which is apparent not onely by the articles of Re∣ligion, which we professe, but also by our publike confessi∣ons and apologies, which we haue published at diuers times. And in part it may be proued by the secret confessi∣on of our aduersaries. For albeit they would gladly cauill against our confessions; yet they take their grounds com∣monly out of Luther, Zuinglius, Caluin, Melancthon and o∣thers, not often medling with our confessions. Diuers of them also are wont to call vs negatiue Diuines. Which ar∣gueth, that so much as we hold positiuely, is for the most

part confessed by the aduersaries themselues, and that we bring in no new faith, but that which alwayes hath bene holden and maintained in the Church of Christ, desiring onely that the positiue errors, heresies and superstitions of Papists may be abolished. Wherefore as Christians in time past extolled Constantine the great, that gaue libertie to al his subiects to professe the Christian religion, that assem∣bled * 1.20 synods of Bishops, and confirmed their decrees: so ought * 1.21 we to celebrate the memory of our gracious Quéene, that gaue libertie to all Christians to professe the truth, that caused diuers assemblies of learned men, and ratified the Christian faith by her authoritie.

CHAP. III. Of the true and sincere administration of the Sacraments of the Church restored in England.

OF the holy rites and sacraments of Christian religion we cannot speake without griefe of heart, when we consider how shamefully they were abused, mangled and corrupted by the synagogue of Antichrist. Where Christ or∣dained onely two Sacraments, to wit Baptisme, where he said, Teach all nations, baptizing them in the name of the * 1.22 Father, and the Sonne, and the holy Ghost: and the sacrament of his body and blood, where he said, Take, eate, this is my body, and drinke ye all of this: for this is the blood of the new testament; and do this in remembrance of me: that synagogue hath added fiue other sacraments, giuing the same vertue to their extreme vnction, and to mariage and orders concer∣ning iustification, that they giue to Baptisme & the Lords supper. The master of the Sentences rehearsing the seuē sa∣craments, * 1.23 for the Lords supper putteth Panis benedictionem, that is, the blessing of the bread, excluding the cup either from the Lords supper, or from the number of sacraments. He doth also differ from the rest in describing the vertue of the sacraments. Alia remedium contra peccatum praebent (saith * 1.24

he) & gratiam adiutricem conferunt, vt baptismus: alia in reme∣dium tantùm sunt, vt coniugium: alia gratia & virtute nos fulciunt, vt eucharistia & ordo: That is, some of the sacraments yeeld vs a remedy against sin, and withall bestow on vs helpfull grace: others are onely for remedy, as mariage: others do strengthen vs with grace and vertue, as the eucharist and holy orders. But Bellarmine lib. 2. de sacrament. c. 13. doth shew, that the com∣mon currant opinion now is otherwise, and that all these sacraments do iustifie ex opere operato: that is, by vertue of the worke wrought. As if all maried men, and priests of Baal were iustified, or as if iustification and grace came by grea∣sing, scraping, crossing and such other ceremonies. But nei∣ther are they able to iustifie this doctrine, nor to shew either institution, or promise of confirmation, or extreme vncti∣on, or certaine signe of mariage, or repentance, or order, or the other two new deuised sacraments. Furthermore, ma∣riage, repentance, and priesthood, were as well vsed in the time of the law, as in the Gospell. How then can these be sacraments of the Gospell?

They haue also altered, corrupted, and mangled Christ his institution, concerning the Sacraments of Baptisme and the Lords supper. In baptime they salt and coniure the water in which the party baptized is to be dipped. They put salt into his mouth, and touch his eares and nosthrils with spittle, which is oft times very noisom. They annoint him also on the head, and giue him a candle in his hand, and embroyle Christ his institution with diuers other ceremo∣nies. Finally, to make water more effectuall, they poure oyle into the sont.

In the sacrament of the Lords supper instituted in bread and wine, they leaue neither the substance of bread nor wine, but say, that the same is transsubstantiated into Christs body and blood, and that either his body and blood, or the accidents of bread and wine subsisting without their substance make the sacrament. Secondly they hold, that Christs body and bloud are conioyned without any distance to the accidents of bread and wine, albeit they are not there ei∣ther

felt or seene. Thirdly, they haue turned the sacrament of our communion with Christ, and of our mutuall coniun∣ction one with another, into a priuate action of one Priest, that eateth and drinketh all alone vncharitably, and very directly contrary to Christ his institution, who ioyntly said, Accipite & manducate, hoc est corpus meum: and bibite ex hoc omnes: Take, eate, this is my body: and drinke ye all of this: contrary to the practise of the auncient Church, that neuer solemnized this action without distribution of the sacra∣ment: and contrary to the vse and reason of the sacrament. For why should not the faithfull be made partakers of that sacrament, which is a signe of their vnion both with Christ and among themselues? Fourthly, Christ and his Apostles administred the cup to as many as receiued the holy eucha∣rist. But they by a solemne decrée of priests at Constance, take away the cup from all saue the priests that say Masse. Fiftly, Christ ordained that the sacrament of his body and bloud should be distributed and receiued in that action: these fellowes kéepe the sacrament in a boxe, and cary it about in solemne processions. Sixthly, they worship the sacrament, and call it their Lord and God, contrary to all rules of Chri∣stianity. Seuenthly, Christ appointed a holy sacrament, and gaue not his body and bloud to be offered continually in the Masse, as a sacrifice auaileable for quicke and dead, as these good fellowes do beleeue. Finally, the Apostle shew∣eth, that as oft as we celebrate this holy action, we shew forth the Lords death vntill his comming againe. But the Papists forbid this action to be celebrated in a vulgar tong, which is commonly vnderstood of the people, as much as in them lyeth hindring them from shewing forth the Lords death: they hold also that he is already come, and present in the sacrament.

But the Church of England doth religiously obserue Christ his institution, and that doctrine which the Apostles haue deliuered vnto vs. The same admitteth no sacra∣mēts but two, that is, Baptisme and the Lords supper. In Baptisme we refuse the idle and superstitious ceremonies

brought in lately by Papists. That which the Apostle had receiued of Christ Iesus, and deliuered to the Corinthians, 1. Cor. II. that we diligently obserue, renouncing their nouel∣ties, heresies and blasphemies concerning the grosse, carnal and corporall presence, and eating and drinking of Christs body and bloud in the sacrament, the late deuised transsub∣stantiation, the blasphemous idole of the Masse, the diuine worship of consecrated hostes, the mangled communion vnder the forme of bread, their celebration in a tongue not vnderstood of the communicants, and all the rest of their a∣buses, which without either authoritie of scriptures, or al∣lowance of the most auncient and sincere fathers, they haue brought into the Church.

The sacraments therefore of the new Testament being pledges of Gods loue, and seales of Gods graces, whereby he worketh in vs, we are not lightly to prize the true and sincere administration of them according to Christs holy institution, nor to esteeme this a small benefite, that the do∣ctrine concerning the holy sacraments being reformed ac∣cording to the canon of Gods word, both the superstitious ceremonies in Baptisme, and the idolatrous Masse, with al abuses depending thereon, were abrogated and remoued out of the Church, and the celebration of Christs holy sa∣craments conformed according to the prime institution. Many godly Emperors and Kings haue deserued praise in going about to reforme abuses crept into the administra∣tion of sacraments before their time: but none more then our late most gracious Queene, that from extreme abuses brought all to a most excellent order.

CHAP. IIII. Of the true worship of God established in the Church of England.

HOw the worship of God was corrupted among the Papists before the late reformation wrought by her

Maiesties authoritie in the Church of England it wil hard∣ly be of posteritie beléeued, but that there are monuments of like corruptions yet remaining in diuers other coun∣tries, and good records and memorials yet remaining of their notorious abuses in this countrie. The faithfull Mi∣nisters that were yet remaining vpon the comming in of Quéene Marie, wept to see the desolation of the Church, as the people of God caried into captiuitie, when they sate by * 1.25 the waters of Babylon, and remembred Sion. They that now liue wonder at the grossenesse of popish errors. For first they erred in the rule of Gods worship. In vaine (sayth our Sauiour Mat. 15.) do they worship me teaching for do∣ctrines the precepts of men. The Apostle (Colos. 2.) doth con∣demne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, voluntarie, or new deuised re∣ligion, or as the old Latine interpreter hath translated that word, superstition. For so indéede humane deutles for the seruice of God without warrant of Gods word are for the most part to be called and estéemed. God in expresse tearms refuseth such deuised seruices, saying, Who hath required these things at your hands? But the founders of popish Reli∣gion, as if God had appointed vs no certaine rule for these matters, haue placed the perfection of their religion in vo∣luntarie vowes of abstinence from mariage, of pretended beggerie, and of other Monkish and Friarlike obseruances, and such like humane traditions. Bellarmine de Monachis cap. 2. saith, that Monkish religion is a state of men tending to Christian perfection by the vowes of pouertie, continencie, and obedience. But if a man should aske him, who taught men to aspire to perfection in this race, he will be to seeke for an answer. That God requireth or approueth such ser∣uice, it will neuer be proued. They do also estéeme it a high peece of Gods seruice, to kéep holidayes in honor of Saints created by the Pope, in fasting vpon Saints vigils, in ea∣ting stock-fish, coleworts, toabestooles, and such like toyes, in praying vpon beades, in often repeating Aue Maria, in worshipping of stones, bones, and rotten ragges, they know not of whom, in humbling themselues before Angels

and Saints, and the Sacrament of the altar, in saying our Ladies Psalter, in ringing bels, in going barefoote, and woolward, and whipping themselues. By saying ouer the Rosarie of our Ladie onely, they report, that diuers mira∣cles haue bene wrought. Diuers thousands of yeares of indulgences also are graunted to the company of the Rosa∣rie or beades of our Ladie, as is recorded in a booke intitled Miracolidella santissima vergine Maria, printed at Venice by Bernard Giunti anno 1587. Matters which no man would admit, but fellowes made of wood, coleworts, and stockfish.

Secondly, they are deceiued in the manner of Gods worship: and that in thrée sorts. For first their worship is almost wholy externall consisting in outward ceremonies, as namely, in often rehearsall of Credo, or Pater noster, or Aue Maria, or being present at the Masse, albeit they vn∣derstand nothing, or sprinkling themselues with holy wa∣ter, or often crossing themselues, or going to Rome, or Hie∣rusalem, or lighting of candles, or ringing, knocking, or greasing, or such like. But our Sauiour reprehendeth thē, that come neare to God with their lippes, and haue their hearts farre from him: and sheweth, that true worshippers shall worship him in spirit and truth. Next, they offend grie∣uously in giuing too great honor to Angels, Saints, storks, stones, and rotten bones. Hierome in his Epistle to Ripa∣rius teacheth vs otherwise. Nos non dico Martyrum reliquias &c. We (saith he) worship not, or adore, either reliques of Martyrs, or Sunne, or Moone, or Angels, or Archangels, or Cherubim, or Scraphim, or any name, that is named either in this world, or in the world to come, lest we should serue the creature, rather then the Creator, which is blessed for euer. Saint Augustine likewise lib. deverarelig. cap. 55. speaking of Angels, Honoramus eos, (saith he) charitate non seruitute, nec eis templa construimus. We honor them with loue, and not with seruice, and build no temples vnto them. Epiphanius haeres. 79. speaking of Angels, saith directly, that he would not haue Angels worshipped. But Papists kisse dumbe i∣mages, pray before them, burne incense vnto them. They

teach also, that seruice is due to Saints, and that we are to giue latriam, or diuine honour to the crosse, to the crucifire, to the sacrament of the altar, and the images of the persons of the holy Trinitie, which they indeuour to fashion in wood, mettal, and colours. They offend thirdly in the forme of their prayers, which are found in their Missals, Breuia∣ries, and rituall bookes, and which cannot be denied to be both false and blasphemous. Gaude Maria virgo (say they) cunctas haereses sola interemisti in vniuerso mundo: that is, reioyce virgin Marie: thou alone hast killed al haeresies in al the world. What then, I pray you, did Christ in the meane while? and what did all other Saints? And againe: O Maria, admitte preces nostras intrasacrarium tuae exauditionis, & reporta nobis antidotum reconciliationis, &c. O Marie, admit our prayers within the holy place of your hearing, and bring vnto vs the triacle of reconciliation. And yet they say, Saints departed do not see, nor know things below, but by seeing them re∣presented in the face of God, as it were in a glasse. On S. Andrewes day they pray in this forme: Sanctifie (ô Lord) * 1.26 these gifts dedicated vnto thee, and the blessed Martyr Satur∣ninus interceding for vs, by the selfe same being pleased in∣tend vs, by our Lord, &c. As if the Lords bodie, which is the thing meant by those gifts, needed sanctification, or else as if it were conuenient, that God being reconciled to vs by Christ, should no otherwise intend our prayers, then by the intercession of Saturninus. On S. Nicholas his day they say thus: Deus qui B. Nicolaum innumeris decorasti miraculis, tri∣bue quaesumus, vt eius meritis & precibus à Gehennae incendijs li∣beremur. That is: O God which hast adorned S. Nicholas with innumerable miracles, grant, we beseech thee, that by his merits and prayers, we may be deliuered from hell fire. Which implyeth, that not onely the miracles reported in S. Nicholas his legend are true, but also that by his media∣tion we are deliuered and saued from hell. In the Portesse they pray thus: Tu per Thomae sanguinem, &c. That is, Thou ô Christ, by the bloud of Thomas, which for thee he did spend, make vs to climbe, whither Thomas did ascend. And

againe: Opem nobis ô Thoma porrige, &c. That is, yeeld vs your help ô Thomas, gouerne them that stand, raise them vp that lie: our manners, actions, and life correct, and direct vs into the way of peace. Which argueth, that Thomas Becket had po∣wer not onely to intercede for vs, but to gouerne and rule our actions. Sixtus the fourth, granted great indulgences to those that sayd this prayer: Haile Marie full of grace, the Lord is with thee, blessed art thou amongst women, and bles∣sed is the fruite of thy wombe Iesus Christ, and blessed is Annae thy mother, of whom thy virgins flesh is proceeded without blot of originall sinne. And yet it containeth a plaine corrup∣tion of the words of scripture, and a contradiction to some of his owne decrees. But the greatest fault is this, that it is repugnant to plaine words of scripture.

To excuse this great deformitie Robert Parsons ende∣uoreth to bring the best defence he can. First saith he, let this * 1.27 whipster tell vs, where we were taught to say, O stocke, or O stone help vs. As if it were not absurd to pray before stockes and stones, and to giue dumbe images the same honor that is due to the originals. Or else, as if they committed no fault because they say not, O stocke, or O stone. This excep∣tion therfore declareth, that the moule of this old hacksters cap was blockish, and senslesse, like as if it were made of stone.

Secondly he saith, that S. Basil homil. 20. in 40. martyres, prayeth to the same martyrs, that Nazianzen in laudem Cypri∣ani martyris, maketh his prayer to the said Cyprian: and in his o∣ration in praise of Athanasius, to Athanasius, in his oration in praise of Basil, to S. Basil; that Chrysostome prayed to S. Peter in a certaine sermon of Peters chaine, and that S. Ambrose called on the same Apostle comment in cap. 22. Luc. and S. Ierome on S. Paula in epitaph. Paulae. And that S. Augustine prayed to S. Cyprian and other Saints, lib. 7. de baptis. contr. Donatist. cap. 1. But first there is an infinit difference betwéen the words of the Fathers, and the blasphemous formes of popish pray∣ers. They by a figure called Prosopopoeia did speake to saints, as Orators do to heauen, or earth, or cities, or other

things, that heare nothing. These pray to them as if they heard them, saw them, and could helpe them. Secondly, nei∣ther Ambrose prayeth to Peter, nor Augustine to Cyprian, and other saints in the places mentioned. Thirdly, neither can be proue that the sermon made vpon the adoration of S. Peters chaine is authentical, nor that the oratiōs of Basil, Nazianzene and other fathers, are cléere of all corruptions, which differ so much in diuers editions. Finally, we liue by lawes, and not by the examples of three or foure fathers, disagréeing from the rest, if so be it were granted that they called vpon saints.

Thirdly he alleageth, that in the first prayer to Thomas * 1.28 Becket, there is no more blasphemy contained then when the holy prophets did mention the name, faith and merits of A∣braham, Isac and Iacob, and other their holy fathers. But what if the holy Prophets do not mention the merites of Abra∣ham, Isac and Iacob, but rather desire God to remember his promise made vnto them? Doth it not appeare that in spea∣king of holy Prophets, he lyeth most shamefully, and like a false prophet and teacher? Againe, he sheweth himselfe both shamelesse and senselesse, that perceiueth no difference betwéene the Papists, that pray they may attaine heauen by the bloud of Thomas Becket; and the Prophets, that ne∣uer prayed in that fashion, nor hoped to attaine heauen by the bloud of any, but of the immaculate Lambe Christ Iesus.

Finally he answereth, That where Thomas Becket is * 1.29 prayed vnto, to lend his hand for our helpe, it is meant he shal do it, by his prayer and intercession. But this answer is as foolish, as the prayer is blasphemous. For there is great difference betwéen the word helpe, and this prayer, Be a meanes, that we may be holpen. Againe, albeit the meaning of the word were so, yet it is a ridiculous thing to pray to any to gouerne, direct and helpe vs, that cannot gouerne, direct nor helpe vs; and farre from the meaning of Papists, who in their Legends tell vs, that Saints haue appeared, holpen, and healed such, as haue called vpon them. This

excuse therefore will by no meanes reléeue the aduersaries, whose prayers in their Missals, and other rituall bookes are repugnant to Christian religion, and the formes and pra∣ctise of the auncient Church.

Finally, they erred in the obiect of their worship, adoring creatures in stead of the Creator, or at the least aduancing creatures vnto honor not due vnto them. The law expresly forbiddeth vs to worship strange Gods, or to haue them. But the Papists do worship the Sacrament newly made by the priest, and call it their Lord and God: which is a ve∣ry strange God, and neuer knowne to Christians for a god. Neither can they pretend, that they giue honor to the Sa∣crament, as to the bodie of our Sauiour, while he liued v∣pon earth. For this honor was due by reason of the hypo∣staticall vnion of the two natures in one Christ. But there is no personall vnion betwixt Christ and the sacrament. That they call the Sacrament their Lord and their Maker; it is apparent by the common spéech vsed by the Papistes. Further in the canon of the Masse, the priest looking vpon the Sacrament, saith: Domine non sum dignus: Lord, I am not worthie. Innocentius lib. 4. de Missa cap. 19. speaking of Transsubstantiatiō by the priests words, saith, that so dai∣ly a creature is made the Creator. Ita ergo quotidiè creatura fit Creator. The author of the booke called Stella Clericorum, saith, that the priest is the creator of his Creator. Sacerdos (saith he) est creator sui Creatoris. Qui creauit vos dedit creare se. Qui creauit vos absque vobis creatur à vobis mediantibus vo∣bis. The like words are found in the worthy book called Ser∣mones discipuli, ser. III.

Secondly, the law forbiddeth vs to make any similitude, or image of things in heauen, earth, or vnder the earth, to bow downe to it, or to worship it. But they make the ima∣ges of God the Father, and the holy Ghost, and the crucifix, bow downe to them, and worship them: and that according to the doctrine of Thomas Aquinas, with the same worship that is due vnto God. They do also make the images of Angels and Saints, burne incense vnto them, pray before

them, and kisse them.

Thirdly, they confesse their sins to Angels and Saints, saying: Confiteor Deo Omnipotenti, beatae Mariae semper virgini &c. that is, I confesse to God Almightie, to the blessed and alwayes a virgin Mary, to S. Michael the Archangell, to S. Iohn Baptist, and as it followeth in the common confessiō. But if they did not beléeue that Angels and Saints can forgiue sinnes, they would not so pray vnto them.

Fourthly, they make their vowes to saints, as appeareth by the common formes of vowes of such as enter into Reli∣gion. Bellarmine also lib. 3. de cult. sanctor. c. 9. confesseth, that vowes may be well made to saints. But the scriptures teach vs, that this is an honor due vnto God. Pay thy vows to the most high, saith the prophet Psalm. 50. and Deuter. 23. when thou shalt vow a vow to the Lord thy God.

Finally, they pray to the crosse, saying: Ange pijs iustitiam, reis{que} dona veniam: that is, increase iustice in the godly, and graunt pardon to sinners: as if a stocke could encrease iustice, or pardon sinners.

We are therefore herein to acknowledge Gods fauour, and continually to praise him for his goodnes, who gaue vs such a Queen, as with al her heart sought to pul downe the altars and groues of Baal, to root out idelatry and supersti∣tion, and to restore Gods true worship. In the beginning of her reigne the holy scriptures were restored to the people in their mother tongue, and Gods true worship established in the Church according to that rule. God was serued in spirit and truth, and the seruice of the Church brought back to the auncient forme of Christs primitiue Church.

CHAP. V. Of the translations of Scriptures into vulgar tongues, and reading them publikely in tongues vnderstood.

HE that doth euill, hateth the light. No maruel then, if the * 1.30 Pope & his crue of Masse-priests shun the scriptures,

their workes and doctrine being euill, and the scriptures being compared to light, Psalm. 119. and to a candle shining in a darke place, 2. Pet. 1. they would if they durst, plainely prohibite scriptures, as appéereth by the practise of the beg∣ging Fryers in the time of William de sanct. amore, who ha∣uing brought all their fancies and traditions into one vo∣lume, and calling the same the eternal Gospel; preached, that * 1.31 the Gospel of Christ should cease, and that their eternal Gos∣pel should be preached and receiued to the end of the world. The Pope also could hardly be enduced to condemne this blasphemous booke of the Fryers. In the end, I confesse, he was forced for shame to abolish it; yet he conceiucd infinite displeasure against the Doctors of Paris, and fauored the Fryers as much as he could. And now, albeit he hath not simply prohibited the translation of scriptures, and reading them in vulgar tongues; yet he hath so limited the same, as in effect they are as good as prohibited. For first he will not permit, that scriptures translated into vulgar tongues shall be read publikely in the Church: as both the Trent conuen∣ticle, and the practise of the Romish Church declareth. Se∣condly, Pope Pius the fourth doth simply forbid all transla∣tions * 1.32 of scriptures into vulgar tongues, such onely except, as are made by his adherents and followers; which are not onely false and absurd in diuers points, but also corrupted, with diuers false and wicked annotations, as the Rhemish annetations vpon the new testament being examined do manifestly declare. Thirdly, we do not find that the Pa∣pists are hastie in setting forth translations of scriptures in vulgar tongues; nor can I learne that the Bible is hitherto translated into the Spanish, Italian and Dutch tongue by them. Fourthly, they will haue no Booke-sellers sel Bibles though translated into vulgar tongues by them selues without leaue. Fiftly, they wil not permit any man to read Bibles so translated by themselues without leaue. Sixtly, they graunt leaue to none to reade scriptures in vulgar tongues, albeit allowed by themselues, but to such onely, as they suppose to be resolued, or rather drowned in the

dregges of Popish errors; and to lay men seldome, or neuer do they grant the same. I do not beleeue that Robert Par∣sons, albeit well acquainted in Spaine and Italie, can name a doosen lay men of either nation, that haue licence to reade Scriptures in vulgar tongues; or that had licence in En∣gland in Queene Maries time to reade Scriptures transla∣ted into their mother tongue. If he know any such, he may do well to name them. If he name them not, his silence wil bréed suspition, if it be not taken for a plaine confession. Fi∣nally, if any among the Papists be taken with other trans∣lations, then such as themselues allow, or not hauing him∣selfe obtained licence according to the foresaid rule; he is presently taken for suspect of heresie, and seuersly punished if he acquite not himselfe the better So we sée, that among them it is lawfull to reade all prophane bookes, if they fall not within the compasse of their prohibition, and to tum∣ble ouer the lying legends of Saints, and the fabulous booke of Conformities of Saint Francis with Christ, and that without leaue. But Scriptures translated into vulgar tongues no man may reade without leaue.

Now how contrarie this course is to the word of God, to the practise of Gods Church, and to all reason, we may easily perceiue by these particulars. God would haue the words of the law not onely a continuall subiect of our talke and meditations, but also to be written at the entrances * 1.33 and doores of our houses. Our Sauiour Christ preaching to the Iewes willed them to search the Scriptures. But how can this be done, if Scriptures be not translated into tongs which we vnderstand, and if no man may reade them without leaue?

In the primitiue Church they were publikely read in the Syrian, Egyptian, Punicke & other vulgar tongues. By the testimonte of Bede hist. Angl. lib. 1. it appeareth they were translated into the British tongue, and into other vul∣gar tongues, the mysteries of religion being made common to diuers nations by the meditation of Scriptures. Irenaeus speaking of all the Scriptures, saith, They may be heard * 1.34

alike of all. Hierome in an Epistle to Laeta, and in another to Celantia exhorteth them to reade Scriptures. But how can they be heard alike, if they may not be translated, nor read publikely in vulgar toungs? And why should it be more lawfull for Laeta and Celantia to reade Scriptures, then for other men and women? In his Commentaries likewise vpon the 86. Psalme, he saith, that Scriptures are read to all, that all may vnderstand. Scriptura populis omnibus legitur, vt omnes intelligant. But how can the common peo∣ple vnderstand a strange toung? Chrysostome homil. 9. in E∣pist. ad Coloss. teacheth, that the Apostle commandeth lay men to reade scriptures, and that with great diligence.

The Apostle teacheth vs, that the word of God is the sword of the spirit. And before I haue shewed, that it is light. Our Sauiour saith, that the word of God is food to our soule. Basil. homil. 29. saith, That the old and new Te∣stament are the treasure of the Church. Vetus & nokum Testa∣mentum (saith he) the saurus Ecclesiae. In his Commentaries vpon the first Psalme he sheweth, that the holy Scriptures are a storehouse for all medicines for mans soule. Chryso∣stome Homil. in Psalm. 147. saith, the Scriptures are our armes, and munitions in the spirituall warfare, which we haue against the diuell. Arma & comeatus eius belli, quod est inter nos & diabolum, sunt Scripturarum auditio. Doth it not then appeare, that the Papists are enemies to Christians, and séeke to murther their soules, that by all meanes séeke to expose them naked vnto their enemies weapons, and wold willingly depriue them of medicines, munitions, armes and foode, and leaue them in darknesse without the comfort of Scriptures? For how can they vse Scriptures, that vn∣derstand them not? And how can they vnderstand them, when they are read in toungs vnknowne? And how can they come to reade them, when there are so many difficul∣ties in obtaining licence to haue them?

Séeing then at her Maiesties first entrance into her go∣uernement, we were fréed from the thraldome and slauery of Antichrist, and had the Scriptures in a tongue vnder∣stood

restored vnto vs, and read publikely, and priuately without limitation or danger; we are to accompt the same, as a singular benefit bestowed vpon the people of England. For what can be deenied more beneficiall, then for the hun∣grie to obtaine food, for naked souldiers to obtaine armes and prouisions, for poore people in want, to be enriched with such a treasure?

But saith N. D. Wardw. pag. 14. If the translator do not put downe the words of Scriptures sincerely, in his vulgar translation, then the simple reader, that cannot discerne, will take mans word for Gods word. Secondly, he saith, that if a false sence should be gathered out of Scripture, then the rea∣der should sucke poison in stead of wholesome meate. But these reasons make no more against reading Scriptures in vulgar tongues, and translating them into those tongues, then against reading Scriptures in the Latin, and transla∣ting them into Latine. For as well may the Latine Inter∣preter erre, as he that translateth scriptures into vulgar tongues: and aswell may a man draw a peruerse sence out of the Latine, as out of the English. If then these reasons conclude not against that Latin translation, they are too weak to conclude against vulgar translations. Againe, if it be hurtfull to follow a corrupt translation, and to gather a contrarie sence out of scriptures; we are not therefore to cast away scriptures, but rather to séeke for the most sin∣cere translations, and the most true sence and meaning of the holy Ghost reuealed in holy Scriptures.

Thirdly, he alleageth these words out of the Apostle, 2. Cor. 3. The letter killeth, but the spirit quickneth: against rea∣ding of scriptures in vulgar tongues. But these words do no lesse touch them that follow the letter in the Hebrew & Gréek, thē in the vulgar tongs. And yet Robert Parsons wil not deny, but that it is lawfull to reade scriptures in Hebrew and Gréeke: albeit he, if it were vnlawfull, would neuer be guiltie of this fault, being most ignorant of these tongs.

Fourthly, he asketh, how vnlearned readers will discerne things without a guide. As if lay-men, because they haue tea∣chers

might not also reade the books from whence the prin∣ciples of Christian doctrine are deriued. This therefore sée∣meth to be all one, as if Geometricians, and other teachers of arts should debarre their schollers from reading Euclide and other authors that haue written of arts. Furthermore albeit somethings without teachers cannot of rude lear∣ners be vnderstood; yet all things that pertaine to faith and manners, are plainely set downe in scriptures. In ijs quae a∣pertè in scripturis posita sunt, inueniuntur illa omnia, saith S. Au∣gustine lib. 2. de doctr. Chr. c. 9. Quae continent fidem, mores{que} vi∣vendi.

Fiftly, he alleageth, that the vnderstanding of Scriptures is a particular gift of God. But that notwithstanding, no man is forbidden to reade scriptures in Hebrew, Greeke, or Latine. And yet if Robert Parsons vnderstand them at all, he vnderstandeth them better in the vulgar English, then in these tongues. Furthermore, albeit to vnderstand Scrip∣tures be a peculiar gift of God, yet no man is therefore to refraine from reading of scriptures, but rather to reade thē diligently, and to conferre with the learned, and to beséech God to giue him grace to vnderstand them. The which is proued by the example of the Eunuch, Act. 8. who read the scriptures, and threw them not away, albeit he could not vnderstand all without the help of a teacher.

Sirthly, he vseth the examples of Ioane Burcher a pudding * 1.35 wife, as some suppose, and qualified like his mother the Blacke-smiths wife, and of Hacket, William Geffrey, and o∣ther heretickes. In his Warne-word, Encontr. 1. cap. 8. he ad∣deth, George Paris, Iohn More, certaine Anabaptists, and o∣ther heretikes, and insinuateth that all these fell into heresies by reading of scriptures in vulgar languages. But his collectiō is false and shamelesse, and derogatorie to scriptures, and contrary both to them and to fathers. Our Sauior speaking of the Sadduceis, Mat. 22. saith, they erred, for that they knew not the scriptures. Erratis nescientes scriptur as. The Apostle talking of reading of scriptures, saith, they are profitable to instruct men vnto saluation, and not hurtfull, or the cause of

any mans destruction. The ignorance of scriptures (saith Chrysostome ho. de Lazaro) hath brought forth heresies. Scrip∣turarum ignoratio haereses peperit. And againe: Barathrum est scripturarum ignoratio: that is, the ignorance of scriptures is a bottomlesse gulfe. Finally, to obscure the glorie of this benefite of reading scriptures in vulgar tongues, in his out-worne Warne-word Encont. 1. c. 8. he saith, that such as vnderstand Latin, or haue licence of the Ordinary to reade scriptures in vulgar tongues, haue no benefit by this gene∣rall permission of reading scriptures: as if euery one that vnderstandeth Latin durst reade vulgar translations with∣out licence, or as if the Church receiued no benefite, vnlesse euery particular member were partaker of that bene∣fite. This therefore is a most ridiculeus conceit, and likely to procéed from such an idle head. Further, the same might be alleaged against Latine translations. And yet Robert Parsons will not deny but the Church receiueth benefite by Latine translations, albeit the Greekes, and such as vn∣derstand Hebrew, and not Latin, receiue no benefite by the Latine translation.

If then Robert Parsons meane hereafter to barke against the reading of scriptures, that are commended vnto vs as light, medicine, food, armes, and things most necessary; he must alleage vs better reasons then these, lest he be taken for an hereticall, or rather lunaticall fellow, that spendeth his wit in the defence of fond, senselesse, and impious po∣sitions.

CHAP. VI. Of publike Prayers, and administration of Sacraments, and other parts of the Church liturgie and ser∣uice in vulgar tongues.

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liturgie of the Church to be said in vulgar languages. In the ••2. session of the Conuenticle of Trent, where they ana∣thematise them, that hold that the Masse should be celebrated in vulgar tongues: their meaning is to establish the rites of the Romish Church, and the Latine seruice, and to prohibit the vse of vulgar tongues in publike liturgies. And this is also proued by the practise of the synagogue of Rome, that alloweth the prayers of such as pray in Latine, albeit like Parrots they vnderstand not what they prattle: and by the testimonie of Hosius, Bellarmine, and others writing vpon that argument.

But this practise is most barbarous, fruitlesse, and con∣trary to the custome of Christ his Church in auncient time. Sinesciero virtutemvocis, saith the Apostle, 1. Cor. 14. ero ci cui loquor, barbarus, & qui loquitur mihi barbarus: that is, If I vnderstand not the meaning of the words I vtter, I shall be to him to whom I speake, barbarous, and he that speaketh shal be barbarous vnto me. And againe: If I pray in a strange tongue, my spirit prayeth, but mine vnderstanding is without fruite. And a little after: I will pray with the spirit, but I will pray with the vnderstanding also. I wil sing with the spirit, but I wil sing with the vnderstanding also. Else when thou blessest with the spirit, how shall he that occupieth the roome of the vn∣learned say, Amen, to thy blessing, when he knoweth not what thou sayest? These words are most direct against the Latine seruice of the Papists, shewing first that the priest speaking in Latine, when the people vnderstandeth nothing, taketh a barbarcus course. Secondly, that songs and prayers without vnderstanding profit nothing. And lastly, that it is ridiculous for the people to say Amen to the priest, when they vnderstand not his prayer or blessing.

Vt quid loquatur, saith S. Ambrose in 1. Cor. 14. quem nemo intelligit? Why should he speake, whom no man can vnder∣stand? And againe: What profite can he reape, that vnderstan∣deth not what he speaketh? And afterward: An vnlearned man (saith he) hearing but not vnderstanding, knoweth not the end of the prayer, nor answereth Amen, that is true, that

the blessing may be confirmed. And finally: Si ad edificandam Ecclesiam conuenistis ea dici debent, quae intelligant audientes: that is, if ye be come together to edifie the church, then must such things be spoken as the hearers vnderstand.

Omnis sermo qui non intelligitur, saith S. Hierome in 1. Cor. 14. barbarus est: that is, Euery language that is notvnderstood is barbarous. And againe: If any speake with tongues not vn∣derstood of others, his vnderstanding is made without fruite, if not to himselfe, yet to others. And lastly, Sic est loquendum vt intelligant alij. We must so speake that others vnderstand. Saint Augustine expounding these words of the Psalmist, Beatus populus sciens iubilationem: nullo modo beatus es, saith he, nisi intel∣ligas iubilationem: that is, thou art no way blessed, vnlesse thou vnderstand thy song of reioycing, or iubilation. And againe in Psal. 99. he mistiketh that our voice should only sing a song of reioycing or iubilation, and not our heart. Vt vox nostra solae iubilet, & cor non iubilet: which is iust the case of Papists, chanting with a loud voice, and not vnderstanding what they chaunt or pray. This place our aduersary encont. 1. c. 9. nu. 8. would take from vs, by saying that S. Augustine doth not speake of any corporall singing psalmes, but rather of in∣ward iubilation. But S. Augustine mentioning our voice, and speaking of those that sing, and exhorting men in this and such like psalmes to praise God, doth refute the fellowes foo∣lery. Beside that, if iubilation be with vnderstanding of the hart, then by S. Augustines iudgement, those cannot reioyce or vse iubilation, that vnderstand not what they say: as the Papists do in their iubilations and iubilies, chanting like pies and parrots, they know not what, and not conceiuing any inward ioy of any thing is spoken by the priest, that is as well vnderstood, as a Monkie chattering with his téeth, and squealing out an indistinct voice.

Theophylact also and Oecumenius writing vpon the first to the Corinthians c. 14. confirme our cause, and ouerthrow the aduersaries. Dicit quod expediat (saith Oecumenius) eum qui alia lingna loquitur, siue in psalmodia, siue in oratione, siue in doctrina, aut ipsum interpretari, & intelligere quid dicat ad vtili∣tatem

auditorum, aut aliū hoc facere conuenit. He saith that it be∣houeth him that vseth a strange tongue either in singing, praier or teaching, either to interprete himselfe, and to vnderstand what he saith, for the profit of the hearers, or that it is fitting another should do it. Theophy lact saith, that the Apostle in the whole course of his speech doth shew, that he that speaketh with a tongue not vnderstood profiteth himselfe nothing.

Iustine in his apologie, and Dionysius in his Ecclesiastical hierarchie, describing the practise of the Primitiue Church, do plainely shew, that the people vnderstood the Bishop, answered him, and concurred with him. Hierome in prolog. 2. in Epist. ad Galat. and Gregorie Nazianzene in orat. in laudem Basilij do testifie, that the people did answer Amen to the priests prayer. But how could they say Amen to his prayer not vnderstanding what he said? Ephrem made diuers prai∣ers and songs in the Syriake tongue, which were frequently vsed in the Churches of Syria. Iustinian the Emperor made a law, that the prayers vsed at the celebration of the sacra∣ment, should be pronounced with an audible voice. But to what purpose if it were sufficient, that the people should be present onely, and not vnderstand what is said or praid?

This practise is clearely testified by Nicholas Lyra wri∣ting vpon the fourtéenth Chapter of the first to the Corin∣tmans: In the primitiue Church blessings and other common thing, (viz. in the Liturgie) were in the vulgar tongues, saith he.

The aduersaries also enforced by the euidence of truth, confesse, it were more profitable to haue prayers and the publike Liturgie of the Church, in tongues vnderstood of the people, rather then otherwise: as may be gathered out of the words of Strabus, Lyra, Caietane, and others writing vpon the first to the Corinthians, chap. 14.

Finally, reason maketh against the vse of a tongue not vnderstood in publike prayers. For if such are condemned, as come neare to God with their lippes, hauing their hearts farre from him, then are not they to be allowed that in their prayers ioyne not their heart with their words.

Secondly, the Apostle sheweth, that it is a curse laid v∣pon * 1.36 infidels, when God speaketh to them in other tongues.

Thirdly, the tongue seruing to vtter our conceipts, it is a most ridiculous thing for men to vtter things neither conceiued nor meant.

Lastly. if the Romaines and Greekes in auncient time might vse vulgar tongues in their publike Liturgies, why is not the same both lawfull and commendable now?

Friar Robert Encont. 1. cap. 8. endeuoureth to shew rea∣son to the contrarie. But his reason is weak and friuolous. Compating prayers with Scriptures, he saith, there is much lesse necessitie of publike seruice in vulgar tongues. But if he had meant to defend the Popes cause and his owne, and to propound the state of the contreuersie betwixt vs a∣right, he should haue said, that there is no profit, or vse at all of vulgar tongues in the publike seruice in the Church, and that it is rather inconuenient and hurtfull, then other∣wise. For if it be profitable, and no way inconuenient, why should not the publike Liturgie of the Church be in vulgar tongues?

Notwithstanding let vs sée, how he proueth that, which * 1.37 himselfe propoundeth, albeit not the point in question. First he saith, that publike seruice is appointed to be said or sung to the praise of God, and in the name of all the peo∣ple by publike Priests, and other ecclesiasticall officers ap∣pointed thereunto. But if publike seruice be appointed to be said, or song to the praise of God; then vnlesse he exclude the people from the praises of God, the people also is to concurre with the Priests in praysing of God, which they cannot do, vnlesse they vnderstand the language of the ser∣uice. But, I trow, he will not denie, but that the people ought to ioyne in singing Psalmes, and giuing thankes to God in the open congregation. And therefore the Psalme 95. Come let vs sing vnto the Lord, is commonly vsed in the beginning of Gods seruice, and the people in auncient Liturgies were wont oftentimes to answer the Priest. A∣gaine, it is false, that publike seruice was appointed to be

said, and sung onely by ecclesiasticall officers, and that the people did not as well pray for things necessarie, as praise God for benefites receiued. But how could they do this, not knowing what they sayd or prayed? If a man should present himselfe before the Pope and speake ghibrish, or a language not vnderstood by the partie, would he not thinke himselfe mocked?

He addeth further, that it is not needfull for the people to be alwaies present at publike seruice, but onely in spirit and consent of heart. But the fellow doth plainely contradict himselfe. For how can a man be present in spirit and con∣sent of heart, when he is absent with his vnderstanding, and knoweth not what is done or said? Beside that, he o∣uerthroweth that, which he would proue. For if consent of spirit and heart be requisite in publike seruice, then is it re∣quisite the people should vnderstand what is said, without which vnderstanding, he cannot consent. Lastly, if it be profitable, that the people be present in the congregation, where God is serued; that is sufficient for vs to proue our assertion. For why should not the people meete to celebrate the praises of God, being commaunded to keepe his Sab∣boths? And why should they rather be enioyned to heare Masse, which is a profanation of Gods seruice, then to come to the Church, to praise God, and to pray vnto him, and to heare his holy word? And if the people ought to do this, then is it not sufficient, that in time of seruice they should gape on the Priest, or patter their Pater nosters, or Aue Mariaes, or rattle their beades, as the ignorant Pa∣pistes vse to do.

Thirdly, he supposeth he can proue seruice in an vn∣knowne tongue out of the ceremoniall law of Moyses. For because it is said Luk. 1. That all the multitude of the people was praying without at the houre of incense while Zacharie offered incense within: he would inferre very willingly, that it is not necessarie, the people should pray with the Priest in a tongue vnderstood. But if this might be applyed to the Masse, then would it also follow, that the Priest

might offer the sacrifice of the Masse without a Clerke, and the people attend without in the church yard. It would also follow, that the people might not heare, nor see Masse. For that the people might not enter within, nor see what was done in the sanctuarie. Against vs this example fitteth not. For neither can any strong argument be drawne from the ceremonies of the law, that are now abrogated, nor can Frier Robert shew, that the Priests of the law prayed in a tongue not vnderstood, or that they vsed any publike pray∣er, which the people heard not.

Fourthly, he alleageth, that the three learned languages of Hebrew, Greeke, and Latine, were sanctified by Christ in the title of his crosse. But neither is he able to shew, why these three languages should be called learned, rather then others; nor doth it follow, that in publike seruice we should vse only these three languages, because they were vsed in the title of the crosse, vnlesse our aduersarie will graunt, that it also followeth, because Chrift rode vpon an asse, that he and his consorts are onely to ride vpon asses.

Fiftly, he telleth vs, that auncient Fathers testifie, that it is not conuenient, that all things that are handled in Church ser∣uice, praesertim in sacris mysterijs, should be vnderstood by all vnlearned people in their owne vulgar languages. And to prooue this he citeth Dionysius, Origen, S. Basil, Chry∣sostome, and Gregorie. But herein he sheweth himselfe a shamelesse fellow, albeit all men knew it before. For none of these speaketh one word against vulgar languages. Nay all of them shew, that the people vnderstood the language of publike Liturgies. Againe, they deny not that it is con∣uenient, that the people should vnderstand the mysteries of Christian religion, but rather shew the difficultie of it. But what is that to vulgar languages, when the Priests them∣selues vnderstand not the mysteries of Christian religion?

A sixth argument he draweth from the practise of the Iewes, supposing that in Iurie and Ierusalem the publike ser∣uice was in Hebrew, and that Hebrew was not vnderstood of the common people. But neither was publike seruice in

all Syria in Hebrew, as appeareth by the songs and prayers of Ephrem in the Syrian tongue, nor is it likely, that the Iewes did not vnderstand Hebrew in Christs time, seeing now all the Iewes, as it is said, teach their children Hebrew. In Esdras lib. 2. cap. 8. it appeareth they vnderstood He∣brew. Intellexerunt verba quae docuerat eos. They vnderstood the words which he taught them. That theresore which is spoken of interpretation, is meant of the meaning and not of the words, as very simply our aduersaries suppose.

His seuenth argument is taken from the example of the Apostles, that (as he saith) appointed the order of seruice. But this ouerthroweth our aduersaries cause. For if the Apostles neuer appointed the Masse, or the canon, or that seruice should be said in a tongue not vnderstood, but rather ordained another forme of celebration of Sacraments, as I haue shewed in my bookes de Missa against Bellarmine, and if it be a matter cleare, that all should be done decently in the Church and to edification; then is it not likely, that they would allow, or did appoint the seruice of God to be said in a tongue not vnderstood of the people, and very hard∣ly vnderstood of most Priests. Here also he denyeth, That it can be shewed out of any author of antiquitie whatsoeuer, that any christian Catholike countrie since the Apostles time had publike seruice in any language, but in one of these three, (viz. Hebrew, Greeke or Latine) except by some speciall dis∣pensation from the Pope, and vpon some speciall considera∣tion for some limited time. But first it maketh nothing for him, or against vs, if any nation had their seruice in Greek, Latine, or Hebrew, if the same vnderstood the language of the publike Liturgie. For we onely say, that seruice ought not to be said in a language not vnderstood. Secondly, where he denyeth the vse of all other tongues beside these thrée, he sheweth himselfe either very ignorant, or very im∣pudent. If he haue not read auncient fathers and histo∣ries, concerning the languages of publike Liturgies, he is but an ignorant nouice in this cause. If he know the pra∣ctise of the Church, and denie it, he wanteth shame.

That other tongues haue bene vsed in publike Litur∣gies beside the thrée mentioned, it may be proued by diuers testimonies. Hierome in the funerall Sermon of Paula, saith that Psalmes were sung not onely in Hebrew, Gréeke and Latine, but also in the Syrian language. In his Epistle to He∣liodorus he saith, that the languages and writings of all nati∣ons do sound foorth Christ his passion and resurrection. Nunc passionem Christi, & resurrectionem eius cunctarum gentium & voces, & literae sonant. And againe in his Epistle to Marcella: Vox quidem dissona, sed vna religio: tot penè psallen∣tium chori, quot gentium diuersitates. The tongue is diuers, but one religion: there be so many quires of singers, as there be diuersities of nations.

S. Ambrose writing vpon the first Epistle to the Corin∣thians, chap. 14. speaking of Iewes conuerted to Christ: Hi ex Hebraeis erant, (saith he) qui aliquaendo Syria lingua, plerun{que} Hebraa in tractatibus & oblationibus vtebantur. These were Iewes, which in their Sermons and oblations vsed some∣time the Syrian tongue, and oftentimes the Hebrew. Theodoret lib. 4. cap. 29. saith Ephrem made Hymnes and Psalmes in the Syrian tongue. And Sozomen saith, they were sung in Churches.

Chrysostome in 2. ad Corinth. homil. 18. saith, that in celebra∣tion of the eucharist all ought to be common, because the whole people, and not the priest alone giueth thankes. Et cum spiritu tuo, nihil aliud est, saith he, quàm ea quae sunt eucharistiae communia sunt omnia: neque enim ille solus gratias agit, sed populus omnis.

Saint Augustine expos. 2. in psal. 18., saith we ought to vn∣derstand what we say or sing, that like men and not like par∣rots or ousels we may sing.

It appeareth by Iustinians 123. nouel constitution, and by Isidore Ecclesiast. offic. lib. 1. ca. 10. and by the ninth chapter of S. Augustine de catechisand. rudib. that the people in time past did vnderstand Church seruice.

In Britaine the Romaine musicke was not in vse before the time of Iames the Deacon of Yorke, about the yeare of

the Lord 640. Bede lib. 1. hist. Anglic. cap. 1. stgnifteth, that the knowledge of diuine mysteries was made common to diuers nations inhabiting Britanie by meditation of scriptures.

Auentinus annal. Boior. li. 4. saith, The priests of Liburnia are ignorant of the Latine tongue, and in their mother tongue of∣fer the sacrifice of the Eucharist. Adhuc (saith he) ignari sunt Romanae linguae, sacrificia patrio more, nempe Slauorum procu∣rant.

The AEthiopian canon of the Masse, which they call vni∣uersall, is in the AEthiopian language, as the translation witnesseth, that is published in Biblioth. patr. tom. 6. a Bignio edit.

Sigismundus Baro in his commentaries of the Muscoui∣ticall affaires, telleth vs how that nation doth celebrate Masse in their mother tongue. Totum sacrum seu missa (sayth he) gentili ac vernacula lingua apud illos peragi solet.

The aduersaries themselues also testifie for vs. Thomas Aquinas in 1. Cor. 14. speaking of the vse of strange langua∣ges in the Church, sayth, it was accounted madnesse in the primitiue Church, because Christians were not then instructed in Ecclesiasticall rites. Ideò erat insania in Primitiua Ecclesia, quia erant rudes in ritu Ecclesiastico.

In Primitiua Ecclesia (saith Lyra in 1. Cor. 14.) benedictiones & cetera communia fiebant in vulgari: that is, in the primitiue church blessings and other common oraysons were made in vulgar tongues.

Iohn Billet in his summe de diuin. offic. in prolog. confesseth, that in the Primitiue Church Christians were forbidden to speake with tongues, vnlesse there were some by to interprete. He saith also, that it profiteth vs nothing to heare vnlesse we vnderstand: lamenting that in his time there were so few, that vnderstood either what they heard, or what they read.

And thus much to refel Robert Parsons his notorious im∣pudencie, that would néeds affirme, that it cannot be shew∣ed out of any author of antiquitie, that any Catholike country had publike seruice in vulgar tongues.

His eight argument is deduced from the vse of the He∣brew,

Greeke, and Latine tongues in Asia, Africke, and the Westerne countries. But vnlesse he can shew that these tongues were not vnderstood of those people that had their publike seruice in them; all this maketh for vs, and not for him. For we do not deny the vse of these tongues to those that vnderstand them, but onely thinke it madnesse to vse them, where they are not vnderstood. In Asia the Greeke tongue was common to most nations. Therfore the seruice was in Greeke and not in Latine, albeit Parsons suppose La∣tine to be a sanctified tongue. In Africke and diuerse We∣sterne countries, Latine was a common language in time past: and therefore they had their liturgies in Latine and not in Greeke. It appeareth by S. Augustine retract. lib. 1. c. 20 that diuers vnderstood Latine better then the Punike tong: and Cicero pro Archia sayth, that the Greeke tongue was a common language in his time. Although therefore the publicke seruice of the Church was in Greeke and Latine, when those tongues were best vnderstood, yet it followeth not that the same should be still vsed, when no man of the vulgar sort vnderstandeth them: or that the Catholicke Church did generally, or euer practise this: or that S. Augu∣stine lib 4. cont. Donatist. cap. 24. doth intend to speake for the vse of vnknowne languages, as Fryer Robert vnlearnedly and blockishly pretendeth.

Finally he alleageth, that euery man lightly vnderstandeth somewhat of the Latine. But lightly he telleth vs a loud lie, as experience may teach euery man that is not obstinate. Beside that, if it be profitable for some men to vnderstand some few words, then reason will inferre, that it were far more profitable, if the publike seruice were in a tongue that might of all the hearers be vnderstood.

It is therefore a great blessing that we may heare God speaking vnto vs in scriptures in our owne mother tongue, and praise and honor him with heart and voyce in the pub∣like congregation. If then Robert Parsons meane to con∣firme his owne opinion, and to ouerthrow our cause, he must bring better arguments, & answer these testimonies,

and not fight with his owne shadow, or cauill with some words, or allegations that are not materiall.

CHAP. VII. Of the great deliuerance of Christians out of the bloudie hands of wooluish Papistes wrought by Queene Elizabeth.

No man can wel esteeme what fauor God hath done the Church of England, by deliuering the same from the cruell persecution of the bloudie and mercilesse Papists, but such as either themselues suffered, or else knew the suffe∣rings and verations of their brethren in Queene Maries time. Neither do any so well apprehend Gods mercie in deliuering them from the dangers of the sea, as those that haue either passed great stormes, or escaped after ship∣wracke, seeing their fellowes swallowed in the sea. But those that liued in the dayes of Queene Mary, and escaped the crueltie of those times, or else by report know the despe∣rate resolution of the wooluish persecutors, both well know the fauor of God to the Church and English nation, and can not choose but shew them selues thankefull for the same.

The bloudy inquisitors neither spared old nor yong, no∣ble nor base, learned nor simple, man nor womā, if he were supposed to be contrary to their proceedings. The records of Marian Bishops offices, are so many testimonials of their extreme crueltie. Neither was any free from danger, if any quarrell could be picked to him for religion. Those that were suspected, were imprisoned and hardly handled, such as recanted were put to penance, those that confessed the faith constantly, lost life and all they had. As S. Augu∣stine lib. 22. de ciuit. Dei cap. 6. saith of the Primitiue Church, so may we say of the Christian Martyrs of our time: Liga∣bantur, includebantur, caedebantur, torquebantur, vrebantur: they were bound, put in prison, beaten, racked and burnt. The bro∣ther

deliuered by his brother, and a mans domesticals were his enemies. Eusebius lib. 2. de vita Constan. cap. 51. saith, That without respect of age all manner of torments were inflicted vpon the bodies of Christians. Quae incendij flamma fuit, (saith he) quis cruciatus, quod tormentorum genus, quod non fuerit omnium sanctorum corporibus nulla aetatis ratione habit a irrogatum? The like may we say of the holy Martyrs of Queene Maries dayes. For neither hard dealing, tor∣ment, nor fire was spared to draw men from the confession of the true faith. Neither did the cruell aduersarie respect the reuerend Prelates, nor the tendernesse of young age, nor the modestie of matrons.

But Queene Elizabeth coming to the crowne the fires were quenched, the swords were wrested out of the cruell executioners hands, and true Christians were not onely deliuered out of prison and banishment, but also freed from feare of persecution. Therefore we say with the Prophet, Pfal. 123. Blessed be God, that hath not giuen vs as a prey into their reeth. Our soule is escaped as a sparrow out of the snare of the fowler. The grinne is broken, and we are deliue∣red. And as Eusebius said sometimes of the benefites, which that Church enioyed by Constantine the Great, so we may also * 1.38 most iustly say: Nos haec beneficia maiora, quàm vitae nostrae Con∣ditio fert, confitentes; sicut egregiam Dei eorumdem authoris mag∣nificentiam obstupescimus: sic illum optimo iure totius animae viribus colentes summè celebramus, &c. We confessing these benefites to be greater, then the condition of our life may beare, as we wonder at the fingular bountie of God the author of them, so we do highly praise him deseruedly with all the might of our soule, and do testifie the holy predictions of Prophets in Scri∣ptures to be true, in which it is said, Come and see the workes of the Lord, and what wonders he hath done vpon the earth, ceassing warres vnto the end of the world. He shall breake the bow, and teare armes, and burne the shields with fire. Impijs hominibus è medio sublatis, & potestate tyrannica de∣leta, mundus de reliquo velut solis claritate collustratus fuit. This saith Eusebius of Constantine: but the same was also veri∣fied

of our late Quéenes raigne. For wicked men being put out of place, aud tyrannicall power ceassing, the world af∣terward séemed to reioyce as lightened with the brightnes of the Sunne.

Against this discourse Robert Parsons opposeth himselfe in his first Enconter chap. 10. num. 11. and belcheth out a great deale of malice out of his distempered stomacke, being sorie, as it séemeth, that any escaped his consorts handes. But all his spite is spent in two idle questions. First he as∣keth whether this freedome for persecution be common to al, or to some onely: as ifbecause seditious Masse-priests and their traiterous consorts, and other malefactors are pu∣nished, this were no publike benefite, that all Christians may fréely professe religion. Secondly, he asketh whether we be free from persecution passiue or actiue: meaning, be∣cause murderers and traitors suborned to trouble the state passe the triall of iustice, that we are persecutors. But his exceptions do rather shew malice, then wit. For first albeit all men be not fréed from punishment, yet is it a great bles∣sing, that true Christians may professe religion without feare or danger. For in Constantine the Great his time, murderers, and rebels, & other notorious offendors were punished; and yet doth Eusebius accompt the deliuerance of Christians from persecution a great benefite. If there had bene also then any Assassins, or traiterous Masse-priests suborned to kill Princes, or to raise sedition, they should haue bene executed: and yet could no man haue called Con∣stantine a persecutor. Let Parsons therefore, if he haue any shame, cease to talke of persecution, considering the bloodie massacres and executions committed by his consorts vpon Christians for méere matter of religion, and forbeare to tell vs, either of Penrie, or an hundred Priests put to death. For they were not called in question for religion, but for adhering to the Pope and Spaniard, that went about to take the Crowne from her Maiesties head, and for going a∣bout by colour of their idolatrous Priesthood to make a partie for the ayde offorraine enemies, as by diuers argu∣ments

I haue declared in my challenge, and Robert Par∣sons as a fugitiue disputer, and not onely a fugitiue trai∣tor, answereth nothing.

CHAP. VIII. Of the deliuerance of the realme of England from the Popes exactions.

THe Pope of Rome and his greasie crew of pol-shorne Priests, although they challenge power of binding and loosing; yet as experience hath taught us, do rather bind heauie burthens on mens shoulders, then bind their con∣sciences, and rather séeke to loose and emptie their purses, then to loose them from their sinnes. A man will hardly be∣léeue, what summes of money they haue extorted from all sorts of men. But if we consider the hookes, engines, and diuers practises, which they haue vsed to abuse the world, we néed not make question, but their dealings are very in∣tolerable. The Popes haue made mony of licences to mar∣rie, to eate felth, or whit-meate, of dispensations concer∣ning benefices, of indulgences, of releasing of Church cen∣sures, of delegating of causes, of collation of benefices, of deuolutions, of reseruations, of prouisions, of procurati∣ons, of the intricate rules of the Popes Chancerie, of gran∣ting priuiledges, of licences to kéepe concubines, of com∣mon whores, of annates, of contributions, of tenths, of e∣rection of Churches, of ranonization of Saints, of cases reserued. Neither had they any law, or passed any act, but it was a meanes to make money. Likewise Masse-priests and Friars learning of their holy Father, seld Masses, Ab∣solutions, and such licences and faculties, as lay in their hand to grant. Neither would they do any thing without money. Monkes and Friars beside buying and selling, had a most gainefull trade of begging. And such was their shamelesse dealing, that of the house of God they made a shoppe of merchandize, or rather a denne of theeues.

In England the Popes had a contribution called Peter pence: and yet not content therewith, or with the ordina∣rie gaine of their faculties, annates, & contributions, they imposed extraordinarie subsidies as oft as themselues li∣sted. The English did make a grieuous complaint against the Popes court in a certaine Synode at Lyon in the dayes of Henry the third, as Matth. of Paris testifieth. The same man affirmeth, that the Romish Court did swallow vplike a gulfe euery mans reuenues, and tooke almost all, that Bishops or Abbots possessed. Quae curia (saith he) instar barathripote∣statem habet & consuetudinem omnium reditus absorbendi, imò ferè omnia quaecunque Episcopi possident & Abbates. Bonner in his Preface before Stephen Gardiners booke de vera obedi∣entia: speaking of the spoile made in England by the Pope, saith it did almost amount to as much as the kings reuenues. Prouentus regios ferè aequabat, saith he.

In Fraunce king Lewis the ninth complaineth, that his kingdome was miserably brought to pouertie by the Popes * 1.39 exactions, and therefore he expresly forbiddeth them. Exa∣ctiones (saith he) & onera grauissima pecuniarum per Curiam Rom. Ecclesiae regni nostri impositas vel imposita, quibus regnum nostrum miserabiliter depauperatum existit, siue etiam imponen∣das, vel imponenda leuari, aut colligi nullatenus volumus.

In Spaine euery one of any qualitie is inforred to pay for two ordinarie pardons, whereof the one is for the dead, the other for the liuing. Beside this the Pope vpon diuers occasions sendeth cruciataes and general pardons; by which he procureth great commoditie. Iosephus Angles in 4. sent. cap. de indulgentijs, signifieth, that the king sometime pay∣eth an hundred thousand duckats for one pardon, and af∣terward remburseth himselfe, playing the Popes broker. Adde then vnto this reckening whatsoeuer the Pope get∣teth out of Spaine by dispensations, licences, priuiledges, contributions and other trickes: and the summe of his col∣lections-will appeare a very great matter.

The Germaines in their complaints exhibited to the Popes Legate, affirme, that the burthens laid on them by * 1.40

the Romish Church, were most vrgent intolerable, and not to be borne. Vrgentissima, atque intolerabilia, penitus{que} non ferenda ••nera.

Generally all Christians complaine of them. Matth. Pa∣ris in Hen. 3. speaking of the times of Gregory the 9. and of the couetousnesse of the Romish Church, saith, That like an impudent and common whore, she was exposed and set to sale to al men, accounting vsury for a litle fault, & symony for none. Permittente vel procurante Papa Gregorio adeo inualuit Ecclesiae Romanae insatiabilis cupidit as confundens fas nefas{que} quod depo∣sito rubore velut meretrix vulgaris & effrons omnibus venalis & exposita vsuram pro paruo, symoniam pro nullo inconuenienti repu∣tauit.

Theodoric. à Niem. nemor. vnion. tract. 6. ca. 37. speaking of the Popes Exchequer, sayth, It is like a sea, into the which all flouds run, and yet it floweth not ouer. He sayth further, that his officers do scourge poore Christians like Turkes or Tar∣tarians.

Ipse Romanus pontifex (saith Ioannes Sarisburiensis lib. 6. Po∣lycrat. cap. 24.) omnibus ferè est intolerabilis. Laetatur spolijs Ec∣clesiarum, quaestum omnem reput at pietatem, prouinciarum diripit spolia, ac si the sauros Croesi studeat reparare. The Pope to all men is almost become intolerable; he delighteth in the spoyles of the Church; he esteemeth gaine to be godlinesse: he spoyleth countries, as if he meant to repaire Croesus his treasures. Ioannes Andreas in 6. de elect. & elect. potest. c. fundamenta. in Glossa, saith, that Rome was built by robbers, and yet retaineth a tack of her first originall.

Baptista of Mantua sheweth, that in Rome, Churches, priests, altars, and al monuments of Religion are sold. And yet he forgot to tell of the great reuenue the Pope getteth by common wheres. It is shame to consider how many be∣nefices the Pope bestoweth on one man. Quae vtique abomi∣natio (saith Gerson tractat. de statu Ecclesiae) quod vnus ducenta alius trecenta beneficia occupat! What an abominatiō is this, that one should possesse 200. another 300. benefices! We may i∣magine what spoiles are committed in other things, when

the Pope selleth so many benefices to one, and one man spoyleth so many Churches. Therefore saith the Bishop of Chems, oner. eccles. cap. 19. that as in the Romaine Empire, so in the Church of Rome there is a gulfe of riches, and that coue∣tousnes, is encreased, and the law perished from the priest, and seeing frō the Prophet. Heu (saith he) sicut olim in Rom. Imperio. sic bodie in Romana curia est vorago diuitiarum turpissima. Crc∣uit auaritia, perijt lex à sacerdote, & visio à Prophcta.

Petrarch calleth Rome couetous Babylon. L'auara Baby∣lonia ha colmo il sacco de l'ira de Dio. And this is the common crie of all men, that are subiect to the synagogue of Romes tyrannie.

Is it not then a great fauor of God, that by the gouern∣ment of Quéene Elizabeth we were so happily deliuered from the Popes manifold exactions, against which so many haue complained and exclaimed, and yet neuer could find conuenient remedie? Is it not an ease to be deliuered from intolerable burthens, and a great contentment to be fréed from such vniust pillages?

Robert Parsons Encont. 1. cap. II. would gladly haue the world to say, no: as hauing some share in the spoile, and like a begging Fryer liuing on the labors of others. But his ex∣ceptions are such, as may greatly confirme our yea. First he saith, There hath not bene so many exactions in time past, as since the yeare 1530. and for proofe, he referreth vs vnto the exchequer bookes. But both: his exceptions and his proofes are ridiculous. For albeit much hath bene paid to the king; yet it doth not therefore follow, that we are to pay much to the Pope. Againe, it is ridiculous to séeke proofes of the Popes exactions in the Exchequer bookes, being so many that they can hardly be registred in any bookes. Beside this it is false, that the people of England hath paid more to the King then to the Pope, as may appeare by the conference of particulare. But suppose we should pay more to the king then to the pope: yet these two contributions are euill com∣pared together. For to the King we owe dutie and tribute, to the Pope we owe nothing, but many hitter execrations

for all our charges and troubles. For his malice is the root of all our troubles, and the cause of all our payments. He saith further, that notwithstanding the exactiens of the Pope, the Clergie in time past did farre excell our Clergie in ease and wealth. But that is no great commendation, if ours excell them in vertue and pietie. Beside that, Matthew of Paris in Henry the third, doth in diuers places expresse the miserable estate of the prelacie in those times by reason of the Popes gréedinesse. As for the common sort of priests that liued vpon sale of Masses, and the begging Fryers that liucd vpō almes, Robert Parsons hath no reason to extol thē for wealth, & lesse certes for other qualities. But were our Clergy burthened more thē in times past; yet hath this lou∣zie companion no reason at all to mention the same, séeing the blame ariseth from that Sodomitical priesthood of the po∣pish synagogue, that in king Henry the eight his dayes sold and intangled their liuings, and haue since bene occasion of many troubles, which without charge could not be ouer∣passed. He saith our Clergie may sing, Beati paisperes spiritu: and so might the Romish Clergie too, if they were Christi∣ans. Robert Parsons certes, himselfe abusing this place to sport, as the Pope abuseth scriptures to profite, sheweth himselfe to be an Atheist: and talking of his Clergie, he pro∣ueth himself a sot. For in the world there is not a more beg∣gerly, I might also say bougerly Clergie, then in Italy, espe∣cially those which liue vpon the sound of bels, & by their ru∣stie voices, as Grashoppers liue vpon dew, and sing swéet∣ly oft times when they haue little to eate saue sallades, and pottage of coleworts, and such like suppes, and Italian Minestraes.

Afterward turning his spéech from others, he runneth very rudely vpon me, and giueth out that I haue complai∣ned secretly of heauy payments to prince and patron. But either helyeth wilfully and wittingly against all truth and reason, or els some secret lying companion hath gulled him. Certes if he knew my estate, and how willing I haue bene and am, to spend more then ordinarie for resistance both of

common enemies, and such Caniball traitors as himselfe, he would not impute this vnto me. Let him therefore bring forth the man that told him this lie, or else he must be char∣ged with deuising the lie himselfe.

Finally he endeuoreth to excuse Innocentius the fourth, and to lay the fault of the extreame exactions of his time rather vpon his collectors and officers, then vpon the Pope himselfe. He pretendeth also, that Innocentius required a collection in a generall Councell. But who is so simple to thinke, that the whole state would complaine of the court and Pope of Rome, if the fault were onely in a few vsurers and caterpilling collectors? Againe, why should Matth. Paris so often complaine of this, and other Popes for their coue∣tousnesse, if the fault were onely in the collectors? and why why did not the Pope sometime punish his collectors abu∣sing their commission? Thirdly it appeareth, that this cog∣ging pope abused the world, pretending the recouery of the holy land, & gathering great summes of money vnder that pretence, where it appeareth by the historie of Matthew Pa∣ris and others, that he spent the money in warres to enrich his cousins and bastardo, and employed the aduenturers that crossed themselues for the holy land, against the Em∣peror, and other Christian states. Finally it is a méere abuse to call a rabble of idle Monkes and busie Fryers, and swi∣nish Masse-priestes combined with Antichrist a generall Councel, or to say that the Pope euer meant to recouer the holy land, or to enlarge Christian Religion, séeing by his aspires and contentions the Turkes haue enlarged, and Christians haue lost their Empire, being abandoned oft times and betrayed by the Pope.

CHAP. IX. Of the deliuerance of the Realme and Church of England from the yoke of the Popes lawes and vniust cenfures.

ALbeit the Cardinals of Rome, and the priests of Baal, and their adherents do not willingly complaine of the

Pope, being diuers of them his creatures, and the rest his sworne seruants and marked slaues; yet such is the grie∣uance and wrong that many haue sustained by his lawes and censures, that diuers of them haue bene forced to open their mouths, and to talke against their holy Father.

Petrus de Alliaco in his Treatise de reformat. Ecclesiae, saith, that the multitude of statutes, canons, and decretals, e∣specially those that bind to mortal sinne are grieuous and bur∣densome.

Budaeus in his annotations vpon the Pandects saith, that the Popes lawes serue not so well for correcting of man∣ners, as making of money. His words are these: Sanctiones pontificiae non moribus regendis vsui sunt. sed propemodum dixerim, argentariae faciendae authoritatem videntur accommodare.

In France as Duarenus saith, it was wont to be a com∣mon * 1.41 prouerbe, that all things went euill since the decrées had ales adioyned to them, that is, since the decretals were published. Malè cum rebus humanis actum dicebant, ex quo decretis alae accesserunt.

The Princes of Germanie complaine, that the rules of the Popes Chancerie, were nothing but snares laid to bring * 1.42 benefices to the Popes collation, and deuised for matter of gaine. They say also, that the Popes constitutions were * 1.43 nothing but clogges for mens consciences.

Neither may we thinke, but that they had great reason thus to speake, considering both the iniquitie of most of these constitutions, and the strictnesse of the obliga∣tion by which men are bound to obserue them. For what reason haue they either to prohibite mariage to any order, or state of men, not prohibited by the law of God to mar∣rie, or else to restraine the libertie graunted by the lawe of God, or to forbid flesh, egges, or milke vpon certain daies? Againe, why haue they brought in, not onely their carnall presence of Christs bodie in the Sacrament, transsubstan∣tiation, the idolatrous sacrifice of the Masse, but their pur∣gatorie, their indulgences, and infinite such trash? Why haue they abrogated Christs institution in the celebration

of the Lords supper, not onely taking away the cuppe from the communicants, but making a priuate action of that, which should be a communion? Is not this as much as the Pharisies did, that transgressed Gods commaundement for * 1.44 their owne tradition? And do not the Papists ordaine, that vnwritten traditions should be receiued with equall affe∣ction, to the holy Scriptures?

Againe, what reason haue they to curse and anathema∣tise, nay to put to cruell death, such as obey not their ordi∣nances, and vniust decrees? S. Iames saith: We haue but * 1.45 one Law giuer, that is able to saue and destroy. And no where do we reade, that the Church of Christ did persecute Chri∣stians, and put them death for matters of their conscience and religion, much lesse for matter of ceremonies, or such obseruances. Neither can the aduersarie shew, that bishops excommunicated Christians, that would not rebell, and take armes against their Liege Soueraignes. Which of vs (saith Optatus, lib. 2. contra Parmenian.) did persecute any man? The Apostle he commaundeth euery soule to be sub∣iect to higher powers, and not to rebell. How vntolerable then are the Romish decretals and rescripts, that not onely bind mens consciences in things free otherwise, but also in things, that may not be done without impietie?

Likewise haue diuers complained of the abuse of popish excommunications. That which our Sauior Christ saith: If he heare not the Church, let him be to thee, as a heathen man or Publican, that the popish faction translateth to the rediculous censure of the Pope, And therefore excommuni∣cateth al that place not the Churches vnwritten traditions in equall rancke with diuine Scriptures; or that beléeue not, that Christians can performe the lawe perfectly, and are iustified before God by the workes of the law: or that hold not the doctrine of the Romish Church concerning their se∣uen Sacraments: or that do not worship Images, or that receiue not their doctrine of indulgences, and purgatorie, and all the heresies and abhominations of the Pope: or that submit not themselues to his tyrannie: or that refuse to pay

his annates or taxes, or whatsoeuer he and his suppostes require. Nay, they excommunicate the subiects, that rebell not against their lawfull Kings. After that Pius the fifth, that wicked and cruell hypocrite had commanded, that nei∣ther the Lords nor people of England should obey Quéene Elizabeths commandements, or lawes: it followeth, Qui * 1.46 secus egerint eos anathematis sententia innodamus. That is: Those which shall do otherwise, we pronounce accursed, or anathema. Neither did the Pope onely in time past thunder out these curses, but also gaue leaue to euery base compa∣nion, and for euery small trifling cause to inflict most grie∣uous censures. Petrus de Alliaco speaking of the Pope and his excommunications, complaineth, that he gaue leaue to his Collectors to thunder out excommunications, to the of∣fence of many, and that other Prelates for debts and light causes, did cruelly excommunicate poore men. Saepè (saith he) * 1.47 per suos Collectores in multorum scandalum fulminauit, & aly Praelati leuiter, & pro leuibus causis, vt pro debitis & huiusmodi, pauperes excommunicatione crudeliter percutiunt.

The Germaines complaine, that many Christians were excommunicated at Rome for prophane causes and for gaine, * 1.48 to the trouble of diuers mens consciences. Romae (say they) caeteris{que} in locis per Archiepiscopos, ac Episcopos, aut saltem co∣rum ecclesiasticos iudices multi Christianorum ob causas prophanas, ob pecuniae denique ac turpis quaestus amorem excommunicantur, multorum{que} sedeorum in fide infirmorum conscientiae per hoc ag∣grauantur, & in desperationens pertrahuntur.

Scotus in 4. sent. dist. 19. complaineth, that the Church did too often strike with this sword: and Petrus de Alliaco saith, * 1.49 that by this abuse the sword of the Church was in his time growne into great contempt.

Oflate time the Popes of Rome haue excommunicated Emperours and kings, if they would not depart with their townes, countries and crownes, and yéeid to their legats what they demaunded.

How intolerable this abuse was, we may perceiue, if we consider the heauinesse of this censure, being rightly

inflicted by the true Church. Our Sauiour sheweth, that the partie excommunicate is to be holden for a heathen man, and a Publican. Tertullian. Apolo. 39. doth call it, the highest fore-iudgement of the future iudgement. Summum futuri iudi∣cy praeiudicium. Cyprian doth esteeme them as killed with the * 1.50 spirituall sword. Superbi & contumaeces (saith he) spirituali gla∣dio necantur, dum de Ecclesia eijciuntur. Commonly excommu∣nication is called Anathema: and Chrysostome homil. 70. ad populum Antioch. calleth it the bond of the Church.

We are therefore no lesse to be thankfull for our deliue∣rance from the Popes vniust lawes, then the auncient Christians for their exemption from the yoke of the Phari∣sies, and from humans traditions, from which by the prea∣ching of the Gospell they were freed. Neither may we think it a simple fauour, that we are made to vnderstand, that the crackes of the Popes thundring excemmunications, are no more to be feared, then the ratling of Salmoneus that impi∣ous fellow, that with certaine engines went about to counterfeit the noise of thunder. We knew alwaies that a man vniussly excommunicated, and by a Iudge vnlawfull, was no way preiudiced. Origen in Leuit. homil. 48. spea∣king of a person excommunicate, saith, that he is not hurt at all, being by wrongfull iudgement expelled out of the con∣gregation. Nihillaeditur in eo, quod non recto iudicio ab bomini∣bus videtur expulsus. And the aduersaries confesse, that ex∣communication pronounced vniustly, and by him that is not our Iudge, bindeth not. C. nullus 9. q. 2. and C. nullus primus. 9. q. 3. and C. sententia, 11. q. 3. But few vnderstood the in∣iustice, and nullitie of the Popes lawes, and that he nei∣ther was nor is a competent iudge, vntill such time, as by true preaching of the Gospell, which by Queene Elizabeth was restored vnto vs, the man of sinne beganne to be re∣uealed.

CHAP. X. Of our deliuerance from heresie, schisme, superstition and Idolatrie.

These things therefore considered, it cannot be denied but that her Maiesties godly resermation brought great profite to the Church of England. Yet if we please to looke backe to the heresies of the Papists, and to remember how they liued in heresie, schisme, superstition and idolatry, we shall the rather praise God for that great deliuerance of his Church, which he wrought by the meanes of our late Quéene. For heresie and false doctrine is the bane and can∣ker of the Church. The Apostle Paul, Ifan Angel from hea∣uen should teach vs any other Gospel or doctrine beside that whith himselfe had taught the Galathians, doth pronounce * 1.51 him accursed. S. Iohn in his second Epistle forbiddeth vs to receiue into our houses, or to salute such as bring not his do∣ctrine. Heresie, schisme, and idolatrie are reckoned among * 1.52 the workes of the flesh, the workers whereof shall not inherit the kingdome of God.

Flie, saith Ignatius, those that cause heresie and schisme, as * 1.53 the principall cause of mischiefe. Quod maius potest esse delictū (saith Cyprian lib. 2. Epist. 11.) aut quae macula deformior, quàm aduersus Christum stetisse, quàm Ecclesiam eius, quàm ille sangui∣ne suo parauit, dissipasse? What offence can be greater, or what blot more vgly, then to haue stood against Christ? then to haue scattered his church, which he hath purchased with his blood? Those which do perseuere in discord of schisme (saith S. Au∣gustine lib. 1. de bapt. contra Donatist. c. 15.) do pertaine to the lot of Ismael.

Superstition is the corruption of true Religion, and although coloured with a shew of wisedom yet is condem∣ned by the Apostle, Col. 2. Lactantius speaking of the super∣stition * 1.54 of the Gentiles, doth call it An incurable madnesse: Dementiam incurabilem, and afterward vanitie. Iustine in ser. * 1.55

exhort. ad Gentes, sayth, that idolatry is not only iniurious vnto God, but also voide of reason. Principale crimen generis humani, saith Tertullian, summus seculireatus, tota causa iudicy idolcla∣tria. * 1.56 That is: Idolatrie is the principall crime of mankind, the chiefe guiltines of the world, and the whole cause of iudge∣ment. No maruell then if Iohn the Apostle exhort all men * 1.57 To keepe themselues from idols, this sinne being direct a∣gainst the honor of God, and nothing else but spirituall for∣nication.

Let vs therefore see whether the Papists may not be tou∣ched with the aforesaid crimes of teaching hereticall and false doctrine, and of long continuance in schisme, supersti∣tion and idolatry. That the Papists teach false doctrine and heresie, the acts of the conuenticle of Trent, of Florence and Constance compared with the doctrine of the Prophets and Apostles, and faith of the auncient fathers will plainely de∣clare. For as Tertullian said of old heretikes, so may we say of them: That their doctrine compared with the Apostolicke doctrine, doth by the diuersitie and contrarietie thereof de∣clare, that it proceedeth from no Apostle or Apostolicke man. Ipsa doctrina eorum cum Apostolica compar at a ex diuersitate & contrarietate sua pronunciabit, neque Apostoli alicuius autoris esse, neque Apostolici, saith he. The Apostle teackech vs, That the Scriptures are able to make the man of God perfect. They say * 1.58 that the Scriptures are but a péece of the rule of faith, and very imperfect without traditions.

S. Peter (2. Pet. 1.) compareth the scriptures of the Pro∣phets to a candle shining in a dark place: they teach, that scri∣ptures are darke and obscure.

God commaundeth vs to heare his beloued Sonne, Mat. 3. they commaund vs not to heare Christ speaking in scrip∣tures to vs, but to heare the Pope, and his carolike crue, which they endue with the name of the Church.

The Apostle saith, That no other foundation could be laid * 1.59 beside that which is alreadie layd, which is Christ Iesus. These fellowes say, the Church is built vpon the Pope, and that he is the foundation of the Church: although we find

plainely that there was no such Pope for many ages in the Church.

Christ said, Reade the Scriptures: these say directly to the vulgar sort, reade not Scriptures in vulgar tongs without licence.

S. Iohn teacheth vs, that sinne is, whatsoeuer is contrary to the law: these teach, that many sins there are not repug∣nant to Gods law: viz. such things as are contrary to the Popes law.

The Apostle Paul saith, that concupiscence is sinne: these affirme the contrary. He saith, originall sinne passed ouer al; they deny it. He saith no man is iustified by the workes of the law, they teach flat contrary.

The law directly prohibiteth the making of grauen ima∣ges, to the end to bow down to them and to worship them. These notwithstanding make the images of the holy Tri∣nitie, bow downe to them and worship them.

The Apostle (Coloss. 2.) speaketh against the worship of Angels. They regard him not, but in humblenesse of mind inuocate and worship Angels notwithstanding.

Our Sauior instituting the holy Sacrament of his body and bloud, sayd: Accipite, manducate: take, and eate; and drink ye all of this. They say, sacrifice and worship, and drink not all of this.

To rehearse all their contradictions to the word of God, and to the Apostles doctrine, were too long for this short dis∣course, let these therefore serue for an introduction. Of their heresies I haue before spoken. Pius the fourth, hath set forth a new forme of faith, of which that may be said, which Hila∣rie speaketh to Constantius: Quicquid apud te praeter fidem vnā * 1.60 est, perfidia, non fides est. Whatsoeuer this wicked Pope hath set forth beside the faith of Christ, the same is perfidiousnes, and not faith. Of this qualitie is his doctrine of Romish tra∣ditions, of superstitious ceremonies, of the blasphemous Hasse, of purgatorie, of indulgences, of the fiue new deui∣sed sacraments, and such like doctrines.

That the Papists are by schisme rent from the Catholike.

and vniuersal Church of Christ, it may be proued by diuers particulars. First, Christs Church hath but one head, that is Christ Iesus. But the Romish Church hath as many heads as Popes, and heads that teach doctrine both diuers and contrary to Christ our sole head.

Secondly, Christ his Church hath no other spouse but Christ Iesus. But the adulterous Romish synagogue ac∣knowledgeth the Pope to be her spouse, and therefore must needes haue as many spouses as Popes, and be not Virgo, but Polygama; that is, one that hath many husbands or spou∣ses.

Thirdly, the Catholike Church is built vpon the founda∣tions of the Apostles and Prophets, Iesus Christ being the corner stone; and hath beside this no other foundation. But the Romish Church acknowledgeth the Pope to be her foundation. Whereupon it followeth, that she is sometime without foundation, at least during the vacancie of the popedome, and hath as many diuers foundations as Popes.

Fourthly, the synagogue of Rome doth acknowledge the Pope to be her law-giuer, and iudge, & that he hath power not onely to bind mens consciences, but also to saue and de∣stroy: which doth shew that she deuideth her selfe from Christes Catholicke Church, which for many ages after Christs time had no such conceit.

Fifthly, the same doth rely no lesse vpon traditions not written, and vpon the Popes determinations in matters of faith, then vpon the written word of God: which the Ca∣tholike Church doeth not.

Sixthly, this synagogue consisteth of a Pope, and his Cardinals, together with a rabble of Monkes, Fryers, and sacrificing priests. But in the prime Catholicke Church, there was no such state, nor orders of men to be found.

Finally, the members of the Romish synagogue, are not onely deuided from the Catholike Church in doctrine, sa∣craments, externall gouernement and fellowship, but also one frō another, the Thomists differing from the Scotists, the

Monkes from begging Friars, the regular orders from se∣cular Priests, one Doctor from another, and one Pope oft∣times from another. If then Schismatickes be no true members of the Church as their Doctors teach; then are not the Romanists of the Church. Againe, if they differ from the Catholike Church, and among themselues, then haue they long continued in Schisme.

The nature and propertie of superstition doth shew the Papists to be also most superstitious. For if it be the nature and propertie of superstition, either to giue religious honor and worship to such things, as are not capable of it, or else to worship God after humane deuises, and otherwise then he hath commanded; then do they grossely offend in super∣stitiō. But it is most notorious, that they grosly offend in both those points. For first they inuocate Angels. On the feast of Michael the Archangell they say: Holy S. Michael defend vs in battell, that we perish not in the fearefull iudgement. They pray also to the Angell that kéepeth them, whom * 1.61 they know not: and this adoration of Angels in the Ro∣mane Catechisme is allowed, if not commaunded.

Secondly, they worship the Virgin Marie, and call her the mother of grace, and port of saluation. Bernardin doth call * 1.62 her the mediatrix betwixt God and vs, and the helper of our iustification and saluation. They pray vnto her for helpe, per amorem vnigeniti filij tui, as if Christ were a Mediator be∣twixt vs and our Ladie. Bonauenture transforming the * 1.63 Psalmes which are made to be sung in praise of God, to our Ladie, saith, Cantate Dominae, canticum nouum: and lau∣date dominaem in sanctis eius: that is, Sing to our Ladie a new song, and praise our Ladie in her Saints.

Thirdly, they worship and call vpon other Saints beside the holy Virgin, and attribute diuers Saints to diuers ci∣ties and countries, as thrée kings to Colleine, S. Ambrose to Millane, George to Germanie and England, Andrew to Scotland, Iames to Spaine. They do suppose also, that Ni∣cholas doth helpe Mariners, Luke painters, Crispine shoo∣makers, that S. Anthonie cureth pigges, S. Gal géese, and S. Sebastian the plague. In the Romane Missall blasphe∣mously

they translate the honour of our Sauiour to Leo bi∣shop of Rome, saying to Leo, Thou art a priest for euer ac∣cording to the order of Melchisedech.

Fourthly, they pray to things that cannot heare, nor helpe, saying, O holy crosse helpe me: and to the holy nap∣kin, Sancte Sudari ora pro nobis: O holy napkin pray for vs. And againe, Sudarium Christi liberet nos a peste, & morte tri∣sti. So the Papists of Cahors in France pray, and saluting the picture of Christs face called Veronica, they say: Haile holy face printed in a cloth: as if a good part of their religion were printed in linnen cloth.

Fiftly, they worship diuers men departed, of whose sal∣uation, or percase being, they haue no certaintie: as for ex∣ample, S. Catherine, S. Christopher, S. George that fought with the dragon, S. Dominicke, S. Francis, and a multitude of other Monkes and Friars liker to be in hell then in hea∣uen. Whereof the common prouerbe ariseth, That many are called vpon as Saints in heauen, whose soules are farre more likely to be tormented in hell.

Finally, they giue diuine worship to the crosse, and to the images of the holy Trinitie, worshipping creatures for their Creator. They do also worship rotten bones, not knowing whether they be the relickes of Saints, or wic∣ked men. They kisse them, bow, and burne incense vnto them. They worship swords, whippes, nailes, the asses taile whereon Christ rode, as they say, the breeches of Io∣seph, and diuers ragges, which God knoweth, from whence they came.

They practise also diuers false formes of worship, of which we may say, who hath required these things at their hands? The Ladies psalter is a forme, that God neuer com∣maunded. Many of their prayers are most blasphemous. In hortulo animae printed anno 1565. at Paris by one Merlin, they pray thus: O veneranda Trinitas, Iesus, Ioseph, & Ma∣ria, quam coniunxit diuinitas charitatis concordia: that is, O venerable Trinitie, Iesus, Ioseph, and Marie, which God hath conioyned with the concord of charitie. Neuer certes

did the Prophets and Apostles teach vs so to pray, as is contained in the Breuiaries.

Secondly, they say Masses in honor of Saints and of our Ladie, and make vowes vnto them. But our Sauiour Christ neuer taught vs to celebrate the Cucharist in honor of Saints, or to offer his bodie in honor of S. Francis, Saint Cuthbert, S. Andrew, and other he and she Saints.

Thirdly, the holy Prophets and Apostles neuer taught vs, that men are saued by eating saltfish and cockles, and for swearing mariage, and such like obseruances, in which the Romanists put great holinesse.

Fourthly, God neuer commaunded any to whip them∣selues, and to weare rings of iron, or woollen next our skinne, nor signified, that these things pleased him. Nay, the Apostle (Colos. 2.) condemneth such obseruations, al∣beit hauing a shew of wisedome, in superstition, humilitie and not sparing the bodie.

Finally, our Sauiour neuer taught his disciples to ex∣orcise salt and water to driue away diuels, nor to conse∣crate * 1.64 pasch all Lambes, and candles, and such like, as the Papistes do, prescribing certaine formes thereof in their Missals, and saying ouer salt, Exorcizo te creatur a salis, per Deum viuum, per Deum verum. That is: I exorcise thee, thou creature of salt, by the liuing God, by the true God: and after∣ward Vt efficiaris sal exorcizatum in salutem credentium: that thou maist be made coniured salt, for the saluation of the faith∣full. Ouer the water they say: Exorcizo te creatura aquae, &c. vt fias aqua exorcizata ad effugandam omnem potestatem inimici. That is: I exorcise thee thou creature of water, &c. that thou maist be made exorcised water, to driue away all the power of the enemie. In blessing of the pasch all lambe they pray, that God would blesse and sanctifie the creature of flesh, which they desire to receiue to the praise of God. Al which be tricks of notorious superstition. I forbeare so speake of the super∣stitious toyes of the Masse in crossing, turning, knocking, washing, formes of habits and such like ceremonies, for that they require a whole discourse by themselues.

It resteth onely now, that I declare the Papists to of∣fend in idolatrie, because notwithstanding their manifold abuses in Gods worship, they obstinately deny themselues to be guiltie therein. But whatsouer pretences they bring, they shall neuer be able to excuse themselues. For first it is notorious, and the aduersaries will not denie, but that all those are superstitious Idolaters, that giue the honour, which is properly due vnto God, vnto creatures. Supersti∣tiosum est (saith S. Augustine lib. 2. de doctr. Christ. cap. 20.) quicquid institutum est ab hominibus ad facienda & colenda idola, pertinens vel ad colendum, sicut Deum, creaturam, partémue vl∣lam crcaturae, vel ad consultationes & pacta quaedam significatio∣num cum daemonibus placita & foederata. He saith, it is super∣stitious, whatsoeuer is ordained of men for making and wor∣shipping idols, pertaining either to the worship of creatures, or any part of a creature, as God, or else to magicall consul∣tations, or couenants agreed vpon with diuels, for reuealing of matters. Thomas Aquinas 2. 2. q. 94. art. 1. confesseth, that idolatrie is nothing else, but the worshipping of creatures either in visible formes, or otherwise with diuine honour. And this is partly prooued out of the law of God against I∣dolatrie, which not only prohibiteth the hauing of strange Gods, but also the making of grauen images, with an in∣tent to bow vnto them, and to worship them. But the su∣perstitious Papists do worship the Sacrament as God, and call it their Lord and God. They do also giue Gods ho∣nour to the images of the Trinitie, of the Crucifixe, and crosse, and teach, that what worship is due to the originall, is due to the image or picture, as Alexander Hales, p. 3. q. 3. art. vlt. Aquinas part. 3. q. 25. art. 3. and Caietan in his Commentaries vpon him do testifie. They do also make vowes to our Ladie and to Saints, and trust very much in them. They do further call vpon Angels and Saints in all places, and offer sacrifices in their honour. Finally, they bow vnto the images of Angels and Saints, pray before them, kisse them, and burne incense vnto them. All which be points of that adoration, that is due to God.

Secondly, they commit those faults, which the holy scrip∣tures do note and condemne in idolaters of old time. They worship creatures for the Creator, as the Apostle Rom. 1. saith the Gentiles did. They make similitudes of things both in heauen and earth, bow downe to them, and worship them: although the same be prohibited in the second com∣maundement, Exod. 20. They erect monuments, and titles, and stones for signes to be worshipped, contrary to the law, Leuit. 26. They make euery day new gods, affirming that the priest maketh his maker. Now this making of new gods is noted as a propertie of idolaters, Psal. 81. They reioyce in the works of their owne hands, and worship the images which themselues haue made, as did the idolaters whereof S. Stephen maketh mention, Act. 7. They serue the hoast of heauē, as the old idolatrous Iews spokē of Amos 5. & Act. 7. seruing diuers saints, and as they call them, Militiam & cu∣riam coelestem: that is, the soldiory and court of heauen. As the statues of the Gentiles were siluer and gold, the worke of mens hands, and had mouthes and spoke not, eies and saw not, as sayth the Prophet, Psal. 114. so is it with the images of Papists, that albeit of costly matter and curious worke∣manship, yet neither speake with their mouthes, nor sée with their eyes. As idolaters burnt incense to their statues, as we reade 2. Paral. 30. so do Papists burne incense to their images.

Thirdly, they fall into those abuses, which the Fathers of the Church thought worthy to be reprehended of old time, as sauoring of idolatry. The Gentiles thought they could represent God in a materiall image. And so do the Papists making the image of God the Father, and God the holy Ghost. The Fathers therefore reprehend them both alike. Quis tam amens erit (saith Eusebius praeparat. Euangel. c. 3.) vt Dei formam & imaginem statua viro simili referri perhibeat? Who wil be so mad to think, that the forme and image of God may be expressed by an image like vnto a man? Hierome like∣wise writing vpon the fortith of Isay, What image (saith he) wil you make for him which is a spirit, and is in all places? Am∣brose

in his oration of the death of Theodosius, sayth, It is an errour of the Gentiles to worship the crosse. Inuenit Helena (saith he) crucem Domini: regem adorauit, non lignum vtique, quia hic Gentilis est error, sed adorauit illum qui pependit in cruce. The councell of Laodicea condemneth the worship of An∣gels, as idolatrous. So likewise saith Tertullian, de praescrip. aduers. haeret. that the heresie of the Simonians in seruing of Angels, was reputed among idolatries. Simonianae magiae disci∣plina Angelis seruiēs vtique & ipsa inter idololatrias deputabatur. Hierome in an Epistle of his to Riparius, saith, that Christi∣ans neither adore nor worship Martyrs, nor Sun, nor Moone, nor Angels, least they should therein rather serue creatures, then the Creator. Tertullian doth also say, that euery lie of God, is after a sort a variation of the kind of idolatrie. Omne * 1.65 mendacium de Deo variatio quodammodo sexus est idololatriae. Both he and diuers others say, that heresie is a kind of ido∣latrie. How then can they cleare themselues from the ble∣mish of idolatrie, that worship the crosse, serue and worship Angels, and are authors of so many sorts of heresies?

Fourthly, they must néedes deny the crosse, and the ima∣ges of the Trinitie, and the crucifixe to be creatures and works of their owne hands, or else in worshipping of them, they must néedes confesse and yéeld themselues to be idola∣ters. But that they cannot do.

Finally, the testimonie of their owne conscience doth proue them to be idolaters, in that they leaue out the second commandement, or as they make it, a péece of the first com∣mandement, that is direct against the adoration and wor∣ship of grauen images, and the making of them to that end, in most of their Catechismes, Manuals, Psalters, and ritu∣all bookes, where they rehearse the ten commandements, as their Ladies psalters, short Catechismes, and diuers of their bookes do testifie.

But since it pleased God to restore religion in the church of England, the leuen of popish doctrine and heresie is pur∣ged out, the breach of schisme and diuision from the Catho∣like Church is repaired, and all superstitious and idola∣trous

worships are quite abolished and remoued out of the Church.

CHAP. XI. Of good workes, and good life.

THe Ministers of God, as they are guides to their peo∣ple, and teachers of the law; so ought they to go before their flockes, shewing them examples to prouoke them to do good workes, and to cōforme their liues according to the lawes of God. Shew thy selfe an example of good workes, * 1.66 sayth Paul to Titus. All true Christians also should shew themselues zealous of good workes. For we are Gods work∣manship, * 1.67 created in Christ to good workes, which God hath ordained that we should walke in them. This is our doctrine, and the practise of all that professe our religion. If any hy∣pocrites be found among vs, that walke not according to their profession, we renounce them, we weed them out, we punish them. If worldlings and fleshly Papists, that liue in the Realme do giue occasion of offence, this ought not to be imputed to our Religion, nor the true professors thereof, that desire nothing more then that such may be weeded out, and expulsed both out of the Church and Common∣wealth.

But if we looke backe to former times, we shall find that the Papists haue not onely erred in the practise, but also in the doctrine of good workes. For first they denie, that the law of God is a perfect rule of life. And therefore haue in∣uented other rules, whereby they hope to attaine to a fur∣ther perfection. Secondly they hold, that by the law of God we haue not knowledge of all sinnes, teaching that it is as well mortall sinne to transgresse the Popes lawes, as to transgresse Gods lawes, as Nauarrus teacheth vs in his Ma∣nuall by many particulars. Thirdly, they giue absolution to euery haynous sinner, confessing his sins, before he hath repented. Fourthly, they suppose that euery man is able to

satisfie for the temporall penaltie of sinnes, and that the Pope hath power by his indulgences to remit sinnes con∣cerning the penaltie without satisfaction. Fiftly, they teach that no man néedeth to repent for veniall sinnes, and that such sinnes exclude vs not out of the kingdome of heauen. Sixthly they teach, that man is able perfectly to fulfill the law, and by a good consequent to abstaine from all sinne, which S. Hierome declareth to be Pelagianisme. Seuenthly, they hold contrary to the Apostle, that man is to be iustified by the workes of the law, and that eternall life is to be pur∣chased by our owne workes and merites.

Many other false points of doctrin they haue beside these. But their practise is farre worse then their doctrine. For o∣mitting the weightier points of the law, like their ancesters the Pharisees they stand much on tithing Mint, and Com∣min, and washings, & such like ceremonies. Their principall works are forswearing of mariage, begging like vagabond fellowes, eating muscles, cockles, and salt fish, and such like on fasting dayes, and saints vigiles, taking ashes on Ash∣wednesday, confessing in a priests eare at Shroftide, sha∣uing of crownes, going to Masse, sprinkling of holy-water, lighting of candles at noone day, crouching to images, crée∣ping to the crosse, kissing of the Popes toe, praying for soules in purgatorie, gaining of pardons, going on pilgri∣mage, ringing and singing for the dead, aneling and grea∣sing of men and women desperately ficke, and such like.

The Popes, Cardinals, Masse-priests, Monkes & Friers, care neither much for these ceremonies, nor for other good workes. If any of them, or their adherents haue a shew of godlinesse; yet they haue denied the power thereof. If they do build schooles or hospitals, or giue largely, it is for the maintenance of their state, and to winne glorie and praise of men. The liues and actions of most of them, are most ab∣hominable. The old Romaine formularie prescribeth this common forme of confession to Romish penitents: Confiteor quia peccaui nimis in superbia, inani gloria, in extollentia tam ocu∣lorum, quam vcstium & omnium actuum meorum, in inuidia, in

odio, in auaritia tam honoris, quàm pecuniae, in ira, in tristitia, in acedia, in ventris ingluuie, in luxuria Sodomitica, &c. I confesse (saith the Romish penitent) that I haue offended too-much in pride, vaine glorie, lifting vp my eyes; setting out my selfe in apparell and other gestures, enuie, hatred, desire of money and honors, anger, dulnesse, slouth, gluttonie, Sodomiticall luxurie, in sacriledge, periurie, adulterie, thefts, rapines, and all manner of fornication, in most beastly turpitude, in drun∣kennesse and banquetting. And afterward there followeth such a Catalogue of all manner of impieties and villanies, that a blind man may discerne the Romanistes to be a rab∣ble of damnable and indiabolated rakehels, deseruing Ti∣burnes suspension, rather then the Priests absolution.

Publikely they allow stewes both in Spaine and Italie. The Pope maketh a great reuenue of the hire of whores. The harlots of Rome (saith Cornelius Agrippa lib. de vanit. scient. cap. de Lenocinio) pay euery weeke a peece of money called à Iulio, (it is about sixe pence of English money) to the Pope, and this rent yearely passeth twentie thousand duc∣kats. He telleth also, how Priests let out whores to hire. The glosse vpon a certaine prouinciall constitution of Otho de concubin. Cleric. remouend. saith, that it seemeth reason, that the Church should winke at the sinne of lecherie. Nam & Ma∣reschallus Papae de facto exigit tributum à meretricibus. For de facto the Marshall of the Pope doth exact a tribute frō whores. This is also confirmed by the testimonie of Io. Andreas in c. inter opera. extr. de spons. & matrim. and is well knowne to Robert Parsons, a great practiser among boyes & whores, and to all that are acquainted with Rome, Italie, and Spain. The Cardinals, that about the time of the councell preten∣ded in Pope Paule the third his time, were to consider what things stood in greatest néede of reformation, speaking of Rome: In hac etiam vrbe meretrices, (say they) vt matronae in∣cedunt per vrbem. That is: In this citie also whoores go like matrons through the streetes. Pius the fifth, that pretended more zeale, then his predecessors, went about to reforme this abuse, but could not. Such was the desire the Priests

and people of Rome had, to kéepe this ornament of the ci∣tie with them still, which as the Jebusiticall faction in Wis∣bich affirmed, were in Rome with approbation, and with as good right as any citizen of Rome, or as the Pope himselfe. All that Pius the fift could do, was to draw them into cer∣taine * 1.68 stréetes, and there to confine them, as well, as such manner of people could be. The sinnes of Sodome are so rife in Rome, and all Italie, that no colours can couer them, no lawes remedie them. Boccace in his second nouel testi∣fieth, That the Pope, Cardinals, Prelates, and others, did liue dishonestly and offend, not onely in naturall, but also So∣domiticall luxurie. Eglitrouo dal maggiore insino al minore tutti dishonestissimamente peccare in lussuria, & non solo nella naturale, ma anchora nella Sodomitica, senza freno alcuno di rimordimento, ô di vergogna in tanto che la potenza delle meretrici & de garzo∣ni ad impetrare qualunque gran cosa non era di picciol potere. Ol∣tre à questo uniuersalmente golosi, beuitori, ebbriachi, & piu al ventre seruenti a guisa d'animali bruti appresso alla lussuria, che ad altro, gli conobbe apertamente. Huldericus of Augusta sheweth, * 1.69 that while by false shew of continencie, the Church of Rome refused mariage in their Cleargie, diuers committed inceft and abhominable Sodomiticall villanies with men and beastes. Sub falsa continentiae specie placere volentes, grauiora vi∣des committere, (saith he) patrum scilicet vxores subagitare, mas∣culorum ac pecudum amplexus non reformidare. Petrarch doth call Rome, the slaue of gluttonie, & lecherie, and saith, that lu∣xuriousnesse is come to extremitie in her. Di vin serua, di letti * 1.70 à di viuande, in cui lussuria fa l'vltima proua. In his nintéenth Epistle he doth not onely charge the court of Rome with in∣continencie and vnbridled lusts, but with all impieties and vil∣lanies. Quicquid vspiam (saith he) perfidiae & doli, quicquid in∣clementiae, superbiae{que}, quicquid impudicitiae effrenatae{que} libidinis audisti, aut legisti, quicquid denique impietatis & morum pessimo∣rum sparsim habet, aut habuit orbis terrae: totum istic cumulatim videas, aceruatim{que} reperias. Vguetinus in his visions doth er∣claime against the sinne of Sodomie. Iterum atque iterum (saith the reporter) de scelere Sodomitico verbum intulit.

Speaking of Romish priests he saith, they giue themselues to follow harlots and luxuriousnesse, and suppose gaine to be godlinesse. And if any man suppose, that these were the sinnes of old time, and that now such abuses are reformed, he sheweth himselfe ignorant of the manners of Italie, and other popish countries. Io. Casa wrote verses in commen∣dation of Sodomitrie, and a Florentine vnder the name of Grappa, hath written a Treatise called Cicalamento del Grappa, of the same argument. In the visitation of Abbeys in England, the Monkes and Friars were in diuers places detected for that abhomination. In the contention between the Iesuites and scholers of the Romish Seminarie, one Harward a Iesuite gaue out he could defent seuen for that sinne. In Rome and other places of Italie this abhomina∣tion is common. At Gant anno 1578. foure Franciscans and one Augustinian Friar were burnt for Sodomie: and diuers scourged for like filthinesse. Robert Parsons, if he list, may search the acts. He doth also remember why not long since he sent for Fisher from Doway, and why Edward Weston was put out of the Colledge, and from his Lecture in Diui∣nitie. Assuredly it was not for his chastitie. Of the Pope that now is, and of his late predecessors, and the Romish Cardinals I shall haue occasion to speake hereafter, if Par∣sons will néede stand in contention about honestie of life be∣twirt his consorts and vs. In the meane while he may re∣member what fruites come of forced single life. Anselme (as Huntington lib. 5. and Roger of Chester reporteth) in one Synode forbad lawfull mariage to Priests: but in the nert he was constrained to make lawes against Sodo∣mites, and therein condemned eight Abbots beside other inferious Priests and Friars.

In the Church of Rome adultery and fornication haue alwayes bene accounted smaller offences, as is set downe euidently in the chapter, At si clerici. de iudicijs. I néede not therefore stand much vpon that, and the rather for because it is notorious, that the Pope tolerateth common bordels. Yet lest Baals priests should stand too much, either vpon

their virginitie or chastitie; I would haue them to remem∣ber, not onely the liues of late Popes, Cardinals, priests, Monkes and Friers, but also what old histories and other records say against them, when they liued better then now. Let them reade Boccace nouel, 2. and diuers discourses of Monkes and Friers honesties. Petrarch. epist. 19. and others. His 106. 107. 108. sonets, Theodoricke a Niem. tract. 6. ne∣moris vnionis cap. 34. where Gregory the Pope testifieth, that in two and twenty Monasteries the Monks and Nunnes liued most filthily and dishonestly. Pene omnis religio, & obseruantia dictiordinis, ac Deitimor abscessit, libido ac corruptio carnis inter ipsos mares & moniales, nec non alia multa mala excessus & vitia, quae pudor est effari, per singula succrcuerunt. The Pope himselfe was ashamed to speake all. Let them also peruse the treatise called Onus Ecclesiae cap. 22. who sayth, that Monkes and Friers are worse then diuels. Aretin lib. de hypocritis, Baptist. Mantuan lib. 3. calamit. Palingenius in Leone, and that which I haue cited out of diuers authors, lib. de Monach. cap. 8. If they desire to heare some mens reports of them, let them listen to that which followeth. Lateranense palatium (saith Luithprandus, lib. 6. cap. 6.) sanctorum hospitium, nunc est prosti∣bulum meretricum. The pallace of Lateran (saith he) that was wont to be a harbor of holy men, is now become a bordell for whores. Petrarch in his 16. epistle, speaking of the Popes court, sayth thus: Nulla ibi piet as, nulla charitas, nulla fides, nulla Dei reuerentia, nullus timor: There is no godlinesse, no charitie, no faith, no reuerence or fcare of God. In his fifteenth Cpi∣stle, he calleth it a den of the eues. Mantuan li. 2. fastor. willeth chastitie to be packing into villages, if that they did not also suffer the same diseases, for that Rome was become a publike stewes. I pudor in villas, sinon patiuntur easdem, & villae vomicas: vrbs est iam tota lupauar. Cardinals (sayth Brigit) giue them∣selues without restraint to all pride, couetousnesse, and delights * 1.71 of the flesh. And afterward, Iam nunc in maiori veneratione ha∣betur lupauar, quam vera Dei Ecclesia. Now the stewes are in more esteeme, then the true Church of God. Bishops and priests should build the Church, but as Brigit saith, they build * 1.72

the diuell two cities, to wit, the labor of the body, and trouble of the mind. Catherina of Siena c. 125. sayth, Religious men should resemble Angels, but are worse then diuels. Platina writing of Iohn the thirteenth, sayth, He was a man from his youth contaminated with all filthinesse and dishonestie. Wri∣ting of thrée Popes, he calleth them three foule monsters. * 1.73 By the articles and proofes exhibited against Iohn the thrée and twentith, in the Councell of Constance, as it is called, it appeareth he was wholy giuen to vices and carnall desires, and was conuicted to be an incestuous person, & a Sodomite. Vrspergensis testifieth against Clement the fifth, that he was a notorious fornicator. Matthew Villani hist. lib. 3. ca. 39. speaking of Clement the sixth, and his continencie, sayth, that being Archbishop he could not keepe himselfe from wo∣men, and being Pope neither could contain nor hide his fault. Innocent the eight, and Alexander the sixth, had diuers ba∣stards, as Guicciardine and diuers others report. Paul the second, Iulius the second, Leo the tenth, Clement the seuenth Paul the third, Iulius the third, are all noted for their loose∣nesse of life, and diuers of them conuinced thereof by their bastards.

Symony and vsury among the Romanists is so common, that as Matth. Paris sayth, they account the first no sin, the se∣cond a smal sin. Felin in c. ex parte de offic. & pot. iudicis delegat. sayth, that without the rent of symonie the Popes sea would grow contemptible. Priests in time past were wont to ex∣claime much of this abuse. Heu Symon regnat, per munera quae∣que reguntur, sayth one in hist. citiz. Pauli Langy. Theodoric. à Niem. lib. 2. de schism. c. 7. Vsura (saith he) tantum inualuit, vt foenus non putaretur peccatum: that is, Vsurie did so preuaile, that it was accounted no fault. Paul the fourth, and Pius the fourth, set vp shops of vsury, as their acts testifie, and Onu∣phrius recordeth.

Neither the Popes nor their adherents obserue oath or promise, as their acts do at large shew, and many poore Christians brought into snare by their perfidiousnesse haue felt. Theodoric. à Niem. lib. 3. de schism, speaking of Pope Gre∣gorie

the twelfth saith, that with his vowes and othes he de∣ceiued the world. Votis & inrament is suis decepit mundum. Gre∣gorie the seuenth contrary to his oath tooke vpon him the papacie, as is recorded in the life of Henrie the fourth. He did also absolue all the Emperors subiects frō their othes of allegiance to their soueraigne Prince. The like pradise did Pius the fift vse, in discharging the subiects from their othes to the late Quéene. The articles of the pacification of Gant anno 1578. were confirmed by solemne oath of the old King of Spaine, and yet presently and wilfully broken. Neither had the Popes faction in France any better colour to intrap poore Christians, then othes. For whiles the Admirall and diuers of the religion in France trusted solemne othes, they were brought within danger, and most cruelly and perfidi∣ously massacred. Neither need we to maruell if this sect ob∣serueth no othes, seeing in the conuenticle of Constance the same determined, that faith was not to be kept with here∣tikes, in which number they reckon all that yéeld not to the Popes will. The Doctors of this sect hold, that the Pope can dispence with othes, and absolue men that are periu∣red. Finally, those that haue trauelled France, Italy and Spaine, do know that the common sort of Papistes can scarce vtter thrée words without swearing and blasphe∣ming.

The Popes and their faction haue caused all the warres and troubles in Christendome, as histories do recount. If a man do but look in the life of Sixtus the fourth, & Iulius the 2. he may easily sée what seditious and turbulent spirits they cary. But what néed we looke so high, seeing the flames of ciuil discension in Germanie, France, Flanders, England and Ireland burning so bright by the solicitation of Paul the third, Pius the fifth, Gregorie thirtéenth and fourteenth, and this Clement that now possesseth the throne of Antichrist, do so plainely declare them to be firebrands of warre and trouble? Well therefore said Petrarke, that in Rome all those mischiefes were hatched, that are now spread through the world: and neuer shall Christian Princes haue loyall sub∣iects,

as long as seditious Masse-priests are suffered to lurk within their kingdomes.

In countries subiect to y^e Pope, they count it a little fault to murder mē, & now frō thence are come certaine assassins, which for hire and by perswasions are induced to kill men. There also impoysonments are most common. The Popes themselues vse to drinke of poysoned cups, and that by the iust iudgement of God, seeing by the cup of their poysoned doctrine, according to the prophecy Apoc. 17. they haue em∣poysoned many Christian nations.

To conclude this large discourse, there is no state of men vnder the Popes iurisdiction, but it is growne to great dissolution and corruption of manners, and may be conuin∣ced of diuers sinnes and abominations by infinite witnes∣ses and confessions if we would stand vpon it: but I will content my selfe with two or three. Breidenbach in the hi∣storie of his peregrination, speaketh generally and sayth, Recessit lex à sacerdotibus &c. that is, the law is departed from priests, iustice from princes, counsell from elders, good dealing from the people, loue from parents, reuerence from subiects, charitie from prelates, religion from Monkes, honestie from yong men, discipline from clerkes, learning from masters, study from schollers, equitie from Iudges, concord from citizens, feare from seruants, good fellowship from husbandmen, truth from merchants, valor from Noblemen, chastitie from virgins, humility from widowes, loue from maried folks, patience from poore men. O time! ô manners! And Walter Mapes that liued in the time of Henry the second, King of England, Virtutes cunctae (saith he) en iacent defunctae: All vertues lie now dead. Charitie is no where to be found. And againe, In truth I find that the whole Cleargy doth studie wickednesse and impietie, enuie raigneth, truth is exiled. The prelates are Lucifers heires. They being now aduaunced tread downe others, blinde guides they are, and blinded with idolatrie of earthly things. Robert Bishop of Aquila in his Sermons, of which Sixtus Senensis maketh mention in the third booke of his Biblioth. sanct. speaketh thus to his countrie of Italie: O Italia plange,

ô Italia time, ô Italia caue, ne propter obstinationem tuam in te de∣saeuiat ira Dei, &c. Tu in dies durior efficeris in peccatis, & mali∣tia perseuerando. Fiunt iam vbique vsurae publicae, omnia foedata sunt spurcissimis vitijs carnis & ignominiosae Sodomiae: superbia pomparumiam occupauit omnes ciuitates & terras, blasphemiae Dei, periuria, mendacia, iniustitiae, violentiae, oppressiones paupe∣rum & similia superabundant. O Italie (saith he) lament, ô Ita∣lie feare, ô Italie beware, lest for thy obstinacie the wrath of God waxe not cruell against thee, &c. Thou euery day art more and more hardened, perseuering in thy sinnes and mali∣ciousnesse. Euery where men set vp bankes of vsurie: all things are defiled with most foule vices of the flesh, and most shame∣full sodomie. Pride in pompous shewes haue now filled cities and countries: blasphemies against God, periuries, lies, iniu∣stice, violence, orpression of the poore, and such like vices do superabound. I would further insist vpon this argument, but that I referre diuers matters ouer to the second booke, where I shall haue occasion more particularly to examine the good workes of Papists.

But the Church of England neither alloweth publike shewes, nor bankes of vsurie, nor dispenseth with oathes of subiects to Princes, or alloweth periurie, nor shall Ro∣bert Parsons find such filthines and abhominations among the professors of our religion, as are commonly practised by the Popes, Cardinals, Masse-priests, Monkes, Friars, and Nuns, and their followers. All corruptions in doctrine concerning good workes are reformed, and diuers abuses concerning manners among the Papists taken away. The which séeing it procéeded wholly of that reformation of re∣ligion, which Quéen Elizabeth of pious memorie wrought by her regall authoritie among vs, we are most gratefully to accept that worke, and by exercises of pietie and charity to indeuour to shew our selues not vnworthie either of our profession, or of so great a blessing.

Against this discourse Robert Parsons talketh very scorn∣fully, and saith first, that the experience of the whole world will deny, that good workes are fruites of our religion. But

if he had bene well aduised, he would haue forborne to talke of experience. For whosoeuer hath liued among those, that are of our religion, and among Papists also, must néedes say, that the liues of Romanists are abhominable, offen∣ding in whoredome, Sodomie, periurie, vsurie and all im∣pieties, and discharge vs deterring and abhorring those vi∣ces, and punishing them seuerely. Beside that, if he meant to winne credit, he would not talke of the whole world, be∣ing not able to name one honest man, that will iustifie that which he talketh.

Secondly, he saith, our best friends renounce our workes. And then alleageth an Epistle of Erasmus mentioned by Surius, & a Postil of Luther, and a testimonie out of Aurifa∣ber. But first Erasmus is none of our best friends, being in most points an aduersarie, and a professed Masse-priest. And if he were our friend, yet haue we no reason to beléeue Surius a malicious enemie, and a base Monke, hired to speake lyes. Secondly, it is a ridiculous foolerie, where we dispute of the fruites of the Gospell in England in Queene Elizabeths dayes, to bring testimonies of Luther and Auri∣faber, that were dead before her time, and speake of some of their countrie people. Thirdly, they speake not of the whole reformed Church in Germanie, but rather of some that albeit they disliked Poperie, yet did not sincerely em∣brace the truth. Finally, neither Luther nor Aurifaber doth charge his countrie people with such faults, as raigne a∣mong Papists. He must therfore seek some witnesses that speake more to purpose, and leaue his owne treasons, filthi∣nesse, periurie, lying, gluttonie, and drunkennesse, before he talke of good workes.

Finally, he pratleth much concerning the merit of workes. But if he had bene vsed according to his merits, then had the crowes long ere this eaten his carion flesh. He misliketh also, that we should giue a caueat, to auoide hy∣pocriticall ostentation, albeit any man shold do good works. But this caueat concerneth him but a litle, whose workes are most wicked and odious, his writings being nothing

but either lying and rayling libels, or fond and trifling dis∣courses of points of Poperie, and his practises tending all to murdering, empoysoning, sedition, warre, and bloud∣shed.

CHAP. XII. Of temporall benefites enioyed by Queene Elizabeths most happie gouernment.

BEside great successe in affaires of the Church, God hath also blessed the people of England in ciuil matters, in regard that his name is truly called vpon by vs: fulfil∣ling that in England which he promised to the kéepers of his lawe by Moises. Benedictus eris (saith Moises) ingrediens & egrediens. Thou shalt be blessed in thy comming in, and going * 1.74 out. And againe, Emittet Dominus benedictionem super cellaria tua, & super omnia opera manuum tuarum: benedicet{que} tibi in terra quam acceperis. That is: the Lord shall send his blessings vpon thy store houses, and vpon all the workes of thy hands, and shall blesse thee in the land, which thou shalt pos∣sesse. First, by her happie entrance we were deliuered from the yoke of the Spaniards, and from subiection to forraine nations. A blessing very great, and which is promised to the obseruers of Gods holy lawes. The Lord (saith Moyses) shall appoint thee for the head, and not for the taile, and thou * 1.75 shalt be aboue, and not vnder, if so be thou wilt hearken to the commandements of the Lord thy God, which I command thee this day. That is, God shall make thée commaund o∣thers, and not to be commaunded by others. Libertie is a gift litle estéemed, because frée men know not the miseries of people subiect to forraine Lords. But if men would con∣sider the difference of men frée, and subiect to strangers and tyrants, they would preferre nothing before it. Pro liberta∣te (saith Tully) vitae periculo decertandum est. For libertie we * 1.76 are to contend, albeit we should hazard our liues. And again, Itapraeclara est recuperatio libertatis, vt ne mors quidem sit in li∣bertate * 1.77

repetenda, fugienda. So excellent is the recouerie of li∣bertie, that we are not to doubt to lose our liues for the regai∣ning thereof. Contrariwise, it is an indignitie not to be suf∣fered by any Englishman honorably minded, that Spaniards should raigne ouer vs. The Spanish gouernment is very rigorous in Spaine: but in Flanders, Millan, Naples and the Indiaes the same is most tyrannicall and intolerable. Seing then that by the happie entrance of Quéene Elizabeth, the Spaniards loft their footing in England, which they had al∣readie deuoured in their imagination, and both perfidious Marans, and the Popes bougerly Italians were turned out to séeke new countries, wherein to practise their fraud and crueltie: why do we not continually renew our thankesgi∣uing for so great deliuerance?

Her Maiestie was alwaies desirous of peace, and neuer made warres against any, but being prouoked, and forced thereunto for the defence of her estate and people. Yet ne∣uer did she take armes in hand, but she returned with victo∣rie. The French entring into Scotland, and by that meanes intending to trouble England, were forced to surrender Lieth, and with scorne to returne from whence they came. Upon which great securitie ensued to both the countries.

When the Nobilitie and people of Fraunce were oppres∣sed by the Popes faction, that meant after they had atchie∣ued their purpose there, to assails vs in England, (as in di∣uers Treatises they haue declared) by her armes and me∣diation the Christians there obtained good conditions of peace, if the aduersaries perfidiously had not broken them. Both with forces in New-hauen, and by other meanes she was alwaies willing to succour that distressed people.

By her support for the most part, the states of the lowe countries being in danger to be depriued of their libertie, priuiledges and lawes, and to be tyrannized by the Spani∣ards, haue long subsisted, and maintained themselues a∣gainst most cruell enemies.

Anno Dom. 1588. that fléete of Spaniards, which proudly they called the inuincible Armada, by her shippes through

Gods fauour was chased, dispersed and vanquished, and all the bragges of Spaniards and their assistants brought to nothing.

Not long after, when she saw, that to resist the enemies malice it was necessarie for her to follow the warres, she sent some forces to sea, which albeit not great nor compe∣tently prouided, yet did they possesse the harbor of Coronna take the base towne, and defeat all the forces that were ga∣thered against them at the bridge of Burgos. The same also entred Portugal, and had possessed it, if there had bene good correspondence. Sir Francis Drake with no great forces took S. Iago, S. Domingo, S. Augustine and Carthagena, and laid a plot to take a great part of the Indiaes from the Spa∣niard, but that he defended himselfe with bribes better then with shippes or armes, corrupting some that alwaies ouer∣threw most traiterously all attempts against him.

At Caliz her Maiesties souldiers burnt the kings fléete, tooke the towne, and had entred farther into the countrie, had not the Spaniard some as good friends in our armie, as the Quéene.

Not long since the English together with the States souldiers ouerthrew the Cardinals armie betwéene New∣port and Ostend, to the vtter ouerthrow of the Cardinall, and the Spaniards in that countrie, if the victorie had bene pursued. And now albeit coldly pursued, yet hath it so bro∣ken his forces, that he hath lien idlely euer since before O∣stend, hoping rather by treatie, then by force to preuaile.

In Ireland the Lord Gray ouerthrew the Earle of Des∣mond, and cut the Italians and Spaniards, that kept the fort at Smerwike, in péeces. About y^t time also died Sanders the Popes Legate, and other traitors stirred vp to rebellion by the Pope and his agents.

Neither could D. Iuan d'Aquila kéepe his footing in Kin∣sale, albeit he had with him many good souldiers and great aduantages. Diuers times hath the Pope troubled her both in England and Ireland, stirring vp first the Earles of Westmerland and Northumberland, and then certaine re∣bels

in Norfolke, and afterward procuring diuers seditious fellowes in Ireland in hope of his blessing to rebel. But his blessings haue bene turned into cursings, and all his treche∣rous deuises haue come to nothing.

Finally, we find Gods promise to his people by Moyses Deut. 28. verified in her. For where he sayth, That God would make all his peoples enemies to fall down before them. we sée that all the Quéenes enemies fel before her, and that the more they maligned her, the more God aduanced her. Such reputation she wan both with Christians and with Infidels, that al men had great respect vnto her, except such as maliciously oppugned her. The King of Poland and the Transiluanian haue receiued fauour of the Turk for her sake, and her friends great comfort in all their distresses.

Before the Quéenes time the Pope claimed a great part in the gouernement of England, challengingpower to make Ecclesiastical lawes, to send hither Legates, to ordaine and appoint Bishops, & in diuers cases to dispose of Ecclesiasti∣call liuings, and those that possessed them. He did also leuie tenths and first fruites, and by procurations, licences and dispensations drew great summes of money out of the realme. In some cases he tooke vpon him to iudge the king, and to dispose of the crown of England. Hereof it follo weth first, that the Kings of this land for some ages before King Henry the eight, were but halfe Kings, neither medling with the externall gouernement of the Church, nor being authorized to rule their Cleargie, or to dispose of their li∣uings. Secondly, that they held that poore halfe of their kingdome, which remained at the Popes pleasure, and no further, as appeared by the insolent dealing of the Pope with King Henry the second, and King Iohn, out of whose hands the Pope had almost wrested the scepter of their roy∣all authoritie. But her Maiestie abolishing the vsurped po∣wer of the Pope, fréed her selfe and her successors from his fyrannie, and restored that power and iurisdiction to the Crown, that was by his craft and fraudulent dealing long vsurped. She found that it belonged to godly kings to make

lawes for religion, to rule their subiects, to dispose of the af∣faires and goods of the Church according to right. So did Constantine the great, and other godly Emperors. So did Charles the great, and Lewes kings of France. So did Alfred and S. Edward Kings of England: as the lawes of the Code and Nouell constitutions, the constitutions of Charles and Lewes, and of the auncient Kings of England declare. Nei∣ther before Pope Heldebrand, or rather that firebrand of hell, did any Pope take vpon him to giue out lawes or de∣cretals for the gouernement, either of the whole Church, or the Churches of other kingdoms. For this matter therfore Quéene Elizabeths name deserueth to be had in perpetuall remembrance, for that she freed her selfe and her subiects from the Popes wicked lawes and vsurpations, and resto∣red the auncient priuiledges and dignities to the Crowne. The which had bene much in a man, but in a woman was much more glorious.

With her also peace, which by the practises of the Spani∣ards had bene exiled to our losse and shame, returned a∣gain into this land. For finding this land at variance with France, and forsaken of Spaine, she found meanes to com∣pound with France, and begā to settle matters at home. Ac∣cording to the Prophets admonition, she sought peace and followed it. And such successe hath it pleased God to giue * 1.78 her, that although the Pope by diuers practises hath sought to raise discord and rebellion within England, yet maugre his head, we haue enioyed peace this fiue and fortie yeares to the great contentment of her subiects, and the wonder∣ment of the world. For who wondreth not that France and Flanders and other our neighbor countries being in a flame and the Pope desiring nothing more then to set our country on fire, that the moderation of a woman should maintaine her State in peace, when great Kings could not keepe their state from being consumed with warres? How great this benefite is, both the commodities of peace and the miseries of warres may teach vs. Et nomen pacis dulce est, saith Tully, & ipsa res salutaris. The name of peace is sweete, and the thing * 1.79

it selfe safe and commodious. Neither doth a people more de∣sire * 1.80 any thing then peace, as he saith in another place: and in peace not onely those to whom nature hath giuen sence, but also houses and fields seeme to reioyce. Quid est tam populare ac pax? qua non modo ij quibus natura sensum dedit, sed etsam tecta atque agrilaetari videntur? Contrariwise, warres worke de∣struction of men, cities, countries, and as Tully saith, haue vncertaine euents: and nothing is more execrable then ciuill * 1.81 warres. Tully estéemeth him vnworthy to liue among men, * 1.82 that delighteth in ciuill discord and warre.

By meanes of long peace, this land is also growne to great wealth. The country is better cultiuated, trade is much increased, all arts and occupations growne to grea∣ter perfection then in time past. Noblemen and Gentlemen haue doubled their reuenues, Yeomen and Merchants as∣pire to the degrée of Gentlemen, and diuers men of occupa∣tion do exceed men of their sort in former times. Whosoeuer compareth the common people of England with men of their qualitie in Spaine, Portugal and Italy, must néedes con∣fesse, that in wealth and meanes our country men do farre excéed them.

Finally, neuer was England so populous and strong in men, as in our late Queenes dayes. Spaine and most places of Italy seeme desolate in comparison. That these are great blessings, it cannot be denied. For God promiseth increase of substance, and men, to his people as a blessing, Deut. 28. Blessed shall be the fruit of thy body, (saith Moyses to the peo∣ple of God) and the fruite of thy land, the fruite of thy cat∣tell, the flockes of kine and sheepe. And the multiplication of Abrahams posteritie, Gen. 17. and in diuers other places was accounted to him as a great blessing.

Wherefore as oft as we looke backe to former times, we cannot choose but call to mind those graces which we haue long enioyed by Quéene Elizabeths meanes, and be thank∣full vnto God for them. If any be either vnmindfull or vn∣thankfull, if he be English, I doubt not but he will proue a traitor to his Prince and country; if a stranger, then he will

shew himselfe an enemie. In the the first ranke I place Ro∣bert Parsons, in the second, certaine malicious Italian and Spanish Friers. But their discourses, wherein they would denigrate her glorie, are so fond and frinclous, that they do rather illustrate the same. To shew that her Maiestie had no power in forreine countries, Parsons alleageth, that since Calice was lost, we had not one foot of our owne beyond the seas. As if none could haue power or credite in forreine * 1.83 parts, but such as haue cities and dominions of their owne beyond the seas, or as if it were not a signe of great power that her forces by sea and land haue alwayes bene able to bridle the ambitious aspires of the Spaniard, and the cruel rage of Antichrist, and that her authoritie hath swayed much in forreine parts, both with friends and enemies. Againe, that the English haue lost their footing beyond the seas, and were shamefully driuen out of Calice, which was reputed the key of the kingdome of France, and a doore whereby the Kings of England were wont to enter into that kingdome, it was not our fault, but of that vnfortu∣nate woman Quéene Mary, that lost all, and had no good successe in any thing, and of her butcherly Clergy, that were murthering of Christs lauibes at home, while forreine ene∣mies oppugned the state abroad, and would suffer no succor to be sent ouer in time.

He talketh also very idly of large Prouinces pessessed by the English liuing vnder popish religion, and of the losse we haue sustained by chaunge of our old mightie and honora∣ble allies, as he calleth them. For the relikes of those large Prouinces were lost not by Queene Elizabeth, but by that vnhappie woman Quéene Mary, and her bloudy and but∣cherly priests, Moreouer, if King Philip fell at variance with vs, the same was not the Quéenes fault, that kept good correspondence with him, albeit he betrayed her to the French at her first comming to the crowne, and succored the rebels of the North anno 1569. and conspired with that lonzie Frier Pius the fift to ouerthrow her. Neither haue we lost any thing, but rather gotten by his falling from vs,

being vnited to the Low countries, and able to maister him at the sea, if the king of England will be pleased to follow his aduantage.

He chargeth her further with supporting rebels, here∣tikes, and Atheists, and obiecteth vnto her, familiaritie with the Turke. But neither shall this railing companion, and principall proctor of popish traitors, rebels, and atheists proue them rebels, whom she hath succoured: nor can the Spaniard iustly challenge her in this course, beginning him∣selfe first, and falling out with her for the Popes pleasure. As for that contract which her Maiestie had with the Turke, it was onely for trade of merchandise, as the arti∣cles will shew; and not for amitie. And yet if by this means she had any credit with the Turke, she vsed it to the good of Christians, as the Polonians and Transiluanians can testifie. But king Philip ended his warres with the Turke to fight against Christians. And therefore no maruell, if vpon his death bed he confessed, that he neuer reaped other fruite of his trauell and expence, but sorrow and losse.

To shew that peace was no ornament of Quéene Elizabeths praise, he saith: we haue had more stirres within this * 1.84 seuentie yeares, then in a thousand yeares before. But he should haue spoken of tumults and stirres in her raigne: for that is the time we speake of. Againe, he should haue declared, that these stirres haue proceeded from vs, and not from wicked Popes, that haue bene the firebrands to set all Christendome on a flame. For if by wicked Popes, and their agents, rebellions were stirred in Yorkeshire and Lincolneshire in king Henry the eight his dayes, and in Cornewall and Deuonshire, and other places in the raigne of king Edward, and in the North, and Norfolk, and Ireland in Queen Elizabeths dayes; then are they to be charged for these disorders, and not we. But suppose great stirres had bene raised before Quéene Elizabeths time; yet that was her commendation, rather then disgrace, that she was able notwithstanding the malice of traiterous Masse-priests, to gouerne her countries a long time peaceably, which her

auncestors could not.

He doth also talke very impudently of the patience of Pa∣pists: as if their mild and bearing natures, and not the Queens moderation, had bene cause of our long peace. But the stor∣ming of the butcherly Prelates at the Quéenes first com∣ming to the Crown, the rebellion in the North, anno. 1569. the Norfolcian stirres, the practises of Allan with the duke of Guise, of Allan, Englefield, and diuers other traitors, with the Pope and Spaniard for an inuasion, anno 1588. of Parsons and others 1597. the conspiracies first of Parrie, then of Throckmorton, then of Someruile and Arden, then of Ballard and Babington, and afterward of Lopez and Squire; and finally the massacres and bloudie warres in Fraunce and Flaunders do shew, that they neither are mild, nor patient, nor seek any thing else, but murder and bloud∣shed. If then any patience they haue had at any time, it is, as the French men say, the patience of Lombardes, that rest when they cannot moue stirres. Furthermore it is appa∣rant to the world, that the Quéene was wholy resolued to follow peace, neuer taking armes, but when she was con∣strained, and refusing to accept of the Low countries offe∣red into her hands, because she would not intricate her selfe with warres, albeit she might with great honour, and safety haue accepted them long before.

Hauing nothing to alleage against her Maiesties peace∣able gouernement at home, he telleth vs, that she hath had almost perpetual warre with all our neighbours round about vs. But neither doth he speake truly, the attempts of New∣hauen, and Lieth, being of short continuance, and her Ma∣iestie not entring into the Low countries quarrell before the yeare 1586. Nor to purpose, our discourse concerning principally the Quéenes peaceable gouernment at home. Beside this, the forces her Maiestie employed in the Lowe countries were so small, and the course so certaine, that the action doth scarce deserue the name of warres, being with so litle trouble to our nation, and intended rather to resist a few cut-throates, that sought to murther men, then the ar∣mie

of a king, that sought with force to subdue a countrie by iust warres. As for the Spaniards (whom Parsons ridi∣culously calleth our surest allies, although they haue with∣out cause dealt against vs, as perfidious enemies) they can not say, but the Quéene dcalt iustly defending her selfe a∣gainst publike enemies, that sought her destruction, and the ouerthrow of her people.

To proue that the land hath not increased in wealth in * 1.85 the late Quéenes time, he obiecteth, that the Nobilitie and Gentrie keepe not so great houses, nor families, as in times past. But the witlesse fellow speaketh against himselfe. For the lesse is spent, the more remaineth. But that many are able to kéepe as great houses as in time past, it cannot be denyed. Further if he knew the state of the countrie, he might know that many houses are built and kept, where in time past there was neither house-kéeping nor house. He telleth vs further of tributes, and other duties. But his tal∣king and dealing therein is but friuolous. For compare all that is paid in subsidies and other duties with former pay∣ments, yet is it not halfe of that, which was exacted by the Pope, and spent in superstition and vaine deuises. But were our subsidies greater; yet being bestowed vpon our owne souldiers and people, the land is neuer a whit the poorer, but rather poore men employed by those, that can well spare all which they giue, and more.

Finally, he would insinuate, that increase of people is no blessing, séeing the Turkes by multitude of wiues haue ma∣ny children, and holy Eunuches are commended that haue no children. He doth also vnder hand glaunce at the mari∣age of Ministers. But first, he denyeth that, which the spi∣rit of God doth directly teach, biz. that children are the bles∣sing of God, and that God did promise the multiplication of his séede to Abraham as a great blessing. Secondly, al∣beit particular men that kéepe themselues chast for the kingdome of heauen, are commended: yet that concerneth the lecherous and bougerly Masse-priests and Monkes no∣thing, that rather for sweare mariage, then kéep themselues

chast. Neither is that a commendation to a whole State or kingdome, if some liue chastly.

Thirdly, albeit Turkes haue many wiues: yet God doth not so blesse them with children, but that they are compel∣led to vse the children of Christians, and to exact a tribute of them. To conclude, this bastardly fellow sheweth himselfe to be past shame, to talke against mariage, when himselfe was begotten by a filthie priest, and his consorts wallow in all beastly abhominations.

Wherefore let the aduersaries storme and rage as much as they list, yet will we say, and may say it most truly, that both the Church of God and the State hath receiued great blessings by Quéene Elizabeths late happie gouernment. And if nothing else, yet the vaine opposition of enemies and traitors may perswade vs, that it is so. For not onely their mislikings do fhew, that both the Church and State was well ordered, (for otherwise they would haue bene better pleased) but also their vaine ianglings and contra∣dictions, they being not able to obiect any thing, which soundeth not to her Maiesties honeur and high commen∣dations, confirme the same.

CHAP. XIII. Parsons his cursed talke of cursings of England by chaunge of Religion, and gouernment vnder Queene Elizabeth, examined.

THe Prophet Dauid speaking of the foolish and wicked men of his time, saith, that their throate is an open se∣pulchre, * 1.86 and afterward, that their mouth is full of cursing and bitternesse. The which we sée verified in the Pope, and his impious sect. For their throates are wide as the graue, and swallow the wealth of Europe. They also degorge out of them all the wickednesse and villanie they can deuise a∣gainst the godly. Pius Quintus and Sixtus Quintus accurse the Quéene, Robert Parsons following their steppes raileth

vpon her in diuers libels. In his Warn-word that is a com∣plement of his foolery, he sayth, We receiued no blessings by her, but rather cursings. Here therefore we are to answer the barking of this cursed hel-hound, and of his accursed com∣panions.

In the first encounter of his Wardword p. 4. he saith, We are deuided from the general body of catholickes in Christen∣dome. But this should haue bene proued if he would haue any man to giue him credit. For we alleage, that the Pa∣pists, from whom we are deuided, are no Catholikes, belee∣uing the new doctrines of the late conuenticles of Lateran, Constance, Florence & Trent, & other Friers & priests, which neither were receiued of all men, nor in all times, nor in all places, which is the true propertie of Catholicke doctrine. Next we offer to proue, that we are true Catholikes, séeing the doctrine of our faith is Apostolicall, and vniuersally ap∣proued of all true Christians, and for the most part confes∣sed by the Papists, vntil of late time. If then this be a prin∣cipall curse, to be deuided from Catholickes, then doth the same fall on Parsons his own head, and vpon his trecherous consorts, and not vpon vs.

Secondly he saith, that we of England are deuided from Lutherans, Zuinglians, and Caluinists abroad, and from Puri∣tanes & Brownists, and other like good fellowes at home. But this common Iergon of Papists is already answered. For neither do we acknowledge the names of Lutherans, Zuin∣glians, and Caluinists, nor can he shew that the Church of England is deuided from the Churches of France, Germanie or Suizzerland, or that one Church oppugneth another. If any priuate man do maintaine priuat opinions in doctrine, as diuers Germaines, French, and English do, or else if there be any difference among vs concerning ceremonies and go∣uernment, that doth no more make a schisme in our church, then the diuers rites of Spanish, French, and Italians, and di∣uers opinions in al points of religion betwéen old and new Romish Doctors, maketh a schisme in the Romish Church. For generally we all agree in substance of faith, & in rites &

ceremonies refer euery Church to their libertie. In England publikely there is more vniformitie in doctrine, prayers & ceremonies, then in the Romish Church; albeit some priuat men, whom Parsons vseth to call Puritanes, dissent in some points. As among the Papists there are diuers that allow not all, which they hold commonly. But saith he in his Warne-word, Encont. 1. c. 15. the French, Germaines and Scot∣tish do not agrée with the English in the rule of faith, as is proued in the foure, fiue and sixe and sequent chapters. But if he had found any differences, he would not haue spared to set them down. In the chapters mentioned, he sheweth not that we differ in any article of faith, or substantiall point of religion, but rather in rites, ceremonies, and some diuers interpretations of some words of Scripture.

Thirdly, he would make his reader beléeue, that we haue no certaintie in religion, and that as he foole-wisely imagi∣neth, because we haue no certaine rule whereby to direct our consciences. And this he handleth both in his Wardword 1. Encontr. and Warnw. 1. enc. c. 15. & 16. and other places, skip∣ping like an ape vp an downe without rule, order or reason. But while he talketh of the rule of faith, he is direct con∣trary to himselfe. For in his Wardw. p. 6. he sayth, that the vniuersal Church was the direct rule and squire which we ought to follow, and in the Warnw. Enc. 1. c. 15. nu. 10. he tea∣cheth, that it is the summe and corpes of Christian doctrine deliuered at the beginning by the miracles and preachings of the Apostles. Where I omit to tell Robert Parsons, that it is absurd to make the same thing to be a rule and a squire, the rule being direct, and the squire being square. It is also ridi∣culous, though I do not tell him of it, to say that Christs do∣ctrine was deliuered by miracles: for it was deliuered by wri∣ting and preaching, and confirmed by miracles. But I can∣not forbeare to tell him, that there is great difference be∣twéene the Catholike Church and the Catholike doctrine. How then can these two make one rule? Next he taketh ex∣ception to my words, where I say that the Church of En∣gland hath a certaine rule to follow in matters of faith, as if

the canon of scriptures, and those conclusions which are to be drawne out of them, were no certaine rule: or else as if traditions, that are no where certainly described or set downe, were a more certaine and authenticall rule then scriptures, and necessary deductions out of them.

Fourthly he giueth out, that we despaire of all certaine * 1.87 rule or meane to trie the truth: which is a most desperate and impudent kind of dealing. For directly I told him before, and now I tell him againe, that our rule is most certaine, being nothing else but the canonicall Scriptures, and the conclusions necessary drawne out of them. Nay this rule may in part be confirmed by Parsons his owne confession. For if the corps of Christian doctrine preached by the Apo∣stles be the rule of faith, as he saith VVarnw. 1. encont. c. 15. where are we to find it but in holy Scriptures? He holdeth percase that it is to be found in the Popes bosome. But if he say so in schooles, he shal not want a greater plaudit then he had, when hauing ended his comicall dealings in Bayliol colledge, he was rung and hissed out of the house. For who knoweth not, that scabs and villany are rather to be found in the Popes bosome, then any corpes of Apostolicall do∣ctrine? for that is very rife with them. With the corpes of Apostolicall doctrine the Italian atheisticall Popes are litle acquainted.

We tel him further, that for trial of any point of doctrine we are not to run to the Popes sea, which is as much able to re∣solue vs, as his close stoole; but to the word of God reuealed in Scriptures, and if there be any difference about a place of Scriptures, we are then to compare the same with other places, to search the resolutions of Councels, of auncient and later Fathers, of the Church of England and learned men. Prouided alwayes that nothing be receiued as a ground of faith, which is not to be deduced out of the word of God. Whether then S. Augustine, or Hierome, or Ambrose, or Luther, or Caluin, or any preacher among vs bring vs the word of God, it is to be receiued. But if they teach without that, we are not necessarily to credit them, nor to beléeue

them in grounds of faith.

Out of the Scriptures we learne, that Christ hath giuen some Apostles, some Prophets some Euangelists, some pastors and teachers; albeit all particular matters are not precisely set downe. So likewise we are taught that these words, this is my body, are most true, & that the sacramēt is Christs body in a mysterie or sacramentally, albeit how the Sacra∣ment is called Christs body there may be some differences. Likewise out of Scripture we are taught, that the King is the most principall man in his Realme, and not to be sub∣iect to any other in externall gouernement, albeit euery one percase vnderstandeth not the seuerall points of his su∣preme authority. These differences therefore notwithstan∣ding, our rule of faith is most certaine.

Fiftly he would insinuate, that as vertue, houskéeping, & true dealing is much decayed, since her Maiesty came to the crowne, so pride in apparel, gluttony, drunkennes, lechery, swearing and other vices are much increased. But the man should shew that these vertues are decayed, and vices in∣creased in men that are truly of our Religion. If he say so, then let him name the men that are guiltie of these faults. If the men that are guilty be Papists, that for the most part are knowne to be carnall and cruel, and most vitious, he striketh himselfe and not vs. If they be Atheists or hypo∣crites, then his allegation maketh not to purpose. This I will speake to his teeth, that if our Ministery be no more honest and vert••ous, then the Popes, Cardinals, Friers, and Masse-priests, and our true professors then zelous Pa∣pists, it were pitie they should liue on the face of the earth. Some proofes I haue brought before, and more I shall al∣leage herafter. Let Parsons do the like against vs, and leaue his hypocriticall ostentation, and generall declamation, that maketh men rather to wonder at his impudency, then to beleeue that he dealeth truly or sincerely.

Sixthly, he very impudently imputeth all the troubles, wars and calamities that haue happened in Scotland, Ire∣land, * 1.88 Flanders & France, to alteration in Religion, and wold

lay the blame wholy vpon vs. But if he looke into their im∣mediate causes; he shall find, that the mint of this money was the Popes consistorie, and that he and his agents are the onely firebrands of all mischiefe. In Ireland, Gregorie the thirtéenth stirred vp rebellion by the traitor Saunders his legate: in England Pius Quintus by his agent Ridolphi and by Morton his messenger moued the two Earles to rise in the North, Anno 1569. The same Pope a∣nimated the Spanish King to make warres against the Quéene of England, and against them of the Low coun∣tries. The same Pope sent not onely his agents, to stirre the French, but ayded them both with men and mony. Gre∣gorie the thirtéenth likewise sent ayde to Irish rebels. The wars of Germanie were enflamed by that butcherly Pope Paule the third. To make short, all massacres, trecheries, warres and troubles haue wholy procéeded from their ma∣lice against the truth. If the Pope and his adherents ther∣fore haue bene troubled, so was Herode and all Ierusalem with him at the birth of Christ. If they blame vs for their troubles, so did the Pagans impute all their troubles to Christians, and their religion. But the true cause was not religion, but the hatred of impious Papists against reli∣gion.

Finally, he saith, that if her Maiestie had not altered re∣ligion, then her kingdome had bene flourishing and secure, and that she would haue had issue, and her succession certaine, and continued in friendship with the Pope, and auncient con∣federates, and neither had wars abroad, nor treason at home: and insinuateth, that by reason of alteration of religion al is fallen out contrarie. But if Wil Sommer had written this discourse, he could neuer haue spoken more foolishly, nor impertinently. For first I haue shewed, that the state of the kingdome for diuers respects was neuer more flou∣rishing. Secondly, if any danger hanged ouer our heads, the same might easily be auoyded, if lawes had bene execu∣ted against traitors. Thirdly, it is now apparant to the world, that want of issue in her Maiestie hath not hurt vs,

God sending vs so gracious and magnanimous a king. Fourthly his royall Maiestie succéeding in her throne hath declared, that she wanted no succession. The same act also sheweth, that Parsons and all his consorts are a packe of false Prophets. Parsons his booke of succession doth also de∣clare him to be a false traitor. Fiftly, it is a ridiculous thing to tell vs of vnion with the Pope, and his mediation of peace. For there ought to be no agréement betweene Chri∣stians and Antichrist. Here the Noddie will storme, that his holy Father should be called Antichrist. But let him an∣swer my reasons in my fifth booke De Pont. Rom. against Bellarmine; and then let him storme, while his heart break. Sixtly, we haue so litle losse by breaking with the Spanish king, that all men of knowledge pray, that either he may chaunge his former courses, or that the warrcs may still continue. Finally, this land hath no reason, either to feare forraine warres, or domesticall treasons, vnlesse we will vncouple the Popes hounds, that come hither to teare the kings Maiestie and State in péeces: which I hope he and his Councell of state will looke vnto.

Whether then we looke into the Church, or the State; we must needes say, that Quéene Elizabeths raigne was most happie. And that so much the rather, for that all her aduersaries wit and malice doth not affoord any one sound argument, that doth any way sound to her disgrace. Robert Parsons hath long barked in vaine against her procée∣dings. But he should remember, that the end of mad barking curres, is beating, if not hanging.

Notes

• * 1.1

  Eccles. 44.
• * 1.2

  Ibidem.
• * 1.3

  Ibid. cap. 49.
• * 1.4

  Luke 24.
• * 1.5

  Enchirid. c. de Ecclesia.
• * 1.6

  Sess 4.
• * 1.7

  Lib. 7 princ. doct. c. 1.
• * 1.8

  Ward-word pag. 6.
• * 1.9

  1. Cor. 3.
• * 1.10

  Rom. 10.
• * 1.11

  Lib. 3. aduers. Haeres. cap. 4.
• * 1.12

  Warn-word Encontr. c. 16.
• * 1.13

  Luk. 24. Mar. vlc.
• * 1.14

  Dist. 1. lib. 1.
• * 1.15

  In dist. 2. lib. 1 sent.
• * 1.16

  In 2. sēnt. dist. 1.
• * 1.17

  In 2. sent. dist. 3.
• * 1.18

  Cap. plurùnt. dist. 82.
• * 1.19

  Irenaeus lib. 1. aduers. haeres. cap. 23.
• * 1.20

  Euseb. hist. li. 10. cap. 5.
• * 1.21

  Euseb de vita Constant. lib. 3. c. 23.
• * 1.22

  Matth. 18.
• * 1.23

  Lib. sent. 4. dist. 2.
• * 1.24

  Ibidem.
• * 1.25

  Psal. 137.
• * 1.26

  In Missali Rom.
• * 1.27

  2. Entont. c. 6. num. 8.
• * 1.28

  2. Encont. ca. 12. num. 9.
• * 1.29

  Ibid. num. 10
• * 1.30

  Ioh. 3.
• * 1.31

  Doctores Pa∣ris. de peric. nouis. temp.
• * 1.32

  Regulae Ind. lib prohib.
• * 1.33

  Deut. 6.
• * 1.34

  Lib. 2. aduers. haeres. cap. 46
• * 1.35

  Wardw. p. 6.
• * 1.36

  1. Cor. 14.
• * 1.37

  Warn-word. Encontr. 1. cap. 8.
• * 1.38

  Eccles. hist. 10. cap. 1.
• * 1.39

  In pragmat. sanct.
• * 1.40

  In Conclu. grauam.
• * 1.41

  In Praefat. in lib. de Eccles. minist.
• * 1.42

  Grauam. 20.
• * 1.43

  Ibid. 8.
• * 1.44

  Mat 15.
• * 1.45

  Iam. 4.
• * 1.46

  In Bulla con∣tra Elizabe∣tham.
• * 1.47

  De reform. Eccles.
• * 1.48

  Grauam. 34.
• * 1.49

  De reform, Eccles.
• * 1.50

  Lib. 1. Epist. 11. ad Pomp.
• * 1.51

  Gal. 1.
• * 1.52

  Gal. 5.
• * 1.53

  Epist. ad Smyrnens.
• * 1.54

  Lib 1. Instit. diuin. c. 21.
• * 1.55

  Ibid. c. 22.
• * 1.56

  Lib. de idolol.
• * 1.57

  1. Ioh. 5.
• * 1.58

  Depraescrip. aduers. haeret. 2. Tim. 3.
• * 1.59

  1. Cor. 3.
• * 1.60

  Contra Con∣stantium.
• * 1.61

  In Missal. Rom.
• * 1.62

  In Mariali.
• * 1.63

  In Psalterio Bonauent.
• * 1.64

  Missal Rom. in fine.
• * 1.65

  De praescript. aduers. Haeret.
• * 1.66

  Tit 2.
• * 1.67

  Ibid. Ephes. 2.
• * 1.68

  In vita Pij 5.
• * 1.69

  In Epist. ad Nicolaum.
• * 1.70

  Sonnetto 106
• * 1.71

  4. Brig. 49.
• * 1.72

  2. Brig. 10.
• * 1.73

  In vita Greg. 6
• * 1.74

  Deut. 28.
• * 1.75

  Deut. 28.
• * 1.76

  Philippie. 10.
• * 1.77

  Ibid.
• * 1.78

  Psal. 34.
• * 1.79

  Philippic. 2.
• * 1.80

  De leg. A∣grar. contra Rull.
• * 1.81

  Philippic. 2.
• * 1.82

  Philippic. 3.
• * 1.83

  1. Encountr. cap. 11. nu 7.
• * 1.84

  1. Encont. c, 11. nu. 5.
• * 1.85

  1. Encountr. cap. 11.
• * 1.86

  Psal. 14.
• * 1.87

  Warnw. 1. en∣cont. cap. 17.
• * 1.88

  Wardw. p. 3. Warnw. 1. en∣coutr. cap. 18.