An antilogie or counterplea to An apologicall (he should haue said) apologeticall epistle published by a fauorite of the Romane separation, and (as is supposed) one of the Ignatian faction wherein two hundred vntruths and slaunders are discouered, and many politicke obiections of the Romaines answered. Dedicated to the Kings most excellent Maiestie by Andrevv Willet, Professor of Diuinitie.

THE FIFT SECTION. (Book 5)

THis Ignatian professor taketh vpon him in this treatise to proue the certaintie, excellencie and dignitie of their Cacolike religion. But it fareth with him,* 1.1 as Plato saith of louers, that they are blind in that, which they loue. As the Crow thinketh her owne birds fai∣rest, so he praiseth the deformities of his profession: but as a blind man cannot iudge of colours, so his blind affec∣tion cannot discerne of true religion. Let vs see his rea∣sons and perswasions, whereby he doth iustifie and mag∣nifie Popish superstition.

The first perswasion.

* 1.2THe blasphemous impietie of Diagoras, Lucretius, Epi∣cures, the infidelities of Iewes, Mahometanes, Brach∣mans and Pagans,* 1.3 are by that religion I will defend miracu∣lously confuted and condemned, &c.

The Disswasion.

I Would that Poperie were free from the imputation of these foure sects, which he saith are by them impug∣ned, of Atheists, Iewes, Mahometanes, Pagans: for then some hope might bee conceiued, that they would giue place at the length to the trueth, if they were purged of these filthie dregges. But as that profession now standeth, I feare me it cannot be cleered from the imputation of all these aforesaid impieties.

1. If Poperie did not giue way to Atheisme, how com∣meth it to passe,* 1.4 * 1.5 that so many of your vnholie fathers the Popes haue been infected that way? What was, I pray

you, Iohn 13. that playing at dice,* 1.6 called to the diuell for helpe, and who is reported to haue drunke to the diuell: and Siluester the 2. that gaue himselfe to the diuell to be made Pope:* 1.7 and Gregorie the 7. that cast the Sacrament into the fire: and Iulius 2. that threw S. Peters keyes, as they call them, into the riuer Tyber, and drew out his sword, hauing more confidence in Pauls sword,* 1.8 as he ter∣med it, then in Peters keyes: Iulius the 2. calling for his dish of Porke, which he was forbidden by his Phisitions, said, Giue it me in despite of God. Leo 10. said to Cardinall Bembus: Quantum nobis profuit fabula ista de Christo. How gainefull to vs hath been this fable of Christ? Are these now your holie fathers indeed, that were plaine Atheists, and is this religion likely to confute Atheisme, which as a spider taketh hold with her hands, and maketh her web, not in Kings but Popes palaces:* 1.9 yea buildeth her nest in Popes breast? And whence is it, I pray you, that you and your fellow Iudasites, are by your pewfellowes the secu∣lar Priests so often proclaimed Atheists, Machiauilists, di∣uellish, if Poperie, whereof you take vpon you to be sect-masters and ringleaders, were the ouerthrow of A∣theisme?

Secondly, for Iudaisme,* 1.10 how can the Romane religion cleere it selfe: seeing they retaine so many Iewish rites and ceremonies: as the Priestlike garments, Altars, In∣cense, Palme, Salt, Oile, Iubilee: and which is most noto∣rious among the rest, they euery yeer, like vnto the Iewes,* 1.11 consecrate a Paschall lambe.

3. And for Mahometanisme, it hath great affinitie with Papisme, in doctrine, manners, miracles, pilgrimages,* 1.12 sects of Monkes, in their Alchoran, and many rites and ce∣remonies, as is most pithily & learnedly proued,* 1.13 by an ex∣cellent writer, and industrious professor of our Church, in a seuerall worke of that argument, which the aduersarie shall neuer be able to answere: to that treatise I referre the reader. How then is Poperie a confounder of Maho∣metanes, being rather a compounder with them, and cousin germane to many of their erronious and corrupt vsages.

4. Concerning Heathenish paganisme, if Papists bor∣rowed not much of their stuffe from thence, their religion would be left very beggerly and naked.

* 1.141. The old Romanes maried not in May: so the Church of Rome at certaine seasons inhibite mariage.

2. The Augur did not lose his Priesthood, while he li∣ued, hence they haue the indeleble character of Priest∣hood.

* 1.153. Of them also they learne to visite the sepulchers of the dead, and bring their oblations thither.

* 1.164. Nisus King of Megaris kept the reliques of his wife Abrota: the reliques of Osiris were preserued in Egypt, and of Bacchus at Delphos. Hence is deriued the Popish reseruation of reliques.

* 1.175. The Egyptians worshipped the image of Osiris: from this practise of the Heathen, the Papists haue recei∣ued the adoration of images.

6. The Thasians tooke vpon them to canonize Saints: so doe the Papists.

7. Epicurus did ascribe an humane forme to the Gods: so the Papists doe picture God the Father like an old man.

* 1.188. The Romanes instituted an holie day in memorie of their maides, which deliuered Rome from the French∣men: the Church of Rome hath her festiuities of Vir∣gines.

* 1.199. Pythes for griefe for his sonne, whom Xerxes com∣maunded to be slaine, made himselfe a recluse and Ana∣chorite, and so died: so hath the Church of Rome their Anchorites.

* 1.2010. The Egyptian Priests did vse to shaue their haire: and so hath the Church of Rome their shauelings. Di∣uers hundred such Paganish rites, are to this day practi∣sed among the Romanists. One hath of late written a treatise of this argument,* 1.21 wherein hee sheweth the origi∣nall of more then 400. points and trickes of Popish reli∣gion, to haue been taken from the Pagans: There the rea∣der shall finde himselfe more fully satisfied in this matter.* 1.22

We see then how well Pagans are confuted by that reli∣gion, which this champion taketh vpon him to defend.

It is not then the Romane superstition, which hath con∣futed and condemned Atheists, Iewes, Mahometanes, Pa∣gans: but the religion, which we defend, that professe the Gospell of Iesus Christ, hath exploded all these impieties, and put them to silence, and hath rooted out all other he∣resies beside. Who haue now impugned the heresies of the Tritheists, Anabaptists, Familie of loue, of Seruetus, Valentinus Gentilis, with others, then Protestant writers: witnesse the learned workes of Caluin, Beza, Bullinger, Pe∣ter Martyr, Iunius with the rest.

He hath therefore here made a good argument for the Protestants, whose faith is therefore worthie to be of all receiued, because thereby all heresie and impietie is sub∣dued: as Hierome saith, Fides pura moram non patitur, vt apparuerit scorpius illico conterendus:* 1.23 Pure faith seeketh no delaies, as soone as the scorpion appeareth, it nippeth it on the head.

The second perswasion.

I Meane not the religion of Martin Luther,* 1.24 so often re∣canted, altered, chaunged, &c. nor of licentious Caluin, and a few artificers of Geneua, or of Knox that galley-slaue of Scotland, or of Edward Seimer, or of King Edward a child of nine yeere old, &c.

The Disswasion.

HEre many shamelesse vntruths are powred out to∣gether.

1. It is vntrue,* 1.25 that Luther at any time recanted his iudgement in religion, in departing from the Church of Rome and forsaking her trumperie: you would threap kindnes vpon Luther, as you haue done of late in a lying pamphlet of reuerend Beza that he died one of your Ca∣tholikes. If Luther altered in some priuate opinions,* 1.26 it is

nothing to vs, who depend not vpon Luther, Caluin, or any other for our faith. And if he did so, it is no maruaile, seeing it was hard for one man all at once to finde out the truth in euery point: seeing the Apostle saith to the Phi∣lippians, If ye be otherwise minded, God shall reueale euen the same vnto you.* 1.27 Faith is not perfected at once: and as in o∣ther things, the inuention of a thing and the perfection come not together, as the Greeke Poet saith:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.28〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. God at the first all things doth not shew, But in processe of time, they better doe grow.

So is it in religion. But howsoeuer Luther might varie from himselfe, what is that to vs the Protestants of Eng∣land, who are the greatest eye sore to these bleare-eyed Popelings? It is well▪ you cannot vpbraide the Church of England with any innouation of doctrine for these three score yeeres well nie, since the first thorough reformation of religion in blessed King Edwards raigne.

* 1.292. As for licentious Caluin, and galley-slaue Knox: the one is a malicious slaunder, the other a scurrilous terme. These men were both famous for their learning, and re∣uerenced of all that knew them for their godly life. I doe not a whit maruaile that the memorie of these men is o∣dious to all Papists: for Caluin hath so decalued, made bare and bald their naked religion, and Knox hath giuen it such a knocke and deadly blow in Scotland, that I trust in God it shall neuer there rise vp againe.

3. That King Edward a child of nine yeere old, without any assent or assemblie of Parliament,* 1.30 or other (as Fox himselfe is witnes) did reforme religion, is a fiction of your owne. First, Master Fox witnesseth no such thing: for although the King by the aduice of his Councell appointed a ge∣nerall visitation ouer all the land for the redressing of cer∣taine disorders, yet was not the Masse abolished, nor reli∣gion wholy altred till the Parliament held,* 1.31 ann. 1. Edward. Nouemb. 4. Secondly, indeed true it is, that in Queene Maries time the Papists came before the law: Preachers

were prohibited, Bishops depriued, and diuers impriso∣ned: as Bishop Cranmer, Latimer, Ridley, Hooper, Rogers, Masse publikely solemnized. Thirdly,* 1.32 you had forgot∣ten, that the vsurped authoritie of the Bishop of Rome, which you make the chiefest ground of your Cacolike religion throughout your whole dispute, was with com∣mon consent of Parliament, consisting of the three estates of the land, the Lords spirituall and temporall,* 1.33 and Com∣mons, abrogated by King Henry the eight of famous me∣morie: so that no new acte was requisite in that behalfe in the entring of King Edwards raigne. Fourthly,* 1.34 King Edward a King of nine yeares of age, by the aduice of the Parliament repealeth diuers Statutes, and among the rest one made against Lollards, ann. 1. Richard. 2. who was then but eleuen yeeres old: I pray you, what great ods in their ages?* 1.35 might not the one build vp true religion at those yeeres, when as the other pulled it downe? or will you take exception against Iosias, because being yet but a child, he began to seeke the Lord, and to purge religion?* 1.36 or is the authoritie & soueraigntie of the Prince the lesse, because he is young? or is the spirit of God tied to age, and limited to yeares? Doth not the Scripture say, Out of the mouth of babes and sucklings thou hast ordained strength?* 1.37 And hereunto agreeth that saying of Cypriane, Impletur apud nos spiritu sancto puerorum innocens aetas &c.* 1.38 The in∣nocent age of children with vs is filled with the holie spi∣rit. And so was it in this princely child the Iosias of this age, of whom we may say with Ambrose, Non moueat ae∣tas, imperatoris perfecta aetas est. Est enim perfecta aetas,* 1.39 vbi perfecta virtus: Honorius iam pulsat adolescentiae fores, pro∣uectior aetate, quā Iosias, We should not respect his yeares, the Emperours age is perfect: age is perfect, where vertue is perfect: Honorius is now growing to be a young man, elder then Iosias.

4 Further it is a great vntruth which followeth, the will and testament of King Henry being violated,* 1.40 and his Bishops and Clergie committed to prison, or depriued.* 1.41

For neither doth he shew wherein the testament of the

King was violated in the entrance of King Edwards raigne, and therefore may be iustly suspected to be a falsarie: neither doth he cite any author for it, no such thing either by Maister Fox or Stowe (to whom in these matters he ap∣pealeth) being affirmed: so that it seemeth his own phan∣tasticall braine hath forged this fansie.

True it is indeede, that the Protestant Bishops were depriued, and excluded both from the Parliament and their Bishoprickes,* 1.42 as Doctor Taylor Bishop of Lincolne, Doctor Harley Bishop of Hereford, with others, in the en∣trance of Queene Maryes raigne.

But vntrue also it is that the Popish Bishops were de∣priued or committed to prison during the time of the Parliament,* 1.43 when the act passed for reformation of reli∣gion, which was in Nouember ann. 1547. the Bishop of Winchester was not sent to the Tower til the morrow af∣ter S. Peters day the yeare following ann. 1548. nor depri∣ued before ann. 1551.* 1.44 * 1.45 And Bonner was not commaunded to keepe his house, till the 11. of August ann. 1549. in the third yeare of King Edwards raigne.* 1.46 This shamelesse man we see dare aduenture to vtter any thing.

5 Of the like truth is that which followeth, That the Protestants of this time without any disputation or aduice of any learned or Parliamentall Diuine (all such then being de∣priued) by the consent of vnlearned noble men,* 1.47 Knights of shires &c. enacted and decreed matters of religion.

For it is notoriouslie knowne, that during the Parlia∣ment,* 1.48 ann. 1. Elizab. there was a conference and disputa∣tion held at Westminster, betweene nine of the Popish Clergie, Bishops and Doctors, with as many of the Pro∣testant Doctors and Diuines, whereof one was a Bishop, which disputation was broken off by the frowardnes of the popish disputers,* 1.49 that wilfullie refused to obey the order appointed.

* 1.50Neither as yet, when matters of religion were treated of in Parliament, were the popish Bishops depriued: for the Archbishop of Yorke was then of the Councell, and the Bishops of Winchester and Lincolne were not com∣mitted

to the Tower, but vpon their disobedience and contempt of authoritie,* 1.51 in violating the prefixed order of the disputation.

And it is also euident, that the acts which passed ann. 1. Elizab. had the consent of the three estates of the realme, as may appeare by the stile of them,* 1.52 We your said most lo∣uing, faithfull, and obedient subiects, representing the three estates of your realme in England. And it is certaine, that diuers learned Diuines were consulted with concerning the affaires of the Church, as these reuerend men, Scorie, Coxe, Whitehead, Grindall, Horne, Sands, Elmer, Iewell, with others, the meanest of them farre more learned, honest, godlie, then your Parliament diuine Storie, who vttered this phranticke speech in the Parliament house, that while they laboured about the sprigs,* 1.53 they should haue striken at the roote, &c. with other mad words: but he himselfe was happelie not long after rooted out, and spued out from the earth as an vncleane thing:* 1.54 wherefore there was more then the consent of the vnlearned &c. to the things then enacted. What a fardell now of lyes hath this glozing Frier bundled vp, he hath vttred as many leasings, as scribled lines: he runneth along, and maketh haste, as though the truth could not ouertake him, as Cypriane saith, ita scelera festinant,* 1.55 quasi contra innocentiam festina∣tione praeualeant, impietie by haste thinketh to preuaile a∣gainst innocencie. I may compare this fellowes reports, as Saleucus did the Locrensian lawes to a spiders webs,* 1.56 a flye falling in was taken, but a waspe did escape: so his sillie and credulous disciples may be entangled with his talke, but the discreet reader will deride his follie, and breake his snares.

The third Perswasion.

I Defend that religion which all most learned and vertuous men of the whole Christian world twentie times gathered together in generall Councels,* 1.57 haue euer concluded out of holie Scriptures, which many thousands of nationall and prouinciall

Synodes, &c. all Vniuersities, Colledges, Schooles, lawes of all Christian Princes, spirituall and temporall, haue decreed, &c.

The Disswasion.

1 HE had said more trulie, that the most vnlearned and vitious men of the world haue approued their religion, not the most learned and vertuous, which is an idle and fabulous speech.* 1.58 Many of the Popes haue been most vnlearned: Alphonsus saith, Constat plures Pa∣pas adeo illiteratos fuisse, vt grammaticam penitus ignorarent, It is euident that some of the Popes haue been so vnlear∣ned,* 1.59 that they were ignorant of their Grammar. The like ignorance hath raigned in times past not onely in the Popes, but in the whole court and citie of Rome. Arnul∣phus said openly in the Councell of Rhemes,* 1.60 Cum hoc tempore Romae nullus sit, vt fama est, qui sacras literas didice∣rit &c. Seeing there is none at this time in Rome, as the fame is, that hath studied the sacred scriptures, with what face dare any of them teach vs that thing which they ne∣uer had learned. And such as was the citie of Rome, the whole papall Clergie and priesthoode was not vnlike: as what great learning their Massepriests had, it may appear by that Canon where mentiō is made of a Priest that bap∣tized,* 1.61 In nomine patra, filia, & spirita sancta, such as was their latine, such was their doctrine, both barbrous & false.

* 1.622 Now what vertuous and holie men your Popes haue bin,* 1.63 who are the great patrones of the Romane religion, it may easily be seene: whereas that Sea hath afforded in great numbers,* 1.64 1. Sorcerers, such were Iohn 12. Bene∣dict 8. Benedict 9. Gregory 6. Siluester 2. Gregory 7. Pau∣lus 3. with others. 2. Murtherers, as Clemens 5. Vrbane 6. Iohn 23. Sixtus 4. Alexander 6. Paulus 3. 3. Adulterers, as Innocentius 8. Alexander 6. Leo 10. Iulius 2. Iulius 3. Some incestuous, Iohn 23. accused in the Councell of Con∣stance that he had knowne his brothers wife: Alexander 6. with his owne daughter Lucretia: Paulus 3. with his

owne sister committed vncleannes.* 1.65 Nay these vnholie fa∣thers haue not bin free from the touch of the vnnaturall sinne of Sodomie, as Iulius 2. Iulius 3. Sixtus 4. Alexand. 6. Many of them haue been Atheists, as is declared before.

3 As true it is that all vertuous men haue approued Poperie. Of the like truth is the next glosse,* 1.66 that they haue 20. generall Councels of their side,* 1.67 whereas Bellar∣mine himselfe numbreth but 18. generall, orthodoxall and allowed Councels, and fiue of them Lateran. 1. Late∣ranens. 2. Lugdunens. 1. Lugdunens. 2. Viennens. are not ex∣tant: and how then can it be knowne what they decreed?

4 He telleth vs also of many thousands of nationall and prouinciall Synodes,* 1.68 * 1.69 whereas he is not able to pro∣duce one thousand, nor yet much aboue one hundred of such Synodes (the generall excepted.) And of all these Synodes generall or particular, Oecumenicall or prouin∣ciall, where he can shew one for poperie, we will bring forth three against it, and of all their Canons and Decrees we will vndertake to alleage three to one, that shall testi∣fie with vs against them.

5 He may be ashamed to say that all Vniuersities haue decreed with them,* 1.70 * 1.71 whereas both the Vniuersitie of Ox∣ford gaue publike testimonie of Iohn Wickliffe his sound doctrine and honest life: and publikely in the Vniuersitie of Prage his positions were defended by Iohn Husse. And King Henry had the iudgement of ten Vniuersities, that his mariage with his brothers wife was vnlawfull, which notwithstanding was dispensed with by Pope Iulie 2. and ratified by Clement 7. And at this present (God be than∣ked) the Protestants haue as many Vniuersities if not more on their side in Germany, Denmarke, Heluetia, the Lowe countries, England, Scotland, and other nations, then the Romanists haue for them.

6 The Imperiall lawes, Prophets, Apostles, Euange∣lists, holie and learned Fathers, Historians, Synods,* 1.72 Coun∣cels, Lawes, Martyrs, Confessors,* 1.73 all which this shamelesse popeling boasteth of, are against them, as hath been suffi∣cientlie proued in more then 300. questions in contro∣uersie

betweene the Protestants and Papists.* 1.74

7 Yea he blusheth not to say, that their religion is ratified by Sybils and Rabbines before Christ, whereas in verie deede they are both against them.* 1.75

First for Sybils Oracles, they do euidently describe the Pope of Rome, calling him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one that should haue a manifold,* 1.76 that is, a triple crowne, and his name should come neere to Ponti, so is he called Pontifex, that all the world should visit his foote: that he should gather toge∣ther huge heapes of gold and siluer, be skilfull in Magick arte. And afterward in the same booke Sybill speaketh of the vtter ruine and desolation of Rome.

* 1.77Concerning the Rabbines, neither do they witnes for the Romanes,* 1.78 but did rather by the scriptures gather that they should be enemies to the Church, for so they vnder∣stand that prophesie of Balaam, that Cittim shall afflict Heber, of the power of Italy and Rome: so Onkelos, Iarchi, Ezra, Sadaiah, Isaac, Bochai, as they are cited by that lear∣ned man in his Concent, whose name (as I haue heard) this opponent beareth,* 1.79 but neither his wit nor learning. Is not this now a braue lad, that would make vs belieue, that these speake for him, that are vtterlie against him? But whereas he challengeth beside, that Mahometanes, Iewes, Paganes, Infidels, Heretikes, Schismatikes, Deuils, damned soules, soules in Purgatorie, do witnesse with them: We willinglie yeeld them all these; they are fit Iurie men to bring in such a verdite: onely I take excep∣tion against two of this empanelled enquest: the soules in Purgatorie, which is no where, and therfore it is a vaine proofe; and the damned soules, who if they might vtter their complaint from hell,* 1.80 they would cry out against their popish instructors, which by their idolatrie, doctrine of freewill, merits, pilgrimages, inuocation of Saints, blind traditions, and by many other grosse errors, and blind ignorance condemned them to hell.

* 1.818 He saith further: That the Queene by her new taken prerogatiue proceedeth in spirituall causes without Parlia∣ment. Here are two vntruths couched together.

1 Her Maiestie did while she liued exercise no autho∣ritie in those causes which the statutes of this realme haue not yeelded vnto her:* 1.82 and therefore without Parliament she proceeded not; that authoritie in spirituall matters be∣ing restored to the Crowne by acte of Parliament.

2 False also it is,* 1.83 that this prerogatiue is new taken vp: that the Prince should be the supreme gouernor ouer all persons, and in all causes as well ecclesiasticall as tem∣porall:* 1.84 for her Maiestie did not challenge any authoritie and power of ministerie of deuine offices in the Church (as the Papists do falsely slaunder the state) but only she was acknowledged during her princely life and raigne to be supreame gouernor of the Church in her realme, to prescribe lawes for the same by the word of God, and to see them executed, and no otherwise. This prerogatiue is auncient, neuer denied to Christian Princes. Dauid, Solo∣mon, Iehosaphat, Hezekiah, Iosias, reformed religion, de∣posed idolatrous priests, made ecclesiasticall orders and lawes. Eleutherius calleth King Lucius Gods vicar in his kingdome, and saith,* 1.85 it is his dutie to call his people to the faith and law of Christ. Pope Leo thus decreed, Res huma∣nae, &c. Humane matters can not otherwise be safe, nisi quae ad diuinam confessionē pertinent,* 1.86 & regia & sacerdotalis defendat dignitas, vnlesse those things which belong to the deuine profession, both the kinglie and priestlie au∣thoritie defend.* 1.87 And among other offices of the Kings of England, this is one, Vt regat ecclesiam, That he gouerne the Church. Yea the popish Clergie were the first that re∣cognized King Henry the 8. to be the supreame head of the Church of England.* 1.88

9 Where he saith,* 1.89 The definition of the Pope in such ca∣ses is impossible to be false, by all morall iudgement: You should haue said moriall, or a fooles iudgement: for it is notoriouslie knowne, that diuers Popes haue been here∣tikes: Marcellinus was a Montanist: Liberius an Arrian: Honorius was condemned for an Heretike: Anastasius and Celestinus were Nestorians. Yea it is also manifest, that the Bishops of Rome haue erred in their definitions

and decrees. Nicolaus 1. alloweth baptisme made onely in the name of Christ, Decret. 1. de baptis. Platina saith, Post Stephanum &c. After Stephen this custome was ob∣serued,* 1.90 Vt acta priorū pontificum sequentes aut infringerent, aut omnino tollerent, That the Popes which succeeded did infringe the acts of their predecessors, or cleane take them away: The former then or the latter must needs erre in their decrees. Erasmus saith, Ioannes 22. & Nicolaus totis decretis intra se pugnant, idque in his, quae videntur ad fidei negotium pertinere,* 1.91 Iohn 22. and Nicolas in all their de∣crees do fight one with another, and in such things as be∣long vnto faith. But if you waigh not the credit of this testimonie,* 1.92 heare one of your Popes confession, Quid si criminosus papa contraria fidei praedicet, haereticisque dogma∣tib. imbuat subditos, What if a bad Pope do preach con∣trarie to the faith, and corrupt his subiects with hereticall opinions. It is possible then for a Pope not only to erre himselfe, but to preach, publish, and enioyne it to others.

What an heape of lyes hath this fabulous Frier told vs, and all within the compasse of one page: I may say to him as Diogenes to Plato, who requesting of him three rootes out of his garden,* 1.93 sent him a bushell: euen so (saith he) when you are asked, you answere many things. But this vnskilfull gardener, vnasked, hath cast vs out of his gar∣den, stinking weeds by lumps, & serued vs with a bushell of lyes. Cyprianes saying may very well be applied to such ouer-reaching Romanists: Romani cum sua mendaciorum merce nauigant,* 1.94 quasi veritas post eos nauigare non posset: The Romanists hoise vp saile to carrie their merchandise of lyes, as though the truth could not saile after them, so this nimble Cursitor trips away with his false footing, as though no man could trace his wide footsteps and o∣uertake him.

The fourth Perswasion.

* 1.951 I Defend a religion which hath confuted all aduersaries, Atheists,* 1.96 Epicures, Iewes, Paganes, Mahumetanes, Magicians, Philosophers:

2 Which hath conquered aboue 400. sects of internall and domesticall heretikes, subdued all nations.* 1.97 * 1.98

3 Not a religion builded vpon vaine coniecture &c. where∣in so many heads, so many religions, deniers of scriptures,* 1.99 de∣ceitfull false translators,* 1.100 corrupters and forgers of holie eui∣dence, deuisers of doctrines for pleasure sake, &c.

4 But a religion founded vpon the most certaine and in∣fallible word of God, &c.* 1.101 * 1.102

The Disswasion.

1 HOw well popish religion confuteth Atheists, E∣picures, Iewes, Pagans, Mahometanes,* 1.103 I haue shewed before: that poperie boroweth from all these, that diuers of their Popes haue been Atheists,* 1.104 Gregor. 7. Siluester. 2. Paulus. 3. Benedict. 9. Ioann. 13. Leo. 10. Alex∣ander. 6. with other: Iewes and Turkes are tolerated vn∣der the Popes nose, onely the Protestants are persecuted vnto death. And for Magicians, Platina sheweth,* 1.105 that more then twentie of the Popes haue been giuen to that diuelish studie. How Papists are confuters of Philoso∣phers, I leaue it to their owne report, of one Maldonat an Ignatian sectarie, that in a great auditorie in one lecture laboured to proue by naturall reasons that there is a God; in an other, that there is none:* 1.106 and that the Iesuites do mainetaine at this day by the penne of Rene de la Fon, that the Godhead must be proued by naturall reason.

2 Vntrue also it is that Poperie hath conquered so many heresies, retayning still a great number of them,* 1.107 as is before sufficientlie declared: neither haue they cause to brag of their vniuersalitie, in subduing all nations: for poperie was neuer so generall, as pagane Idolatrie: nei∣ther had the Pope euer commaund of all nations, the Greeke Church hauing euer been deuided from him: and I trust euery day his iurisdiction will be lesse, and his ac∣count of nations come short; as thanks be to God, his nailes are well pared, and his armes shortned in many fa∣mous cities and kingdomes in Christendome.

3 Of the Papists it may be more truly said, that they haue as many heads, so many religions: of the diuers sects and schismes in poperie,* 1.108 and differences among their writers, which rise to the computation of many hun∣dreds, relation hath been made before.

They are the deniers of scripture, not Protestants, that haue not blushed to say,* 1.109 that the Pope may change the forme of words in baptisme: that the Pope may dispense a∣gainst the new testament: that the Pope may dispense a∣gainst all the precepts of the old and new testament: that the scripture taketh authoritie from the Church of Rome: that no man may lawfullie beleeue any thing by the authoritie of scripture against the determination of the Church. Another saith, the authoritie of the scriptures is founded in the allow∣ance of the Church. Another, Apostoli quaedam scripserunt, non vt praessent, &c. the Apostles writ certaine things, not that they should rule faith and religion, sed subessent, but should be vnder. Let any man now iudge if these men be not deniers of scripture, which do derogate from the au∣thoritie thereof, that take vpon thē to chop & change it, to annihilate the precepts thereof, and dispense against it.

So they, not Protestants, are the false translators of scripture, who allow the vulgar Latine onely to be au∣thenticall, which in many hundred places altereth, and corrupteth the Hebrue text: As Genes. 2.8. God planted a garden from the beginning,* 1.110 for, toward the East. Genes. 15. she shall breake thy head, for, he. Gen. 4.13. they reade, my sinne is greater, then I can deserue pardon, for, then I can beare. Gen. 6.5. their cogitation intent to euill, for, onely euill continuallie. Gen. 12.15. and the princes told Pharao, for, the princes of Pharao saw her. Gen. 26.9. why didst thou lye, for, why saidst thou. v. 19. they digged, in torrente, in the brooke, for, in the vallie. Gen. 35.16. he came in the spring time to the ground which bringeth to Ephratha, for, there was a little space of ground to come to Ephrah. Genes. 36.24▪ found out hoate waters in the wildernes, for, Mules. Gen. 40.13. shall remember thy seruice, for, shall lift vp thy head. Psal. 68.4. exalt him that ascendeth, super occasum, vpon the west, or

sunne-set, for, vpon the heauens. v. 6. deliuereth prisoners in strength, for, in fetters. v. 13. though ye sleepe betweene the lots, for, lien among the pots. v. 17. tenne thousand, for, twen∣tie thousand, and a thousand such places might be allea∣ged, wherein they haue corrupted the scriptures.

The Papists also are the men, that forge scripture and other euidences,* 1.111 for they thrust vpon the Church diuers Apocryphall bookes, of Tobie, Iudith, Macchabees, with the rest, which the auncient Church of the Iewes, to whom all the bookes of the old Testament,* 1.112 and oracles of God were committed, neuer receiued, nor allowed: So haue they forged and deuised diuers other writings, as the De∣cretall epistles of the auncient Bishops of Rome, which were Martyrs, as of Zepherinus, Calixtus, Pontianus, Vrba∣nus, Fabianus, with the rest, which are all counterfeit stuffe: as are also the leiturgie of S. Iames, the writings that passe vnder the name of S. Martialis, Abdias, Hippolytus,* 1.113 Dio∣nysius, and many such, as is elsewhere declared more at large.

4 Neither is it true that popish religion is founded vpon the infallible word of God conteyned in the scrip∣tures, but most of it vpon blind, fallible, and vncertaine traditions:* 1.114 and many opinions the Church of Rome hol∣deth directlie opposite and contrarie to scripture, as else∣where hath been shewed.

Thus this (friuolous aduersarie) passeth on along, hea∣ping vp sclaunders and vntruths, not remembring what the wise man sayth,* 1.115 Lying lips are an abomination to the Lord, but they that deale trulie, are his delight. But we neede not maruaile at it; for this is familiar with thē, with great boldnes to face out their owne forgeries: and they may well say in Hieromes phrase, domi nobis ista nascuntur,* 1.116 we haue plentie of such stuffe at home. But as the Lacede∣monian magistrates said to Cephisophon the Orator, when they expelled him, that it was a good Orators part,* 1.117 to make his speech answereable to his matter: so should this sophi∣ster haue done, and not to professe truth in his speech, where none is in his matter.

The fift Perswasion.

* 1.1181 I Defend a religion,* 1.119 where so much vertue is practised, such obedience, chastitie, pouertie, &c.

* 1.1202 Which brought the professors thereof to heauen, as reli∣gious Heremites,* 1.121 Monks, Friers, Priests, Bishops, Popes, &c.

3 Not that religion, which made those which before were good,* 1.122 * 1.123 chast, obedient and contemners of the world, to be wicked and giuen to impietie.

The Disswasion.

* 1.1241 WHat obedience poperie teacheth to their prin∣ces, the late practises both in England and Fraunce do proclayme to all the world: as the treache∣rous conspiracie of Parry, incited by Cardinall Coomes letters: of Somerfield and Arden sollicited by Hall a po∣pish priest: of Babington with other stirred vp by Ballard: Lopez by Parsons: Sauage and Yorke by Gifford: Squire by Walpoole a Iebusite.* 1.125 In Fraunce Iames Clement a Iaco∣bine murdered Henry the third. Barriere and Chastell at∣tempted the like against the now King of Fraunce, at the instigation of the Iesuites. The Prince of Orange was by the like treacherie murdered: and the death of the Chan∣celor of Scotland intended.* 1.126 This may suffice to shew their obedience.

For their chastitie, I appeale to the stories written of their vnholie fathers the Popes. What place in the Chri∣stian world can afford more filthie spectacles of adulte∣rers, incestuous persons, Sodomites, then that Sea and citie of Rome, I appeale to the inquisition made in King Henry the eights raigne, at the suppression of the Ab∣beys,* 1.127 when in some places the Priests and Monks were descried to haue kept some two, some three, some sixe, some more, one among the rest twentie concubines: such also is their chastitie.

Much agreeable also is their pouertie: for Abbeys and

Monasteries grew to be so poore, that they had gathered a third part of the land and more into their hands; in so much that the Kings of this land were forced to make prouision by statutes of Mortmaine,* 1.128 that no more lands should be giuen to religious houses without the Kings licence.

The annuitie which the fiue orders of Friers gathered, amounted to an hundred thousand pounds yearely: for they had fiue pence a quarter of euery house,* 1.129 twentie pence by the yeare, which will arise (counting but tenne housholds in euery parish, and parishes tenne thousand) to little lesse summe then is named.

The new vpstart Ignatian fathers haue also entred the vow of pouertie with the rest:* 1.130 And what poore soules they are, contemning all worldly riches and pleasures, their owne fellowes the secular priests can very well cer∣tifie vs. They tell vs that Frier Hawood did ride vp and downe in his Coach, and that his pomp and trayne was such, that where he came, it seemed to be a little Court by his presence.* 1.131 Frier Garnets pomp and expences could not be gessed at lesse then fiue hundred by the yeare, his ap∣parell very costlie, with his two geldings of thirtie pound a peece.* 1.132 Frier Oldcorne was able to keepe at once eight good geldings, his apparell worth thirty or fortie pound. Frier Gerard got by one two hundred pound, by another seauen hundred pound, of another 160. pound, of another 500. pound, beside the disposition of 100. pound by the yeare. Another Iesuite is reported to haue worne a girdle,* 1.133 hangers and rapier worth tenne pounds,* 1.134 and a ierken that cost no lesse: his apparell with his horse and furniture was valued at one hundred pound. He was thought to dispend foure hundred by the yeare, and yet had no patrimonie. And such is their vowe of pouertie and contempt of the world, which this punie Ignatian on his fellowes behalfe and his owne boasteth of.

2 As I denye not but that diuers aunciēt Monks, Here∣mites, Bishops, & some Popes of Rome might be and are saued: yet that by the popish faith, as it is now professed,

they were saued,* 1.135 I much doubt; nay I assuredly beleeue they were not it will be an hard matter for him to proue, that all these, of whom there is hope that they are in hea∣uen, were idolaters, worshippers of images, artolaters, a∣dorers of bread, inuocaters and worshippers of angels, freewill men, reposing themselues vpon their merits, maintayners of traditions against the scriptures, follo∣wers of Iewish rites and ceremonies, such as the moderne Papists are. Nay we are sure they were none such: for the auncient Bishops of Rome, the Monks and Heremites of former time, were of a diuers faith and iudgement in re∣ligion, then now the Poperie and Monkerie of the Ro∣mish Church is: for otherwise the Apostle telleth vs di∣rectlie,* 1.136 that no idolaters shall inherit the kingdome of God. And if it be so likely a matter that your Popes are saued, why did one of your great Rabbines so peremptorilie giue his sentence of Sixtus 5. none of your worst Popes,* 1.137 that he was gone to hell. I make no question but welnie an hundred Popes might be named in all probabilitie more like then he to goe to that Limbus, whereof some were necromancers, some murderers, some atheists, some adul∣terers, some theeues and robbers, some blasphemers, all which sinnes by the Apostles sentence, exclude from the kingdome of heauen.* 1.138

3 It is a sclaunder, that the Gospell hath made those which were before, chast, obedient, &c. licentious, wic∣ked: the contrarie is manifest, that they which were in poperie irreligious, lewd, prophane, being conuerted to the Gospell, became vertuous, holie deuout persons, witnesse George Tankerfield, Maister Greene, Iulius Pal∣mer,* 1.139 Mistresse Lewes, Roger Holland, who of blind and li∣centious Papists were wrought by the Gospell to be godlie Christians, zealous Protestants, and constant Mar∣tyrs: the contrarie hath appeared in Protestants reuolting from the Gospell to poperie,* 1.140 who after their apostasie waxed worse and worse. This is exemplified in Gardiner, Bonner, Harding, with others: the first two of halfe Pro∣testants, hauing taken the oath in King Henries raigne a∣gainst

the Pope, afterward did violate their oath, and a good conscience; and beside their licentious life, fell to be deadlie enemies to the truth: The other of an earnest and modest Protestant, was turned to be an intemperate and rayling Papist, as his hastie writings do declare.

We see then, what little conscience this man hath thus to charge the glorious profession of the Gospell: he shall not be able to shew one example of any, that being truly conuerted to Protestancie from Poperie, thereby was made worse: for the contrarie experiment many instan∣ces may be exemplified, and that common by word doth shew as much, An Englishman Italianate, is a deuill incar∣nate: which phrase is not onely vsed of Protestants, but it is currant among the Romanists: as the secular priests do giue out of one,* 1.141 that was a fauorite to the Ignatian friers, that he was an Italianated companion, and a deuill in∣carnate.

Now then against this accuser of the brethren, that say∣ing of the Prophet may be well applied, he hath conceiued mischiefe, and bringeth forth a lye, Psal. 7.14. We see the fruites of his long trauaile, such as the conception is, such is the birth, mischiefe in his heart, and a lye in his lips. Cypriane telleth vs, from whence this commeth, Scias hoc opus esse diaboli, vt seruos dei mendacio laceret,* 1.142 vt qui consci∣entiae suae luce clarescunt, alienis rumorib. sordidentur, this is the diuels worke, to belye the seruants of God, that they which in their cōscience are vnspotted, by others reports should be taynted. Democritus said well,* 1.143 that enuie was as the truths vlcer; so the enuie of our aduersaries would make the truth vlcerous by their malitious reports. But our true defense shall be as a salue to this sore, and where they would fester with biting corrasies, we doubt not to cure with wholesome cordials, and against their vaine sclaunders to vse the defensatiue of true dealing, that all this roauing shooters darts shall be, I trust, but as bulru∣shes, and his endeuour as of one that worketh against the streame, who while he laboureth to disgrace the Gospell, shall gaine shame to himselfe: to whome that saying of

Hierome may be returned,* 1.144 Frustra niti, neque aliud fatigan∣do, nisi odium quaerere, extremae dementiae est, to striue in vaine, and to purchase hatred with wearines is extreame madnes.

The sixt Perswasion.

* 1.145I Defend a religion approued by infallible signes, by thou∣sands of supernaturall wonders, which by no meanes could be counterfeit, or falslie reported, so many naturallie blind, re∣stored to sight,* 1.146 deafe to hearing, dead to life, &c. which no na∣turall cause or art of deuils themselues could bring to passe.

* 1.147I defend that religion, which made them so holie, that it reclaymed,* 1.148 that all creatures haue done homage to them, the sea and waters against nature supported them, the rauening foules nourished them &c. the deuils themselues with trem∣bling obeyed them.

The Disswasion.

1 THese stories being admitted, which are repor∣ted by the forenamed authors of the miracles wrought by the Apostles, holie Martyrs, and Confessors of the Primitiue Church (though we haue great cause to suspect, that some of these stories haue been corrupted by their euill handling, thorough whose fingers since they haue passed, and that in many things the authors themselues might be too credulous) yet what doth this aduantage the aduersaries cause?* 1.149 Let him first proue that the Apostles, and the holie Martyrs and Confessors were Papists, before he seeke to winne grace by their miracles. He might as well haue mustred on his side all the signes and miracles wrought by Christ and his Apostles, as these which were done by holie men continuing in the Apo∣stolike faith and doctrine.

2 But they can tell vs of miracles (to take away this first answere) which were effected by such men as were knowne to be great patrones of diuers popish superstiti∣ons, such were Odo, Dunstane, Editha, Bernake, Bartlemew

a Monke of Durrham, Augustine the Monke, Brendane, with such others: And that euery one may iudge of the truth herein, I will produce the miracles ascribed to these Pope-saints, and martiall them in their order.

Of Odo it is reported, that he caused a sword to come flying into King Ethelstanes sheath, when he had lost his owne, as he should fight with Analanus: that he kept the Church of Canterburie, that no raine dropt vpon it,* 1.150 while the roofe was in making: that when he brake the hoast ouer the chalice, being at Masse, it dropped bloud.

Such like stuffe is fathered vpon Dunstane:* 1.151 how being tempted with the cogitation of women, he caught the diuel with a paire of tongs by the nose, and held him fast: how a Lute hanging vpon the wall did sing and play a∣lone, without any touch of finger: how by making the signe of the crosse, hee set a great beame of an house, be∣ing displaced, into his right roome againe: How the Vir∣gine Mary with her fellowes appeared visiblie to him singing: and the Angels often talked familiarlie with him.

Of Editha this tale goeth,* 1.152 that her bodie being taken vp by Dunstane, all was found corrupted, but onely her thombe, wherewith she vsed to crosse, and her bellie for her chastitie, as she her selfe is said to haue expounded the mysterie, appearing to Dunstane:* 1.153 yet this chast Nun is detected in the truer histories to haue been King Ed∣gars concubine, by whom she had a base sonne: whosoe∣uer worshipped the Tombe of this Editha, if they were blind, deafe, halt, mad, were healed,* 1.154 saith the Legend wri∣ter.

Bernacus went ouer the sea vpon a broad stone,* 1.155 turned Oake leaues into loaues, stones into fishes, water into wine, his Cow being cut in pieces he restored to life. The same author saith, that Christ appeared to Austine, and talked familiarly with him: that Bartilmew saluted a woo∣den Crucifixe,* 1.156 and it bowed downe and resaluted him a∣gaine: that Brendan caused a fountaine to rise out of a drie ground, and was caried into Paradise. A thousand

such tales, their Breuiaries, Itineraries, Legends con∣taine.

3. And that wee thinke it not strange, that Poperie so aboundeth with miracles, the Pagan Idolaters shall vie with them at this stake, and the best cards take all.

* 1.157For raising of the dead, they will tell vs, that Zamolxis in Scythia, Pythagoras in Italie, Ramsimitus in Egypt, Pro∣tesilaus in Thessalia, Hercules in Tenarus: all went downe to hell, that is, were dead and raised vp againe. But Celsus that Heathen scoffer doth deride these fables.

* 1.158For strange transmutations, and metamorphoses: there shall we finde, that Amphiaraus speare, was chaunged in∣to a Laurell tree, being pricked downe in the ground: of Smyrna chaunged into Myrrha (by chaunging certes of the letters, and not otherwise:) of Diomedes companions turned into birds, Vlysses fellowes into beasts: of the Ar∣cadians into wolues,* 1.159 Lucianus and Apuleius into As∣ses.

For miraculous passage vpon the seas: they will report vnto vs, how Arion the Musician, and Enalus with the Virgine,* 1.160 which he loued, leaping into the sea, were borne vp by the Delphines, and caried safe to land.

What can now the Romane Iconolaters say more for themselues in this kind, then the Pagan Idolaters? If Re∣ligion should be tried by miracles, the one as well as the other, can tell vs tales enough, if wee will beleeue them. But what is to be thought of these lying and fained mi∣racles, Augustine will tell vs: Remoueantur ista vel menda∣cia fallacium hominum, vel portenta mendacium spirituum: Remoue out of the way these lies of deceitfull men,* 1.161 or strange deceits of lying spirits.

4. I will further shew the vanitie of the forged and de∣uised miracles by these reasons following.

First, it is euident by the testimonie of the ancient Fa∣thers, that miracles were not vsuall in their time. Am∣brose saith:* 1.162 Quare nunc non ita fit, vt habeant homines gra∣tiam Dei, qua operentur miracula? Why haue not men now adaies grace giuen them to worke miracles? Augustine

saith: Modò iam caeci non aperit oculos miraculo Domini,* 1.163 &c. Now the blind receiueth not his bodily sight by the miracle of our Lord, but the blind heart receiueth sight by the oracle, or word of the Lord: now the dead bodie riseth not, but the soule riseth, that was dead in the liuing bodie: now the deafe eares are not opened, &c. Bernard saith: Licet nostra non habeamus miracula, &c.* 1.164 Although we haue no miracles of our owne, yet the miracles of our patrone are a consolation to vs. Seeing then these Fathers thought that they had no power to worke miracles, what impudencie is it against their owne iudgement to ascribe miracles vnto them? As an Epistle goeth vnder Augu∣stines name, wherein he is fained to report, that as he was about to write a letter to Hierome, his soule being lately departed, appeared vnto him, and talked with him.* 1.165 Like∣wise how Hierome after his death, caused the soules of di∣uers to returne to their bodies, and so they reuiued a∣gaine: how hee deliuered one condemned to hell: and how sixteene blind persons were restored to sight, in the translation of his bodie.

Of Bernard it is auouched, that after his death he hea∣led eleuen blind, tenne maimed,* 1.166 and eighteene lame per∣sons: and all these miracles Bellarmine iustifieth to haue been so truly done. How are they not ashamed to father such fables vpon the Fathers, contrarie to their own iudg∣ment.

Secondly, this may be an euident argument, that these Legends smell, because they make miracles so common,* 1.167 to flow from them in heapes: as that Hierome healed six∣teene blind at once: Bernard in one day of all infirmities 39. persons: Hilarion is affirmed to haue cured 200. pos∣sessed with diuels at Cyprus, beside a great many of other diseases. Christ and his Apostles were but bunglers in working miracles to these, if they may haue their saying. Origen to Celsus, who counted it as a fable that Christ rai∣sed some from the dead, maketh this answere: Si fabulo∣sa haec essent, multos resurrexisse finxisset:* 1.168 If these things were fabulous, they would haue fained more to haue ri∣sen,

whereas now three onely are said to haue been rai∣sed. We may therefore worthily doubt of these straunge reports of miracles, wherein they haue no measure, bring∣ing foorth such a beadrole of them.

Thirdly, we haue the aduersaries owne confession, who themselues suspect the credit of these tales: therefore A∣lexander the 3. forbiddeth a certaine Popish saint to bee worshipped,* 1.169 although miracles were done by him, with∣out the authoritie of the Church of Rome. Innocentius 3. also decreeth,* 1.170 that Prelates should not suffer those, which come to their Churches, to be deceiued, varijs figmentis, aut falsis documentis, with diuers figments and cousening trickes. The Abbot of Clumack testifieth, that he noted foure and twentie lies in the song of Benedict,* 1.171 as he sung it in the Church.* 1.172 Espencaeus a learned Papist holdeth that to be but a fable, reported by Christianus Massaeus, lib. 8. Chronic. of Trophimus, that hauing buried his wife in a rocke dying in trauell,* 1.173 with the childe sucking at her breasts, two yeere after sailing that way, found her aliue and the childe sucking. Many fables are current among the Ignatian Fathers,* 1.174 of the straunge visions, which their founder Ignatius Layola had: As how he was rapt into heauen, where hee saw the Trinitie in three persons and one essence: how the tooles and paterne were shewed vnto him, whereby God made the world: how at the ele∣uation of the hoast, he saw Iesus Christ in it in bodie and flesh, iust as he was vpon the earth, &c.

* 1.175The like stuffe they haue vented of Xauiere one of the Ignatian sect, who wrought great wonders among the Indians: how he raised sixe dead men to life: how sen∣ding a little child with a crosse to one possessed with di∣uels, they went out; fretting at this most of all, quod per puerū pellebantur, because they were cast out by a child, as saith the fabulous author: How a diuell being cast foorth, scratched him by the back and bellie,* 1.176 as he prayed to the Virgine Mary, that he was constrained to keepe his bed, till the skin was healed:* 1.177 How when he was dead, a blind man by rubbing his hand vpon his eies receiued his sight:

how with his whip, wherewith he vsed to beate himselfe,* 1.178 and a piece of his girdle, an infinite number of diseases were cured. All these tales,* 1.179 though magnified by Bellar∣mine, who is readie to take any occasion, to grace his own order; yet by other Papists not so light of credit, are re∣iected, as meere fables and old wiues tales,* 1.180 as they well deserue.

Fourthly, many of these Monkish miracles and Frierlie fables are ridiculous, and not beseeming the grauitie of right holie men:* 1.181 such is that of Dunstanes holding the diuell by the nose with a paire of tongs: and of the diuell scratching Xauiere by the backe: Are not these very wor∣thie matters (thinke you) to bee registred? Such tooles Hierome calleth, Prandiorum, coenarum{que} fabulas, table talke, and mimum Philistionis, vel Marilli stropham; he compareth them to Philistions iests (who made verses to moue laughter,* 1.182 and died of laughing) or Marillus toyes.

Fiftly,* 1.183 the end of these Popish miracles is to be consi∣dered, which is not to perswade faith in Iesus Christ, or to stirre vp to godlines of life, which was intended by our Sauiour Christ and his Apostles in their miracles: But this was the drift of them, to confirme their owne supersti∣tious deuises, in the adoration of Images, inuocation of Saints, visiting the tombes of the dead, worshipping their reliques, and such like. This difference Origen well ob∣serued betweene the miracles of the Christians and the Pagans: Magorum nemo, per ea quae facit,* 1.184 sicut Iesus ex re∣bus quas factitârit, mirandis, ad morū imitationem inuitat: None of the Magicians by their miraculous workes (as Christ did by his) doe moue men to amendment of their manners.

May we not now iustly wonder, that any are so simple to giue credit to such grosse fables: but that it is a iust iudgement of God vpon those, that will not receiue the truth, to beleeue lies. These false teachers, as Ambrose saith, Per ea quae placida sunt, suadent foeda:* 1.185 By pleasing tales perswade beastly stuffe: And their blind schollers, as

Hierome sayth, sub martyris nomine bibunt de aureo calice Babylonis, vnder the colour of martyrs (and of their mi∣racles) do drinke of the whore of Babylons golden cup: but like as Satyrus the Sauian his friends are said to haue stopped his eare with waxe, that he should not heare the rayling speech of his aduersaries; so men had more neede to stop their eares against these flattering and pleasing tales, as against the Syrene songs. But I haue stayed too long in raking in this channell, and stirring in this dung∣hill of popish legends.

The seauenth Perswasion.

* 1.1861 I Defend not a religion tossed and tennised vp and downe with so many bounds and rebounds,* 1.187 both in head and members, contayning so many falsities by their owne pro∣ceedings.

* 1.1882 So many contradictions in essentiall things, as there be essentiall questions.

* 1.1893 Neither do what it could, hauing the temporall sword, hath hitherto condemned vs.* 1.190

* 1.1914 But a religion, which in the space almost of 1600. yeares neuer changed one point of doctrine,* 1.192 neuer admitted error in faith, or the least contradiction therein, either in decree of Pope, or confirmed Councell.

The Disswasion.

1 ANd I defend that religion, which hath not beene tossed vp and downe, chopped, or changed in head or members, as this alogisticall discourser sclandereth the Gospell, but hath continued one and the same for these 60. yeares, since the first abolishing of the Masse in Eng∣land, all which time the profession of the Protestants in England in the substantiall points of faith, hath not alte∣red hitherto, neyther I trust, shall hereafter.

The Communion booke hath been but once altered a∣mong vs all this while, whereas the forme of the Masse in

the Romane profession hath beene often chopped and changed, patched and pieced, by adding to it, and taking from it, which was for the space of 700. yeares, in fining, and refining,* 1.193 before it came to that deformed perfection which now it hath. Reade Platina and Polidore Virgil, there shall you finde, how and by whome, and in what processe of time euery part of the Masse was deuised.

2 Which conteyneth neither falsities, nor contradicti∣ons in any essentiall points, as poperie doth: neither shall this trifler be able to shew any such falsitie, or cōtrarietie, who herein, and euery where almost, would haue vs take his owne word, as though he were the Pope himselfe: for proofe he bringeth none. We know what the Lawe saith, Solam testationem prolatam &c. nec causam probatam,* 1.194 nul∣liu•• esse momenti, That a witnesse produced, and no cause or matter proued, is of no force.

3 A religion, that hath publikely by the word of God, and godlie lawes with full consent of Parliament abro∣gated and condemned all grosse papisticall errors, as of iustification by works, art. 11. of works of supererogation,* 1.195 art. 14. of freewill, art. 10. of purgatorie, art. 22. of speaking in the congregation in an vnknowne toong, art. 24. of the fiue popish sacraments, art. 25. of the bodilie presence of Christ in the sacrament, art. 28. of receiuing in one kinde, art. 30. of the blasphemous sacrifice of the Masse, art. 31. of the vnlawfulnesse of Priests mariage, art. 32. of worship∣ping of images, inuocation of Saints, art. 22. that the Pope hath no iurisdiction in England, art. 37. What will not this impudēt man now dare to say, who boldly affirmeth, that Poperie is not by publike authoritie condemned in England. Now then because their Lawe saith, Qui crimen, quod obiecit non probauerit similem poenam sustineat,* 1.196 He that proueth not the crime obiected, shall endure the like pu∣nishment; so this thing obiected, redoundeth vpon his owne head: For true it is that the faith of Protestants is not condemned by the auncient Canons and Decrees of the Romane Church,* 1.197 but receiueth plentifull witnesse frō thence, as is alreadie shewed in diuers hundred questions.

4 A religion, which hath continued these 1600. yeares in the true Church of Christ,* 1.198 not as Poperie▪ which for most of their opinions must come short of this computa∣tion by 800. yeares: which is full of errors, and contradi∣ctions, in the Decrees of Popes and Councels.

For errors, the Councell of Neocesarea ca. 7. decreeth, that the Priest should neither giue consent to second ma∣riage,* 1.199 nor be present at the mariage feast, but rather en∣ioyne penance for it, and so in effect condemneth second mariage.

Toletan. 1. ca. 17. He that in steed of a wife hath a con∣cubine,* 1.200 is not to be repelled from the Communion. This Councell is approued by Leo 4. as it may appeare, Can. 21. and the other also, Distinc. 20. ca. 1.

In the sixt generall Synod Can. 2. the Councell vnder Cypriane that approued the rebaptizing of such as were baptized by heretikes, is confirmed: c. 72. Mariages be∣tweene Catholikes and heretikes irritas existimari, are iudged to be void, contrarie to S. Paule, 1. Cor. 7.13. Yet this sixt Synod cum omnib. canonib. with all the canons is receiued and approued by Adriane, Distinc. 16. c. 5.

Nicen. 2. act. 5. it was concluded, that Angels haue bo∣dies of their owne, and are circumscriptible, & multoties in corpore suo visi, and haue been often seene in their own bodies: which is a manifest error: for Angels of them∣selues are inuisible spirits.

Nicolaus 1. de baptis. decret. 1. alloweth baptisme only made in the name of Christ, without expresse mention of the Trinitie, contrary to the scriptures, Math. 28.19.

Nicolaus 2. in a Councell at Rome, where Berengarius recanted, resolued vpon this conclusion, Christi corpus sen∣sualiter manib. sacerdotis tractari, frangi & fidelium dentib. atteri, That the true bodie of Christ was handled sensiblie by the Priests hands, broken and chawed by the teeth of the faithfull, de consecr. dist. 2. c. 42. which grosse opinion, the moderne Papists are ashamed of.* 1.201

For contradictions, Concil. Carthag. 3. c. 47. the Apo∣cryphal bookes of Tobie, Iudith, Ecclesiasticus, Maccha∣bees,

with the rest, are made Canonicall:* 1.202 Laodicen. can. vltim. these bookes are reiected out of the Canon; and yet both these Synodes are confirmed by Leo 4. Di∣stinct. 20. c. 1.* 1.203

In a Councell at Rome vnder Stephen. 7. all the acts and decrees of Pope Formosus are repealed:* 1.204 in a Councell of Rauenna vnder Iohn. 9. they were againe reuiued.

Gregor. 3. epist. ad Bonifac. determineth virum vxore infirmitate correpta, &c. that the husband, the wife being weake, and not able to do her dutie, may marrie an other.

Nicholas 1. decreeth the contrarie,* 1.205 that the mariage of such ought not to be dissolued.

Alexander. 3. forbiddeth mariage to be made with the sister of her that was betrothed, and is deceased.* 1.206 Benedict doth determine the contrarie.

Pope Alexander iudgeth matrimonie contracted with per verba de praesenti, by words of the present tence, and consummate with another, to be voide.* 1.207 Benedict determi∣neth the contrarie, that the mariage consummate, though a contract made before in that forme with an other,* 1.208 is not to be violated.

Nicolaus. 3. Abdicationem proprietatis rerum &c.* 1.209 That Christ did by his example abandon the verie propertie of things.

Ioannes 22. defineth the contrarie,* 1.210 that the opinion of them that say Christ and his Apostles had nothing, is erronea & haeretica, is erroneous and hereticall.

The Councell of Constance, sess. 13. doth excommuni∣cate all those that receiue the Communion vnder both kinds. The Councell of Basile graunteth to the Bohemians the vse of both kinds.

The Councels of Constance and Basile determined that a generall Councell hath authoritie aboue the Pope. The contrarie was concluded, Lateranens. sub Leon. 10. c. 11.

Many such contradictions in matters of faith and doc∣trine may be found in the Romane corporation,* 1.211 which otherwhere are set downe more at large to the number of 250. and in another worke 300. more of their differen∣ces

and repugnances are expressed.* 1.212 Therefore this (peti∣fogger for poperie) is detected of great vntruth, that no error or contradiction was euer admitted in their religi∣on: Wherefore he being thus notoriouslie conuinced of a false testimonie, is worthie to passe vnder the censure of the Epaunens. Synode,* 1.213 reus capitalis criminis censeatur, &c. to be held guiltie of a capitall crime. And concerning this spirit of contradiction among the Romanists, we may say with Ambrose, Diuersa & distantia prompserunt, non loco∣rum separati,* 1.214 sed mendaciorum diuortio, They haue vttered diuers and contrarie things, not separated in place, but differing in lying.* 1.215 And as Melanthius said, that the Citie of Athens was saued by the disagreement of the Orators; so I doubt not but that this diuision among them shall tend to the further establishing of the truth. For as Plu∣tarke sayth of the contradictions of Poets, that they will not suffer them to haue any great strength to do hurt:* 1.216 so the manifold diuisions in Poperie, shall haue no force to se∣duce such as are wise.

The eight Perswasion.

* 1.2171 I Defend not a religion &c. which separateth man from his God and creator by so many sinnes and iniquities, and yet hath no grace,* 1.218 no sacrament for men of reason and actuall offences,* 1.219 no meanes or preseruatiue to preuēt them &c. for that instrument of iustifying faith, which be no benefite vnto them,* 1.220 which by their owne grounds haue no faith at all.

2 But a religion, that hath in euery state a remedie for those that haue offended, for the state of all, till they come to such discretion and iudgement, as may be cause of sinne, the sacrament of baptisme, both taking originall offence away, and arming the soule against new and actuall infections.

* 1.2213 To confirme the former grace &c. the sacrament of confirmation.

4 To feede and foster all estates, the sacrament of the most holie bodie and bloud of Christ.

5 The sacrament of penance for the cure and comfort of all offenders.

6 The sacrament of extreame vnction to auoide the relikes of sinne, and giue strength in that extremitie.

7 For particular helpes and assistance to particular states, particular sacraments: the sacrament of Orders and of Ma∣trimonie, &c.

The disswasion.

1. ANd wee defend a religion, which doth not sepa∣rate man from God (as this Libeller belieth it) but teacheth faith in Christ whereby wee are reconciled vnto God, and are at peace with him, Rom. 5.1. Not that re∣ligion, which separateth from God in destroying faith,* 1.222 which ioyneth vs to God, in teaching iustification by workes, whereby faith is euacuated: as the Apostle saith, Ye are euacuated from Christ, whosoeuer are iustified by the law, Galath. 5.4. But that religion, which preacheth faith in Iesus Christ, which is both a remedie for sinnes past in the remission of them: We are sanctified, and iustified in the name of the Lord Iesus, 1. Cor. 6.11. And a preseruatiue also from further offending: for the grace of God teacheth vs to denie vngodlines and worldly lusts, Tit. 2.12. Which faith for the remission of sinnes is sealed and confirmed in the most holie Communion;* 1.223 which the Popish sort denieth properly to be ordained for remission of sinnes: contra∣rie to the words of our Sauiour, who in the institution of this Sacrament, saith directly: this is the bloud of the new Testament, that is shed for many for remission of sinnes, Mat. 26.28. This faith is both preached and practised in this re∣ligion: which they vndoubtedly haue attained vnto, which haue beleeued, and are carefull to shew good workes, Ti∣tus 3.8. But this iustifying faith by the grounds of Popish religion cannot be had, seeing they teach, that for a man to be sure of his saluation by faith, is a faithlesse perswasion, and the faith of diuels: and yet such was S. Pauls faith,* 1.224 whereby he was perswaded, that nothing could separate him from the loue of God in Christ.

2. I maintaine a religion, which leaueth not infants

dying before baptisme,* 1.225 without remedie, and condem∣neth them to hell for the want thereof without their fault, as the Church of Rome doth: but euen comprehendeth such infants, being the seede of the faithfull, vnder the couenant of Gods grace, who hath promised; I will be thy God,* 1.226 and the God of thy seede: which maketh not Baptisme vnperfect, onely to serue for sinnes going before Bap∣tisme;* 1.227 but extendeth the efficacie thereof, as well to sins following after, as past before. For as Circumcision was a seale of the righteousnes of faith, Rom. 4.11. so likewise is Baptisme, by which through faith in the bloud of Christ, both our sinnes before and after Baptisme are forgiuen.

* 1.228Which doth not allow women▪ lay men, Turkes, Iewes and Infidels to baptize, as the Romanists doe: whereas Christ gaue this power onely to Ministers and teachers, Goe teach all nations,* 1.229 &c. baptizing them &c.

Which doth not prophane this Sacrament in bapti∣zing of Bels,* 1.230 as they doe: neither doth contaminate it with the humane additions of spittle, salt, oyle: Can any man forbid water (saith S. Peter) that these should not be bap∣tized?* 1.231 then they onely vsed water.

3. Which doth not bring in new Sacraments, not in∣stituted by Christ and his Apostles, as are those of Con∣firmation, Penance, extreame Vnction, Orders, Matrimo∣nie; but onely contenteth it selfe with two Sacraments of Christs ordaining, Baptisme and the Lords Supper, be∣cause we finde no more of Christs institution: which doth not adde more strength against the diuell, to their deuised sacrament of Confirmation,* 1.232 then to Baptisme a Sacra∣ment of Christs institution: neither giueth vertue to Chrisme,* 1.233 tempered of oyle and balme, with the signe of the crosse, which are but terrene and externall things, a∣gainst spirituall tentations, as they doe: for the weapons of our warfare are not carnall, 2. Corinth. 10.4. but exhorteth Christians to put on the whole armour of God, the shield of faith, the sword of the spirit, the word of God with the rest,* 1.234 whereby they may bee able to resist in the euill day: By this meanes is a faithfull man armed and confir∣med

against spirituall tentations.

4. That religion which mangleth not the Sacrament of the bodie and bloud of Christ,* 1.235 robbing the faithfull communicants of the cup, the one part thereof: nor yet teacheth that wicked men doe eate the bodie of Christ: neither forceth the glorious bodie of Christ from heauen into the forme of a piece of bread: neither saith, that this sacrament was not ordained properly for remission of sinnes: neither that it is auaileable without the faith of the receiuer, by the action and worke it selfe done: all which positions the profession of the Romane sect main∣taineth: But which according to Christs institution ex∣hibiteth the holie Sacrament in both kindes of bread and wine, according to the first institution, Matth. 26.28. and teacheth onely the faithfull to be partakers by faith of Christs bodie and bloud: as our Sauiour saith:* 1.236 He that eateth me, shall liue by me, Ioh. 6.57. which affirmeth that Christs bodie is not in earth, but in heauen, Act. 3.21. And that the speciall vse of this Sacrament is to confirme our faith in Christ for the remission of sinnes, Matth. 26.28. and that (least men should be secure) it profiteth no man, vnlesse hee examine himselfe, whether he be in the faith, 1. Cor. 11.28.

5. That religion, which doth not enioyne men of ne∣cessitie to make confession of all their secret sinnes into the eares of the Priest, with an opinion to merit by it:* 1.237 nor yet imposeth vpon them penall workes,* 1.238 thereby to satis∣fie the iustice of God for the punishment due vnto their sinne: But which teacheth men to confesse vnto God: I acknowledge my sinne vnto thee,* 1.239 &c. and thou forgauest the punishment of my sinne, Psal. 32.5. to challenge Gods mer∣cie, not our merits: According to the multitude of thy mer∣cies put away mine offences, Psal. 51.1. and to hope for satis∣faction to Godward onely in the death of Christ: He was wounded for our transgression, &c. with his stripes are we hea∣led, Isay. 53.5.

6. Which doth not imitate without ground the Apo∣stles annoynting of the sick with oyle, which was a signe

for that time of the miraculous gift of healing: for whom they anoynted, they healed, Mark. 6.13. Neither thinketh to cure spirituall maladies, with bodily bathings, as though the suppling of the bodie,* 1.240 were a supplie to the soule: neither doth it leaue the sicke remedilesse or com∣fortlesse, but prescribeth prayers to be vsed by the Elders and Ministers to be sent: for the prayer of faith shall saue the sicke, Iam. 5.15. and spirituall instruction and consola∣tion to be ministred, if there be a messenger with him to de∣clare vnto man his righteousnes, Iob. 34.23.

7. Which doth not appoint orders, to consecrate men to a blasphemous seruice to make the body of Christ, and to install them Priests of the order of Melchisedech (as that corporation doth) of which order of Priesthood is none but Christ,* 1.241 Psal. 110.4. Nor which maketh it no es∣sentiall part of their ministrie to bee able to teach and in∣struct the people:* 1.242 but especially requireth, that Ministers should be apt to teach, 1. Timot. 3.2. that they should be pastors and teachers, &c. for the edification of the bodie of Christ, E∣phes. 4.11.12. Neither doth it teach, that the grace of the spirit is actually conferred by orders: but that men set apart to this calling,* 1.243 not relying vpon their ordination, should take heed to themselues and vnto learning, there∣by both to saue themselues and their hearers. Which doth not denie the remedie of mariage to any condition of men,* 1.244 as the Romane seignorie doth to their Clergie, see∣ing the Apostle saith, Mariage is honourable among all men, Heb. 13.4. Neither doth it tie the grace of mariage, to the matrimoniall solemnitie (as this contradictor saith it giueth grace against the cares and difficulties of that con∣dition, pag. 27.7.) but teacheth that the maried parties not relying vpon the ceremonie or solemnitie, should giue themselues to fasting and prayer, 1. Cor. 7.5. no doubt, to obtaine among other, matrimoniall graces.

Thus it is euident, that not the Protestants faith, but the Papists beleefe, leaueth many without helpe and re∣medie: As infants dying without baptisme, are in their iudgement damned: Priests not hauing the gift of con∣tinencie,

are denyed mariage: Sick men haue no true com∣fort, but a little greazing of the eyes and eares: Sinfull men are by their popish penance made hypocrites: their ordered Clerks are depriued of the principall part, which is the preaching of the word.

Thus this cauiller for his false accusation, shall haue Damasus fee, Calumniator si in accusatione defecerit,* 1.245 talio∣nem accipiat, A false accuser, if he faile in his accusation, shall receiue the law Talionis, himself to incurre the same: for it is in deed the popish irreligion, that affoordeth no true comfort, stay or remedie to their miserable disciples; that a man may say to them,* 1.246 as Iob to his deceitfull friends, yee are physicians of no value. And whereas they thinke to cure spirituall maladies with corporall mede∣cines, as with oyle, chrisme, salt, holie water, crossing, to be defended against temptation, it is, as Ambrose saith,* 1.247 vt qui latere laterem lauat, as if a man should clense clay with clay, magis se oblinebat luto, such an one should defile himselfe more. And as Diogenes said,* 1.248 that Patacion the thiefe was no better then Epaminondas, because he was profes∣sed, or entred into religion: no more is an euill man made better by such popish ceremonies.

The ninth Perswasion.

1 I Defend not a religion, where God is made author of all sinnes, and thereby worthie no religion.* 1.249 * 1.250

2 Where the decision of spirituall doubts appertaine to tem∣porall and vnlearned princes, men, women, children.* 1.251

3 Where such sentences, though neuer so much disagreeing,* 1.252 and apparantlie false must be obeyed for the infallible word of God.

4 Where man hath no libertie or freedome of will,* 1.253 where our good works are necessitate.

5 Where the predestination of God taketh away all election and indifferencie &c.* 1.254

6 But that religion,* 1.255 that so accordeth the eternall presci∣ence and predestination of God,* 1.256 with the temporall cooperation

of man, that it both leaueth the first infallible, and yet proueth the temporall action, appetite, &c. to be voluntarie, free, in the power of man to be effected.

The Disswasion.

HEre is nothing else, but an heape and pack of sclan∣derous vntruths, which by one common answere of deniall might be easily remoued: but somewhat more shall be said.

1 The Protestants make not God author, either of all, or any sinne;* 1.257 but the Papists rather, that thus write: They meane not, that God is any way the author, causer, or mouer of any to sinne, but onely by permission &c. Ergo they grant that by permitting and suffering God is the author and causer of sinne:* 1.258 And true it is, that he which permitteth euill to be done and hindreth it not, is consenting to it, and a doer of it, because accessorie to it. But we say, that God is not so much as a permitter or sufferer of sinne, as it is euill: and yet, as he is a disposer of euill actions to good, and an imposer of punishment, is not only a per∣mitter and beholder, but an agent and doer euen in euill actions: so that although sinne do no way stand with the will of God in approuing or consenting to it; yet it stan∣deth with his prouidence, in ordering, disposing, and iud∣ging of it:* 1.259 As God is said to haue bid Shemei curse Dauid, because he both disposed it to Dauids good for his fur∣ther tryall and probation, and iudged Shemei by it to his greater confusion. Thus Origene well distinguisheth be∣tweene Gods will and prouidēce, Multa sine dei volunta∣te geruntur, nihil sine prouidentia, &c. Many things are done without Gods will, nothing without his prouidēce: his prouidence is that, whereby he dispenseth and proui∣deth; his will, whereby he willeth any thing or nilleth.

* 1.2602 The Prince challengeth not the decision of spirituall doubts, but only to haue the rule ouer all manner persons within his realmes either Ecclesiasticall or Temporall; so as no other forraine power shall or ought to haue any superioritie

ouer them.* 1.261 And againe in the booke of Articles it is thus conteyned, We giue not to our Princes the ministring either of Gods word or sacraments, but only that prerogatiue which we see to haue bene giuen alwayes to all good Princes &c. in holie scriptures by God himselfe, that is, that they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiasticall or Temporall. And beside,* 1.262 the deciding of doubts is referred to the Ordinaries directlie, and not to the Ciuill Magistrate.

3 A most wicked sclaunder it is, that we are bound to take such sentences for the infallible word of God. The con∣trarie is euident in the Articles of religion set forth by authoritie of Parliament, wherein the Church of England thus professeth, It is not lawfull for the Church to ordaine any thing that is contrarie to Gods word written. Againe,* 1.263 things ordained by them (that is, general Councels) as neces∣sarie to saluation, haue neither strength nor authoritie,* 1.264 vnlesse it may be declared that they be taken out of holie scripture. If Protestants attribute no greater authoritie to the whole Church,* 1.265 much lesse to Princes and Magistrates that are but members; though principall ones of the vniuersall Church. Indeede it is the doctrine of Papists that the de∣crees of their Church must be taken and obeyed, as the infallible word of God. One sayth, Determinatio ecclesiae appellatur Euangelium, The determination of the Church is called the Gospell. Another sayth, Quicunque non inni∣titur doctrinae Romanae ecclesiae,* 1.266 ac Romani pontificis tan∣quam regulae dei infallibili, à qua sacra scriptura robur tra∣hit & authoritatem, haereticus est, Whosoeuer doth not leane vnto the doctrine of the Romane Church, and of the Romane Bishop, as the infallible rule of God, from the which the sacred scripture doth draw the strength and authoritie, is an heretike. The Rhemists say, We must be∣leeue the Church, nay beleeue in the Church,* 1.267 and trust it in all things.

4 It is also vntrue, that we take away freewill. We af∣firme, that mans will is free vnto euill without coaction,* 1.268 and free vnto good by diuine operation: as the scripture

sayth▪ If the sonne make you free, then are you free in deede, Iohn. 8.36.* 1.269 So there is a free will, and a will freed, as Au∣gustine well distinguisheth, Peccant per liberum arbitrium, non liberatum, they sinne by free will, not will freed: Will is always free to sinne, but vnto good it is freed by grace.

Good works also we hold to be necessarie in respect of Gods prescience:* 1.270 for that thing must needs be, which God foreseeth shall be: Qui si hoc praescierat, quod non est, praescientia iam non est,* 1.271 as Augustine sayth, who if he fore∣see that which is not, it is now no prescience. But in re∣spect of the will of man, good works are not necessarie, or compulsorie, but voluntarie, and so both vertuous acti∣ons, and commendable: therefore that is an impertinent speech of the libeller,* 1.272 who can either praise, or discommend that which is done, whether the doer will or no? For good works are done by the faithful willingly, though wrought by grace: for as Augustine sayth, Deus ex nolentib. volentes facit, God of nilling, maketh vs willing. But you might with greater reason haue apposed your graund Maister senior Robert Parsons with this question of necessitie, who putteth an absolute necessitie and ineuitabilitie in those actions which are subiect to mans will, Manifestat. f. 100. Reply f. 98. a.

* 1.2735 Neyther doth the doctrine of predestination and election among Protestants take away the libertie or freedome of the will: for though Christ by the determi∣nate counsell and foreknowledge of God were deliue∣red, yet Iudas was not thereunto forced. Augustine saith well, Dei praescientiam non cogere hominem vt talis sit qua∣lem praesciuit Deus, sed praescire talem futurum, qualis futu∣rus erat, quamuis sic non eum fecerit Deus, That Gods pre∣science doth not force a man to be such,* 1.274 as God foresaw him, but foreknew him to be such, as he should be, though God made him not to be such: Like as in a Ship vnder sayle, though it be carried one certaine way to the hauen, yet the Marriner may walke in the Ship which way he will; yet so, that at length he must be brought to the hauen where the Ship arriueth: so all the actions of man,

though they be done freelie, not forciblie; yet they must fall out according to Gods foreknowledge, and be ouer∣ruled to the end appointed by Gods prouidence.

6 But it is an hard matter for the popish religion to ac∣cord the eternall predestination of God, with the temporall cooperation of mans will: for some of them hold, that a man may fall from his election and predestination, Yee can not be saued (say the Rhemists) though ye be predesti∣nate, except ye keepe Gods commaundements:* 1.275 As though it were possible for them which are predestinate,* 1.276 either not to walke in obedience of Gods commaundements, or in the end not to be saued. How then is Gods eternall pre∣destination maintained, where the same by mans free will may be reuersed? Againe, if whom God predestinateth he calleth, and iustifieth, and maketh conformable to the image of his sonne, then it is not in mans power or freewill to be called and iustified (as they say men beleeue not,* 1.277 but of their owne free will) but their vocation and iustification depen∣deth vpon their election: so that it is not of him that wil∣leth or runneth, but of God, that sheweth mercie.* 1.278 Wherefore the certaintie of Gods election can not stand with the na∣turall libertie of mans will and actions: for if it be in mans power to belieue, or not to belieue, then is it not in the mercie of him that calleth and electeth, but in the will of him that receiueth and accepteth. Wherefore according to the sentence of the law, Particeps criminis,* 1.279 non est testis idoneus, That he which is partner in the crime, is no fit witnes: So this opponent being guiltie of that which he obiecteth, may be worthilie excepted against, as an in∣sufficient witnes. It is strange to see how his toong and penne runne along without all honestie or modestie to coine and deuise fables, not against one or two, but the whole companie of all that professe the Gospell, as Ber∣nard sayth,* 1.280 Vides quam ingentem multitudinem velociter currens sermo tabe maliciae inficere posset, See what a great multitude his swift running speech with the plague of malice might infect. But the best is, his words are but wind, he hath so often fabled vnto vs, that we may well

thinke he keepeth the same tract still. And as Aristo said, of a bathing or speaking,* 1.281 that purgeth not, there is small need: so is this Friers prattle that prooueth not, like to a bath that purgeth not; it might well haue been spared.

The tenth perswasion.

* 1.2821. I Defend not that religion, that diuideth the militant and triumphant Church,* 1.283 depriuing Angels and glorified soules of that honour and dignitie which God required, men in earth, and the militant Church of that helpe it needeth.

* 1.2842. Which spoyleth the patient Church of the faithfull de∣parted of the reliefe,* 1.285 which euer they receiued of those aliue.

3. Where no memorie is left of the passion of Christ, except in most sacrilegious and blasphemous swearing,* 1.286 * 1.287 &c. no signe, image or representation, no commemoratiue sacrifice, &c.

* 1.2884. Where no order, &c. no consecration or distinction of callings,* 1.289 except the Letters Patents of a temporall Prince can giue that to others, which is not in the giuer, &c.

* 1.2905. But that religion, which consisteth of a most perfect hie∣rarchicall regiment, of Pope, Patriarkes, Archbishops, Bishops, Priests, Deacons, Subdeacons, &c.

6. The meanest of these by calling and consecration of greater honour,* 1.291 then any ministeriall preferment among Pro∣testants,* 1.292 being no reall thing, but an ens rationis, an Idol of the minde, as the making of Purseuants, Apparitors, &c.

* 1.2937. Our Pope is so ample in iurisdiction, that no temporall Prince Christian,* 1.294 or Infidell, no professor of regiment in eccle∣siasticall causes, &c. was by many degrees possessed of so large a regiment.

8. Our priuate Priests the most reuerend and learned fa∣thers of the societie of Iesus,* 1.295 are honoured of the greatest Prin∣ces in the world,* 1.296 &c.

The disswasion.

1. NEither doe I defend that religion, that diuideth the militant and triumphant Church, in robbing

God of his honour, in giuing it to Angels and Saints a∣gainst their wils, who refused to bee worshipped here in earth, as the Angell of Iohn, and Peter of Cornelius.* 1.297 And therefore God requireth no such honour to be giuen vn∣to them: so that, as our Sauiour saith of Moses: There is one which accuseth you, euen Moses, in whom ye trust:* 1.298 euen so the Angels and Saints shall be witnesses and accusers of popish superstitious worshippers, who honour the creature in steed of the Creator.

But the religion, which Protestants professe,* 1.299 and I de∣fend, doth make but one familie in heauen and in earth, E∣phes. 3.15. ioyning them together in an holie societie and communion: we in earth giuing thankes for them, whom God hath deliuered from these terrene miseries: and they longing to see vs also with the whole Church to be made partakers of their ioy. As Cyprian saith: Magnus illic charorum numerus nos expectat, parentum, fratrum, fi∣liorum de salute sua securi, de nostra solliciti:* 1.300 A great num∣ber of our friends doth there looke for vs, of our parents, brethren, sonnes, secure of their saluation, and sollicitous for ours.

Other entercourse betweene the Church militant and triumphant there is none, neither of our prayers to them, that were superstitious: for the Lord saith, Call vpon me in the day of trouble, and I will deliuer thee, Psal. 50.15. nor of their help and assistance to vs, that were superfluous: God is able alone and sufficient to defend his Church: as the Angell saith, None holdeth with me in these things (in the defence of the Church) but Michael your prince, which is Christ. Dan. 10.21.

2. Which doth not that wrong to the faithfull depar∣ted,* 1.301 to thrust them downe into the extreame paines of purgatorie (which they say exceede all the paines of this life) when as the Scripture saith, that they which dye in the Lord, doe from thencefoorth rest from their labours:* 1.302 and all teares are wiped from their eyes. They neede not therefore any reliefe from the liuing, being in ioy and happines.

3. Which doth not make any representation of Christ, by Images: for wee are commaunded, not to corrupt our selues in making any grauen image, or representation of any figure,* 1.303 Deuter. 4.16. Neither doth it presume to offer vp Christ in sacrifice, as the Papall priesthood doth, because the Scripture saith, that Christ doth not offer himselfe often: but he appeared once to put away sinne by the sacrifice of him∣selfe:* 1.304 * 1.305 And with one offering hath hee consecrated for euer them that are sanctified. But our religion prescribeth the holie Sacrament of the bodie and bloud of Christ to bee vsed according to his institution, in his remembrance: as our Sauiour himselfe saith, Doe this in remembrance of me. Whereupon it was thus concluded and resolued in a ge∣nerall Councell:* 1.306 Ecce viuificantis illius corporis imaginem totam,* 1.307 panis scilicet substantiam, quam mandauit apponi: Be∣hold the whole or all the image of that quickening bo∣die, the substance of bread, which he commaunded to be vsed. We haue then no other commemoration, or repre∣sentatiue image of Christ, but onely the Sacrament cele∣brated according to his owne institution. As for blasphe∣mous swearing by instruments of our redemption,* 1.308 though too many among Protestants are addicted to that euill cu∣stome, yet he might haue bin ashamed to obiect it to vs, knowing how common a thing it is among Papists to sweare: as it appeareth by their own Synode, which thus complaineth: Quo colore nunc consuetudo passim iuran∣tium in omni negotio excusari possit,* 1.309 non videmus: With what colour the custome of such, which sweare vpon eue∣rie occasion can be excused, wee see not. Those sacrile∣gious oathes, to sweare by the Masse, by the crosse, nailes, bodie, bloud of Christ, his wounds, by S. Peter, S. Anne, S. Mary and the rest, where els had they their beginning but in Poperie? Yea it seemeth that swearing by such is not onely vsuall among them, but commendable also: for one Sanpaulinus for reprouing one of swearing, was suspected to be a Lutherane,* 1.310 and thereupon further exa∣mined, sifted, condemned and burned at Paris ann. 1551.

4. It is also vntrue, that there is no consecration or di∣stinction

of callings among vs: for both Bishops haue their consecration from the Metropolitane with his Suffra∣ganes,* 1.311 and Ministers their ordination from their Ordina∣ries (by imposition of hands) which ought to be and is assisted with other Presbyters. The Prince doth not chal∣lenge any power or authoritie of the Ministrie of any di∣uine offices in the Church, or to conferre orders, or conse∣cration, but onely by the Letters Patents conferreth the temporalties of Bishoprickes; the Metropolitane with his assistance consecrateth, as other Patrones present to be∣nefices, and the Ordinarie instituteth. And this hath been the ancient vse and custome of England and prerogatiue of the Crowne,* 1.312 that licence should be demaunded of the King to chuse, and his royall consent to be had after election made, as it is euident in diuers ancient statutes.

5. As for the Papall Hierarchie it is altogether imper∣fect and out of order: 1. The office of the Pope is iniu∣rious and Antichristian, taking vpon him to haue iurisdi∣ction, and prerogatiue ouer all other Bishops: contrarie both to the Scriptures, which gaue vnto all the Apostles the same authoritie, and to them al the keyes were equal∣lie committed, and power to binde and loose, Mat. 18.18. And to the Canons: for Nicen. 1. can. 6. parilis mos, the like custome and iurisdiction is decreed to the Patriarke of Alexandria, as to the Bishop of Rome. Chalcidonens. action. 16. equall priuiledges are yeelded to Constantinople, which is called new Rome, as to old Rome.* 1.313 The like may be shewed out of the eight first generall Councels.

The offices of Archbishops and Bishops, as wee con∣demne not absolutely, when they are vsed not as titles of ambition, but as holesome meanes to preserue vnitie, as they should be exercised among Protestants: so in the Papall policie wee mislike them, being but the Popes creatures, and fit props to vphold his Antichristian and vsurped power.

But concerning your seuen orders of Priests, Deacons, Subdeacons, Acolythists, Readers, Exorcists, Doorekeepers, wee hold them as superfluous and vnnecessarie seruices.

The Apostle sheweth that Christ hath giuen some to be Apostles,* 1.314 some Prophets, some Euangelists, some pastors, some teachers: for the gathering together of the Saints, for the worke of the Ministrie, for the edification of the bodie of Christ, &c. If these bee sufficient to edifie the Church,* 1.315 and to labour in the Ministerie, then are these Po∣pish degrees vnnecessarie, and not giuen of Christ, neither belonging to the ministerie of the Gospell. And if they will needes bring in Doorekeepers to bee an order of the Clergie, why not Sextins also, Belringers, graue-makers, Church-sweepers, Waxe-chandlers, water-bearers, whip-dogs, and what you will? for all these there is vse of in the Church, and so for seuen orders, wee shall haue twice so many. This is the goodly Hierarchie, which this Igna∣tian Nouice boasteth of.

6. I doubt not but the meanest office of the Gospell is more honorable before God, then the greatest Antichri∣stian dignity, which are plants not of the Lords planting, and therefore shall be rooted out.* 1.316

* 1.317The indeleble character, which they say is by their Po∣pish orders imprinted in the soule of the receiuer, whereby they are made partakers of Christs priestly power, and really distinguished from others; is indeede nothing but an Idol of the minde, and an imaginarie phantasie: for spiritually in the soule and before God, there is no difference be∣tweene the Priest and the people. Christ hath made vs Kings and Priests vnto God his father:* 1.318 and all Christians are a chosen generation, a royall Pristhood.

And as for your ens rationis, it is the very opinion of some Papists, that the character of Priesthood, is no reall qualitie of the minde,* 1.319 but onely rationalis respectus, a rela∣tion or rationall respect: Durand. Scotus holdeth, that it cannot be prooued by any manifest testimonie of Scrip∣ture.* 1.320 Gabriel doubteth whether the Church haue defi∣ned it.

They are your owne Church-seruitors, Sextins, Doore∣keepers, Church-sweepers, that are made no otherwise, then Purseuants, Apparitors, &c. The Ministers of the

Gospell, though they are not really distinguished from the people, by any inherent qualitie of greater holines,* 1.321 and more merit; yet are diuers in the ecclesiasticall Oeco∣nomie and dispensation of the Church, in their different functions and offices, whereunto they are set apart: first, by the probation and examination of their gifts. Second∣ly, by the imposition of hands with prayer of the Elders and pastors. Thirdly, by their endowment and abilitie of gifts for the execution of their Ministrie: all which the Popish priesthood wanteth.

7 A manifest vntruth it is, that the Pope hath had more ample iurisdiction, then any Prince Christian or Infidell: for the halfe of those countries neuer submitted them∣selues to the Popes deuotion,* 1.322 which were vnder the Em∣perours obedience. Constantine the great had commaund ouer all Europe, Africa, all Asia minor, Arabia, Armenia, Phrygia; as it may appeare by the assemblie of Bishops called by the Emperours authoritie out of all these coun∣tries, to the generall Nicen Councel.

And at this time both the great Turke in Europe and Asia, and Prester Iohn in Africa, haue larger dominions, and greater authoritie, then euer the Romane Bishops haue had. That iurisdiction which now the Pope hath, is (thankes to God) brought into a narrower compasse, though it bee too much; and I trust shall euery day bee more confined: And whatsoeuer power hee hath, or euer had ouer other Churches, is but vsurped: for Peter, from whom he claimeth,* 1.323 was but the Apostle of the Circumci∣sion; S. Pauls lot was ouer the vncircumcision.

8. This last article containeth nothing but vntruth. For neither haue these Ignatian fathers (which cal themselues proudly, of the societie of Iesus) conuerted by their prea∣chings many kingdomes to the regiment of Christ, but rather subuerted and * 1.324 corrupted them in faith. The Spa∣niards tyrannie hath subdued the poore Indians, not the Iebusites hypocrisie, though they tell vs of many fabulous and lying miracles wrought by Xauiere, and other of that order in those coasts; as hath been shewed before.

Indeed it is well knowne, how they haue attempted to reduce diuers kingdomes to the temporall gouernment of the Pope-catholike King of Spaine,* 1.325 by their treache∣rous conspiracies, and wicked deuices to take away the liues of Princes: Such were the accursed attempts of Commolet, a seditious Iebusite in France, and Varade ano∣ther false brother of that order, cōfederate with Barriere, to take away the life of the now King of France: and of Guignard and Guerret,* 1.326 Iebusite Priests conuicted of trea∣son: and Iohn Chastel brought vp in that societie, who was worthily executed for attempting the Kings death. In England such haue been the practises of Saunders, Al∣len, Campion, Parsons, Walpoole, with diuers other of that ranke: who by their traiterous plots haue practised a∣gainst the life of our late Soueraigne, to bring this famous Countrie into slauish seruitude to Spaine, which I assured∣ly trust, shall neuer be. And these are the fruites of the preaching and paines of this irreuerent order.

Vntrue also it is, that they are honoured of the greatest and richest princes in the world: for the renowmed King of France, who in riches, puissance and greatnes, is not in∣feriour to any Christian Prince, neither honoureth or fa∣uoureth them: but the whole order, for working against the peace of that state, was by decree of the Parliament of Paris, anno 1594. exiled and expelled that nation. Let it also be noted by the way, that this Ignatian and Iebusi∣ted brother,* 1.327 much like the rest of his order, counted the Queene of England his then Soueraigne, none of the great, puissant, rich, or Catholike Princes: for I thinke he is not so blinded to imagine, that either her Highnes then, or his Maiestie now and the state fauoureth them, or hath any cause so to doe.

That Iesuites are so familiar with some Princes that haue giuen their power to the beast, I do not maruell, see∣ing this hath bene prophecied of before: for they are the frogs that come out of the Dragons mouth, that goe vn∣to the kings of the earth, Reuel. 16.13.14. But if such Prin∣ces were not blinded, or had but like experience of their

cloaked holines, and mysticall impietie,* 1.328 as their neigh∣bour Princes haue, they would soone find thē to be vnfit Courtiers, but more vnwholesome Counsellors. And (me thinks) these Polypragmon friers, ietting in Princes Courts, and intermedling in State-affaires, are much-what like to limping Vulcane in Homere,* 1.329 that taking vpon him to be a skinker to the Gods, a great laughter sodainely was taken vp among them. But it were happie that such Princes would take counsell of thēselues, and not endure to be ca∣ried away with these seditious frierlie humors:* 1.330 Hieromes counsell were good to such, Verba ei de alieno stomacho non fluant, faciat, quod vult, non quod velle compellitur, Let not their words and sentence depend of anothers will, but let them do as their owne mind moueth them, not as an others humor forceth them. As for the noble king∣domes of England, Scotland, Fraunce, they haue sufficient experience of this kind of vermin, no more to be bitten by them:* 1.331 But as Pythagoras gaue this precept to his schollers not to tast of such things as had blacke tayles, that is, not to conuerse with men of black and euill conditi∣ons: So I trust we are sufficientlie taught to beware of these crouching friers lewd and vngodlie practises.

The 11. Perswasion.

I Defend a religion &c. where there is no festiuitie, no office or part of diuine seruice &c. but representeth vnto vs one benefite or other, no ceremonie is vsed in the holie sacrifice of the Masse, no action of the Priest,* 1.332 no ornament or attire he weareth, no benediction he giueth, no signe of the crosse he ma∣keth, but hath his religious signification and preacheth vnto vs: his introite to the Altare, his actions there, his returne from thence, the verie vestments wherewith he is adorned,* 1.333 his putting of them on, his putting them off, his Amice, Albe,* 1.334 Girdle, Maniple, Stole, Vestment, speake nothing but Christ crucified, &c.

The Disswasion.

1 INdeede, such Church such preaching: this supersti∣tious insinuation by crossings,* 1.335 turnings, comming, going, putting off, putting on, copes, vestments, is fit in∣struction for such blind worshippers. But Christ is other∣wise preached in his true Church, then by dumbe cere∣monies. Moses was read and preached in the synagogues, Act. 15.21. Faith commeth by hearing, Rom. 10.17. not by shewing, shadowing, or signifying. What hypocrites are these to thrust out of the Church the plaine reading of scripture to the peoples vnderstanding, and to supplie it with mute and maymed shewes and ceremonies, in which respect the Prophets words may be vsed against them, who required these things at your hands? Isay 1.12.

2 But that it may better appeare, what a goodlie kind of preaching this is by signes and circumstances, I will brieflie bring in view some of their pope-edifying sig∣nifications, which by great ouersight, the Frier, belike a∣shamed thereof, hath omitted: and to begin with his owne trumperie.

* 1.336First, the shauing of Monks and Friers is very rich in sense and signification. 1. It betokeneth the reuelation of the mysteries of our redemption by Christ. 2. It expres∣seth the similitude of Christs crowne of thornes.* 1.337 3. It insi∣nuateth the amputation and cutting away of carnall de∣sires. 4. The circle of haire which is left, representeth the fashion of a crowne, because to be deuoted to Gods ser∣uice, is to raigne. 5. The baring and making naked of the head, implieth an apert and naked life, and an open and free heart for celestiall meditations.

Likewise they vse diuers Magicall enchantments in the dedication of Churches.* 1.338 1. They make 12. crosses vpon the walles, and set twelue burning lamps ouer against them; signifying thereby, that the 12. Apostles by their preaching brought light to the world.* 1.339 2. They burne in∣cense, set vp taper-light, annoynt the altar and vessels

with oyle, to shew, that the place is consecrate to holie vses. 3. They sprinkle ashes ouer all the Church, therein writing the Greeke and Latine Alphabet, thereby setting forth the preaching of the faith, which was first taught in those toongs. 4. They beate vpon the Church dore with an hammer, to driue Sathan from thence.

In Baptisme they vse many interpretatiue toyes, 1. They touch the eares and nostrels with spittle, that the eares may be ready to heare, and the nostrels to discerne be∣tweene the smell of good and euill.* 1.340 2. All the senses are signed with the crosse thereby to be defended. 3. Salt is put into their mouth, that they may be kept from putri∣fying in sinne. 4. They are annoynted with oyle in the breast, to be safe frō suggestions.* 1.341 5. They are annoynted with chrisme in the top of the head, and thereby become Christians. 6. A white garment is put vpon them that are baptized, to betoken their regeneration. 7. A vaile is put vpon their head, in signe, that they are now crowned with a royall diademe. 8. A burning taper is put into their hand to fulfill that saying in the Gospell, Let your light so shine before men, &c. Math. 5.

In Matrimonie the like toyes are obserued: as to co∣uer the parties with a vaile: to ioyne them together with a partie-coloured scarfe of white and purple: to mutter certaine words ouer the ring to hallow it.

Thus haue they pestered the Church with a multitude of idle, vnprofitable, and vnedifying ceremonies, which the Apostle calleth a yoke of bondage, Galath. 5.1. And as Augustine sayth, Ipsam religionem quam Deus paucissi∣mis sacramentis liberam esse voluit, onerib. premunt,* 1.342 vt tole∣rabilior sit conditio Iudaeorum, &c. They cumber or op∣presse religion with burdenous ceremonies, which God would haue free with few sacraments.* 1.343 And these friuolous obseruations and superstitious types, do tend to instructi∣on, and bring religious lessons (as this expounder of riddles telleth vs) like as the Pharisees phylacteries and fringes of their garments tended to keeping of the lawe.* 1.344 They writ the lawe in parchments and scroules,* 1.345 and tied them

to their frontlets, and bound them vpon their armes, whereas they should haue kept them in their harts. Thus the Papists keepe the memorie of Christs death in cros∣ses, vestures, pictures, and such like, which should be reui∣ued by the preaching of the word, whereby Christ is de∣scribed in our sight, and among vs crucified (as S. Paule to the Galathians) and graft in mens hearts by a liuely faith.* 1.346

3 Now further as these papall Romanes do boast of their preaching and significant rites and ceremonies; so the Pagane Romanes can pretend the like for their reli∣gion,* 1.347 whose hieroglyphicall toyes are very consonant and suteable to these new histrionicall tricks of Christned Romanists. 1. They sacrificed to Saturne bareheaded, be∣cause all things are naked and open to God:* 1.348 for the which cause also popish Priests were shauen, to betoken their open and free harts, &c. 2. Their women in mour∣ning vsed white garments, to betoken innocencie and simplicitie: so doth the white garment vsed in popish baptizing,* 1.349 as we haue seene before. 3. It was a great of∣fence to vtter the name of their Deus tutelaris, their God of defense: so the Masse-priest mumbleth his mysticall enchaunting words in secret. 4. When they tooke vp the table,* 1.350 they alwayes left somewhat remayning, be∣cause no holie thing (such as they counted the table) should be left emptie: so the Masse-priests do reserue some part of the sacrament vpon the altare, and hang it vp in the pixe.

4 They did burne lamps in their temples, and at the graues of the dead,* 1.351 and consecrate wax candles to their Gods to signifie the euerlasting light: so do the Papists.

5 The auncient Romanes married not in May, because it was an holie time vsed for solemne expiations: so the Church of Rome inhibiteth mariage at certaine seasons for the holines of the time.

6 They vsed not to marrie their Cosins, that by mari∣age they might increase kinred.* 1.352 In the Papall seignorie for the same cause mariage is forbidden betweene God∣fathers

and Godmothers and their Godchildren, as they are called, because they are alreadie of a spirituall kinred.

7 The Paganes vsed a kind of shauing, which betoke∣ned a crowne, and thereof was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:* 1.353 such is the shauing of Monks, and for the like signification of a crowne, as hath bene shewed before.

8 The Priest of the Sunne among the Phenicians did weare a vestment of purple wrought with gold,* 1.354 to shew the dignitie and excellencie of that priesthoode: for the same cause haue Masse-priests their rich and costlie copes of diuers colours.

9 In Boeotia they vsed to couer the Bride with a vaile,* 1.355 and crowne her with flowers: which vse is yet retayned in Poperie.

10 The heathen vsed to cleanse themselues with sprink∣ling of water, thinking thereby to be purified.* 1.356 Thus in Poperie they thinke to purifie their houses & the people, with casting of holie-water vpon them.

Is not this now a goodlie religion, that retaineth still the idolatrous and superstitious vsages of the heathen? that instructeth the people by signes and figures, euen as the Paganes preached to theirs? May we not iustly re∣turne vpon them the rebuke of the Apostle to the Gala∣thians, Seeing you know God, how turne yee againe vnto im∣potent and beggerlie rudiments,* 1.357 whereunto as from the begin∣ning you will be in bondage againe? Hierome sayth, Ego li∣bera voce reclamante mundo pronuntio, ceremonias Iudaeo∣rum perniciosas esse & mortiferas Christianis,* 1.358 & quicunque eas obseruauerit, in barathrum diaboli deuolutum: I do free∣lie pronounce (though the world say nay) that the cere∣monies of the Iewes are pernicious and deadlie to Chri∣stians, and whosoeuer obserueth them to be throwne downe to hell: much more are they in danger which ob∣serue Pagane ceremonies and inuentions. Therefore we take no great care to answere them for this matter, re∣sting vpon the words of our Sauiour, Let them alone, they are blind leaders of the blind:* 1.359 Their owne blindnes and grossenes in their superstitious corruptions, doth suffi∣ciently

bewray the badnes of their cause,* 1.360 and madnes of their religion, to whom that saying of Plutarch may fitlie be applied: You neede not draw a superstitious man out of the temple, for there is his punishment and torment: So that, which this (figurecaster) hath taken for an argument of their profession, is found to be but a torment to their con∣science, and a punishment of their superstition.

The twelfth Perswasion.

1 I Defend not that religion, which denieth all things &c. as their opinions all negatiue do witnesse.* 1.361 * 1.362

2 That hath taken away and conuerted from spirituall re∣ligious vses,* 1.363 to priuate and temporall pleasures and prefer∣ments, all monuments and foundations of deuotion &c.

* 1.3643 Vsing nothing necessarie to saluation.

* 1.3654 But that religion, whose opinions are all affirmatiue.

* 1.3665 That hath founded Churches, Schooles, Colledges, Mo∣nasteries.

6 That obserueth all things, that wanteth, or omitteth no∣thing belonging,* 1.367 or that can be required to true religion.

The Disswasion.

1 NEither doth that religion, which I defend, denie any thing, much lesse all things (as it is falselie sclaundered) that are found to be agreeable to the scrip∣tures; neither doth it consist of all negatiues: affirming the scriptures to be sufficient, and to conteyne all things necessarie to saluation: that the Church and generall Councels may erre,* 1.368 that the Pope is Antichrist, that the scriptures ought to be read in the vulgar toong, that Ma∣gistrates haue authoritie in spirituall causes, that all sinnes in their owne nature are mortall, that faith only iustifieth, that Christ onely is our alone sufficient mediator, that there are onely two sacraments of the new testament: an hundred more opinions it holdeth affirmatiuely, and the negatiues to these doctrines it refuseth. And if our re∣ligion

should be condemned, because it holdeth some negatiues, exception likewise might be taken against the Decalogue, wherein of ten, two commaundements only are affirmatiue, the fourth in the first table; and the first in the second; all the rest are negatiuely propounded.

2 An impudent sclaunder it is,* 1.369 that the religion of Pro∣testants hath taken away all foundations of deuotion. 1. Seeing that Bishoprickes, Cathedrall Churches, all Col∣ledges in the Vniuersities, Hospitals, parish Churches, e∣rected for maintenance of learning, reliefe of the poore, for the edifying of the people, are yet standing and flou∣rishing among vs. 2. Only those vncleane Cels of Monks, the seminaries both of spirituall and corporall fornica∣tion, are remoued (though I denie not, but they might better haue beene disposed of, as was intended) by ex∣ample and warrant of vertuous Princes: As Iosias ouer∣threw the foundation of the Chemarims, an idolatrous order of Priests erected by his superstitious predecessors:* 1.370 Iehu destroyed the house of Baal,* 1.371 and made a draught-house of it. And things abused to idolatrie, are iustlie con∣fiscate to the Prince, as Ambrose defendeth the taking a∣way of the lands,* 1.372 which were giuen to the maintenance of Pagane idolatrie: Sublata sunt praedia, quia non religiose vtebantur ijs, quae religionis iure defenderent: Their lands and manors were taken away, because they did not reli∣giouslie vse them, which they defended vnder colour of religion. 3. Neither were all Abbey-lands conuerted to temporall pleasures and preferments (though we graunt too many were) but diuers were giuen to Hospitals and Colledges, and to other good vses.* 1.373 And this is warranted by the imperiall lawes, that things abused by false worshippers, should be giuen to the vse of the Ortho∣doxall Church, as may appeare by that lawe of the Em∣perours, Valentinian and Martian:* 1.374 Domum vel possessio∣nem, &c. That house or possession which belongeth to heretikes, Orthodoxae ecclesiae addici iubemus, We will to be annexed to the orthodoxall Church. 4. These lands and possessions were surrendred into the Kings hands by the

voluntarie act of the owners thereof thereto not forced or constrained,* 1.375 as is extant in the publike acts of Parlia∣ment, and at such a time, wherein the popish religion was not altered, sauing in the Popes supremacie, and there∣fore this is a false imputation to the Gospell. And yet, as is before shewed, possessions abused by men of false reli∣gion, by the Imperiall lawes, are confiscate to the Prince: as it was decreed by Anastasius, Praedia & possessiones, quae in haereticas personas quocunque modo collata vel translata fuerunt fisci nostri iurib. decernimus vendicari,* 1.376 Lands and manors howsoeuer conferred or translated vpon hereti∣call parsons, we decree to be forfeited to vs.

* 1.3773 A foule slaunder is vttered of our Religion in the next place: for nothing necessarie to saluation is wan∣ting in the profession of the Gospell: There is Baptisme a 1.378 for infants: catechising b 1.379 for children: preaching to be∣get c 1.380 faith: the law to perswade d 1.381 repentance: the Gospell for e 1.382 comfort: the reading of scripture f 1.383 to increase know∣ledge: the Sacraments g 1.384 to confirme it: prayer prescribed if any h 1.385 be afflicted: singing of Psalmes for those that are i 1.386 merrie in the Lord: godly visitation for k 1.387 the sicke, with assurance of remission of sinnes vpon their repentance: comfort ouer the dead in the l 1.388 hope of the present rest of their soules with God, and m 1.389 the resurrection of their bo∣dies to come.

4 It is Poperie rather, that consisteth of negatiues, as it is euident by their manifold oppositions to the doc∣trines before rehearsed: as that the scriptures conteyne not all things necessarie to saluation: that the Church can not erre:* 1.390 that the scriptures are not fit to be read in the vulgar toong: that the Pope is not Antichrist: that faith onely iustifieth not: that there be not two onely sacra∣ments: that Christ onely as one mediator is not to be in∣uocated: These negatiues with a number more, the Ro∣mane separation maintayneth. And where they affirme and set downe any thing positiuely, they affirme their owne fantasies (the doctrine of the Trinitie onely and some few other points excepted) and oppose themselues therein to the scriptures.

5 First,* 1.391 what if many Churches haue bene erected in poperie? Were not many Temples also built in the time of Paganisme, as at Rome to Diana, to Honor. q. 13. to Ma∣tuta. q. 16. to Bona. q. 20. to Saturne. q. 42. to Horta. q. 46. to Vulcane without the citie, q. 47. to Carmenta. q. 56. to Her∣cules. q. 59. to Fortuna Parua. q. 74. to Aesculapius without the citie. q. 94. to Apollo at Delphos. q. 12. to Ocridion at Rhodes. q. 27. to Tenes at Tenedos. q. 29. to Vlysses at Lace∣daemon. q. 48. with many other: Not the building there∣fore of Churches, Temples, and other Monuments, but the end whereto they were first founded maketh them commendable.

Secondly, let it be considered to what intent these Mo∣numents were erected in the popish time, and so many Monasteries builded; not, for the most part, of any true deuotion, or to the honor of God, but pro remedio animae, pro remissione peccatorum, in honorem gloriosae virginis, for the remedie of their soule,* 1.392 for the remission and expiation of their sinnes, to the honor of the glorious Virgin. As King Ethelstane after the death of his brother, which he had procured, builded in satisfaction two Monasteries of Midleton, and Michelenes:* 1.393 Elfrida for the death of Ethel∣wold her husband builded a Monasterie of Nunnes in re∣mission of sinnes. Queene Alfrith in repentance of her fact for causing her sonne King Edward to be murdered, founded two Nunries, one at Amesburie by Salisburie, the other at Werewell: let any man now iudge what good be∣ginning those Monasticall foundations had.

Thirdly, it will be an hard matter for them to proue, that all the founders of Churches, Colledges, and other Monuments, were of the Romane opinion 〈◊〉〈◊〉 ••eligion, as now it is professed.

For Charles surnamed the Great,* 1.394 who is said to haue builded so many Monasteries, as be letters in the A, B, C, held a Councell at Frankeford, where was condemned the 2. Nicene Councell with Irene the Empresse, that appro∣ued the adoration of Images, which is now maintayned by the papall corporation.

* 1.395In King Ethelstanes time, the Prince was acknowled∣ged to haue the chiefe stroke in all causes, whether spiri∣tuall or temporall, as it may appeare by diuers constitu∣tions by him made for the direction of the Cleargie. In this Kings raigne diuers Monasteries were builded, as the Abbey of Midleton,* 1.396 and Michelenes.

* 1.397In King Edmunds time, the opinion of transubstantia∣tion was not generallie receiued, but then newly hatched by certaine miraculous fictions imputed to Odo.* 1.398 Vnder this King the order of the Monks of Bennets order in∣creased: and the Abbey of S. Edmundsburie with great reuenues indowed.

In King Edward the Martyrs raigne, Priests were suffe∣red to haue their wiues, and were restored to their Col∣ledges, and Monks thrust out by Alpherus Duke of Mer∣cia. In this Kings time were founded the Nunries at Amesburie and Werewell. I trust then, that in these times, when neither images were adored, nor the Princes au∣thoritie in ecclesiasticall causes abridged, nor transubstan∣tiation beleeued, nor the mariage of Ministers inhibited, all went not currant for Poperie, as it is now receiued.

Fourthly, this age of Protestancie for this 40. yeare in England, vnder the happie regimēt of our late Soueraigne Queene Elizabeth, hath beene more fruitfull of pious works, in building of Hospitals, Almes-houses, free Schooles, Colledges in the Vniuersities, speciallie in Cam∣bridge, founding of fellowships & schollarships, erecting of Libraries, speciallie the Vniuersitie Librarie at Oxford, by the liberall charge & christian care * 1.399 of Maister Bodlie a religious and well disposed Gentleman, then any like space of time which can be named vnder the regiment of the papall Hierarchie. See more of this elsewhere.

And concerning the godlie care of the foresaid ver∣tuous and liberall Gentleman, he deserueth to be com∣pared either to Pamphilus which erected, or Acacius and Euzonius, which enlarged and amended the famous Li∣brarie of Caesarea, in whom that sentence of Hierome vt∣tered of Pamphilus is now verified, Beatus Pamphilus cum

Demetrium Phalereum & Pisistratum, in sacrae bibliothecae studio voluit ••quare, imagines ingeniorum,* 1.400 quae vera sunt & aeterna monumenta toto orbe perquireret, Blessed Pamphilus equalizing Demetrius Phalereus and Pisistratus, in taking care for Libraries, he sought for the images of mens wits, the only true and eternall monuments through the whole world.

6 I suppose rather, that all things requisite to true reli∣gion are wanting in Poperie, where the people are nusled vp in ignorance, no edifying in their Churches,* 1.401 where all the seruice is muttered in an vnknowne toong: no rea∣ding of scripture, which should make them wise to salua∣tion: no comfort in prayer to saluation, which they vn∣derstand not: seldome receiuing of the sacrament, and that but in one kind, and so it is maymed and defectiue in the sacramentall effects: where then there is no know∣ledge in themselues, no edifying toward others, no true prayer to God: no comfort in meditation of scripture, no strength in the celebration of the sacraments: where men are taught not to relie only by faith vpon Christ, but to trust in their merites, not to rest in Christs mediation, but to seeke for the intercession of Angels and Saincts: not to be content with a spirituall worship of God, but to prostitute themselues to dumbe Idols: not to cleaue on∣ly to the scriptures in matters of faith, but to runne vnto traditions: How then doth this religion obserue all things; nay rather how are not all things there wanting that are requisite to true religion? And as the liuing haue small comfort; so as little hope is there of the dead, whose soules after they haue passed the troubles of this life, they send to Purgatorie flames, there to suffer more then euer they endured before: like as a Ship, hauing escaped the dangerous surges of the Sea, should suffer wracke, and be lost in the hauen. Of such comfortlesse doctrine, that say∣ing of Plutarke is verified, Death to all men is the end of life, but to superstition it is not so,* 1.402 for it extendeth feare be∣yond a mans life: then hell gates are set open, fierie streames, and infernall riuers are let go, and horrible darkenes with

fearefull sights, and terrible scritches &c. A right descrip∣tion of popish Purgatorie,* 1.403 grounded vpon a faithlesse su∣perstitious feare. And such is popish doctrine, neither af∣foording comfort to the liuing, nor ioy to the dead: that a man can not say of them, as a certaine Thessalian being asked who are at most ease,* 1.404 answered, they which haue made an end of warfare. But these which dye in poperie, after they haue made an end of the warfare of this life, by their doctrine enter into their greatest labours and paines.

Thus haue we heard with how many cunning sleights this glozing Frier hath endeuoured to perswade vnto his profession: he hath wrapped vp together in this one section no lesse then halfe an hundred vntruths: and as he began,* 1.405 so he endeth with a lye, that they were all vnius labij, of one language, before the Gospell was reuiued: for it is certaine that the Greekes alwayes vsed the Greeke toong; the Sclauonians, the Sclauonian; the Aethiopians, the Aethiopian language. And how vntrue this is, their owne canons shall testifie: for Innocentius decreed, that in great Cities where people resort of diuers languages, that the Bishops should prouide fit men, qui secundum di∣uersitates rituum & linguarum diuina illis officia celebrent,* 1.406 which according to the diuersitie of their rites and lan∣guages should celebrate diuine seruice. Lastly he telleth vs, that he will proue by aboue an hundred arguments, that their religion is only true & lawfull, &c. in a certaine booke which he calleth a Resolution, pag. 47. li. 32. which pamphlet, when he hath hatched it to his perfection, and sent it out of the owlelight into the sunne-shine, which as yet, so farre as I can learne, is not come from vnder the brooders wings, it may be, either I or some of my bre∣thren will plucke a feather with it. And thus is this Section ended, and with such successe, as all lyers and sclaunderers must looke for. And though this false accu∣ser might be thrust vnder the old canon, which decreeth, Vt qui primum obiectum non probarunt,* 1.407 ad caetera non admit∣tantur, That they which proue not the first thing ob∣iected,

should not be admitted to the rest: yet I will ex∣amine whatsoeuer he can say, and cast his light stuffe into the balance, and lay his counterfeit coyne to the touch, that the vanitie of the one and deceit of the other may appeare.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.2

  Pag. 20. lin. 4.
• * 1.3

  Lin. 16.
• * 1.4

  Vntruth 26.
• * 1.5

  Diuers Popes Atheists.
• * 1.6

  Luitprand. lib. 6.
• * 1.7

  Ex Ioann. Stella. Benno.
• * 1.8

  Ex Balaeo de act. pontif. Rom.
• * 1.9

  Prou. 30.26.
• * 1.10

  Vntruth 27.
• * 1.11

  In Missal. Rom. in fine.
• * 1.12

  Vntruth 28.
• * 1.13

  D. Sutcliff. lib. 1. de Turcopa∣pism. cap. 5.6.7.8.9. & dein∣ceps.
• * 1.14

  Plutar. quaest. Roman. qu. 86. Quaest. 99.
• * 1.15

  Jbid. qu. 34
• * 1.16

  Plut. quest. Graec. 16. de Jsid. & Osirid.
• * 1.17

  Plutar. ibid. Poperie bor∣roweth of Pa∣gans.

  Plut. Laec. apo∣theg. in Aga∣sicle. Plut. de plac. philos. lib. 1. c. 7.
• * 1.18

  Aristid. Mo∣les. lib. 1. Italic.
• * 1.19

  Plut. lib. de virtutibus mu∣lier.
• * 1.20

  Plut. de Isid. & Osirid.
• * 1.21

  Thomas More∣sinus de origin. papat.
• * 1.22

  Vntruth 29.
• * 1.23

  Ad Ioann. Hierosolym.
• * 1.24

  Pag. 21. l. 2, 3, 4 5, 6, &c.
• * 1.25

  Vntruth 30.
• * 1.26

  Iesuit. Catechis. lib. 1. cap. 17. in fine.
• * 1.27

  Philip. 3.15. Religion not perfited at once.
• * 1.28

  Xenophanes.
• * 1.29

  Slaunder 31.
• * 1.30

  Vntruth 32.
• * 1.31

  Fox pag. 1298. edit. 1583.
• * 1.32

  Fox p. 1492. col. 2.
• * 1.33

  Ann. 1534. Fox p. 1056.
• * 1.34

  King Edwards godlie youth no preiudice to reforma∣tion.
• * 1.35

  Fox p. 1299. col. 1.
• * 1.36

  2. Chroni. c. 34. v. 2.
• * 1.37

  Psal. 8.2.
• * 1.38

  Lib. 3. epist. 14.
• * 1.39

  In obit. Theo∣dos.
• * 1.40

  Pag. 21. ••. 9.10.
• * 1.41

  Vntruth. 33.
• * 1.42

  Fox pag. 1410.
• * 1.43

  Vntruth. 34.
• * 1.44

  Stow ann. 1.2. Edw. 6.
• * 1.45

  Fox p. 1339. col. 2.
• * 1.46

  Fox 1304. col. 1, 2.
• * 1.47

  Pag. 21. l. 13.14.
• * 1.48

  Vntruth. 35.
• * 1.49

  Fox pag. 2124. Stow ann. 1. Elizab.
• * 1.50

  Vntruth. 35.
• * 1.51

  Stow ann. 1. Elizab.
• * 1.52

  Ann. 1. Eliz. c. 3.
• * 1.53

  Fox p. 2125.
• * 1.54

  Vntruth. 36.
• * 1.55

  Epist. 3. ad Cornelium.
• * 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.57

  Pag. 22. lin. 21. &c.
• * 1.58

  Vntruth. 37.
• * 1.59

  Contr. Haeres. lib. 1. c. 4. Popes vnlear∣ned.
• * 1.60

  Arnulph. in concil. Remens.
• * 1.61

  Part. 3. dist. 4. ca. 86.
• * 1.62

  Vntruth. 38.
• * 1.63

  Platina.
• * 1.64

  Benno. Sleidan. Theod. Ni••m. Raphael Volaterran. Onuphri••s. Vergerius. Guicciardine. Sleidane. Agrippa. Ex Balaeo.
• * 1.65

  The vertuous life of Popes. Ex Balaeo. Dis••was. to perswas. 1.
• * 1.66

  Vntruth. 39.
• * 1.67

  Bellarm. lib. 1. de concil. c. 5.
• * 1.68

  Vntruth. 40.
• * 1.69

  Tom. 1.2.3. concilior.
• * 1.70

  Vntruth. 41.
• * 1.71

  Fox p. 448. col. 1. Pag. 450. col. 2. Vniuersities approuing the Protestants faith. Fox p. 1049. col. 2.
• * 1.72

  Vntruth. 42.
• * 1.73

  Pag. 22. lin. 15.16. &c.
• * 1.74

  Synops. Pa∣pismi. Pag. 22. lin. 15.
• * 1.75

  Vntruth. 43. Lib. 8. ex ver∣sion. Castalion.
• * 1.76

  Sybilles ora∣cles against the Pope.
• * 1.77

  Vntruth. 44.
• * 1.78

  Rabbines a∣gainst the Romanists. Numb. 24.24.
• * 1.79

  Concent of scripture ann. ••und. 2550.
• * 1.80

  Pag. 22. lin. 20. & dein••.
• * 1.81

  Pag. 22. lin. 3.
• * 1.82

  Vntruth▪ 45.
• * 1.83

  Vntruth 46.
• * 1.84

  See the admo∣nition after the Queenes iniunctions, in what sense supremacie is yeelded to the Prince in her Dominions.
• * 1.85

  Fox p. 107. col. 2.
• * 1.86

  Caus▪ 23. q. 5. c. 21.
• * 1.87

  Inter leges Ed∣ward. 3. c. 1. Fox p. 166.
• * 1.88

  Fox p. 1056.
• * 1.89

  Pag. 22. lin. 9. Vntruth. 47. Tertullian. cont. Praxeam. Alphons. lib. 1. c. 4. Cusan. de con∣cord. l. 1. c. 14. Laurent. Vall. de donation. Constantin.
• * 1.90

  In Stephano.
• * 1.91

  Annotation. in 1. Cor. c. 7.
• * 1.92

  The Pope may erre. Aeneas Syluius de concil. Bas. lib. 1.
• * 1.93

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.94

  Lib. 1. epist. 2.
• * 1.95

  Vntruth▪ 48.
• * 1.96

  Pag. 22. lin. 33.
• * 1.97

  Ibid. l. 35.
• * 1.98

  Vntruth. 49.
• * 1.99

  Pag. 23. l. 4.7.
• * 1.100

  Vntruth. 50.
• * 1.101

  P. 23. l. 15.16.
• * 1.102

  Vntruth. 51.
• * 1.103

  1. Disswas. to Perswas. 1.
• * 1.104

  Szeged. in specul.
• * 1.105

  Platina.
• * 1.106

  Iesuit. cate∣chis. lib. 2. c. 7.
• * 1.107

  Sect. 3. solut. 2.
• * 1.108

  Sect. 3. solut. to probation. 3.
• * 1.109

  Iuell. ex Felin. Panormitan. summ. Angel. defens. apolog. pa. 385. Siluest. Prie∣rias cont. Lu∣ther. Pigghius in loc. commun. de eccles. Cusan. ad Bo∣hem. epist. 2. Piggh. Hierar. lib. 1. c. 2. Papists de∣niers of scrip∣ture.
• * 1.110

  Latine text corrupt.
• * 1.111

  Papists for∣gers of eui∣dences.
• * 1.112

  Rom. 3.2.
• * 1.113

  Tetrastyl. 1. pill. part. 3.
• * 1.114

  Tetrastyl. pill. 2. par. 3.
• * 1.115

  Prou. 12.22.
• * 1.116

  Hieron. ad Pammach. & Ocean.
• * 1.117

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.118

  Vntruth. 52.
• * 1.119

  P. 23. li. 21.
• * 1.120

  Vntruth. 53.
• * 1.121

  P. 24. l. 16.
• * 1.122

  Vntruth. 54.
• * 1.123

  P. 24. l. 19.20. &c.
• * 1.124

  Disloyaltie of diuers Papists to their prince.
• * 1.125

  Iesuites Ca∣techisme, lib. 3. c. 6.8.
• * 1.126

  Ibid. c. 22.
• * 1.127

  Praefat. Balaei de act. Roman. pontific.
• * 1.128

  Ann. 7. & 34. Edward. 1. ann. 18. Edw. 3. an. 15. Ricard. 2. c. 5.
• * 1.129

  Supplicat. of beggers, Fox p. 1015.
• * 1.130

  Of the Iebu∣sites vow of pouertie.
• * 1.131

  Reply fol. 14.
• * 1.132

  Reply fol. 15.
• * 1.133

  Fol. 24. p. 2.
• * 1.134

  Dialog. p. 90.
• * 1.135

  Diuers may be saued in the popish Church, but not by the popish faith.
• * 1.136

  1. Cor. 6.9.
• * 1.137

  Bellarmine quodlibet p. 57.
• * 1.138

  Galath. 5.20.21.
• * 1.139

  Fox Monum. Pag. 1690. P. 1851.1934. P. 2012.2039.
• * 1.140

  Reuolters frō the Gospell to poperie waxe worse then before.
• * 1.141

  Epist. relat. pag. 10.
• * 1.142

  Lib. 4. epist. 2.
• * 1.143

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.144

  Praefat. in Esram.
• * 1.145

  P. 23. l. 24.
• * 1.146

  P. 24. l. 4.
• * 1.147

  Vntruth. 55.
• * 1.148

  Euseb. Fox. Bed. Gregor. Ruffin. Sozomen. &c.
• * 1.149

  The miracles of Martyrs and Saints not done in the popish church.
• * 1.150

  Ex Malmesb.
• * 1.151

  Fabulous mi∣racles of Dun∣stane.
• * 1.152

  Editha her fai∣ned miracles.
• * 1.153

  Ex Chronic. Saxonic. Osber. in vit. Dunstan.
• * 1.154

  Malmesbur.
• * 1.155

  Capgraue.
• * 1.156

  Capgraue.
• * 1.157

  Miracles coy∣ned among the Heathen. Origen. lib. 2. cont. Celsum.
• * 1.158

  Trisymach. lib. 3. de vrbib. condit. Theodor. in transformat.
• * 1.159

  Augustin. de ciuitat. Dei. lib. 18. c. 16.17.
• * 1.160

  Plutarch. in conuiuio.
• * 1.161

  De vnitat. ec∣clesiae. cap. 26.
• * 1.162

  In 1. Cor. c. 12.
• * 1.163

  The power of miracles not vsuall in the Church now.
• * 1.164

  Serm. de Bene∣dict.
• * 1.165

  Epist. 205. Miracles false∣ly fathered vp∣on the Fa∣thers. Epist. 106.
• * 1.166

  Lib. 4. de notis eccles. c. 14.
• * 1.167

  Multitude of miracles in the Popish Church ma∣keth them suspected. Vit. Hilarion.
• * 1.168

  Lib. 2. cont. Cels.
• * 1.169

  Decr. Gregor. lib. 3. tit. 45. c. 1.
• * 1.170

  Ibid. 2.
• * 1.171

  Lib. 5. epist. 29.
• * 1.172

  In 2. Timoth. pag. 138. a.
• * 1.173

  A notorious fable.
• * 1.174

  The fabulous visions of Jg∣natius founder of the Iesuites. Mass. lib. 1. c. 8.
• * 1.175

  The legend of Xauiers won∣ders an Igna∣tian impostor.
• * 1.176

  Tursellin. lib. 1. cap. 7.
• * 1.177

  Lib. 2. cap. 7.
• * 1.178

  Lib. 5. cap. 4.
• * 1.179

  Lib. 4. d•• not. eccles. c. 14.
• * 1.180

  Iesuit. catechis. lib. 1. cap. 7.
• * 1.181

  Popish mi∣racles ridicu∣lous.
• * 1.182

  Apolog. 2▪ ad∣uers. Ruffin.
• * 1.183

  The end of popish mi∣racles rendeth to supersti∣tion.
• * 1.184

  Lib. 2. cont. Cel∣sum.
• * 1.185

  2. Thessal. 2. In 2. Tim. c. 2.
• * 1.186

  Pag. 25. li. 1.2.
• * 1.187

  Vntruth. 56. lin. 4.5.
• * 1.188

  Vntruth. 57.
• * 1.189

  Lin. 8.
• * 1.190

  Vntruth. 58.
• * 1.191

  Lin. 11.12.
• * 1.192

  Vntruths ma∣nie, see the answere.
• * 1.193

  Polidor. Virgil. lib. 5. Platin. in Sixto 1. Polidor Virgil. lib. 5. de in vē∣torib. rer. c. 10.
• * 1.194

  Cod. lib. 4. tit. 20. l. 3. Carinus.
• * 1.195

  Booke of Ar∣ticles agreed vpon in the Conuocation, ann. 1562. confirmed by act of Parlia∣ment. Ann. Eliz. 13. c. 12.
• * 1.196

  Sixtus 3. can. 4.
• * 1.197

  Synops. Papism.
• * 1.198

  Vntruth. 59.
• * 1.199

  Apparant er∣rors admitted and allowed in the papall Church.
• * 1.200

  Vntruth. 60.
• * 1.201

  Contradicti∣ons of ido∣latrie in Poperie.
• * 1.202

  Contradictio•• of doctrine in the poperie.
• * 1.203

  Vntruth. 61.
• * 1.204

  Sigebert in ann. 903. Platina.
• * 1.205

  Nichol. 1. de matrim c. 6.
• * 1.206

  Later. conc. par. 6. c. 8. Par. 6. c. 27.
• * 1.207

  Lateran. par. 6. c. 8.
• * 1.208

  Ibid. c. 28.
• * 1.209

  Sext. decret. lib. 5. t. 12. c. 3.
• * 1.210

  Extrau. Ioann. tit. 14. c. 4.
• * 1.211

  See before sect. 3. Vntruth. 18. Crastouius in bell. Iesuitic.
• * 1.212

  〈◊〉〈◊〉. piller. 4.
• * 1.213

  Epaunens. synod. c. 3.
• * 1.214

  Epist. 64.
• * 1.215

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.216

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.217

  Pag. 25.
• * 1.218

  Vntruth. 62.
• * 1.219

  Vntruth. 63.
• * 1.220

  Vntruth. 64.
• * 1.221

  Pag. 26.
• * 1.222

  Popish religiō separateth from God, the Gospell ioy∣neth and re∣concileth to God.
• * 1.223

  Tridentin. sess. 13. c. 5.
• * 1.224

  Rhemist. 1. Cor. 9. sect. 9. Rom. 8.38.39.
• * 1.225

  The Sacramēt of Baptisme corrupted in Poperie.
• * 1.226

  Genes. 17.7.
• * 1.227

  Rhemist. Heb. 10. sect. 4.
• * 1.228

  Bellar. lib. 1. de bapt. cap. 7.
• * 1.229

  Matth. 28.20.
• * 1.230

  Fox pag. 865. col. 1. edit. 4.
• * 1.231

  Act. 10.47.
• * 1.232

  Bellar. lib. 2. de confir. c. 11.
• * 1.233

  How a Chri∣stian is truly confirmed a∣gainst tenta∣tion.
• * 1.234

  Ephes. 6.13.
• * 1.235

  Rhem. Ioh. 6. sect. 11. Rhemist. 1. Cor. 11. sect. 16. Rhem. Matth. 26. sect. 4. Trid. sess. 13. c. 5. Trid. sess. 22. c. 3.
• * 1.236

  The right vse of the Lords Supper.
• * 1.237

  Bellarm. lib. 2. de poenit. c. 12.
• * 1.238

  Rhem. Mat. 11· sect. 21.
• * 1.239

  No true re∣pentance in the Papall schisme.
• * 1.240

  The true comforts of the sicke.
• * 1.241

  Trident. sess. 23 c. 1.

  Abuse of or∣ders in pope∣rie.
• * 1.242

  Jbid.
• * 1.243

  Jbid. c. 4.
• * 1.244

  1. Timot. 14.16 Abuse of ma∣trimonie.
• * 1.245

  1. Decret. Da∣mas.
• * 1.246

  Iob. 13.4.
• * 1.247

  Lib. 3. de vir∣ginib.
• * 1.248

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.249

  Vntruth. 65.
• * 1.250

  P. 27. l. 14.
• * 1.251

  Vntruth. 66.
• * 1.252

  Sclaunder 67.
• * 1.253

  Sclaunder 68.
• * 1.254

  Sclaunder 69.
• * 1.255

  Vntruth. 70.
• * 1.256

  P. 28. l. 4.5.6. &c.
• * 1.257

  Rhemist. annot. in Iames 1. v. 13.
• * 1.258

  How euill actions are disposed of God.
• * 1.259

  2. Sam. 16. v. 10.
• * 1.260

  Admonition after the Queenes Iniunctions.
• * 1.261

  What autho∣ritie the Prince hath in Ecclesiasti∣call matters. Article. 37.
• * 1.262

  Preface to the Communion booke.
• * 1.263

  Artic. 20.
• * 1.264

  Artic. 21.
• * 1.265

  Papists re∣ceiue the de∣crees of the Church as the word of God.

  Ioannes Maria.
• * 1.266

  Siluester Prierias cont. Luther.
• * 1.267

  Annotat. in 1. Tim. c. 3. sect. 9.
• * 1.268

  What freewill man hath.
• * 1.269

  Lib. de corrept. & grat. c. 13.
• * 1.270

  De praedestinat. lib. 1.15.
• * 1.271

  How good works are necessarie.
• * 1.272

  Pag. 27. lin. 30.
• * 1.273

  Predestination taketh not a∣way mans freewill. Act. 2.23.
• * 1.274

  De praedest. lib. 1. c. 15.
• * 1.275

  Annot. in act. 27. sect. 3.
• * 1.276

  Popish doc∣trine can not accord Gods predestination and mans freewill. Rom. 8. v. 29.30.
• * 1.277

  Rhemist. Math. 20. s. 1.
• * 1.278

  Rom. 9.16.
• * 1.279

  Cod. lib. 4. tit. 20. leg. 9. Gratian. in authenti••.
• * 1.280

  Cantic. serm. 24.
• * 1.281

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.282

  Vntruth. 71.
• * 1.283

  Pag. 28. lin. 16.
• * 1.284

  Vntruth. 72.
• * 1.285

  Lin. 22.
• * 1.286

  Vntruth. 73.
• * 1.287

  Pag. 29. lin. 8.
• * 1.288

  Lin. 16.
• * 1.289

  Vntruth 74.
• * 1.290

  Vntruth 75.
• * 1.291

  Lin. 28.
• * 1.292

  Vntruth 76.
• * 1.293

  Vntruth 77.
• * 1.294

  Pag. 29. lin. 2.
• * 1.295

  Pag. 29. lin. 4.
• * 1.296

  Vntruth 78.
• * 1.297

  Reuel. 22.9. Act. 10.26.
• * 1.298

  Joh. 5.45.
• * 1.299

  The enter∣course be∣tweene the Church tri∣umphant and militant. Reuel. 5.10. Reuel. 6.10.
• * 1.300

  Ex Augustin. de praedestinat. ad Prosperum. lib. 1. cap. 14.
• * 1.301

  Papists doe wrong to the dead.
• * 1.302

  Reuel. 14.13. Reuel. 7.17.
• * 1.303

  Christ but once offered in sacrifice.
• * 1.304

  Heb. 9. v. 25.26
• * 1.305

  Heb. 10.14.
• * 1.306

  Luk. 22.19.
• * 1.307

  Constantinop. synod. 7. gener. Ex Nicen. 2. action. 6.
• * 1.308

  Swearing v∣suall among Papists.
• * 1.309

  Coloniens. part. 13. cap. 13.
• * 1.310

  Fox. pag. 904.
• * 1.311

  Consecration of the Clergie in England.
• * 1.312

  Edward. 1. an∣no 25. Edward. 3. an∣no 25. statut. de prouisorib. Richard. 2. anno 13. stat. 2. c. 2. Henr. 4. ann. 2. cap. 3.

  Popish hierar∣chie against the Canons.
• * 1.313

  Synops. p. 149.
• * 1.314

  Ephes. 4.11.12.
• * 1.315

  Popish orders of the Clergie superfluous.
• * 1.316

  Matth. 15.13.
• * 1.317

  No indeleble character in Orders.
• * 1.318

  Reuelat. 1.6. 1. Pet. 2.9.
• * 1.319

  In 4. distinct. 4. quaest. 1. Distinct. 6. q. 9.
• * 1.320

  Gab. ibid. q. 2.
• * 1.321

  Ministers how they differ from the peo∣ple.
• * 1.322

  Emperour more ample in iurisdiction then the Pope
• * 1.323

  Galath. 2.
• * 1.324

  As Valens the Emperour sent Arrian Priests to in∣fect the Goths at their first conuersion, Lanquet anno Christ. 380.
• * 1.325

  Iesuites haue peruerted ra∣ther then con∣uerted coun∣tries.

  Iesuit. Catechis. fol. 152. b.
• * 1.326

  Iesuit. Catechis. fol. 187.188.
• * 1.327

  Iesuit. Catechis. lib. 3. cap. 18. The Iesuites slender ac∣count of her Maiestie.
• * 1.328

  Ignatian Friers no fit Courtiers.
• * 1.329

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.330

  Ad Theophii. aduers. Ioann. Hierosolym.
• * 1.331

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.332

  Pag. 46. lin. 18.19.20. &c.
• * 1.333

  Vntruth. 78.
• * 1.334

  They speake nothing lesse then Christ crucified.
• * 1.335

  Popish prea∣ching by ce∣remonies.
• * 1.336

  Bellar. lib. 2. de monach. c. 40.
• * 1.337

  What Monks and Friers shauing signi∣fieth.
• * 1.338

  Popish cere∣monies in de∣dicating of Churches.
• * 1.339

  Bellarm. lib. 3. de sanct. c. 5.
• * 1.340

  Bellar. lib. 1. de baptis. c. 25.26.27.
• * 1.341

  Popish toyes vsed in bap∣tisme.
• * 1.342

  Epist. 119. c. 19. cited distinc. 12. c. 12.
• * 1.343

  Pharisaicall religion.
• * 1.344

  Vntruth 79.
• * 1.345

  Math. 23.5.
• * 1.346

  Galath. 3.1.
• * 1.347

  Paganes signi∣ficant cere∣monies.
• * 1.348

  Plutarch. quaest. Roman. Qu. 11. Qu. 26.
• * 1.349

  Qu. 61.
• * 1.350

  Qu. 64.
• * 1.351

  Qu. 75.79. Polidor. Lib. 6. d•• in∣uentorib. Qu. 86.
• * 1.352

  Qu. 108.
• * 1.353

  Euripid. in supplicib.
• * 1.354

  Alexand. ab Alexand. lib. 2. c. 8.
• * 1.355

  Plutarch. coniugial. prae∣cept.
• * 1.356

  Alexand. ab Alexand. lib. 4. c. 17.
• * 1.357

  Galath. 4▪9.
• * 1.358

  Hieron. Augustin. tom. 3. oper. Hieron.
• * 1.359

  Math. 15.14.
• * 1.360

  Plutar. de superstition. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.361

  P. 47. li. 13.14.
• * 1.362

  Vntruth 80.
• * 1.363

  Vntruth. 81.
• * 1.364

  Vntruth. 82.
• * 1.365

  Vntruth. 83.
• * 1.366

  Vntruth. 84.
• * 1.367

  Vntruth. 85.
• * 1.368

  Protestants affirmatiue doctrine.
• * 1.369

  Foundations for learning and religion standing a∣mong Prote∣stants.
• * 1.370

  2. King. 23.5.
• * 1.371

  2. King. 10.27.
• * 1.372

  Ambros. contr. Symmach.
• * 1.373

  What is to be thought of the dissolution of Abbeyes.
• * 1.374

  Cod. lib. 1. tit. 8. leg. 8.
• * 1.375

  Statut. Hen. 8. ann. 31. c. 13.
• * 1.376

  Cod. lib. 1. tit. 8. leg. 9.
• * 1.377

  All things ne∣cessarie to sal∣uation in the Gospell.
• a 1.378

  Hebr. 6.2.
• b 1.379

  Ephes. 6.4.
• c 1.380

  Rom. 10.17.
• d 1.381

  Rom. 7.7.
• e 1.382

  Rom. 5.1.
• f 1.383

  Iohn 5.39.
• g 1.384

  Rom. 4.11.
• h 1.385

  Iam. 5.13.
• i 1.386

  Iam. 5.13.
• k 1.387

  Iob. 33.23.
• l 1.388

  Reuel. 14.13.
• m 1.389

  1. Thessal. 4.13.18.
• * 1.390

  Popish nega∣tiue doctrine.
• * 1.391

  Plutark. quaest. Rom.

  Temples ma∣nie built a∣mong Pa∣ganes.

  Plutarch quest. Graec.
• * 1.392

  Monasteries founded for murthers.
• * 1.393

  Fox pag. 149. col. 1. Pag. 155. col. 2. Pag. 159. col. 1.
• * 1.394

  Founders of Monasteries not of the new Romans faith.

  Houeden continuation Bedae ann. 792.
• * 1.395

  Ann. 927.
• * 1.396

  Fox. p. 149.
• * 1.397

  Ann. 940.
• * 1.398

  Fox. p. 151. col. 1. Guliel. lib. 3. de gestis pontif. Ann. 975. Histor. Ior∣nalens.
• * 1.399

  The charge of this worke is thought to amount to 4000. pounds, which summe was before mistaken by wrong infor∣mation, Synops. p. 960.961.
• * 1.400

  Tom. 4. Mar∣cell.
• * 1.401

  All things to true religion requisite are wanting in poperie.
• * 1.402

  Libr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.403

  The comfort∣lesse resolutiō of Poperie.
• * 1.404

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.405

  Vntruth. 86.
• * 1.406

  Gregor. decr. lib. 1. tit. 31. c. 14.
• * 1.407

  Carthaginens. Concil. 7. ca. 3.