CHAP. I.

ALbeit the malice of papists is great in defacing her Maiesties actions, and slandering her go­uernment; yet who so listeth to consider the same with indiffe­rencie, cannot choose but ac­knowledge her to bée an excel­lent and singular woman, to bée parangoned with the famous women of ancient time, if not preferred before them. Osorius albeit for his religion opposite to her, yet could not choose, but highly commend her, both for her manly constancy, & mature wisedome, and singular modestie. Quid admirabilius In prafat. ante lib. 3. de religione. saith he, quàm in foemina virilem constantiam, in virgine senilem prudentiam, in summa opum affluentia summam modestiae laudem eminere? Hée praiseth also her witte, her learning, and her clemencie. Es singulari ingenio praedita, Ibidem. saith he, & magnarum artium disciplinis erudita: laudibus mansuetudinis & lenitatis, quae cum istius formae venustate consentiunt, excel­lis, nec eas laudes, quae ex constantiae magnitudine oriuntur, tibi repudiandas existimas. Peter Bizarus by chance mentio­ning her in his storie of the state of Genua, dothLib. histor. Genuens. 23. call her Lec­tissimam Heroinam, & nusquam satis amplis laudibus celebran­dam; [Page 2] and doubteth not for her rare indowments both of the body and the minde, and for her clement, and wise gouern­ment to compare her to a bright starre, excelling the splendour of other princes of her time. And that these praises proceeded not of flatterie, not onely their country, the men being stran­gers to her, but her noble actions do declare.

All this notwithstanding the papists, albeit tied to her by diuers obligations both of subiection, and extraordinarie fauor, yet cannot endure to heare her praised. The Noddie our aduersarie although he plead for her fauour, yet could not vouchsafe her one good worde. His consorts they haue loaded her with many lend, and slanderous words. Nicholas Sanders and Harpsfield, of whom she deserued better, began to collect slandrous accusations against her. Edward Rishton whom she deliuered out of prison, and set at libertie, loosed his toong to raile against her, by whom hée receiued life. From th [...]se fountaines B [...]zius, Ribadineira, and diuers other railing fri­ers haue borowed matter, and published diuers libels to her dishonor. Neither may it séeme marueilous, if malicious men haue spoken maliciously, or if her enimies haue declared their ingraffed hatred against her.Prouerb. 29. The wicked do abhorre those that walke aright, or as the old Latine interpreter hath: Abo­minantur impij eos, qui in recta sunt via. King Dauid Psal. 72. saith, That he was accounted a woonderment, or as a monster of manie. Prodigium saith hée, factus sum multis. Shée hath beene a nursing mother to Gods church, and therefore the enimies of Gods church hate her, and speake euill of her. Nay they speake euill of her, and persecute her without a cause. Clement the se­uenth began the persecution against her in the person of her parents, declaring the mariage of her father and mother vn­lawfull. Paule the third, when shée was yet an infant, did séeke her destruction, as did Herode the destruction of the inno­cent children in Bethlehem. Harke how he thundreth out his sentence against her, declaring her vnable to succéede her fa­ther in the crowne of England. Omnem Henrici ex praedicta Anna Bollena subolem, saith he,In Bullae Pauli 3. Cont. Henr. 8. fautorum (que) suorum liberos iam natos, aut nascituros vsque ad eum gradum, ad quem iura huiusmodi poenas extendunt, omnibus possessionibus, domi­nijs, libertatibus, priuilegijs; honoribus, officijs, bonis mobili­bus ac immobilibus, quouismodo obtentis priuamus, ac infa­mes [Page 3] esse decernimus. Sée he persecuteth the king and his children, and all that fauour them, although they were not yet borne into the worlde. Oh what mischiefe woulde hée haue done, if hée had had power and authoritie, that thus without all authoritie and meanes to wreake his malice, sheweth the bitternesse of his choler! the popes adherents neuer ceased, vntill they had brought her most innocent mother to her end: which was the greatest gréefe that tormented the king lying on his death bedde, and sore repenting himselfe for the wro [...]g­full shedding of that innocent Quéenes bloud, as many then present did testifie; and Theuet a frier, a man not suspect, doth leaue recorded in hisLib. 16. Cos­mogr. vniuers. Historie, of which we shall report the testimonie héereafter. Neither did they onely murder the innocent mother, but also sought by act of Parliament, to disable and from the succession to exclude the daughter. In Quéene Maries time by diuers practises they sought to kill her. When their malice tooke no effect, pope Pius, Gre­gorie the 13. Sixtus quintus, and diuers other popes by warres and rebellions, haue attempted to depriue her of her kingdome. It may also bée probably suspected, that they sub­orned diuers to kill her, or poison her. Howsoeuer they were acquainted with these practises, certaine it is, that di­uers of the popish faction haue conspired either by sworde, or poison, or other meanes to destroy her. And now when they are not able to do her other hurt, they persecute her with their toong. So wicked men Do scorne the simplicitie of the iust, as the holyIob. 12. Scripture teacheth vs. They publish in­famous libels against her person. This our aduersarie doth slander her gouernment, as if this land had receiued no bene­fite by that reformation of religion, which God wrought by her meanes. But the testimonie of enimies and traitours by all lawes is repelled.

That God hath by her mea [...]es greatly blessed this land it doth appeere first by testimonie either of her aduersaries, as of Osorius; or of strāgers, as of Petrus Bizarus. Quid magis obstu­pendū saithIn praefat. ante lib. de relig. Osorius, quam mollem & delicatam mulieris na­turā tantis esse virtutibus ornatam & instructam, vt totū regni pondus sustineat, in eóque munere maxima cum lande verse­tur: quod vix multorum hominum excellentium consilio, vir­tute, fide, authoritate conficitur. Bizarus preferreth the [Page 4] happinesse of England vnder her gouernment, before all hap­pinesse of former kings, and ages. Illud duntaxat, saith hee,Lib. hist. Genuens. 23. obiter adiecero, Britanniae regnum nunquam ab vllo (pace aliorum dixero) vel retroactis seculis, vel patrum nostraque memoria maiori cum prudētia, nec minori foelicitate fuisse ad­ministratum. This he saith of her Maiesties gouernment, wri­ting about the 21. yéere of her raigne.

But what should testimonies of men néede, when her no­ble and famous actions do sufficiently commend, and set foorth the praises of her gouernment? First as it pleased God by the hand ofIudges. 4. Deborah to deliuer his people from the tyrannie of Iabin & the Cananites, that some yéeres had oppressed them: so it pleased him likewise by this our Deborah to breake the yoke of the pope, and to deliuer the people of England from the tyrannie of the Cananites the papists, that had diuers yéeres oppressed vs and tyrannized ouer vs.Psal. 123. Anima nostra sicut passer erepta est de laqueo venantium: laqueus contritus est, & nos liberati sumus. Our soule (that wée may vse the prophets words) like a sparrow is deliuered from the power of hunters; the snare is broken, and we are escaped. Now how great this blessing is to be estéemed, wée may easily iudge by these particulars. First wée were deliuered from the heauie burthen of the popes decretales, of his excommunications, and his taxes and exactions, of which the very papists them­selues haue long complained, and yet finde themselues there­with much agréeued, but that they dare not complaine. FrierPetrus de Al­liac. de reform. eccles. Humbert affirmeth, that the exactions, excommunications, and constitutions of popes, were the cause of the schismes of the eastern and western churches. Dicit quod causa disposi­tiua schismatis Graecorum inter alias vna fuit propter gra­uamina Romanae ecclesiae in exactionibus, excommunicati­onibus & statutis, saith Peter de Alliaco, who doth shew many particulars of these gréeuances. The Princes of Germany in a certaine diet at Nuremberg100. grauan. Germ. in Fascic. rer. expet. & fugiend. did complaine, that the popes did offer thē A hundred greeuances and wrongs not sufferable, which they declared by the particulars. And yet none of those concerned corruptions of doctrine. By her Maiestie we be­came frée from all the popes pillages & exactions, from the in­iustice of his censures, from the bondage of his decretals, farre more gréeuous then the ceremoniall lawes of Moses, whose [Page 5] yoke notwithstanding, as theAct. 15. apostle testifieth, was so heauy, that neither the people then, nor their fathers were able to beare it.

Secondly, where in Quéene Maries time the people had the Scriptures taken from them in their mother toong, and liued in great ignorance of matters of saluation, as seldome being instructed in matters of religion; not onely the word of God began againe to be publikely read in Churches, but also more sincerely expounded, then before: neither were any exclu­ded from the knowledge of the same.

Thirdly, the true administration of Christs Sacraments, which by the abominable masse had beene abolished, was re­stored, and Gods people made partakers both of the Sacra­ment of his body, and of the cup also; and withall, the true doctrine of Sacraments was publikely deliuered vnto the people of God.

Fourthly, Gods true worship was againe restored accor­ding to his most holy worde, and the practise of the Catho­like church of Christ; which before that had beene most shame­fully corrupted with popish traditions, and humane inuen­tions.

Fiftly, the rodde of the oppressor by her peaceable gouern­ment was broken, and the fires quenched, that had burned so many innocents, and true martyrs; and the tortures remoo­ued, wherewith many honest men had beene greeuously afflic­ted; and peace was giuen to the church, so that all true Chri­stians might without feare make profession of their faith, and publikely meete to celebrate the name of God. Those that were exiled returned, and such true Christians as kept them­selues secret, did manifestly shew themselues.

Finally, shée did not onely restore true religion, and the right administration of Sacraments, and Gods true worship, but also abolished the manifold heresies and corruptions of popish doctrine. Shee shut the mouthes of priests and friers preachers, not of peace nor sent from God, but sent by the pope and his adherents, to maintaine heresie and faction, whose preaching notwithstanding as saith Stapleton, In praefat. ante relict. princip. doc­trin. Is the foundation of Viz. accor­ding to the pope [...] definition. Christian religion. Is it not a braue religion, thinke you, that is built vpon impious popes, frier fraparts, and massing priests mouthes? Quomodo Christus saith hee, [Page 6] ciúsque doctrina, Christianae religionis fundamentum est; sic alij nunc à Christo missi, eorúmque doctrina, praedicatio, deter­minatio fundamenti apud me locum habebunt. AndIbidem. againe, In hac docentis hominis authoritate, in qua Deum loquen­tem audimus, religionis nostrae cognoscendae fundamentum necessariò poni cernimus. Note, I pray you, how he saith most blasphemously, that God speaketh by the popes mouth, and by the mouthes of such friers and priests as he sendeth (for of them he speaketh) and how vpon their preaching he buildeth his Romish religion. Well, this abusiue foundation is nowe discouered, and we are taught to builde, not on pope, nor on friers, nor on legends nor lies, nor vncertaine traditions; but vpon the word of God. Now also by her Maiesties authori­tie, the most blasphemous and idolatrous sacrifice, and seruice of the masse, and the priests of Baal with their Balaamiticall friers are remooued out of the church. The same is also pur­ged of idols and idolatrie, and men from worshipping of stockes and stones, and rotten ragges and bones, and from adoration of angels and men departed this life, are brought to worship the true and euerliuing God. Finally where héereto­fore men were taught to séeke remission of sinnes by masses, indulgences, iubileies, holy water, and other humane deuises; and beléeued, that if they had not remission héere, they shoulde at the least finde it in purgatorie: nowe these abuses were quite remooued, and men taught, that Christ Iesus without these ceremonies was the onely way to heauen; and that Christians obteined remission of sinnes by faith in him; and that no workes pleased God, but such as he commanded. This then is the first and principall blessing which by her Maiesties most happie gouernment this land enioieth; a blessing I saie farre excelling all others, as farre as spirituall and eternall happinesse excelleth temporall commodities. And yet, as ap­péereth by the confession of strangers, that woondred at the happinesse and tranquillitie of this state in the troubles, and turmoiles of all our neighbors round about vs, God hath ac­cumulated vpon this people of England, by the meanes of her gouernment, diuers temporall blessings also.

Wée are therefore secondly to consider, what temporall graces we haue obteined by meanes of her happy attaining to the crowne, and by her gouernment, albeit I make no doubt, [Page 7] but that all these latter graces do flow from the first, as from a fountaine. For God saith1. Sam. 2. expresly, That he will honor those, that honour him: and experience teacheth vs, that God bles­seth those nations, which giue harbor to his church, and with a true hart receiue his worde, and serue him duly according to the same. First then we may remember, that by her meanes we were deliuered from the thraldome of the Spaniard, and the feare of forraine lords, into which dangerous state Quéene Marie with her poperie had brought this lande. Now how great a blessing this is, we may easily vnderstand, if we do but looke either into the miserable bondage of our neighbours of the low Countries, or else of the Spaniards themselues. And better then these we coulde not hope for; but many rea­sons might mooue vs to feare woorse, of which we shall haue occasion to speake héereafter. In the low Countries during the time of Charles the fift, it isHist. Belgi [...]. Meterani. lib. 2. reported and prooued by re­cord, That aboue fiftie thousand were done to death about the cause of religion onely: and yet then neither was there any inquisition established, nor did the Spaniard command so ab­solutely, as sithence he hath. Since that time all the priuileges of the countrey haue béene broken, and such intollerable wrongs offered, and impositions and taxes laide vpon them, that the most aboundant countrey in Europe is now consu­med, and brought to nothing. In Spaine the people liueth in excéeding feare of the Inquisition, and paieth the tenth of all things bought and sold in the market, and beside that diuers customes, and whatsoeuer burthens or impositions else the Princes can with any colour lay vpon them. So that nowe notwithstanding the riches of the Indies, the people of Spain for the most part are brought to beggerie.

Secondly by the abolishing of the popes vsurped power, his extreme exactions ceased, and the publike treasure of the kingdome, which by his meanes was woont to be exhausted, began to encrease; at the least it was kept within the king­dome.

Thirdly her Maiestie restored peace vnto vs, which Quéene Marie intricating her-selfe in her husbands quarrell, did exchange for warres, and lost Calice, and all the remain­der of her ancestors possessions in France. This peace, but that the papists haue gone about by diuers attempts at home [Page 8] and abroade to trouble it, hath now continued two and fortie yeeres and vpward. So it appéereth what troubles, wants, warres, rebellions, losses, or disgraces haue hapned now this many yéeres to this nation, or else are intended against vs, that the same haue wholy procéeded from the popish faction, and their abominable and cursed idolatrie and superstition, as all blessings that haue béene bestowed vpon vs, haue issued from the fountaine of Gods fauour for the maintenance of his truth, by meanes of her Maiesties gracious gouern­ment, and of her fathers and her brothers noble purposes and deseignements. Neither did her Maiestie restore peace to vs, onely with forreine enimies, but restraine the cruell rage of popish butchers that murdered Gods saints at home, & made warres vpon them. shée, I say, restored peace, and gaue rest to Gods church.

Lastly by meanes of her Maiesties gouernement, the strength of this land is growne great. Neuer were there more valiant men of warre, nor better men at sea, then now. Her Nauie is excéedingly encreased: her munitions and furniture for the war is exceeding. Neuer was there in England greater store of learned men, nor more cunning artificers in al trades. There is no countrey better peopled: nor was euer prince more reuerenced, or beloued of her subiects.

These blessings God hath bestowed on her people by meanes of her gouernment. It hath pleased him also singular­ly to blesse her both with spirituall, and temporall graces; and to make her reigne farre longer, then of most of her progeni­tors, & to multiplie her daies aboue ordinarie. Shee hath also seene the miserable endes of most of her enimies, and of such traitors, as haue sought her hurt; and long may shée continue, and see the confusion of the rest, to the comfort of all her louing subiects, and griefe of her wicked enimies. As for those, that haue either by open force, or priuate practise sought to destroie her, they are all perished, and come to confusion: euen so Lord let them all perish, and come to confusion, that hate thée, and thy truth, and the maintainers and professors thereof.

At this happinesse of the English nation, by the happie change of religion made by her Maiestie at her first entrance into her kingdome, it is no maruell, if this our aduersarie, and his consorts be repine: for that is the nature of enuie, to bée [Page 9] sorie, if shée see no cause of others sorrow: Vixque tenet lachry­mas, as the PoetOuid. Meta­morph. 2. saith, quia nil lachrymabile cernit. It is the propertie also of busie fellowes to be quarrelling, and accusing of others: they feede on accusations as daintie meate. [...], as saith Pindarus. They looke not into their owne myseries and calamities, but curiously looke into other countries, not vnlike hungrie Grammarians, that are descanting still of the calamities of Troie, and yet sée not their owne domesticall miseries, that more néerely concerne them. But it is true, as one saith, That he that is curious in other mens causes, is also malitious. Which appéereth true in this our aduersarie: for gladly woulde he, by ripping vp our estate, make the worlde beleeue, that we haue receiued no blessing, nor benefite by change of religion: but he demonstrateth no­thing but his owne folly, ignorance, and malice.

HeP. 1. beginneth with a long tale of flatterie, and the harmes ensuing thereof; and at his first setting out entreth in­to a common place, as it were into a common Inne, pleasing and resting himselfe, but tyring and harrying his reader with his néedelesse fooleries. For what skilleth it, I pray you, to know what a dangerous beast, a flatterer is? Againe who de­nieth, but that flatterie is an odious thing? But what is this to vs? Can he shew that sir Francis is a flatterer? no: nay he doth not so much as go about to prooue any such matter: nor doth he applie his common place to his purpose, but leaueth it as a fragment borrowed out of some frierlike declamation, without any coherence to the rest of his long speake. Where­fore to helpe him foorth where he faileth, we confesse that flatte­rie is a foule fault; and are content, that he should speake his pleasure against flatterers. For whatsoeuer he saith against them, falleth right vpon him and his consorts, who albeit they raile starkely against honest men, yet are still clawing the pope and the king of Spaine, and their adherents, shewing themselues to be clawbackes, parasites, and flatterers. what the pope saith, that they say all; what he denieth, they denie. They are of néere kinred to Gnatho, of whomIn eunucho. imperaui ego­met mihi, omnia assentari. Terence spea­keth, That had no power to gainsay any thing, which his master said. so saithIn praes. in relect. princip doctrin. Sapleton, That the popes determination is the foundation of his religion. They are also like the parasite in Plautus, whose belly taught him to speake strange thinges: [Page 10] for these good fellowes for their bellies sake speake, raile, holde their peace, write, faune, flatter, and vnto the popes pleasure turne their stile and their teaching. Mutato iudicio ecclesiae, saith theEpist. 2. ad Lo [...]emos. Cardinall of Cusa, mutatum est & dei iudicium. Now by the church he vnderstādeth his holy father the pope, who asDe princip. doctrin. passim. Stapleton holdeth, is the principall subiect of Ec­clesiasticall authoritie. him a multitude of parasites doth most palpablie flatter. Augustin Steuchus doth honour him as a God. audis saithContr. Donat. Constantini. he, Pontificem deum appellatum, & habi­tum pro deo? Gomesius writing vpon the rules of the popes chancerie, saith That the pope is a certaine visible God. Papa, saith he, est quoddam numen, & quasi visibilem quendam deum prae se ferens. Stapleton like a shamelesse parasite dothIn Epist. de­dicat. ante princip. doctrin. worship him, as his souereigne God on the earth, Tanquam supremum in terris numen. Iohn Andreas in c. quanto. de tran­slat. episcopi. and Abbas Panormitanus in c. licet. de electione, saie, That he and Christ haue but one tribunall seate betweene them. In breuilo­quio. In praef. ant. lib. de pontif. Rom. Bonauenture calleth the pope The onely spouse of the church, & Christs vicar generall. Robert Bellarmine, who now in reward of his flatterie is made a cardinall flatterer, doth smoothly callIbidem. the pope The corner stone of the church, & ac­compteth himLib. 2. de pont. c. 31. not onely A stone most precious, & approo­ued, spoken of by the prophet, but also as the sunne in The fir­mament, and the head and spouse C. solitae. ext. de ma. & obed. of the church. Others aduance him aboue the moone: others say, he so farreLib. 3. sum­mae. c. 9. ex­celleth the emperor, as the sunne in the firmament doth excell the moone. Simon Begnius in the Councell of Laterane, doth call Leo the tenth, The Lion of the tribe of Iuda: and doubteth not to name him his sauiour: Ecce, saith he, venit Leo de tri­bu Iuda, &c. te Leo beatissime saluatorem exspectauimus. Another in the Councell of Trent saith, The pope was that light that came into the world, abusing the words of the scrip­ture to flatter him: Papa lux, saith he, venit in mundum. Turrecremata Lib. 2. sam­mae. c. 26. doth call him King of kings, and prince of the church, and saith, He hath more perfection in him, then all the residue of the body of the church. To recite all their flatte­ries, were infinite: neither is it néedfull, séeing these are suffi­cient to declare them in this kinde singular. Beside termes, they do fall downe before him, and adore him, as an idole: they carie him about vpon mens shoulders, and omit no kinde of [Page 11] seruile flatterie.In epist. ant. lib. de Calui­no-turc. Gifford calleth Philip the second king of Spaine, The greatest monarke vnder the sunne: to shew him­selfe to be one of the grossest flatterers vnder the moone. And this Noddy to shew himselfe a noble parasite, vpon whom the rigour of his whole inuectiue against flatterers doth most fitly fall,P. 90. calleth the pope of Rome and king Philip the second of Spaine, The greatest monarkes of Christendome: of which two, the first is no lawfull monarke, nor prince, but an vsur­ping tyrant, and that of more malice, then might. The se­cond, while he liued was a seely old man, neither in his domi­nions, nor in his actions deseruing any extraordinarie praise, nor being in any sort comparable to Christian princes, of whom we read in stories. So we sée that all this common place of flatterie, as it is farre from the matter, so it fitteth this Noddie and his consorts very properly.

Afterward drawing néerer to his purpose, hePag. 2. telleth vs in very tragicall termes, That notwithstanding her Maiesties good intentions, there is none so simple that discouereth not, nor so euill affected, that rueth not the difficulties that growe, and are growing by alteration of religion. but his matters are so well handled, that his aduersaries do easily discouer his no­torious impudencie, and his friendes do rue his simplicitie, séeing him to take as granted, and boldly to affirme, That all men see and acknowledge the difficulties that arise out of alte­ration of religion; when none either séeth, or iustly can affirme any such matter. This, if he were not a stranger, or rather an enimie to his countrey, he might know, that all honest and true harted subiects, and not onely true Christians do holde, and willingly acknowledge, that the reformation of religion wrought by her Maiesties meanes, is the principall foun­taine, from whence diuers blessings haue issued, and flowed out to the great benefite of many. Neither doth any ampl [...]ie these pretended difficulties and dangers, and holde our case ruthfull, but such rinegued English, and traiterous priests and fugitiues, as himselfe and his consorts are, who repine and grudge at nothing more, then our well dooing and prosperitie; and whose traiterous practises, they being combined with for­reine enimies of the state, are the onely cause, from whence either any suspicion or feare can procéed. Beside this, if anie calamitie did procéed from this alteration of religion, then [Page 12] should her Maiestie deserue most blame, by whose authoritie the same was wrought and procured: and so should this para­site, that would so willingly insinuate himselfe into her fauor, spill all fauour, by imputing to her all our pretended feares and calamities. To cléere himselfe he saith, That this alteration did not proceed from her owne inclination at the first. But while he would séeme to excuse her, he doth gréeuously accuse her, as if shée had done contrarie to her owne inclination, and had by chance, as it were, and without any knowledge or firme resolution entred this course. He doth also depriue her of the most principall part of all her glorie, which rose especi­ally vpon her zeale in reforming religion. Further he telleth a most shamelesse vntruth. for who knoweth not, that this re­formation of religion did wholy proceede from her owne most earnest zeale? did not shée her selfe, when any difficulties were surmised vpon this alteration, neglect them all? was shée not alwaies taken for a professor of Gods truth? was not this the onely cause of Winchesters, and all the papists hatred and practises against her? finally, where he would gladly yéeld her Maiestie some praise for her good inclination, he doth like a noddie dispraise her, and charge her to haue wrought that, Which all true affected men may rue.

But to passe ouer his follie, and vndutifull behauiour to­wards his prince, to whom he oweth all honor and reuerence, & yéeldeth none; that which he talketh of our estate, which he imagineth to be miserable & ruthfull, deserueth more conside­ration. For gladly would he worke a dislike of the present go­uernment in mens mindes; and principally he desireth men shoulde beléeue, that all supposed dangers procéed from the al­teration of religion at her Maiesties first comming to the crowne. But for the first, the state of things themselues will answere. Lawes are ordinarily executed, no man is wronged either in his person, or his lands, or his goods, but he may haue remedie. Religion is truely preached & professed: and if any complaine, it is bicause such malcontentes, as mislike, & oppugne the gouernment, are too much fauoured. Against for­raine enimies we want neither meanes nor courage to resist. And if nothing would mooue vs to like the state present, yet the malice of traitors, and enuie which they beare against it, may perswade vs, that it is well founded and setled. For if it [Page 13] were otherwise, they woulde then as much reioice, as now they sorrow.

For the second we say, that howsoeuer we stand, true re­ligion is neither the cause of trouble, nor of danger. For if that were so, then were all princes and states, that professe religi­on, in the same case. Againe, then should all that enioy popish religion enioy peace also & prosperitie: which experience teach­eth vs to be most vntrue. For the Portugals albeit extraordi­narily popish, yet are oppressed by the tyrannie of the Spani­ards, and the popish prouinces of the low Countries liue in great slauerie. The French king Henrie the third, notwith­standing his deuotion to the pope, was in the end excommu­nicated, vexed with rebellions, & most shamefully murdred by a Dominican frier. Don Caesare d'este duke of Ferrara was not, I trow, of our religion; yet did the pope excommunicate him, and most wrongfully take his state from him. Lastly, if religion now professed were the immediate cause and origi­nall of any trouble like to ensue; then should not the papistes haue béene the principall meanes to mooue warres, and rebel­lions against the state, nor the onely practisers against her Maiesties person and safetie, as we haue found them to haue béene. Wherefore, if we will rightly estéeme, we shall finde, that as true religion is the cause of all those blessings we en­ioy: so poperie, and the faction that maintaineth it, is the cause of all practises against her Maiestie and the state, and of all rebellions, and warres, and mischiefes entended against vs. Againe, as we were without danger, as long as God was truely worshipped, and idolatrie repressed, and Iesuites and priests, and their abettors diligently sought out, and punished according to lawes, and all concurred resolutely to maintaine true religion and the state: so since Recusants began of some to finde fauour; and masse-priests and Iesuites haue béene suf­fered to practise without punishment, and idolatrie is begun to be priuily erected, and some mens mindes grow colde in maintaining true religion, and the present gouernment; it is no maruell, if some inconuenience be feared. But remooue this, there is no cause, why any shoulde either doubt, or feare. For the pope hath businesse inough to maintaine his owne state; & no meanes to worke vs trouble, but by English trai­tors. In times past he was Stupor mundi, the woonderment [Page 14] of the world; now he is Fabula mundi, that is, a matter for idle priests and friers to prate of, but not to be feared, vnlesse wée liste. The Spaniard hath more reason to feare vs, and our associates of the low Countries, that may be lordes of the sea, if we please, and may take what part of the Indies we list; then we to feare him. Sure if his force had béene such as is pre­tended, neuer would he haue suffred such scorne, nor descended to such dishonorable courses, as he hath done. Both the pope and Spaniard depend vpon the aide of English fugitiues and malcontents. Draw from them this hope, then haue you the end of these supposed feares, and a full answere to this traitors painted tales and fables.

Thus you see this noddy hath neither reason, nor truth in his discourse. And yet that is not all the fault it hath. For it is also impertinēt to the purpose. For what if there were some cause of feare, or doubt? doth it therefore follow, that we haue recei­ued no benefits, nor blessings by her Maiesties most happie gouernment, & the abolishment of idolatrie, and restoring of true and catholike religion? If then there be no iust cause of feare, and onely certaine pusillanimous companions, quake at the popes thundring, and Spanish bragging, or else pretend to do it, bicause they looke backe to the fleshpots of Egypt, and glory of Babylon; then are we to acknowledge Gods fauour, that hath not onely giuen vs many graces by her Maiesties meanes, but also meanes to maintaine them, and to secure our selues. And for such cowards as feare forreine enimies, we are to put them into the next ranke to English traitors alrea­die conspired with the enimie,

Hée telleth vs further, That by alteration of religion in England; Scotland, Ireland, Flanders, and France, haue tasted of many miseries, tumults, calamities, and desolations. Hée should haue said of many blessings, and friendly fauors. For kindnesses and fauours, all our neighbors haue receiued from vs: but those calamities and desolations that he speaketh of, haue procéeded from the popes furie and malice, and from his adherents, persecuting quiet people for the profession of true Christian religion. But let vs heare the rest of his wise tale.

Beside battels, murders, destructions of countries, prouin­ces, townes, cities, houses, and particular men, saith hée, three [Page 15] Princes, two Queenes, and one King, haue beene all brought to their bane, by this occasion. He saith further, That the no­ble houses and linages of Hamiltons, Douglasses, Stuardes in Scotland, of Desmondes and other peeres in Ireland, haue been thereby ruinated: and finally, That in France and Flanders, there is no end of the accompt of those, that haue beene de­stroied by this change of religion: as if we had procured all these battels, murders, destructions; or as if wée, or our reli­gion, were the occasion of the destruction of princes or kings; or as if the massacres of France, and those bloodie executions, had béene committed by vs. What a shamelesse fellow is this to impute the cause of warres and troubles to vs, that euer auoided warres as much as we could, and offered force to no man, nor euer stirred, but as defendants for sauegard of our liues? Are lambes the causes of the crueltie of wolues? or were Christians the authors of the bloodie persecutions of heathen Emperors? all these bigge wordes therefore are no­thing else, but arguments of the Noddies distracted mind, and furious hatred against truth, that exclameth and crieth out vpon religion, and imputeth al calamities vnto it, whereas in truth all the cause of this wracke and destruction both of states and priuate families, proceeded wholy from want of consci­ence, and hatred of true religion. For if wee will looke backe, and search the histories of our times, wée shall finde, that all those tragicall stirres, and hurly-burlies, that haue brought not onely millions of christians, but also a great part of Chri­stendome to destruction, haue taken their beginning from the implacable hatred of popes and papists against Christian religion. Paule the third enflamed the warres against the princes of Germanie, which consumed a great part of that countrey: himselfe sent thither great forces, both of horse and foote, fearing not a little, least Charles the fift should make any composition with the Germans.

In the low Countries the people liued in peace and obedi­ence to their gouernours, vntill such time as the popish facti­on, fearing the ruine of their Babylon, beganne not onely to make cruell edicts and decrées against the professors of true religion, but also by force of armes sought to establish both the Spanish inquisition, and an absolute tyrannie.

Vita de Pio. quinto. Pius the fift, when the kings of France and Spaine [Page 16] grew wery of troubles, sent his messengers to negotiate with king Philip, and the Cardinall of Alexandria, to set forward the French king against his subiects. He sent also money and soldiers to aide the king, to destroy his subiects.

In king Henrie the eightes daies, Paul the third; in this Quéenes daies, Pius the fift, and Gregorie the thirtéenth, and other popesSanders de Schism. stirred vp diuers rebellions in England and Ireland against lawfull princes.

By the solicitation of the popes agents, many thousands of innocent people were massacred in France, contrarie to faith, and promise. These therefore are the murderers, and massacrers of Gods saints: these are they which haue occasi­oned the ruine of diuers noble houses & personages. In Eng­land the erles of Westmerland and Northumberland har­kening to the seditious motions of the pope ruined them­selues, & their houses. By the same occasion the house of Des­mond, and other houses in Ireland were ouerthrowne. Why the ruine of these houses and men should be imputed to religi­on, there is not any colour. In Scotland the houses and lina­ges of the Hamiltons, Douglasses, and Stuardes do yet stand, and if any of these houses haue runne headlong into their owne destruction, it is no fault of ours.

The Quéene Douager of Scotland, that was sister to the Duke of Guise died of sicknesse. How the last Quéene came to her end, I report me to publike actes and histories. Her hus­band was not slaine by men of our side, but of theirs: not for matter of religion, but for other causes. Our aduersary there­fore dealeth absurdly and like himselfe, that imputeth the faults of Popish religion, that teacheth murder of christians, deposing of princes, subuersion of states and kingdomes, and all manner of perfidious and cruell dealing, to vs. But sup­pose some error had béene committed in France, and the lowe countries, why is the same mentioned here, where we dispute about matters in England? can he not content himselfe to vtter vntruthes, but he must also speake impertinently, and so far from the purpose?

To amend the matter, he deuideth all blessings into spiri­tuall and temporall, and denyeth that by change of religion we haue receiued either the one, or the other. For before this alteration, saith he, one God was adored not onely in England, [Page 17] but also throughout all Christendome, and after one manner. He saith further, That there was one faith, one beleefe, one forme of seruice, one number of sacraments, one tongue in ce­lebration, one sacrifice, one head of the church, one obedience, one iudgement, in time past; and that now all is altered, the people of England being diuided not onely from the rest of catholikes, but also from Lutherans, Zuinglians, Caluinists abroad, and among themselues at home. But dealing with an aduersarie, and in matter so controuersious, if hée had beene wise, hée woulde haue brought either better proofes, or more modestie. To lie notoriously, must néedes worke discredite to his cause. First most vntrue it is, that before this alteration one God was worshipped throughout all Christendome, and after one manner. For to speake truely, the most part of those, that called themselues Christians, liued without all know­ledge of God, or of Christ Iesus, hauing nothing of Christi­anitie, but the very name, and the outwarde Sacrament of Baptisme. The rest, some fewe onely excepted, whom God enlightened with more knowledge, for God, worshipped an­gels, and saints, and the blessed virgine. Nay they worship­ped crosses, and crucifixes with diuine worship, and fell down before stockes and stones, and rotten reliques; some worship­ped the pope as God, and by him hoped to haue plenarie in­dulgence of their sinnes. Their manner of worship was so diuers, that euery parish almost had their peculiar saintes, ser­uices, festiuall daies and ceremonies.

Secondly ridiculously hée doth distinguish faith from be­léefe, and most vntruely surmiseth, That there was in time past but one faith and beleefe, and that euery Christian held that faith. For in some ages before Luthers time the common people knew not what to beléeue, nor vnderstood any one arti­cle of the faith. And as for the doctors of schooles, they differed in infinite points one from another, and all of them from the Gréeke churches, but especially from the true faith of Chri­stendome taught by Christ and his apostles.

Thirdly it is a palpable vntruth, to say, That before this alteration there was one forme of seruice, one number of Sa­craments, one toong, one sacrifice, one head of the church throughout all Christendome: wherein so many vaine vn­truthes are conteined, that it is not possible to vtter them re­dilie [Page 16] [...] [Page 17] [...] [Page 16] [...] [Page 17] [...] [Page 18] with one toong. For not onely the Gréeke liturgie doth much differ from the Latin, but also the Latin liturgies doe much differ from themselues, and were so full of abuses, that the Councell of Trent abolishing a number of old missals and portuises, was constrained to make new, and yet all naught, being nothing like the liturgies of the apostolike church de­scribed by Iustin martyr, Dionyse of Athens, and diuers other fathers. For those of S. Iames, S. Basill and Chrysostome are plainly counterfeited.

The number of 7. sacramēts was not certainly established nor receiued before the late councell of Trent. In theC. firmiter. de sum. trin. & side cath. Coun­cell of Lateran vnder pope Innocent there is mention made onely of two Sacraments, which we reteine. In no ancient father, that treateth of Sacraments can this number of seuen be found. The apostles deliuered vs but onely two Sacra­ments, that is of Baptisme and the Lords supper.

In ancient time it was neuer thought vnlawfull to cele­brate diuine seruice in any toong vnderstoode of the people. The Greekes euen to this day reteine the Gréeke toong. The1. Cor. 14. apostle doth directly condemne toongs vsed in diuine praiers or praises, if they be not vnderstood of the people.

The popish sacrifice of the masse, and all that abomination was not knowne of the ancient fathers, nor instituted by Christ. Then all Christians did communicate, and receiue both kindes, and were otherwise taught, then now they are. The Gréeke churches also much differ from the church of Rome: and diuers formes of sacrifices haue beene vsed in this church, vntil of late the Councell of Trent went about to esta­blish an vniformitie, or rather difformitie of religion.

Finally as the popes headship is now denied of the easterne churches, and so was for many ages; so was the ancient church vtterly ignorant of the matter. If this Noddy will persist in his error, and mainteine the contrarie; let him shew, if he can, that in ancient time the bishops of Rome made lawes to binde the whole church, and were supreme iudges, and not iudged of others, and made bishops throughout the world, and had that authoritie to dispense, and pardon which now the pope craueth.

Fourthly where he saith, Wee are diuided not onely from the generall body of catholikes in Christendome, but [Page 19] also from our selues: hée telleth vs his owne dreames and fan­cies fléeting in his idle braine without any grounde of truth. First it shall not bée prooued, that we haue diuided our selues from the catholike church, or any catholike societie. Nay wée offer to prooue, that the papists haue by their nouelties and he­resies deuided themselues from the catholike church; and say, that therefore wée haue left them, that wée may returne to the ancient apostolike and catholike church, and catholike faith of Christ. Secondly the churches of Zuizzerland, Germanie, France and England do neither holde of Zuinglius, Caluin, nor Luther, nor pope of Rome, as do the blind papists, but of Christ Iesus, and of the apostles, and prophets. Neither do they disagrée among themselues. Nay the contention be­twéene Caluin and Luther is not so great, but that popish doctors haue greater. As for our selues, all of vs professe the doctrine of Christ Iesus according to that rule, that was esta­blished by common consent of the church of England: from which if any digresse, he is no more to be accounted of our so­cietie then the papists, that are of the popes retinue.

Lastly where he calleth our religion, Parliament religion, hée speaketh like himselfe, that is, falsely and slanderously. For albeit the same be receiued by authoritie of the prince and state, yet is it Christs religion, and not the princes.

TheL [...]unctos. Cod. de summ. Trin. & sid. Cath. emperors Gratian, Valentinian, and Theodosius, de­créed, That all people of their gouernment should hold the doctrine of Peter the apostle, taught by Damasus bishop of Rome, and Peter bishop of Alexandria, and that they should beleeue one God, & three persons: and yet, I hope this Nod­die will not call the faith of the Trinitie, An imperiall faith. And thus much in answere of his obiection of parliamēt faith, and of supposed diuisions amongst vs. But if hée had conside­red, how that all the authoritie of their Romish faith, as it dif­fereth from ours, standeth vpon the authoritie of late popes, and of the late conuenticle of Trent, and that both the grounds and positions of it, are either nouelties, or old condemned he­resies, and was in Quéene Maries times established more by parliament, then by authoritie of the apostles, and how many and diuers sectes they haue among their monkes and friers, andAbout the matter of the sacrament of the Lords supper they haue not so few, as 200. di­uers opinions. diuers opinions among their schoolemen, and how their late writers dissent both from fathers, and schoolemen, and [Page 20] among themselues; I thinke hée woulde haue spared ei­ther to haue obiected vnto vs our dissensions, or to haue tal­ked of the authoritie of our religion.

To discredite the report of spirituall blessings bestowed on vs, heP. 5.6. saith further, That before this change, we beleeued the catholike faith of Christendome deliuered by the vniuersal church, & grounded vpon that rocke, that cannot faile, & now beleeue onely either other mens opiniōs, or our owne fancies, which choice is properly called heresie: and héere hée thinketh to haue argued like a great doctor. But first as his doctrine is strange, so his stile is new and fantasticall. For although hée sweate hard in séeking, yet shall hee not finde, that any one doctor saith, That the vniuersall church doth deliuer to euerie priuate man the catholike faith: for as schoolemen might teach him, Actiones sunt suppositorum: and it is not the whole kind, but some one, or other that doth this, or that action. Secondly most vntrue it is, That either poperie is the catholike faith of Christendome, or that the apostles, or their catholike suc­cessors taught those errors of poperie, which wee con­demne.

Thirdly he doth vs wrong where he saith, That our doctrine is diuers from the catholike faith of Christendome. For what­soeuer Christ or his apostles taught, or is deliuered in the con­fessions of faith or créedes generally receiued of Christs Ca­tholike church, that wée beléeue and receiue, refusing no point of catholike doctrine: and all priuate fancies, opinions, & here­sies, whether of popes, or other heretikes, and false teachers, we renounce, condemne, and anathematize.

Héereof it followeth, that the doctrine and faith of the church of England is most catholike and certaine, being grounded vpon the apostles, and prophets, Christ Iesus being the corner stone; which is a firme rocke against which the gates of hell cannot preuaile. Grounded it is, I say, vpon the writings of the apostles and prophets, endited by Gods holie spirite, and thereunto not onely Councels and fathers, but also the aduersaries themselues, for the most part, giue testi­monie. But the blinde papists haue deuised and receiued both new grounds, of their religion, and new doctrine, which standeth onely vpon the authoritie of this pope, and that pope, whose fancie and opinion is all the certeintie they haue. [Page 21] This is that rocke, or rather banke of sand, whereon the mise­rable papists faith is built. For what the pope determineth, that they hold to be the determination of the vniuersal church. vpon his credite they receiue the scriptures. Nay without his determinationStapletonde author eccles. they denie the scriptures to be authenticall.Princip. doct. lib. 9. c. 12. Stapleton teacheth, that the church (that is, the pope) at all times hath power to approue and taxe and consigne the bookes of holy scriptures. In another place heIbidem lib. 11. c. 4. holdeth, that vniuersall tradition is the most certaine interpreter of scrip­tures. Generallie they hold, that the pope is supreme iudge in all controuersies of faith and manners, and that he is the iudge that cannot erre. Hereof that followeth, which this nod­die obiecteth to vs, That the faith of papists is built vpon the popes fancie and opinion; which altering from time to time, the faith of the Romish church, is variable like the moone, and vnstable as the sea. Trusting to the popes deter­mination from the Angelickes, they haue receiued the wor­ship of angels; from the Collyridians, the worship of the holy virgin Marie; from the Carpocratians, and Simon Magus, and their disciples, the worship of images; from the Mani­chées and other heretikes, prohibition of meates, and dislike of mariage of priests; and from other heretikes, other dam­nable opinions. So that their faith is not the catholike faith of Christendome, but méere heresie grounded vpon the fancie and opinion of most wicked and vnlearned popes.

ButP. 6. saith this Noddie, Why should you beleeue more your owne opinions, then Caluin concerning the Queenes su­premacie, Luther concerning the reall presence, and Beza in the church gouernment? I answere first, that these mens pri­uate opinions concerne not fundamentall points of faith. And therefore that they are not to bée brought foorth for in­stance in this cause, where we talke of the foundations, & rea­sons of Christian faith. Secondly I deny that Caluin did deny the Quéenes supremacie in ecclesiasticall matters, as we hold it. For neither did he subiect princes to popes or priests in matter of their royall gouernment, nor did hee denie princes power to establish ecclesiasticall lawes, nor to command for Gods truth, or to prouide for the setting foorth of true religion, or redressing of disorders in churches or priests; which are the principall points of supreme gouernment of princes in their [Page 22] realmes and dominions. Neither do I thinke, that any anci­ent father of the church did euer denie this power to princes. Sure I am, that many haue allowed it. The reason why Cal­uin did once mislike the title of king Henry the eight, was be­cause hée was perswaded, that hee had challenged all that po­wer, which the pope arrogateth to himselfe, as head of the church: wherein after that he was better informed, he chan­ged his stile, and retracted his opinion. Thirdly I say we su­spend our opinion, and giue no approbation to Luthers opini­on concerning the carnall presence of Christs body in the Sa­crament, for that we sée that doctrine to be new, & not taught by the apostolike church. Nay we finde it to be repugnant to the apostles doctrine deliuered in Scriptures, to the doctrine of the ancient catholike church, and to the analogie of faith. Lastly I say, that in external gouernment it is not necessarie, that all churches should concur and agrée, séeing not onely the east churches differed from the west, but the western churches also from themselues. The churches of Afrike had diuers cu­stomes differing frō the churches of Italy, &I ib [...]d. sa [...]. Ambrose in his church at Milan thought it not necessary in al things to follow the church of Rome. Further I say, that it is not to be doub­ted, but that it is better in matter of externall gouernment, to folow the consent of antiquitie, and succéeding ages, rather then any mans priuate humour and opinion: and therefore I doubt not, but our cause is better, and our grounde more certaine, which in searching out the doctrine of Christian faith, do build our selues vpon Christ and his apostles, and vp­on holy Scriptures, approoued by consent of times, descent of holy fathers & bishops, testimony of the most ancient church, which all appéereth in ancient symboles of faith, then that of the papists, which in doubts and controuersies runne to this pope, or that pope, which for the most part is but a blocke or a sot, and a man ignorant, not onely in the controuersies, but often in the grounds, & principles of Christian religion. Now what assurance the papists can haue of their faith, that haue no ground, but in the determination of the pope, I report me euen to the papists themselues, that condemne priuate opini­ons, and singuler mens fancies, and in externall termes yéeld all, not to this man, or that man, but to the iudgement of Christ his vniuersall church.

Another spirituall blessing, P. 6. and 7. saith our aduersarie is, when good works follow faith, as meeknes, penance, mortification of the flesh, continencie, virginitie, fasting, praying, almes, vo­luntarie pouertie, renouncing of the world. And that mens sauage natures should be altered by Christs doctrine, he proo­ueth out of Isay the 11. where it is saide, That the woolfe shall dwell with the lambe, and the Pard lie with the goate. And the calfe, lyon, and sheepe abide togither. Lastly hée asketh Whether our doctrine hath wrought these effects of peace and meekenesse, of penance, and mortification, and the rest. I answer, that the doctrine of the Gospell hath wrought good effects in all true Christians. And that all such do good workes and liue according to their profession. And albeit eue­rie one do not so square their liues according to Gods law, as they should do, yet compare our people with the papists, nay with the priests and popes themselues, whom they call most holy; and I make no question, but they do farre excell them. In Quéene Maries time this land flowed with bloud of inno­cents. Vpon her Maiesties entrance these cruell executions ceased. Such was her clemencie, that shée would not shed the blood of those woolues, that had shed the most innocent blood of many others. Nay albeit during the time of her sisters reigne shée had receiued many wrongs, yet did shée forget al. So rare was her clemencie, that euen strangers commend it. Tanta eius animi extitit moderatio, saithHistor. G [...]nuens. lib. 23. Peter Bizarus, at (que) inuata clementia, vt non immeritò de illa dici possit, quod ve­teres de Seuero Alexandro Mammea matre genito posteris tradidere; nempe anaematon, hoc est, citra sanguinem gessisse imperium, cum suapte natura semper à caedibus & crudelitate abhorrens nunquam adduci potuerit, vt aliquem nisi publico iudicio damnatum, ad supplicium rapi pateretur. Her people likewise did folow her steps, and neuer sought the blood of pa­pists, though the world knoweth, they séeke ours. In France and Flanders our side neuer tooke armes, but in defence of their liues against those, that sought to murder them. In our victories likewise great clemencie hath béene vsed. The king of Nauarre now king of France was euer admired for his great clemencie. The English entring perforce into Caliz, and other places shewed great moderation in their victorie. In diuers places where religion is professed, adulterie is pu­nished [Page 24] with death, fornication with corporall punishments, other vnnaturall filthinesse is not named. No where are stewes accompted lawfull. Neither do we accompt any man a true professor, that doth not moderate his affections, and absteine from swearing, drunkennesse, pride; and deale merci­fully with the poore, and conscionably with all. If any man do otherwise, he may liue among vs, but he is not of vs.

But the whoorish synagogue of Rome she is redde with the blood of saintes. No tigre was euer more fierce or cruell. This farre surpasseth the bloody city, whereof the prophetNahum. 3. speaketh. the gouernours of this synagogue like wolues haue deuoured the lambes of Christ, and not spared his flocke. they imprison the true professors, they spoile them, torment them, and kill them. Innocent the third caused many thousands to be slaine in France. Iohn the two and twentieth didIo. Villan. hist. fiorent. 11. persecute the poore Christians of Armenia, and hired the Saracens to war vpon them, and all, because they would not acknowledge his authoritie. Martin the fift and his successors with fire and sword sought to ruinate the Bohemians, onely for séeking re­formation of abuses, and redresse for the cruell execution of Iohn Husse murdred at Constance, contrarie to the emperors safe conduct. To forbeare to speake of former times, the world knoweth, that the warres of Germanie against the prote­stants, as they are called, were stirred vp by Paul the third and prosecuted with great rigour. By the instigation of bloody priestes of the Romish synagogue the innocent christians of Cabriers, Merindole and the villages néere adioyning were most cruellie slaine without respect of age, sexe, or qualitie. These be the wolues, that in the time of Quéene Mary made such hauock of Christs flocke in England: that haue caused millions of christians in France, Flanders, and other places to be slaughtered.Lib. hist. 24. Natalis a popish writer saith that thrée­score thousand were murdred in the massacre of France anno 1572. Cum amirante saith he, Lutetiae Parisiorum, & in omni­bus propè Gallicis ciuitatibus caesa fuisse dicuntur plura sexa­ginta millibus hominum factionis Vgonoticae, nouae religionis. And therefore he doubteth not to cal this execution Cruell and bitter. The numbers of those that haue béene secretly mur­dred by the bloodie Inquisitors in Rome, Italie, Spaine, is excéeding great, the crueltie of the persecutors strange, the pa­tience [Page 25] of saints admirable. Neither doe they onely practise crueltie against such, as they accompt heretikes, but also against men of their owne religion.Theodor. à Niem. de schism. lib. 6. c. 36. & Plan­tina. Innocent the seuenth caused the principall Romaines to bée murdered, that sée­med studious to defende their libertie. Vrbane the sixt tor­mented and killed diuers of his owne Cardinals.Platina. Iohn the 22. drew off the skin of the bishop of Cahors being aliue.Idem. Paul the second by diuers torments vexed diuers learned and good men for small causes. Alexander the sixt For euerie light word against him put men to death, as saithIn Alexan­dro. 6. Onuphrius. His base sonne Caesar Borgia passed all tyrants of former ages in crueltie.De asse. Budaeus called Iulius the second for his cru­eltie, Sanguinarium cleri magistrum. Leo the tenth, among whose praises aposted flatterers accompted clemencie the chéefe, committed many cruell executions. The cruell mur­ders of Paul the third, and succéeding popes are innumerable. Bartholomew de las casas in his relation to king Philip the se­cond concerning the state of the Indies, calleth the Spaniards Tigres, lupos & leones crudelisimos, & sheweth that through their extreme crueltie the people of Hispaniola from thrée millions were reduced to 300. Omne ius, saithIn prologo. he, ludibrio habentes effusi humani sanguinis stillantibus riuis delectantur.

Neither haue the papists more cause to bragge of their virginitie and chastitie, then of their gentle conditions and cle­mencie. Their priests forsweare mariage, but few obserue the lawes of chastitie. Sacerdotes fornicationibus coinquinan­tur, C. 23. saith he that wrote Onus ecclesiae, curati sordescunt in cō ­cubinatu. Lect. 182. in lib. sap. William Holcot therefore calleth them Priapus his priests & priests of Dagon. Petrus de Alliaco confesseth in his treatise of reformatiō, That the whole order of the popish cler­gie is corrupted with luxuriousnes and other vices, to the great scandale of the people. Long it were to recount all their abo­minations, not onely now publikely knowne, but also whi­lome testified to the worlde by Picus Mirandula, Baptista of Mantua, Palingenius & diuers others. Boccace testifieth, that in the most holy citie of RomeNouell. 2. From the greatest to the least, they offended in luxuriousnes, and that not onely naturall, but also against nature: which testimonie for very shame they haue of late corrupted, and razed. The popes that should bée examples of holinesse, being termed Holy fathers, are more [Page 26] defiled then the rest of that synagogue with all carnall beastli­nesse. Themselues in their stories do not dissemble the filthie liues of Iohn the 12. Clement the 5. Iohn the 22. and 23. Sixtus the fourth, Alexander the sixt, Iulius the second and third, Leo the tenth, Paule the third, and diuers others. Nei­ther is it to bée doubted, but that the rest were like to these. Iohn the eight being a woman plaied the whoore in the papa­cie, to declare, that the synagogue of Rome is the whoore of Babylon.

The monasteries of women are little better then common stewes.C. 2 [...]. Veneris prostibulo, saith the authour of Onus eccle­siae, sunt similiora, quàm dei sacrario. Virginum septa in mere­tricios fornices & obscaena latibula conuersa sunt, as saith Pi­cus In orat. ad L [...]on. 10. Mirandula. Palingenius of monkes saith,In leone. they are Raptores, moechi, puerorum corruptores. Petrus de De reformat. eccles. Alliaco complaineth of their beastly manners. And this experience teacheth to be most true. Publikely in Rome, and other ci­ties of the popes communion, there are publike bordels. Yea and popish priests as saithDe arte lenon Agrippa, are woont to set out thrée or fower women to hire, for encrease of their reuenues.

Is it not maruell then, that these fellowes are not ashamed to talke of mortification of the flesh, penance and continency, when they wallow in such filthinesse, and commit such abomi­nations, as with modestie may not be named?

The papists also praie, and do almesdéeds: but sure they haue no reason to proclaime them. For vnder colour of their praiers, the monkes and friers deuour the houses of widowes and orphanes. Nay simple people praie they know not what, and call vpon mortall men, that cannot helpe; and before stockes and stones, that cannot heare. Besides that, their almesdéedes being bestowed vpon monks and friers, that liue in all licentiousnesse and voluptuousnesse, and are now be­come the onely practisers either to ouerthrow princes and their states, or else to bring them in slauerie of Antichrist, are woorthie no reward.

Neither do papists either kéepe better houses, or take lesse fines, or vse lesse swearing & forswearing, then other men. For with vs most of them breake vp houses, and binde their te­nants to as great inconueniences, as any men. Now of their othes to their princes and others, they cannot make any [Page 27] great reckoning, when they are taught, that othes to princes binde no longer, then it pleaseth the pope; and in so manie places haue rebelled against their lawfull magistrates.

The Noddy hée braggeth also of marying poore mens daughters. But yet is not able to tell of so many maried, as dishonested by popish priests, and papists. Now if he please to name the one, he shall heare the names of the other.

Most absurdly also doth hée take on him to talke of pe­nance, mortification of the flesh and fasting, when popish pe­nance is nothing, but externall punishment consisting for the most part in lashing of the bodie, and other workes either ve­luntarilie performed, or by the priest enioined. Neither is their mortification of the flesh any thing, but hard lying, going, as they call it, woolward, wearing haire-cloth, and such like af­flictions of the body. Fasting likewise with them is nothing but eating of fish. But such penance, such mortification, such fasting is no where enioined. Besides that, Christ no where commandeth any to forsweare mariage, or to kéepe them­selues virgins, but such as haue the gift thereof. Neither doth hée command any to giue away his goods, and créepe into a monasterie. Nor may wée thinke, that they renounce the world, or embrace pouertie, that as the Iesuits, and other fri­ers do liue in goodly palaces, and haue all things which they wanted before in great abundance. If this were the way to heauen, the way thither were verie plaine and large, and most pleasant and easie.

Wherefore if wée may iudge those to be blessed of God, that liue according to true religion; and those vnhappie, whose actions are fierce and cruell, whose liues are filthy and abominable, and farre disagréeing from the truth of Christian pietie: then wee haue reason to lament the damnable estate of papists; and to reioice, that God hath giuen vs better grace, then to follow them in their filthinesse, sauage cruelties, and notorious impieties. Our aduersarie saith He hath touched before the bloody tragedies raised in France, Flanders, Scot­land, and might adde Swizzerland and Germany, where aboue a hundred thousand were slaine in one yeere, in the rebellion of the countreymen against the lords about religion. But the more hée toucheth these matters, the more shame hee shall bring vpon himselfe, and the synagogue of Rome. For not [Page 28] any of our communion, but the cruell popes of Rome and their agentes haue caused these tragedies. They stirred vp the French King & Spaniard to make wars vpon their quiet subiects, that desired nothing but peace. Nay when a solemne peace was concluded, they made that a trappe to catch a number of noble men, and others, to murder them. True christians haue still suffered: and yet this sauage companion imputeth vnto them the tragicall murders committed by pa­pistes. In Scotland the people neuer stirred before their liues were sought: the insurrection of the rusticall people in Germa­ny was forSleidan. gréeuances offered them by their Lords, and not properly for religion. They were not of our religion but rose against lords as well of our religion, as papists; and by our side were both by word, and force suppressed. But the warres in Bohemia, and Germanie, and Swizzerland, were indéede raised by the popes and their agents, and all the worlde séeth that all their studie is to raise warres and tumults, & to trou­ble all Christendome. And yet Christian princes will not sée; neither will Christian people beware of such vnchristian courses. As for the people of England, they are to shewe themselues thankfull, not onely for the restoring of true reli­gion, but also for the fruite, that hath thereof ensued in all true religious Christians.

After his talke of spirituall blessings, hée passeth to speake of temporall benefits, and saith, that If her Maiestie, as she en­tred by generall consent, and was promoted by the forces of papists especially, and shewed herselfe in all points of religion and behauiour a papist, and was crowned at a masse, so had continued, then had shee and her realme beene most happy, and first shoulde haue had a most florishing kingdome vnited both to her, and among themselues in religion, iudgement, af­fection, fidelitie and friendship. But his tale consisteth of di­uers foule leasinges, and his coniecture is vaine and improba­ble. For albeit shée entred with consent of all good men, yet it gréeued the papists excéedingly, insomuch that shée could not get any one popish prelate to execute the ceremonie of conse­cration but onely one, and hée one of the meanest. The rest like traitors refused. Secondly it is false, that shée was pro­moted by force of papists. For what néeded force, if all were willing shée shoulde bée crowned? and if the papists were [Page 29] vnwilling, it is not likely, they would vse force, vnlesse it was to force their owne wils.

Thirdly it is most false, that shée shewed herselfe in all points of religion and behauiour both in her sisters daies, and at her coronation a papist. For if shée had so done, why should the popish prelats feare any alteration, seeing shée gaue no signe of any, as this babling companion prateth? And why should they refuse to sacre her, if shée ment to obserue all po­pish ceremonies, vnlesse they doubted of her title? Lastly it is most false, that shée was crowned at a masse. For shée decla­red plainly, shee woulde no masse, which was a great occasi­on, why the popish bishops refused to consecrate her.

But were this true, yet his coniecture of happinesse, that would haue ensued of continuance of the masse, is most vaine and foolish. For albeit the French kinges Francis the second, Charles the ninth, and Henry the third continued the masse, and all popish ceremonies; yet neither did the kingdome of France flourish in their times, nor were their subiectes eyther vnited to their princes, or at vnity among themselues. Like­wise they of the Low countries haue long continued in great troubles and dissensions, and béene forced to defend their liues and liberties against the violence both of the king of Spaine himselfe, and of his agentes; albeit the king alwaies séemed a sworne seruant and vassall of the pope of Rome, and a firme papist. The Portugals also neither greatly affect the Spanish king, nor do well sort with the Castilians, or those that fauor them, and haue now lost their ancient glorie and libertie, al­beit their princes haue still continued vassals to the pope. Why then, notwithstanding the continuance of popish religi­on, might not dissension as well haue hapned in England be­twixt the prince and people, and among the people them­selues? do we thinke, that our nation could still haue endured the vnsatiable crueltie of popish prelates? or is it likely, that a frée people could haue endured the slauish yoke of the pope of Rome?

But bée it, that our countrey-men could haue swallowed all; yet must wée vnderstand, that the pope of Rome woulde neuer haue suffred her Maiestie to reigne, whom both Cle­ment the seuenth had declared illegitimate, &Sanders de schism. Paul the third pronounced vncapable of the crowne. This coniecture there­fore [Page 30] of a flourishing kingdom, in case poperie had continued, is nothing, but a vaine flourish of a foolish discourser. And so much the rather may we thinke so, because no kingdome can florish without true religion: nor can they long agrée among them­selues, that haue no attonement with God, nor consent in true faith.

Secondly he imagineth, that great securitie woulde haue ensued of the cōtinuance of popish religion. For saith he, Then none of these feares and terrors of inuasions, conquests, trea­sons and conspiracies had euer come in consideration. But hée much mistaketh the knights meaning, if he do suppose, that hée either feareth the force of forreine enimies, or the secret practi­ses of traitors. For hée feareth them not, but exhorteth his countrymen to prepare themselues to repulse the forreine eni­mie, that is so busie, and to watch, that they bee not intrapped by secret practises of pretended friends. True it is, that the rinegued and Hispaniolized English do by all meanes séeke to draw forreine enimies into the countrey, and to practise mischiefe at home; but hée is very blinde, that séeth not, that we are as well able to resist such attempts, as euer our ance­stors were, and he is a bastardly and dastardly Englishman, that feareth to encounter the Spaniard in so good a cause, or is afraid of the Spanish brags. In the meane while it is woorth the marking, that this Noddy doth signify that either by force, or practise the papists meane to haue their will. And yet some men there bée, that will not sée their malice, and thinke it needlesse to take any course to resist, and encounter their prac­tises.

But suppose poperie had héere continued, how coulde this Noddy haue giuen vs warrant, that we shoulde haue béene neither oppugned by enimies abroad, nor by traitors at home? was not Henrie the third of France excommunicated by the pope, oppugned by his subiects, & murdred by a Domi­nican frier, notwithstanding his zeale in poperie and all his seruice done to the pope? Did not the Spaniard inuade Por­tugall, albeit the people were all of one religion? Nay he that casteth away gods true seruice, can neither be secured abroad, nor at home. Nor may we thinke that the pope woulde haue liked her Maiestie with any condition, vnlesse shée woulde haue receiued her crowne from him: which is a matter most dishonorable [Page 31] to imagine, and abominable to vtter.

P. 8. Thirdly he telleth vs that if her Maiestie had embraced poperie, Shee had been by all likelyhood maried, & mother of many faire, and prince like children. As though if shée had plea­sed, shée might not as well haue maried, continuing in true re­ligion, as in any other religion: or as if none coulde haue faire and princely children, but women of their faction. He imagi­neth, that difference of religion hath hindred her mariage, but if he were as well acquainted with matters of state as he doth pretend, he might haue knowne, that diuers great princes of a diuers religion haue sought her, yea that the great mo­narke, whom he so highly extolleth would gladly haue mat­ched with her, and promised to procure a dispensation to that purpose. Neither was religion any hinderance to the ma­riage of the present French kings sister. But suppose no papi­sticall prince woulde haue maried with her; yet might shee haue matched with kings and princes of true catholike religi­on, if so shée had thought conuenient. Againe, suppose shee had maried, was not Quéene Marie also maried? yet was shee not mother of many faire and princely children. And the thrée last French kings died al not onely without faire children, but al­so without issue. This is then a méere toie and vaine fancie, to talke of children before mariage, séeing God doth often denie this blessing to diuers maried folkes, and often taketh awaie children, that are otherwise likely to liue.

Fourthly he supposeth, if her Maiestie had bene pleased to haue vpholden the masse, and to continue popish religion, and married, that then the succession of the crowne should haue beene established in her issue. But he should haue remembred that God saith by his1. Sam. 2. prophet, that he will honor them, that honour him, and despise them, that despise him. As for idola­ters, and maintainers of strange religions, they shall not pros­per. Beside this, who knoweth not, that the fruite of the womb is the blessing of the Lord: and that god doth often dispose of kingdomes according to his diuine will, and pleasure? Final­ly the pope that taketh on him to be Christes vicegerent would haue had a great stroke in this matter, especially if shée had acknowledged his vsurped authoritie. Neither is it likely he would haue allowed her, and her issue, whom diuers of his ancesters by their definitiue sentences had both shamefullie [Page 30] dishonoured, and iniuriously disabled. And to bring so great a prince to submit her selfe to so base a slaue, and of him to re­ceiue her right to the crowne, were a matter dishonorable to her Maiestie and intollerable to the state, and a frierlike fancy not to be imagined of any, but of Parsons the Iesuite, and such like trayterous rinegued fugitiues.

But let vs suppose, that her Maiestie should leaue no issue behind her, is she the first, that hath béene in that case? and is there no remedy eyther by lawes already prouided, or by wise men to be deuised, but that we must needes fall by the eares to­gether about this matter? This is the supposition of the noddy our aduersarie: and this garboyle percase he desireth, to grati­fie the Infanta, and the Spaniard, whose slaue hée is: but our trust is in God, and in the resolution of honest men, that I hope, will prouide for the safetie of the state, and looke to pre­uent the malice of those, that are so desirous of our trouble.

Fiftly hée telleth vs of the popes excommunication denoun­ced against her Maiestie, and maketh a great matter of it. And saith, That if religion had not beene changed, we shoulde haue had no breach with Rome, nor needed to haue feared this ter­rible thunderbolt of excommunication. But what more ab­surd, then to obiect the breach with Rome, and the popes ex­cōmunication, when we estéeme that to be one of the greatest blessings that euer hapned to this lande, being thereby fréed from the slauerie of Antichrist, and the darknesse of Egypt, and do no more feare the popes thunderbolt of excommunica­tion, then a flash of light out of a lantern. Wee know what the pope is, and how little power he hath to excommunicate any Christian, being himselfe excommunicate, and vnwoorthy the name of a bishop. But to let passe all this which the Nod­die our aduersarie passeth by, and shall neuer prooue; I say, that princes that continue in popish religion, haue notwithstan­ding felt the sharpenesse or bluntnesse of the popes boltes, I would say buls, and continued long in the popes displeasure. The ancient Germaine emperors Henry the fourth and fift, & the two Fridericks & diuers other that succéeded them, knew no religion, but that which the pope taught, which no doubt was a goodly religion; & yet hée thundred out his excommuni­cations against them, & persecuted diuers of them to the death, yea and after death. Betwixt Lewis the 12. of France, which [Page 33] for his bountie was called The father of his countrey, and Iu­lius the second, there hapned a great breach, and out came ex­communications against him, and against his followers; al­beit about matters of religion there was no different betwixt them. No man was more superstitious in popish religion then Henrie the third of France; yet was he slaine by a Domini­can, and excommunicated by the pope. The same may be con­firmed by the late excommunication of D. Caesare da Este duke of Ferrara, and infinite examples. Suppose then the Quéenes Maistie coulde haue liked of the sect of Antichrist, and his abominable religion; yet woulde he haue disliked and looked to haue had some finger in disposing of the crowne: so that all these supposals rest vpon weake groundes, which by no reason can well stand.

Sixtly hée saith, That if this breach with Rome had not hap­ned, then England had continued in her old ancient amitie with Spaine and Burgundie. As if it were not more hurtfull to the Spaniard to breake with vs, then for vs to breake with the Spaniard. Surely if her Maiestie woulde haue taken her aduantage either in the Low Countries, or in the Indies, and if the pensioners of Spaine had not béene more happie in breaking all enterprises against king Philip, then men of seruice incouraged to attempt them; hée shoulde well haue perceiued this to bée true long ere this. And therefore among diuers instructions, which the emperour Charles the fift left his sonne, this was one principall; That by no meanes hee should breake with England. But admit this were a matter dangerous, to fall out with Spaine, howe coulde wée haue auoided it by continuing in popish religion, séeing the Portu­gals, that are perfect papists coulde not by any mediation kéepe their countrey from his vsurpation and tyrannie? Naie pope Paulus the fourth claiming somewhat, that the Spaniard was vnwilling to yéeld, coulde by no terror of excommunica­tion hinderHistoria Adriani. king Philips armie, but it entred vpon the popes countrey, and prosecuted his holinesse with great rigour. So likewise in Iuliers and Italy the Spaniard hath iniam­bed vpon others right, notwithstanding consent in Reli­gion.

Further hée doubteth not to affirme, That the warres and tumults in kingdomes rounde about vs haue principally pro­ceeded [Page 34] from alteration of religion in England. Which is but a ridiculous conceite, and a vaine imagination. For when as yet England continued in popish superstition, the pope and his agents stirred vp Charles the fift to persecute the princes of Germanie, & Francis the first his officers to murder the poore inhabitants of Cabriers and Merindol. And when her Ma­iestie came to the crowne, all the worlde knoweth, that her studie was rather peace then warre, as her agents can yet te­stifie, that often mooued both the Spaniard to cease his warres in the Low Countries, and the French to desist to persecute his subiects, that except in matters of their conscience promi­sed al obedience. Beside that it is a fond imaginatō to thinke, that her Maiestie or her agents had that credite in other coun­tries, that shée coulde make them take armes at her pleasure. No, no, the worlde is witnesse, that it is the pope, that is the firebrand of the warres throughout all Christendome. Hée stirred vp Charles the fift against the Germaines, as appéereth both by his letters, and negotiation with him, and by the aide hée sent to him against them. Hée enflamed the warres in France, and neuer woulde let matters settle, as appéereth by the negotiation of his legates, and by infinite testimonies. When as yet her Maiestie did not so much, as procéed against any papist for religion; then did Pius the fift that furious frier publish his shamelesse and railing bull against her, and sent Nicholas Morton to perswade the Earles of Westmerland and Northumberland, and their followers to rebell against her. And so hée declareth himselfe to be Antichrist, that shall cause all to bée slaine that will not admit his religion, and that is figured in the second beast, Apocal. 13.

This companion therefore that doth impute the cause of warres vnto vs, is like that good fellow, that saide the cause why hée robbed and spoiled, was because men carried money with them vpon the high way. Wée cannot hinder the ma­lice and ambition of the pope and Spaniard, that prosecuteth warres against innocents. But they are to be blamed, that offer violence to the peaceable, and defende open wrong, and not they, that mainteine their right.

Lastly hée telleth vs, and that in a lamentable voice, That if this alteration had not hapned, wee had not seene the depri­uation of all the sacred order of bishops in one day togither [Page 35] with their perpetuall imprisonment, nor so many noble houses ouerthrowne, nor so many troubled for persisting in their fa­thers faith, and not consenting to this change, nor the tortu­ring, hanging, and quartering of a hundred priests, most of them gentlemen, and youthes of rare witte. Percase he is hi­red to shedde some few teares. Assuredly hée wéepeth without iust cause. For neither were all the popish prelates depriued in one day, nor were they cōmitted to perpetuall imprisonment. Nor was any papist héere directly troubled for persisting in his fathers faith, nor haue any noble houses bin ouerthrowne by religion, but rather by rebellion. Neither were those simple & vnlearned youthes, whom the popes agents haue sent into England, to prepare the way to rebellion, hanged and quar­tered for religion, but for treason. Further we say for answer, that those prelates whom he talketh of, were no bishops nor teachers, but woluish murderers of Gods saints, and hire­lings of Antichrist, whosemarke they bore: and yet diuers of them were suffred to runne away. Some of them were neuer imprisoned; others were onely restrained, & that either to their owne houses, or to places, where they had all things in abun­dance. Nay albeit they refused to consecrate her Maiestie, and denied her right; yet shée did not, as shée might lawfully, vse force against them. But if any shoulde denie to consecrate the pope, albeit no prince, yet shoulde it cost them their liues. Further the worlde knoweth, how much her Maiestie hath fauoured her nobilitie. Shée coulde not doe more honour to any, then to the duke of Norfolke. Yet coulde shée not mollifie his hart toward her. She neuer thought euill of the earle of Westmerland and Northumberland; yet did they séeke her destruction at the solicitation of a wicked priest called Nicho­las Morton. Henrie Earle of Northumberland albeit farre engaged in practises of rebellion, yet was he suffred to enioy his honour and liuing. And diuers that were farre interessed in that action, were not called in questiō. If then any perished in those practises, the fault was wholy their owne. Her Ma­iestie was sorrowfull for their wilfulnesse, rather then cause of their ouerthrowe. As for wilfull Recusants they were not once called in question, before that the pope vsed their obstina­cie, as a meanes to worke the ouerthrow of the state. And now notwithstanding they do adhere to the pope, her Maie­sties [Page 36] enimie, and will not disauow his authoritie in depriuing her of her right, which is a matter of great consideration; yet all their punishment is onely a mulct for not comming to church; and restreint, that they doe not easily ioine with for­raine enemies. They enioy their landes, their goods, and most of them too great libertie, albeit euill affected to the state, and wholy addicted to a most abominable and damnable religion. Our brethren in other places onely for professing the truth without other cause, loose not onely goods, landes, and country, but libertie and life also. Wherefore if they be wise, let them acknowledge, that they liue vnder a gratious Princesse; and see, that such leud proctors as this, leaue prating in their cause, least they heare that, which shall make them séeme vnworthy all fauour in all indifferent mens iudgment.

Against the poore yoong men, that haue died for their practising for the pope, I wil not say much. I do rather lament, that they should be so abused, as to be drawne out of their countrey to forreine enemies, and to be emploied in their ser­uice, either to their owne destruction, or to the hurt of their countrey: but most of all, that they shoulde, to the finall losse of their soules, yéeld themselues thrall to Antichrist, and em­brace his damnable doctrine, and heresies. Onely thus much, being vrged by this Noddies importunitie, I could not choose but say in defence of our religion, and the present gouernment, that they were executed for treason and not for their heresies, or false doctrine. Which appéereth notoriously by their endite­ments, by the euidence, by the iudgement and manner of ex­ecution. That the sentence is most iust, it is euident both by the ancient lawes of this lande, and by the lawes of all nati­ons. By the25. Ed. 3.2. statute of Edward the third, it is adiudged high treason, To imagine the death of the prince, or to stirre vp warre against her, or to be adhaerent to her enimies. But there is no one of these, but is adherent to the pope the publike eni­mie of her Maiestie and this state: all receiue authoritie and instructions from him, and sticke not to defend his authoritie. Most of them are his salaried schollers, or agents. Manie of them haue receiued stipends of the Spanish king, and some were emploied in his nauie anno 1588. and sent against Eng­land. All of them desired warres to be raised against Eng­land, and some of them were agents to enduce the Spaniard [Page 37] to make warre vpon vs. That the pope is enimie to her Ma­iestie and this lande, I thinke no man will make question, sée­ing he séeketh to depriue her of the crowne; raised the rebelli­on of the north, and in Ireland; and stirred vp the Spaniard to take armes against vs; and himselfe armed ships and sol­diers to fight against vs, and sought in plaine termes to de­pose the prince, and as theyIn vita Pij 5. terme it, L' abbattimento di quella reina. That this is treason and a capitall crime by rules of state, and lawes of all nations, it is apparant by diuers ar­guments. Maiestatis crimen est, saithl. Proximam. ad l. Iul. Ma­iestatis. Vlpian, quod aduersus populum Rom. aut eius securitatem committitur. And hee pro­nounceth them guiltie, by whose procurement Either forreine enimies are stirred to take armes; or seditious persons caused to rise; or by whom any attempt is made against the prince: or that shall l. Lex vbi su­pra. runne to the enimies: or that shall sweare men to attempt against the prince, or state: or that shall L. quisquis Cod. ad l. Iul. Maiest. take on him a note of faction. The same lawes are also practised both in France and Spaine & other countries. Alfonso the 9. king of Spaine, in his first booke Del fuero real, tit 2. by strict lawes prouideth for the safetie of the prince. And most strāge it were, séeing lawes prouide for the securitie of particulars, that the law shoulde not take holde of those, that practise against the whole state. If then these yoong men had béene of such wit, and learning, and other good parts, as this fellow pretendeth; they woulde neuer haue suffred themselues to be drawne into a faction against their prince and countrie; and others héere­after, if they be wise, wil take héed, how they abuse the princes clemencie. In Ireland sufferance and impunitie of such fel­lowes hath wrought euill effects. He that is not blinde may also sée, what they entend in England: and, if he be wise, will not suffer such vipers to gnaw their mothers bowels. So then it appéereth, that no great incommoditie, but rather great blessings haue hapned to this lande by the abolishing of pope­rie and superstition.

But suppose some temporall discommodities had ensued of this abolition of the masse, and of restoring of christian reli­gion: yet most absurd it were for temporall commodities to forsake our christian profession. He that taketh not vp his crosse and followeth me, saith our sauiourMatt. 10. Christ, is not woorthy to be my disciple, and not onely externall temporall commodi­ties, [Page 38] but our kindred and néerest bloud is to be forsaken for Christes sake. He that loueth father or mother more then me, is not woorthy of me, Ibidem. saith our sauiour.Daniel 3. Sidrac, Misach and Abednago chose rather to be throwne into the fierie furnace, then to worship an idoll. And shall we for any presupposed feares forsake our God, and his truth, and fall downe before idoles, and yéelde our selues slaues to Antichrist? a glorious thing it is to attaine wealth and honour in this world, and to be made generals and heads of societies of friers and monkes, and to be made cardinals: but what shall it auaile a man, to winne the whole world, if he loose his soule?

Whatsoeuer therefore may happen, let vs cleaue to the truth of Christ Iesus, and hold on our profession vnto the end. No man is crowned, but that striueth vntill he haue obtained victorie. If wée loose goods, landes, wife, children, father or mo­ther or friend, God can restore them to vs againe. Nay if wée die in this quarrell, God can giue vnto vs a farre better life. Wherefore then should we doubt, or feare?

Suppose, I say, the woorst, yet haue we no cause to doubt. But if we will rightly consider the present state of things, we shall finde, that wée haue great cause to reioice, and hope the best. Our cause is iust and honest. For we stande for our re­ligion, our prince, our countrey, our reputation, our wiues, our children, friends and whatsoeuer else is deere to vs. Ne­uer had this countrey more men, nor better meanes either to defend, or offend. The cause is not ours alone, but of manie others. The enimie neuer was weaker, then at this instant. Onely this wanteth, that we deale boldly and resolutely in so honest and godly a cause, and neither feare the vaine brags of forreine enimies, nor trust the smooth gloses of trecherous fri­ers, popish priests, and rinegued English.

Now her Maiestie is surely possessed of the crowne, and so well beloued of her subiects, as shée can desire. Take away the practising priests, and malcontent traitors, and at home shée hath no cause of feare. In time past the popes of Rome had a strong faction within the land, and diuided halfe of the regall authoritie with the prince. The clergie and people, for the most part, were his vassals. The countrey paide a great tribute to him. The treasure of the lande was caried out at his pleasure. Many ranne to him both for preferments, and [Page 39] iustice. now all this vsurped power is abolished, and the peo­ple wholy dependeth next vnder God, on the prince: so that her authoritie and force now is farre greater, then in time past. Shée wanteth neither men, nor ships, nor ordinance, nor munitions of warre. If then her Maiestie would be pleased to make an establishment for the warres; and seriously to consi­der, how to resist these, that now séeke her hurt, and the de­struction of her people; we shoulde soone cause such rinegued enimies of the countrey to change the note of their song con­cerning dangers and feares; and force forreine enimies to thinke more, howe to defende themselues, then to offende and offer violence to others. Such is the state of our countrey, and such are our meanes. Great cause therefore haue we, to giue God thanks, that hath bestowed vpon vs so many spirituall and temporall graces. And if we do not vse them to his glorie in exterminating the wicked reliques of Antichristianitie, and defending that truth, which we professe; we shall shew our selues vnwoorthie of both, and hazard that which now we quietly possesse.

CHAP. II.

TO recount and declare all the absurdi­ties and heresies of the popish faction, woulde require both time and labour: they are so many, and so intricate. In number they passe the sande; they are [...], as saithI'iad. 1. Homer. And no maruell, séeing they are builte on the pope, which albeit he beSanders rocke. repu­ted as a rocke, yet is nothing but a banke of sande, whereon the papists haue wracked their faith. But of the rest, I shall haue time to speake héereafter. Now I will onely mention those, which sir Francis Hastings doth obiect, and which his [Page 42] aduersarie goeth about to remooue.

I say therefore, that it is most true, which he doth obiect, diz. That the papists hould ignorance to be the mother of de­uotion. D. Cole a man of no obscure note among the papists in a certaine disputation at Westminster, did openly affirme it. I tell you saith he, ignorance is the mother of deuotion. neither is he singular in this point.Aduers. pro­leg. Brent. l. 2. f. 71. Hosius saith, that ignorance is not onely woorthy pardon, but reward also. The sameIbidem. l. 3. fol. 146. man also commendeth the Coliars faith, which vnderstanding nothing said, he beleeued as the catholicke church, and being further demaunded, what the church beleeued, said, as he beleeued: and so persisted in that circle. And in anotherConfess. Pe­tricou. de fid. & symb. f. 17. place he affir­meth, that Nihil scire est omnia scire, and that it is sufficient for a man, to beleeue that which the catholicke church beleeueth, albeit he be not able to shew what it beléeueth. And that the synagogue of Rome holdeth this opinion, albeit not in plaine termes, it appeareth by their practise. For they do not willing­ly suffer the scriptures to be translated into vulgar toongs, nor permit lay men to read them without licence, which is not easily obteined. Further their publike praiers and liturgies are all set foorth in vnknowne toonges. The people vnderstan­deth neither what they pray, nor what they beléeue. The priests for the most part are blind, and so is the people; and so the blind is set to leade the blinde. Paule the second did so hate knowledge, that he pronounced them heretikes, which should once mention the word Academie. Paulus haereticos eos pro­nuntiauit, saithIn Paulo 2. Platina, qui nomen academiae vel seriò, vel ioco deinceps commemorarent.

Likewise they hold, that princes are not to meddle with the externall gouernment of the church, nor to make lawes for the establishment of faith, and manners.Lib. 5. de pont. Rom. cap. 7. Bellarmine doth distinguish ecclesiastical gouernment, from ciuill gouern­ment; whereby it may appéere, that he woulde not haue the temporall magistrate to meddle with the church. And in ano­ther place he directlyLib. 1. de pont. Rom. c. 7. saith, That the gouernment of the church was committed to bishops and priests, and not to prin­ces, and that princes ought not to determine a cause of the church.

Generally they all holde, that the prince is not to re­forme abuses in doctrine, but the councell of priests: which is [Page 41] a position very absurd. For first wée sée, that vnder the law kings reformed abuses, and established orders in the church, as appeareth by the example of Hezekiah, Iosia, Dauid, and others. Likewise among christians Constantine, Valentinian, Gratianus, Theodosius, and other princes did not onely reform abuses, and condemne heresies, butCod. de sum. Trin. & fide cath. & titulis sequentib. establish orders, and pro­mulge the articles of christian faith. Nay some there are that thinke it a matter vndecent, and vnnecessary either to vnder­stand or to argue of matters of religion. Charles the fift, as Meteranus in his story testifieth, commaunded, that no lay man should dispute of religion; and many were executed for that cause onely. The Italians say, that it is matter for fryers to reason of religion. E cósa da frati, &c.

They hold and teach further, that the pope determining matters of faith is to be beléeued, vnder paine of damnation, and this is that, which Sir Francis meant, and which both Bellarmine, and all the popish crew writeth, and beléeueth. And yet we find, that he approoueth many damnable heresies, as that of the Angelickes, Collyridians, Staurolatrians, Ma­nichées in ministring the communion vnder one kinde, the Pelagians in extolling the merits and force of works, and di­uers others. Boniface the eight holdeth, that none can be sa­ued, but such as be subiect to the pope. And Bellarmine Lib. 2. de Pontif. Rom. c. 12. cōclu­deth, that it is a point of faith, to hold that the bishop of Rome hath succeeded Peter in the vniuersall regiment of the church. So that whatsoeuer he commandeth, that must bée beléeued. Neither may priuate men dispute of the popes power. For that, they say, is sacriledge, and no lesse, then To open a mans mouth against heauen. And yet his determinations wée finde to be hereticall, and his commandements wicked, and vn­lawfull.

Lastly they teach, that the pope hath power to pardon all sinnes. And that is so true, that it cannot bée denied. For they giue him all Christes power in earth. And in the taxe of pe­nances there is set downe a taxe for indulgences for all sinne, yea for Iudaisme, apostasie, Turcisme, Maranie, Paricide, So­domie, and whatsoeuer heinous sinne else. And albeit the more learned distinguish betwéene mortall and veniall sinne, betwéene culpam and poenam; yet if [...]he pope can forgiue all the punishment, then sure can he forgiue any sinne, and the [Page 42] rude papists vnderstand no such subtilties. If then sir Francis hath auouched any such matter against the papists, hée hath done them no wrong. Neither hath this Noddy any sufficient skill to shift off the matter. Much be braggeth and faceth; but what shoulde wée respect wordes, when we sée no truth in his meaning?

To acknowledge Gods fauour towards vs in deliuering vs both out of the spirituall thraldome of Antichrist, and the temporall slauerie of strangers, and accumulating vpon the people of this land, diuers other both spirituall and temporall blessings, hée estéemeth to bée but flatterie and faire glosing: and to charge the papists with ignorance, and strange opini­ons, hée counteth no better then cogging and lying, mixing a number of wordes borrowed partly of cheating companions, with whom it should séeme hée hath much conuersed, and part­ly of railing sophisters, among whom hée hath long trium­phed. But as I haue wiped away the accusation of flatterie, so I doubt not, but I shall easily answer this cogging mates brabling about lying and cogging.

Hée taketh in great scorne, that it shoulde bée saide, That a darke and mistie cloud of ignorance did couer the lande in Queene Maries time; and saith, That it was as wise and lear­ned, as Italy or Spaine is at this day, where our teachers if they shoulde appeere, dare not open their mouthes in schooles, or matters of learning. And therefore at his pleasure hee calleth them Sunshine doctors, and inlightened, and sunne borne mini­sters. Finally hée telleth vs, That in Queenes Maries time there was as learned a clergie, as in many ages before, and that our bishops, which in contempt he calleth poore creatures, are no way comparable, to Tonstall, Watson, Christopherson, Fecnam, Gardiner, & White that then liued. But wherein he thinketh most gloriously to triumph, there hée sheweth most follie. For first admit these men, that hée nameth, were great doctors, yet it followeth not thereof, but that the people liued in great errour and blindnesse: which is a matter so apparant, that it cannot bée denied. For few could say their Pater noster and Beléefe, and of those that coulde by hart say them, not one among twentie vnderstoode them. Like parates they said, Credo in Deum, but vnderstoode not what they saide. They praied likewise, but vnderstoode not, what they praied. Nowe [Page 43] what auaileth it to pray with the lips, if the hart vnderstande nothing? Likewise they came to church, and heard Mattins, Euensong, and Masse in Latin. But what were English peo­ple, that vnderstoode no Latine, the better? They were like­wise taught to praie not onely to angels, saints, and to our Ladie, but before stockes, and stones, little vnderstanding the schoole distinction of Doulia, and Latria, without which they coulde hardly auoide the crime of idolatrie. The preachers asCant. 29. Dante said Preached old wiues tales & legends, & scriptures were then not suffered to be read of the vulgar sort. How then was it possible, that this people should vnderstand any thing? Secondly wée do very well know, what kinde of men these were which the aduersarie nameth. Their writings are yet extant, and nothing singular. And when in the beginning of this Quéenes daies they were chalenged to dispute, and felt their owne weakenesse, they vtterly refused. Procure vs the like libertie to dispute in Seuill, or Paris, or Milan, and sée whe­ther we wil refuse to dispute with these great Rabbines. Now wée confesse indéed, we are not open our mouthes in schooles in Spaine, & Italy. But the reason is, for that it is death to defend truth. But if we were no more afraid of their swords, then their arguments, they shoulde soone perceiue, that wée both durst, and woulde open our mouthes against the prou­dest of their Iesuits, and woulde either shut their mouthes, or make it appéere, that they crie and speake without reason. Wherefore let this lunaticall or extaticall frier either forbeare to bragge, or else procure vs libertie to dispute: and then hée shall sée, how hée is vnable to match those, whom héere he re­iecteth with scorne, gibing at their lawfull wiues and chil­dren, when he and his consorts, and all the rable of priests and friers walloweth in all filthinesse and abominations, making no conscience of whooredome, and publikely maintaining bar­dassaes and concubines, and a race of bastardes about them, and many of them dooing woorse: all which shall be iustified by particulars, if our aduersarie desire triall in this point. Lastly it is not the learning of fiue or sixe, that can make all the rest of the clergie séeme learned. It may bée, these fewe were tolerablie learned. But certes the ignorance of the other masse priestes was excéeding great. Now in Spaine and Ita­lie not euery tenth man vnderstandeth his Portuis or Missal, [Page 44] and in matter of religion little or nothing. Wherefore if the pastor be so ignorant and blinde, it is no maruell though the people be farre more blinde, rude and ignorant.

He telleth vs, That it is no haeresie, nor neuer was so accomp­ted, to read on the Bible in any language whatsoeuer. And yéeldeth this reason, For that by licence of the ordinarie it is permitted to infinite lay people to read Scriptures in vulgar tongues. Secondly hée saith, That none was euer called for this fault onely before the Romish clergie, and branded to the slaughter. And because sir Francis Hastings doth holde the contrarie, hée doth giue him the lie, and with very braue wordes make shew, as if hée woulde challenge him into the field, facing & brauing like a false shamelesse frier. But when it cōmeth to the point, hée passeth ouer the matter with a fewe railing wordes, shewing himselfe a cowardly challenger, that hauing giuen the lie, runneth out of the field without daring to abide other triall, then by the toong. In which also I doubt not, but to giue him the foile. For the first is very euidently disproo­ued by diuers examinatiōs in king Henrie the eight, & Quéene Maries daies; where it was obiected to lay men, that they read the Scriptures in English: which should not haue béene done, vnlesse by that article they should haue béene conuinced of he­resie. The second is likewise disprooued by diuers precedents and records, whereby it appéereth, that poore people were both called, and condemned for reading of the Scriptures. In the beginning of king Henrie the eight his reigne, certaine were condemned for reading the Epistles of saint Paul in English, as appéereth by the registers of Lincolne diocesse: and bishop Longland preaching at their burning, saide That they were damned that mooued their lippes in reading those chapters of Scripture, for which those martyrs were condemned. Diuers were abiured for reading scriptures. One of them was bur­ned with a bible in English about his necke, to declare the cause of his burning. Both those points are also prooued by the prouinciall constitutionConst. pro. c. praeterea. de haeretic. of Thomas Arundell. Statuimus, saith he, vt nemo textum aliquem sacrae Scripturae authoritate sua in linguam Anglicanam, seualiam transferat, nec legatur aliquis huiusmodi liber, &c. vel publicè vel occultè sub poena maio­ris excommunicationis. qui verò contra hoc fecerit, vt fau­tor haeresis, & erroris similiter puniatur. So it appéereth, it [Page 45] was vnlawfull to read scriptures in vulgar toongs, and that such readers were punished as heretikes, or suspect of heresie: and that the challenger our aduersary lieth notoriously in both these points. Further hée maketh a third lie, where he saith, that Infinite lay people are by the ordinarie permitted to read the Scriptures translated into vulgar toongs. For in all Spaine I beléeue hée cannot name thrée that haue this per­mission, and very vnlike it is, they meane that the people shall read Scriptures translated, when they will not translate them themselues, and forbid all other translations, but their owne. Besides this, who dare desire leaue to read Scrip­tures translated, when it is a note of heresie with them to de­sire such a matter?

But least we shoulde mistake this cholericke gentlemans meaning, that is so readie to giue the lie, and the stab for euery worde, let vs heare him declare his meaning concerning rea­ding of translations of Scriptures in his owne termes. First saith he, most certaine it is, that no man or woman was euer for­bidden to read any part of the holy scriptures in any of the three learned languages, wherein they were written, to wit, Hebrew, Greeke or Latin. Secondly hée declareth vnto vs, That the restreint of vulgar translations was made onely to this end, that no translations shoulde be vsed, except it were first examined by learned men, by order of the bishop and ordina­narie: and then he saith, That such lay men were permitted by the ordinary to vse the saide translation, as were thought fit and able to profite by it. And this hée beareth vs in hande to bée the ordinance of the catholike church. But first hée shoulde haue done well to haue shewed vs, what catholike church did so ordeine. For if hée meane the conuenticle of Trent, hée is an absurd fellow to thinke that scum and sinke of priestes and friers, which there gathered a councell against Christ and against his church, to betray the same to Antichrist, to be the catholike church. Beside that, their determinations were not onely contrarie to Christs doctrine, but to the authoritie and practise of the church, and namely in this, that they limited the reading of Scriptures in vulgar toongs.

Secondly it is most ridiculous to permit lay men or wo­men to read the Bible in Hebrew, Gréeke or Latin, when so few of them among the papists vnderstand those toongs, and [Page 46] this permission is nothing, but an excluding of vulgar transla­tions, and barring the people from reading scriptures.

Thirdly it is great ignorance to say, the scriptures were first written in Latin, and vnreasonable to permit the Latin vulgar translation more then others; and ridiculous, to call these thrée toonges learned, séeing in times past vnlearned men vnderstood them, and now diuers learned do not well vnder­stand them. Neither is it materiall, that some hold, that Saint Markes gospell was written first in Latine. For their proofes are weake, and that is but one part of scripture. But here wée talke of reading all the scriptures.

Fourthly it is most plaine, while they allow no transla­tions, but such as themselues make, and either seldome make any, or making any do most shamefully corrupt the text, as the Rhemistes haue done in the translation of the new testament, the Iesuites in their translation of the bible into French, and lately printed at Lyons; that they séeke either to exclude the people from reading scriptures, or else to giue them poison for Scripture. That is apparant, for that hitherto they haue not translated the Bible into Italian, Spanish, or Dutch: nor greatly allow the French. This is most euident by the wic­ked peruersion of the text, and that both by wrong translati­ons, and also by peruerse annotations, as shal be shewed fully, if God send me life, and in the Rhemish Testament hath béene already shewed by doctor Fulke.

To prooue that the order of the Romish church in prohibi­ting reading of vulgar translations is good, hée alleageth fur­ther, that forasmuch as many translations are false, it is fit to examine them, Least for Gods word the simple might embrace mans worde. Againe hée saith, That albeit the translation bee true, yet vnlesse the reader can gather out of it a true sense, it is not fit hee shoulde be permitted to read that translation of Scripture. And this hée beléeueth to bée meant by saint2. Cor. 3. Paul, who saith, That the letter killeth, and the spirite quickneth. But if translations bée false, why are not some true translati­ons published, that the vulgar sort may haue benefit by them? Againe, if onely translations for their falshood bée condemned, why doth the wicked synagogue of RomeIn indice. libror. prohib. condemne most true translations? Do they not shew, that they hate the light of the Scriptures? Thirdly if none may read vulgar transla­tions, [Page 47] but such as are able to drawe true sense out of them; why are all suffred to read the Latin being not able to drawe true sence out of it? This assuredly is a course to debarre all men from reading of Scriptures, and the Romish synagogue especially, for that the same draweth most peruerse interpre­tations out of Scripture, and vnder the name of wholesome Scriptures giueth to the people most poisoned doctrine con­trarie to Scriptures. Besides it is a course contrarie to the exhortation of our Sauiour, that speaking to the people saide; Scrutamini Scripturas; and contrarie to antiquitie, that ex­horted the people to read the Scriptures. Finally hée doth shamefully abuse the wordes of S. Paul. 2. Cor. 3. to the con­demning of reading of Scriptures. For if because the letter killeth, the lay people are not to read the scriptures; then none is to read them, seeing reading and not vnderstanding killeth: which is most absurd. Secondly if the apostle did meane the outward letter without sence, yet woulde it make nothing against reading of Scriptures. For if the bare letter without the sense killeth, then ought euery man to read diligently, that he may vnderstand the sense. Thirdly this interpretation condemneth the practise of the papists in reading the Scrip­tures in an vnknowne toong in the church. For if the letter kill without the meaning, then do the papists kill Gods peo­ple, that read Scriptures in Latin to the people, which vnder­stand nothing of the sense. Fourthly the apostle cannot pro­bably by the letter that killeth vnderstand the scriptures, for then shoulde they bée verie vnprofitable, contrarie to the say­ing of the apostle that saith,2. Tim. 3. The Scripture is profitable to teach, to improoue, to correct and instruct in righteousnesse. LastlyLi. 1. de verb. dei. c. 3. Bellarmine his companion may instruct him, that none but the Zuencfeldians, & Drigenistes, by the letter that killeth, vnderstand Scriptures, as this Noddie doth, shewing himselfe therein a plaine heretike, and enimie to Scriptures. The true meaning therefore of Paules wordes is, that the outward preaching of the worde, being destitute of Gods spi­rite working internally, doth kill: to the profite or disprofite of reading Scriptures, they make nothing.

He telleth vs further, That the vnderstanding of Scriptures is a particular gift of God reserued to Christ especially, and by him bestowed on the church: which he prooueth by this place; [Page 48] Tunc aperuit illis sensum, vt intelligerent Scripturas: and by the example of the Eunuch, That without Philip the apostles helpe could not vnderstand the prophecie of Isaie. Beside all this, hée telleth vs, That dim sighted people cannot discerne things without a guide. All which reasons do shewe, that not­withstanding his faire shewes, hée hath but a dimme sight in diuine matters, and is but a blinde guide, that woulde drawe Gods people from reading of Scriptures, and percase leade them to the reading of lying legends, and such like fantasticall writings of the Romish synagogue. Against the reading of holy Scriptures his fond reasons conclude nothing. For if Christ bée the best interpreter, where shoulde wée better vn­derstand what his interpretations are, then in holy Scrip­tures? And if hée haue bestowed the gift of interpreting scrip­tures on the church, how shoulde the people be better assured of the excellencie of the churches interpretation, then by séeing the same confirmed by scriptures? For which cause the Bere­ans red the Scriptures, and are therefore commended.

Secondly if the men that went toLuc. 24. Emaus, and the Ethi­opianAct. 8. red the Scriptures, albeit they vnderstood them not at the first: why shoulde Christians bée barred from reading such scriptures, as they vnderstand? What more simple ar­gument can be deuised, then this; because an interpreter is necessarie, that we may not read what hée interpreteth in a toong which we vnderstand?

Thirdly Philip that taught the eunuch was not the apo­stle Philip, as the Noddy our aduersary supposeth, shewing by example of himselfe, that scriptures are not much to be red; but Philip the deacon. Lastly it is a matter most ridiculous, be­cause some places are hard to be vnderstood, to debarre the peo­ple from the whole body of scriptures, especially séeing many thinges are plaine and easie. Nay this reason may better be retorted vpon our aduersary; because diuers places are hard to be vnderstood, that wée should diligently read them, and heare them expounded, that we may both by these, and other places reape profit. And thus it may appéere, that euen simple wo­men, whome this scoffing mate calleth proud protestant peo­ple, and scorneth at them for reading holy scriptures, would be much ashamed, if they could not reason better of these matters, then this great popish Rabbin, that taketh on him so boldly to [Page 49] determine matters.

Hauing thus fondly reasoned of reading of scriptures he cō ­cludeth forsooth very wisely, that falsehood & heresie is engen­dred of reading of scriptures. And goeth about to prooue it first, by the example of William Hacket, William Ieffrey and Ioan Burcher; thē by experience, for that as he beléeueth, more here­sies are sprung vp within these 50. or 60. yeeres since scriptures began to be red in vulgar toongs, thē in many ages before. But his conclusion is nothing, but a wicked calumniation of gods holy scriptures: and his proofes consiste of a packe of lies, & both declare him to be a sclanderous lying enymy of Gods truth. For it is not reading of scriptures, which he stileth rash rea­ding, béeing vsed by lay people, but neglect of scriptures, that bringeth foorth error and heresie. Philosophers therefore that contemned scriptures were called patriarkes of heretikes; and heretikes byDe resur. carn. Tertullian are called Lucifugae scripturarum, for that they fly from the light of scriptures. And that is proued euen by the examples produced by the aduersary. For those blasphemous heretikes did not fall into their impieties and heresies by reading scriptures, but by gyuing héede to fond re­uelations, and renouncing scriptures. experience also teacheth the same. for while the light of Gods word was couered, and scriptures neglected, and héede giuen to popish decretalles, and Mahomets reuelations; all the heresies of papists and impie­ties of Mahomet, and many other errors, haue béene receiued by people ignorant of scriptures.

And that reading of scriptures is not cause of heresies, it appeareth first, for that not simple people reading scriptures, but great clerkes reading philosophie, and popish Decretalles, and schoole Doctors, haue béene authors of heresies. Secondly in the Apostles times, when all might reade scriptures, then fewest heresies sprung vp.

That Ioan Burcher conueied bibles into the court, or had any acquaintance with Anne Askeugh, which this fellow re­porteth, is a lie deuised by himselfe. Let him shew his author, if he can. that which he talketh of Anne Askeugh is impertinent. But such is his blindenesse, hée will needes haue all the world sée the cruelty of papists, that burnt that innocent woman for denying their transubstantiation, which, if hée were wise, he would haue either denyed, or dissembled, albeit some other [Page 50] should haue spoken of it. And so it appeareth, that Sir Francis Hastings had reason to charge the papists with hiding the scriptures from the peoples eyes, and kéeping them as it were couered in toonges vnknowne, contrary to Christs doctrine, & precedentes of antiquitie. And no lesse reason haue christians to detest the boldnesse of this frapling frier, that calleth prea­ching, reading, and reasoning of scriptures, clouting of scrip­tures. And thus much may serue to shew, that the papists deale iniuriously, in taking away translations of scriptures out of the hands of the multitude.

It is also most apparent, that they rather perswade igno­rance, as fit for their blind deuotion, then knowledge: neither is this Rabbin able to shew the cōtrary. He alledgeth Thomas of Aquine for his warrant; and saith, that he disputing of deuo­tion, maketh ignorance neither to be mother, nor daughter, nor sister of deuotion. But what if Thomas of Aquine doth not so teach, doth it therefore follow, that no other teacheth igno­rance to be mother of deuotion? who would reason so simply and ignorantly, but he? beside this, albeit his master Thomas doth not directly teach it, yet in effect he teacheth as much. For first he sheweth,2.2. q. 82. art. 3. that deuotion doth most abound in sim­ple people, and in women. And secondly he2. 2. q. 2. aut. 6. teacheth, that it is inough for the simpler sort, to haue fidem implicitam, and to beléeue as the church, or as their superiors beléeue, which is a meanes to bring in ignorance. Finally I haue shewed, that diuers others haue gone further in commending igno­rance.

He saith further, that all hold what Thomas holdeth, and so beginneth to make a long speake of the nature, cause, and effectes of deuotion. But first albeit we graunted, that all held that, which Thomas holdeth, yet it doth not hereof follow, that the papists hold no more, nor otherwise then he holdeth. For then what néeded so many later bookes? and therefore this an­swere is not to purpose. Beside that, it is false. For the Sco­tistes in most points dissent from him, and in many points of schoole Diuinitie later doctors do contradict him, as namely in his opinions of the procéeding of the holy Ghost princi­pally from the father, of the conception in originall sinne of the virgine Marie, of the tormenting of soules in purgatorie by di­uels, of Christs locall being in the sacrament, and infinite [Page 51] other matters.

Hée alleageth also a saying of Saint Augustine concerning deuotion, and To make the wilfull malice of these good fel­lowes appeere, saith hée, Thomas of Aquine maketh this obiec­tion to himselfe. As if either Thomas of Aquines obiections to himselfe, or else saint Augustines wordes could ascertaine vs, what these fellowes hold, or hold not, séeing they dissent from Saint Augustine in many things, and in all things doe not iumpe with Thomas; and haue infinite nouelties more then either of these. Wherefore vnlesse this fellow can shew, that doctors Cole neuer vttered any such saying, and that the prac­tise of papists is not, to nouzell their people in blindenesse and ignorance; hée doth but trifle, and sheweth himselfe fitter to sit in the alehouse among the goodfellowes he speaketh of, then to dispute in schooles.

Lastly hée braggeth much of the learning of papists, and telleth what monuments of learning they haue left behinde them, and what vniuersities they haue built. All which ma­keth nothing to the purpose. For albeit there bée many lear­ned men among them, yet their common people may be very vnlearned and ignorant notwithstanding: which is that, whereabout we contend. Againe if their learning be so great, the greater shall bée their condemnation, which in the know­ledge of Christ Iesus are so ignorant themselues, and suffer also the people to liue in ignorance. Lastly albeit we will not deny them to be learned, yet we doubt not, but to match them with men of our profession; and if we compare them with the ancient fathers, they will be ouermatched. But whatsoeuer their learning is, good it were for them, if they would vse it not to their owne, but to Gods glory.

Likewise they teach, That lay men may not meddle with matters of religion: that is, that Princes haue no power to re­forme the church, nor to make ecclesiasticall lawes. And our aduersary confesseth, That onely priests haue authority to de­fine and determine matters of religion. What reason then hath hée to quarrell with sir Francis Hastings, séeing in effect he con­fesseth as much, as hée laieth to his charge? Forsooth saith he, Because these words; To meddle with matters of religion, may haue a double sence. But what if they might receiue a treble sence, if the papists doe so remooue lay men from gouerment in [Page 52] ecclesiasticall causes, that they néede not to care how God is serued, then are they not wronged by him. For hée doth not meane care in their owne behalfe, but in respect of others. And therefore his example of ministers wiues is very imperti­nent. Neither hath hee reason to condemne lawfull mariage, when he and his consorts wallow in all filthinesse, to con­demne, I say, the apostles doctrine, which alloweth a bishop To be the husband of one wife, when hée teacheth the doctrine of diuels, that forbiddeth to marrie. Finally Parsons the Ie­suite hath no reason to condemne priests wiues, when his true father (as they say) was a parson of a parish. his mo­ther also had béene more honest, if shee had béene maried to the parson his father. These iestes therefore, if hée looke no bet­ter to his businesse, may prooue him to bée irregular, and vn­capable of priesthood. But what is that, may hée say, when a bastard maketh as good a Iesuite, as hée, that is well borne?

Where wée say, that the papists stande more on externall complements, and ceremonies, then inwarde faith and other vertues, onely requiring an outward profession, and outward obseruations of going to masse, to shrift, and such like; hee is much displeased with the matter, and saith, That his aduersary hath neither eies nor witte. And yet this is the doctrine of the Romish church. Vt aliquis absolutè dici possit pars verae ecclesiae, saithLib. de eccle­sia. c. 3. Bellar. non putamus requiri vllam internam vir­tutem, sed tantùm externam professionem fidei, & sacramen­torum communionem, quae sensu ipso percipitur. And albeit he shoulde not so say, yet it is apparent, that those are accomp­ted good Cacolickes, that liue in obedience to the pope and ob­serue his lawes, whatsoeuer they are otherwise. Nay of late time they haue canonized murtherers, traitors, and rebels, as for example, Iames Clement that murthred Henry the thirde of France, diuers of the rebels that rose with the Earles of Northumberland and Westmerland in the north, and such trecherous priests, as came from the pope to betraie their countrey to strangers. In times past also Thomas Becket was canonized for a saint, albeit he was a traitor to his prince and countrey, stirring vp forreine enimies against them, moo­uing the pope to depriue his prince of his crowne, running to professed enimies, and consulting with them to the hurt of his [Page 53] prince, causing the land to be enterdited, and giuen as a spoile to forreine enimies; which neither Iohn Baptist, nor the holie fathers Athanasius, Ambrose, Hilary or Chrysostome either did, or allowed to bée done. And therefore as these examples fit not Thomas Beckets cause, so Thomas Beckets example doth fitly shewe, how loose men, and disobedient subiects, are enterteined by the pope, and made saints in heauen, albeit they deserue not to liue on earth. Lipomanus and Surius and others, I know, tell many goodly tales of this saint, but wée must remember, that all the grounde they haue is their lying Legend, and percase the popes sentence grounded vpon heare­saie.

Sir Francis saith further, that Albeit the pope and his cler­gie commanded blasphemies and disloialties, yet blind papists were made beleeue, that the pope must be obeied vpon paine of damnation: And his meaning is most true. For although popes command matters impious against God, and disloiall against princes; yet their friers and flatterers do cōmend them for glorious merits woorthie of celestiall glorie. Iames Cle­ment the Dominican frier that murdred king Henry the third of France, is estéemed a martyr of the popish synagogue. PopeThe oration of Sixtus quint. & la fulmi­nante. Sixtus quintus in the consistory of Cardinals commen­ded this detestable act, as A worke of God, a miracle, a rare exploit of Gods prouidence, and compareth it, to The most excellent mysteries of Christ his incarnation, and resurrection. Cardinall Como in his letter to Parry, that went about to murder her Maiestie, calleth the worke Meritorious. Sanders doth greatly commend the rebels of the north that vpon the popes commandement went about to depriue their liege So­uereigne of her crowne, and kingdome. And what hath either Parsons the Iesuite, or this personate Noddy (be hée what hée will) to obiect against vs in this point? Hée saith it is a shame­lesse slander, to say The pope commandeth either blasphemies against God, or disloialties against princes. And for the rest hée telleth vs, That obedience to the pope is a commendation to catolike religion. But the first is prooued by his decretales, legends, missals, portuisses, and other rituall bookes full of blasphemies. The second is manifest by their practise. There hath no such treason almost béene wrought against princes of late time, but the same hath procéeded from the pope, and béen [Page 54] managed by Iesuits, and other friers and priests. All the re­bellions in England against Henrie the eight, Edward the sixt, & Elizabeth now reigning, had no other cause, nor origi­nall. The late league, or rather late rebellion of France against Henry the third, and Henrie the fourth, was made by the pope, and enflamed by the vermine of friers his agents. The Iesuites professe obedience to the pope, as to Christ. Bo­niface the eight maketh subiection to the pope to be a matter of saluation.De eccles. milit. c. 2. Bellarmine maketh it an essentiall part of a Ca­colike, or true member of the popes church. And such trust haue papists in his iudgements concerning matters of faith, that they thinke hée cannot be deceiued. Nay if hée once ei­ther command, or determine any thing, they accompt it no better then sacrilege to dispute of his dooing: andC. si papa. dist. 40. holde, that if hée shoulde leade multitudes of soules to hell, yet no man must say to him, Domine cur ita facis? that is, Sir, why do you so? So generally the papists doe beléeue the pope, and obey his commandements. Which obedience and beléefe no man commendeth, but those, that embrace all his heresies, and are readie to execute his treasons. For although wée are to obey our superiors, and that not for feare, but for consci­ence sake, and ought to harken to our pastors: yet this is no­thing to the pope, that is not our superior, nor a true pastour, but a woolfe, a hireling, and antichrist, or as some terme him, The head of antichristes kingdome. Beside that, wée are not to beléeue euery thing that our pastors teach; but asMatth. 28. farre, as they teach the doctrine of Christ Iesus. Nor are wée abso­lutely to obey, but when they command according to lawe. O thrise vnhappie they, that take these woolues for true pa­stors, and beléeue their heresies and treasons to be true faith, and obedience!

Finally it is most true, that the papists, when they haue committed most abominable offences, and liued in all filthi­nesse, are notwithstanding taught, that the pope hath power to pardon them, and absolue them. Bellarmine Lib. 1. de in­dulgent. c. 10. faith, That indulgences are profitable for all manner of persons: and high­ly he extolleth the Iubiley, and generall indulgences granted by the pope. And for this cause many sillie soules with la­bour, charge, and danger trauell to Rome, and all with great hope to haue their sinnes pardoned. This therefore is [Page 55] no calumniation, nor forgerie, nor iugling tricke, as this ing­ling companion telleth vs, who himselfe hath many yéeres wandred vp and downe in forreine lands, like the Egyptians, or Cingari, and hath in his time plaied many tricks of legier­demayne, & thinketh by his hopping, skipping, & other apish trickes, that he can make flesh and blood of a péece of bread, and therefore imagineth others to bée like himselfe. But saith hée, The indulgence is not auaileable to remooue mortall sinnes, but onely to take away the punishment either in this life, or in the life to come. And so the schoolemen commonly dispute. But what is that to the purpose, when the common people beléeueth otherwise, and when in the indulgences they vse not so to distinguish? Nay in the taxe of the popes indul­gences it appéereth, that for money they dispense with all sin. For money they pardon Murder of children, of men, of wo­men, of wiues, of neere kinred, fornication, adulterie, incest, and all vnnaturall abominations. As for all irregularities they make small difficultie. Nay they giue licence for Iewes to builde synagogues, where Christ is blasphemed, and pardon those that fall into Iudaisme and Turcisme. Pro licentia eri­gendi de nouo publicam synagogam, sayTaxa poeni­tent. they taxa est Turon. 60. ducat. 15. Againe, Marrania in amplissima for­ma componitur, pro clerico Turon. 15. ducat. 15. pro laico Turon. 4. ducat. 10. So those, that will not suffer Christians to liue and to breath, giue priuileges and pardons to Iewes, and dispense with apostataes, maranoes, and rinegued Turkes. Neither do they distinguish so subtilly, as our wise aduersarie woulde haue them. Nor doe the papists respect more, then that they may haue plenarie indulgence vnder seale. But suppose that the pope shoulde onely take on him to remit the temporall punishment of mortall sinnes, and to forgiue veniall sinnes; yet that is contrarie to Christes doc­trine, to the apostles practise, to the ancient orders of the bi­shops of Rome, and of the catholike church, and maketh car­nall men more licentious in sinning, when the penaltie is so easily redéemed; and spoileth many poore Christians, that giue al, rather then they will endure the supposed extreme tor­ments of purgatorie. O miserable and simple papists, that suffer your selues to be so deluded, & take paines, trauaile far, and powre out your money, and all to get nothing, but vaine [Page 56] wordes, and bare lead and paper, without any profite.

He telleth vs further, That the popes pardons differ from absolution of priests by the keyes. And therein taketh some paines to relate the schoolemens opinion: as if it were materi­all, what such doting diuines, and iangling friers do babble without all ground of scripture, or allowance of fathers. This is certaine, that both the pope himselfe, and all other priests do challenge their authority by one commission, and by vertue of the keyes. How then commeth it to passe, that the popes power and authority is so ample and large, and other inferior priestes so straite and restreintife, both béeing ioyned in one patent? héere the Noddy will be intricated, if he shape not a better answere, then any is héere declared.

Hée standeth also vpon this,P. 26. That it is not more capitall to transgresse the ordinances of the pope, then to transgresse the lawes of God. But what can impudent denialls auaile, when the shamefull practise of the Romishe synagogue declareth the contrary? doth not the whole faction hould, that the popes lawes bind in conscience? and is it not apparent, that mur­ders, adulteries, vnnaturall abominations, yea Paganisme, Iudaisme, Turcisme, and all atheismes are pardoned, where such Christians as eate flesh on fasting daies, and refuse to worship idoles, and to fulfill other the popes lawes, are decla­redC. ad abolen­dam. de haereti­ [...]i [...]. heretikes, and burnt without remission?

Finally he saith, It is a hard matter to frame his aduersaries ould head, to vnderstand the depth of their catholicke religion. Which I do beléeue, séeing there is no bottome of their tur­ning deuises. But if he were wise, he would rather séeke to de­fend himselfe, then to teach his aduersaries. We desire not to learne of any such ignorant masters. He and his consortes flye to our Lady, to Saintes, to Angels, to stockes and stones, to rotten reliques, to the pope, and his pardons, and trust by scourging themselues, and by eating salt fish and playing vp­on holy daies to be saued; and this they learne out of the popes decretales. Our onely hope is in Christ and his merits; and all the doctrine of saluation, we beléeue, is contained in holy scrip­tures: as not onely our Bishops and priestes, but also all aun­cient bishops and fathers of the church haue taught vs.

CHAP. III.

IF this aduersarie of ours had either bin a good Orator or a wise proctor; he woulde haue taken great heed, how he had touched any matter, that béeing opened might haue hurt his Clientes cause; especially where his aduersarie doth not greatly vrge him. But what should we looke for better handling of so foule a cause? sir Francis Hastings ayming at other matters, doth but lightly touch the continued malice of the popish facti­on against her Maiestie, euer since her first comming to the crowne, and that rather to warne the carelesse subiect to take héede of such an enimie, and to point at such pernicious tray­tors; then to hurt such, as haue béene, and yet are abused by the craft and practise of others, and are not themselues actors, nor factious, nor malicious to their countrey. To hurt quiet men, albeit abused by false colour of old religion, it was no part of his purpose. But séeing this simple Noddie hath no more reason, but to bare and touch that wounde, which bée­ing séene and touched must néedes gréeue many, and shame all the faction of papists, that haue shame to heare their owne, and their consorts most abominable practises discouered; I am content to méete him in this encounter, and examine, whe­ther it bée true or no, that is commonly reported concerning the practises of papists against her Maiestie, and this state. If any mislike this course, let him deale with the Noddie that drew mée into it. For mine owne part I was vnwilling to quarrell with them, but séeing they will néedes stande vpon termes, and challenge others; I coulde not choose but an­swere.

Neuer any thing in this Realme did more displease the [Page 58] papistes, then the match betwixt king Henry the eight, and her Maiesties mother the Lady Anne Bollenne. for thereby not onely the popes authority to dispence in causes of Matri­mony, but also to iudge in causes of princes was called in question. Further they beganne to feare, least the king, that was a prince of heroicall courage, would haue taken occasion vpon this abuse offered him, to haue looked into the whole cause of religion. Here began the hatred against her Maiestie, which this faction hath borne her euer since, and which by ma­ny attempts against her parents, and her selfe they haue de­clared. Clement the seuenth albeit he had receiued many fa­uours from king Henry, and had promised otherwise; yet whe­ther wonne by perswasions of Charles the fift then béeing em­peror, or else mooued with the interest, that himselfe had in it, declared the kinges mariage to be voide, and the issue of that mariage vnlawfull. The which sentence was giuen Anno 1533. some little tyme before she came into the world. So that it is no maruell, if now they hate her, which not onely in her parents, but also in her lawful right was persecuted before she came into the world.

Not long after Paul the third did furiously thunder out a sentence of excommunication against Henry the eight, depri­uing him of his kingdome, and againe declaring the mariage with the Lady Anne Bollen to be void, and her children to be illegitimate. With that fury did he prosecute that innocent la­dy and her children, sparing nothing, which might serue to worke both their destructions. And when he could do nothing of himselfe, he neuer ceased by Winchester, and other his agents to pursue the cause, vntill such time, as they had caused an act of Parliament to bée made against both the mother and the daughter, and brought the innocent Ladie her mother to her end; and, which is more gréeuous, they loaded her with many slanders, and reproches, not onely in her triall, but also in an act of parliament. How vniustly God best knoweth, and the king himselfe acknowledged with great griefe at his death, asCosmograph. lib. 16. Theuet a writer no way partiall hath testified. Plusieurs gentils-hommes anglois, saith hée, speaking of king Henry the eightes death, m'ont asseurè, qu'il eut belle repen­tance des offenses par luy commises, estant a l'article de la mort: et entre lez autres choses, de l'iniure et crime com­mise [Page 59] contre la dicte roine Anne de Boulan, faulsement vaincue, et accusee de ce qu'on luy imposoit. It suffised not the eni­mie, to take away an innocent ladies life, but they tooke away also her honour and good name by diuers imputations, which God the most iust iudge knoweth, and, I trust, one day will more plainly declare. Afterward it pleased God to put in the kings minde to reuerse the act that debarred her Maiestie of her right, which hée did by his last will. This so néerely tou­ched the papists, that, as it shoulde séeme, they haue abolished it, thereby endeuoring to take away all monuments and re­cords, whereby her right might bée prooued. This rancor of theirs did especially shew it selfe against her during the raigne of Quéene Mary. For although her beautie, vertue, good car­riage, and many excellent parts, wherewith God had endued her, might haue mooued any to loue her; yet in these men these excellencies, and especially her religion wrought contrary ef­fects. For doubting least Quéene Mary hauing no issue should leaue the kingdome to her, and fearing that shée woulde asswage their pride and tyrannie against Gods saints, and abolish their superstitious abuses, and hereticall doctrine; they sought by all meanes to cut her off from the crowne. The pope hée coulde not suffer his sentences and decretals to bée reuer­sed; his adherents coulde endure no reformation of religion to bée established. Gardiner charged her as an abbettor to Wyat, and said shée had intelligence with him. And this our aduersarie doth also signifie by his Mysticall bracelet, and other darke surmises. As if it were likely, that a poore yoong maiden destitute of friends and meanes, and in the handes of her enimies, could helpe them any thing: or that Wyat would communicate a counsell of such danger to her, that percase might vtter it, and no way coulde helpe him. Howsoeuer it was, he practised with diuers to accuse the innocent Lady, and percase, if God had not holpen her, had effected his pur­pose.

That she held Quéene Mary and the state in suspence and care, our aduersary denyeth not. What then more probable, then that they should séeke to disburthen themselues of that care and iealousie? There are diuers that testifie, that they had diuers consultations against her. Doctor Storie shewed plainly, That the papists committed a great error, in that [Page 60] cutting of the boughs, they had not strooken at the roote.

When either for shame, or else because they could finde no probable cause against her, they could not spill the innocent Ladies bloud, it is certaine, that they fayned Quéene Mary to be with childe, to the intent that some supposed childe might be found to succéede Quéene Mary, and to preuent the Ladie Elizabethes right.

All this notwithstanding it pleased God, many of her eni­mies being taken away, that shée shoulde possesse the crowne. at what time a man woulde haue thought, they woulde haue ceased to pursue her, against whom they coulde not preuaile. Yet euen then did they also shew their malice: and first they caused the Quéene of Scots to claime the crowne, & to beare the armes of England. Then by the way of Scotland the French began to threaten and to inuade her countrey, and had procéeded further, but that her Maiesties forces did shut them vp in Léeth.

Not long after followed the excommunication of pope Pius the fift, and the rebellion in the north parts of England. After that Nicholas Sanders stirred vp a rebellion in Ireland. And this N. D. their proctor albeit hée woulde excuse and cléere the papists of all euill meaning, yet coulde hée not forbeare to praise the rebels, and lament their death; which sheweth how well rebellion and treason doth please this faction, and howe little hée loueth her Maiestie, with whose capitall enimies hée is so néere consorted.

When by sedition and rebellion they could not preuaile, hey stirred vp Philip king of Spaine to make open warres vpon her Maiestie, to depriue her of her kingdome. Neither did either respect of alliance, or shame, or danger drawe him backe from this enterprise. The duke of Alua had giuen the first attempt, had not the vnexpected troubles of the low coun­tries hindred him. And Don Iuan D'Austria had not failed to make warres vpon vs, but that God cut him off in the midst of his deliberations. The yéere 1588. the Spaniard brought a great fléete vpon this coast; and to correspond with it, there were great lande forces prouided by the duke of Parma in the Low countries. Cardinall Allen was then readie also to vtter and throw abroad his excommunications, and slaun­drousHis letters to the nobility and people of Eng­land and Ire­land. libels against her Maiestie, and the state. Neither [Page 61] could the euill successe of that iourney make the Spaniard giue ouer his determination.

Beside rebellion and warre, they haue attempted poyson and secret practises to destroy her. Iohn Someruile was per­swaded to kill her, by a seditious priest. The same execution did William Parry take vpon him perswaded by Benedict Palmio, and Aniball Codret two Iesuits. Ballard a priest by his lewd perswasion drew Babington, Sauadge, Tichborne, and their companions to conspire her death. By the meanes of Holt a Iesuite, Gifford, Worthington, and of certaine priests, Yorke, Williams, Patrick Collen, and others were sent ouer vpon the same errand. And when with the sworde no­thing coulde bée done, Lopez by certaine traitors was hired, and Squire by Walpoole was perswaded to poison her. And no question, but many other attempts haue béene made against her, although they are not come to light hitherto. Ne­uer I thinke was one poore Ladies life more sought, nor by more meanes. They haue left neither force nor fraud, nor any course vnattempted.

Nay not content héerewith, They haue In Bulla Pi [...] v. & Sixti. v. cursed all her subiects and friends, seased the persons and goods of such as they coulde come by, and by all meanes sought to ouerthrow the state. anno 1588. diuers rinegued English, and among the rest the traiterous Cardinall Allen, came with the Spaniards to fight against their countrey. From time to time they runne to the enemie, bewray their countries secrets, and diuers of them euen now intertaine intelligence with the Spaniard.

And little it is, God wot, that our aduersarie, notwithstan­ding all his great shewes, can allege in his clients the papists defence. First hée is offended, that sir Francis Hastings should say, That by Gods goodnesse onely her Maiestie was preser­ued, her life being maliciously and with great cunning shot at by the Romish clergie, and Spaine against her. And thereupon alledgeth thrée reasons of her Maiesties deliuerāce. First saith he, King Phillip and the Spaniards specially fauoured her for her yoong yeeres, beautie, felicitie, and other her good graces and talents. Secondly hée saith, Shee bore her selfe for a pa­pist, and heard two masses a day, one for the quicke, and ano­ther for the dead, and receiued no seruant into her seruice lightly, but with expresse condition, and many signes, that he [Page 62] enclined that way. Thirdly he imagineth, That shee was kept aliue to barre the next praetender, that then was wife of the Dolphine of France, which for some reasons neither Spanish, nor English could endure. And these reasons hée estéemeth to bée Very potent, and pregnant: for so hée calleth them. But if wée will rightly estéeme them, wée shall finde them to be built on false grounds, and to bée very impotent, barren of reason, and ridiculous.

For first most false it is, that the Spaniards so fauored her, that they would either hazard their state, or loose a kingdom for her sake. All which was like to come to passe, if the ladie Eli­zabeth should atteine to the crowne. And very vnlikely it was that the Spanish king, That spared not his Vita di Pio quinto. owne onely sonne, nor bloud, nor those that were far néerer to him, then the Lady Elizabeth, woulde encurre the popes displeasure, and loose his footing in England to spare her. But what néede wée dispute of the Spaniards care and affection to her, when they suffred her to be imprisoned, euill intreated, and called in question for her life? As for the Count of Feria, hée came to her indéede, but not for any good intended to her, but either for a comple­ment of curtesie, or to aske such a question of her, as her man­ly and stout answer maketh this Noddie, albeit hée knew it, ashamed to report.

Secondly her comming to masse, if I may so call it, when masse was saide before her, that vnwillingly heard it, was ra­ther of constraint, then otherwise. As for seruants, good Lady, she had no power to entertaine any, but her ould seruants were remooued, and certaine were forced vpon her, and com­maunded to attend her, that she liked not. But be it, she had for sauing of her life, giuen some hope of inclining to popish religi­on, as the aduersary falsely and dishonorably imagineth; yet papists are not so simple, as to trust such, as are newly con­uerted. Againe séeing the pope had pronounced diuers senten­ces against her, to frustrate and make void her right: it could not auaile her any thing to turne to the papists, vnlesse either the pope would reuoke his sentences, or she take the crowne at his hands, which I doubt whether he would haue giuen to her, if it had béene in his power to dispose. King Henry the third of France though superstitiously popish, yet might he not liue, for that he was not for the humour of the pope. Antonie [Page 63] likewise king of Portugall was put beside his crowne, not­withstanding his religion, to gratifie the king of Spaine.

Thirdly séeing Quéene Mary was like to haue children at the first, it is more likely, that the papists sought to establishe the kingdome in Quéene Mary, and her succession by the inno­cent Ladies destruction, then to barre another pretender, which could claime no interest before Quéene Maries death, not then looked for so soone. Besides it is not likely, séeing the papists sought onely to establish their owne kingdome, that they should exclude one, that was wholy deuoted to their reli­gion, for one either contrary, or much suspected. And if the Spa­niardes did respect the Lady Elizabeth in regard of matter of state: then did they it not for loue, as is pretended in the first potent reason. Lastly it is most-false to say, that the papistes sought to preferre Queene Elizabeth before the Quéene of Scotts. For why then did they set her title on foote at the be­ginning of the Quéenes reigne? why haue they continuallie sought to preferre the Scottish title, and to dishable her Ma­iesties right? To conclude, why did theVita di Pio quinto. pope and his adhe­rents declare the Scottish Quéene to bée the true and lawfull enheritour of the crowne? So it appéereth; that these reasons are of no force to conclude, that the papists ment her Maiestie any good.

But why they should purpose her hurt and destruction, di­uers most forcible reasons may be alleadged. First they knew, that her title, right and reigne could not stand with the popes authority, which is the onely line and leuell of the actions of papists, and especially in matters of faith. They knew, I say, that pope Clement had pronounced sentence against her mo­thers mariage with the King; and that pope Paul the third had seconded him, and declared her illegitimate: which sentences could not well be retracted. Secondly they considered, that she had alwaies béene brought vp in true religion, and hated Romish superstitions. Thirdly diuers feared to be called to ac­compt for their iniustice and cruelty shewed to Gods saintes, if she should once attaine to the crowne. Fourthly they feared, least she would remember the wronges, which they had offe­red to her selfe during hir sisters raigne. Fiftly they saw they should either turne from their Romish religion or forgoe their honors, and liuings, and that they meant not to do: they had [Page 64] so farre engaged themselues already. Lastly the Spanyards, and Italians, and all the popes agentes saw, that if she succée­ded, their hopes were ended, and that they must be packing out of England. Other reasons also may be alleaged to this purpose. but what should we search out reasons to prooue, that a thing was likely to be done, when it plainely appeareth it was doone?

Secondly he much misliketh that Sir Francis Hastings should say, that Her Maiestie came to the crowne with the good liking of all true harted Englishmen both clergie, nobles, and commons, and that then satan and his ministers beganne to fret and chafe. And what reason hath he so to do, trow you? Forsooth because, as he saith, Papists placed her in possession of the crowne. Which is nothing else, but a plaine confession against himselfe, and his clients the papists, that they are no true harted Englishmen. For if her Maiestie were placed in her seat by all true harted men, then albeit the papists concur­red in that action, yet hath this Noddy no reason to take excep­tion to these words of his aduersary. But percase he is offen­ded, that Sir Francis should say, that the papists were angry and fretted inwardly, when they saw Quéene Elizabeth esta­blished in her kingdome. As if it were not apparent, how much it gréeued them. Cardinall Poole and some other popish bi­shops séeing how matters went, died for sorow: others fled be­yond the seas; the rest hung downe their heads being sick for extreme gréefe. Neither of al the popish prelates could any one be founde to celebrate the act of consecration, but one, albeit it was no small danger and disloialtie to refuse to performe it. Hée that had séene their faces and countenances that daie, woulde haue easily coniectured, how much it gréeued the pa­pists inwardly, and how falsely this false frier N. D. auouch­eth, that they Placed her freely and willingly. So willing they séemed, that nothing gréeued them more, then that they had suffred her to liue. To make his tale séeme better, hée saith, That most of the nobilitie and commons, and all the bishops were papists, when the Queene came to the crowne. But hée fouly mistaketh the matter. For the Papisticall prelats were no true bishops, but woolues and hirelings hated for their cru­eltie and abominations, of all the people generally; and those of the nobilitie that were in opinion addicted to popish religi­on, [Page 65] yet were not then factiously combined with the pope.

Thirdly hée goeth about to answere for doctor Story, who vpon the Quéenes first comming to the crowne, did much re­pine at it, togither with other papists, and saide, If they had followed his counsell, they had strooke at the roote: meaning no doubt her gratious Maiestie. But if hée had ment to put in an answer, that might haue caried colour, & cleered his client from suspicion of treason: hée ought to haue vnderstoode the mans faults and cause better, and to haue answered particu­larly to euery point of his accusation. But that, as it séemeth he cannot doe, that acquiteth himselfe so badly in this one. First he saith, These wordes were neuer spoken by doctor Storie, to his knowledge. As if nothing coulde be spoken by doctor Storie, which came not to his knowledge. but saith he, doctor Storie neuer confessed these wordes. As if it were ne­cessarie or likely that euery traitor and malicious enimie of the state shoulde confesse his treasons, and malicious purpo­ses: or as if it were not sufficient, that being examined vpon these words, hée did not denie them, but refused to answere: which refusall in that case purporteth as much, as a confession. But suppose hée shoulde haue denied the wordes, yet might he haue béene conuinced by diuers witnesses that heard him speake them. Hée saith further, that doctor Storie had no rea­son to speake any such wordes. As if a man neuer did, nor could do any thing, but by reason.

Secondly hée woulde willingly mollifie Stories wordes by a gentle interpretation, and woulde make vs beléeue, that By striking at the roote, hée ment not rooting out of Quéene Elizabeth, but rather punishing certaine great men fauorers of heretikes (for so they terme true catholikes) and for proofe of this hée alleageth, how Story on a certaine time was in a great chafe, because hée coulde not bée suffred to apprehende a certaine gentleman, and cut his throte at his pleasure, and saide, hée woulde no more serue as an Inquisitor, if he shoulde be so crossed. But both the answere and the proofe is nothing, but vaine trifling. For who can doubt, but hée ment her Ma­iestie, seeing otherwise hée had giuen counsell to take away her life; and at that time talked of no other? Againe, what roote coulde hée vnderstande but her, that was the roote and founda­tion of that state, which coulde not stande with the kingdome [Page 66] of poperie and Antichristianisme? As for those gentlemen, that this fellow speaketh of, they were neither the roote, nor the great boughes of our religion.

Lastly granting that Storie had so spoken and ment, yet he saith That there was no reason, why he should therefore be executed as a traytor, for that he spoke those wordes, as a coun­sellor to his prince. But first he must vnderstand, that the question is not, whether Story was iustly executed, or no; but whether the papists did not seeke the Queenes most innocent blood. And this wise disputer doth in effect yéelde so much, and confesse that Doctor Story spoke these wordes, and that this was consulted vpon in councell in Quéene Maries daies.

Secondly it appeareth by the story of Doctor Stories triall and arraignment, that he was not called in question for these wordes, but for high treason: and that most iustly. For first he ranne ouer to the D. of Alua, and other the Quéenes enemies, and sought how to stir them vp to make warre against his prince, and country. Secondly he practised with one Preston & Paine how to make some insurrection in England. Third­ly he entertained intelligence with fugitiue rebels, and knowne enemies of this state. Beside treasons there was ob­iected to him, that he had by vertue of his inquisitors office in Flanders brought diuers of his countrymen in danger, and made great spoile of their goods. And so euident and plaine were the matters obiected against him, that he had no other shift, but to denie himselfe to be a subiect, and to refuse to be iusticed by the lawes of this land; which pleading, I thinke, his aduocate here will confesse to be most ridiculous.

Thirdly it cannot be denyed, but the wordes were spoken not onely in Quéene Maries time, but also in this Quéenes time. For he was not charged with saying, If you shall follow; but, if you had followed mine aduise: Lamenting, that when they might, they had not followed his aduise in destroying the Quéene.

Lastly albeit he had béene charged onely with those words, which by his enditement, by the euidence then giuen, and by diuers witnesses yet liuing is refuted; yet to imagine or con­spire the princes death, is treason by all lawes. This our ad­uersarie therefore, that saith, doctor Storie was condemned by shoutes and clamors, as Christ was before Pilate: blasphemeth [Page 67] in comparing a notorious traitor, and a bloudie persecuter of Christs flocke to the most méeke and innocent lambe of God Christ Iesus. And where he confesseth, that The papists thinke that Storie for his zeale in Queene Maries time, is to receiue a great crowne of glorie, and fame vpon earth: he sheweth both his owne, and other papists most cruell and bloodie minde, that allow of doctor Stories murdrous and cruell intentions both against her Maiestie, and other godly men: and declareth what fauour we are to looke for at his hands, if once hée and his consorts coulde haue but a finger in gouernment. As for doctor Storie, hée hath now receiued his rewarde, but not of glorie, vnlesse hée did repent himselfe of his heresie, and cruel­tie; of which he gaue small tokens at his death.

After doctor Stories matter, he toucheth the cause of Pius quintus his presumptuous excommunication denounced most iniuriously against her Maiestie: but very daintily and nicely, not daring to mislike it for offending his holy father the pope; nor daring to allow it, least hée shoulde séeme to concurre with those publike enimies, that séeke to take away her honour, crowne, and life. Gladly hée woulde excuse the papists his cli­ents, but his pleading is so fonde, and foolish, that their eni­mies cannot desire plainer euidence to accuse them & conuict them. First he sheweth, and woulde, if hée coulde tell howe, complaine, That the bull of Pius quintus the pope is made a common bugge against papists euery where, as if they were guiltie in allowing his fact. And so hée thinketh to shift off a foule matter with a fewe faire wordes, and with a finta, or fained shew of a downe, right blowe, to bobbe or rather abuse his Reader, that looketh for sound reason. But hée may not thinke, séeing hée is come into the fielde, to make a challenge, that hée shall so escape our fingers. First hée saith, That papists albeit they admit the popes iurisdiction, yet are not partici­pant of the offence giuen by the pope. But howe doth hée prooue that? Forsooth you must take it of his owne bare word. For other law or reason he alleageth none. So ridiculous an aduocate doth hée shew himselfe, in the greatest heat of his cli­ents cause. Hée confesseth that papists allow the popes iuris­diction; and néedes must hée so do, or else they shoulde not bée papists. Héereof wée say, that it is necessarily inferred, that they are as farre guiltie, as the pope; and no lesse to be reputed [Page 68] enimies of the prince and state, then the pope himselfe. Pope Pius, as the world knoweth, disabled her right, pronounced her excommunicate, depriued her of her kingdome, exhorted not onely forreine princes to make warres, but all her subiects to rebell against her: finally all such, as should obey her lawes, or helpe her, hée doth no lesse anathematize, then the Quéene herselfe. Praecipinus & interdicimus In Bulla ad­uers. Elizab. saith hée, vniuersis & singulis proceribus, subditis, populis & alijs praedictis, ne illi einsue monitis, mandatis, & legibus audeant obedire: qui se­cus egerint, eos simili anathematis sententia innodamus. Neither did hée onely giue sentence against her, but also prac­tise to depriue her. For this cause hée practised both with French and Spanish, and sent Vincent Lauro bishop of Mon­deui into Scotland, and Robert Ridolphi to make some stirre in England. Hée raised men and sent money into England, and other places for this purpose. So it appéereth that the pa­pists must necessarily allow yea & further the popes hostile act, if they ment to acknowledge his authoritie. For otherwise themselues were excommunicate. Besides, they must necessa­rily obey the popes commandement. Neither is it to bée doub­ted, but that diuers principall papists haue entertained intel­ligence with the pope, and his agents. Lastly it is folly to di­spute what papists do meane, when wée sée euidently what they do. Vpon euery occasion they are ready to rebell against their princes, when the pope commandeth. They haue shewed it in Ireland, in Scotland, and in England. In France they rose against king Henrie the third, that was a man of their owne religion. They professe they are members of the Ro­mish church; which doth necessarily include obedience to the pope. And to conclude, this Noddie confesseth they allow of the popes authoritie in depriuing of princes of their king­domes. Wherefore not onely all lawes of nations, but also all reasons of state condemne such for enimies and traitors to the state. And strange it is, that any prince or state can suffer such, as either adhere to forreine enimies, or else beléeue that a forreine enimie hath power to dispossesse the supreme magi­strate of his crowne.

He scorneth Sir Francis Hastings for saying, That no child of mortall man, hath power to dispose of kingdomes, or to de­pose princes, or to dispence with subiectes for not obeying their [Page 69] prince. And maketh shew of pleading for the popes authoritie in deposing princes. But first we do not here reason, what the popes power is; but whether the papists that allow his iuris­diction are traitors. Secondly admitte that were the questi­on héere: yet, I say, that the saying of sir Francis, as he ment it, is most true. For his meaning is, that the pope, that is not onely the childe of mortal man, but a childe of perdition, & the aduersarie of Christ Iesus, hath no such power, as papists pre­tend, to depose princes. And the same may bée prooued euen by the examples alleaged in this place, by the Noddie himselfe. For neither did Peter nor Paul, which notwithstanding had a farre greater authoritie, then any pope of Rome, depose Tibe­rius, Caligula, or Nero: nor is it founde in holy Scriptures, that any high priest of the Iewes deposed any king, or dischar­ged any subiects from their obedience. If hée knew anie such matter done, why doth hée not alleage his author, and the names of the parties? Nay it is not to bée prooued, that anie mortall man can dissolue the bond of a lawfull oath, or disan­null that obligation, that is mutuall betwixt princes and sub­iects. Neither is the knight to bée condemned for a prince-ido­later, for so saying. But the knaue his aduersarie, and his con­sorts are iustly to bée condemned, as pope-idolaters. For not onely theyC. satis dist. 96. call him in expresse termes God, and giue vnto him diuine power in translating of kingdomes; but also they acknowledge his iudgements to bée infallible, and say that the pope and Christ haue but one Consistorie, and the same autho­ritie and power. At Rome the people and priests like beastes fall downe and worship him, euen as the idolatrous Israelites worshipped the golden calfe in the wildernesse. Do you then thinke this man to bée wise, that so slenderly and barely tou­cheth so great a matter, which the grand masters of the Ro­mish synagogue with all their learning are not able to prooue? Or may hée bée thought very sober, where hée taketh on him to shew, that papists are her Maiesties good friends, and ne­uer sought her destruction, euen there to iustifie pope Pius his hostile actes, that not onely sought to depriue her of her state, but also to destroy her; and to confesse that they are the popes adherents, and allow his iurisdiction? howsoeuer wée are to thinke of others, this assuredly is most apparant, that the au­thor of this railing treatise is a professed enimie of the state. [Page 70] For hée doth not onely disallow all courses taken for her Ma­iesties safetie, and the safetie of this kingdome, but taketh on him to iustifie rebels, and to defend publike enimies. Do you not then take this fellow to bée a woorthie mediator to obtaine grace for Recusants and papists? But to leaue to shewe his malice and treason, that euery where is apparent, and to pro­céede in our discourse, after hée had in a sleight manner tou­ched the popes act, hee denieth, that English papists so soone as her Maiestie was in full possession of the crowne, began to fret, and chafe, and consequently to practise against her. And his reason is, For that it was twelue yeeres, ere the excommuni­cation of Pius Quintus came out against her. But his defence is voide of truth, his conclusion voide of reason. The first is apparent not onely by the writings of the papists oppug­ning her gouernment, & by their flight ouer seas, but also by the obstinacie of the prelates, all refusing to crowne her but one; and by their secret conferences & packings both amongst themselues, and also with the pope and other forreine princes. Neither may wée thinke that the Quéene of Scots did then claime the crowne of England, or that the French sent ouer forces into Scotland without their priuitie. But of this wée haue alreadie spoken. The second is prooued, for that the excō ­municatiō of that impious pope was not the first cause, but the extremitie of the rancor & malice of papists. Neither was the same procured, but by great sute and labour, & when all other practises failed. Lastly it is certaine that the rebellion, that af­ter broke foorth in the north was long before plotted, & diuers consultations had, how to dispossesse her Maiestie of the crowne, and to alter the estate. Sanders in his slanderous and lying treatise of SchismeLib. 3. de schism. confesseth, that the popish prelates vpon the first alteration of religion, Had determined to ex­communicate the Queene, and enterdite the land; and that af­terward misliking that course, they referred the matter to the pope, who vpon their solicitation procéeded to excommunica­tion and open hostilitie.

To prooue that the papists were not cause of the popes ha­tred against England, he is not ashamed to say, That the Queene began with the pope, and not he with her; and that the pope was incited by English protestants, & not by papists, to proceed against her. He affirmeth also, That hee had great [Page 71] reason to take this course against the Queene and this land, and that first, for that not onely the body of religion was changed, that had endured a 1000. yeeres before, and that contrarie to expectation & promise, but also diuers statutes made against him in opprobrious termes, and the catholike body of Eng­land forced to sweare against him: and secondly for that the prelates adhering to the pope were therefore all depriued, and some of them imprisoned. And Thirdly, for that papists were inhibited to flie the realme, and these that remained were en­forced to participate not onely these othes, but also to eate new sacrament-bread against their consciences. And Fourthly, for that the pope was traduced in pulpits and schooles as anti­christ, and scoffed at in plaies as author of many ridiculous fooleries. And last of all, For that this change was an example to countries round about vs to attempt the like. In which dis­course there are many weake reasons, and diuers strong and impudent leasings. For first albeit some occasion had béene giuen by vs to mooue the cholericke popes to anger, yet doth it not follow, that they had iust cause of anger: nor that the pa­pists did not stirre vp the coles, and enflame their wrath against vs. Secondly admit princes shoulde offende either against Religion or iustice; yet neither hath the pope, nor any bishop any authoritie to depose them from their king­domes. Christ gaue his apostles no such power. Nay him­selfe challenged no earthly kingdome. The apostles taught no such doctrine. Nor did the holy bishops of the ancient church euer claime any such iurisdiction. Nay the popes themselues before Gregory the seuenth did not presume either to depriue princes, or to meddle with their kingdoms. But if the tyrāny & impietie of princes grew vnsufferable, thē was the same ei­ther redressed in the parliament, & assembly of the estates of the realme, or else by some y^t had lawful power by the custome of the countrey. As for the popes claime, it is not onely con­trary to all antiquitie, but to rules of state; and so absurd, that men in greatest blindnes of antichrists kingdome could not endure it. For what can be deuised more absurd, thē that a ri­bald frier, or a humorous Italian, should take on him to de­pose princes of other countries? Thirdly what reasons soeuer forreine tyrrants pretend to offer violence to christian princes, yet that is no excuse for the subiects, either to enter into disloial [Page 72] practises, or else to allow their tyrannicall and vniust preten­ses. And therefore all this talke about the popes furious ex­communications, and other acts of hostilitie is méerely imper­tinent, where the encounter and contention is about the prac­tises of papists, that shoulde shewe themselues subiects. Fourthly the pope had no reason to complaine, that popish prelates for adhering to him were restreined. For no state may suffer such to enioy their libertie, as adhere to forreine enimies. Nor do the popes suffer their Cardinals or friers to adhere to others, whom they accompt their enimies. Fiftlie what had the pope to do withall, albeit the Quéene for causes did forbid her subiects to depart the countrey? Hath the prince no interest in his subiect, but he may forsake him at pleasure? The pope will not I thinke giue his people that libertie. And if he will not giue that to his owne subiects; what reason hath he to require it in other princes subiects? Lastly the pope sée­ing his authoritie refuted in disputations, he should rather in schooles and pulpits haue taught the truth, then with armes in open fielde sought to ouerthrow the truth, and the state both togither. If hée were prooued to bée antichrist by scriptures, he shoulde by like course haue answered. The apostles neuer sought to establish their authoritie by force of armes, nor by violence to plant religion. The pope therefore doing contrary, sheweth himselfe to be antichrist, and Mahomets, rather then the apostles successor.

The leasings contained in this allegation are likewise di­uers, and shamelesse. To say that the Quéene began with the pope, is not onely false, but also a most vaine and ridiculous conceite. For it is well knowne, and testified by record, that he did persecute her in the person of her parents, when she was yet in the wombe, when she was newly borne, and sithence continually: whereas her Maiestie onely medled with her owne kingdome without respect to the pope, which hath no more power ouer her Maiestie or other christian princes, then the great Turke. For both their authorities are alike forced and vsurped.

Secondly it is a shamelesse vntruth to say, That the body of religion that had endured here aboue a thousand yeeres, should now be changed by vs. Let the Noddy, or because he is but a silly diuine, and taketh vp all at the second and third [Page 73] hand, let the proudest of that side shew, if they canne, that we haue altered any one article of the christian faith, or abolished one iot of the apostles doctrine. As for the priuate masse with­out communion, and the communion vnder one kind, and the doctrine of transubstantiation, adoration of the sacrament, worship of angels, saintes, images, and rotten bones and rags, and other heresies and nouelties which the papists haue more then we; they are not onely beside, but also contrary to Christ and his apostles doctrine, and the faith of christes church, as our teachers haue heretofore shewed, and we shall be able sufficiently to iustifie in any frée and lawfull councell and méeting against the stoutest champions of the popes side.

Thirdly eyther must he bring proofe of a promise made to the pope, that no alteration should be made in religion by her Maiestie, or else he will rest conuicted of another grosse lie. As for the woluish prelates it is not greatly materiall, what they promised. For in king Henry the eight his dayes they promi­sed to maintaine the kings royall authority against the pope. Wherein Gardiner, Bonner, and Tonstall were principall agents; yet did they respect their honest faith, and true promise no more, then if they had sayd nothing.

The fourth lie made here, is, That statutes were made against the pope with the most spitefull and opprobrious words that malice could deuise. For those statutes which he meaneth were made rather for restoring the princes right vsurped by the pope, contrary to law, and reason; then directly against the pope. Againe albeit some tearmes vsed in the statutes séeme sharpe, yet come they short of the popes desert. To accuse the whole state of malice, and spite for inueighing against the pope, this fellow had no reason, were he not a professed enemy of his country, and a slaue to the pope, and Spanyard, and other publike enemies of this state.

The fift lie is, That the whole body of England was forced to sweare against the pope. For not any one man (so farre is he short of the whole land) was forced to sweare against the pope, albeit he was neuer so worthy to be abiured, and de­tested. Onely those that desire either dignities in church and schooles, or publike offices in the common wealth are com­maunded to take the oathe for the mainteinance of the Quéens [Page 72] [...] [Page 73] [...] [Page 72] [...] [Page 73] [...] [Page 74] regall authority. And if they list not, yet may they liue priuate, albeit they take not the oath. Nay the oath is not tendred to them.

The sixt lie is, That all the popish prelates and clergie were depriued of liuings and libertie, and committed to pri­sons, and there continued to their dying day: His owne consci­ence, if he haue any conscience, can conuince him of it. And in­finite witnesses testifie, and diuers records prooue the contra­ry. For diuers of the popish clergie fled-ouer sea, as Cutbert Scot, Goldwel, Maurice elect of Bangor and diuers others. Some changed copy and reteined their liuings. Diuers died before they were depriued, as Hopton of Norwich, Christo­phorson of Chichester, White of Winchester, and many more. Of the rest some were neuer in prison, as Oglethorp, & Poole, others were restreined to their own houses, as Heath of York, Bane of Lichfeld. Thurlby and Watson remained in the arch­bishops house at Lambith. Bourne and Troublefeld deliuered out of the Tower died at their friends houses. Such is the cle­mencie of her Maiestie, and the mildenesse of our religion.

The 7. lie is, that papists that Did not flie the land, nor were imprisoned, were forced to participate our sacraments, Which this impious cōpanion calleth New deuised sacrament bread: and saith, It was anathematized by the Lutherans the first founders (as hée writeth) of our religion. A lie composed of diuers vntruths. For first wée enforce none to our religion: Nay there is no penall statute against those, that receiue not the Sacraments: the more pittie. Secondly hée cannot shew where the churches of Germany haue either anathematized or condemned our cōmunion. Lastly wée do affirme and offer to prooue against the whole rable of Iesuits and friers, that the sacraments of our church which this scornfull wretch so impi­ously reiecteth, are most consonant to Christ his institution, and the practise of the apostolike and catholike church. But the blasphemous masse, the halfe communion, the idolatrous worship of the bread of the altar, the abolishing of bread out of the sacrament, the popish priesthoode, the popish sacraments, neither can they bée prooued, nor will they be so defended, but that the doctrine of papists and their practise will alwaies ap­péere to bée contrarie to Christ his institution, and the doctrine of the catholike church: and therefore most woorthie to bée [Page 75] abolished and anathematized.

It is false also, That the pope was by vs made a matter of scorne, or that this proposition, viz. That the pope is antichrist, and such like, are matters ridiculous. For such propositions we take to be most true, and dare alwaies maintaine them against more valiant disputers, then this Noddy euer will be. And therefore we do not thinke the pope a man to bée scorned, but a tyrant to bée seriously shunned and abhorred of all chri­stians. Let this then make the eight lie.

This is also a lie most palpable and grosse, That other prin­ces fearing harme, that might ensue of the alteration of religi­on in England, complained heereof to the pope, and that hee proceeded against the Queene vpon their complaints and in­stance. Let him if hée can shew these pretended complaints. If hée cannot shewe them, let him at the least prooue them, by some witnesse, or record. If not then do I not doubt, but hée will prooue himselfe a vaine iangler. Which appéereth also by this, that Sanders Lib. 3. de schism. saith, The pope proceeded at the instance of English prelates, that referred the matter to him. Beside that, the pope is not so dull in working mischiefe, that hée née­deth the solicitation of others to stirre him. Nay it is cléere, that pope Pius Vita di Pio quinto. stirred vp both Philip of Spaine, and the French men against vs. And the like industrie did Paul the third vse in stirring vp warres and rebellions against Henrie the eight king of England, and drawing troubles vpon the princes of Germanie. No man therefore hencefoorth can iust­ly doubt, but that all those practises, which haue béene lately made against her Maiestie haue procéeded principally from the popes malice and rancor against true religion, and the professors thereof; and next from the malcontentment, and trecherie of papists and their agents. These are the two foun­taines, from whence all our warres, rebellions, treasons, at­tempts to murder and poison princes, and other great per­sons, and other such like vilanous practises against the state haue flowed.

Now least any scruple might remaine in mens mindes, hée endeuoureth to shewe how farre the excommunication of Pius quintus toucheth the papists in England, and saith, that They are not to discusse the question betwixt the Queene and the pope, but to loue the one and the other. But this resolutiō [Page 76] is so vnsufficient, that it doth rather encrease, then diminish our doubt. For how can any good subiect loue him, that see­keth the destruction of his prince? How can a man serue, not two masters, but two masters so contrarie, and adhere to a religious Quéene, if hée bée a vassall to antichrist? Beside this, séeing papists make the pope the souereigne iudge of these matters, what a ridiculous conceit is it to thinke, that a pa­pist can iudge otherwise, then the pope iudgeth or sentenceth? His reasons also are such as can satisfie none of any meane vnderstanding. First saith hée, This excommunication is an act of iurisdiction betwixt two superiors. As if it were not méere foolerie to say, that iurisdiction can bée exercised betwixt superiors, or betwéene equals. And if papists grant that the pope is superior to the Quéene, then must they adhere to him, and forsake her. Which no doubt they will do, and must doe, if order bée not taken with them. Besides wée deny that this excommunication is an act of iurisdiction, or iustice. Nay the worlde séeth, it is a méere act of vilany, and presumptuous ty­rannie, for a ribald like companion, and a lousie frier to at­tempt to depose a prince; and a most notorious foolerie to ima­gine, that the popes of Rome who haue no right in that, which they iniuriously possesse, haue power to take away the right which belongeth to others.

Secondly hée saith, That vpon the popes excommunica­tion against a prince, the subiects consent was neuer asked nor admitted. Why then doth the pope excommunicate all those, that after his excommunication adhere to her Maiestie? Are not hisIn bulla Pij [...]. aduers. Eliz. wordes plaine? Howbeit I confesse, that if rightly we will estéeme of matters, the popes excommunicati­on is no excommunication, he being an vsurper and no iudge in this case. And therefore all true subiects are to account of his excommunication, as of a denuntiation of his malice, and an argument of his shamefull dealing against Christian prin­ces contrarie to all precedents of antiquitie: and to estéeme them all not onely slaues of Antichrist, but enimies of the estate, that shall not plainly condemne it, as wicked and vn­lawfull. But if the excommunication shoulde bée lawfull, yet are Christians to know it, and allow it, for that it bindeth not, before it bée published, and allowed.

Thirdly he saith, It is no new thing for popes to excommu­nicate [Page 77] princes. And that the subiect is not to be troubled for his old receiued beleefe about the popes authoritie. But hée is much deceiued, in things new or old. In faith and beléefe all is new, that is not taught by Christ and his apostles. Where­fore vnlesse hée can shewe this authoritie to be giuen from Christ, hée must néedes confesse the Romish faith therein to be new. Nay hée cannot shew, that the popes either claimed, or practised any such power, as to excommunicate and depose princes, before Gregory the seuenth, that was therefore right­ly called Hell-brand, or the firebrand of the diuell, to set dis­cord betwixt Christian princes, to the weakening and vtter ouerthrow of Christendome, and enlarging of the Turkish empire. Otho Frisingensis, and Trithemius, and hée that wrote the life of Henry the fourth emperour, do all testifie, that hee was the first that attempted to excommunicate princes, and that at the first his excommunications were little re­garded.

Fourthly hée telleth vs, that The subiect is not to discusse, whether the pope had iust cause to excommunicate the prince: which altogither ouerthroweth his clients the papists cause, & declareth them to be vtter enimies to the prince excommuni­cate. For if they may not discusse the popes procéeding, but to beléeue, that in his iudicial sentences hée cannot erre, especi­ally in matters of faith: then must they of force beléeue, that the pope hath done well to excommunicate their Queene, and must aide him to execute it without further enquirie; which teacheth vs without further enquirie also, that all papists that allow the popes authoritie in excommunicating the Quéene are enimies, if they bée forreiners; and traitors, if they be sub­iects.

Lastly he referreth his clients the papists of England, to consider what the papists of France did of late, when their kings were excommunicate; and to English, that liued in king Iohns time. Which plainly argueth, that though hée woulde haue them looke smoothly for the time; yet when occa­sion serueth, hée closely signifieth that they ought to rebell against their princes. For so did they of the league in France: and so did the subiects héere in England against king Iohn. And generally all papists are bound to beléeue, that the popes excommunications are to bée executed; and this is their com­mon [Page 78] doctrine. But suppose our aduersarie shoulde teach pa­pists to contemne the popes authoritie, which hée is not like to do; yet would not his exhortation worke any effect. For al­waies vpon the popes excommunication haue wars and re­bellions ensued, where the pope hath had any authoritie. This was the beginning and motiue of the bloody warres of the popes against Henry the fourth and fift, and the two Fri­dericks, and against Otho, Philip, and Lewis of Bauier empe­rours of Germanie. And no other cause can be assigned of the insurrections against king Henry the eight, & other excommu­nicate princes. In vaine therfore doth this Noddy go about to reconcile the subiects obedience with the excōmunications of the pope. They neuer did, nor euer coulde agrée hitherto. Fire and water may percase bée reconciled; but these two cannot. Neither do I thinke, that hée meaneth to reconcile them. One­ly hée desireth some respite, vntill by our negligence, either the papists may get a head, or forreine enimies haue made their prouisions ready. For how little affection hée beareth to the prince and state, it appéereth throughout all his defence.

In this place hée goeth about to smooth, and as farre as hée dare with the safetie of the cause in hand, to defende the insur­rection in the north of England anno 1569. the rebellions in Ireland, the practises of Charles Paget, and Francis Throg­morton, and diuers other attempts against her Maiestie and the state. Whereas the earles of Northumberland and West­merland rose in armes in the north, and spoiled all that quar­ter, and purposed not onely the destruction of the prince, but also the subuersion of the state, and the bringing in of stran­gers, as appéereth by the negotiation of Ridolpho, as it is set downe in pope Pius the fift his life. hée saith, They onely ga­thered [...]heir tenants togither, and without battaile or bloud­shed retired. As if they had ment nothing, but to méete at an ale-stake or May-game. Doctor Sanders raised a rebellion in Ireland. Francis Throgmorton not onely reuealed the secrets of the state to Bernardin Mendoça, and practised with him, how to draw in forreine enimies; but also had his finger in other treasons. Charles Paget began a practise about the coast of Sussex, & was the ouerthrow of Henry earle of Northum­berland, and afterward continued practising what mischéefe he could against his countrey. The late earle of Northumber­landes [Page 79] actions were openly declared in the Starre-chamber to be dangerous. The last earle of Arundell was taken, as hée was passing ouer to the enimies. And yet all these treaso­nable and dangerous practises are by him either lightly pas­sed, or else coloured.

Hée saith, that Francis Throgmorton died for hauing a de­scription of some portes in his chamber. But his owne confes­sion testifieth, that hée was touched for far greater matters: and I haue partly pointed at the same. Hée saith The earle of Arundell was condemned onely for hearing of a masse: and that he had cause to reioice, that he was condemned for such a treason. As if it were so spirituall and glorious a matter to heare a masse. Assuredly in times past masses were no such glorious matters, when they were solde to all commers for thrée-halfe-pence a péece and vnder. As for the earle, hée had great cause to commend the clemencie of this gouernment, or else hée had well vnderstoode, that hee had committed greater faultes then hearing of a masse: all which I forbeare to relate for the respect I beare to his house.

The iustice that hath béene doone vpon papists that haue béene conuicted eyther of rebellion, or secrete practises with forraine enemies, or other kindes of treason and felony, he calleth Pressures, vexations, dishonors, rapines, slaughters, and afflictions: Dishonoring her Maiestie and the state, and ca­lumniating the iudges. And yet were more true catholickes and religious christians executed within one yéere in Queene Maries time, then trayterous papists since her Maiestie came to the crowne.Histor. Ge­nuens. lib. 23. Bizarus and other strangers do greatly com­mend her Maiesties clemency, her very enemies could neuer appeach her of cruelty. The papists most cruelly murder those, that are of a diuers religion. albeit they yéelde obedience to their prince, and desire to liue quietly. Her Maiestie executeth none to death for popish religion. nay least she should séeme to touch any for religion, she doth oftentimes spare offendors guiltie of dangerous practises and treasons. Likewise in draw­ing the obstinate to the church there is great moderation vsed. Many offend: few are punished, and that very gently. The pa­pistes haue the greatest part of the wealth of the land in their handes. Diuers rayling companions are still publishing libels to the dishonor of her Maiestie, and the whole gouernment; [Page 80] neither can this Noddy represse his malitious affection, but he must néedes allow their dooings. And yet the papistes are spared; although neuer the more for his wise pleading.

Finally he commendeth the papistes for their patience. But I thinke he meaneth the patience rather of Lombardes, then of christians. For they neuer had yet patience, but when they were vnable to resist. In king Henry the eightes dayes they made diuers insurrections in England. The trumpets of sedition were monkes and friers. In king Edward the sixt his daies they stirred in Deuonshire and Cornewall, and all for want of their masse, and holywater, and such like trinckets. The chéefe moouers thereof were likewise priests. in Quéene Elizabeths time they made head first in the north parts, and afterward in Ireland. by the seditious practises of priestes and Iesuites either most, or a great part of that country is in com­bustion. Neither haue they omitted any opportunity, to mooue new rebellions in England. In Fraunce they conspired to­gether against their lawfull kings Henry the third and fourth; and neuer gaue ouer, vntill they were ouercome by famine, sword and other calamities. and this is the patience of papists. nay they say, that if the first christians had had power, they would haue deposed Nero, Dioclesian, and other persecutors.Lib. 5. de pontif. Rom. c. 7. Quod si Christiani olim, saith Bellarm. non deposuerunt Ne­ronem & Dioclesianum, & Iulianum apostatam, ac Valentem Arianum & similes; id fuit, quia decrant vires temporales Chri­stianis. So when papistes are too weake to resist, then they are content to obey: but giue them head; and then beware. Com­pare now the dooings and procéedings of our side with our ad­uersaries: I hope there shal be no such wickednes found in our hands. Diligently doth this fellow search matter against vs, but findeth none.

To iustifie his consorts, he telleth vs of Goodman: but we do not allow his priuate opinion. Beside that, he doth not like rebellion, but misliketh womens gouernment, which opinion since himselfe hath retracted. Secondly he obiecteth against vs Wyats rebellion. But that was not for religion, but for mat­ter of state: not against Quéene Marie, but against stran­gers, whose tyrannie hée abhorred. Thirdly he telleth vs, and that in very tragicall termes, Of armies, campes, battailes, in­surrections, desolations caused in Germanie, France, Flanders, [Page] [...] [Page] [Page 83] she practise of the world, he was thought not vnworthy to be emploied in publike causes. His body was mishapen, especial­ly his toes, & féete, which declared that he was ex [...] genere: that is of the kinde of crooked clawed beastes, but that was couered with his gowne and slippers. His first step out of the vniuersity was into the Cardinals house, where he lear­ned the Cardinals pride, and vanity. His first employment was in the negotiation at Rome about the kinges mariage with the Lady Anne Bollen, who sent him thither together with Edward Fox to solicite her cause. For his wit and expe­rience, he was thought fit to be employed, and specially named by the Quéene: but his false and treacherous dealing in that cause, did much hinder the kinges procéeding, as afterward did manifestly appeare. Notwithstanding because the Quéene thought he had taken paines, and dealt faithfully with her; she was the cause, that he was nominated by the king, and so preferred to be bishop of Winchester. The which that he might seeme to deserue, he did publikely defend the kinges su­preme authority against the pope, and by an oath, whereof there is yet a publike act remayning, he forswore and abiured the pope. afterward taking the opportunity of the kinges hu­mor, he wrought an alienation of the kinges minde from the Quéene, and neuer ceased, vntill he brought that innocent La­dy vnto her end. and not content herewith he was a speciall instrument of that act of parliament, that was made against her mariage, and her issue. Thus this viper rewarded that good Quéene, by whome he was aduanced. Nourish vp dogs and they will bite; saue the life of a serpent, and he will sting. Now hitherto Gardiner in outward shew was a great oppug­ner of the popes authority, but whether vpon hope of greater preferment by the pope, or displeasure to some about the king, afterward he began to harken to the pope. Béeing sent with Sir Henry Kniuet to Ratisbone to a certaine diet holden by the Emperor there, he was discouered to haue made a packe with Cardinall Contarene, and from thence wrote letters to the pope. Which the king tooke so offensiuely, that in all par­dons commonly granted in parliaments, he excepted trea­sons done beyond the seas: meaning no doubt this treason of Winchester. Returning home now reconciled to the pope, he proued a great persecutor of true christians. He was the chéefe [Page 84] moouer of the king to set out the act of six articles, which was the occasion of so many innocents death; and in execution thereof this wolfe was alwaies most forward; as contrary­wise, if the king was aduised to reforme any abuse, he was al­waies most backeward. In the latter time of the king he was so out of his fauour, that he came not in his presence. And where beforetime he was made one of the tutors to young king Edward, and an ouerséer of king Henries will, he was quite dashed out, and by no meanes could bée admitted again, either to his place, in the kings fauour, or in his will Which procéeded, as may probablie bée coniectured, for that hée was the cause of Quéene Annes death, which the king toward his latter ende so much repented. In the beginning of king Ed­wards daies hée hindred the iourney into Scotland, and what­soeuer might make for the honor of the yoong king, as appée­reth by his letters to the Lord Protector. And yet in open termes acknowledged the kings supremacie, and once moreThe acts are extant. denied the pope. But vpon the Protectors death, the man séeing a storme comming, did obstinately resist the kinges procéedings, and so was woorthily depriued of his bishopricke, and committed to prison. But béeing deliuered from thence by Quéene Marie, hée raged against the flocke of Christ like a woolfe famished, and long restrained. And as before hée had caused Quéene Anne to loose her life, so hée sought to bring the ladie Elizabeth her daughter to destruction. Hée was the one­ly instrument to examine and entrap the innocent ladie, and by diuers meanes sought to suborne false witnesses, to accuse her, as an abbettor of Wyats insurrection. And so farre hée preuailed, as a warrant was brought to Master Bridges then lieutenant of the tower, for her execution. Thus had the hope of her happie gouernment béene cut off, if God had not stirred vp the lieutenant to make staie of executiō, vntill the Quéenes pleasure was further knowne. Hée was also the onely man, that prosecuted bishop Ridley, and bishop Latimer to death: insomuch that expecting newes from Oxford of their executi­on: hée woulde not dine before hée had heard, that fire was set to them. But sée Gods iudgements vpon the cruell tyrant: euen that selfe same dinner, in the midst of his meriment, God so strooke him, that hée was carried from the table to his bed, and neuer rose vntill hée died. So hée raged while hée liued, [Page 85] and raued when hée died. His actions in his life time were odious, his body dying did stinke so odiously, that his seruants could not endure it. He woulde not suffer the holy martyrs to speake at their death, and therefore God stroke him so in his toong with swelling, that sometime before his death he was not able to vtter one word. and this was the life and death of this monster. Of other qualities I will not speake. One of his men set out a treatise against the mariage of ministers; wherein it seemeth his finger was. But much more honestie it had béene for him to haue beene maried. Hee wrote diuers things, but hée wrote not onely contrary to himselfe, but also both to papists and protestants, which his workes now ex­tant do shew, refuting notoriously the vaine brags, which our aduersarie maketh of his learning.

William Allen was borne I know not where, but he was brought vp in the vniuersity of Oxford, from whence either discontented with the present gouernmēt, or else induced with hope of better preferment otherwhere, he fled into the low countries, and there became a reader of the popes broken di­uinity. Afterward beeing nouzled among rebels and traytors, he began to teach positions of rebellion and treason to his countrymen, that came ouer, and so instructed them, that di­uers of his scholers prooued maisters in wilfull disobedience and treason against their prince and country. himselfeJn his an­swere. ad per seq. Aug. c. 5. saith, That it is not onely lawfull, but glorious for subiectes to take armes against princes, that will not admit popish religion. He alloweth and commendeth not onelie the rebellion in Eng­land, but also in Ireland, that was raysed for that cause. Nei­ther should it séeme, that any practise was made against her Maiestie by the papists, but he eyther was a plotter of it, or had vnderstanding of it. When her Maiestie sent aide to the distressed people of the low countries, he by his pestilent per­swasions caused Stanley and his regiment most shamefully to betray Deuenter, nay to betray the honour of his country, and his prince, and to turne to the enemy. And that it might ap­peare to be his act, he was not ashamed publikely in a booke written, to defend this treason, and dishonour. For which cause king Philip gaue him liuing and pension, and the pope at length gaue him the title of a Cardinall, and called he was Cardinall of Saint Martin in Montibus, to shewe that he [Page 86] sought no low matters, but would flye to the top of the hilles. He was also called Cardinall of England, for that he meant to be legate of England, and to betray it to the pope. For these base seruices he was estéemed both of the Spanish king and pope, but alwaies as a traytor and perfidious enemy to the prince and state. Which as it appeared alwaies, so especially in anno 1588. For then was he appointed to come into Eng­land with the Spanish army for the subuersion, and vtter de­solation of that, which should haue béene his most déere coun­try. Nay it is apparent, that this war was especially stirred vp by him and his consortes at home and abroade. Sixtus Quintus The declara­tion of the sen­tence of Sixtus Quintus. saith he, Solicited by the zealous and importunate instance of sundry the most principall persons of English catholikes hath dealt earnestly with diuers princes, and specially with the potent king catholike of Spaine, that he will emploie his for­ces to the deposition of the Queene, and correction of her complices. HeeIn his letters to the nobles and people of England. sheweth that diuers English Did come also in the Spanish armie, and nauie, and that hée himselfe woulde be present to mediate, that the English might bée well entreated of the conquerors: at the least, that they might haue their throtes cut gently. HéeIbidem. curseth all those, That shoulde fight for their prince and countrey, and not take part with forreine enimies. He exhorteth all to rise and fight against the Quéene. If you should, Ibidem. saith hée, sit still, or refuse to helpe the Spa­niard, or seeke to vphold the vsurper (so he calleth the Quéene) or her complices, you shall encurre the angels curse and male­diction vpon the land of Meros, and be as deepely excommu­nicated as shee is. He discourageth and fraieth all those, that woulde fight for their countrey, andIbidem. saith, Fight not for Gods loue, least you be damned. And to the entent to make her Maiestie and this gouernment most odious, hée hath publi­shed against her the most execrable and malicious libell, that either by malice coulde be deuised, or by wordes vttred. Naie he raileth against all honest men, that were likely to take her part. And of these libels hée had caused whole barrels to bée embarqued for England. But God ouerthrowing the Spa­nish nauie, hée thought it wisedome to conceale the malice of the popish faction, and to trusse vp his fardels, and sende his li­bels backe to Rome, least the libell might worke a contrarie effect, then that for which it was deuised. This expedition [Page 87] dissolued, this hungrie cardinall returned to Rome loden with shame and reproch, for that his wicked counsels tooke no bet­ter effect. In the end the pope perceiuing he could do no more mischéefe to his countrey, and that he was rather a burthen, then otherwise, made small account of him. Whereupon en­sued his death either vpon gréefe, or percase some other secret occasion. So hatefull was his life, and his death miserable and shamefull. In all his life he sought the ruine of his natiue countrey, and therefore Gods will was, that he shoulde die in­glorious in a strange countrey. Séeing then these were the qualities and proceedings of Gardiner and Allen, who doth not detest the memory of two such wicked monsters? The Noddie in this encounter saith what he can both in their excuse and praise: but if he had thought that any woulde haue come against him, I beléeue he woulde haue kept silence.

Hée saith first, That none was further from blood and cruel­tie then Gardiner; & to prooue it, alleageth That it proceeded onely from his gentle nature, that some of the greatest prote­stants in Queene Maries time were not called to accompt: and that he laboured to saue the Lord Sturton condemned for murdring of Harguill, & the Lady Smith burned for killing her husband, and the duke of Northumberland condemned for re­bellion. Further he telleth vs, How a certaine bracelet came to his handes containing the secret of Wyats action, and yet that he neuer vrged the knowledge gotten thereof to the Lady Eli­zabeths perill, she beeing then an obiect of loue and compassi­on, rather then of enuy and hatred. And much idle talke he spendeth about these matters, but his pleading is of that na­ture, that his owne friends must néedes acknowledge that he wanteth shame in auowing notorious vntruthes; and com­mon reason in alleadging such matters as either make against him, or at the least nothing for him. For wherein could he shew himselfe more shamelesse, then in praysing Gardiner for his mildenesse and gentle nature, when so many particulars, as we haue before set downe, do declare him to be most cruell and sauage, not sparing any, that stood well affected to that re­ligion, which he hated? Beside that, did he not séeke the death of the Lady Parre last wife of king Henry the eight, and the Lady Tyrwhit, the Lady Lane, and Lady Harbert her thrée wayting women? Did he not procure the king to set his hand [Page 88] to the articles against the Quéene, and meant to haue pro­céeded further, had not she by her modest cariage and answers pacyfied the kings anger? It is also euident, that he pursued doctor Barnes, and diuers other good men euen to the very death. Neither was Anne Askew tormented first, and then burned without his priuity. Wherefore if diuers principall protestantes, as they are called, or rather Christians were not called to accompt; it was rather want of ability then will, that was neuer wanting in Gardiner to shed innocent bloud. For he that caused one Quéene to be slaughtered vpon false crimi­nations, and sought the death of an other, especially ayming at the greatest, while Bonner and his companions were butche­ring of the lambes, and lesser shéepe of Christes fold, we may not thinke, that he meant to forbeare any. No either it was the kings pleasure, that would not haue his seruants butche­red, or else the strength, or the wise cariage of the parties, that kept them out of Gardiners hand, that delited in nothing more then bloud.

Likewise it is a notorious vntruth, that eyther by a brace­let, or by any other signe Gardiner was able to prooue the La­dy Elizabeth consenting to Wiats attempt. But if he had but had the least argument of disloyalty against her, she could not haue escaped his hands. For albeit there was no colour, yet did he seeke to suborne witnesses against her, & promise life to Wiat, if he woulde accuse her. What likelyhood is there then, if he sought witnesses against the lady, and that most gréedily, that he should conceale an euidence béeing happily found, es­pecially such a one as might reueale hidden mysteries?

Thus our aduersary groundeth his defence vpon vn­truthes. Besides that he rayseth his building vpon thinges very impertinent, and which make little for Gardiners cre­dite. He saith, He entreated for the life of the Lord Sturton, the Lady Smith, and the Duke of Northumberland. As if Phalaris and Dionysius and the most bloudy and cruell tyrantes, that euer yet liued, did not spare some offenders, to whome they bore affection: euen wolues agrée with wolues, and serpents do not sting one another. If then Gardiner fauoured male­factors, whoores, and rebels, and such like, and without remis­sion prosecuted true Christians; it is apparent, that he was ex­treamely cruell, and that his cruelty was extended against the [Page 89] best men. Sure if this discourser, had béene wise, he would not haue mentioned the Lord Sturton, or the Lady Smith, séeing no man béeing such as Gardiner was, could with any honour speake for them, the one hauing committed a most execrable murder vpon Harguil, the other hauing killed her owne hus­band. No doubt she was an honest woman, that Winchester would speake for.

He saith that The Lady Elizabeth was then an obiect of loue and compashion, rather then of enuy and hatred. The which doth argue Gardiners extreame cruelty, that had no re­morse of conscience to shed so innocent a Ladies bloud, forget­ting all naturall pitty and compassion that was due to a wo­man of her yeeres, and quality, and in that case.

Where sir Francis saith, That recusants cānot professe more loyaltie and loue to Queene Elizabeth and to the state, then Gardiner did to king Henry, and his sonne king Edward, & to the state then; and yet in the daies of Queene Marie betraied the Queene, and realme into the popes, and Spaniards hands, pulling off his vizor of loue and loyaltie, and shewing himselfe in his naturall likenesse and qualities: The wise N. D. ta­keth exceptions to his sayings, and telleth him, that either hée is ignorant of matters then passed or else willingly telleth vn­truthes: and so hée entreth into a long discourse concerning Gardiners fall, as he calleth it; and the matching of Quéene Mary with king Philip, & the comming in of the Spaniards, excusing Gardiner for writing against the pope, and flatly de­nying, that hée consented to match the Quéene with the prince of Spaine. but first this talke of Recusants is impertinent in this place, and argueth nothing else, but that this point char­ged vpon Recusants, is a bone too hard for him to gnaw, and a matter which had bin better concealed then mentioned in this place; declaring plainly, what we are to expect at their hands, if time serue.

Secondly it is most false, that either Gardiner did then fal, or commit a fault, when hée stoode for the princes supremacie against the pope, or else that hée condemned his dooing there­in during king Henries daies. Nay when his Secretary Ger­maine Gardiner was executed; he had like himselfe to haue passed the same way, had he not confessed his fault to the king, and desired pardon with promise of amendement. Like­wise [Page 90] in king Edwards daies being examined first, Whether hee did not beleeue, that the king was iustly and ought to bee the head of the church of England, and of the synode or conuocation: and secondly, Whether hee had not authority, to make ecclesiasticall lawes, for church gouernment; hée an­swered to both affirmatiuely. Which sheweth, y^t this Noddy was ignorant of matters of those times, and not his aduersa­rie. But if i [...] writing against the pope he did euill, sure in no­thing did he well. For this was the onely act, for which he de­serued commendation. To write for the pope, or to acknow­ledge the popes authoritie, is nothing else, but vnnaturally to subiect this countrey to a stranger, and to acknowledge the vsurped power of a tyrant, that is vndoubtedlie Antichrist.

In this place also the Noddy heapeth vp other lyes vpon the backe of the first, adding lies to lies. Hée saith, That Gar­diner was one of the chiefe of sixteene Counsellers, that were appointed by king Henries testament, and earnest charge of mouth at his last howre, to gouerne his sonne and realme, and that the king earnestly gaue charge, that no alteration of reli­gion shoulde be made during his sonnes minoritie. But neither was hée one of the chiefe, nor any gouernour at all. For the king long before his death had dashed him out of his will, as a turbulent fellow, and not woorthy to haue such a charge com­mitted vnto him. Neither would he be induced at sir Anthony Brownes request to admit him againe to that place. Second­ly this Gardener was neither present when the king died, nor many daies before, being commanded out of his sight. Thirdly it is most notorious, that y^e king dealt most earnestly with Annibault the French kings ambassadour a little before his death to perswade his king to establish a reformation of religion in France. And therefore this tale of forbidding alte­ration, is a méere fiction. Whatsoeuer the king commanded, that certes was to Gardener vnknowne, being forbidden the kings presence. Fourthly how absurd is it to thinke, that Gardiner durst plead the popes right to the king, when for this onely suspition, that he enclined to the pope, hée had, no doubt, béene called in question, had hée not submit­ted himselfe to the kings mercy? That hée did so, is a most shamelesse lie; as also that hée denied the Kings suprema­cie in his sermon preached before king Edward, which this [Page 91] Noddy affirmeth contrary to all truth. And therefore doth farre better deserue the title of Steelebrow, then his aduersary. sure, if he had not béene both stéelebrowed, and béetilbrowed, yea and béetilheaded; hée woulde neuer haue béene so bolde in affirming so many vntruthes without grounde or witnesse; nay contrarie to all record of storie, and testification of wit­nesses.

Thirdly it is most true, That Gardiner was a principall actor in matching Queene Mary with Philip of Spaine; which our aduersarie denieth: and most false, that the Counsell was deuided about this matter, some fauoring the earle of Deuonshire, others the prince of Spaine; which he affirmeth. That is prooued, for that hée wrote and receiued letters from Charles the emperour to this purpose; and also in that he was a chiefe dealer about the articles agréed vpon, at the time of the mariage; and last of all for that the prince of Spaine came first to Winchester, and was maried by the bishop, as a man specially fauoring that match. The second point is prooued first by the testimonie ofLib. 2. de schism. Sanders that saith, that all the counsel liked this match in regard of bringing back the church of England to the church of Rome. And secondly for that the Quéene made choice of the earle of Deuonshire herselfe; and such was her affection, that shée had maried him, but that all her Counsell resisted it, and deuised most slanderous letters in the emperors name against the yoong man. And lastly for that the yoong earle was suspected for religion, & so giuen to his af­fectiōs, that he did not himselfe desire any such matter, nor if he had desired it, could he haue bin liked by Winchester. Neither skilleth it whether Winchester called him his spiritual childe, or no. If he did, then was hée an vnkinde spirituall father, that gaue counsell to sende his childe away into Italy, where by a most shamefull practise of this wicked generation he was poi­soned and made away. Resteth then that this practise of Win­chester to bring in the authoritie of the pope, and tyrannie of Spaniards was most dangerous to this state, and ought to be most hatefull to this nation. If he did not please the pope nor emperor neither, as this our aduersarie pretendeth; then was he odious to all the worlde.

His sermon certes preached at Paules crosse before the king and Quéene, and popes legat, declared, that as in times [Page 92] past he had vsed his authority to persecute poore Christians, so here he did abuse gods word to please the popes agent, and those that fauoured his faction. His text was, Hora est iani nos de somno surgere; which is taken out of Saint Paules epistle to the Romaines. And out of this he went about to shew, that since the church of England had departed from the subiection of the pope, the people had continued, as it were, in a sléepe: therefore did he conclude, that euery man must awake, and returne againe to the pope. as if the apostle in those wordes had willed men to submit themselues, and to returne to the obedience of the pope, and to embrace his most vaine supersti­tions and his fantasticall and impious traditions: which, god wot, was no part of the apostles meaning. Nay he rather speaketh of the pope 2. Thes. 2. where he mentioneth the man of sinne, that shall sit in the temple of God, and aduance him­selfe aboue all that is called God. And in this place he rather exhorteth worldlinges that are drowned in sensuality and pleasures, and forget God while they follow the vanities of this world, to awake and call themselues to a serious cogita­tion of spirituall matters. For security and sencelesse stupidity is an image of sleepe, or death rather. And it may very well be applyed to those, that eyther are besotted with popish igno­rance, not knowing any point of Christian faith, or that walke in darkenesse of popish errors, and will not awake out of their sencelesse sléepe, and come to the light of Gods word, that is offered to them. For to speake truely, the doctrine of popery is nothing, but a doctrine of darkenesse, of sleepe, of death. But let vs sée how our aduersary defendeth this noble sermon. first saith he, It was preached before the king and Queene, the popes legat, the embassadors of diuers princes, and a great au­dience. As if many great fooleries, and vaine toyes had not béene declared before great princes, and many auditors. The more were present here, the more witnesses there were of the mans great simplicity, in mistaking; and shamelesse impuden­cy, in peruerting the scriptures.

Secondly he telleth vs, How Gardiners discourse was to shew, how long the people of England had runne astray, and beene in darkenesse of diuision and strife. But first he séemed himselfe to be as it were in a sléepe, when he talked of darke­nesse, and should haue spoken of sléepe. For betwéene these two [Page 93] there is no small difference. For many awake in the night, and others sléepe at noone daye. Secondly he committeth no smal error, where he calleth the separation from popery, Dark­nesse of diuision and strife. For he that is ioyned to Christ, walketh in light, and they that liue vnder the pope continue in Egyptian darknesse. Beside, this darknesse doth rather worke confusion, then diuision.

Thirdly he saith that Gardiner vttered two thinges that greatly mooued the whole auditory. The first was the harty accusation of himselfe for his booke de vera obedientia. Which he vttered wéeping like a great calfe, and as our aduersary tel­leth vs, With such vehemency as he was forced diuers times to make some pauses. And that these teares were not feyned, saith he, It appeared in this, that drawing to his end, he said, ne­gaui cum Petro, exiui cum Petro, sed nendū amarè fleui cum Petro. The second was a relation how king Henry a litle before his death dealt with him secretly and seriously, to go into Ger­many to a certaine diet, and there to take some course, that he might be reconciled to the pope. But what maketh all this to the true expounding of this text, Hora est iam nos de somno surgere? Surely no more, then if he should haue talked of clyp­ping of goates, or shearing of swine, and such idle fancies as be represented to men in their sléepe. Besides that here are many vntruthes conteined, of which I haue great cause to doubt, whether euer they were vttered in so famous and publike an auditory, or no. First it is a most shamelesse vntruth, to af­firme, that euer the king desired to be reconciled to the pope. his words, his actions, yea all his procéedings, tended to the contrarie: and of this point he was so well resolued, that ra­ther he sought to perswade others, to renounce the pope, then determined himselfe to returne to the pope. Finally what coulde be deuised more absurd, then to feine that such a noble and magnanimous prince did voluntarily submit himselfe to a base enimie, which by no force nor perswasion, he coulde bée induced to do. Secondly, it is an absurd thing to thinke, that if the king meant to do any such matter, he would impose the charge vpon him, that had written against the popes power, and forsworne it, and vntill the protectors death in king Ed­wards daies did acknowledge the princes supremacie. Third­ly it is apparent, that the king long time before his death [Page 94] suspected him for a secret traitor, and coulde no way abide, that he shoulde come in his presence, as the Lord Paget, and sir Anthonie Browne, the Duke of Suffolke and diuers others testified. And therefore if any such thing had béene in the kings head, he woulde rather haue vsed any other, then him. At least he woulde haue declared his minde to some of his Counsails beside Gardiner. Fourthly I cannot learne, that euer the bi­shop of Winchester did speake these wordes at Paules crosse. And therefore most like it is, they haue béene forged since, and fathered vpon him. Lastly if the king woulde haue any such matter handled, he woulde not haue sent into Germany, but to Rome: neither néeded hée to haue doubted, but hée shoulde most willingly haue bin receiued, if he had entended any such submission. Al these points therefore séeme to haue bin deuised by some lying companion, & stand onely vpon the bare credite of this our wise aduersarie, without proofe of any one witnes or record: and therefore we may well conclude, that the se­cond thing which he fathereth vpon Gardiner is a méere lie.

In the relation of the first thing also there are many vn­truthes. First whether the auditory were mooued, or no, at the bishops sermons; it may be some question. That the same was not mooued to beléeue the bishop, if he said as much as is here written, it is most certaine, séeing the vntruth of his bragges of the kings fauour was so notorious. Secondly that Gardi­ner should wéepe for denying the pope, is a most ridiculous fiction. Nay rather it séemed he wept, that for sauing his tem­poral honors, was here constrayned publikely to deny Christ, and to adhere to Antichrist. Thirdly it cannot be, that Gardi­ner béeing néere his end should say those wordes, that are set downe by this reporter. For his toong was so swolne some­time before his death, that he was not able to vtter one plaine word. And if he did sometimes before his death lament his de­nyall with Peter, yet could it not be, that he meant of his abiu­ring the pope (for Peter denied Christ, and not the pope) but of his plaine renouncing of Christ, to please the pope. Fourthly it is ridiculous to thinke, that Gardiner was a sléepe when he wrote his booke, De vera obedientia. Nay it was more likely, that he was brought a sléepe when he listned to the popes en­chantements, and forgetting Christ followed the course of the world. Lastly all his wéeping, sobbing, and sighing was coun­terfait, [Page 95] and his sorrow feined onelie to please the popes le­gate.

But saith our aduersarie, If euer man might take vpon him to talke of a sleepe or dreame in matters of our common wealth, then might Gardiner do it. As if it were so great a matter to talke of sléeping. Sure Gardiners and this fellowes talke is so euill fitted, that they séeme to dreame, while they reasoned of sléeping; and come not néere that sléepe, of which the apostle speaketh. Philosophers say that sléepe is a binding of the senses, and that it is rather a time of rest and quiet, then of trouble and tossing too and fro. Further in sléepe men often­times do thinke they sée and féele, which they sée not, nor féele not. Absurdly therefore shoulde the times of king Henry and king Edward be compared to a sléepe, if there were in those times such stirres and troubles, as this fellow surmiseth. Be­side that, when More and Fisher lost their heades, it was no idle fancie, such as is represented vnto vs, when we sléepe. Neither if the king was so much troubled about matters of religiō, as this sléeping Noddy, or Nodding sléeper pretendeth, then was he not in a sléepe. So then the similitude of sléepe & a troubled state was very vnfit. And yet to fit the same he fei­neth, I know not what, troubles in the kings minde about his diuorce, and matters of religion, most falsely. For excepting those troubles which the pope stirred, and Gardiner by his euil counsel procured, there hapned to the king nothing more then ordinary. Nay after his diuorce from his brothers wife his mind was setled, and after the abrogation of the popes autho­rity, both he and his subiects receiued great contentment; and his state, great assurance.

He telleth further, How Gardiner was wont to say of the king, that leauing to loue her, whom by gods and mans lawes he was bound to loue, he neuer loued any person hartily after­ward. But this is not likely, séeing Gardiner was a principall agent in the kings diuorce, and knew that neyther gods law, nor mans law was against it. Nay he knew, that it was di­rectly against gods law for a man to mary the relict of his bro­ther, and that mans lawes also forbid it. Lastly it is apparent, that all that allowed this mariage, stood onely vpon the popes dispensation, which now all men know not to be worth a straw. Beside this, all this talke concerning the kings diuorce [Page 96] is impertinent to the sermon, and more impertinent to Gar­diners text, about which the question is betwixt vs: and argu­eth nothing, but the extreame hatred and malice of the popish faction against the noble king Henry the eight of famous me­morie, whom vpon euery occasion, yea and without occasion they are alwaies ready to traduce: and all because he dispos­sessed the pope of his vsurped authoritie. This is also the roote of their malice against Quéene Elizabeth, which hath mooued them to publish so many scurrilous libels against her. Neither haue they spared that innocent king, the hope of our time so vntimely taken from vs, king Edward the sixt, vnto whom most impudently this railing companion doth impute the tu­mults and rebellions that were raised in his time by certaine seditious priests and papists in Deuonshire and Cornewall. He vttereth also diuers reprochfull spéeches against the Pro­tector, and vainely braggeth of the antiquitie of popery, whose nouelties are now apparent to all the worlde. But what ma­keth all this either for the defence of Gardiners sermon, or else for the iustification of Gardiners cruell murdring of Gods saints, or for the cléering of him for diuers practises both against the Ladie Elizabeth now Queene, and also against the state of religion & this realme? Is it not apparent, that this Noddy in the midst of his long discourse hath lost himselfe, and forgot the matter in hand? The matter it selfe doth shew it. But no doubt we shall heare of him againe shortly in some new practise, or rebellion. In the meane while let vs heare what he hath to say for his copartener in all treason the Car­dinall Allen.

He saith, That the Cardinall, albeit he wished moderation in yoonger men, yet himselfe might speake his minde freely concerning the popes excommunication against the Queene. As if that were not vnlawfull for him, that was vnlawfull for others; or as if it were not the part of an vnnaturall, disloyall and impious traytor, so to rayle and reuel against the Quéene, his country, the state of religion, and all that loue her and the state, as this rinegued and infamous wretch doth in the decla­ration of the pope Sixtus Quintus his bull against his Quéene and country, and in his libels directed to the nobility and peo­ple of England and Ireland, which he meant to haue publi­shed anno 1588. I néed not to touch other writings of his, for [Page 97] that this passeth all. nay therein he surpasseth himselfe, and all that wrote before him. The Quéene he calleth at his pleasure, and doth not onely by manifold reasons disable her right, but by infinite calumniations endeuour to make her odious to all posterity, and not onely to her subiectes, that now liue. He set­teth foorth the Spanish forces, and stirreth vp all papists to take part with them vpon paine of the popes curse. He ray­leth at all those, that eyther loue religion, or liue in obebience, or fauour the state. And yet this discourser doth defend his doo­ing therein, and saith he might do it fréely. And no doubt, but the papistes that adhere to the popes authority are of his opi­nion. But will you heare his braue reasons? As in a great and noble house saith he, Iarres and breaches falling out betwixt the goodman and the goodwife, their eldest children may declare what they thinke with reuerence to both parts: so in the church her Maiestie beeing our mother, and the pope the spirituall fa­ther to all cacolikes, Cardinall Allen, Sanders, Bristow, Staple­ton and such like, as elder children may speake their mindes as well of the causes of the breaches betweene them, as of the right of both parties. This is the summe of his defence; but how vnsufficient, you shall easily iudge by the sequele. First it standeth on false groundes. Secondly it conteineth ridicu­lous matter. Thirdly it maketh against him that made it. For first we denie the pope to be any christians spirituall fa­ther. For hée begetteth none by preaching, but destroieth infinite soules by maintaining false doctrine, and ruinateth christendome by warres, murders and trecherous practises. We deny also, that Allen, Sanders or any such trecherous com­panion hath any prerogatiue of birthright either in church, or common-wealth. Nay they haue declared themselues to be traitors, and strange children, enimies to their prince, & coun­trey. We say further, that no lawfull bishop, much lesse the pope, that is onely a bishop in name and title, hath power to depriue a prince of his state. We say finally, it is a malepert part for a childe, to determine that the father may put awaie his mother, and such a one with a little helpe will declare his father a cruell husband, his mother a dishonest woman, and himselfe a bastardly sonne.

Secondly it is ridiculous to compare the pope to the good­man, and princes to the good wife of the house, séeing these two [Page 98] do neuer kéepe house togither, and considering that the pope doth in his owne order vtterly condemne lawfull mariage. Againe what more fonde, then to compare the popes hostile procéedings, to iarres that fall out betwixt man and wife in a priuate house? Doth the goodman vpon euery iarre damne, and curse his wife? Doth he seeke to cut her throte, as this good fellow doth the Quéenes? Lastly how ridiculous is it to compare Allen, Sanders, Bristow, Stapleton and such like to children, when they haue declared themselues old knaues ouergrowne in all trecherie and villanie, and run out of their natiue countrey? Do children runne from their mother, and forsake her house, to follow a reputed father, I knowe not where? Is not this the part of bastardes, and not of chil­dren?

Thirdly if children ought with reuerence to respect their mother, then is this Allen a most vnnaturall sonne, that hath with all villanous and reprochfull termes railed against his mother. Then are the rinegued priests, & Iesuites, and their consorts murdring parricides, that by all meanes haue sought the destruction of their mother, nay of the most kinde mother, that euer this people of England had. Againe if shée be as the good wife, and the pope as the good man; yet must not he take vpon him to be iudge in his owne cause. Nor ought any wo­man to be dispossessed of her right, but by lawfull iudges, and orderly procéeding. It is a strange kind of diuorce that is made by force of armes. But what eyther Parsons the Iesuite talketh of the affection of parents, that neuer knew his right father; or bastardly traytors talke of the right of princes, of which they are ignorant, it greatly skilleth not.

Wherefore seeing nothing is more apparent, then that Cardinall Allen conspired with the pope and Spaniardes to worke the destruction of his prince and countrey, and came with them anno 1588. ready with fire and sworde to destroie this lande, and when hée coulde do no woorse, barked out a multitude of hellish slanders against the prince, the state, and all goodmen; among all the traitors and enimies of this countrey he deserueth to be in the first ranke. The same ac­compt also we are to make of N. D. and all his consorts, that allow his villanies, and treasons. And thus much may suffice to answere our aduersaries in wordes. The rest I referre to [Page 99] those that carry the sworde, which no doubt will prouide, as in such time of danger the magistrates of Rome were woont, Ne quid resp. detrimenti ab istis capiat.

CHAP. V.

THe dispute and controuersie betwixt our aduersarie & vs béeing héere about Iesuites, & their leud and bloudie prac­tises, I woulde gladly knowe the rea­son, why he runneth out into so large and ample a discourse of his father the pope in this chapter: and the rather, for that he hath reserued for him a pro­per and a peculiar tract, and a place of great dignitie in that part that foloweth héereafter. Was it not, thinke you, to let vs vnderstand howe nobly the Iesuites are descended, hauing Antichrist for their father, and the whoore of Ba­bylon for their mother? If this were not the cause, then let Parsons the Iesuite, the author of the Wardeword, I trow, and one that for want of a father is constreined to runne to the pope, that is now the father of all ribaldes, traytors, murde­rers, empoisoners, and enimies to this state; let him I saie shewe me, what is the true cause. He may do well also to shew vs in what bordell he left the honest woman his mother, and to set downe his whole petigrée, that hée may cléere himselfe of irregularitie, and let his friendes vnderstand his descent and high nobilitie. In the meane while let vs sée what he hath to say, first for his holy father, and next for himselfe, and his consorts.

First he is much offended, that the popes doctrine is called, Dregs, poison, and superstition: but assuredly without iust cause. For who séeth not, that the principall ground of pope­rieis tradition? Themselues say, that traditions are of equall dignitie to the Scriptures. If then it be drawne out of cisterns [Page 94] [...] [Page 95] [...] [Page 96] [...] [Page 97] [...] [Page 98] [...] [Page 99] [...] [Page 100] of traditions, and not out of the pure streames of gods word, it is no maruell, if in these cisterns there be found much dregs & corruption. Now adde vnto traditions all the popes decre­tals, and scholasticall fancies and subtilties of friers and their followers, and then the filth of popish doctrine must néedes séeme much greater. Againe séeing they haue drawne into their synagogue many customes, whereof some are Iewish, other prophane and heathenish, they haue no wrong to bee charged with superstition. From the Iewes they draw their Leuiticall priesthood, the formes of their sacrifice, and all the furniture of the masse, their paschall lambe, their Iubiley, and popedome. From the heathen they borrow their sacrifices and praiers for the dead, their purgatorie & the parts thereof, their stationarie obambulations about the limits of parishes, the canonizing and worship of saints departed, their holy wa­ter, and many such like ceremonies. Lastly they haue transla­ted many points of old condemned heresies into their cacolike religion. With the Simonians they buy and sell freely, not onely benefices, and things annexed to spirituall things, but also sacraments, not sparing their holy God of the altar. De­teriores sunt Iuda, saith Christ in SaintOnus ecclesiae c. 23. Brigits reuelations, qui pro solis denarijsme vendidit, illi autem pro omni merci­monio. She speaketh of priests, that trucke, and barter mas­ses for all manner of commodities, yea to whoores, for a nights lodging. With the Angelicks they worship angels; with the Staurolatrians they worship the crosse, & crucifixe, giuing to the same diuine worship. With the Collyridians they worship the virgin Marie. With the Manichees they bring in halfe communions or communion in one kinde. With the Carpocratians, and Simonians and heathen idola­ters they fall downe and offer incense and worship dumbe images. With the Pelagians they beléeue merits and iustifi­cation by workes. And almost out of euery heresie haue taken a peece, as hath béene lately (they say) iustified against Giffords treatise intituled Caluinoturcismus. Well therefore may it be saide, that popish doctrine is full of poison: and vnaduised was our aduersarie to charge vs with heresie, or to menti­on any such matter, séeing the blame must needes redounde vpon himselfe, and vpon his consorts of the Romish syna­gogue.

Secondly he telleth vs, That ecclesiasticall supremacy ouer all Christian nations is proper and essentiall to the popes of­fice; and that to his apostolicall authority is annexed the office of preaching. But that should more properly and substantially haue béene prooued. This beeing graunted doth shew, that the pope doth faile in his apostolicall or rather apostaticall office. For if preaching and féeding Christes flocke belong to the popes office, why doth he not preach? Why doth he not féede? Nay why doth he famish Christes flocke by murdering all true preachers, that come within his danger? He answereth, that The pope is obliged to preach by himselfe, or by others. But Saint Peter a farre greater apostle, and greater man in apostolicall gouernment, then the pope, preached by himselfe, and put not ouer his charge, as the pope doth, to Iesuites and Friers, that preach more heresie and sedition, then true doc­trine. The old bishops of Rome also, which were honester men then these late popes, put not ouer their charge, but preached themselues, and in their owne person executed all bishoplie functions. Yea and saint Paule telleth vs, that the office of a bishop is a good worke, and not as the popish bishops make it, a naked bare title. To conclude, this is also the iudgement ofIn 1. Tim. 3. Ambrose, Chrysostome, Theodoret, and all that write on the third of the first to Timothie; from whence our authoritie is drawne.

He procéedeth notwithstanding further, and professeth openly, That when the pope leaueth his supremacy, and em­braceth that religion, that is preached in England, he ceaseth to be pope. Which I do in part also confesse to be most true. For antichrist shall in the church of God exalt himselfe, and clayme not onely supreme, but also diuine power. He shall al­so defend manifold heresies, and abhorre all true doctrine, that may concerne his supreme title. And if he should not so do, he should not shew himselfe to be antichrist. Herein therefore the Iesuites and he may be conioyned, and march together hand in hand. For all of them haue shut their eies and hardened their hartes against Christes true doctrine: although it be to their shame in this life among all godly Christians; and if they repent not, shall be to their euerlasting confusion in the life to come. Yet this hard faced Sycophant sticketh not to glory in his shame, and to reioice, that the pope and his children the [Page 100] [...] [Page 101] [...] [Page 100] [...] [Page 101] [...] [Page 102] Iesuites are matched togither.

At the length our aduersarie hauing highly extolled the fa­ther of heretikes, and traitors, the pope, he descendeth to dis­course of the popes darlinges begotten by him now in his de­clining state, and decrepit age, the Iesuites: and saith, They haue many enimies. A matter true, and by vs confessed, and by them well deserued, being a sect new vpstart, and openly professing obedience to antichrist, and enmitie to Apostolike and true catholike religion; a societie conspiring mischiefe against al such as they hate, practising diuision in priuate hou­ses, sedition and trouble in common-wealthes, treason against godly princes, and leauing the markes of their abominations, and wicked actions behinde them wheresoeuer they come. A generation stirred vp by Sathan to disturbe the peace of Chri­stendome, and to scourge all those, that are not thankefull for the reformation of Gods church, nor studious in sea [...]ching the truth, nor zealous in rooting out of heresies and planting true religion. What maruell then, if they haue many enimies, among those especially, that beare good mindes either to true religion, or to the state where they liue? As for the example of Christian religion, and of the first Christians, and Christes disciples the holy apostles, which were euery where spoken against and persecuted, which the discourser our party preten­deth and alleageth, to iustifie the generall opposition of al sorts of men against the Iesuits, it fitteth his purpose nothing. The example likewise of godly men, that are often put to their tri­als, is excéedingly euil applied to this sect of vngodly fellowes: & most absurdly doth he compare these Antijesuites to Christ Iesus, that was, as it were, a marke set vp to be contradicted, and was hated and persecuted of those, that were of most emi­nent authoritie among his nation, borrowing, as it shoulde séeme, a péece of some olde declamation vttered in the college of Iesuites, or else where in praise of this sect, and thrusting it in héere. His defence I say, is absurd, and his comparisons most odious.

First Christ Iesus, that I may beginne with him, that is the beginning, and fountaine of all spirituall graces, and whom these Antijesuites do seeme in some things to counter­fait, and yet in most things oppugne, came from God, and did teach no doctrine, but which he had receiued from his father; [Page 103] humane traditions, and pharisaicall boasting of workes of the law he disallowed and condemned. These Antijesuites, that I say no worse of them, come from the pope, and teach his decre­talles and doctrine, grounding themselues vpon mens traditi­ons, and vainely bragging of their owne merits and workes. Christ Iesus loued his owne and was beloued of his owne. These vsurpers of the name of Iesus loue none but thēselues, and were charged by their owne friends, and were accused of heresie, schisme, and many grieuous crimes, as witnesseth Ri­badineira that wrote the legend of his father Ignatius. Our sa­uiour [...]or determining controuersies, and finding out the truth, sent vs to the law, and the prophets: these destroyers of soules send vs to the pope, and his tribunall, and most vaine decre­talles. Iesus Christ, though Lord of heauen and earth, taught obedience to Caesar, and earthly princes: these fellowes albeit neither lordes, nor princes, yet teach disobedience to princes, and dissolue the bond of obedience, that tyeth subiectes to their superiors. Christ Iesus was the true shepheard, and sought the saluation of his flocke; and albeit iniuriously apprehended and cruelly doone to death; yet like a lambe did he suffer, albeit he had power to execute vengeance vpon his persecutors. But the Antijesuites are like wolues in shéepes clothing, that prac­tise nothing more then murder of good men, and subuersion of states, and albeit no man touch them, or wrong them; yet are they vpon euery excommunication or commaundement of the pope ready to assassinate and murder princes, and whosoeuer else shall stand in their way. Christ Iesus was without sinne, and a perfect patterne of righteousnesse, these Antijesuites are slaues of their affections, and wheresoeuer they come, theyHazenmiller, & Simon Li­thus, & Arnol­dus, & Doleus in actione ad­uers. Iesuit. leaue behinde them a filthie odour of their couetousnesse, ra­pines, pride, vaine-glory, lecherie and all vilenie and beastli­nesse: of which they are perfect precedents.

Secondly the godly christians of ancient time receiued no doctrine, but of Christ Iesus, and his apostles: but these an­tichristian sectaries haue all their rules from the pope of Rome, and his agents, and not from Christ nor his disciples. Their doctrine, although it séemed new, yet was it indéed very ancient: but the rules of the Iesuites are all confirmed within these thréescore yéeres, and all that filth and corruption of po­perie, which they with their barking and bauling defende, is [Page 104] but a packe of nouelties, or rather newe heresies, inuented by diuers false apostles and teachers raised vp by sathan, and commended by the authoritie of antichrist the pope. The first christian were men of peace, and estranged themselues from princes courtes, and seldome medled with publike affaires; these sectaries are like the frogs of Egypt, that leapt into all Pharohes chambers and closets. They insinuate themselues into princes courts, and enter into their secrets; they swarme euery where like lice; they stirre vp warres, and preach slaughter of true Christians, wheresoeuer they come The apostles and first Christians neuer taught rebellion, nor mur­der and empoisonment of princes, nor slaughter of sé [...]ly foules, that woulde not beléeue their doctrine, though most true; nei­ther did they publish Christs Gospell with fire, and sworde. But these apostles of satan preach sedition and rebellion, and perswade desperate and lost companions to murder, and em­poison innocent princes, and promise them for their wicked­nesse rewardes in earth, and eternall blessednesse in heauen. They murder such as will not hearken to the popes lawes, and as Mahomet did in times past, so do these plant their sect, with fire and sword, and all manner of violence.

Finally all the godly both of ancient and late times by their godly life and fruites issuing of their Christian faith shewed themselues to be the true members of Christs church, and true Catholikes, and by their meekenesse, humilitie and patience wanne to themselues a good name and opinion euen among their enimies. But the rustling and antichristian Ie­suites through their impieties, heresies, pride, couetousnesse, crueltie, filthie life and rebellious practises are suspected ofRibadineira, in vita Loiolae. friends, abhorred of enimies, and generally hated of one and other, those onely excepted, that either know them not, or know what gaine they get by their desperate teaching and ad­uentures. There is no truth in their doctrine, no humilitie in their conuersation, no honestie in their forced chastitie, no Christian charitie or vertue among the companions of that sect or societie. And that shall well appéere by diuers par­ticulars, notwithstanding all the faire glosses of this dis­courser.

Gladly woulde he perswade his Reader, That those that oppose themselues against the Iesuites are either Iewes, Turks, [Page 105] and Infidels and such like; or those that make diuision, saying, I am of Caluin, I am of Luther; or those that haue made ship­wracke of faith; or false brethren, such as loue preeminence, as did Diotrephes; or else worldlings, that follow the world, as did Demas. But in this diuision or at least enumeration, there are two grosse [...]ults committed by the Noddy. First manie things therein are confidently auouched without proofe, that are either very false, or very doubtfull. For first the Iesuites haue good correspondence with Iewes, Turkes, and Infidels, and neither do the Iesuites persecute the Iewes, that are maintained publikely at Rome; nor the Turkes or Infidels, that bende their forces to roote out Christian religion, and ex­tinguish the name and memory of Christ and Christians; nor do Turks and Iewes hurt the Iesuites. Nay with the Iewes they haue good dealings deliuering thē their money to put out to interest. And so haue Iewes with the Iesuites. When the Iesuites of Rome made petition to Sixtus Quintus for some helpe, to finish that sumptuous colledge, which they had begun for the vse of their societie: hée bad them content themselues with the interest of their stockes of money, that were in the handes of banquers, and vsurers. Likewise the Iesuites suf­fring the Turkes to enter into Transiluania, Hungaria, and frontiers of christendome, do not onely not oppose themselues against them, but also séeke to set Christians at variance, and to murder and empoison princes, that should withstand them. Neither do the Iewes or Turkes maligne or speake euill or hurt of Iesuites. The Iewes trade with them. The Turkes suffer them quietly amongst them.

Secondly he doth ridiculously and falsely suppose, that some among vs say, they are of Caluin; others, that they are of Luther. Hée shoulde do vs a pleasure to shewe, who they bée. For wée neither holde of Caluin nor of Luther, no nor of pope Clement, nor any other, saue Christ Iesus. If hée can­not produce the parties that are guiltie, wée must tell him that hee is a ridiculous accuser, that obiecteth that to vs, wherein wée are cléere, and wherein hée and his consorts are most guil­tie and criminous. For the papists are diuided, and some hold of Ignatius Loiola, some of Francis, some of Dominicke, some of Brigit, some of Clare, and all of the pope: and such holding & pulling there is among them, that they haue pulled Christs [Page 106] cote a sunder, and diuided themselues from his church, hol­ding of antichrist, and such rules as they haue receiued from him.

Thirdly hée doth but speake his pleasure, where hée saith, that Such especially, as haue made shipwracke of faith, and ambitious and carnall worldlings do oppugne this sect of Ie­suites. For they haue no better friendes, then the ambitious and luciferian popes, the carnall Cardinals, the fleshly friers and priests, and popish atheists, that haue no God but the pope and their bellie; men in condition swinish and brutish, and in their religion hellish. The first author of their sect was a cruel, proud, and impious hypocrite. Paule the third, that first confir­med the rule and order of Iesuites, was a carnall and bloodie man. His sensualitie appéered in the number of his whoores & bastardes. His crueltie in the persecuting of innocent Chri­stians in his warres in Germanie, and rebellious practises in England. Of later popes Gregorie the thirtéenth was their best friend, and gaue them diuers priuiledges, and built them an house. Yet was hée a carnall fellow, and a méere politicke. Hée kept certaine women, and his bastardes in his time bore no small swaie in Rome. One of them made loue to a mans wife of the house of Glorieri. Of whom receiuing some indig­nitie, he brought the Glorieri into hatred with his father. Who picking a quarrell to them fined Caesar Glorieri, him that set his hand to the sentence of excommunication against the Quéene, 100000. ducates, and another Glorieri, that was clarke of the popes checker chamber he put out of his office, and solde it for diuers thousands of duckats. So you sée much money made of a baudie matter, and you woulde woonder whether all this money went; and I beléeue hardly coulde you gesse it. I will therefore assure you, that all this money went to the Iesuites, and was most of it imploied in the building of their colledge at Rome. O holie societie, and thrise holy colledge erected for the most part by baudrie, and maintained as pope Sixtus said, by vsurie! This may serue for a taste to shew, that the best founders that Iesuites haue, are carnall and sensuall men, that rather then they will frie in purgatorie, will giue the Iesuites most of that they haue.

The second fault of this enumeration is this, that it is de­fectiue. For not so many atheistes, carnall worldlings, and he­retickes, [Page 107] as christian and catholicke princes, zelous and god­ly bishops and pastors, and honest and religious Christians do detest and abhor this wicked generation. Princes, for the ha­zard that they haue incurred of their liues and states, haue eyther expulsed them and banished them their countries, as the French king, the Transyluanian, and those that professe true religion; or had them in iealousie, as the king of Poland, and diuers papisticall princes. Godly Christians haue reason to suspect them, and detest them for their abominable doctrine, and treacherous, and murderous practises. Fathers feare them in regard of their children, whom they inueigle and steale away. The Venetians dissolued a colledge in Padua, where gentlemens sonnes were wont to be brought vp, for that the Iesuites taking vpon them to teach there, corrupted their youth with their vnnaturall lasciuiousnes: and restrai­ned them from teaching others, then such as were of their own society. Husbandes haue them in iealousie for their wiues, wiues for their husbands. For it is no rare matter for these subuerters of all humanity to draw wiues from husbandes, and husbandes from wiues, yea sometimes through too much familiarity with women, they spoile the men. A certaine Mag­nifico in Venice perceiuing his wiues iewels to be wanting, in the end learned that the Iesuites had gotten them. To con­clude this point, I thinke the Iesuites will not deny, but that the Carmelites, and Franciscanes, and Dominicans, and othe orders of fryers are as honest men, as themselues; yet all these do inwardly hate them. At Vienna they thrust out the Carmelites, at Mentz the Dominicans, at Trier and Brans­berg the Franciscās out of their houses; which maketh these or­ders to hate them. In Bauier the priests béeing brought to po­uerty and shame by the Iesuites, haue no reason to loue them. And thus we sée that many honest men do eyther suspect or hate the Iesuites; and some also which they themselues cannot take iust exception against.

Let vs therefore now consider, whether the causes, that haue mooued and occasioned this hatred against the Iesuites, be iust or no. The discourser saith, They are had in hatred, and emulation eyther for their rule and profession, or for their learning and doctrine, or for their life and conuersation. But first the parts of this diuision are imperfect; next the same con­teineth [Page 108] diuers vntruthes, and more are added in the declara­tion of it. Lastly the whole defence parted in this diuision is not sufficient to iustifie the course and actions of the Iesuites, the imperfection may be prooued by diuers particulars. For they are not onely hated for these thrée causes, but for diuers others. As namely for that they do many things both contrary to their owne rule, and contrary to the rule of Gods law, and Christian religion. They professe obedience, but they practise sedition and rebellion. Claudius Matthew a Iesuite and king Henry the third of France his confessor, was the most princi­pall author and agent in the league of papists against him, and the peace established a litle before. Parsons and Campian were sent into England to make a faction for the papistes. which appeared in this, that they procured a faculty to suspend the bull of Pius, as farre as it concerned papists no further then, Rebus sic stantibus. These fellowes are the principall agents and stirrers of the rebellion in Ireland. Iames Gordon, Creichton, and Hayes Iesuites laide a plot not onely for a re­bellion in Scotland, but for an inuasion in England. Neither hath any warre or tumult béene raysed of late in any part of Christendome, wherein the Iesuites haue not borne a princi­pall part. They professe chastitie, and the law of God forbid­deth all vncleannes. but how these obserue this profession and law, I report me to their owne consciences, to the Iesuites of Rome and Padua, and to their practise in allowing, and now and then frequenting bordelles. They talke much of volunta­ry pouerty, and Christ saith, all should be left for his sake. But these good fellowes leaue Christ for the wealth and ease they find in the order of Iesuites. They dwell in costly pallaces, their dyet & apparrell is more dainty and braue then ordina­ry. The furniture of their houses and churches is gorgious and princely. Their armes are placed aboue the armes of princes. most couetously they scratch and scrape from the or­phane, widow and poore, and put out their mony to interest their rule and outward profession is to gaine soules; but their practise is to kill soules. They promise to teach without re­ward, but if a great man will giue them a million, they take all. Nay they pretend to begge for banished English, but take most themselues, and by all practises séeke to enrich them­selues by bribes and rewardes. They professe religion, and [Page 109] the name of Iesus, but they are the slaues of the pope, and op­pugne the faith of Iesus, preferring the decretals before scrip­tures in certainty, and make a scoffe at religion. In Venice they painted the virgine Mary like a Lady in the city, whome they loued: & asVita Pij Quinti. Pius Quintus cast an Agnus dei into the riuer, so these vse the same practise in their coniurations. Nay they administer the sacrament to those, that go about to murder princes, as Walpoole did to Squire. First then they are hated for dooing against Gods law, and their owne written rules. Secondly for their ignorance in true religion. Thirdly for that they peruert others by their leud perswasions, and euill example. Fourthly, for that they peruert youth and teach them euill manners. Fiftly for that they are not ashamed to defend any old condemned heresie, or grosse new error holden by the pope. Lastly for that they peruert scriptures, and corrupt the fathers and other auncient writers, both adding and taking away, and altering the text. Which power Gregory the thir­téenth in a bull bearing date Anno 1575. séemeth to haue gi­uen vnto them.

That this diuision containeth diuers vntruthes, it will appeare by these arguments. Where he saith, They are hated for their rule, which notwithstanding is the same in substance with other religions, and a way to perfection, there are thrée apparent vntruthes. First true Christians rather abhorre them for their vnruli [...]es, then for their rule; and other sectes albeit they loue their rule, yet hate the men for their leud con­ditions; and their friendes in regard of their rule that agréeth so well with the popes humor, do loue them. Secondly this rule is diuers from Christes rule, which is the onely true and direct rule of religion. It varieth also in infinite pointes from the rules both of monkes, and begging friers. Neither canne this be denyed. For if it were the same, yea euen in substance, what should we néede this new rule, hauing Christes rule? Beside, what meane the Iesuites to adde a fourth vowe and so many strange constitutions and lawes? If the profession of Iesuites be the same, that the ancient eremites or monkes professed, why do they tie themselues with such othes, and practise in matters of state, and thrust themselues into the prease of people, which the first monkes did not? Thirdly it is most absurd to affirme or thinke, that Ignatius Loyola could [Page 110] deuise a more perfect rule, then Christ Iesus; or that Christ de­uised not a perfect rule, but that we should néede Ignatius a lame soldiers, and blind guides helpe. The Iesuites therefore are hated not so much for their rule, as for other iust causes. And no more doth the commendation of ancient monkes be­long to them, then the prases of the ancient people of Israell to the obstinate Iewes that crucified Christ, or of the old Ro­maynes, to the scumme of the world, that doth now inhabite Rome.

It is also most vntrue, that they are hated for their lear­ning. for not their learning, but the abuse of their learning which is wholy employed to maintaine heresies, doth make honest men to suspect them, and abhorre them. Would they teach the catholicke faith as this man pretendeth they do, they should be beloued, and embraced. But he must know, that their doctrine of the popes power and supremacy, of the sacra­ments of the Romish church, of purgatorie and infinite other points is not catholike. Much therefore is hée deceiued that thinketh wée account the name of a Iesuite to bée a crime. for both master Topcliffe whom hée bringeth in to witnesse this point, and many others can tell, that their treasons, prac­tises, and lewdnesse haue made them odious, and not the name of Iesuites onely.

Lastly the defence of this discourser is very vnsufficient. For it is not inough to say that they haue a rule, and learning, and liue orderly, but they must haue their office and calling al­lowed by Christ Iesus, if they meane to take vpon them the office of pastors, teachers, and gouernors in Christes church. Wherefore eyther let them shew themselues to haue a law­full calling, or let them not thinke much, to be thrust out, as intruders. We do not finde either in the epistle to the Ep [...]esi­ans chap. 4. or the first Epist. to the Corinthians chap. 12. any such extrauagant friers. Neither in ancient writers is any precedent of their Loyolian profession to be found. Nay we do not read, that Christ commaunded any to forsweare mari­age, or to giue away their goods to idle vagabondes, or to obey the rules of Ignatius, but rather the contrarie.

Further it is not sufficient in termes to praise the doctrine and manners of Iesuites, vnlesse this discourser were able to iustifie the same by the rule of Christes doctrine, and example [Page 411] of Christ and his apostles, and the holy fathers of the church. But that will be very hard for him to do. Christ neuer taught, that princes were to bee deposed by the apostles or their succes­sors, or that it was lawfull to kill excommunicate persons. These teach, that it is lawfull for the pope to depose princes, and that it is lawfull for the subiects to rebell against such, as the pope shall excommunicate, and to kill them. Benedict Pal­mio, Parries vo­luntary con­fession. and Annibal Codret two famous Iesuites did not one­ly teach William Parry, that it was lawfull to kill the Quéene of England, but also that it was an act very meritorious, Varade a Iesuite of Lion in confession did absolue Peter Bar­riere, that went about to murder the French king now reig­ning, and did assure him, that it was a most noble and Chri­stian act, for which he shoulde obteine celestiall glorie, as the saide Peter being executed at Melun for the saide attempt, confessed: who likewise affirmed, that another Iesuite whose name he knew not, did concurre with Varade in the same opi­nion. In Paris the Iesuites not onely resolued, that it was lawfull to kill king Henry the third, but also by their perswa­sions did induce Iames Clement to effect the same. Richard Williams, Edmund Yorke, Patricke Ocollen, Iohn Sauage, and diuers others, that haue béene at seuerall times executed for attempting to kill the Queene confessed, that they were perswaded to it by Holt, and other Iesuites; and were also made beléeue, that it was a most meritorious act. Lately one Edmund Squire confessed, that hée was induced to empoison the Quéene by Walpoole an English Iesuite in Spaine. Pe­ter Panne confessed before his execution at Leiden, that hée was hired to kill the Count Morice the terror of the papists, and a great protector of the oppressed in the Low countries. Neither is it to bee doubted, but that this is the common re­solution and iudgement of all Iesuites. For if it be lawfull for subiects to rebell against their princes vpon the popes war­rant and commandement, as they holde; then is it also law­full to kill them, and murder them. For armes are not taken vp for other end, then to force, and kill all that resist. Second­ly it is not likely, that so many woulde concurre in this per­swasion, if they did not like it. Thirdly they woulde not teach it openly, as did Comolet in the last siege of Paris, saying That there wanted an Ahud, meaning there wanted one to [Page 112] kill the king. Fourthly they woulde not otherwise in their colledges dispute & resolue, that it was lawfull to kill princes excōmunicate by the pope. And this is prooued first by the con­fession of one Chastel a scholler of the Iesuites, that wounded Henry the 4. of France, & purposed to haue killed him. And se­condly by y^e writings of one Ghineard a Iesuit of the colledge of Clermont in Paris.In the register of the court of Parliam. of Paris. Chastell being demanded Whether this question, viz. whether it was not lawfull to kill the king, was not ordinarily talked of and disputed among Iesuites; answered, that hee hath oftentimes heard them say, that it was lawfull to kill the king, for that hee was out of the Romish church, and that it was not lawfull to obey him, nor holde him for king, vntill he shoulde be approoued by the pope. Hée affirmed the same likewise in his second examination: and for that wicked attempt was executed. Ghineard did not onelie allow and praise the execrable murder committed by Iames Clement a Dominican frier vpon Henry the third, but also af­firmed That Henry the fourth if hee were not killed in the warres must bee killed otherwise, and in diuers bookes and papers written by him, prooued, That it was lawfull to kill kings, declared by the Pope to bée out of the church. Finallie for this wicked doctrine the Iesuites wereIn the monu­ment erected in Paris. banished France, As a pernitious sect teaching, that it was lawfull for any to kill kings, and as it is conteined in the arrest against them, As perturbers of peace, and enimies of kings.

Christ neuer taught subiectes to breake their faith giuen to their princes, nor to rise in armes against them. nay the an­cient Christiās, albeit they neitherTertullian apologet. & ad Scapulam. wanted meanes, nor op­portunity; yet did they neuer go about to take away the crowne from eyther infidels, or apostataes, or heretickes, but rather obeyed them, and prayed for them. But Iesuites they hould, that it is lawfull for subiectes to take armes, and to re­bell against their princes, and teach, that the pope hath power to loose them from the bond of their allegiance. This doctrine Parsons and Campian meant to haue practised in England. And Claudius Matthew anno 1585, did practise in France, being a principall worker of that rebellion, that was made against Henry the third. The rebelles of Paris that held out against their kings, were principally directed and comforted by Comolet and other Iesuites. Nay when mony & victuals [Page 115] grewe scarce in Paris; yet woulde not the Iesuites suffer the rebelles to giue ouer, but rather came into the trenches, and brought with them of their owne store to giue to the sol­diers. By the practises of this seditious sect the cities of Pe­rigueux, Agen, Tholose, Verdun, and diuers others tooke armes against the king.

In Scotland all late stirres haue béene raysed by the prac­tise of Crichton, Gourdon, and Haies Iesuites. Neyther is any thing doone in the rebellion of Ireland, but by their direction and counsell.

Christ neuer taught children to shew themselues vnnatu­rall and vnkinde to their parents; or women froward and re­bellious to their husbandes. But these steale children from the parentes, and conuey them, where they are neuer more heard of, as is apparent by the example of Airault of Angiers his sonne and infinite others. In Friburg they perswaded the women to deale with their husbandes, to entertaine a practise against the cantous of contrary religion; and when they could not otherwise obtaine it, by the counsell of Iesuites, they refu­sed to lye with their husbandes.

The first Christians were examples of méekenesse, boun­ty, liberality to the poore, of gentlenesse and clemency, and all virtue. These counterfeit Christians, that call themselues Ie­suites, are proud hauty, disdainfull, couetous, cruell, vindica­tiue. While they perswaded the Duke of Bauier to go on foote to visite the reliques of some saint, these gallantes road in wa­gons. The princesse of Tyrole built the Iesuites a house hard by hers; but it was not long before they had gotten into the princes palace, and thrust her into their owne meane house. Likewise did they exclude the bishop of Herbipolis out of a church, which himselfe had built for them. They encroch not onely vpon the liuinges of secular priestes, and take away their tithes and prebendes, but also vpon all other regular or­ders. They aduance themselues and despise others. those that confesse themselues to other priestes, they accompt litle better then Atheistes. In Milan they onely beare the sway in hea­ring womens confessions, and did the like at Venice, vntill they were forbidden.

By meanes of their confessions they haue drawne to them­selues excéeding great riches, empouerishing many rich [Page 112] [...] [Page 115] [...] [Page 116] houses, and leauing little to the widowes and orphanes. Maldonat a Iesuite of Paris caused the president Monbrum S. Andrè, through his perswasions in confession to giue the, Iesuites all his mooueables, and halfe his reuenues. The pre­sident Goudran of Dijon making his testament by their prac­tises gaue onely halfe a crowne to his sister, and to the col­ledge of Iesuites seuen thousand pounde French money in rent. In Bordeaux they haue ruined the house of Bollans, and impaired the state of the house of Large baston. They haue got­ten into their societie the onely brother of the Marques of Ca­nillac, lieutenant of the king in Auuergne. In the countrey of Grisons they haue perswaded a seely old man called Lamber­ting to sell all hée had, and to take their habite, who gathering twentie thousand duckats, ment to giue all to them from his onely daughter.

So cruell they are, that they spare none, that is repugnant to their purposes. Maffaeus complained that the elder Iesuites managed all matters absolutely: but hée was sent for his la­bour into Portugall. They brought Harbort, and Glisel two famous preachers in Vienna in danger, onely enuying their excellencie. How many they haue vpon small causes brought into the Inquisition, the recordes testifie. It is death to speake a word against them. One Lupus a Franciscane in Milan cal­ling them False prophets escaped hardly with his life. Cardi­nal Borrhomeus restreining their encrochments was by them accused before the pope.

Of their forced chastitie what fruites insue, I referre me to the report of Hazenmyller, and others that haue liued amongst them. I hope they do no otherwise, then other monkes before them. And if they had béene so chaste as they pretend, the Venetians woulde not haue dissolued the colledge of yoong gentlemen in Padua, where these fellowes were teachers and regents, for auoiding of publike scandale.

Neither hath the Noddy our aduersary either iust excepti­on to auoide this accusation, or witte to cleare his Clients. Gretzerus hath long trauailed to purge his companions of this slaunder, but all in vaine. And therefore small reason hath this petit companion to attempt that, wherein his betters haue failed. But séeing he hath gone about to face out matters, let vs consider of his allegation. In defence of the Iesuites of [Page 117] Paris charged with the allowance of the act of Iohn Chastel that attempted to murder king Henry the fourth, he saith, That the said Iohn Chastell examined vpon the torture con­stantly denied, that any Iesuite liuing was priuy to his intenti­on of killing the king, or had giuen him therein counsell, cou­rage, or instruction; and that his father beeing examined did likewise deny it. But the recordes of his examination which are yet to be séene do affirme flat contrary, as before I haue shewed. And the sentence of the court of parliament of Paris doth plainely porport, that this fact was attempted by the Ie­suites counsell and instruction; and therefore was it ordered, That they should depart out of Paris within three dayes, and out of France within fifteene dayes after notice to them giuen, as corrupters of youth, perturbers of publike peace, and ene­mies of the king & the state. Iohn Chastel also himselfe cōfessed, That Garet a Iesuite did teach him these lessons, which made him resolue to kill the king. Yea and that the father and sisters of the young man with teares and bitter tearmes detesting the Iesuites did declare further that it might appeare to poste­ritie, that this was the doctrine of Iesuites, that they taught the saide Chastell, a pillar was set vp in the place, where this desperate murderer and parricide dwelt, testifying the same, and mentioning that this was the cause of their expulsion out of France. In that Monument the Iesuites are called Mali magistri, and their colledge Schola impia, and their religion called Noua & malefica superstitio. Further the Iesuites in a certaine apologie published presently vpon their expulsion out of France, do not denie Iohn Chastels attempt to be lawfull or contrary to canons, but rather conformable vnto them; and that they endeuour to prooue by Sixtus Quintus his bul against the king, and refute the sentence of the court against the saide Chastel, as vniust.

He procéedeth further in cléering the Iesuites & saith, That Iohn Garet Chastels master being tortured denied, that the Ie­suites were priuie to this fact, and that thereupon by publike testimony of the magistrate he was declared innocent. Where­in he declareth himselfe very impudent, howsoeuer the other was declared innocent. for I haue shewed before by diuers ar­guments, that the Iesuites were both priuie to this fact, and did publikely defend the doctrine. Nay theOf the par­liament of Paris. register, where­in [Page 118] his confession is recorded, and the sentence of the court doth declare, that the said Garet being a Iesuite was the teacher of that wicked doctrine, which Chastell ment to execute, & there­fore by publike sentence Was hee banished France, and his goods confiscated. Let it then bée considered, with what con­science this woorthy Warder affirmeth, that Garet was de­clared innocent by the magistrate.

Hée saith also, That Iohn Ghineard Iesuite was put to death for that in his studie this question, Whether it be lawfull in any case to kill a tyrant, was found disputed on both sides without resolution. But theIn the processe against Ghi­neard. register of the court of parliament of Pa­ris doth conuince his impudent lying. For there it is testified, that The saide Ghineard was founde seazed of diuers bookes composed by him, and written with his owne hand conteining the approbation of the inhumane murder of Henry the third. Beside that the court of Parliament of Paris enioined him to confesse, That hee had wickedly spoken, and determined, that if Henry the fourth was not slaine in the wars, hee must be slaine otherwise. Finally his owne hande writing, which hée acknowledged vpon his examination doth shewe, that he did not onely propound the question in Thesi, but resolued it in Hypothesi.

Neither doth our aduersarie doubt to accuse the Parlia­ment of Paris of great iniustice for executing the saide Ghi­neard, Seeing he saide no more, then Thomas, Caietan, Sotus, and other scholasticall diuines, and Philosophers in times past. As if scholasticall diuinitie, and Philosophers fancies were warrant sufficient for men to kill princes, or for Christians to attempt any thing. Beside that, the case of the Iesuites, and of ancient writers is diuers. These onely thinke it lawfull to kill such tyrants, as by oppression and force inuade a king­dome. The Iesuites account all tyrants, that resist the popes tyrannie, and are by him excommunicate. Olde writers, for the most part, speake in Thesi against vsurpers. But Ghine­ard the Iesuite spoke in Hypothesi, and determined,In papers of Ghineard. That it was lawfull to kill Henry the 3. and Henry the 4. which all the world acknowledgeth to be lawfull kings, the popish faction onely excepted. The fact of Iames Clement, that murdred Hen­rie the third, this Ghineard calleth Heroicall, and a gift of gods spirit. Speaking of king Henry the fourth he saith thus, If he [Page 119] die not in the warres, let him be slaine some otherwaies.

Hauing done with the Iesuites of France, he goeth about to answere for the Iesuites of Doway and the low countries, that, as Peter Panne confessed himselfe, Perswaded and hired, and furnished him with a knife to kill Count Morice. And this action he calleth a fiction, denying that euer the Iesuites had any such intention. But the matter is all too plaine to be faced out with flearing wordes. The poore man was taken seased with a strange fashioned knife. béeing examined he voluntari­ly confessed both his owne fault, and by whome he was indu­ced to do that wicked act. He continued in his confession, and was executed for his treason at Leyden. The magistrates of Leyden do testifie so much, and there is no cause, why any part of this narration should séeme vntrue. For no man hath reason to accuse himselfe, or others vniustly, especially where it goeth vpon the perill of a mans life. Nor is it likely, that any should suffer death for matter feined, and supposed, and without proofe. Certes, if any doubted of the matter before,Sica tragica. Costers and this Noddies defence is so simple, that it may greatly confirme him in this truth. They alledge certificates to disprooue Peter Pannes confession. But what credite can such writinges deserue, that may bée forged, for any thing wée knowe, and béeing admitted to haue béene written, yet appeare to haue beene extorted by the Iesuites, and made by men fauouring their faction? Beside that they séeme to bee graunted without due proofe, and procéeding, and yet neither conclude against Peter Panne, nor his confessi­on. First it is alleaged, That hee was no papist at all. But that is a fiction without all colour. For why should not he be reputed a papiste, that was continually among them, and ne­uer had tast of any other religion? Secondly our aduersarie saith, He was a drunken, vagrant and madde fellow. As if he were not therefore more likely to enterprise such a made action. He telleth vs further, That Peter Panne was a man extreame­ly well affected to Count Morice. But how canne this be proo­ued, seeing it appeareth by the processe made against him, that he neither knew him, nor euer had séene him before his com­ming into Holland? Is it not extreame folly to imagine any such extremity of affection without cause or proofe? Fourthly he would beare vs in hand, That the Iesuites had no cause to [Page 120] desire Count Morice his death. Why then did the Iesuites séeke his fathers death, and perswade men to kill the Quéene of England, and the French king? Do not men of euery facti­on desire those taken out of the way, that are opposite to their designes? Fiftly he denieth, that Peter Panne euer prouided butter for the colledge of Iesuites, as is conteined in Peter Pannes confession. But what reason had hée to confesse it, if the matter were not true? These fellowes haue reason to de­nie it for their owne credite. Hée denieth also, That the Iesuites had any seruant called Melchior du Val. But that is not ma­teriall, séeing there are fewe Iesuites, but they haue two or thrée names, and it may bée, that this Melchior also going about so wicked a purpose, changed his name. Further hée saith, That there was neuer any speech had with Peter Pannes wife in Ipres about this matter, and denieth that euer shee had any acquaintance with any Iesuite. But hée must bée very well acquainted with her, that knew both what shée did, and what shée saide, and what not. This Noddy, if hée had béene wise, woulde haue alleaged some reason of his saying. His compa­nionSica tragica. Costerus for proofe alleageth her examination. But how shoulde wée beleeue, that euer shee was duely examined, or that shée saide, as is alleaged? Againe if béeing induced by Iesuites, shée shoulde speake any such thing: yet who woulde not rather beléeue her husband vttring matter against him­selfe, then such a light huswife speaking vntruth without dan­ger, or controlement, and percase béeing hired? Lastly whereas Peter Panne cōfessed, That in the rogation weeke next before, he talked with the prouinciall, & others of the colledge of Ie­suites at Doway; and told, that they promised him reward in earth & blisse in heauen for executing that act; this discourser telleth vs, That the Prouinciall that weeke was 60. miles from Doway, and that there passed no such conference with Peter Panne. And this hée saith Is prooued by witnesses, and certi­fied by cacolike magistrates. But hée shoulde haue vnderstood, that witnesses examined in the absence of parties, and percase neither sworne, nor duely examined, prooue nothing. Beside that, wée haue good cause to except against such iudges, and such witnesses, as our professed enimies do choose, and pro­duce. But suppose all their relation were true; yet such certi­ficates prooue nothing, but that Peter Panne either mistooke [Page 121] the names, or qualities of some persons named in his exami­nations: and it may be, that the Iesuites made him beléeue, he was brought to the prouinciall and chéefe of the colledge, when hée was onely before some other base companion of that societie. That hée shoulde charge the Iesuites wrong­fully being to die presently, it cannot bée presumed. Neither is it strange for Iesuites to worke cunningly and vnderhand in these cases, that whē they come to light, may prooue so odious.

This Noddie therefore was not wise to say, What hath beene found against the Iesuites? or to wish, that it may bee laide open to the worlde: which wordesApologet. c. 8. Tertullian vsed in the defence of Christians in his time. For wée haue founde matter sufficient against them, and little hath hée alleaged in their defence, which wée haue not auoided. Moreouer wée doe not read, that Christians in Tertullians time taught this omnipotent power of the pope, which the Iesuites defende; nor beléeued, that all that woulde not submit themselues to his iurisdiction, shoulde bée slaine. Among them certes there were no assassinors, and murderers of kings, nor practisers against princes states; nor such proude and cruell sectaries, as are the Iesuites. And albeit Iesuites eate no children, which crime was imputed to ancient Christians, yet they haue occa­sioned the death of millions of men, women, and children, that in the stirres and tumults raised by them, haue perished: and daily more and more matter we finde against them.

Further, hée woulde haue such, As haue abandoned the so­cietie of Iesuites, to be examined what they haue heard, and seene during the time when they abode among them. Which to gratifie him, wée haue done, and in oneHistor. Iesuit. Hazenmyller and Paule Floren Colloq. Iesuit. and Simon Lith, we find that they are the cor­rupters of religion, the firebrands of sedition, perturbers of Christian common-wealthes, and the ruine of Christendome. In outward semblant they are shéepe, but inwardly they are goates, or rather woolues. They professe pouertie and chasti­tie, but abound in wealth, and liue licenciously and wantonly. They take to themselues the name of Iesuites, but are the onely vpholders of antichrists kingdome. And if they will not beléeue them which haue left them and their societie; let them listen a little, what some of their owne friends report of them. One Iohn Cecil a popish priest in his Discouerie of errors [Page 122] committed by William Criton Iesuite, Fol. 14. saith, That his practises made many widowes and orphans in Scotland; Fol. 16. and that hee was taken with plats for the inuasion of England. Hée chargeth him withFol. 10. Machiuilian practises, Fol. 4. making sa­tirs and pasquinadoes, Fol. 27. and irreligious and vnconscionable calumnies. And finally hée calleth the IesuitesFol. 18. turbulent spi­rits. and saith they hinder the popes cause with their Libels, schismes sedition and plots of inuasion.

Another priest In his discouerie of Dolmans conference,P. 6. chargeth Parsons directly with A practise and confederacie against the bloud royall, and saith,P. 12. That his drift is to disin­herite true heires, to alter the common lawes, and to bring in strangers into England: P. 19. yea to bring in mischiefes on mis­chiefes, and P. 33. ciuill warre. Finally heP. 70. chargeth him with monstrous absurdities and blasphemies against kings: andP. 43. saith That he calleth her Maiesties title in question, and that the Iesuites haue made diuers practises against her. Thus while traitors fall out, true men come to vnderstande the truth.

This discourser telleth vs, That the chastitie of Iesuites must imitate the puritie of angels. But vnlesse by angels hée vnderstand wicked angels and diuels, the Iesuites will come farre short of their example, which they propose to themselues to imitate. The angels of God certes neither burne in lust, nor abandon themselues to the delites of the worlde. He saith further, That they shoulde abhorre all those things, which the world doth loue and esteeme. But that is nothing else, but a sentence of condemnation against the whole societie of Ie­suites, that so much loueth the worlde, and delighteth in ho­nors, pleasures, large pallaces, goodly gardens, pleasant foun­taines, good furniture of housholde, aboundance of daintie vi­andes, rich clothes, and such like worldly vanities. After this hée runneth into a large discourse of the martyrdomes, and voluntarie suffringes of the Iesuites in the Indies, purpo­sing percase, if any entend to trace him in his lying, to make him trauell a great iorney. But suppose they shoulde suffer death & tortures, yet that is a matter common to them, and to rebels, traitors, malefactors; yea to such as fall into the hand of barbarous people, that respect not whom they massacre. Ghineard in France, and Campian and other Iesuites in [Page 123] England haue suffred, butSee the con­clusion of the 4. encounters en­suing. not for the testimonie of truth. Euill therfore are those words of Iustine apolog. 1. concerning the patient suffering of Christians applied to Iesuites, that are neither martyrs, nor good Christians, nor suffer for other cause, but their offences; and that most vnwillingly, and vnpatiently, as by Campian and by diuers examples may bée prooued. The comparison likewise betwixt the first Christi­ans, that were charged to be Syluestres and Syluicolae, and the Iesuites, is most improper. For Iesuites neither liue in woodes, nor holes, as did the first Christians, but in princely pallaces, and kinges courts, and in the presse of people. Nei­ther are they retired for meditation, but runne disguised ouer the worlde, and thrust themselues into all companies, to prac­tise them wicked treasons, and to execute their holie fathers desseignements.

Hee braggeth very much of the Iesuites teaching and of their reading artes, toongs, and sciences. As if artes, toongs, and sciences were not as well taught before the name of this sect was heard of, and shall not bee so againe, when the whole order of them shall be extinguished. As for their teaching, it should bée much more commendable, if with truth and know­ledge they did not mingle falshoode, heresie, and poison; and their toongs were more to bée estéemed, if they did not teach them to spread lies and slanders. But whatsoeuer their tea­ching is, they enter vpon the pastors office, and intrude them­selues into it without commission and authoritie. Nay they enter by other waies then the dore, and in the folde make ha­uocke of Christes lambes.

Hée compareth them also to saint1. Cor. 15. Paule, that saith, Abun­dantius omnibus laboraui; and to the rest of the most holy apo­stles. Nay in the end hée doubteth not to iustifie the turbulent procéedings of the Iesuites, by the example of Christ Iesus, who was charged with troubling the people, and forbidding to pay tribute to Caesar, as hée saith. but the difference and oddes is so great, as may make a man woonder, why hée com­pared things so vnlike togither. The apostles were makers of peace, most humble and méeke men, true disciples of Christ, and most painfull laborers in planting true religion, & draw­ing men to Christ. But these false apostles are sowers of sedi­tion, trumpets of warre, proud braggers and boasters of their [Page 124] angelicall holinesse painfull labours, and profound learning; conterfect Christians and true disciples of Satan. Painefull labourers, but to ouerthrow rather then to build; to drawe men to antichrist, and not to Christ; not séeking to win soules by teaching the meanes of saluation, but to destroy soules by teaching false doctrine, vaine traditions, and by bringing men into the thraldome of antichrist. Christ and his apostles were accused most vniustly. These most iustly, as hath béene veri­fied. Christ made a diuision in the world, making good of bad, and separating the good from the bad. But the Iesuites make of good, bad; and set diuision where there was peace before, as appéereth by their whole procéeding. Yea and our aduersarie confesseth, that of colde cacolikes, they make hot recusants. Therefore may they bée iustly called Rerump. incendiarij, that is burners of common-wealthes, and fire-brands of Satan, that of good subiects by their reconcilements make seditious leaguers, desperate murtherers, busie practisers and per­turbers of states.

ButP. 69. saith he, It appeareth not, that the Iesuites haue sought her Maiesties bloud; especially not Parsons, that was ne­uer accused by Parry, Sauage, Ballard, Babington, Hesket, Da­niel, Polwhele or others. As if any thing could appeare more cleare, then the murderous minde of Iesuites, both against al princes excommunicate by the pope, and namely against her Maiestie. Do they not teach, that the subiectes are to rise against their princes, when the pope commaundeth? Did not Ghineard resolue, that it was lawfull to kill princes excom­municate by the pope? And was not he therefore executed at Paris anno 1594. And haue not diuers Iesuites sent men ouer into England, and perswaded them to murder her Ma­iestie? And haue not diuers witnesses testified so much, as be­fore hath béene declared? And hath not Ribadineira or rather a ribaldy lying frier, a Portingale Iesuite by all meanesThis Ribald hath set out Sanders booke of schisme in Spanish with many additi­ons, and falsifi­cation [...]. sought to dishonour her Maiestie, to stirre her subiectes, to séeke her ouerthrow in his most slaunderous booke of schisme? Finally we must not thinke, that the Iesuites haue had eyther other purpose, or desire this many yéeres, then to stirre vp se­dition and warres against her, and to bring the realme vnder the pope and Spanyard, whome they serue; which cannot be done without the destruction of her person, and the desolation [Page 125] of this realme.

Neither may we thinke, that Parsons the Iesuite, albeit for some purpose, percase, he hath kept himselfe from open ma­naging of treasons, is better disposed towardes her Maiestie, and the state, then the rest of his companions. For all Iesuites allow the popes power in deposing princes, which cannot be without their destruction. Yea and Parsons himselfe hath not dealt so closely, but that there are many great and euident proofes of his disloyalty and trechery. For not onely the booke set out vnder the name of Dolman concerning the succession to the crowne of England is his; but also diuers otherAndreas Philopater: Leycesters com­mon wealth, a confutation of causes. &c. treaso­nable bookes and pamphlets, whereby he goeth about, not onely to stirre vp troubles in England, but also to conuey the title of the crowne to the infant of Spaine, and to bring in strangers: for which he is reprooued by a certaine popish priest not altogether so leud as himselfe in aPag. 12. & passim. treatise printed at Col­len anno 1600. and intituled, A discouery of a counterfait con­ference, &c. Published by one Parson, that dare not auow his name. Yea and so farre hath he intricated himselfe in these matters, that the generall of the Iesuites is ashamed of him, and hath therefore called him out of Spaine, and made him rector of boy-priests in the English colledge at Rome; as being a person blotted with notorious treasons. Secondly in this treatise, which is either Parsons his deuise, or at least allowed by Parsons, not onely the cause of rebels and traitors, that haue sought to destroy her Maiestie, is pleaded, but also the fact of Ghineard the Iesuite, that exprestyHis notes ap­peere in the re­gistre of the court of parlia­ment of Paris, and in the sixt recueil of mat­ters of the league. determined, That Hen­rie the third of France was iustly slaine, and that tyrants (in which degrée hée putteth all princes excommunicate by the pope) may lawfully by any be slaine. Thirdly he is a factor for the pope and Spaniard nowe professed enimies of her Maie­stie, and this kingdome. And all the worlde knoweth, that they haue nothing more in their vowes, then her Maiesties ruine. Fourthly hée is a Iesuite, whose oath and profession is to do whatsoeuer his superior commandeth. If then the pope commaund, as no doubt, but hée hath and will, there is no question, but he must also come togither with his consorts, & with fire & sword oppugne this lande, and destroy the prince. Fiftly it is ridiculous to dispute of his intention, when wée may sée his hostile & traytorous minde by his actions. He hath [Page 126] abandoned his prince and country, he adhereth to her Ma­iesties professed enemies. In times past he and Campian came into this country with instructions and authority from pub­like enemies, with a resolution to sée the popes pleasure execu­ted, and to make a side for his holy father. Let him deny any part of this, if he canne. Nay let him but answere first whether he brought not a faculty from the pope giuing leaue to papists to obey her Maiestie, so long as the state stood in tearmes, as then it did: and vntill the popes bull could be executed: and next, whether the popes sentence béeing declared and publi­shed, he and all papistes were not purposed, and bound to do their worst against her. Sixtly, he was among the Span­yardes, that in the yéere 1588, came in hostile aray to cut her Maiesties throte, and to destroy her people, if they had could. Lastly he alloweth the dooings of Cardinall Allen, that the same time stirred vp all papistes to lay hands on her Maiesty, and perswaded them to take armes against her, and to assist the Spaniards. Hée also knew a certaine Englishman, that came into England, with full resolution to murder her Ma­iestie, and neuer reuealed so much. If then hée take the Queene for his mother, and the mother of her countrey, as this dis­courser signifieth, then must Parsons confesse, that he is a par­ricide, that séeketh to lay violent handes vpon his mother. And if hée call this an odious and heinous crime; as indeed it is; then is hée guiltie of a most odious crime, and is a most odious rebell. This being his charge, let vs sée his defence. Let the examinations saith hée, of Parry, Sauage, and such others be viewed ouer, and see whether any of them do accuse father Parsons. As if none were guiltie of these treasons, but such as were named by their consorts. Beside that, suppose Parsons were no open stickler in these actions; yet it is suffici­ently knowne, that such subtile practisers do deale by second, and third persons. Furthermore albeit hée coulde cleere him­selfe of Parries, Sauages, and Ballards treasons; yet can hée not so easily auoide the suspicion of Heskets practise. For hée is charged byA discouery of a counterfeit conference, &c. one of his owne religion, to bée a practiser to set a foote the late Earle of Darbies title, in which Hesket and others were agents. Neither can hée answere his treasonable purpose inIbidem. Dolmans booke, Where he endeuoreth to con­uey the crowne to strangers; and his practises with priestes [Page 127] come into England to aduance the Infantaes title. Nor can hée cléere his handes of the most execrable treasons contained in Andreas Philopaters discourse either written, or published by him and Creswell his factor in the court of Spaine. Secondly hée telleth vs, How Parsons protesteth, that hee was neuer gil­tie, nor priuy to any attempt made against her Maiestie. But his owne friendes, as himselfe confesseth in a letter to bée shewed, trust him not, saying hée is a Machiuilian. andIn the disco­uerie of a coun­terf [...]ct confe­rence p. 34. one chargeth him That hee vseth dissimulation, doubling and re­doubling. And the faction of priestes opposite to Iesuites now in England doth vtterly condemne the trickes, equiuocati­ons, and coloured dissimulation of Iesuites, as is noted in se­ueral notes and letters to be shewed against them. If then his owne fréendes trust not his promises, and othes, how shall we beléeue his protestations? Certes hée that will most wickedly practise such wicked actions, he will also boldly denie them. Yea and this foolish Noddy, where he woulde cléere him, doth cléerely conuict him. For he denieth not, but that Parsons was acquainted with a gentlemans purpose, that resolutely ment either to take away the Queenes life, or to loose his owne. So it appéereth, that such matters are consulted vpon, which is the thing we say; and that Parsons was acquainted withall, which is by our aduersarie denied. Indéede, I con­fesse, that wée are tolde, that Parsons disswaded the foresaide murdrer. But that are not wée bounde to beléeue. Nay albeit hée had so done, yet that is not sufficient, to excuse him. For such treasons are to bée detected, and not onely hindred, by all honest men. Againe it may bée, that Parsons either in regard of the gentleman, that shoulde haue executed this murder, or because such executions woulde bring domage to their cause, & not for loue to her Maiesty, did disswade this shameful mur­der, and assassinate. For it appéereth both by his dealing with Hesket about the Earle of Darby; and also by his practises with the yoong priests, that come ouer out of Spaine, for the preferment of the Infant of Spaine to the crowne of Eng­land; and by his most scandalous writings vnder the false names of Dolman and Philopater, which shall bée prooued to his face by witnesse to bée his dooings, that hée séeketh nothing more, then her Maiesties dishonor and destruction. And that in treason hée is not inferior to Allen the Cardinall, or any [Page 128] traytor these many yéeres executed at Tyborne.

Finally heP. 71. compareth her Maiestie to Saul, whom God de­clared vnwoorthy to reigne, and from whom hée gaue the kingdome to Dauid. Which sheweth plainly what a leude conceite this generation hath of her Maiesties title, and go­uernment. But that they woulde spare her, as Dauid spared Saule, is a matter most vnlikely. For it appéereth, that the pope, and the Iesuites and priests his agents, and al their con­sorts haue by secret assasinors and empoisoners, and also by open murdrers, and cutthrotes sought her death and de­struction.

And shall such agents of the pope and Spaniard, as these, bée still suffred to liue, and bée still maintained in diuers principall places of this lande to practise? Shall not wée take a course with Iesuites, and priestes and their consorts, that are thus bloodily minded against the prince, and all that loue her, or stande well affected to true religion? Shall wée suffer them through our remissenesse, or rather stupiditie to make a head, as they haue done in Ireland, where they are the one­ly originall causes of the reuolt, albeit other matters are pre­tended, and so to bring all in combustion héere, as they haue done there alreadie? Consider the sequele of these matters, my déere countrymen, and looke well to your owne safetie. and if you respect not your selues, nor your owne particular; yet haue regard to the church of God, and his true religion, which you professe, and shoulde defende, if you bée truelie religious. Respect the honour of your prince, your nation, your countrey. Will you abandone your selues to the spoile of proud enimies, that séeke your destruction? Will you giue credence to those, that are by the Italian and Spaniard hired to speake? Behold your wiues and children and déerest friends that depend vpon the valor of your harts? Will you giue them as a praie to the cruell enimies? Represent to your selues the miserable estate of this lande, if once the forreine enimie getteth footing. Your lawes shall bée abolished, your yoong men shall bée slaine, the rest shall bée vsed as slaues to serue the conquerors pleasure. Who then will not haue care to preuent these dangers? Who will not beware of those false rinegued English fugitiues, that séeke to bring these troubles vpon vs? Who had not rather die, then either suffer, or see [Page 129] these calamities to happen to his country and nation? In Iu­liers, and the borders of Germany not long since the Spanish soldiers entred as friendes; yet such barbarous cruelties and outrages they committed, that they excéeded all enemies. How then do you thinke they would behaue themselues, if they should set foote and beginne to dominéere in England, that haue so rauaged countries, that eyther were friendes, or neutrales? The onely way is to secure your selues of false har­ted Iesuites, priestes and their consorts. These Iesuites are vntollerable in states that professe popery, much more there­fore ought they to be suspect and odious to vs. The parliament of Paris by a solemne arrest or decrée didRecords of parliam. of Paris. banish the whole society or rather verminaille of Iesuites out of France, As cor­rupters of youth, perturbers of publike peace, and enemies to the king, and to the state. The colledge of diuines in Paris by a solemne act of all the company did condemne this order, as dangerous both to church and common wealth. Haec societas say the doctors of Sorbone, videtur in negotio fidei periculo­sa, pacis ecclesiae perturbatiua, & magis in destructionem, quàm aedificationem. The reasons why they descended to pronounce this hard sentence against them, deserue much to be conside­red. The first reason was, Because they admitted bastardes (a matter much for Parsons his aduantage.) the second, For that they obserued no rules of auncient religions, nor canons of the church. The third, For that they yeelded no obedience to or­dinaries; the fourth, For that they depriued as well ecclesiasti­call Lords, as temporall of their rightes, and troubled both ec­clesiasticall and ciuill pollicie. The last, For that they raysed di­uers quarrels, contentions and schismes among the people. The senate also of Venice perceiuing their encrochements in Padua,The decree of the senate of Venice. Forbad the Iesuites to read publikely, & commaun­ded them onely to read to their owne societie, and that within the walles of their owne colleges. Monsieur de Matignon per­ceiuing, that the Iesuites vpon the rising of the league, or ra­ther rebelles, that conspired against king Henry the third, went about to stirre sedition, and to deliuer vp Bourdeaux to the leaguers, draue them like a packe of seditious rebelles out of the city. For their seditious and mutinous behauiour they were lately expulsed out of Transyluania, and had béene out of Poland, had their side not béene stronger. And yet all these [Page 128] [...] [Page 129] [...] [Page 128] [...] [Page 129] [...] [Page 130] that thus procéeded against them, were men of the same reli­gion, and acknowledged the authority of the pope. How seri­ously then ought we to procéede against them, and their adhe­rentes, that do know not onely their treasons and seditious practises, but also the manifold corruptions and abominati­ons of their hereticall and false doctrine? Shall their owne sort and companions driue them out of their states, and shall any honest man make question, whether it be lawfull to make lawes against them, and to procéede against them? Why do we not looke vpon Scotland, and sée both the mischieuous plots of Iesuites there, and their condigne punishments? If that Iesuites and priests had not béene suffered to range vp and downe Ireland without punishment, neither had this re­bellion béene there raised, nor woulde it so long haue conti­nued. And who doubteth, but that this is their deseignement in England, if they may be suffred to execute it: This I doubt not, but our superiors sée, and consider, and will remedie; and therefore fewe wordes may serue. This I thought good to speake to iustifie sir Francis Hastings his accusation: and more shall bée said, as occasion serueth. Some priuate men, percase, thinke the Iesuites to be no such dangerous beasts, and some sticke not to recount many fauors done by Parsons to English prisoners in Spaine. But if wée consider, that the Iesuites do not suffer any man of meane spirite to returne, before they haue either entangled him in some trecherous practise, or tainted him with the leuen of their heresies, or both; we shall easily perceiue, that this milde course and enlargement of pri­soners was rather to worke a correspondence with vs, and a remissenesse in our soldiers, and mariners, that they shoulde not aduenture, as in times past, knowing that they should bée sent for England, and also a maine mischiefe to the state; then to do our people any fauor, or kindnesse. And thus much of the Iesuites crueltie and trecherie. Of their false doctrine and heresie this Noddy shall heare sufficiently in some other place.

CHAP. VI.

ALthough true Christians finde small fa­uour, when they come within the dan­ger of our professed enimies the papists; yet do wée not thinke it fitting to follow them in their bloodie crueltie. Nay wée had rather learne ofMatth. 11. Christ, that was most méeke, and gentle as a lambe, then of these sauage men, that in their cruel­tie excéed woolues, and shew themselues most vnlike to Christ, or catholike Christians. God forbid therefore, that we should perswade, or like any rigorous course to bée taken with such papists as offend onely of simplicitie, & neuer knew any other religion but poperie; and neither practise against her Maiesty, nor the state, nor true religion, nor adhere to those that doe it. Howbeit, if any abuse their libertie, and this rare clemency of the state to maintaine a faction, and either séeke to stirre vp se­dition, or to oppresse true religion, and those that maintaine it, or else adhere, receit, and fauour such: it shoulde not onely not sauour of clemencie to fauour such, but also worke a dissoluti­on both of ecclesiasticall and ciuill gouernment, to suffer them. For to suffer gods worship to be abrogated, and idolatrie and false religion to bée established, and Christs people to bée sedu­ced by false teachers, is plaine impietie: to giue way to rebel­lious and seditious practises against her Maiestie, or the state, or to winke at them, or neglect them, is plaine disloialty, and vnnaturall trecherie: to nourish in our bosomes such, as either woulde bring in strangers vpon vs, or else séeke oppor­tunitie to cut our throtes themselues, is brutish stupidity.

For the first point wée haue these reasons First God com­mandethDeut. 13. vs strictly, that wée shall not suffer either pro­phet or dreamer of dreames to liue, that shall goe about to drawe vs from God to serue other gods. Neither may wée [Page 132] thinke, that either this law is abrogated standing vpon mo­rall equitie; or that the popish friers and priestes, that teach the idolatrous worship of angels, saints, crosses and images, and of their God of the altar, are without the compasse of this lawe. SecondlyIsai. 49. God appointed Christian princes to bée Foster fathers, & Queenes to be nursing mothers to his church. And therefore may they not sée either God dishonored by false religion and idolatrie, or true Christians oppressed with force, or trecherie. They carrie not the sword for nothing, and God requireth the maintenance of his truth at their handes. Hee that honoreth me, saith the1. Sam. 2. Lord, him will I honour; and he that despiseth me, shall be despised. No policie therefore will serue, where Gods religion, and his true honour is little regarded. Thirdly the apostleRom. 16. would haue those That cause diuisions and offences to be marked and auoided; and1. Tim. 1. giueth Timothy charge, not to suffer such, as woulde teach an other doctrine. How then may they be suffred, that would teach a cō ­trarie doctrine to y^t of Christ? Fourthly it was euer the custom of christian princes to punish false teachers, as appéerethL. Quicunque Cod. de haeretic. by the law of Valentinian and Martian emperors. Vltimo sup­plicio afficiantur, say the emperors, qui illicita docere tentaue­rint. And that Hierome writing vpon the fift to the Galathi­ans doth allow, misliking that Arius escaped so long vnpuni­shed. Lastly the aduersaries will not suffer true preachers to teach truth. Why then shoulde their priests and friers be suf­fered to teach heresie and falshoode? Will they giue lawe to others, and not endure themselues to be ordered by lawe? Nothing can be deuised more vnreasonable, or more repug­nant toL. 1. ff. quod quisque iuris. lawe. Whatsoeuer libertie therefore is granted to simple people abuse by false teachers; that concerneth Ie­suites, priests, and other false teachers nothing.

The second point is prooued by lawes of nations, and ne­cessary rules of state. For all nations do punish such as prac­tise against the princes person, and the security of the state, as offending in the highest degrée of treason: and mere simplicity it is reputed, to suffer any to liue in a state, that entendeth, or practiseth the destruction of the state. By the25. Edw. 3.2. lawes of this realme it is accompted treason To compasse, or imagine the death of the prince, or to adhere to his enemies. By the Ro­mayneff all Iud. m [...] [...] l. [...]. 2 3. lawes it was treason, To runne to the enemies, to as­sist [Page 133] them with armes, or meanes, or intelligence; and much more to stirre vp sedition, or to draw enemies vpon the state, or to practise the destruction of it. All which seuerall lawes do shew, that it is not possible to maintaine this state, vnlesse such traytors be punished seuerely, that either attempt against the princes sacred person, or séeke to stirre sedition to alter the gouernment, or that adhere to the pope or Spanyard; or that endeuour to depose the prince from her gouernement, and to ouerthrow this state; or that intertaine intelligence with for­raine enemies; or that are eyther ayders or abettors, or allow­ers of any such actes, or treasons. Neither is it materiall, that these practisers, be they Iesuites, priestes, or whatsoeuer else, do pretend a certaine kinde of religion, séeing their end is war and rebellion; their meanes, faction and diuision; and their maintayners, and vpholders, publike enemies of the prince and state.

The third point is taught vs by the instinct of nature. For euen light of nature sheweth euery liuing creature, how to prouide for his owne safety, and to decline and auoide such things, as may séeme hurtfull. And reason teacheth man to draw himselfe into some society, and common wealth, where­by he may be in safety from his enemies. For this cause euery man, that is not transported with strange passion loueth to liue vnder law and gouernment, and to hate those, that would dissolue lawes and lawfull gouernment. Howsoeuer then we fauour seduced papistes, yet vnlesse we will shew our selues deuoide of naturall reason, we may not shew our selues negli­gent in séeking the safety of our selues, and the mainteinance of lawes, and gouernment, wherein our safety in part con­sisteth. We may not neglect the safety of those, that depend vpon vs: but euery man according to his place is to resist such, as seeke our liues, and the liues of those, that are committed to vs, or do depend vpon vs.

In these thrée pointes or any of them it is not lawfull to offend by any law. The papistes, I thinke, will not say, that any man, that eyther teacheth false religion, or practiseth against the prince or state, or by sedition séeketh to hurt his countrymen, and to murder them, is to escape vnpunished. Wherefore then should they mislike any, that teacheth, that such offendors are to be punished? If, I say, all were punished [Page 134] within these cases, yet were it good iustice, & very necessary.

Howbeit such is the clemency of her Maiesties gouerne­ment, that she spareth Iesuites, priestes, and such false tea­chers (as some thinke) but too much. Obstinate recusants if they be not taken in some practise of treason, are not in danger eyther of life, or landes, or liberty: they are not banished, nor rigorously punished. Nay their onely punishment is a pecuni­ary mulct, and that of few exacted. The poorer sort escape al­most without punishment: the richer do auoid the punishment by trauersing the enditement. In Spaine and Italy our brethren would accompt such punishments great fauour.

Wherefore séeing this Noddy our aduersary knoweth the rigour of popish inquisitors against true Christians, and by this may well perceiue her Maiesties great clemency exten­ded, not onely to quiet papistes, that liue priuate without scan­dale, but also to obstinate and factious recusantes, yea and to notorious traitors; hée was not wise either to challenge his aduersarie for speaking of Recusants so moderately, or to ac­cuse this state of iniustice, that sheweth such extraordinarie fauour towards them, that so little deserue it.

Hée chargeth his aduersarie With playing the Herodian, bicause he saith, that diuers Recusants vnder a visor of ciuill ho­nestie do couer disloyall harts. But if hée had done him right, hée shoulde rather haue thanked him for commending their ciuill cariage, which is more then their insolencie of late much encreased, deserueth. That it is true, which sir Francis Ha­stings affirmeth, if his face were not armed with a visor of impudencie, hée woulde not haue denied. Both reason and experience doth teach it to bée most true. For if hée bée a true papist, then must hée liue in subiection to the pope, and ac­knowledge his authoritie.C. vnam. extr. de Maior. & Obed. Boniface the eight teacheth, That it is a point necessarie to saluation, to bee vnder the pope. De ecclesia militante. c. 2. Bellarmine holdeth him out of the church, that is not vnder the popes obedience. Nostra sententia est, saith he, ecclesiam vnam & veram esse caetum hominum eiusdem christianae fidei professione, & eorundem sacramentorum communione colli­gatum sub regimine legitimorum pastorum, ac praecipuè vnius Christi in terris vicarij Romani Pontificis. This is likewise Turrians, and Stapletons opinion. If then a papist or cacolik must néedes obey the pope, then must he necessarilie both [Page 135] allow his sentence of excommunication against the Queene, and ioine with him in deposing her, or else they are no partes of the Romish church. But if they shall either so thinke, or do; they can bée no true subiects. SecondlyLib 2. de Pontif. Rom. Bellarmine tea­cheth, that it is a matter of faith, To beleeue that the pope by Christs ordinance hath succeeded Peter in the vniuersall gouernment of the church. But hée that beléeueth so much, as all papists are bounde to do, cannot acknowledge the princes royall authoritie in ecclesiasticall causes, nor exclude the pope from it, and per consequent, must néedes bée but a so­rie subiect to her Maiestie. Thirdly all papists areBellar. lib 4. de Pontif. Rom. bound to beléeue, That the popes sentence in matters of faith is infalli­ble, and that, what hée iudgeth, is done by Christes authority, in whose tribunall seate hée pretendeth to sit. Necessarie it is therefore, that all papists allow the popes sentence of deposi­tion against her Maiestie. If they denie it, they are not of the right touch of papists: if they grant it, they are euill qualified subiects. But what shall wée néede arguments to prooue this, when as experience doth euidently prooue it vnto vs? Is it not apparent, how little reason her Maiestie hath to trust them? In the beginning of her reigne the popish prelates refused to crowne her, one onely excepted. Afterward the popish clergie for the most part fledde out of the lande, and left her. By their solicitation, the pope began to stirre against her. Presently vp­on his excommunication the rebellion began in the north. These kinde of men stirred vp diuers rebellions in Ireland. Neither haue they ceased at any time, to enterprise either one deuise, or other to hurt vs here in England. Sir Francis there­fore doth greatly diminish their deserts, and spare them where hée saith onely, They haue deceitfull harts. And most fauo­rablie doth the state deale with them, for refusing to come to church to serue God, séeing their consorts do burne and mur­der godly men, for not comming to their idolatrous seruice, and abominable masse.

He calleth those, that refuse to go to our churches, The better and more religious sort of catholickes. But he is not of God, that refuseth to heare his word. Neither are they to be tearmed catholickes, that haue a priuate religion to them­selues deuised by the pope, nor are they truely religious, that vnderstand not the principles of Christian faith, nor will re­ceiue [Page 136] true holesome and apostolike doctrine. Now if any desire to know what they are; by the markes of Antichrist in their whole life, and profession he may vnderstand it.

Where it is said, that some papistes Shew foorth a good outward ciuill cariage, this Noddy wisely concludeth, That sir Francis maketh light of good life, and thereupon taketh occasi­on to runne out into a common place of good workes. But héere was no place for him to trie his skill. For sir Francis doth neither condemne good workes, nor good life, but rather the hypocriticall shewe of both, where indeede neither is to bée founde. Nay poore soules, the papists do not so much, as vn­derstande, what workes are good, what not. They say their Oraisons, and Credo, & Aue Maria in Latin; and vnderstand not, what they say. They créepe to the crosse and kisse it. On fridaies they eate fish, and absteine from white meates in lent. They crosse themselues, confesse their faults in the priestes eare, put on haire cloth, and follow such like fancies; refu­sing to heare true doctrine, and Gods truth. AndMatth. 15. & 23. So they make frustrate Gods commandements by their owne traditi­ons. Nay sometime they rebell against their lawfull princes, and murder Gods saints, and blaspheme his truth; and yet thinke they do God good seruice, when most plainely they transgresse his lawes. As for our selues, albeit wée do not at­tribute merite or iustification to works; yet wée exhort all men to shew foorth their faith by their workes, and to lead a holy life according to their holy profession. Neither are we so barren of good workes, but that we dare compare either with the glorious Iesuites, or with the most perfect men of the po­pish faction: or with their most holy popes.

As for Recusantes I know no works they do, but such, as if they were wise, they would be ashamed of them. Sir Francis Hastings, as a true and honest patriote, and like a religious gentleman, noteth thrée pointes in Recusantes worthy consi­deration. The first is The hurt they do, the second is The hurt they would do, if they were not restrained, the third is, Their deepe dissimulatiō. He might also haue noted y^e hurts, which already they haue doone, and ioine their leud opinions with their wicked actiōs. And vary euery seueral point with mani­fold arguments, & examples. But this which he hath alreadie brought is more, then our aduersarie doth well answere. [Page 137] Nay hée answereth almost nothing, vnlesse wée take gibes and scornefull reproches for paiment. Where sir Francis saith, That the yoonger steere learneth of the elder oxe; He saith, It is a verse drawne from his plow, and stall of oxen. As if it were not lawfull and vsuall by naturall similitudes to expresse things morall, or as if his holy S. Thomas did not sometimes draw similitudes from oxen and asses. It is written inI [...]b. 1. Iob, That the oxen were plowing, and the asses feeding by them. That is, as he2. 2. q. 2. art. 6. & Gregor. moral. 2. supposeth, The ruder and inferior sort of peo­ple, which are represented by asses, must beleeue as their pre­lates do, which are signified by oxen. The similitude vsed by sir Francis is very fit. For commonly Recusants are as rude as oxen and stéeres, and as the Psalmist saith, Vnderstand no more then doth horse or mule. Nay as it is in the first of Esaie, The oxe knoweth his owner, and the asse his masters cribbe; but these ignorant Recusants know not their God, but for their gods adore angels, and saints, yea stockes and stones, vnderstanding no more what they pray, then do oxen and calues. Beside that the confessors and yoong priests are so familiar with their wiues, that they are made liker oxen, then lyons. But this idle vagabond frier, that liueth idly vpon the sweate of other mens browes and disdeineth to labour, scorneth al husbandry, and honest trauaile. So strange is their doctrine, that they woulde alter not onely Christes religion, but also rules of state, and houshold.

Where sir Francis telleth vs, That he knoweth by experi­ence, what hurt womens perswasions haue done in hardening their husbands harts in matters of religion, and saith, That the night crowes perswasion preuaileth much. Hée gibeth at the terme of Night crowes, and chargeth the knight with Playing the part either of Iudas to betray Recusants, or of Pilate to condemne them, or afflict them. But first there is great oddes betwixt the recusants, that haue nothing either of Christ, or of good christians, but the bare name; & Christ Iesus our sauior. Hée refused not to come into the temple though abused, nor sought to betray his nation into the hands of high priests, and forreine enimies. These refuse to come to Gods church, and are the high priests of Romes seruants, and many of them haue too great affection to forreine enimies. Secondlie euill do our Iustices deserue these reprochfull termes of Iudas, and [Page 138] Pilate for dealing against euill affected subiects,Iustices and other her Maie­sties officers stirred vp to do their duties against priestes and recusants, by the repro­ches of the ad­uersarie. and woorse af­fected Christians; and may learne to execute the lawes more exactly, séeing for their remissenesse they are called carpet knights, and for dooing nothing railed at, as if they were as euill as Iudas, or Pilate. In the meane while wée giue this Noddy to vnderstand, that his consorts may much better bée termed Pilates, that murder Christ in his members, and con­demne infinite innocent Christians; and therefore in the end they are to looke for the end of Pilate. The Recusants like­wise may rightly bée resembled to Iudas, that woulde so wil­lingly betraie their masters brethren, and their owne friendes and countrimen. And it is no new thing for sacrificing priests, that continually betray & kill or immolate Christ, as they say, to be called Iudasses. 4. Brig. 133. & onus eccles. c. 23. Bridget saith, they are woorse then Iudas. Corpus meum, saith Christ in Brigits prophesies speaking of priests, amarius crucifigunt, quam Iudaei. And againe, Male­dicti sacerdotes ad me simulatoriè accedunt quafi proditores. Thirdly most true it is, that simple men are often misledde by the subtile perswasions of péeuish women. And therefore may they wel be resembled to black night crowes, that are still cro­king in their husbands eares, and entising them both to opini­ons and workes of darknesse. Beside this these nightcrowes are too familiar oftentimes with night walking priests & Ie­suites, that teach them new fashions of shrift, and draw them into euill opinions, and dangerous practises. In Venice they encroched so farre vpon the womens fauour, that their hus­bands forbad them to come any more néere the Iesuites. Like fauour haue the Iesuites obtained at the handes of the goodwiues of Milan. By meanes of the wiues of Friburge the Iesuites attempted to set dissension betwixt the Cantons of Suizzerland. We may not therefore thinke it strange, if tre­cherous priestes worke their feates by the meanes of wo­men.

Where it is saide, that by the leud perswasions of Recu­sant women many fall away, our aduersarie asketh, Whether they fall to enormitie of sinne, or wickednesse of life. As if the Recusants were such saints, that they coulde not fall to sinne, or wickednesse. Certes the common opinion is otherwise. For commonly Recusants make lechery and ribaldrie to bée no great sinne. And their women make it more nice to go to [Page 139] Gods church, then to go to strangers beds. It is well knowne, that papists allow of bordels, andC. at si clerici. De iudi ijs. account adulterie and for­nication small faults, and easilie they dispence with them. Heerein England the priests corrupted the Gailors daughter of Wisbich, and another priest ranne away with one of Bel­lamies maides. Nay there is a priest in England, that confes­sed how hee shriued fewe women, but hee lay with them. And yet the simple Recusants neither feele their owne shame, nor prouide remedie against these priests of Baal. Beside that, Re­cusants are often drawne into strange and disloial practises, as appeereth by the examples of Arden, & Someruil, Babington, Tichborne and many others. But to omit filthinesse of life and trecherie; it is fall great inough, that simple men oft by leud perswasions fall into the errors and heresies of poperie, so many and so gréeuous; that popery, as it conteineth nouel­ties aboue the doctrine which wee professe, is nothing but a packe of heresies: as wee shall particularly shewe héere­after.

But saith the discourser, They are catholikes, and haue a scruple to go to the Protestants churches, because they thinke their religion is naught. And thereupon hée concludeth, That religion and conscience is cause of their refusall, and not euill will or rebellion. But the poore idiots are much abused, where they are perswaded that either their owne religion is ca­tholike, or that ours is not catholike. This is a common song, which the popish priests sing in their eares, but the note is iarring, and the dittie can neuer bée prooued. Catholike re­ligion was that which the apostles taught generally through­out the worlde; and that is the religion which wée professe in our Créede, and finde written in holy scriptures. All which we holde, and refuse all doctrine contrarie to the same. But the papists in their schoolemens commentaries and popish decre­tals, and wicked missals and portuises, and such like bookes of Romish deuotion, haue brought in, not onely a faith diuers from the apostolike, and catholike faith, but also contrarie to the same. Much therefore do we pittie the blindnesse of Re­cusants, that not onely shut their eies against the light, and condemne that for heresie, which indéede is truely catholike, but also embrace falshood and heresies for true religion, wor­shipping angels, saints, and the virgine Marie, yea stockes, [Page 140] rotten bones and rags, in stead of one true God, and embra­cing antichrist in stead of Christ. And all this they do, buil­ding themselues and their religion either vpon lying legends, or popish decretals, or vncertaine customes neuer vsed in the catholike church. So that heerein there is neither one scrpule of true religion, nor any dramme of conscience, but onelie blindnesse and wilfulnesse, of which afterward ensueth vnna­turall vnkindnesse towards their prince and countrie, and wicked practises hurtfull to themselues & their déerest friends and countrimen. Neither can it excuse them, That they are so perswaded in their conscience. For all conscience ought to bée grounded on right reason, and not vpon this, or that fancy. Therefore theThomas aq. 1. p. q. 79. art. 12. & Siluest. in verb. consci­entia. schoolemen say, Quod conscientia est actus synteresis. But this synteresis is nothing, but a facultie of the minde, wherein are principles naturally knowne preserued. SaintLib. 2. de lib. arb. c. 10. Augustine saith Quod in naturali iudicatorio adsunt quaedam regulae, & semina virtutum, & vera & incommutabi­lia: which are the groundes whereby conscience concludeth. And this properly is conscience. But there is also another conscience, when wée conclude not from the light of naturall reason, but from the knowledge of Gods worde. And this conscience concluding from rules of true religion is most re­solutely to bee followed. But if it conclude otherwise, it is no conscience, but rather an opinion and fancie, and priuate hu­mour, and pretense of conscience.

But saith this discourser, A man is to follow his conscience, though it do erre, and afterward hée telleth vs, That an erroni­ous conscience doth both binde, and excuse: and this he goeth about to prooue, and maintaine. But his dispute of conscience is such, as he sheweth himselfe to bée ignorant both of reason, diuinitie, and conscience; and that he knoweth neither what is truth, nor what his owne consorts teach. That an erroni­ous conscience is not to bée followed, it is apparent, for that our conscience is not a rule of our actions, but the lawe of God. For that is A lanterne to our feete, and a light to our pathes. AndIn 2. sent. dist. 39. Thomas Aquinas doth in expresse termes deter­mine, Quod conscientia non ligat, vel obligat virtute propria, sed aliena, id est praecepti diuini. So that it alwaies tieth vs to the law, and not against the law. Secondly it is the lawe, that teacheth vs what is sinne, and what is not sinne, Ex lege [Page 141] saith the apostle, cognitio peccati And sinne is defined by saint Iohn, to be a transgrestion of the law. So that the lawe must binde the conscience, and not conscience dissolue law. Thirdly grant this, that an erronious conscience is to bée followed, and then it will follow, that idolaters are to worship idols, and he­retikes to continue in their errors, & Mahometans to followe the impieties of Mahomet, for that the conscience of euerie of these erring, doth perswade them, that they are in the right. Lastly if an erronious conscience bée to bée followed, then were not an erronious conscience to bée changed, but we were still to continue in error. But contrary to this do schoolemen determine. Quaeritur, saithSum. Syluest. in verb. Consci­entia. Syluester Prierius, vtrum homo te­neatur erreneam conscientiam deponere, and to this question hée answereth, quod tenetur.

That an erroneous conscience should excuse any, is yet more absurd. For first we are not to be iudged according to our opinion of matters, but according to Gods law. Second­ly if euery man were to be excused vpon his owne perswasion, then neyther should idolaters, turkes, nor heretikes be con­demned. Thirdly1. 2. q 19. art. 6. Thomas Aquinas doth determine, that an erring conscience excuseth not: Voluntas saith he, Concordans rationi erranti potest esse mala. To conclude this point, the same is prooued by reason. For if a conscience erring excuse, then if a man should thinke he might do well to kill his freind, or brother, or to betray his countrie; he were to be excused.

That an erroneous conscience bindeth not vs, to beléeue that which we thinke to be true, and is not, nor to do that which we thinke to be good, and is not; is prooued, for that, if this were granted, diuers inconueniences would ensue. For then it should follow, that the Turkes that are perswaded in their conscience, that it is not good to beleeue in Christ, were bound not to beléeue in Christ, and that such as in their consci­ences are perswaded to kill any body, or to commit any flagi­tious act, are bound to do it; and finally our consciences and priuate opinions should be the rule of our actions, and not the law of God.

Neyther are our aduersaries reasons of any force to cōclude y^e contrary. He saith first, that our cōscience is nothing, but the determinatiō of our reason about matters to be done or not to be done. But his definition is very imperfect, for cōscience as [Page 142] well concerneth beléefe, as action. Beside it concerneth thinges past, as well as to come, as his owne schoole doctors could teach him, if he had read them. Thirdly it is not properly the determination of euery mans owne reason, but of true reason according to the generall rules, that are kept in Synterest, and (if we vnderstand conscience generally) according to the rules eyther of Gods law, or the gospell. Lastly albeit conscience is the determination of reason, yet are we not bound to folow that reason, be it right or wrong, as he doth thereof inferre; but rather we are bound to change our erroneous conscience, and to learne what the law of God is, that we may onely be­léeue and do that is right, and auoyde the contrary. And this law is such, that euery one is bound to take notice of it; so that he cannot pretend ignorance, or that he hath no light, but the light of his owne blind reason.

He saith further, That the quality of mans will is measured according to the obiect, that mooueth the will: as for exam­ple, saith he, He that thinketh he killeth his enemy, when he hitteth a beast in a bush, sinneth. But while he thinketh he speaketh like a schooleman, & a great clerke, he speaketh, if not like a beast in a bush, yet like a weake diuine. For first there is great difference betwixt the will and the conscience, and therefore his purpose of will, fitteth not the matter in hand, that concerneth conscience: neither doth the example fit the re­solution of conscience, béeing onely concerning the purpose of a mans will, that bindeth according to the fact intended, albeit the effect ensue not. Againe if by this example he be able to prooue, that a wrong conscience is to be folowed, then might a man lawfully shoot at his enemie in a bush, like a foxe, because his erroneous will, or as this Noddy termeth it conscience leadeth him vnto it. Finally Thomas 1. 2. q. 19. art. 6. Aquinas doth teach di­rect contrary, viz, That a mans will agreeing with a false reason or ground may be naught.

Thirdly he alleadgeth out of Saint Paul. Rom. 14. and 1. Cor. 8. That to eat meat sacrificed to idols, simply without en­quiring, whether it was such meat or no, is no sinne. But this is nothing to our question, that is about an erroneous consci­ence. For he that eateth such meates simply, séemeth to make no conscience of that matter. And albeit Saint Paul condem­neth him that eateth such sacrificed meat contrary to consci­ence; [Page 143] yet doth he not speake of a mans owne conscience, but of an other mans conscience. Conscientiam, 1. Cor. 10. saith hée, dico non tuam, sed alterius. and Rom. 14. he saith, it is good not to eate or to drink any thing, wherein our brother may be offen­ded. Againe there is great difference betwixt him, that ma­keth a conscience to absteine from things in themselues not simply vnlawfull, and him that resolueth to do things vnlaw­full, or to leaue things commaunded vndone. The apostle speaketh of the first, our question is of the second kind of consci­ence, as is euident by our aduersaries wordes, who teacheth, that if our consciences perswade vs to do any thing; that we are bound to do it, although our reason lead vs wrong. Which is contrary not onely to the apostle, but also to the schoolemen. The apostle saith, Whatsoeuer is not of faith, or a good consci­ence, is sinne. And the schoolemen teach, as I haue shewed, that an erroneous conscience is not to be folowed, but rather forsa­ken. So that if we folow the apostles rule, then those that vpon false perswasions abstaine from hearing Gods eternall word, and cōmunicating with vs in the sacraments, and that go to idole seruice, and eat bread, that is made an idole, do offend gréeuously; for that this cannot procéede of conscience, but ra­ther is against good conscience.

Fourthly he assureth vs, That the conscience of papistes, that refuse to go to the church is grounded vpon so sure and euident groundes, as any demonstration in the world can lay downe. And his ground is this, That the religion professed by papistes is true, and that therefore they may not seeme to pro­fesse any other. And here he thinketh he standeth firme & im­mooueable. But if this be his ground, his building is founded vpon sand, and vpon a cleare vntruth. For neither shall he euer be able to disprooue that truth, which we professe, nor to iustifie those pointes of popish religion, which we condemne. If he will promise to do it, I will giue him what tearme he pleaseth. And to the entent all deceiued papists may sée his vanitie, I will shewe himSee the 4. encoun [...] fol­lowing this treatise. héereafter, what the points are that hée cannot prooue. In this place it is sufficient to shewe, that his popish positions are contradicted in the greatest part of christendome. But no firme demōstration can be grounded vpon vntrue, or doubtfull propositions. Aristotle Analyt, post. 1. telleth vs, that demonstrations are syllogismes, That worke certaine [Page 144] knowledge. But this demonstration of his is nothing but a mist, or rather darknesse, to deceiue ignorant people. Where­fore let all papisticall Recusants beware, what they beleeue vpon others credite. The Iesuites teach them lies for truth, heresie for faith, antichrist for Christ, superstition and false­hood for true religion, and draw from them all meanes of their saluation.

Fiftly hée telleth vs, That wee do greatly discredite our doctrine, which wee were woont to teach, viz. That no man shoulde be forced in matters of his conscience. But the discre­dite is rather his, that either vnderstandeth not our doctrine through his dulnesse, or else cauilleth about this matter of forcing the conscience without iust cause; then ours, that teach as wee did euer, and vary not from our doctrine in our practise. Wée say as wée did euer, that the conscience neither ought to bée forced with tortures and terrors of death neither can be forced. For faith founded vpon sure groundes sur­mounteth all violence of tyrants, and crueltie of persecutors, which terrifieth and discourageth none taught rightlie in Christs schoole. As for the sauage and barbarous crueltie of the popish synagogue, & that purple whoore of Rome, Whose Apocal. 17. vesture is red with the blood of Saints, and which without difference of age, sexe, or qualitie tortureth, hangeth, burneth and killeth true Christians, it is odious not onely to those that vnderstand the truth, but also to the milder sort of the aduer­saries. Further albeit no man can bée forced to religion; yet all gentle courses are to bée vsed to draw men to religion. For this cause wée exhort the weake and ignorant, and with pecu­niarie mulctes wée represse those, that are wilfull and obsti­nate. And this is all the punishment, that her Maiestie vseth against recusants: too little certes, if wee respect either their deserts, or the malice of our enimies: neither do we thinke it either vnlawfull to procéed further against hereticall teachers, that corrupt Christs doctrine with their leuen; or sufferable, that notorious blasphemers and railers at religion shoulde escape vnpunished. So then wee beléeue, that religion is to be taught, and not by terrors, thrust vpon the people: and yet de­nie not, but that such as bee wilfull disturbers of the state of the church, or common-welth ought to bée punished. Neither is there any repugnance betwixt these two courses. Onelie [Page 145] let papists absteine from practises, and for the rest they are se­cured both of life & libertie, lands and goods. We seeke them and not theirs, and onely proceede against such, as shew open contempt against our religion; and yet vse all c [...]emencie, vn­lesse their vntollerable abuses against church and state vrge vs to extremitie.

Finally he doth preferre the orders of the popish synagogue that burneth not onely those, y^t forsake their religion,The papists cannot dissem­ble their bloody crueltie. but such also as will not come vnto their religion. The popes religion he calleth, The faith of all Christendome, and saith, That such as thinke hardly thereof, ought rather to be barred from com­ming to the church, then drawne thither. Wherein he sheweth first his cruelty and bloudy humor, that seemeth to reioyce in slaughter, and commendeth the woluish nature of the Romish synagogue. Secondly his folly and treacherie, that betraying his clients cause, would haue them punished with death. For if all that forsake the faith of Christ and his apostles be to suf­fer death, then will it go hard with his clients the recusantes, who pretending catholicke faith, indeede do embrace the pri­uate doctrine and faction of popes. Thirdly his impudency, that dare auouch the popish religion to be the faith of all Christendome, which notwithstanding is contradicted by the easterne churches, and forsaken of a great part of the west church, and is onely maintained by fire and sword and cruel­ty. Lastly his ignorance in teaching religion, that would haue such as do not like all points of faith, to bée barred out of the church. Which course neither by our Sauiour, nor by his apo­stles nor by any true teachers of Christianitie was euer prac­tised. Nay our Sauiour inuiteth all to come to him, & when hée had made readie to feast his friends, woulde haue guestes compelled to come in. Likewise the apostles taught all that came, and opened their armes to embrace all, that were desi­rous to learne. The ancient fathers by all meanes sought to draw people to the church, and shut the doores against none, that was willing to come in. What then shoulde we thinke of the aduersaries, but as of enimies of Christ & true religion, that seeke to murder and famish Christs flocke? In the meane while let vs holde on our course, and with our Sauiour call al men, and refuse none that are willing to heare. And thus an ende of the first consideration that concerneth the hurt that [Page 146] popish Recusants do.

Next we are to consider, What hurt they would do, & that briefly. Now that is apparent, First by their hatred against religion, and all that professe the same. And Secondly by their affection toward forreine enimies, and cold deuotion to her Maiestie and the present gouernment. Their hatred against religion is so extreme, that they will not suffer any to liue, that professe the same. Their affection to y^e pope is excéeding, when for his sake they forget their loue to their countrie, and duty to their prince, as appéereth euidently by many examples. and as they hate true religion, & the present gouernment; so they séeke the establishment of idolatrie and other points of poperie, and the whole alteration of the present state. Of which the first cannot bée done without the subuersion of the church, nor the later without the desolation of this countrey. Two points so materiall, that no true Christian can endure the first, nor true Englishman the latter. Our aduersarie supposeth, that the masse and the popes gouernment may well stande with her Maiesties securitie. But popish religion hath many tricks, beside the masse; and the popes gouernment, if it were receiued as the Iesuites teach it, admitteth no other soue­raigntie either in ecclesiasticall, or politicall affaires, beside the popes. Neither masse nor pope can come into England, either with the safetie of her Maiestie, or the state. And this wée do not speake by guesses at the wishes of papists, as our aduersarie supposeth; but by experience of former practises, and reasons deduced out of the grounds of Romish religion, and the practise of Romish procéedings. Of which wée haue spoken héeretofore, and shall also haue occasion to speake more at large héereafter.

The thirde point to be considered is, Whether the Recu­sants do not dissemble deepely, and in hart stand euill affected to her Maiestie, their countrey, and all that professe the Gos­pell. In handling whereof our aduersarie passeth a little the limits of patience, and giueth sir Francis euill language, andP. 80. chargeth him, That he hath no care, nor conscience in accu­sing so many cacolike men of England, and that of such hei­nous crimes. But high treasons are not answered with high wordes. Neither can heinous crimes bée dashed out with flat and bold denials. We find by experience, that all the troubles, [Page 147] that since the beginning of her Maiesties reigne vnto this time haue happened to this state, haue procéeded wholie from the malice of papists. The rebellion in the north parts of this realme was raised by Nicholas Morton and other priests, when as yet there was almost neither act nor lawe made against papists. When they coulde not preuaile in Eng­land, they raised great broiles in Ireland. Beside domesticall rebellions they haue stirred vp forreine enimies and warres against this state. Philip of Spaine at the instance of En­glish traitors determined both by sea and land to make warre vpon vs. By procurement, and practise of this faction the Duke of Alua, the Duke of Guise, and Don Iuan d'Austria be­came our enimies. Likewise if wée looke into secret practises, either against her Maiesties life, or against the state; wée shall finde, that all the plots were contriued and determined to bée executed by papists. William Parry, Somerfield, Arden, Ba­bington, Ballard, Patrick Ocollen, and all those murderers, and empoisoners, that of late time haue practised against her Maiestie were papists, and set on by papists. Onely Lopez, as is said, was a Iew. So papists and Iewes conspire ioint­ly against this state.

Of their hatred against religion, and the true professors thereof there is no question to be made. Darkenesse cannot stand with light, nor canne the sonnes of Beliall abide Christs true disciples. No papist will endure to be excommunicate by the pope; but if hée shoulde not persecute Christians vpon his commandement, he shoulde bée excommunicate and accursed. Nay albeit they woulde be content to liue in peace, yet will not the Iesuites and seditious priestes suffer them to rest. These raised the league, or rather the rebellion against the French king, and warres against the professors of true reli­gion. These are the agents of antichrist to mooue princes to warre against the lambe, and those that follow him.

Neither is it to bée presupposed, that they can continue in their allegiance to her Maiestie, when they acknowledge the popes authoritie. Praecipimus saithIn bulla Pij 5. aduers. Elizabeth. Pius Quintus, & in­terdicimus vniuersis & singulis proceribus, subditis, populis, & alijs, ne illi eiusue monitis, mandatis & legibus audeant obe­dire. How then dare they obey her Maiestie, when hée com­mandeth them not to obey? The traytorIn his letters to the nobilitie and people of England and Ireland. Allen hée doth not [Page 148] onely exhort her subiects to forsake her, but to take armes against her. If you should either sit stil saith he, or refuse to help (the Spaniard) &c. or any of you seeke to vphold (which God forbid) the vsurper, or her complices being thus cursed, you shall first encurre the angels curse, &c. and bee as deepely ex­communicated as shee is. Séeing then, that papists of our times bée like to their predecessors, and séeing they cannot choose, but obey the popes command; what is to bée looked for at their handes, but sedition, rebellion, and cruell execution of the popes commands? They may now temporize. So do also all rebels, vntill their matters grow ripe. They may likewise professe and protest déepely. For so did Parry, Lopez, and the earles of Westmerland and Northumberland. But why shoulde any thinke our papists to be of other nature, then the papists of France, and other countries, that neuer cared for promise, nor oath, so they might attaine their purpose? Shall not wée while wee haue meanes, prouide for our safety, and the safetie of the state? Our aduersarieP. 78. & 80. talketh much of the Conscience of papists, and setteth them foorth, as Exam­ples of good life, and modest behauiour, and diuers other ver­tues: and no maruell, seeing apes séeme faire to apes, and ser­pents to serpents, and affection maketh foule thinges séeme faire, [...], saithEclog. 6. Theocritus. But hée that nourisheth vp woolues, must looke well to his shéepe. Wee are well acquainted with their conscience, and knowe they make no conscience to obey the popes commands, though neuer so cruell. Their behauior is such, that wée finde no men more backewarde in publike seruice. Wherefore as one saide:

So wée may say, the Spaniards are dangerous enimies, the pope and his agents more, the Recusant and domesticall mal­content is most dangerous. Neither are they hard harted men, and without piety and conscience, that so thinke of them; but these rather, that oppugne true pietie and religion, main­taine idolatrie and superstition, and preferre strangers before their owne countreymen, hazarding the destruction of their owne nation and countrey, that is like to ensue, if the popes purposes, which they do fauour, and vnder paine of his curse [Page 149] must fauour, take effect.

And that they are not so honest men, as is pretended, ap­péereth in part by our aduersaries discourse, who either be­traying his clients, or bewraying his owne trecherous hu­mour, or or a foolish humour of contradiction goeth about to prooue, that a man may kéepe a good conscience to God, and yet not kéepe faith and allegeance to his prince; or to vse his owne words, That a mans conscience to God may be seuered from obedience to his prince: and this hée woulde iustifie by the ex­ample of Abraham, Lot, the ten tribes that left Roboam, Iehu, Hieremie, Athanasius, Eusebius Vercellensis, Hilary & others. But as his position is strange, so his proofes are most weake and simple. Our Sauiour Christ commandeth vs to giue to Caesar that which is due to Caesar. But no question, but alle­geance and obedience is due to Caesar. TheRom. 13. apostle saith, Wee must bee subiect, not for wrath onely, but also for con­science sake. And the apostle saint1. Pet. 2. Peter commandeth vs, To submit our selues to the king for the Lordes sake. Neither was it euer heard, that any godly bishop did take vpon him to release the oath made to kings, or to dissolue the obligation, that tied subiects to princes. The examples alleaged to prooue that conscience and obedience to princes may be seuered, are much mistaken. Abraham and Lot dwelling in Chaldea were not subiect to other princes, but were princes themselues ru­ling their owne families as kings, for that as yet kingdomes, and common-welthes were not established. But suppose they had béene subiect to some king, yet were they not forbidden to leaue their countrey, or if they were, yet might they depart sée­ing GodGen. 12. commanded Abraham out of his countrey. But English fugitiues flie hence contrarie both to gods ordinance, and the princes commandement. The tenne tribes rebelled against Roboam, and set vp a strange king; beside that, forsa­king true religion, they1. Reg. 12. set vp idols in Bethel; so papists rebell against their princes, and English fugitiues woulde set vp a strange king, and séeke by all meanes to set vp their idols and golden calues, or at least woulde haue men like calues to worship golden images. But God neuer allowed rebellion, or idolatrie.2. Reg. 9. Iehu killed Ioram king of Israell, and his mother Iezabel: but that was by speciall commandement of God. But our rinegued English contrary to Gods ordi­nance [Page 150] séeke the destruction of the prince and mother of their countrey; and this vnnaturall traytor doth wickedly com­pare her to Iezabel. Hieremy did attempt nothing against the life of his prince, nor did hée any thing, but declare the mes­sage of God to his people. Wherefore either let this Nod­die bring foorth some message from God, to commaund vs to submit our selues to the pope and king of Spaine, or else his defence is not woorth a daisie.

Athanasius, Eusebius Vercellensis and Hilary forsooke their country for safegard of their liues, and refused to obey their princes commandement, that sought to establish the Arian heresie. Yet did they not rebell against their prince, or séeke to depose him or murder him, or to giue his kingdome into the hand of strangers. But our fugitiue English albeit no man forceth them to embrace heresie, or séeketh their life, yet flie they like traytors to forraine enemies, and there conspire against the prince and state; and al to establish their popish he­resies, and to erect idolatry.

His authorities likewise are impertinent to this pur­pose. The prophet Psal. 44. where hée saith, Obliuiscere popu­lum tuum & domum patris tui, woulde haue the church and euery one of the church to forget his kinred and people, and to follow Christ. And ourMatth. 17. Luc. 12. Sauiour woulde haue vs forsake our father and mother for his sake. But where there is no opposition betwixt Christ, and our countrey and people, there this rule taketh no place. What do those then deserue, that not onely forsake their countrey and kinred, but Christ also, and true religion? Againe albeit wée may not forsake Christ though wée shoulde loose countrey, kinred, life and all; yet may not godly Christians séeke the destruction of their prince and countrey, nor to bring in strangers. This is alto­gither without the compasse of the text; and English rebels, that flie to the enimy, haue no warrant so to do in these words. As for Wyats enterprise wée are not bound to defend it. And yet it is cléere, that hée ment no hurt to the Quéene, or to the realme, but good rather, séeking to driue out strangers, whose comming coulde not choose but bée hurtfull to this land, and dangerous. In France and Scotland those of the religion did onely séeke to defend themselues against force, and not to hurt their princes; they repelled those that pretended the [Page 151] princes authoritie, and yet went about to disannull the prin­ces act and promise; and sought not to murder and driue their princes out of their kingdomes, as the factious papists haue done, where they haue béene stronger.

But saith the Warder, The Act. 5. apostles chose rather to obey God, then man. And holy martyrs are commended, Quod contempserunt iussa principum. And finally hée calleth them Herodians, that obey their princes; and saith, They make the princes will the platforme of their consciences, and actions. All which maketh nothing to the controuersie in hand. For it is one thing to continue in allegiance and subiection to princes, and another to obey or execute their wicked com­mandements. This Christians are not to do, bicause they are to obey God, rather then man. Yet may they not rebell against their princes, nor may they seeke to depose them, and murder them, as the papists teach and practise. Naie they proceede further, and obey the most wicked commandements of the pope, which like Herode cōmandeth many innocents to be done to death. And therefore are they Herodians, & Christi­ani sanguinis hirudines, and most vnlike to the apostles and former martyrs. Which appéereth in this also, for that apo­stles and martyrs paide tribute, and sought not to kill their princes; these fellowes vpon the popes excommunication, not onely thinke themselues discharged of tribute, but also of oath and obedience, and oftentimes take armes against em­perours, kings, and lawfull princes.

Where sir Francis woulde teach, That all obedience is due to the souereigne magistrate, and prooueth it out of the wordes of1. Pet. 2. Peter, that teacheth vs, that wée must Subiect our selues to all manner of ordinance of man for the Lordes sake, our aduersarie quarrelleth, and taketh diuers exceptions to his dealing. First hée taketh exception to his translation, for that hée translateth [...], all manner ordi­nance of man, and leaueth out Siue ducibus ab eo mistis. Se­condly hée quarrelleth with his interpretation, as if sir Fran­cis shoulde teach, that an absolute obedience in all causes were to bée yéelded to the temporall magistrate. Lastlie hée saith, that this place of saint Peter is impertinently alleaged to prooue that papists are to obey the magistrate commanding them to go to church. And so gladly woulde hée finde a knot [Page 152] in a rush, and as if hée had founde out great matters, hée de­spiseth his aduersarie, and calleth him Seely man, and simple soule, and bible-clerke knight, and guilt-spurre doctor, ray­ling at his pleasure, and according to his fashion; yea and without iust cause. For first [...], is better transla­ted Humane ordinance, then Humane creature. For properly men neither create, nor are created by men. Moreouer if wee shoulde translate humane creature, then shoulde this subiecti­on be not to magistrates ordeined by man, but generally to all men. And therefore the worde [...] signifying both creature, and ordinance or election, wée are to choose the fittest significa­tion. Secondly it is no part of sir Francis his meaning to teach an absolute obedience to bée due to temporall princes. Nay hée thinketh it neither due to temporall, nor ecclesiastical magistrates, saue onely in things lawfull. But this the pa­pists denie to princes in ecclesiasticall externall gouernment simplie; and in temporall causes too, if the pope do excommu­nicate them, or depose them. Thirdly sir Francis did not al­leage this place to prooue that papists were to go to church vp­on the princes commandement, but rather to shewe, that they ought not to rebell against princes vpon the popes warrant, as they do very often. And thus all this matter, about which the Noddy maketh so great exclamations, is easily cléered, and all his calumniations and cauillations at his aduersaries per­son, and writings answered. It resteth therefore nowe, that we consider a little of his braue speake made in the latter end of this chapter to the Recusants. Perhaps he is better able to teach them, what they are to do héereafter, then to defend that is done already.

First hée telleth vs, That hee can say no more to cacolike Recusants, then that which followeth. Which sheweth, that hée hath little to say in their defence, and lesse for their instruc­tion. Then hée pronounceth in his graue voice, That the course which they haue taken is most honorable, and pious before God and man; and that forsooth in three points: first in shewing their dutie towards God by standing constantly, and suffering for their conscience. Secondly in offring all loyal obedience in temporall causes to their liege prince; and lastly in edifying their neighbors by their good life, and behauiour. But what if they haue neither shewed their dutie to God, nor [Page 153] suffered for their conscience; nor offered loyall obedience to their prince, nor haue so taken her; nor haue either by their beléefe or life edified their neighbors? May we not then con­clude, that their course is neither pious nor honorable; and that albeit they escape the censures of men, yet assuredly they shall answere before God? Nay what if for religion they maintaine superstition, for loyaltie nourish in their bosomes trecherie and disloialtie, and ruinate their neighbours by their euill example; doth it not hence follow, that their course is im­pious, and disloiall, and odious both in the sight of God, and of man, and that not in thrée points, but in many points, re­sulting partly of their impieties and errors in religion, and partly of their malcontent humours in ciuill actions? It is most apparent. For this Warder their good friend hath laide those grounds, whereof this conclusion ariseth.

First then I say, that no papist since her Maiesties raigne hath suffred death, or losse of landes, or liberty méerely for his conscience, vnlesse he make it conscience, not to commit trea­son. Let the recordes be sought, and their causes be examined, and this will easily appeare. And albeit some haue béene im­prisoned, yet was the same not directly for not comming to church, but for refusing to pay the mulct.

Secondly compare their penalties and sufferinges with the sufferings of true Christians, whome they imprison, spoile, torture and murder, and that onely for matters of faith; and then they will appeare nothing in comparison. But were they much greater, then they are; yet it is the cause, and not the suf­fering that maketh their patience commendable. Haue theySee the con­clusion of the 4. encountres fol­lowing th [...] treatise. suffered for their impieties, idolatries, treasons and felonies, and for adhering to Antichrist? Then is their shame great, and their reward nothing.

Thirdly I deny, that they haue shewed their duty to­wards God. Nay in refusing to heare his word, and to receiue the sacraments ordeined and instituted by Christ Iesus, and administred according to his holy institution, and embracing a fond and false religion standing partly on traditions and po­pish decretalles, and partly vpon leud customes and lying le­gendes, and partly vpon wicked heresies and false positions, they haue declared themselues impious towardes God, and aliens from Christ his church. And that they shall well per­ceiue [Page 154] by a speciall encounter concerning that point.

Fourthly it is méere impudence, to affirme that the recu­santes haue offered to her Maiestie all loyall obedience in tem­porall causes; or that they haue acknowledged her to be their liege prince. For who knoweth not, that the rebellions both in the north parts of England, and also in Ireland were raysed by recusants and papists? The same men haue diuers times attempted the destruction of her Maiestie and the alteration of gouernment, as appeareth by the practises of Parry, Somer­field, Throgmorton, Ch. Paget and others. These are the men, that Cardinall Allen hoped would ioyne with the Spanyard, and helpe to depose her Maiestie. And although now they stir not; yet it appeareth, that theirThose be the words of Cam­pians facultie. obedience must onely conti­nue, Rebus sic stantibus. And call you this yéelding of loyall obedience? Beside that theBulla Pij Quinti. pope curseth all that will obey her, or repute her as lawfull Quéene. Whether is it then more likely, y^t they will obey the popes sentences, whom they take to be their soueraigne iudge in these cases, or her Maiesties commaund, which they respect not? But suppose they would yéelde loyall obedience in temporall causes; yet that is not sufficient to make the recusantes seeme loyall subiectes. For the princes authority in commaunding for true faith, and abo­lishing errors and abuses, for establishing externall orders, & remoouing disorders both in the time of the law, and in the auncient Christian church, hath alwayes béene estéemed great.

Lastly I would aduise these cacolike malecontentes, or recusantes, or what you will haue them called, not to bragge too much of their good works, least they giue others iust occasi­on to make their vncharitable dealing, and dishonest liuing knowne. Now I will onely say this, that he that fauoureth forraine enemies, and entertaineth eyther practise or intelli­gence with them, or receiueth markes of faction from them; whatsoeuer his pretenses are, cannot séeme much to edifie his neighbors. Surely he leaueth for himselfe no place in the state, that loueth not the state. Let them therefore if they will néedes boast of their workes giue no more eare to these hispaniolized English, combined with traytors for the destruction of the country. For he canne hardly séeme honest, whome such rine­gued traytors, so highly do praise.

In the end of this chapter he goeth about to teach his dis­ciples the recusantes, how farre they are to yéelde obedience to their prince. But if his teaching be no better in schooles, then in these encounters, I doubt, he will make but few good schol­lers. First he doth not shew vs, whome he taketh for a lawfull prince, which for determination of this controuersie would certainly be knowne. For if he do not beléeue that a prince ex­communicate by the pope, and by him deposed, is to be repu­ted lawfull, and to be obeyed, notwithstanding the popes spite, then whatsoeuer he talketh here of obedience to princes, concerneth her Maiestie nothing.

P. 88.Secondly he would haue recusantes to serue their prince With body, goods, and life. Where we are to note, that he neither mentioneth the heart nor the inward affection. Do we not then thinke, that the recusantes will do her Maiestie good seruice, that are deliuered vnto her without soule, hart, or har­ty affection?

Thirdly least vpon his promise they might perhaps be too forward in seruice, he draweth them backe with a limitation, and teacheth, that their seruice and obedience is to stretch no further, Then to iust causes, of which he maketh eyther the re­cusantes themselues, or the pope their holy father to be iudge. So that her Maiestie, if the pope procéede against her, is to looke for no seruice at the recusantes handes. Nay Allen in his traytorous exhortation to the nobility and people of England and Ireland hopeth to draw them to assiste forreine enemies against her. Behould I pray you this goodly doctrine. Fourth­ly he teacheth, That Christian princes haue no more com­maund, nor authority in ecclesiasticall causes, then heathen magistrates; for that Christ altered nothing at all in temporall gouernement. But that is a position contrary to the law of God, to the practise of Gods church, and most absurd, & sence­lesse. The law of God referreth ambiguous matters aswell to the iudge or prince, as to the priests or leuites. For in the Sanedrin, of which that law is the foundation, the soueraine magistrate was chiefe;Deut. 17. and the king was commanded To read in the law, that he might kéepe it, by his authority restrai­ning offendors. In auncient time vnder the law the kinges and soueraigne magistrates gaue lawes to priests & leuites, and not contrarywise. In the church of Christ for a thousand [Page 156] yéeres or more there were no lawes obserued, but those of princes. Bellarmine would fetch it higher, but his proofes faile him. In their Bullary which containeth a summe of the popes lawes, they begin with Gregorie the seuenth. but in truth Gregorie the ninth was the first, that gaue authoritie of lawe to the popes constitutions, and gathered them into the booke of decretals. Before this time bishops, priests, deacons, and the whole church wasCod. de sum. trin. & fid. [...]ath & tit. sequentib. gouerned by the lawes of Chri­stian princes, as appéereth by the lawes of Constantinus Magnus, Valentiniā, Gratian, Theodosius, Arcadius, Ansegisus de leg ib. Caroli & Ludouic. Charles the great, Ludouicus Pius and diuers others. And certes very absurd it were, if heathen princes, that are strangers from Gods church shoulde haue as much authoritie, as Christian magistrates, that are principall parts thereof, and to whom the execution of Gods law is committed. Neither is it mate­riall, that Christ altered nothing in the office of magistrates. for it did alwaies belong to the magistrate, that was of the church, to gouerne the church in externall matters, and to sée true doctrine published, and the sacraments sincerely admi­nistred by those, to whose office it appertained. So we sée, that by this false position he would exclude her Maiestie from all gouernement in ecclesiasticall causes, and that notwithstan­ding his pretence of teaching obedience, he teacheth flat diso­bedience to princes ecclesiasticall lawes, and their commaun­dements.

Fiftly heP. 88. teacheth, That ecclesiasticall and temporall go­uernment is so distinguished, that he that ruleth in the one ought not to rule in the other. The which doth vtterly ouer­throw the popes temporall kingdome, which our aduersary would so willingly maintaine. For why should he gouerne a kingdome, pretending to be a bishop, rather then a king go­uerne a particular church of one nation, in externall causes es­pecially? Secondly we do deny this distinction of authority, vpon which our aduersaries fancies are founded. And our rea­son is, for that in Christian common wealthes, where the same persons are members both of the church and common-welth, there the chéefe gouernours ought to haue care both of church and common-welth: and most absurd it were, if the prince, which is a principall member of Gods church, shoulde haue no gouernment therein; and that inferior per­sons [Page 157] shoulde haue supreme command ouer the prince.

Sixtly hée doth insinuate, that the pope is Christs vicar, & the apostles successor in supreme gouernment of the church. And this hée teacheth is Recusant schollers, least percase they shoulde faile to obey him. But this is nothing else, but to draw her Maiesties subiects from their due allegiance, and to per­swade them to listen to the pope, as pretending to bée Christs vicar, and the apostles successor, and supreme gouernour and head of the vniuersall church of Christ: which is quite contra­rie to his faire pretenses, and purpose in this place, where hee shoulde perswade the Recusants to obedience towarde their prince. Beside that, it is so false, as nothing more. Let this Noddy, if he canne, shew foorth the popes commission eyther for his vicegerentship, or for his pretended apostolicke office, and supreme gouernement. let him prooue it vnto vs, or else forbeare impudently to assume it, and to affirme it. wée doe shew, that bishops are the apostles successors. and yet that is no preiudice to the princes supreme authority, nor neuer was. What then is that which hée bableth of the pope, that is nei­ther bishop, nor the apostles successor?

Finally hée affirmeth, That ecclesiasticall gouernment stood distinct from ciuill 300. yeeres after Christ, and that euery emperour, and mortall prince conuerted to the faith, and entring into the church submitted themselues to this ec­clesiasticall gouernment, and so continued, vntill certaine he­retikes confounded all. And so still cunningly hée speaketh for the popes authoritie, and secretly disableth not onely her Ma­iesties power in ecclesiasticall matters, but her title also to the crowne, standing as shée doth excommunicate by the pope. He doth also abuse his reader with the ambiguitie of ecclesiasticall gouernment. For if by ecclesiasticall gouernment he meaneth the power of the keies consisting in the censures of the church, and power of priestly function, which is properly ecclesiastical, we grant that such ecclesiastical gouernment belongeth not to princes, so that they are to execute the same in their owne per­sons. But if by ecclesiasticall gouernment he meane power to direct, & cōmand in externall matters; and to cause euery eccle­siastical person to do his function; and to sée the church, & euery part thereof well ordred, and abuses reformed; it is most ap­parent, that such gouernment appertaineth to princes, and [Page 158] euer did both before Christs time, and after, and that no pope of Rome did euer meddle with any such matters before Gre­gorie the seuenth, or Gregorie the ninth his time, as before hath béene declared; and shall against stronger aduersaries, then this séely Noddy bée iustified. Lastly they were no here­tikes, that giue to the prince this authoritie, but those rather that giue power to popes to depose princes and discharge their subiects from their othes of allegiance: as Sigebertus Gem­blacensis speaking of the trecherous dealing of Gregorie the seuenth against Henry the fourth, in expresse terms affirmeth, and the Synode at Brixina assembled against Gregorie the seuenth determineth,

And thus wée see that this Noddy contrary to his intenti­on hath intricated himselfe and his clients the Recusants in this cause. Before this many men woulde haue thought, that hee and his friendes the Recusants had béene of a better mind to her Maiestie, and this state. But now all the worlde may sée their whole purpose and intention verified by their owne masters doctrine, and authoritie. They serue the prince, but not with hartie affection, nor in all causes, nor against euerie enimie. They yéeld her no authoritie in ecclesiasticall causes; nay they giue it cléere away to the pope. Finally they make her subiect, not onely to the popes excommunication, but also to his sentence concerning her crowne and kingdome. So it appéereth by their owne confession, that they are but sory sub­iects; and when the pope hath once gotten a side héere, appa­rent enimies. The same doth also appéere by their rebellions and practises against her Maiestie and the state, and by their infamous libels set out by the pope, by Sanders, Allen, Ribal­dineira, Rishton, and diuers traytors, which the Recusantes either approoue, or do not disallow; and lastly by the generall hatred, that papists beare both against true religion, and also against all that maintaine it, or professe it. Wherefore albeit I do not wish the punishments of papists aggrauated; yet I say, it is great weaknesse in vs, either to suffer their insolency, or not to secure our selues against their hatred and tyrannie. But I need not vse many words to stir vp the magistrates to vigilancie. They see these things, and I doubt not, will take a course not still to suffer their right to bée disputed, or their actions disgraced and slandered: and euery true patriot, I [Page 159] hope, I will concurre with their prince, and not suffer the bowels of their countrey any longer by these vipers to bée gnawed. The trecherous intention of this our aduersarie, I haue opened; so that I hope, the quieter sort of Recusantes will not much trust him; his malice against true religion is euery where apparent, so that, I trust, honest men will héere­after learne to detest him, and to prouide more carefullie against him, and his consorts. And so I dismisse him for this turne, as a false traytor; you may looke to his procéedings, if you please, as a false teacher.

CHAP. VII.

IN the beginning of this seuenth en­countre our aduersarie swelleth verie bigge, and degorgeth very great words against sir Francis, charging him With immodest rayling and calumniation, and saying, that he hath ouerlauished to the iniurie and slander of forreine potentates and nations abroad, & vsed opprobrious speeches against the sa­cred honors of annointed princes, and the greatest monarkes of Christendome. A man that readeth his loftie praeludium woulde haue imagined, that some great matter had béene out of ioint, that made him leape into this rage. But when I saw, that all this furie grew vpon some wordes vttred partly against the pope of Rome, that is neither lawfull prince, nor potentate, nor honest man; but onely a greasie priest or frier, if so much; and partly against the Spaniard, who to serue the popes pleasure without desert of ours is become our enimie; then I perceiued it was nothing else, but a loftie tricke of iacke an apes, that for feare of the whip leaped out of his little pati­ence. To storme against vs for defending our selues against y^e publike enimies of religion, of the state, of her Maiestie, of [Page 160] our nation, hée had no reason, but that hée woulde shew him­selfe enimie of religion, the state, Quéene and countrey. Certes if hée had not declared himselfe an open enimie, hée woulde neuer haue pleaded for publike enimies, nor béene so much offended with those that speake in defence of his prince and countrey. But let vs heare what slander it is, that our ac­cuser laieth to our charge.

First it gréeueth him excéedingly to heare, that the pope should be called The man of sinne, and that Antichrist, of whom y^e apostle 2. Thes. 2 speaketh. And some reason he hath, in regard of his owne particular, to be offended. For if the pope be Antichrist, then is our aduersary a marked slaue of Antichrist, a false prophet, and an instrument of satan. But how heinously the matter is taken, it is not greatly materiall; that the pope is very Antichrist, we make no question: neither should any doubt, if they would well consider his procéedings. For first the name of Antichrist importeth, that taking the au­thority and place of Christ he should notwithstanding set him selfe against Christ. Secondly the office of Antichrist is to set himselfe against Christ his kingdome. Thirdly he shall excell in pride and arrogancy, and take to himselfe diuine honors. Fourthly notwithstanding his pretence of holinesse, yet shall he excell in all impiety and wickednesse. Fiftly he shall haue a face of brasse, and pretend vnderstanding of all doubtes of reli­gion. Sixtly he shall appeare vpon the decay of the Romayne empire. Seuenthly he shall rise out of the ruines of that state.

8. Hée shall cause a great apostacie from the Christian faith, and in his raigne there shall bee a generall corrupti­on of mens manners. 9. Although his kingdome shall be op­posite to Christes kingdome, yet shall he sit in Gods church, and take on him the authority of the church. 10. The seate of his empire shal be in Rome. 11. His kingdome is repre­sented by the purple whoore Apocalip. 17. and by Babylon Apocalip. 18. 12. Antichrist his impietie shall bée hidden and mysticall. 13. Hée shall most gréeuously afflicte Christ his church. 14. He shall rule in mens consciences.

15. He shall make merchandise of mens soules.

16. Hée shall bee like a lambe, and yet speake like the Dragon. 17. Hée shall take to himselfe the power of the Romayne Empire. 18. Hée shall bring in a newe [Page 161] forme of Religion. 19. Hée shall bée an authour and cause of many impieties, and great corruption in manners.

20. Hée shall in effect denie Christ Iesus.

21. Hée shall pretend to worke wonders, and the worlde shall beléeue his signes and wonders. 22. He shall prescribe a certaine forme of ceremonies & lawes to all his folowers. Fi­nally he shall rise obscurely, receiue power of princes, encrease by force, be folowed with all wicked traytors, heretikes, athe­istes, and shall be destroyed with the breath of Gods spirite. All which conditions, as they are proper and well agrée to the pope of Rome, and his kingdome; so the aduersaries them­selues cannot shew any other, vnto whome these qualities canne agree. He calleth himselfe Christs vicar, and yet oppo­seth himselfe against Christ and his kingdome. He declareth himselfe a plaine aduersary in suppressing Gods word, and ex­tolling his owne constitutions, and aduancing himselfe aboue all, that is called God. He taketh to himselfe the name, power and honor, that is proper to God, excelling all mortall crea­tures in pride and arrogancy. His life is full of all abominati­ons. He taketh no shame, albeit his dooings be most shamefull, nay albeit his ignorance in religion be excéeding great, yet doth he vant himselfe, that he cannot erre in decyding of mat­ters of faith. Presently vpon the decay of the Romayne em­pire, his kingdome beganne to shew it selfe. Neyther did he rise, but vpon the ruines of that state. Hauing gotten credite among Christians, he brought in infinite nouelties into reli­gion, and by his euill example, and facilitie in granting par­dons wrought a great dissolution in mens manners. At Rome hée now reigneth and none but hée. Nay hée is reputed to bée head of the church although head of the societie of wicked and feined Christians. His kingdome is plainly described in the figure of the purple whoore and of Babylon. Finally his my­sticall impieties, persecutions of Christians, merchandizing of mens soules, and all those properties of antichrist, which before I described, appéering in him, and in no other, declare him to bée antichrist.

Neither can any medicine, which the papists haue deui­sed, helpe this gréefe. As for the Noddy our aduersarie, hée doth not vnderstand those reasons which hée draweth out of Bellarmine. Much lesse is hée able to enforce them. First hée [Page] telleth vs That antichrist shall be one singuler man. But that cannot stande with the apostles wordes, that teacheth vs that the mysterie of iniquitie began to worke in his time. Againe the kingdome of Antichrist could not bée erected, & attaine to such greatnes by one man onely; nor is one onely man oppo­site to Christ. Further the state of antichrists kingdome is called an apostacie, but the terme of apostacie cannot fit one man. Finally Saint1. Ioan. 2. Iohn saith, that that antichrist that was prophecied of, was in the world in his time. AndTract. 30. in Matthaeum. Ori­gene maketh antichrist a state or succession of men. Genera­liter saith hée, vnus antichristus est, species autem eius multae. Neither haue the Scriptures or fathers any thing, whereof the contrarie may directly be concluded. Onely the scriptures by the figure of one beast do set out a state, and the fathers do firmely adhere to the manner of spéech vsed in Scripture, which by one particular man vnderstand diuers men succée­ding in one state. Nay the aduersaries themselues beléeue, that Christ by the rocke Mat. 16. whereupon he said he would build his church, vnderstood not onely Peter, but all the bi­shops of Rome.

Secondly he saith, That the Iewes shall receiue Antichrist for their Mes [...]ias. And therefore that it is not likely, that the pope should be Antichrist, whome they canne neuer admit for their Messias. But the antecedent is a méere fancy taken vp without ground. For albeit our sauiour [...]an. 5. saith, that the Iewes Will receiue another, if he come in his owne name; yet canne it not be gathered, that he speaketh there of Antichrist. For he speaketh indefinitely and saith, if any come in his owne name, that him they will receiue. And so dothIn Ioan. 5. Nonnus expound it. And if we should otherwise take it, then would it folow, that Antichrist should come in the apostles times, that he might be receiued of those, to whome our sauiour then spoke.

Thirdly he reasoneth out of Matth. 24. and 2. Thes. 2. That the gospel of Christ must first be preached to all nations, before the comming of Antichrist: which saith he, is not yet fulfilled. But in the 2. Thes. 2. there is no mention made of preaching the Gospell to all nations. In the 24. of Matthew wée finde, that the preaching of the Gospell to all nations shall bée ful­filled before Christs second comming, and not before the com­ming of Antichrist. But were this a signe of the comming of [Page 163] antichrist, yet it is long, since the sound of the Gospell hath passed throughout the world.

Fourthly, That antichrist should be a Iewe, and of the tribe of Dan; is but a méere conceite of some few, vpon false vnder­standing of scripture: for how shall a Iewe, that establisheth the ceremoniall law of Moses bée receiued among Christians? Wherefore this notwithstanding, the pope may bée anti­christ.

Fiftly it is a Iewish fancie That antichrist shall reigne in Hierusalem, and restore Salomons Temple. Neither is anie such matter gathered out of the eleuenth chapter of the Apo­calypse, where it is saide, not that the bodies of Henoch and Helias, as this falsarie hath, but That the bodies of the two prophets shall lie in the streetes of the great citie. For he spea­keth not of the persecution by antichrist, but by the Gentiles, and vnderstandeth all godly men, that shall beare witnesse of the truth of Christ Iesus.Lib. 18. in Isai. & ad Al­gas. q. 11. Hierome saith, that all these ima­ginations of restoring the citie, and temple & ceremonies pro­céede from the heresie of Cerinthus. And truely very strange it were, if antichristes reigne continuing but thrée yéeres and a halfe, as our aduersaries hold, hée shoulde reedifie the citie and the temple, and founde so large a kingdome, as that of anti­christ shall bée.

Sixtly it cannot bée prooued, That antichrist shall expresly deny Iesus, and vtterly abolish the sacraments instituted by Christ, and openly professe, that either hee is Messias, or God himselfe. Neither in y^e 1. of Ioh. 2. v. 22. nor Ioh. 5. nor 2. Thes. 2. which places are cited to this purpose, is any such thing to be founde. Nay his dooings they shall bée mysticall, and hée shall deceiue many. But if hée shoulde plainly denie Christ, and abolish his Sacraments, he coulde not deceiue any Christian. SaintIn Ioan. Tract. 3. Augustine therefore calleth them antichrists, That by their workes denie Christ. And cunningly shall antichrist per­uert the Sacraments, and take to himselfe diuine worship. All which wée sée verified by the pope: and therefore rightly take him to be antichrist.

Seuenthly, that antichrist shall worke lying miracles, it is not denied. For it is very apparent, that popish religion doth much stande vpon miracles; and the legendes red in chur­ches are full of them. But that hee shall make fire come really [Page 164] and visiblie downe from heauen, or make a dumbe image speake it is no where declared or prooued. Neither is it a mi­racle for a man to feine himselfe dead, and to rise againe. For that euery sacrificing priest is able to do that, albeit his power to worke miracles bée not great. By fire therefore, which an­tichrist shal make to come from heauen, we are to vnderstand antichristes thundring excommunications and other senten­ces, and the wrath of the court of heauen, that hée séemeth to haue at his disposition. By the image of the beast Apocal. 13. wée are to vnderstande new Rome, which now giueth out her imperiall edicts; by the beast that had a mortall wounde and yet was after a sort cured wée vnderstand the Romaine em­pire after a sort restored in the papacie. And so all agréeth with the pope and his kingdome, and sheweth him to bée anti­christ.

Wée do also read, That antichrist shall reigne two times, one time, and a halfe. But that this number is to bée taken precisely for thrée yéeres and a halfe, and no more, wée do not read, nor beléeue. For as this time is applied to antichristes reigne, so likewise is the time of 42. monethes, and 1290. daies, neither of which numbers doth precisely make thrée yéeres and a halfe. Moreouer it is a vaine imagination to thinke, that such an alteration, as antichrist will make, can be wrought in three yéeres and a halfe.

Further the doctrine of napistes concerning the comming againe of Helias, is nothing but a Iewish fable, as appéereth by the wordes of the apostles, Matth. 17. Why do the Scribes say, say they, that Helias must first come? Our Sauiour also declareth, that Iohn Baptist was figured by Helias after a sort. Their opinion concerning Henochs returne is also a méere fiction. for neither in the Apocalypse chap. 11. nor in the 48. chap. of Ecclesiasticus, which is all the ground our aduersaries haue to prooue these matters, is there any apparance, that hée shall come againe, and bée slaine of antichrist. So that if the papistes looke not for antichristes comming before they heare of Henoch and Helias, they are like to bée much abused. And as well may the old Britons looke for the returne of king Ar­thur; as they for Henoch and Helias.

Lastly our aduersary dreameth, when he beléeueth, that within fiue and fortie daies after Antichristes death, Christ [Page 165] shall make an end of the world, and come to iudgement. For if that were true, then should not the end of the world come vpon such a suddaine, asMatth. 24. Christ telleth, nor should the same be kept from mens knowledge, as he likewise teacheth, that it shall. Wherefore if the Noddy haue no better meanes to shift off the name of Antichrist from the pope, then by determining the precise time of Christes second comming; then the pope will assuredlie prooue Antichrist. For that time no mortall man knoweth, or can certainly know.

Now if the pope be Antichrist, it is to no purpose to dis­pute, whether he be one of Antichristes forerunners. Yet be­cause this Noddy will néedes for his owne pleasure dispute that question, it will not be amisse, for a fuller view of the mans folly, to consider likewise of this his foolish dispute. First to prooue that Antichrist hath his forerunners, he alleadgeth a place out of1. Iob. 2. Iohn, where he saith, You haue heard how Anti­christ commeth, and how many are become antichristes. But this prooueth, that antichrist was rather then come. and so di­rectly Saint Iohn affirmeth saying, That he was then in the world. Which ouerthroweth the Noddies conceit of forerun­ners, and sheweth that hée is runne out of breath, and out of his wit; and yet helpeth him nothing to shew, that the pope of Rome is not antichrist. for albeit the bishops of Rome were not antichrists in Saint Iohns time: yet later popes of Rome furthering the mysterie of iniquitie, that began couertly to worke in Saint Iohns time, appéered plainly to bée antichrist, and in them antichrist, that before did worke closely, and in diuers men, and diuers places, became openly to be knowne, and reuealed. Hée saith further, that Turkes, Mores, tyrants, persecuters and other wicked people, and especially heretikes and sectaries are forerunners of antichrist. But if this were so, then might the pope also bée a forerunner of antichrist, for any thing this proctor of antichrist can alleage to the contra­rie, surpassing all others in wickednesse, and being the father and author of diuers heresies, of which wée shall haue occa­sion to speake more héereafter. And indéede séeing antichrist was long in the worlde, before hée obteined his kingdome; and that those, that laide the foundation of his state, went be­fore the popes, that openly reigned; it is not strange to say, that some popes were, as it were, pages and forerunners, [Page 166] and workers of antichristes apostacie; and that at the length other popes began to shewe themselues manifestly in his seat [...]. Do then wée sée this by-question helpeth him but little. And yet to helpe himselfe, ourP. 93 aduersarie for [...] writeth [...], committing two faults in one Greeke word.

Afterward hee mooneth this question, Whether Rome be Babylon, or no: and yet like a wise fellow hée saith, it is not materiall, whether it be, or no. Which sheweth him to bée an idle discourser, that mooueth questions, that bée not to purpose. Beside, hée is deceiued much in his opinion. For if new Rome figured by the whoore of Babylon Apocal. 17. bée the seate of antichrist, and if his kingdome bée the westerne Babylon; then doth the apostle plainly declare, that the pope is anti­christ. For none hath reigned there of long time, but the pope of Rome. But that the state of new Rome, as it is the seate of the pope, is figured by the purple whoore Apocal. 17 and by Babylon, it is proouedMatth. Sutl. de pontif. Rom. lib. 5. already by reasons vnanswerable. First the holy Ghost did signifie the destruction of old Rome, or the Romaine empire in the 13. of the Reuel. by the head wounded to death. And therefore no reason, that we should suppose hée declared the flourishing estate of the same empire in the 17. chap. which were nothing but to go backe, & foorth.

Secondly immediately after the destruction of Babylon and the purple whoore, the holy Ghost speaketh of the mariage of the lambe, and of the last iudgement, which must ensue after the destruction of Babylon, & the purple whoore immediately. Of which wée may gather, that the popes kingdome, and not the Romaine empire, that is long since destroied is vnder­stood by the purple whoore, and by Babylon.

Thirdly Saint Iohn telleth vs, that the beast whereupon the purple whoore did sit, was to ascend out of the bottomelesse pit, and was not yet in the world. Necessarily therefore must we vnderstand the papacy of Rome, and not the Empire of Rome, by that beast that had seuen heads, séeing the Empire was then most florishing, and the papacy not yet established.

Fourthly after the decay of the Romaine empire for a while Christian religion began to flourish in Rome, and that citie of a wicked citie became the church of God. But after the de­solation of Babylon or new Rome, it shall be made The habi­tation of diuels, and the hold of all foule spirits, and a cage of [Page 167] vncleane and hatefull birdes. Which must néedes be vnder­stoode of the destruction of Rome vnder the pope.

Diuers other reasons also are alleaged in a late treatiseLib. 5. de pon­tif. Rom. siue eius apost. c. 11. De apostasia Pontificis Rom. that most apparently shewe, that Rome as it is the seate of the pope, is that Babylon, and that beast with seauen heades, of which Saint Iohn speaketh in his Reuelation.

Hauing talked his pleasure of Rome and Babylon,P. 94. the Warder with many idle wordes returneth backe to talke of his déere father the pope: which sheweth that Babylon and antichrist are of néere affinitie, and cannot well bée sundred. But what hath hée to say of the pope? Forsooth it gréeueth him much, that hée shoulde bée called The proud priest, and arch-prelate of Rome. And yet sir Francis hath therein done him great fauour. For if wée will rightly estéeme, hée neither de­serueth the name of priest, nor arch-prelate, nor bishop hauing giuen ouer all priestly and bishoplike function, and occupying himselfe about worldly affaires, and his terrestriall king­dome; which to erect, hée ouerthrew the empire, & the whole strength of Christendome, and gaue leisure to the Turke, to rauage so many christian prouinces; and to maintaine it, hée hath caused the destruction of infinite Christian people. And calling him Proud and Ambitious, yet he doth him no wrong. For hee taketh to himselfe diuine power and authoritie in his commandements and iudgements, and aduanceth himselfe aboue all, that is called God. Hée taketh on him also power to canonize saints, and to giue diuine honors to others, and bea­reth himselfe, as lord of the Calendar of saints. Hée is borne high on mens shoulders, and maketh great princes to attende on him, like squires or pages, giuing his toe to kisse, for a spe­ciall fauour. Neither doth hee content himselfe to bée called lord of lordes and Christes Vicar, but will néedes bée calledC. satis. dist. 96. God at the least honored as God on the earth. Hée aduan­ceth himselfe high aboue all earthly princes, and presumeth to depose them and take away their kingdomes at his pleasure. Oh that Christian princes woulde open their eies, and consi­der, how by his pride he hath abused the honor of kinges, and troden the maiestie of the emperor, and other christian magi­strates vnder féete.

Hée is also greatly offended, that the pope is called Bloody [Page 168] monster; and in great sadnesse telleth vs, That wee must not speake euill of the prince of the people: and alleageth the law, that condemneth him to death, that spoke euill of his father. But the [...]eely fellow shoulde haue remembred, that wée haue shewed him to bee neither the prince of Gods people, nor a friend of Gods people. And hee himselfe hath declared, howe vnwoorthie hée is of the name of father, that seeketh to murder and ruinate his children. Nay hée is the father of lies, here­sies, wicked practises, and of all that either by wicked doctrine, or trecherous practise seeke the destruction either of the church, or of this state. When William the conquerour came against England, the popeMatth. Paris. in W [...]llelm. conquest. blessed his banners. Another pope sent his blessing to the French, that in king Iohns time inuaded this countrey. Paule the third by all meanes hée could, sought the ouerthrow of our nation in king Henrie the eights daies, stirring vp forreine enimies abroad, and wicked rebels at home to hurt vs, and to destroy our countrey. Of late time Pius Quintus, Gregorie the thirtéenth, and Sixtus Quintus haue not onely brought the Spaniards vpon vs, but also wrought diuers rebellions in England, séeking, if they could, vtterly to ruinate this state. And as they haue done in Eng­land, so haue they procéeded in France, and in the Lowe coun­tries; and by their rebellions and practises haue brought to destruction diuers millions of Christians. In summe, if wée please to read histories; we shall finde, that the popes are the onely firebrands and enflamers of all the warres of Christen­dome, which Machiauel in hisLib. 1. Florentine historie doth in plaine termes confesse. And haue not wée then reason to call the pope bloodie monster?In Gregorio 6. Platina calleth thrée popes for their cruelties shewed one to another, and for their wicked­nesse, Tria teterrima monstra. And shall not wée, that haue farre greater cause to doe so, call them by their names? But saith hée, More bloud hath beene shedde in London for religi­on in one yeere, then in all the popes territories this twentie. It is also maruell that hée saith not, that lambes are more cruell then woolues. For hée is ashamed of nothing. This which hée héere writeth, is a most shamelesse and impudent slander. For hée cannot shew, that for popish religion any at all hath béene executed to death. Papists I confesse, to the number of some fiftie or thréescore haue béene executed, but [Page 169] they were such, as either practised treasons at home, or came from forreine enimies abroad to the entent to worke mischiefe against the state. Who albeit they were woorthily put to death for their offences; yet the pope that sent them, and set them on, is to answere for their blood. Compare then the number of those that haue béene massacred in France, and executed in Flaunders, and that haue by the crueltie of Inquisitors béene done to death in diuers places of Christendome: and you shall sée, that the pope and papacie is that bloodie purple whoore, whose vestures are redde with the blood of saints, and whose cruelties haue farre surmounted all other tyrants.

Now least he should séeme to speake without booke, he layeth on his aduersary with textes of scriptures, and saith, That euery soule should be subiect to higher powers, and that there is no power, but of God: and how he that resisteth pow­er, resisteth Gods ordinance. And of this he would inferre, that those stand in bad tearmes, That resist and reuile the pope. But all this maketh much against the pope, that hath shaken off his princes yoke, and stirreth vp rebelles to resist lawfull princes, promising them his blessing for their wicked, and cur­sed treasons. For the pope this allegation is most fond and sencelesse. For it canne neuer be prooued, that the popes tyran­nicall gouernement both in church and common wealth is of God. Let any learned papist (for our aduersary is but a séely Noddy) shew, that the popes gouernement and fulnesse of power, which he claimeth ouer all churches, is of God. Let him also prooue, that God hath giuen him an earthly king­dome, and authority to depose princes, to translate kingdoms, to raise warres and rebellions and to cut the throte of Christi­ans, and murder Christes lambes. Our aduersary he passeth this ouer without touch, and onely telleth vs, That the popes power hath beene acknowledged in all Christendome for ma­ny yeeres and ages. But he lyeth and forgeth in this also. For the easterne churches neuer acknowledged this power, nor could the pope euer sell his commodities in those countries for any mony. The churches of Africke likewise resisted the popes vsurpations, and forbad their people to runne to Rome eyther for fauour, or iustice. The Frenchmen neuer would receiue the sixt booke of decretalles. His prouisions the kinges of En­gland would neuer admitte. his pilling legates were odious [Page 170] generally to all Christendome. Finally albeit his tyranny pre­uailed much in latter times, yet hauePetr. de Alli­ac. de refor. eccl. Conci [...]. Basil. & grauam. G [...]man. honest men declared the discontentement, which they haue receiued by his burden­some lawes, iniurious excommunications, and most shameful exactions and pillages.

He telleth vs moreouer, How Christ said to his Apostles Luk. 10. He that heareth you, heareth me; and he that contem­neth you, contemneth me. But first he is mistaken in the per­sons to whome these wordes were spoken. For these wordes were deliuered to the seuentie disciples, and not to the twelue. Beside, were these wordes to be vnderstood of the apostles, and their successors, yet they concerne the pope nothing. For he is no apostle, béeing neither called immediately of God, nor sent into al the world, nor ledde into all truth, nor being able to make his decretals of authenticall credite. Hée is not the apo­stles successor: for hée féedeth not, nor preacheth, nor doth anie part of apostolicall function. Nay hee doth contrary to the apostles fashion, murder Gods saints, trouble Christian peo­ple, and resist Christes doctrine. The apostles taught such things, as Christ gaue thē in instructions. The popes publish nothing, but fond decretals, and strange doctrine not onely di­uers, but also in manie points contrarie to Christes Gospell and holy Scriptures.

But saith N. D. The bishops of Rome be successors in the apostle Saint Peters seat. Which I do not altogether deny, if he meane the first bishops of Rome, which were indéede true bishops, and succéeded Peter and other apostles teaching apo­stolicall doctrine. So all other true and godly bishops also were successors of Peter: albeit they claymed not this vniuer­sality and fulnesse of power, which the pope pretendeth to be­long to him. But whatsoeuer the first bishops of Rome were, yet this concerneth the pope nothing, for he is no bishop, nor teacher, nor successor in Peters chaire, but rather Simon Ma­gus his successor buing and selling not onely sacraments, and benefices, but also mens soules. He succéedeth also the Ange­licks in worshipping angels, the Carpocratians in dissolute­nesse and worshipping images, the Collyridians in worship­ping the virgin Mary, the Manichées in his halfe communi­ons, and forbidding of mariage to priests, the Pelagians in extolling the force of nature and merit of works, and infinite [Page 171] other heretickes in seuerall points of leud doctrine. He succée­deth also Nero in the Empire of Rome, rather then Peter, that was subiect to Neroes gouernement.

He alleadgeth also the example of the scribes and phari­sées, and saith That Christ commaunded his disciples to ob­serue and do, whatsoeuer the scribes and pharisees, that sate in Moses chayre, said to them. And to speake truth, he hath more reason to compare the pope to scribes and pharisers corrupters of the law, then to the successors of Christes Apostles. But yet will not this serue his purpose: for our Sauiors meaning was to shew, that such as sate in Moses seat, and taught his law were to be heard, albeit otherwise bad men. But the popes do not sit in Peters seat, nor in Moses chaire, nor teach apostolicall or true doctrine.

Hée telleth vs further, That railers shall not inherite Christes kingdome, especially such, as raile against Magistrates. All which wee admitte. For it is a sentence condemnatorie against the pope of Rome, and his faction, that of late time haue taken to themselues infinite libertie in all their writings to raile against christiā princes, and others not sparing any, y^t is contrarie to their procéedings. For witnesse & proofe héereof I referre my selfe to the railing buls of Paule the third against Henrie the 8. of Pius quintus and Sixtus 5. against Elizabeth his daughter; of Sixtus 5. and Gregorie the 14. against Henrie the third and fourth of France, and of Sixtus 5. against the prince of Condey: To Sanders, Ribadineiraes, Rishtons, An­niball Scotus, the author of the commentarie of the popes late constitutions, and other most slanderous and railing libels against Quéene Elizabeth. The wise fellow doth also con­demne his owne scurrilous railing against sir Francis Ha­stings. Against vs it maketh nothing, that onely in plaine termes declare our aduersaries leud dealings sparing all euill termes, as much as we can. Neither doth this concerne the pope, that is neither Magistrate, nor good Christian. For that which this Noddy writeth, How the pope is a spirituall Ma­gistrate, and hath a higher degree of authoritie then temporall magistrates, and that he doth represent immediately the per­son of Christ Iesus: is nothing but a péece of his frierlike folly, and ignorance in spirituall and temporall matters. For if such high authoritie had béene giuen him, no doubt, but wée [Page 172] shoulde long ere this haue séene authenticall writings of this donation, and haue heard of the particulars. Now wée must take these words, as procéeding from a writer of antichristes marke, that for Christ woulde commend vnto vs antichrist.

He telleth vs, That all ancient diuines and doctors for aboue a thousand yeeres togither haue taught, that it is blasphemie to raile at the bishop of Rome appointed by Christ to gouerne in his place, and damnation not to acknowledge his authoritie. And yet he is not able to shew either one sound diuine or doctor that hath so taught. Nay he is not able to name many canonistes, no nor schoolemen, that haue so writ­ten or spoken. Thomas Aquinas 2.2. q. 13. teacheth him, That blasphe­mie is against God. Syluester Prierius Summa in verb. blasphe­mia. saith, Blasphemy is a sinne against God properly, which he prooueth by the authori­tie of Saint Ambrose, and improperly against saints. But the pope is neither God, nor saint. Nay if it bée blasphemy to at­tribute to man that which is proper to God, as the foresaide schoolemen teach, then do the papists blaspheme, that giue to the pope Christs power to remit sins, & sticke not to call him a god on earth. All ancient fathers of the church had the bi­shop of Rome in no other estéeme, then they had other godlie bishops; neither did euer any one suppose, that it was dam­nation not to acknowledge his authoritie. Nay his vniuersall authoritie ouer all the church, and infinite power in deposing princes, not Caluin and Luther, but all ancient writers doe gainsay and denie. So that vnlesse the Reader haue great pa­tience in this place, hée will hardly endure to read so shame­lesse and notorious lies. I cannot choose but woonder, that he is so lauish in talking of the popes authoritie without offring his Reader any proofe or reason of his sayings.

Because Luther and Caluin haue spoken against the popes authoritie, therefore doth our aduersarie in a furious rage of railing call the first A loose apostate frier, and the second, A searbackt priest for Sodomie. As if it were lawfull to raile & reuell against any, but the pope and his darlings; and as if his declamation against railers did not touch himselfe. I an­swere therefore, that as it is lawfull to reprooue publike of­fenders publikely, and to publish the abominations of the whoore of Babylon to the worlde; so none but such, as haue whoorish foreheads, thinke it lawfull to publish notorious [Page 173] slanders against innocent men. As for Luther, his innocencie was such, that he gaue the aduersarie no iust cause of euill speaking. And therefore they call him loose, because hée was matched in honest mariage, themselues being giuen to all viciousnesse of liuing and loosenesse. Nay albeit themselues be friers, yet they are still rayling at him, for that once hée had beene a frier. Caluin was neuer masse priest, and yet the priests of Baal obiect priesthood to him. He liued without su­spicion of incontinencie, and yet are they not ashamed to charge him with most vnnaturall and abominable filthinesse, and say he was punished for it. But the author of this slaun­der Bolsecus in an open synode did confesse with teares, that without ground he had slandred him, and the very narration it selfe is so improbable, that any man may sée it was deuised by a sot, suborned to raile vpon Caluin, & most absurdly forged against so innocent a man. Let it be prooued, that such a pu­nishment is due for such an offence, and that Caluin at Noyon was so punished; and then we will confesse, that they haue reason to raile against him. In the meane while, they haue no reason to obiect to Caluin their owne faultes, which are to be prooued against them by authenticall witnesses.Visiones Vguetini. Vgueti­nus a monke, in his visions doth note the abominable Sodo­mitrie of monkes and priests.Nouell. 2. Boccace testifieth that the Romish clergie offended most abominablie Both in naturall, and vnnaturall lust. Iohn the 23. was condemned in the Coun­cell of Constance for Sodomitrie. Sixtus quartus was gene­rally noted for his villanous affection to Petrus Riarius. Iu­lius the second for his vnnaturall loue of two yoong French gentlemen was taxed by the masters of Paris. All Rome did well know, that Iulius the thirde kept Innocentius de Monte for his Ganymedes, and made him Cardinall without desert. In the visitation of the monasteries in England in king Hen­rie the eightes daies, it was found, that they were nothing but sinkes of Sodome. Iohn Casa for his vertue highlie pre­ferred by the pope wrote verses in commendation of this sinne.Hist. Iesuit c. 6. Hazenmiller doth in a large discourse shewe the filthi­nesse of the Iesuites liues. Lecherie and filthinesse of life among the priestes of the whoorish synagogue of Rome, is accounted but a small fault. The author of the booke cal­ledC. 21. 22. 23. Onus Ecclesiae doth testifie this to bée true, and bringeth [Page 174] suffcient proofes against the infinite abominations of the Ro­mish clergie. Nay it is not long since the Iesuites contending with the priests and schollers of the English colledge at Rome about the gouernment thereof, charged them to bée a packe of Sodomites; and Harward one of their faction saide, that hée could directly charge seuen of the companie with that abomi­nable filthinesse. And euen Parsons himselfe, hath beene vnder the hande of Surgeons, and cut and seared, which sheweth that hée is not altogither so cléere, that hee can without blush­ing accuse others of vncleannesse. May they not then bée ashamed to charge Luther and Caluin with those sinnes of which they were most cléere, and the Romish clergie most giltie? Beside this, in this place this crimination of Luther and Caluin was very impertinent.

But saith the wise Warder, If an herbe shoulde bee pre­sented to sir Francis to eate, that for a thousand yeeres hath beene held for poyson by all Physitions, one or two onely ex­cepted, that without actuall experience holde the contrarie, woulde he eate it? And so the wise man by a similitude drawn from an herbe woulde prooue the popes supremacie. [...]or that the supremacie is no more to be refused, being so long holden, then poyson to be receiued for medicine contrary to experi­ence, and consent of Physicions. Where it is woorthie to bée noted how the aduersarie compareth the popes authoritie to a poisoned herbe. But howsoeuer he maketh his comparison good, the argument certes which he bringeth is not woorth a rush. For in disallowing the popes tyrannicall gouernment, we do not depend on two or thrée new doctors, no nor on two thousand, but vpon the authoritie of the apostles and aposto­like church, and all ancient fathers of the church. We finde it contrarie to the gouernment of the church vnder the lawe, to apostolike rules, to the ancient canons of Christs church. If then we will rightly iudge, popish doctrine is better com­pared to this poisoned herbe, then ours: and the popish schoole­men and canonistes are the new physicions, of which this Noddy speaketh. Vpon whose credite he that will eate poy­son, is giltie of his owne bloud, and procéedeth contrary to the rules both of diuinitie and reason.

We saie further, that all those reasons which this Noddy bringeth to prooue this noble and famous kingdome of the [Page 175] pope, vpon which the papists do builde all their hope, as the Iewes do vpon the expectation of the terrestriall kingdome of their Messias, bée nothing else but idle fancies of an addle head distempered with affection to the pope, and hatred to his prince.

FirstP. 97, saith he, It cannot be imagined, but that Christ in­stituted a church to continue, & to be gouerned to the worlds end. Which is a very graue consideration, and very déepe, continuing from Christes time to the end of the world. But it maketh nothing for the popes gouernment, nor for his vni­uersall monarchie. For God had his church from Adam: yet did he not institute one vniuersall head and gouernour like the pope, nor approoue any such like gouernment, wherein one had all power, and bought and solde mens soules for money. But if Christ appointed, that his church should continue, then is it not likely, that the papacie which tendeth to the destruc­tion of the church, and of all religion, came in by his appoint­ment.

Secondly he telleth vs, That this gouernement was to be vnder bishops and prelates ordeined by the holy ghost by im­position of handes of the apostles, whose successors they were; and that this succession is to endure to the worldes end. But he had said better, if he had determined that bishops should be vnder gouernement, rather then gouernement vnder bishops. For that is best gouernement where gouernours are subiect to lawes, and not lawes to mens fancies, as it is in the popes gouernement, where all matters are referred to his determi­nation. Further he had dealt more wisely, if he had passed ouer in silence this ordination by the holy ghost, and succession from the apostles. For if bishops appointed by the holy ghost, and that haue right of succession from the apostles be to go­uerne the church of God: then must the popes of Rome lay handes off, of this gouernement. For neither can they shew commission from the holy ghost, nor right of succession, and truth of doctrine from the apostles. Nay it appeareth they are rather wolues, then true bishops and pastors, and succéede Ne­ro rather in killing and murdering, then Peter in feeding and cherishing Christes lambes. Neither is it sufficient for them to alledge, that they sit at Rome. For the Turkish priests sit at Hierusalem, Antioche, and Cesarea, yet are they neither [Page 176] successors of Iames, nor Peter, that sometime taught in those places.

His third reason, as he saith, is drawne from the light of nature. For because among the prelates of the church, Christ would haue some subordination for auoyding schisme and con­fusion, and because all philosophers held without controuersie, that the monarchie was the best among all regiments, he saith it is very probable, euen by reason it selfe, that Christ instituted a monarchicall gouernement in his church. But first it is no small error in matters of spirituall gouernement to draw a patterne from humane reason, that in spirituall matters is so blind, and from philosophers, that vnderstood nothing; and to ground faith vpon probabilities, and likelyhoods.Lib 2. de pontif. R [...]m. Bellarmine hath hitherto borne vs in hand, that Christ instituted the pa­pacy. But this wise Noddy layeth the foundation of it vpon probability, and humane reason. Secondly it is absurd to thinke, that the same gouernement is best both for church, and common wealth. For the church is Christes mysticall body, and hath her head in heauen, and is gouerned by diuine lawes. The common wealth is a politicall body, and hath her gouer­nors present with her here in earth, and is gouerned by lawes of men. There all commaund commeth from heauen, here the most part commeth from men. Thirdly albeit Christ would haue a subordination of officers in church gouernement, yet maketh that nothing for the popes extrauagant power, but rather against it. For when Christ made his subordination, &Ephes 4. & 1. Cor. 12. set out the list of the officers of the church, he gaue apostles, prophets, euangelistes, pastors and doctors, not so much as mentioning the popes holinesse, which could not haue béene doone, if the pope had bin constituted chiefe gouernor of Christ his church. Lastly it is a bould and impudent vntruth to say, that all philosophers held a monarchie to be the best forme of gouernment. This simple hoddy Noddie hath neither read all, nor many: and therefore cannot tell. But his fellowes could haue told him, and their writings declare, that Plato, Cicero, Philo, Iosephus, & diuers others condemne monarchi­cal gouernment: and that Aristotle preferreth an aristocratical gouernment before a monarchicall. Nay Bellarmine himselfe aboue all gouernments commendeth a forme mixed of diuers states, and formes of common-welthes.

His fourth reason is very celestiall. for Because God made Lucifer first head of the angels, and afterward head of all di­uels; he beléeueth That one pope must necessarily be head of the catholike church. So his first reason for the papacie was from man and humane reason, the second is from the diuell of hell, and his authoritie. Is it not likely to prooue a braue go­uernment, that hath so strange a precedent? Beside it is very vncertaine, whether God established any such gouernment among angels, as is supposed. Nay it is not likely, seeing Christ Iesus is head of angels, and present with them, that they haue any head, but him. In the 40. of Iob, and 14. of Isay there is no such matter to bée founde, as our aduersary pretendeth: nor doth Saint Austin, or any other father teach any such doctrine. Mention is made of Michael and his an­gels Apocal. 12. But that hée is head of all angels, cannot out of those words be prooued. As for our aduersaries themselues, it is very vnlikely they shoulde know the oeconomy and go­uernment of angels in heauen, that will not sée, what God hath ordeined concerning his church on earth.

Fiftly he affirmeth, That God established a monarchicall gouernment in the church of the Iewes giuing them a high priest to direct all other priests, and al synagogues in the world. Wherein he bewraieth his great ignorance in matters of the people of God. For in that state the chéefe authoritie for mat­ters both ecclesiasticall and ciuill was in the councell of state, which they called Sanedrin, which was appointed by God himselfe Deut. 17. and iudged all causes, and persons, yea the high priest himselfe. Afterward the chéefe commaund was in princes both concerning priestes, and other church matters. Salomon deposed one high priest and placed another: all which maketh against the supposed gouernment of the chéefe priest. They that list to sée these matters prooued out of Scriptures, & writers of the histories of that people, let them read M. Sut­cliffes treatise De Pontifice Rom. lib. 1. c. 5. 6. 7. 8.

His sixt reason is drawne from the similitude of riuers, trées and all creatures. But he is much deceiued, if he thinke all creatures to haue liked of monarchicall gouernement. All birdes haue not one head, no nor all beasts, nor all trées. Could he shew me who is the head gouernour of all owles or wood­cockes, he should worke a wondrous feat for the establishing [Page 178] of his holy fathers monarchie. If not, then his similitudes will shew him to be a Noddy and a woodcocke. Which also appea­reth in this, that there is great difference in things naturall and politicall, and that the papall gouernement is not like to those naturall things, which he mentioneth.

His seuenth reason standeth vpon this ground, That with­out a monarchie in the church, schisme and diuision cannot be auoyded. But that is but a point of his folly and ignorance. For no doubt, but God prouided against schisme, when he gaue chiefe authority to the councell of state Deut. 17. And Christ prouided for the same likewise, when he chose not one, but twelue apostles, and sent them abroade into the world with one and the same commission. As for the humane deuises of popes, they were neuer so sufficient remedies against this supposed mischiefe of schisme, but that there hath fallen out among the popes some 22. or more schismes, and infinite sects, and diuisions among the members of the Romish syna­gogue.

Last of all he saith, The church is compared to a well ordered army, that must necessarily haue a knowne generall: likewise to a house, a sheepefould, a ship, the arke of Noe; all which things haue one head gouernour. But nothing is more preiudiciall to so great a gouernment, then that it shoulde rest vpon so weake similitudes, which prooue nothing, further then they haue confirmation out of the holy Scriptures, frō whence they are taken. For example out of these similitudes wee may with better reason ouerthrow the papacie, then establish it. For if euery houshold, and ship, and shéepefold haue seuerall heads, and are not vnder one chéefe master of houshold, or one principall shipmaster, or shepheard; then is not this generall monarchie prooued by so weake similitudes. We may there­fore very well conclude out of the premisses, that all the argu­ments, which the Warder with his multiplicity of wordes hath brought to prooue, that the gouernment of the church vniuersall ought to be monarchicall, are mishapen, euill fea­tured, weake timbred, and vtterly insufficient. Beside all that we haue yet alleaged, we are to vnderstand, that Christ is so the monarke of the church vniuersall, that no other can be admitted in his place without iniurie to him. There is but one head of one body, one husband of one wife, one chéefe [Page 179] gouernor of one state. As for the pope hée being no bishop de­serueth no place in the gouernment of the church; and the first bishops of Rome were but fellowes first with other bishops, and afterward with other patriarkes.

So then it appéereth not, that the externall gouernment of the church was monarchicall. Neither do I thinke, that this Noddy will prooue, that Peter was the monarke or head of the church vnder Christ. His reasons do hang togither like ropes of sand. Christes proceeding with Peter, saith hée, decla­reth his meaning. But it appéereth not, that his meaning was to make him the monarke of the church. For albeit hée did that to Peter, that he did to none of the rest of the apo­stles, yet doth it not follow thereof, that he ment to giue him any such priuilege or authoritie, as is pretended. For hée did that to Iudas and to the sonnes of Zebedei, that hée did not to any other apostle. Iudas was made treasurer; yet was he not made a monarke of the worlde, although the purse doth work much in such cases. He saith further, That Christ first reueiled to Peter the hidden mystery of the incarnation, and of the bles­sed Trinitie, and that he said onely to him, Rogaui prote, ne deficiat fides tua. And, That he promised to him, that the gates of hell shoulde neuer preuaile against his seate. And sheweth, How Christ paide tribute onely for Peter, and for himselfe, and changed Peters name, and did myracles in Peters shippe, and how Peter walked on the waters, and Christ tolde Peter what death he shoulde die, and washed Peters feete first, and woulde haue his resurrection declared first to Peter, and such like other singularities. But it is most ridiculous to conclude that Peter was made monarke of the church, because either Christ reuealed to him the hidden mysteries of the faith, or praide for him, or changed his name, or paide tribute for him, or made him walke on the sea, or foretolde his death, or wa­shed his féete or did any such like matter. For if euerie of these actions shoulde bring with it a monarchie, there woulde bée more monarkes, then monarchies. Moreouer the Noddy doth affirme diuers things most falsely, and impudently, which hée shall neuer bee able to prooue. For what can bée more ab­surd, then to thinke, that none euer vnderstoode the myste­rie of Christes incarnation, and the holy Trinitie, be­fore Peter? Againe what was reuealed to Peter, that was not [Page 180] likewise reuealed to other apostles? Moreouer it is manifest, that ChristIohn 17. praied as well for the rest of the apostles, as for Peter, and changed both Matthew the apostles name, and the names of the sonnes of Zebedei, and tolde them, what death they shoulde die, as well as Peter. Finally it is most vntrue that Christ praied, that the gates of hell shoulde not preuaile against the popes seate, whom they take to bée Peters succes­sor, or that he paide tribute for Peter alone. Why then doth he auouch these matters so confidently, and leaueth them with­out proofes so nakedly?

To supply his former weake argument, he procéedeth fur­ther and telleth vs, That Peter first called a councell, and cau­sed Matthias to be chosen in the place of Iudas, and first after the comming of the holy ghost published the gospell. He tel­leth vs also, That Peter wrought the first miracle, and as high iudge condemned Ananias and Sapphira to death, and that he first saw by a vision, that the gentiles were to be admitted to Christianity. Likewise, That he passed through all, and that Paul went vp to Ierrusalem to see Peter, and finally, That Pe­ter by Christes speciall order left Antioche and went to Rome. But if these be the grounds of Peters monarchie, and of the Romish faith, it must néedes fall out, that the faith of papists is built not onely vpon sand, but vpon méere coniectures and fan­cies so weake, that they cannot bring forth any strong conclu­sion. For what is more vaine and ridiculous, then to conclude that Peter was chiefe and vniuersall monarke of the church, because he wrought the first miracle, and was visited of Paul, and went to Antioche? Besides, it standeth on false positions. First it is no where written, That Peter called the first coun­cell. Nay it is apparent, that returning from the mount of oliues, they all came together of their owne accord, without commaundement from Peter. Secondly Matthias was not chosen by the apostles, but by God himselfe. Thirdly Peter wrought not the first miracle. For what greater miracle, then that the apostles spoke with tongues, which they had not lear­ned: which was common to them all? Fourthly he condemned not Ananias and Sapphira, as high iudge, no nor by way of iu­dciall procéeding, but rather by miracle wrought their death. Fiftly it is most absurd to thinke, that the other apostles did not vnderstand, that the gentiles were to be called to the faith, [Page 181] when sending them into the world our sauiour bad them, Go teach all nations. Lastly it is no where to be shewed, that Christ gaue any speciall commaundement, that Peter should remooue his seat from Antioche to Rome. If this hoddy Noddy thinke otherwise, let him if he canne, bring foorth his proofes, and shew where this commaundement is to be séene. And if he meane to prooue Peter to haue béene constituted head mo­narch of the church by these grounds, he may do well to frame his arguments, and to prooue his positions soundly. If not, then we do him to vnderstand, that all that monarchie, which the papists so much stande vpon, is built vpon fancies, and dreames, and méere foolerie without firme foundation.

To strengthen his weake building, hée doth in the ende take vpon him a great matter. For heP. 100. vaunteth, That hee will shew foorth a plaine commission for the monarchicall go­uernment of Peter, giuen him by Christ, in two places recor­ded, beside others not recorded. The first saith hée, is in these words Matth. 16. Thou art Peter or a Rocke. The second in these Iohn 21. Feede my lambes, feede my sheepe. In the wordes written by Matthew, he telleth vs, That the princi­palitie of the church is promised to Peter, as the words them­selues do shew, and the consent of ancient fathers both Greeke and Latine doth expound. In the latter hée saith, Peter was made pastor generall of all Christes flocke, as both the words themselues do import, and all antiquitie with one con­sent hath euer taken the sense to be. And this is the commissi­on, these are the recordes, these the proofes, which he vanteth of. But if hée acquit not himselfe the better, he will be taken and conuicted for a forger of false patents and commissions, for a falsifier of recordes, and for a corrupter of fathers, and a vaine pretender of antiquitie. And all that read his vaine writings with iudgement, will condemne him woorthie, if not to haue his eares clipped, because our procéeding is not before the tribunall of iudges, yet to haue his coxcombe pared for crowing, and crying so loude, and so proudly vpon so little cause. For first the wordes of Christ are not, Thou art Peter, or a Rocke? As hée forgeth changing a proper name into a noune appellatiue; but simply Thou art Peter. Secondly he confesseth himselfe, that Christ in the first place giueth nothing, but onely promiseth. Now it is no warrant [Page 182] for any to alledge a promise of a commission, vnlesse he canne prooue an act passed, or else exhibite the commission it selfe. Thirdly nothing is here promised to Peter, but the keyes of the church. But those keyes are common not onely to the apostles, but also to all true pastors, and successors of the apostles, and therefore cannot signifie any sole, monarchicall, or supreme gouernement of the whole church. Fourthly suppose that Pe­ter were in this place promised to be made the rocke and foun­dation of the church, which as the fathers expound it, was onely in respect of his confession, or of Christ the rocke which he confessed; yet that is no priuiledge, nor matter properly be­longing to Peter, but a common graunt made to all the apo­stles, who in respect of their doctrine, and after a sort, may be termed theEphes. 2. & Apoc. 21. foundation of the church. Fiftly it cannot be shewed, that any gréeke, or latin fathers do so expound the wordes Matth. 16. as if Christ meant to giue to Peter the sole monarchicall gouernement of the church. Let them speake in their owne wordes, and he shall perceiue it to be, as I say. Nay it appeareth by Bellarmine himselfe, that no such matter canne be prooued by the fathers. Sixtly Christ saying to Peter, feed my sheepe, and redoubling his charge thrée times, gaue him not any new authority, but rather stirred him vp to the execution of his office, and sought to draw from him a thrée­fould confession, to answere his former thréefould deniall. And so saith Nazianzen in Orat. in sanct epiph. lumina, and Cyrill vpon Iohn, Lib. 12. c. 44. and Augustin. tract. 123. in Ioan. & de vtilit. poenit. c. 1. & serm. 149. de tempore. Seuenthly the charge of féeding was as well committed to all the apostles Matth 28. as to Peter. Iohn 21. Lastly not one of the fathers doth by these wordes prooue, that Peter was ordeined the mo­narchicall, and sole supreme gouernour of the church. SaintIn c. vlt. Luc. Ambrose saith, That Peter was preferred before all the apo­stles, but he speaketh not of his office or function, but of loue & affection. For speaking of all the apostles, he saith,Ibidem. Simili­ter praedicandi his per totum orbem mandat officium. SaintIn c. Ioan. vlt. Augustine saith onely, That Christ committed his sheepe to be fedde of Peter. But so hée did also commit them to be fedde of the rest of the apostles, when he gaue them authoritie to teach all nations.In c. 21. Ioan. Chrysostome saith, That Christ committed to Peter the care of his brethren: but we may not imagine, [Page 183] that other apostles were carelesse, or had no care committed to them; neither may we imagine, that all are supreme and sole gouernors, that haue care committed to them. Epipha­nius dothIn Anchirat. testifie, That Christ committed his sheepefold to Peter. So do the holy scriptures testifie, that the apostles had all commission to féede Christes shéepe, and to gouerne his folde. But saith our wise aduersarie,P. 101. These wordes, Pasce ouesmeas, were spoken to Peter in preeminence, and highest degree. But SaintDe simplic. Praelat. Cyprian, andC. In nouo. dist. 21. Anacletus, that were wiser then he, make all the apostles equall in power and apo­stolicall dignitie: and the common commission giuen to all doth prooue them equall. And least any might surmise, that the apostles receiued any power from Peter the apostle,Gal. 1. & 2. Saint Paule saith, hée had his authoritie from God and not from man, and Receiued nothing from the rest of the apostles. Most vaine therefore and foolish is all this our aduersaries discourse concerning the supposed monarchie of Peter. But whatsoeuer is to be supposed of Peter, yet that concerneth the pope of Rome, that is more like to Nero and Heliogabalus, then Peter, iust nothing. For he is not the Rocke, of which Christ spea­keth, he hath not the keies of heauen deliuered vnto him, hée féedeth not Christes shéepe, nor liueth in poore estate and con­tempt, nor suffereth persecution, as did the holie apostle saint Peter.

But saith the woordy Warder our aduersarie, All the chri­stian worlde hath made euer this most certaine and infallible deduction; that Christ gaue not Saint Peter these eminent prerogatiues for himselfe alone, but for his posteritie and suc­cessors also, that should ensue him in his seat to the worlds end. As if whatsoeuer Saint Peter had, must necessarily descend to his counterfect successors the popes of Rome. Beside that, the vanitie of this bragge of all the christian worlde, and of the infallibilitie of this collection may appéere in diuers parti­culars. First it is cléere, that diuers of Peters prerogatiues were personall, as to haue his name changed, to bée called Ce­phas, to worke miracles, to speake with toongs, to confesse Christ thrée times, and such other like. And therefore strange it is, that this ignorant fellow durst either talke of all the chri­stian worlde, wherein he is but a stranger, or woulde say, that all the christian world beléeued these prerogatiues of Peter to [Page 184] belong to the popes of Rome. Secondly it can neuer be proo­ued, that Peter had, or that the worlde beléeued, that hée had power to depose kings, to translate kingdomes, to dispence with othes, to grant pardons, to release out of purgatorie, to heare appeales out of all the worlde, and such like points of the popes power. Thirdly, admit Peter had apostolicall po­wer ouer the whole worlde, yet neither was that proper to Peter, nor did any sounde doctor of the church, or true Chri­stian imagine, that whatsoeuer belonged to Peter, descended to the pope of Rome. Fourthly the aduersaries themselues cannot prooue this succession by any such infallible and cer­taine deduction, as is pretended. Wherefore vnlesse this Nod­dy can shew, first that the pope hath succéeded Peter in the ge­nerall charge of apostolicall gouernment, and teaching throughout the worlde; and secondly, that the pope is a true bishop, pastor, and successor of Peter: and thirdly, that neither the bishops of Antioch, nor Caesarea, nor Ioppe, nor Lydda where Peter taught, nor any, saue the bishops of Rome, suc­céeded in Peters seate: and fourthly that the popes authoritie in giuing lawes, in censures, exactions, dispensations, iudge­ments was generally allowed and neuer contradicted: and finally that he still holdeth the apostolike doctrine and faith in­tirely, and admitteth no heresies, nor false opinions in religi­on: vnlesse I say he prooue all this, he is at the end of his rec­koning for the popes authoritie, and sheweth himselfe to bée but a vaine babler, and a foolish challenger, that euen in the midst of danger conueieth himselfe out of the steccato. And I do much woonder, that all true Christians do not suspect this manner of procéeding, and detest the pride and vanitie of this discourser, that leaueth his miserable disciples more perplexed, then before. For he teacheth, that vpon paine of damnation they must subiect themselues to the popes authoritie, and yet when it commeth to the iumpe, he is neither able to iustifie the popes authoritie in making and dissoluing lawes, nor in ordering bishops throughout the worlde, nor in iudging of controuersies, nor authorizing the scriptures, nor in dispensing in cases reserued, nor in deposing princes, nor in raising warres, and handling both the swords, and such like matters. Nay he is not able to prooue, that he is Peters true successour, or a lawfull bishop. He teacheth subiects to rebell, and setteth [Page 185] princes to murder Christians, and blinde papists blindely obey; and yet no warrant can the popes proctor bring, to iu­stifie the popes strange desseines, and dooings.

Onely he endeuoureth in the last end of his pleading for the pope, to shew That this land ought especially to respect the sea of Rome for beeing twise conuerted from paganisme to Christian religion: and that first by Eleutherius; then by Gre­gory the first, which were both bishops of Rome. And here he triumpeth, and thinking that he hath satisfied his reader with an exquisite and delicate dish at the ending of his papall ban­quet; he taketh away the table, and biddeth all his guests Pro­face, and à dieu. But if his readers be not more wary, while they thinke to be fed with holesome meat, they are like to be gulled which googeons. This gull certes in this his catastrophe séemeth to haue no other purpose. For first it is a méere fable to say, that this land was conuerted from paganisme either by the one, or by the other of these two. For Christianity was in England long before Eleutherius time, and stories say, he did onely, and that by his deputies, christen king Lucius. And when Augustine the monke came to the Saxons, the Britons long before that were Christians. Secondly neither did Eleu­therius, nor Gregory preach the faith here, nor giue much aide to the conuersion of the people of this land. Onely Eleutherius sent Eluanus and Meduinus two Britons otherwise called Fugatius and Damianus to king Lucius, and Gregory sent Austin the monke hither. But the Saxons were conuerted by certaine Britons and French, that could speake the Saxon language, and not by Austin, that could do nothing, but hould y^e crosse like a crosier-clerke, whiles others preached. Thirdly albeit this land had béene conuerted by Eleutherius and Gre­gory, yet this is but a personall fauour, rather making vs be­holding to those two, then to those, that succéeded them. To prooue that we owe any obedience to the sea of Rome for that cause, this argument is all too weake. For the church of Rome was first conuerted by those that came from Ierusalem: yet doth not Rome yéelde any obedience to the bishops of Ierusa­lem. Nay they haue forgotten Saint Paul, whome we are as­sured, preached at Rome, and do all depend of Peter. Likewise the Phrysons and Germanes were conuerted by Saxons out of England; yet do they not subiect themselues to the church of [Page 186] England. Fourthly the late popes of Rome haue béene al­wayes beholding to the kings and people of this country. One king gaue the tribute of peter pence: others gaue them great priuiledges and authority; by which meanes they drew out infinite treasure out of England. Bonner In praefat. in lib. de ver. obed. saith, that the reue­nues of the pope out of England were equall to the kings re­uenues. In requitall whereof the popes haueMatth. Paris. sent to our prin­ces either glasses, or feathers, or rotten bones, or paper & lead, and such like toies. Adrian the fourth gaue to our princes a title to Ireland, which he had no power to giue. Innocent the fourth to king Henry the thirdes sonne gaue a bare title to the kingdome of Naples, which cost infinite treasure, & in the end prooued a méere mockerie. Other popes haue shewed thē ­selues alwaies opposite to the English nation, & to the kings of this realme. No sooner had the pope intelligence, that Willi­am of Normandie was purposed to come with a puissant ar­mie to conquer this lande (which coulde not be done without great waste, wracke and slaughter) but héeMatth. Paris. caused his stan­dard and ensignes to bée halowed and blessed. So much did it please him, to heare of an inuasion of our countrey, and so holy a thing did warre and waste of this kingdome séeme vnto him. Another pope did vpholde Thomas Becket and his rebel­lious consorts against king Henry the second, fauored his pro­fessed enimies, and in the end forced him to a most shamefull penance.Matth. Paris in Ioanne. Innocent the thirde thundred out his excommuni­cations against king Iohn, and stirred vp forreine enimies against him. Neither did he euer cease to pursue him, vntill such time as he had made both the king himselfe, and as much as in him lay, all his people tributarie to forreiners. At which when the Nobilitie and people of England repined, the furi­ous pope in great cholerIbidem. sent out his interdictions, excom­munications and curses against them, and neuer ceased to pursue them, as long as he had meanes to hurt them. In the warres, which the kings of England made in France, for the obteining of their right in that kingdome, the popes crossed them by all meanes possible, and declared themselues vtter enimies to our nation, being glad of any calamitie that hapned to vs, and sorrowfull for our good successe. But neuer did anie declare more malice against any of our kinges, then Paule the third against king Henry the eight the Quéenes most noble [Page 187] father, as appéereth by his most execrableD. Sanders de sch [...]sm. lib. 1. bull, which he pub­lished against him. For therein hée doth not onely curse the king, and stirreth vp both his subiects, and forreine enimies against him; but also curseth and banneth all his friends, sub­iectes, and partakers. Their goods hée giueth away for a spoile; their persons hée will haue solde for slaues; and the waste of the whole lande hée woulde haue remaine, as a mo­nument of his holinesses great displeasure. Neither did it con­tent him to prosecute the liuing onely, vnlesse the dead also were throwne out into the fieldes, as vnwoorthy of christian buriall. Such is the charitie of his holinesse towards christi­ans, and his louing affection toward the English nation. Nei­ther was Paule the thirdes fact singular. For in our times Pius quintus, and Sixtus quintus haue published no lesse odi­ous, and scandalous excommunications against her most gra­cious Maiestie, most bitterly cursing her, and all her louing subiects, then their predecessor did against Henry the eight and his people.

Further they haue not onely gone about to trouble this state by rebellions, but also to subuert it by forreineThe plots were taken vp­on Criton a Ie­suite, Throg­morton and others. inuasi­ons. Haue wee not then great cause to honor and loue the popes holinesse, that hath shewed himselfe so friendly to our princes, and nation? Wée may do well also to entertaine such priestes and friers, as come from him, séeing they wish vs no more harme, then the destruction of the prince, the ouer­throw of religion and the state, & the slaughter of our people. Neither haue they any thing in their vowes, but that all our throtes were cut by the Spaniard. Nay when neither by open hostilitie, nor secret treasons and practise they could preuaile against vs, they haue encouraged certaine railing and scurri­lous companions by infamous libels to defame her Maiestie, to raile on her chéefe Counsellors, and to dishonor all our na­tion, and those especially that haue shewed themselues most forward in dooing God and their countrey seruice. This pra­ting companion sheweth himselfe verie spitefull, albeit hée woulde dissemble it. Sanders, Rishton, Allen, Ribadineira and others haue published cart-lodes of slanders and lies against the Prince, the Nobilitie, and diuers other honest men.

Finally beside these wrongs and disgraces, which con­cerne [Page 188] matters temporall, the popes of Rome haue gone about to wrong vs in matters spirituall, which concerne the saluati­on of our soules. For they haue not onely sought to depriue vs of the worde of God in our mothers language, of true faith and doctrine, of the sincere administration of the Sa­craments, and of a true ministerie according to Christ his in­stitution: but also in lieu thereof to establish the idolatrous worship to stocke and stones, of angels, of saints departed; and to bring into the church the abomination of the masse, togi­ther with manifold superstitions, impieties and heresies. And for this cause they haue secretly sent into this lande diuersIt is thought, that aboue 400. of them, are di­spersed in diuers corners in Eng­land. troopes of massing priestes and friers all marked with anti­christes brand, to seduce simple people, and to draw them to superstition, idolatrie, and heresie. Wherefore let all true chri­stians, and true harted Englishmen open their eies and be­ware, that they be not oppressed both with spirituall and tem­porall bondage and slauerie. This is it which the popes of Rome entend, and haue by so many practises laboured: this is also the drift of this glauering parasites discourse. This the merchants of Babylon, and slaues of antichrist, which secret­ly lurke in diuers corners of this lande watching their opor­tunitie, do wholie purpose. But remember that you haue faire warning.

CHAP. VIII.

LOth I am and very vnwilling, where the different betwixt vs and the Spa­niard hath béene so long in deciding by blowes, to begin any long contention about words & termes. It is a cōmon saying, words are light as winde, and men of action, in wordes commonly vse least ostentation. Beside that, I [Page 189] holde it no good course to set out inuectiues against princes, and especially such, as are now departed this life, and haue re­ceiued their guerdon, whether they haue done good or euill. The popes and their parasites take to themselues libertie in infinite slanderous pamphlets to disgrace all men opposite to their faction, neither sparing prince nor priuate person, liuing nor dead: but all honest men detest this frierlike fashion. I thinke it also a vaine thing, to recount matters formerly past, that concerne vs little or nothing.

But yet seeing this pratling and busie felow our aduersa­rie will néedes haue the Spanyards and their late king the subiect of this encounter, and like a fugitiue traytor sticketh not to aduance them aboue his owne nation, and to pleade their cause against his owne prince and country; I am con­tent thus farre to reason of them, as that men may learne how farre to trust them, and vnderstand, that we haue no reason either to feare their force, or to yéelde them any superiority, or to thinke better of the Spanyard, then of our owne nation. Lastly least any might suppose our aduersary to haue spoken wisely and learnedly, I will briefely runne ouer his discourse, and note the leudnesse, and vnsufficiency of his pleading. His vnnaturall and vnkind dealing against his prince and nation, before which he taketh on him to preferre the Spaniard, I néede not to note, for it is too too apparent, and sufficientlie knowne to any, that will take paines to read ouer his idle dis­course.

The time hath béene, when the English and Spaniardes did well agrée, as appeared not onely by mutuall trade and conuersation of both nations one with another, but also by di­uers publike contractes and leagues made betwixt them. Sometime the kinges of England matched with the house of Spaine, and sometime the Spanish kings haue had their wiues out of England; and both of them estéemed much of the amity eache of other: albeit the Spaniard hath béene more happy to receiue more profit of this coniunction with Eng­land, then our nation by our matches and linking with the house of Spaine. For by the aide of our archery the Spa­niardes diuers times haue obteined victory against y^e Mores: and Don Pedro king of Castile béeing expulsed by his subiects; by the blacke prince, and the English forces was restored to [Page 190] his kingdome. Neither could Ferdinand king of Spaine so ea­sily haue possessed the kingdome of Nauarre, had not the for­ces of English sent for his aide by king Henry the seuenth distracted the French so, that they could not come in time to succor their friends distressed. Contrarywise king Edward the first matching with y^e house of Castile receiued smal aduance­ment, as is declared in the chronicle ofIn Henric. 3. Matthew of Paris: and king Henry the seuenth matching with Catherine of Spaine, presently lost his sonne and heire. The same woman also béeing maried afterward to king Henry the eight, was like to haue caused great trouble both to the king, and this realme, vpon the dissolution of that vnlawfull contract; if the kings vigilancie and magnanimitie had not surmounted the same.

Great friendship likewise hath béene betwéene our kings, and the dukes of Burgundy, of whome the late kings of Spaine are lineally descended: betwixt the English nation, & the people of the low countries depending on the house of Burgundie. The nations by mutuall trade reaped great profit each of other. The princes by the aide and countenance each of other were much strengthened against their common ene­mies. Charles the fift in his time much estéemed for his wise­dome, did make so great accompt of our nation, that he chose Mary Quéene of England, as a fit match for his sonne Philip, to whome he left all his dominions; and dying, gaue his sonne this speciall charge, that he should neuer breake with Eng­land, nor loose the fauour of our nation. He did wisely consider our strength by sea, and what aide we were able to afford him béeing friend; and what hurt we might do vnto him, if we con­ioyned our forces with his enimies.

Much it were to be wished, that the frendship of the Spa­niard had béene as profitable to the English nation, as the friendship of the English was to the Spanyard. But then we should not haue lost Guines and Caleis by this coniunction, nor béene spoiled of the remainder of the ancient conquest of our ancestors in France by his meanes; neither then should the English for his pleasure haue béene intricated with the warres with France. Howsoeuer the same ought to haue béene profitable vnto vs; yet for our goodwill a man would neuer haue thought, that we should haue reaped displeasure [Page 191] and wrong.

Yet we sée, what is come to passe. This league of friend­ship is broken, and all ancient good offices doone by our nation to the Spaniard quite forgotten. King Philip when her Ma­iestie came first to the crowne, forgot not onely the bond of al­lyance with her sister, but also his fathers charge. In the trea­ty of peace betwéene France and Spaine, heGuicciardin de paesi bassi. forsooke his sister and left her to shift for her selfe; and that also in a war, which himselfe had begun. Not long after, at the solicitation of pope Pius the fift, he became our professed enimie, and sought the destruction of her Maiestie.Girol. Catenae in vita Pij Quinti. one saith, that to secure his domi­nions in the low countries, he determined to aide the rebelles in the north, and to ouerthrow the Quéene.This record of Pius his negoti­ation with king Philip, doth ouerthrow all Philopaters calumniation. Non potendo assicurare i suoi stati di Fiandra con miglior mezzo, che con l'abbatimento de quella reina. Both Pius the fift and he conioy­ned their forces and counsels together to do vs hurt, determi­ning vnder the conduct of Chiapin Vitelli to send ouer aid to the rebells in England. Hauendo commandato saithIbidem. Catena, Il re catholico, che dalla parte di Fiandra si mandasse in Inghil­terra vna quantita di gente armata sotto la scorta di Chiapin Vitelli, & Pio quinto rimessa grossa prouisione di denari, &c. When the Duke of Alua made some stay of the execution of the kinges commaundement, the king againe sent him ex­presse word, that notwithstanding any difficulties, or conside­rations whatsoeuer, he shouldIbidem. aide the rebelles of England, which he termed, His friends. Nuouamente il rè gli comandò, che non ostante qual si volesse difficultà, ò consideratione, se­guisse l'impresa d'aiutar gli amici d'Inghilterra, & gli mandò appresso la persona di Ridolphi, & denari per l'esse quutione. Yea and with such affection did he prosequute this matter, that when he saw his purpose tooke no effect, he wept for sorrow. E'lre Catholico saithIbidem. Catena, ne pianse alla presenza del Cardinal Alessandrino. By this therefore it appeareth, that all loue of that king to her Maiestie, which this philippicall pa­rasite so much pretendeth, was altogether extinguished, and al bondes of alliance and friendship vtterly broken: and that by king Philips Andreas Philopater his slanderous re­port to the con­trarie is refuted by Pius Quin­tus his letters. default first.

When secret practises of rebelles preuailed not, the king prouided a nauy which his flatterers called inuincible, and a great force and army of land souldiors, determining with fire [Page 192] and sword to inuade this realme, & by fine force to dispossesse her Maiestie of her crowne. What successe his enterprise had, the world knoweth, and therefore we néede not here report. His inuincible nauy was well beaten and scattered; his soul­diors and mariners for the most part either were slaine, or ta­ken, or dyed of want and misery; and the mightie monarke of whose Potent force our aduersary maketh such crakes, was ouercome by a woman. But whatsoeuer the succsse was, it appeareth, that this was no brotherly part, thus to inuade her Maiesty; nor any point of a catholicke and Christian king, to oppugne peacible Christians for the profession of true catho­licke religion.

Nay albeit this great losse and shame, might haue forced him to acknowledge Gods iustice and powerfull working against him, and caused him to surcease his cruell persecution against Christians; yet did the same worke nothing in his hard hart; nor coulde hée be induced to giue ouer his former desseignements so long as breath lasted. anno 1594. being ve­rie weake, and for some daies spéechlesse, theThis was written out of Spaine. first wordes which he vttered after he came to himselfe were these, Is the adelantado gone for England? So much was his head trou­bled about that voyage. His friends also report, that he should say, that hée woulde sell his siluer candlestickes, and the rest of the furniture of his chappell, before hée woulde giue ouer the warres against England. And I beléeue it to bée true, séeing notwithstanding diuers repulses and infinite losses anno 1588. 1594. 1595. and 1599. hée neuer gaue ouer vn­till such time, as hée gaue vp his spirite, and yéelded to nature.

The papistes do excéedingly commend his zeale in popish religion, or rather his great hatred against the professors of true religion. So earnest he was in this cause, that he spared not his owne onely déere sonne, for that he was thought to fa­uor that truth which we professe. E cosa molto notabile, saithIn vita Pij 5. Gierome Catena, Ch' el re facesse sacrificio della sua carne, & del suo sangue à dio. Et Pio publicamente commendò la Chri­stiana & catholica mente & religione di lui dicendo; quia pro­prio filio non pepercit. Albeit his sonne Charles was a prince for his yéeres of great excellency, and then the onely sonne of his father, and the hope of his succession; yet did not that mooue the fathers hard hart to pity, but he made him a sacrifice for the [Page 193] good of the Romish clergie: and pope Pius did highly extoll this fact comparing king Philip most impiously and blasphemously to God almighty, that gaue his sonne to be sacrificed for the redemption of mankind. But to forbeare now to speake of the popes blasphemy, and to speake of the Spanyards malice, it is very apparent, that king Philip, while he liued, professed him­selfe an enimie vnto all that professed true and catholicke reli­gion; and especially to her Maiestie, that hath alwaies accor­ding to her stile declared her selfe to be a defender of the faith, and a principall maintainer of the professors of true religion, and all true catholickes.

He hath also shewed himselfe an enimy to our whole nati­on, entending with force to subdue vs, and by all meanes to trouble vs. He hath taken manyIn the em­barguo anno 1586. honest men of our nation prisoners, and confiscated their ships and goods without anie lawfull proclamation of warres. Hée hath suffred diuers of Her Maiesties subiectes to bée murdred by the bloody Inquisi­tors, contrary to all iustice. Neither haue the rebels attempted any thing against the state either in England orIacobo Geral­dino Cantabro­rum ac Galleco­rum manum concessit. An­dreas Philopa­ter p. 134. Ireland, but by his knowledge, abettement and procurement.

The whole Spanish nation also hath drunke very déepe of that cup of hatred, which the pope hath filled to their king. Don Iuan de Austria, while he was gouernor of the low coun­tries, did neuer cease toThis was a part of Esco­uedoes negotia­tion, at his go­ing into Spaine. perswade his brother, to transport an army into England, & here to make wars. The duke of Alua before that was likewise desirous, that his sonne might passe with forces into England for the aide of the northren rebells. And that of long time hath béene a common argument for priests and friers to handle in their sermons. They haue alsoThese par­dons were found vpon diuers Spaniards ann. 1588. preached indulgences and remission of sinnes, and offred the same to all, that would fight against vs, accompting it percase meritorious to kill any of our nation. If their iourney 1588. had succéeded, either they had killed our people, or made slaues of them to worke in their Indian mines, or to rowe in their gallies, or else to do other base and seruile worke▪ our goods they had already swallowed in their hope, and meant to haue deuided the land amongst them, and to haue raigned here like great conquerors. And albeit at that time they had no good successe, yet haue they not giuen ouer their hope, nor ceased to take all opportunities to worke vs either dishonor, or [Page 194] domage.

I omit to speak of the wrongs they haue done to particulers, albeit many & gréeuous; for that our dispute is about the dispo­sition of the Spaniardes to our whole nation. And yet many particular wrongs, and actes of iniustice & crueltie doe argue a great hatred to the English in generall. But to forbeare to speake of particular actions, and of generall attempts former­ly passed, it appéereth they meane not thus to giue vs ouer. For out of Spaine there come priestes and others daily to practise treason against her Maiestie and the state. It is not long, since Squire was executed for a most horrible treason plotted in Seuile. Neither can the shamelesse & impudent de­nials and cauils of Iesuites and priests which they make at the processe against him, either make that vndoone which is done, or qualifie so foule a fact. Nay admit the poore fellow shoulde erre in some circumstance, yet no reason can be allea­ged why hée shoulde accuse and charge himselfe in a matter that concerned his life, wrongfully. And to the entent there may bée a succession of traytors and conspirators which may make the way more readie for their intended inuasions and conquestes; at common costes they maintaine two Semina­ries of English fugitiues and traytors. I know they pretend planting of popish religion: but if that were their onelie marke they aime at, why dothTestified against him by priests in their memorials. Parsons cause euerie one of them that come for England to take an oath, that they shall to their vttermost power prefer the Infantaes of Spaines ti­tle to the crowne of England? Is this no point of treason? And doth not this flowe from some purpose of the Spaniard against our countrey and nation?

To make our nation hatefull, Ribadineira a certaine ri­baldly frier hath published a most odious discourse of schisme in Spanish, wherein hée omitteth nothing that may procure vs dishonor or hinderance.

And yet these are the men, whom our aduersarie com­mendeth and defendeth, and vnto whom Cardinall Allen, Ro­bert Parsons, and other Iesuites and priests, that lurke among vs, haue vowed their seruice.

Great reason therefore hath our nation, where so violent enimies séeke to hurt vs, and so malicious traytors endeuour to ensnare vs, to watch and looke about. Our aduersary crieth [Page 193] peace, peace, but war is in his hart. hée may tell vs as long as hée listeth, that the Spaniards are our good friends, and meane vs no hurt at all. But if wée list to arme our selues, and pre­uent their malice; wée may assure our selues, if God be plea­sed, that they neither dare fight with vs, nor can bée able to hurt vs. These double toonged traytors pretend good dealing, and vse many kinde wordes, as if they loued their coun­trey. but who can trust them, that are so néere linked by oath, friendship, and opinion to publike enimies? Finally now the Spaniardes and other publike enimies séeme to haue laide aside their armes: but yet it is not safe to trust them. After great calmes oft-times arise great stormes. We must remem­ber that king Philip the second was alwaies ready to execute the popes command, and was still set on by the Iesuites,Acosta in his booke of the new world calleth it, Praeclarum Ze­lum in expug­nandis & de­bellandis fidei (Romanae) ho­stibus. in praefa. ad Philip. and commended for his zeale in oppugning the enimies of the Romish faith. The whole Spanish nation is also much deuoted to popish religion, and very ready to execute the popes commandements.

Wée must also consider that it is no argument of a disposi­tion to peace, that such great forces of men are continually le­uied throughout most of the parts of Spaine and Portu­gall; and that such numbers of ships of warre are either made of late, or in making, as wée haue not heard of manie yéeres before; and that such care is had of prouisions of corne, wine, munitions, and other things necessary for the wars, as is not vsual. I confesse, that by reason of the kings large domi­nions, and great occasions and affaires, these prouisions are necessarie: yet vnlesse hée had some extraordinarie purpose, neither woulde his prouisions be so great, nor should his men march toward Lisbone and Coronna, nor his Magazins bée dressed in those parts, that looke hitherward.

Further it woulde not be forgotten, how much it gréeueth the Spanish nation, that they haue béene disturbed by vs in their trade to the Indies, and pursued by our shippes euen to their owne doores. The enterprises also of Portugall and Caliz are no small corrosiue to their hautie harts. And no doubt they sée, how that to secure their Indies, and their owne countries both of Spaine, and Flaunders, and the partes adioining, they haue no meanes, but by making warres vpon vs.

But suppose the Spaniards shoulde neither respect their profite, honor, nor safetie, or that they woulde by conclusions of peace prouide for themselues, and their owne indemnitie: yet what assurance can wée haue, either that any peace will bée concluded, or that it will certainly bée performed, when the SpaniardsPope Pius 5. and Sixtus 5. excommunica­tions take hold of them, if they should. dare not once treate of peace with vs, being ex­communicated by the pope, without expresse licence; nor may performe their grants further, then shall please theThe canonists giue him power to dispence with oathes and dis­solue contracts, and he chalen­geth that po­wer, as may ap­peere by Paulus 3. his bull a­gainst k. Henry the eight. pope? Is it likely, that the pope will suffer the very foundations of his authoritie to bée shaken to gratifie vs? Or will he reuoke so many sentences of excommunication and decretals, as haue béene made against her Maiesty and her subiects, that we may now enioy a firme peace? When was euer any such thing done? Nay the popes authoritie standing in many places, how can any such matter bée done? If then the pope cause his Iubiley and indulgences to bée preached and published in Spaine against vs; and if hée offer full remission of sinnes to all, that will take armes, or send foorth soldiers against Eng­land, do wée not thinke, that there will bée a great stirre in Spaine? Do wée not know how much the Spaniardes are addicted to these opinions, and how they beleeue that the pope hath Saint Peters keies and power either to send men to hea­uen or to hell? Great reason therefore had our good knight, hearing of great preparations made in Spaine, and combina­tions ofThere are troupes of them sent ouer into England daily. popish priestes dispersed euery where in England, and considering the state of both nations, to giue the alarme to his countreymen, and to exhort them to prepare themselues to resist so great and violent an enimie, as ment the vtter sub­uersion of the state, and the destruction of our most déere coun­trey. Neither had our aduersarie any reason to take this in dudgeon, or to mislike their forwardnesse that armed them­selues vpon their princes cōmandement, & resolued thēselues to fight for their prince, their countrey, their religion, their li­berty, their lawes, their wife, their childrē, their friends, their goods, and whatsoeuer they now enioie by this gouernment; but that hée declareth himselfe a traytor to his prince and countrey, and an vtter enimie to true religion, and that hée hath renounced all affection toward his nation, to ioine him­selfe to Spaniardes, Italians, Mores and barbarous people culled out of diuers countries, and thought fit to be emploied [Page 195] in this seruice against vs. Neither woulde hée haue declared so much to the worlde, had hée not well answered his name, and shewed himselfe a Noddy, not knowing how euill it be­séemeth him that ioineth with publike enimies, to pretende loue and friendship to his owne nation. And therefore, albeit peace bée a gladsome matter, and much to bée desired; yet wee haue no reason either to harken to this trecherous friers tale, or ouer farre to trust to parlies or offers of peace made by the Spaniardes. Oftentimes swordes may bée couered vnder branches of laurell. But this our superiors will looke vnto, whom it specially concerneth; vnto whose care I report me. This is sufficient to shew, how little wée are to trust the Spa­niard, whom our aduersarie so much aduanceth.

Now it followeth, that I shew briefly, that we haue lesse cause to feare him, then to trust him: which may euidently ap­péere by these particulars. First our soldiers giue no place to the Spaniards, if they may méete them vpon equal termes: as experience & triall in diuers encounters doth plainly declare. It is not long since our troops encountring them hand to hand betwixt Ostend and Newport gaue them a greater foile, then they haue receiued within our memorie. The effects do plain­ly shew it, séeing they haue béene quiet euer since. Our mari­ners are without comparison better men at the sea, then theirs, and more able and skilfull in managing of their ships, and better do they vnderstand the nature of these seas, and the situation of Ilandes, portes and harbors in these partes, then the Spaniards.

Our ships are better of saile, and better accommodated for shot and great ordonance, then those of the Spaniards. And being assisted with the fléete of our associates of the Low countries, farre superior to any fléete in the world.

If the Spaniards come into these seas, we haue both the seas, the harbors and portes fauorable, and may haue present supply of any thing wée want; which they being farre from home, cannot looke nor hope for.

If the Spaniard come into these seas, hée cannot long continue héere without encounter, nor depart at pleasure, the windes being commonly southerly and westerly. But if our fléete should go into the Indies with any strength, they might either take any Iland or porte, or saile along the coast, and re­turne [Page 196] with more commoditie.

They can winne little by vs, but blowes, for that our ri­ches are not great, nor easie to bée come by. But if in the In­dies or in Spaine we ouercome them, our spoile cannot choose but be great, their trade being for golde, and siluer, and things of great value.

If any suppose the Spaniard to be inuincible, considering our want, and his aboundāce of treasure; he must thinke first, that as his reuenues are great, so his imployments are many; and that he wanteth oftentimes mony to pay his souldiors, and set his ships to sea. Nay he wanteth mony to pay his debts, and defray necessary charges: insomuch as king Philip the second was cōstreined to playAnno Dom. 1575. & 1597. as appee­reth by the re­cord of his pro­clamations. bankeroupt twise or thrise in his time; and his souldiers for want of pay haue beene for­ced to rauage the country, and to mutine against their com­maunders.

Secondly albeit we want the Indian mines; yet we want not meanes both to pay our souldiers and mariners; nor to furnish them both by sea and land; nor canne want sufficient prouisions of all sorts, if we list to establish a certaine course of procéeding for the continuance and maintenance of the warres.

Thirdly it is not mony that fighteth, nor hath principall vse in warres, but men, iron, munition and necessary prouisi­ons. Neither do monyed men spoile the poore; but the poore ar­med souldier, maketh a spoile of him, that is rich in mony. Lastly as princes and states, that haue great store of treasure haue meanes by their hired souldiers to make warres abrode, and hardly canne be ouercome that way; so are they weak, and vnable to resiste, if they be strongly affronted and set vpon at home, where their treasure lyeth, and their hired souldiers cannot be found. Which appeared by the example of the Car­thaginians; and may appeare by the Spanyardes, if wee please.

Now, our cause is farre more iust and honest, then the Spaniards.In primis spec­tat, vt pacatè tantum & sua­uiter viuat. Andreas Phi­lopater p. 14. Her Maiesty & her people neuer desired any thing more then peace: they desire nothing more then wars. We, if y^e Spaniard shall come against vs, shall fight for our country, our liberty, our lawes, our religion and conscience: they come to spoile vs of al these, and fight for the popes pleasure, and for [Page 197] that religion, of which they haue noStapleton praefat. in prin­cip. doctrin. relect. further assurance, then the popes word. Her Maiestie neuer wronged the Spaniard: nay she hath not taken that, which lawes of warre, and all na­tions did giue her. When the shippes, that carried mony to pay the souldiers in the low countries, that were prepared against her, and her country, were brought into her ports, and gaue her good meanes to helpe her selfe against her enimy; yet was she content to restore the mony to the king. When the Ilandes of Azores were offered into her handes, yet did she refuse them. Nay she would not accept of Antwerp and a great part of the low countries, that offered to submit them­selues vnto her, béeing alwaies vnwilling to intricate herselfe with vnnecessary warres. Yet was she assured, that this was most lawfull, and would be a certaine meanes, both to bring the Spaniard to any conditions, and to make the warres far from home, and vpon other mens charges. Nor in assisting them of Holland and Zeland hath she doone any thing, but af­ter she had attempted all other meanes, and was forced to take this course by necessity for her owne safety. But the Spa­niards haue sought matter of quarrell against her, and offered her and her people infinite wronges. First king Philip ha­uing intricated our nation with the French about his quar­rell, lost Caleis, and abandoned the English in his treatie of peace. Anno 1567. when we thought he had continued our friend, at the solicitation of the pope, heGirol. Catena in vita Pij 5. It may also bee gathe­red out of the aduersaries dis­course in An­dreas Philopa­ter. determined to make warre vpon vs. Afterward he encouraged and holpe the rebels of the North: and determined to aide the earle of Desmond in Ireland. Anno 1588. he made open warres vpon vs, and ne­uer since hath ceased to molest vs. Nay when he could do her Maiestie and her people no other harme, he hath suffered San­ders booke of schisme, and diuers other most rayling libells to be published by Ribadineira and others to the dishonor of our nation, our princes, and gouernours. Finally Lopez, that was executed for attempting to poyson her Maiestie,See his con­fession and the actes of the pro­cesse against him. confessed that he was hired by Ibarra, the Count of Fuentes, and diuers of the kings agentes, not without the kings priuity, as was prooued by the deposition of Manoel Lois, and Stephen Ferrei­ra, and diuers other circumstances. Séeing then we haue such meanes to make warres, and so iust a cause to vndertake them; why should any eyther doubt, or feare to encounter [Page 200] the Spanyardes, especiallie if they will néedes be quarrel­ling?

But to surcease to discourse of the valour of the Spaniard in the warres, and of his puissance, or rather weakenesse both by sea and land; let vs a litle consider him in his other parts and qualities, and sée whether he deserueth such extrauagant commendations, as N. D doth heap vpon him, and what rea­son he hath to aduance the Spanyard so highly, and to debase his owne nation. Our aduersaryP. 106. commendeth the Spa­niardes For their religion, their labour in preaching and win­ning soules in the Indies, their learning, their morall vertues; and forgetteth not to praise them for their country, which he calleth Rich, fertile, and potent. But if these be the points, that he meaneth to stand vpon; he will hardly perswade his Rea­der to affoord him any assent or credit. For the religion of the Spaniard is not catholike, as we shall easily prooue, when we come to speake of catholike religion. Nay few of that nation know any religion, but are ledde by the noses by the pope and his priestes and friers, receiuing for truth whatsoeuer they teach, though neuer so false, & not knowing the very grounds of Christian faith, though neuer so true. Our aduersary kno­weth, that the Spaniard is saide to account it but a Peccadillo or little fault, not to beléeue in Christ, and euery man may sée, they haue no right faith, that receiue all the popes decretalles for true religion.

In the Indies their disorders haue béene so great, that the barbarous people do beléeue rather any religion, then that of the Spanyard. Bartholomew à Casas a fryer, and Hierome Benzo shew, that where in Hispaniola there were thrée milli­ons of people at the first arriuall of the Spanyardes there, they shortly by their pious and vertuous gouernement, brought them to the number of 300. So great was their slaughter and cruelty.Histor. Indiar. Hierome Benzo saith, that all the reli­gion the Indians haue, is to make the signe of the crosse, and to heare a latin masse, which they vnderstand not; and to per­forme such like ceremonies.

And if hée will not beléeue me, yet hée may not with anie reason refuse the testimonie of Ioseph à Costa a Iesuite, who of purpose writeth a storie of the new worlde, and declareth how the Indians haue profited in religiō He sheweth that the [Page 201] Indians are so vnwilling to be baptized,De procuran­da Indorum sa­lute lib. 6. c. 3. That the Spaniards haue baptized many against theit wils: whereby baptisme Is made a mocke among them. Speaking of Christian religion in the Indies, hée saith their knowledge is small, and so offred to them, that it is either refused easily, or easily lost.Ibid. lib. 1. c. 2. Notitia quaedam vel ten uis offertur, vel ita offertur, vt facilè repudie­tur, vel ita recipitur, vt mox perniciosiùs deseratur. HeLib. 1. c. 14. saith, They are like the Samaritanes, that worship god & idoles both togither. And againe,Ibidem. Simulatoriam Christianitatis speciem praeferunt, non colunt (deum) seriò, nec credunt ad iustitiam. A costa lib. 4. c. 15. Their priests and teachers hée chargeth to be giuen to coue­tousnesse, dicing, hunting, concubinage and luxuriousnesse. And this is that goodly conuersion of millions of soules of which this personate N. D. so much braggeth: and of which the pope doth séeme so studious and desirous. But if hée were indéede desirous to winne soules to Christ, and not gaine and glory to himselfe; why doth hée not séeke to conuert the Greci­ans, Asians, and Mores that are hard by him, and which through his ambitious quarrels about his superioritie haue beene oppressed by the Turkes, and abandoned by the princes of the west empire? Doth it not appéere, that where Christian princes rule with their sword, hée entreth there into the peo­ples closets with his counterfeit keies or rather picklockes; and that hée neither can do any thing in countries oppressed by infidels, nor is so willing to winne soules, as to establish his authoritie, and to séeke gaine?

To returne to our purpose: In schoole diuinity diuers fri­ers I confesse séeme well studied: neither are the Spaniardes ignorant of other humane artes and learning. Yet neither is the number of learned men great, nor their learning singuler. Their priests for the most part are ignorant both of tongues and of the grounds of religion. Their common people know almost nothing, and scarce canne say their Credo, pater noster and aue maria. but admitte they canne say the wordes; yet are they ignorant of the sence. Their morall vertues we will exa­mine, when we come to speake of particulars. It should séeme they are not many, when their aduocate mentioneth none.

Finally it is but a simple praise to dwell in a rich and fer­tile country. For so the Indians, and Cananites should de­serue to be preferred before the Spaniardes. For no country is [Page 200] richer in gold, then the Indiaes. And in time past the land of Canaan flowed with milke and hony; and that is cléerely te­styfied of it in holy scripture.

But were it, that the Spaniardes deserued commendati­on for their religion, and their zeale in preaching the truth and other vertues; yet hath our aduersarie no reason to despise his owne nation, or to preferre the Spaniards before vs. For héere true religion without mixtures of poperie is embraced, and the same so generally taught, that none can be ignorant, but such as like the adder, that stoppeth his eares, refuse to heare Gods worde, and to vnderstand the truth. The number of learned men among vs is greater, then among the Spa­niards, proportion for proportion; neither to abridge this idle dispute, shall N. D. finde, that our nation either in morall vertues, or naturall endowments, or supernaturall graces is inferior to the Spaniard, or ought to yéeld to him in any thing; saue in this, that hée hath better happe to encounter with En­glish traitors to flatter the Spanish nation, and we no Spa­niards, or fewe, that will take on them to set foorth our due praises.

It resteth now that wée examine the particulars, of our aduersaries pleading, according to the course which before wée haue proposed to our selues. Not that any great matter doth result of the whole summe, but that wée may at the least, gather a summe of our aduersaries fooleries and trecherous purposes.

In the beginning of this last encounter héeP. 103. telleth vs That there remaineth yet another bickering about the Spa­nish king and nation. Hée shoulde also haue told vs, against whom this bickering, made as it shoulde séeme by the shadeThat is, of a glasse of wine. d'vn bicchier di vino, is entended. but that is apparent by the discourse ensuing. for it is wholy against his countrey and nation. So then, this champion commeth out in his Spa­nish ierkin, to fight for Spaniards, and against his owne nati­on. May we therefore (thinke you) safely trust him, that ta­keth on him to speake for publike enimies against the safetie and state of his countrey and countrey people? Well let vs sée what this champion hath to say for his clients.

First héeIbidem. saith, That a man must speake moderately of his enimie, and that we must not lie, nor faine reproches, no not [Page 201] of the diuell himselfe. So hee maketh a faire entrance into his matter, comparing the Spaniardes to the diuell: then which course nothing can be more reprochfull to his clients. Hée may be glad that the Spaniards vnderstande him not. Otherwise they woulde make him know, that they are not to be compared to diuels. But to let that passe, and to grant, that a man must speake moderately of his enimie, yea of the diuel; yet hath not hee obserued that moderation in speaking either of friendes or enimies. For hée flattereth his friends grossely, and raileth against his enimie most odiously and despitefully. Nay hée raileth against his liege prince, and such as haue shewed themselues to be her most faithfull subiectes, and prai­seth her greatest enimies, albeit if hée were a true man, hée woulde haue done neither. In the libell against her Maiesties proclamation of the yéere 1591. published by him and Cres­well vnder the name of Andreas Philopater, vnder the title he placeth this sentence, Vidi mulierem ebriam de sanguine sanc­torum: as if shée were drunke with the blood of saints. HéeScelus sceler nectit. p 6. saith Shee added wickednesse to wickednesse, and vseth wordes not to bée vttred against so gracious a prince,P. 11. libr. Romae excus. com­paring her to Maxentius, Iulian, Costantius, Decius, and Nero. Hée disgraceth her in her parents and stocke, and saith what his malice can deuise against her.

The like course hée taketh against her principall Counsel­lors,In praefat. ac edictum. accusing them of fraud, crueltie, rapines, impietie, and most hainous crimes. Against the earle of Leicester and the Lord Treasurer that dead is, hée hath published whole volumes of reproches in two seuerall libels, entituling the first Leycesters common-wealth; and setting out the second vnder the name of, Causes of supposed feares, &c. Neither hath any railing libell of late come foorth but he hath had some finger in it. Furthermore as the former bookes are full of rai­ling and reproches, so they want no prouision of lies, and vn­truthes. Hée saith inAndr. Phi­lop. p. 121. Philopater, that King Philip did thrise deliuer the Lady Elizabeth out of trouble; and cannot prooue once. And that king Philip denied the rebels aide, which Pius quintus the pope his grand master controlleth. He repeateth diuers slanders out of Sanders and Genebrard, and can write nothing without lies.

In this treatise, which wée haue now in hand, albeit hée [Page 204] séeme to professe Warding and fensing; yet hath he no fence to kéepe his toong from lying. And yet they say hée lieth verie closely; yea and falsely too. Such is his excellencie in both fa­culties, that a great question may be made, whether he raileth or lieth more impudently and starkely. Do you not then take him to bée a fit man to giue precepts of modestie and true dea­ling to others, that hath nor modestie, nor truth, nor reason in his owne dealing? And may he take vpon him to censure others for rayling, libelling, raging, lying and facing, that in lying and libelling hath surmounted, not onely Lucian and Rabelays, but also all his owne companions of the societie of his firie father Ignatius?

As for his aduersarie, hée hath not spoken any thing, that in equall iudgement can be thought to sauour of immodestie. For albeit hée seemeth to charge the Spaniards with Oppres­sion and tyrannie, and saith, that they are Proud, ambitious, bloudie, rauening, and cursed of God: yet his intention was not to touch the whole nation, in which no doubt there are many ciuill, religious and honest men, and of great woorth, especially when they come to the knowledge of the truth; but diuers of them indefinitely, and such especially, as came in the popes seruice, to execute his wrath and displeasure against in­nocent Christians. For against these doth hée direct his dis­course, and against them doth hée animate his countreymen to fight, séeing their purpose is to destroy our countrey, and with crueltie to establish both a false religion, and an absolute ty­rannie. Neither coulde hée vse more gentle termes, conside­ring the insolencies of the Spanish forces in these cases, and the tyrannie of their gouernment. The ambassadors of the citie of SienaNatal. Comes [...]istor. lib. 6. say, That the gouernment of the Spaniard in the kingdome of Naples, and other places of Italy is so rigo­rous, that the countrey people desire to liue rather vnder the Turke, then vnder the Spaniard. And this by infinite insolen­cies, and actes full of iniustice, and crueltie, for manie yéeres exercised by the Spaniards in theBartholomeus casas. Indies, in theBelgica hist. Meterani. Low countries, and lately in the countries of Iuliers, Wesell, Monsterland and places adioyning, may be verified. Our an­cestors were woont to say they were crabbe faced, and woorse natured. Vultu despicabiles, moribus detestabiles, as Matth. Parts testifieth. And if antichrist, and these that receiue his [Page 205] marke, and worship him, be cursed and miserable; then are the Spaniards, that are so willing to execute the popes most irreligious and vniust commandes, most miserable, and haue a great curse hanging ouer their heads.

But faith our fencing warder and bickerer, The Spa­niards are hated for their catholike religion especially, and next for their virtue and valor. He saith also, that the like hap­pened to the English, when they were Lords of France for the most part; and to the Romaines, when they ruled a great part of the world. But why should he seeke for new supposed causes, when the true causes and reasons are so well knowne, and so violent and all sufficient? Beside that it is well knowne, that the Neapolitanes, Milaneses and Portingals do not hate the Spaniards for their religion, but for the causes for­merly declared. Neither do we maligne the Spaniards for their catholike religion (for we know that their religion is not catholike) nay we do not hate them in regard of their false re­ligion, which they hould, but rather pray for them, and pittie thē: but we haue great reason to suspect their encrochements, and to detest their ambition, iniustice, rapines and tyranny. How they may be called Fortes, or valiant, I report me, séeing as Philosophers hould,Fortitudo est virtus pugnans pro iustitia. Fortitude is a vertue striuing for iustice. Lastly he offereth great wrong not onely to the Ro­maines, but also to the ancient English, to compare the Casti­lians vnto them. For neuer was the Romaine or English go­uernement like to the Spanish, nor canne these two famous nations well bee compared to the inhabitantes of Casttle, Granada, Valentia and Arragon, that vntill of late were a pooreMatth. Paris in Henr. base people, and for the most part nowe consisteth of Gothes, Vandales, Mores, Maranes and Iewes, which haue surmounted and deuoured the auncient inhabitantes of Spaine.

He telleth vs also, That it is no reason, albeit some Spa­niardes be found to haue those vices, which Sir Francis impu­teth to them, that all the nation should be charged with them. As if either he, or any other did suppose all Spaniards to be of like vitious humor. No, Sir Francis doth onely charge Spa­niardes indefinitely, and those principally, that are the popes vassals, and agentes, and are so willingly emploied in his ser­uice. And in effect saith no more, then our aduersary willingly [Page 204] confesseth.

HeP. 105. saith further, That no nation in Europe hath more cause to glory and giue God thankes for his giftes aboundantly powred on them both natural, morall and diuine, then the Spanish, who haue a country potent, rich and fertile praised in scripture. 1. Machab. 8. a people able in wit and body, as appea­red by Traian, and Theodosius emperors; by Seneca, Lucan, Martial, Poetes; by Hosius, Damasus, Leander, Isidorus, Orosi­us renowmed Christians; by famous martyrs, Christian kinges, famous souldiers, that haue conquered great countries by the sword, and finally by excellent preachers, that haue gayned many millions of soules to Christ by preaching. And thus with bigge wordes, and many great bragges he thinketh to put his aduersary downe. But he is confident without cause, and tri­umpheth before the victorie, nay before he séeth his enimie. To answere him in his owne tearmes, I thinke there is no nation in Europe more behoulding to this base lying companion, then the Spanish. For renouncing all loue to his country, and duty to his prince, he hath sould himselfe to publike enemies, to flatter them, and to set out their praises. Beside that he for­getteth all plaine and honest dealing, and delighteth himselfe with vaine reportes and lyes. The world knoweth that Spaine for the most part is a bare and barreine country, and that the common sort is poore and miserable. Portingall that is accompted the more fruitefull, notwithstanding is but bar­reine.

How potent the country is, it may appeare by this, that it hath béene so often conquered by the Cathaginians, Ro­maines, Gothes and Vandales, and lastly by the Mores of Barbary. Theodosius and Traian albeit borne in Spaine, were of Romaine bloud, & brought vp in Italy and Rome. Se­neca also and Lucan and Martiall had their learning and skill at Rome, albeit Martiall for his filthy and obscene writing sa­uoureth of the humor of some Spaniards.

It is also a matter of méere impudency, to compare the battels and conquestes of Spaniardes in the Indiaes, where they had to do onely with naked men, and people vnskilfull in [Page 205] feats of armes, to the actions of the Romaines, that haue sub­dued the most warlike people of the worlde. Neither can wée account of his relation of winning of soules to Christ in the Indies by friers otherwise, then as of a lying legend, and vaine bragge, that hath no ground. ForHierom. Ben­zo. & Barth. Cas. diuers report, that they haue destroied millions of soules, and speake sparely of winning of soules. But were all this true, that is héere re­ported, yet maketh the same nothing so much for the Spa­niard, as the Noddie imagineth. For what auaileth it to pos­sesse a fertile and good countrey, and which is praised in scrip­tures, vnlesse the inhabitants bée good and vertuous? Spaine, I trow, is not better then the land of Canaan, that flowed with milke and hony, yet were the people excéeding wicked. What commendation is it, to bée descended of a nation, that hath had many religious Christians, constant martyrs, iust and wise princes, valiant soldiers and captaines, vnlesse the Spaniards continue in the steps of their ancestors? But that now the Spaniards are like their auncestors, this declamer durst not say. Nay it may very well bée saide, that the inha­bitants of Spaine now are not descended of the Spaniards that were either in Traians & Theodosius his time, or in the daies of Isidorus and Leander. Nor haue they the religion, or zeale of the ancient Spaniards. But saith the Ward-worder, God in regard and recompence of other rare vertues, will par­don other infirmities and defects. Hée auoucheth also that God hath aduanced the Spaniards aboue other nations of Eu­rope for the defence of Catholike religion. So it appéereth by his owne confession, that the Spaniards his clients want not sinnes and faultes (hée calleth them onely infirmities Peccadillos, and defects) but all their enormous sinnes, as hée supposeth, are couered by their zeale in the popes seruice. A verie excellent péece of doctrine. If the Spaniard commit most heinous murders, and rauage whole countries, and liue most filthily, and blaspheme Gods holy word neuer so execra­blie; yet by this mans diuinitie they neede not feare, if they maintaine the popes cacolike religion, and murder all that are studious of peace and Christs truth. Let them go to father Parsons, and hee will absolue them, and set them toll frée, that they shall not pay any thing to the pope. But what if they op­pugne catholike religion and murder Gods saints? Then the [Page 206] case is altred, and the Warder hath no fence for them, nor for such offences. Nay hée cannot denie, but as their faith is he­retical and superstitious; so their sins are great and enormous. The Spaniards therefore woulde be aduised not to trust this false frier too farre. Zeale is commendable: but then it must be ioyned with knowledge. It is no Christian zeale that in­duceth men to kill poore christians. Our Sauiour Christ sent his disciples to teach the Gentiles, and not to kill them. Nei­ther did Peter kill the Gentiles and sinners, that were igno­rant of the truth, albeit in a vision he wasAct. 10. macta & manduca. commaunded to kill and eate: but sought by preaching to conuert them from their wicked liues, to the truth of Christ Iesus. But the pope and his adherents the Spaniards auert many from the truth, conuert none to the truth; kill the body with the sworde, and destroy the soule with corrupt doctrine, runne into the In­dies vpon pretence of winning soules, and yet neglect the Turkes, Mores, and Iewes, that are hard at their doores. And all this is commended in them by our aduersarie. Nay he séemeth to teach, that sinners, that are out of the state of grace can merite remission of sinnes, and that the Spaniards for murdring of Christians, shall bée pardoned for other sinnes, which they commit. But be it hée shoulde onely say, that a man, that shoulde zealously adhere to the truth, shoulde there­by purchase remission of other sinnes; yet is not this iustifia­ble. For wée being out of grace are dead in trespasses and sinnnes, and Christ onely can purchase remission of sinnes, which without faith cannot be applied to vs.

Finally he is not ashamed to confesse, That in times past our ancesters were neere linked to the Spaniard in loue, leagues and allyance betwixt the princes of both the nations: and that at this tyme the Spaniardes shew great kindenesse to papistes fled beyond the seas. But little doth this make to the purpose, and lesse for the commendation of the Spaniard. For it is not here called in questiō, what hath passed betwixt the natiōs, but whether the Spaniard hath so rare partes in him, that he is to be preferred before all other nations, and before the English especially: which is no way to be deduced or decided by this discourse concerning leagues and allyances. Againe if we were so néere linked and conioyned together, as our aduersary talketh, and that to the profite and honor of both the nations; [Page 207] what reason had the Spaniardes at the solicitation of that bald frier Pius Quintus to fall out with their ould friendes, and to treate with our most malicious enimies? What can they alledge, why without all iust cause, they should both by force and practises oppugne our nation, that neuer offered them wrong? Had they not thereby hazarded the losse of the low countries, if her Maiesty would haue accepted them béeing offered vnto her? And haue they not opened a way for the pos­sessing some part of the Indiaes as oft, as it shall please the princes of this land to establish a course for the mainteinance of the trade into those countries? And albeit we haue omitted to take the aduantage of either of these two courses; yet there is no time past, but her Maiestie may alwaies take the one, and percase haue opportunity to make benefit of the other. Fi­nally if the Spaniardes had remembred the ould friendship, that hath passed betwixt both nations, they would not haue abetted traytors to rebell, nor receited rebelles, that are fled out of the realme for feare of lawes, albeit they pretend reli­gion.

After the defence of the Spanish nation in generall our warder with his guard of loose wordes descendeth to speake of king Philip the second in particular. A man now dead and bu­ried, and therefore the rather to be spared, although while he liued he was a heauy enemy to our whole nation. Yet for as much as our aduersary hired percase to pronounce a funerall discourse in his praise, doth so commend him, as he sticketh not to touch the honor of our nation someway entangled with his crosse dealings; I thought it not amisse to consider what this exorbitant frier hath to say either for king Philip, whome he rayseth out of his graue, purposing percase to enshrine him for a saint, or against the English nation, which he hateth more deadly, then doth the Spaniard.

First hée is offended that king Philip shoulde bée termed Proud, ambitious, false, cruell, trecherous, tyrannicall, and such like: and saith that If any of the kings subiectes were to an­swere sir Francis, he woulde giue him the lie and challenge him into the field. As if the kings subiects were such dange­rous men, as none durst maintaine an honest quarrell against them; or as if they were more terrible Rodomontes among the Spaniardes, then otherwhere. Well séeing these challen­gers [Page 208] come not forth, we shall easily iustifie Sir Francis his charge against this frierlike combatants rude and vnciuill cauils and wrangling. For it was no part of Sir Francis his meaning simply to charge king Philip with any matter fur­ther then concerned the cause in hand, and further then the king, taking vpon him to be the Popes champion, persecuted poore Christians with great iniustice and cruelty. And vsing the pretence of popish religion sought both by force of armes, and fraudulent practise to vsurpe the dominions of other prin­ces, and to establish a tyranny among such people, as by armes he had oppressed. Hereupon let the world iudge, whether Sir Francis had not reason to exhort all true English to oppose themselues against such ambition, pride, vsurpation, treache­rous practise, iniustice, cruelty and tyranny, and whether any man in such a case could haue said lesse. But if he had said more, yet the kinges strange procéedinges against his sonne Charles, testyfied by popeVita Pij 5. Girol. Cat. Pius himselfe: against his wiues; complained of by the French: against the prince of Orenge, and the people of the low countries recorded in the actes of the Duke of Alua, and testyfied by diuers apologies of the prince of Orenge and the states, and knowne to many yet liuing: against his subiectes of Naples and Milan, reported in Nata­lis Comes, and diuers histories: against the Portingals wit­nessed by the historie of the conquest of Portugal, by Don An­tonio the king wrongfully dispossessed of his country and best knowne to the Portingals: against the Quéene of England knowne to the world, and recorded in the processe against Lo­pez the physicion, and partly testyfied by Gierome Catena in the life of Pius Quintus; against the secretarie Escouedo, and Antonio Perez, and the state of Arragon published to the world in a treatise for that purpose: these procéedings (I say) and his whole life recorded in histories, would sufficiently iustifie the same. Against which recordes, and testifications the idle talke of this addleheaded Noddy Concerning his ca­tholike maiesties opposite vertues, of his sweete nature and cōdition, of his princely behauiour & pious gouernement, de­serueth neither credite, nor consideration. He was of so swéete a nature, that for certaine monthes before his death, neither his physitions nor surgeōs, nor others without good preserua­tiues could endure to come néere him, albeit his clothes and [Page 209] lodging were neuer so swéetely perfumed. So excellent a thing it is to bée swéete natured. Hée saith also, That by the witnesse of enuy king Philip is cleered. Percase hée himselfe in this frierlike declamation degorged in the kings praise taketh on him the person of enuie, and so cléereth him. Otherwise all the water in the baie of Alcasson woulde neither wash him, nor cléere him.

Where sir Francis doth obiect to king Philip certaine dan­gerous practises héere in England, during his mariage with Quéene Marie: this idle discourser not remembring his title of Warde-word, leaueth his garde, and runneth into a néed­lesse discourse Of the state of things in Queene Maries time, while the Spaniards were in England. As if it were in questiō, what was then done in England, and not how king Philip caried himselfe in Spaine, and all other places; or else, as if the state of thinges in England concerned king Philips hu­mors and qualities any thing at all. Well let vs notwithstan­ding see, what this idle iangler hath to say for the state of mat­ters in England.

Hée saith first, That king Philip paide the expences and for the furniture of the mariage with Queene Marie: and how the two Spanish and English nauies, that accompanied the king, when hee came into England were at his cost, vntill they came to Portesmouth, and the whole traine from thence to Winchester, and that the mariage was celebrated at his char­ges. But what is this to the discharge of his promise concer­ning the relation of the state of England? Besides that, this narration is full of vanitie and falshoode. For what is more vaine, then to bragge that the king defraid the charges of his seruants, and attendants, or that hée paid the charges of his owne mariage? What more consonant, then that the husband and goodman of the house shoulde bee at the charge of his wife and houshold? What a ridiculous thing is it to vaunt, that the king paide all charges betwéene Portesmouth and Win­chester, when either little or nothing was spent in the iour­ney? The falshood of his narration may be controlled by the accounts, that are yet to bée seene in the auditor generals of­fice, and in the Eschequer. For thereby it is apparent, that the Queene not onely defraied the charge of her owne fléete, but also spent infinitlie about the furniture and preparations [Page 208] [...] [Page 209] [...] [Page 210] for her mariage. Money certes euill bestowed. For neuer was mariage more vnhappie either to y^e prince her selfe, or her state.

Secondly hée telleth, That the Spanish nobles and gentle­men came furnished with necessities and money. It is mar­uell he setteth not downe also, how they came furnished with Moriscoes and Negroes, and horseboies, and such Canalliary. All which pertaine as much to the purpose, as that which hée setteth downe of the nobles and gentlemen. But bée it they came well furnished, yet that deserueth no great com­mendation. As for their expences they could not be great, sée­ing most did eate vpon the Quéenes charge, and the rest ate bread by the ounce, and drunke water by the quart: and yet all of them coulde not auoide to come in merchants bookes.

Thirdly hée saith, That the priuie councell was not altered by the king. As if that were not a point following vpon the conditions of the mariage. Beside that, albeit he altered no­thing, yet through the subtiltie of Winchester, the Councell was at his deuotion: and shoulde no doubt haue béene altered, but that he was preuented by the Quéenes death.

Fourthly he vaunteth much That he honored the English Nobilitie, and gaue many of them great pensions. But hée shoulde do well to name those, that were so honored, and en­riched by king Philip. For it is more then I can learne. How­beit it is no strange matter, if for to effect his purposes, he was at some expence. For fishers when they angle for fish must bée at the charge of the baite; and fowlers, that séeke to catch birdes, must draw them to their nets by casting them meate. Like vanitie he vseth where hée sheweth, That the king ho­nored highly English captaines and soldiers, and made them equall in all points of seruice with the Spaniard. As if it were a high point of honor for English to bée made equall with Spaniards. Beside that, all the honor the king did them, was to suffer their throtes to bée cut in the sacke of Saint Quintin, and the seruice ended, to send them home poore, bare, and na­ked. Hée affirmeth also, That the king made our merchants free to enioy all priuiledges throughout all his kingdome. Which is a plaine and most notorious vntruth. For neither were they suffered to trade into the Indies, nor had any more priuiledge in Spaine & the Low countries, then méere stran­gers, as is euident by the merchants bookes now to be shewed, [Page 211] if néede bée. It is also a méere fable, That the king in all quar­rels betwixt English and Spaniards shoulde fauor the English, & that this should cost the Queene many a bitter teare. Let y^e quarels be specified, & witnesses produced to prooue y^e Quéenes tendernesse more to Spaniards, then her owne people.

Fiftly hée telleth a very pitifull case, viz. That no Spaniard coulde walke in the night without danger of his life, nor at other times without iniurious wordes; and that they paide deere for all things, especially if they were taken talking with a mans wife, daughter, or seruant: and, as a certaine Viceroy tolde him, that some English would send their wiues & daugh­ters of purpose into the fieldes, where Spaniards walked, to al­lure them to talke with them, and thereby to entrappe them, and get money from them: and that diuers of the Spaniardes had their purses taken from them, & that the Count Fuensali­da was robbed, as he was at supper with diuers of his country­men. All which long discourse is as farre from the purpose, as Spaine from England. For what doth this concerne king Philips vertues, or the state of England, which are the points which héere he taketh on him to handle? Must the state of England consist now in the brabbles betwixt the scum of the kings traine and a fewe bandes and base fellowes, about their Sen̄oras? Further the same doth rather shewe the insolency of the Spaniards, then deserue any commiseration for the losses or knockes they priuily receiued. For why shoulde they be suffred to abuse honest women, or to attempt maidens cha­stitie? Will N. D. our Warder play the baud to make mat­ches betwixt knaues and whoores, and mislike that there was not a guard set, while such lend fellowes went about their base affaires? Againe it may be, that it was not a Viceroy (for what hath such a Noddy or vice, as this, to do with Viceroies, or viceroies to do with such petite matters) but some vice that purposed to delude him, that tolde him the tale of these wal­king womē, or walking knaues. For how could he know, that they were mens wiues or daughters, if he were a stranger; or else y^t they were sent for that purpose that he speaketh, into the fields? how knew he, but y^t it was a quarrell betwixt knaues & bauds? how knew he, that y^e Spaniards did not willingly be­stow their mony vpon baggages, being men that frequent the bordell, as oft as the church? As for the robbery of the Count [Page 212] Fuensalida, if any such thing were, it no more concerneth the honor of our nation, then the robberies by Fuorusciti in Italy & Naples y^e honor of the king of Spaine. Robberies & disorders wil euery where be committed: but we praise them not, we al­low thē not. Neither did Quéene Marie then allow this fore­said robberie. And rather then the old Count should wéepe for his plate, he shall haue a collection in part of recōpence for his losses. All this great matter therefore being well considered is nothing: neither hath our aduersarie any reason to exclaime and say, That these were the fine fruites of our new Gospell, then freshly planted among vs. For those that did these feates were papists, and not men of our religion, and these disorders were committed in Quéene Maries time, when popery was publikely professed in England, and not in the time of the Gos­pell. Againe, the Spaniards, and not any of our profession, vsed to haunt bordels, and to make these baudy matches. And if in states, that professe the Gospell there be diuers out­rages committed; they cannot bée imputed to our profession, but to the leudnesse of those, that will not bée reformed; and that liue among vs, and are not of vs. Which kinde of people are both reprooued by their teachers, and punished by the magistrates.

Hauing thus for his pleasure ranged farre from the mat­ter, in an idle discourse cōcerning certaine brabbles betwixt the English and Spanish in Quéene Maries daies, he com­meth to his purpose concerning king Philip: and gladly would he purge him from all suspicion of euill meaning towards our nation, contrary to a letter mentioned by Sir Francis, and written out of Spaine, when king Philip was yet in En­gland. The letter purported, that notwithstanding the kings faire pretenses, his purpose was to winne the fauour of the no­bility, and so to make himselfe absolute king, and possessing the principall places with his owne souldiers, to alter the lawes, and to impose taxes, and rule the country at his pleasure. And this the warder by all meanes séeketh to shift off, and to discre­dite: and that first, Because these plots and practises were ne­uer heard of before, as he saith. But he must néedes be deafe, that liued in Quéene Maries daies in any eminent place in the state, that heard not often of these practises; and very dull and sencelesse, if he suspected them not. Neither is it likely, that [Page 213] such a prince would desire to come hither, if he should still be ti­ed with conditions.

Secondly he saith, That the name of the writer and recei­uer of the letter would haue beene set downe. But that might haue bred daunger, the letter béeing written against Spa­niardes, that then ruled in England. Neither is it the fashion for intelligencers to declare either their owne names, or the names of such as they write vnto.

Thirdly he would auoide it by this shift, That it was some flying report, without ground, and taken vp in some port-towne or tauerne, by some factor, or other wandring compa­nion. But the probability of the plot, and procéeding of the Spanyard, and the euent of thinges did shewe the contra­rie.

Fourthly he would beare vs in hand, That it was some de­uise to make the Spaniards odious, and perhaps to vphould the faction of the earle of Deuonshire, that missing the mari­age of Queene Mary began to practise. But the ambition, and malicious purpose of the Spaniardes against all that profes­sed the truth, and his procéedings in the gouernement did plainely declare, that it was a truth, and no fiction. As for the earle of Deuonshire he neuer desired to marry the Quéene. For if he had, he might. Such was her affection towards him. Neither did he euer take any gréefe for not marrying her. for his affection was no way enclined that way. Neither could he poore gentleman entertaine any practise, béeing destitute of friends and meanes, & watched by his enemies, & of no subtill reache to compasse any such matter. I wonder the Noddy was not ashamed once to name this yong earle, who albeit inno­cent and harmelesse, yet was poysoned at Padua to content some mens humors. But our aduersarie, as if he were a smith and of Vulcans generation, as his supposed father was, canne forge twentie such deuises: and shift off wicked practises, with a number of loose wordes. He saith, It is a grieuous and heinous slander against a mightie, munificent, and bountifull monarke, to say, that he meant to make himselfe king. As if mighty and munificent monarkes do not in their ambitious humors séeke to enlarge their dominions. That this was no fiction, it may appeare by the drift of Charles the fift entending this mariage; by the popes demandes to the king, that could not be effected [Page 214] without greater authority; by the propositions made by king Philip to the counsell to enlarge his power, and release the ri­gour of the conditions, whereto he was tyed; by the kings se­cret working to draw ouer Spanish soldiers, and his practises to possesse himselfe of the nauy, and the principall portes and fortresses of this kingdome; by wordes commonly giuen out; by the testimony of Sir Francis Englefeld, if he were aliue and would say truth, and also of diuers others of the nobility; by the ambitious humors of the Spaniard; and finally for that otherwise his aduancement by this mariage would haue amounted to nothing. And if in the low countries, where he is but duke, or earle, he hath sought to be an absolute king; we may not doubt of his purpose in England, where he had the title of king, and possessed the Quéene.

Where the letter saith, That king Philip meant to haue al­tered the counsell, to possesse the hauens, to make new fortes, to furnish them with his owne men, to change the common lawes, to bring in the Spanish inquisition and Spanish lawes, and to impose strange taxes vpon vs, after the fashion of Spaine: he thinketh it sufficient to answere first, That no such thing was attempted by him; and secondly That all this was prouided for in the conditions of his mariage with the Queene. But his slender surmises are all too weake to crosse such vio­lent purposes. For albeit béeing preuented by the hand of God, that tooke away the Quéene, he could not put matters in exe­cution; yet doth it not follow, that he neuer had any such pur­pose or intention. Againe, it is a fond thing to imagine that the king could be tyed with wordes and conditions, when experi­ence teacheth vs, that neither promises, nor othes, nor lawes of God, nor lawes of nations could bridle his ambition. He wasGuicciardin. de paesi bassi. precisely sworne, to obserue the priuiledges, and lawes of the low countries. Yet did he obserue none; but contrary to all order change the councell of estate, bring in the inquisition, and enlarge the authority of the ecclesiasticall state, erect cita­delles place garrisons, and impose strange taxes vpon the peo­ple. And if the Duke of Alua did this by his direction in the low countries; no doubt, but he would haue doone the same him­selfe in England, if he had atteined his purpose, and had not béene crossed by the Quéenes death. And that this was his full intention, we haue already shewed by diuers argumentes be­side [Page 215] the testimony of the letter. These therefore are no bugges, nor imaginations; but true collections grounded vpon prin­ciples of state, and the kings actions. Héereby also we may ga­ther, that we were happily deliuered from the thraldome of the Spaniard, more grieuous then the thraldome of Egypt, as their rigorous dealing with them of the low countries may plainely enforme vs.

Where among strange taxes imposed by the Spaniards, one is mentioned most strange, That the subiect payeth for euery chimney; and others are noted as not common, that some pay by the poll; and all pay for their victuals, so that a man cannot eat but the king must be paid, as if he were a common host (as indéede he kéepeth a common tauerne in his court after a base fashion, that a man cannot drinke, but the king will gaine somewhat) our aduersarie wondreth, That any should publish such childish toyes. But the Spaniardes and the kings subiects in other places do find, that the bur­thens are so heauy, that neither children, nor yet men are able to beare them. And albeit there is (percase) some error in the particulars, yet the sum is not much mistaken. For through­out the kings dominions a tribute or taxe is paid for all things bought and sould in the market. Neither is any marchandise exported, or brought into the country, or passed from place to place, but there is a custome paid. Of late there is a tribute ex­acted not onely for euery Hanega of corne ground at the mill, but also for salt. Neither are the countries of Biscay, Arragon, Nauarre, Catalonia, or Valentia so frée, as our aduersary pre­tendeth. In Flanders according to the Spanish stile, the duke of Alua imposed a tenth and twentieth part vpon all the kings subiectes: a tribute neuer exacted in the Turkish dominions. Now then if the king exact such payments vpon his owne frée subiectes; in what case are they like to be, that he shall van­quish with his sword?

Where it is declared in the letter, That the king purposed to roote out the nobility of England, and to bring the com­mons to beggery; and to sell all not aboue twentie yeeres ould for slaues: our aduersary doth terme this narration sottish and impudent; and asketh, How this beeing contriued in England could be discouered by one in Spaine. But whatsoeuer termes the relation doth deserue, certaine it is, that this manner of [Page 216] procéeding is most inhumane and barbarous; and not so im­probable, as the warder would make it. For first we may not thinke, that the haughty minde of the Spaniard could either be content with a simple reuenge of wrongs, or conteined within the boundes of common lawes and customes. Se­condly we know, that the popes malice is so great against such as spurne at his authority, that he stirreth vp all the world against them, and Giueth them for slaues to those, that canne take them, asSander. de schism. lib. 1. Paule the third did giue the English in Henry the eight his daies. Thirdly it is most notorious, that in the Indiaes they haue practised all these barbarous cruel­ties, so that they haue almost dispeopled diuers countries, that were very ful of people at their first comming thither. Fourth­ly the example of our neighbours of the low countries, that liue vnder the Spanish yoke, and haue their nobility eyther extinct or debased, and their liberties abolished, and liue in great slauery, may shew vs some part of their purposes, and as it were the plot of their gouernement. Lastly in their fléete that came against vs anno. 1588. beside store of halters and fetters prouided to bind our poore countrymen, that should be taken prisoners, and were already taken in conceit, there were found in Don Pedro de valdez his ship diuers engines and irons to marke such, as should be taken, for slaues. Adde héere­unto the testimony of him that wrote the letter out of Spaine mentioned by Sir Francis, and did vnderstand by good intelli­gence the resolution of the Spaniards in this point, and wée shall not néede to make question, but that this was indéed in­tended, and resolued against our nation. Neither coulde hée reueale this secret, vnlesse it had come to his notice: which might by diuers meanes come to passe. For albeit the king hatched this purpose first within his owne brest; yet was the same communicated to others, and so made knowne in Spain to those, that shoulde concurre in the execution of it. Such abominable treasons God would not haue kept secret.

Lastly where it is saide, That the king had laide a plot for the destruction of the Ladie Elizabeth now Queene of Eng­land: hée answereth, That the worlde knoweth, that the king at that day was her chiefe stay and defence; and that for the reasons before alleaged, and that finding her when he came in­to England in prison, and hardly pressed about Wyats insur­rection, [Page 217] hee deliuered her, and brought her to the court, and yeelded her most carefull protection. In the end hée con­cludeth, That it is barbarous ingratitude, not to acknowledge his fauour towards her. But if this were a matter knowne to the worlde, it were a great woonder, if it shoulde neuer bée knowne in England, where men haue greatest reason to know the same. No, no: hée abuseth his Reader very much, that, imputeth the cause of her safetie to king Philip. For al­beit for some causes hée had reason to respect her then, when he hoped to haue issue by Quéene Mary; yet afterward, no doubt, hée consulted (and that for many and potent considerations) to bée ridde of her. Yea albeit her innocencie in Wyats cause was sufficiently knowne; yet if God almightie had not béene her chéefe protector, and stirred vp meanes for her safetie, neuer thought of by man; it was not the kings fauour, that coulde haue defended or deliuered her. But suppose God shoulde vse the king likewise for an instrument of her deliuerance; yet did hée neuer any thing in regard of the Ladies innocencie, but rather in regard of his owne profite, as the Noddy vnawares confesseth in his third encounter, and as is very apparent by the procéedinges of the king in that action. But what if the king shoulde do a fauour to any person, is it barbarousnesse for all others, not to acknowledge the same? In ancient time those that receiued a benefite, were déemed vnthankefull, if they did not acknowledge the same, and endeuor to requite it; but our barbarous Warder will haue all condemned for bar­barous and vngratefull, that either know not, or acknowledge not the kings fauour extended to others. Other points of his answere, I haue before touched and refuted.

The premisses considered he doth woonder, How sir Fran­cis his booke (which hée termeth a libell) could bee suffred to passe to the print, especially conteining so reprochfull calum­niations against so great and potent a prince, as the king of Spaine is. But rather it is to bée woondred, that Parsons, or any Iesuite shoulde once open their mouth to speake of ca­lumniations and libels, when their common course is by li­bels and slandrous writings to denigrate all such as oppose themselues to their factious courses. Parsons is not onely a practitioner, but also hath passed master in this facultie. Against my Lord of Leycester héeLeycesters common-welth began to play his masters [Page 218] prises; yet was not that his first libell, as his friends of Ox­ford know. The booke, which hée published vnder the name of Andreas Philopater, toucheth her Maiestie, and all her cheefe Counsellors very rudely▪ beside that hée set out a booke against the old Lord Treasurer, and his whole house. After that fol­lowed Dolmans booke, which hée will not denie to bee both ca­lumnious and iniurious, and to haue béene written by him. Hée is also charged by a friend of his to bee a principall actor in the infamous libell, set out anno 1588. by Allen against the Quéene, at the least hée ouersawe the presses, and diuulged certaine copies thereof. Nowe hée hath set out this fencing Ward-word comparable to the rest of his satyricall writings for the bitternesse thereof. A certaineA discouerie of a counterfeit conference p. 6. priest of his owne reli­gion doth call his booke of succession set out by Dolman, An in­famous babling cartell or libell. Iohn Discouerie of the errors of William Cri­ton Iesuite. Cecil a popish priest doth not onely taxe Criton a Scottish Iesuite for setting out a Satyr, pasquinado, and libell against himselfe and others, but condemneth all these pestilent courses, of libelling and killing practised by the Iesuites. Neither do I thinke that any can allow Ribadineiraes booke of schisme. As for sir Francis Ha­stings Watch-word, it is a discourse of another nature, contei­ning neither satyricall inuectiue, nor iniurious calumniation, but a iust accusation and declaration of our enimies most wic­ked and malicious purposes against vs: which none can mis­like, but such, as professe themselues either enimies to our nation, or traitors to their prince.

In the end of this discourse hée goeth about to cléere king Philip the second Of all supicion of hiring Lopez to poison her Maiestie, yea of being priuie and consenting to that execrable fact. But hée doth his client no pleasure in mentioning that, wherewith hée is not charged, and refuting the charge so loosely, as if hée were hired to betray the kings cause; as hée hath héeretofore long gone about to betray his prince & coun­trey. Wée, I say, do not charge the king with any such mat­ter, but onely referre our selues to Lopez his confession, and to Manoel Lois, and Stephen Ferreiraes depositions, and to the bil of exchange for fifty thousand crownes to be paid to Lopez. The witnesses and parties do all blot the king, and his prin­cipall agents in the Low countries, the Count of Fuentes and Ibarra. Such a great summe coulde not bée paide without [Page 219] the kinges notice: héereto may bée added a certaine token or iewell sent from Christopher Moro the kings counsellor, and a message from the king brought to Lopez by one Andrada. But nothing doth bréede more suspicion, then this Noddies defence for the king. Hée saith, That this matter coulde neuer probably be knowne to the king. And why not? Coulde nei­ther Lopez himselfe by letters, nor Andrada by message, nor secretarie Ibarra tell him of the purpose? It is no question. Nay it is confessed and deposed that they did. Secondly hée saith, That Lopez neuer gaue any signification of any such matter. But his confession in writing testifieth the contrary. And many heard him say more then his confession importeth. Thirdly hée alleageth, That the king was not to haue corre­spondence with Lopez being a Iew. As if the Spaniards vse not to haue correspondence both with Iewes and Turkes to serue their owne turnes; or if any coulde bée more fit to exe­cute such horrible factes, then Iewes and Infidels. Lastly hée asketh, If the king had no agents neere to plot such matters, but he must be made priuy himselfe. But it may bée answered, that no warrant coulde bée graunted for so great a summe, but by the king, that would not let fiftie thousand crownes go for nothing: and that Lopez woulde do nothing, vnlesse hée had the kings warrant both for the money and his further pre­ferment. It is therefore no Turkish impietie, to talke of such matters, but a course Turkish and heathenish or woorse to do, or consent to such execrable empoisonments. Neither would Parsons haue taken vpon him the defence of the king in this foule fact, if he had not béene of a Turkish humour. Which al­so appéereth by a letter signed with his owne hand, where he confesseth that one of his owne consorts doth charge him With tyrannicall, Turkish, and Machiuilian practises. And another priest in a letter resembleth Dolmans booke of succes­sion to Machiauels prince, making Machiauelisme, and Dol­manisme or Iesuitisme wordes of one signification, and say­ing that Both signifie Turkied Atheisme.

But saith the Warder, It may bee doubted, whether any such thing was entended by Lopez. It may bée also, that hee will doubt whether Lopez and his consorts were publikely conuicted, and executed for that treason. For he is an infidell, as it shoulde séeme, and will beléeue nothing, but that which [Page 220] the pope deliuereth him to bée beléeued, and that maketh for the popes aduantage. And yet if hée had béene in Lopez his case, hée shoulde haue felt and touched with his finger, that all that was true, which now he will not beléeue.

Wherefore if he haue no further Warde to make for the Spaniardes and their late king; his fence will prooue woorth nothing. If hée haue no better argument to prooue the excellencie and renowne of the Spaniardes, then is contei­ned in this encounter, his clients will neuer thanke him; nor will any man take the old king for Catholike, pious, wise and potent, as hée oft termeth him, vnlesse his proctor answere better for his faults, and bring better grounde for his exorbi­tant praises. Onely thus much hée hath gained, that men may sée how with drinking good sacke, hée is become Spa­nish. What good then may wée looke for at the hands of a pro­fessed enimie, and rinegate frier the popes sworne slaue?

In the ende of his discourse for a farewell hée putteth vs in some hope of peace betwéene both nations: but wée will then beléeue it, when wée sée the conditions equall on both sides, and sufficient securitie that they shall not breake their promise vpon the popes warrant. In the meane while we wil take the Spaniards as wée finde them; and make ready to receiue those, that shall offer vs violence: and trust such, as vse to kéepe promise.

CHAP. IX.

ALthough, my good Lords, your leisure is not such, as that wel you can attend, to read euery friuolous discourse set out by Parsons the Iesuite, or other his consorts; nor can take pleasure to see their vaine and wrangling pamphlets, which they write daily in defence of publike enimies, notorious traytors, [Page 221] and dangerous malcontentes against religion, state, lawe, prince, countrey, and those that shewe themselues most for­ward in defence thereof: yet if any of you chance to light vp­on a petition made by them of late, but, I thinke, not exhibi­ted to your Lordships; I woulde also most humbly beséech you, to take the paines to read and cōsider of this my answer. Not that I dare commend the worke as excellent, or perfect, but for that I thought it might bée a matter not vnprofitable for you to know, vnto what boldnesse the Iesuites and popish priests are come, and how necessarie it is to represse their no­torious insolencie, that with painted glosses, and glorious termes haue defended the actions, not onely of publike eni­mies, but also of most disloyall traytors; and not onelie en­courage mal-contents, and stubborne subiectes in their disobe­dience, but also endeuor to disgrace all those, that shall dare to enterprise the defence of religion, of her Maiestie, and the present gouernment. Nay albeit they take to themselues li­bertie to oppugne religion, and the state, and vphold the cause of those, that seeke the ruine of both; yet are they greatly of­fended, that any shoulde touch publike enimies, or mislike these trecherous and disloiall courses. Yea such is their im­pudencie, that they haue presumed to addresse their pam­phlets to your Honors, and to complaine to you, as if wée of­fred them great wrong, when wée defend our selues against publike enimies, and traytors, and euill disposed subiects; whereas themselues wrong her Maiestie and the state, and wrangle against all honest men, that are studious of truth and peace, and loyall to their prince and countrey. But this you shall perceiue the better, if as in the rest of his encoun­ters, so in this his conclusion and petition I note, not onelie the peruersenesse and presumption of this petitioner, but also the vanitie and absurditie of his petition.

In his first entrance he offereth his discourse To your view and iudgement. But presently he excepteth against you, as if you were not equall, nor indifferent iudges. I cannot P. 119. saith he, expect to haue you equall iudges. Which is a course most ab­surd. For if he thought you not indifferent, why did he come before you? If he presented his cause in good earnest, why doth he refuse you before hearing? Is this law among Iesuites, to refuse and appeale from arbitrators chosen by themselues, and [Page 222] that before the cause be entred? Is not this notorious insolen­cy thus to scorne your Lorshippes? Beside that he is plaine contrary to himselfe. For in the title of this conclusion, he re­mitteth The whole answere to the iudgement, and arbitrement of your Lordeships. Here he draweth backe, and refuseth you for his iudges. And yet, as if he had not refused you for iudges, he procéedeth in his pleading before you. Perhaps he meaneth to make you readers in stead of iudges, or such iudges, as all readers are, which iudge what they like or dislike themselues, but giue no rule to others.

Well albeit he will not make you iudges Of the contro­uersie it selfe; yet he is content you should iudge of the manner of the prosequution thereof. So he will not haue you iudges, whether the pope and Spaniards are publike enemies, nor whether Iesuites and priests fled out of England are traytors; nor whether papists are dangerous subiectes; nor finally whe­ther we are to arme our selues against forreine enimies, and beware of traytors and suspected subiectes; which is the con­trouersie betwixt him and Sir Francis Hastings, but in what termes we are to deale against enimies, and traytors, and their consortes. Belike he meaneth to make your Lordships grammarians, for such are fittest to iudge of words and phra­ses: the controuersie he telleth you plainely, you are not to meddle withall. I beléeue you haue not séene many such sup­pliantes come before you: neither do I thinke, that a forme canne readily be found of such a petition.

He saith, If the watchword had beene presented to your Lordships, before it was printed, that it should, as he thinketh, haue beene stopped or moderated. So he doth not onely be­stow on your Lordships an office of iudicature, but also of watching of presses and correcting of bookes set out against Iesuites: and albeit a base companion, yet is he bold to abuse your Lordships and to make you ministers of his pleasures and purposes, that nothing may passe but formally, and to the Iesuites good liking. For he is much offended, that any should speake either for truth, or state against publike enemies and traytors, and would most earnestly pray you, that you would be pleased to suffer him and his consortes to vndermine the state, and to stirre vp rebellion, and cut honest mens throtes without any noise, or question made about the matter. And be­cause [Page 223] Sir Francis hath exhorted his countrymen couragiously to withstand the Spaniards and other publike enimies, and speaketh plainely, what we are to thinke of him and his con­sortes; he calleth him A troublesome stickler, and saith, He is transported with violent rage against potent and annointed princes, and in diuers places chargeth him with railing and slandering, & heere imputeth to him Base detractions and con­tumelious fictions, and giueth him many other verie bigge words degorged out of his wicked and impotent malice against good men. As if it were not lawful for vs, to defend our selues, or touch our enemies, but in such manner and forme, as this criticall Aristarchus, and new teacher of formes of spéech shall like. So ridiculous and absurd a Noddy we do en­counter, & such vnreasonable requests we are to answere: as may further appeare by the sequell of his discourse.

My first petition P. 120. saith he, Should be. Note I pray you, that he saith, Should be, and not, Is. Whereby we may vnder­stand, that this proud companion disdeineth to make petition to your Lordships. Signifying onely, that if he might abase himselfe so low, as to make petition to such, as he accounteth heretickes, That then his petition should be to restraine such turbulent spirits as those are, which more of a madde and mali­cious kind of wantonnesse, then of witte, do loose their tongues with ouermuch liberty against the honor of mighty catholicke princes abrode. So his complaint is, that we loose our tongues to speake without witte, thinking (percase) because he and his consortes do raile against Christian princes wittily, or rather saucily, that they may do it fréely and lawfully. His desire is, That turbulent spirites may be restrained. But he doth not consider, that this concerneth him and his consortes the Iesu­ites and popish faction very néere. For they are the turbulent spirits stirred vp by satan to trouble kingdomes and enflame warres throughout the world as before hath béene in part de­clared.Discouery of William Critons errors. Criton was taken with diuers plats for the inuasion of England. He holpe to stirre warres in Scotland. They are therefore Turbulent spirits, and condemned by their owne con­sorts and all the world for such. As for vs it toucheth vs no­thing. And therefore we willingly subscribe this petition, and would wish that all Christian princes would take a course with such as publish libels and slanderous calumniations to [Page 224] the disgrace of princes and states. For none haue more cause to complaine then we. Paule the third published a slanderous bull, or libell against Henry the eight. Which was seconded with a bitter inuectiue written by cardinall Poole. Pius 5. and Sixtus 5.In bulla Pij 5. & Sixti 5. haue ^d spoken their pleasure against her Ma­iesty,Sanders & Ribad. de schism. and this kingdome. Sanders, Ribadineira and Rishton haue ^e written bookes full of most impudent calumniations against diuers catholicke princes. ^f Cardinall Allen hath pas­sed all that went before him in bitternesse and malice.In his letters to the nobility and people of England and Ireland. The like course haue they taken against Henry the third and fourth of France, and diuers noble princes of that kingdome. Parsons the Iesuite himselfe alone hath published cart lodes of libelles. Time therefore it is to stoppe the mouthes of such barking curres, and to tye them vp for barking.

But why would he haue such turbulent Spirits restreined? He saith, That the furious hatred of Sylla and Marius, of Pom­pey and Caesar was kindled by certaine opprobrious speeches vttered by some of their followers. But he should do well to shew his author and prooue his words true, least he be taken for a false forger of examples. I could yet neuer vnderstand any such matter. And therefore let him take héed, least for want of good handling, he marre the fashion of his first peti­tion.

His second petition is, That your honors would resolue to be mediators vnto her Maiestie for some more gentle, mild, and mercifull course to be taken with papistes. Wherein First he doth greatly wrong her Maiestie, charging her with rough, vnmercifull and cruell dealing against papistes, who hath so much spared them, that to many it is thought, that she hath neither had sufficient regard of her owne safety, nor of the peace and security of her subiectes. Secondly he doth co­uertly charge your Lordships, That you haue borne a hard hand ouer them, and assisted her Maiestie in her vnmercifull dealing. Thirdly he is so saucy as to make you his factors, and mediators in a cause most irreligious and impious; most dan­gerous to her Maiestie and the state; most odious to her most loyall subiectes; and most vnreasonable in regard of the petiti­oner and his consortes. and this I will briefely shew, leauing the consideration and prouision for the rest, to your honors.

Most impious it is to perswade a toleration of popish [Page 225] religion, béeing a doctrine full of heresies, and not cléere of Ido­latry, as is notorious to all that know it, and shall God wil­ling be fully prooued héereafter. And if it be impious to per­swade it, we must thinke that piety will not suffer vs to yéelde it. OurMatth 4. Sauiour saith, It is written we must worship the Lord our God, and serue him onely: and that is the briefe of the firstExod. 20. commaundement, Thou shalt haue no other Gods, but me. Now how is God onely serued, where the idole of the altar, and euery crucifixe is worshipped with diuine honor? How do they serue God alone, that make angels and saintes their me­diators, and communicate gods honor to them? Besides that, it is nothing but idolatry and Worshipping of strange Gods, as saithAduers. hae­res. Vincentius Lirinensis, to embrace and stifly to main­taine heresies. For heretickes no lesse reuerence their opinions, then the Gentiles their gods. Nay SaintDe vera re­lig. c. 38. Augustine saith, That it is the vilest kinde of idolatrie, for men to worship their owne fancies, and obserue that for a religion, which their de­ceiued and swelling mindes imagine. The apostle forbiddeth the Corinthians to haue any societie with them, that1. Cor. 5. wor­ship and serue idols. And sheweth, that there is no fellowship betwixt light and darkenesse, nor company to bée kept with Infidels. Nolite saith hée,2. Cor. 6. iugum ducere cum infidelibus. quae enim participatio iustitiae cum iniquitate? Aut quae societas luci ad tenebras? Quae autem conuentio Christi ad Belial? Aut quae pars fideli cum infideli? Qui autem consensus templo Dei cum idolis? God was much offended with the bishop of Per­gamus for winking at false teachers, and their leud doctrine. Habeo saithApocalyps. 2. hée, aduersus te pauca, quia habes illic tenentes doctrinam Balaam, qui docebat Balac mittere scandalum co­ram filijs Israel, edere, & fornicari. Ita habes & tu tenentes doctrinam Nicolaitarum. And shall wée endure the Balamiti­call priestes of antichristes synagogue, and more damnable heretikes, then the Nicoloitans? TheApolalyps. 2. bishop also of y^e church of Thyatira was sharpely reprooued for permitting one, that pretended to bée a prophet, to teach and seduce gods seruants. Habeo saith hée, aduersus te pauca, quia permittis mulierem Iezabel, quae se dicit prophetem, docere, & seducere seruos me­os, fornicari & manducare de idolothytis.

The prophet Dauid woulde not suffer any strange worship of God within his kingdome, neither coulde hée endure, so [Page 226] much as once to mention the names of idolaters. Their of­frings of blood saith he,Psal. 16. I wil not offer, nor make mētiō of their names within my lips. That was likewise the zeale of godly emperors. Omnes vetitae legibus diuinis & imperialibus con­stitutionibus haereses perpetuò quiescant, say theL. omnes. Cod. de haereticis. Emperors Gratianus, Valentinianus, and Theodosius. Nowe to suffer contrarie religions was euer condemned. Salomon greatlie offended in suffring his wiues to erect idolatrie, yet were they his wiues. And when the Israelites serued God and Baal, Elias greatly reprooued them. How long 1. Reg. 18. saith hée, halt you on both sides? If God be God, follow him; if Baal bee god, follow him. Nay it is punishable in matters of religion, to winke at idolaters, as appéereth by the example of Salomon before rehearsed, and of those kings, that did not cut downe groues, and destroy hill altars. He that serueth God, saithLib. 5. ep. 30. Ambrose, must bring no dissimulation, no conniuence, but faithfull zeale and deuotion: he must giue no consent to the worship of idols, and other prophane ceremonies▪ for God will not be deceiued, which searcheth all things, euen the secrets of mens harts. Now besides these reasons, that make against all false worshippers, and abused Christians, there are speciall lawes against tea­chers of heresies, such as the Iesuites, and other friers, and priests are.Deut. 13. God cōmandeth False prophets, that would turne vs away to worship other gods, to be slaine. GodApocal. 16. he powreth out his wrath against those, That haue receiued antichristes marke, or worship his image. Helias caused Baals priestes to be slaine.L. Cuncti. Cod. de haeret. & Manich. Arcadius and Honorius tooke away all churches from heretikes, least they shoulde teach, or do the exercises of their false religion in them. Such as haue béene zealous in re­moouing all monuments of idolatrie, and aduancing Gods true worship, haue receiued manifold blessings at gods hands, and are well reported of in holy Scriptures, and their memo­riall and name is blessed. Such were Hezekiah, Iosiah, Iosa­phat and others mentioned in holy Scriptures: Constantine, Theodosius, Martian and other famous princes in the church of God, mentioned in Ecclesiasticall histories. Contrariwise not onely open idolaters, but such as shewed themselues colde in promoting Gods seruice haue béene punished by God, and accounted infamous among godly men. The4. Reg. 17. Samari­tanes were content to serue God, but they woulde worship [Page 227] idols too. Fuerunt gentes timentes dominum, sed nihilominus & idolis suis seruientes. Therefore were they hatefull to gods Church.Nicet. Cho­niat. lib. hist. 7. Manuel Comnenus remooued out of the church cer­taine tables conteining both the articles of Christian faith, and certaine anathematismes of Turkish impieties and Ma­homets false gods, and substituted in their places other tables and articles of doctrine not so directly contrarie to Turcisme: and this he did for feare to offend the Saracens. But his fact neither pleased God nor men. Neither did he satisfie those, whom hée sought to please. Let all those therefore that séeke to mingle contrary religions, or feare to maintaine true faith, diligently looke to the examples of the4. Reg. 17. Samaritanes, and ofNicet. Cho­niat. lib. 7. Manuel Comnenus.

This course would be dangerous to her Maiesty, and the state. Now the pope béeing publikely hence excluded, hath not those meanes to worke her Maiestie displeasure, as he hath to worke against princes in countries of his obedience, and should haue héere, if popery might be tolerated. And this to be true, Sixtus Quintus in his bull published against her Maiesty anno 1588. and translated by Cardinall Allen, doth himselfe in plaine wordes testify. Not hauing saith he, in these parts the ordinary meanes, which by the assistance of Christian princes we haue in other countries to remedy disorders, and keepe the people in obedience, for that Henry the eight late king of En­gland did of late yeeres reuolt from the sea apostolike. Like­wise it appeareth by theVita di Pio 5. Girol. Catena. example of the pope Pius the fiftes Nuntio Vincentio Lauro, who not daring to passe into Scot­land to practise, but staying at Paris, was depriued of meanes to effect his wicked purpose. Likewise the Iesuites and priests not daring now publikely to shew themselues, nor to deale with all persons publikely and without danger, loose many op­portunities to set forward the popes cause. The recusantes al­so, though they come not to the church; yet hauing no liberty to conuerse with Iesuites, nor to learne their seditious doctrine, kéepe themselues in better termes, then otherwise they would do, if it were lawfull for them to professe their religion openly. But admit once Iesuites and seminary priestes to reenter into the land, or to liue among vs; the pope first will haue more op­portunitie and meanes to worke his purposes. Neither is it likely, that he will euer desist from prosequuting her Maiesty, [Page 228] hauing by so many sentences disabled her, excommunicated her, and deposed her. Secondly the Iesuites and priests would haue better meanes both to peruert the simple, and to worke their treasons against the prince, and her most loyall subiects. And if they do much hurt now, when they are restreined, be­cause they are suffered to liue in prisons; what would they do, if such woolues were let loose amongst Christes lambes? That they will alwaies be ready to execute the popes commaunde­ments against her Maiestie, there is no question, séeing they holde it damnation, not to obey him. Thirdly, the Recusants hauing such teachers, what woulde they not do, when Hall coulde perswade Somerfield; and Ballard, Babington and so many gentlemen desperately to aduenture to kill the Quéene?

How dangerous this may bée to good subiects we may consider, if wée do but looke into their wooluish practises in France, and Flanders, and other where. Did not the papists of Orleans being admitted thither according to the edict after the first warres, murder those of the true religion, and shut out the rest? Did they not in all other places, as oft as they were the stronger, séeke to murder them? The matter is ap­parent, and recorded in many histories. Neither may wée thinke, wée shall better agrée with them héere, then others haue done in other places. Light and darkenesse, shéepe and woolues cānot agree togither. And albeit our doctrine will not suffer vs to persecute papists, yet their doctrine teacheth them to kill vs. And that is their continuall practise.

Finally this petition is most vnreasonable, in respect of the petitioners themselues. They will not grant or procure our brethren libertie in Spaine and Italy; and yet they are so shamelesse to aske that, which they will not grant vs, or pro­cure for vs otherwhere. Againe they desire to liue vnder her Maiestie, and yet they will not renounce her sworne enimie, and his vsurped authoritie, nor acknowledge her to bée law­full Quéene; although the pope do depose her. Nay they giue her enimie power ouer her, which by lawes of state is not suf­ferable.

Thirdly they haue héeretofore shewed themselues rebelli­ous and factious. How shoulde wée then secure our selues, that they will behaue themselues more loyally héereafter? Why shoulde wée thinke, that they will do otherwise, then [Page 229] the Irish rebels, that haue shaken off her Maiesties gouerne­ment? They say they will behaue themselues peaciblie: nay, percase they will not sticke to sweare it. But how shoulde wée beléeue either oathes, or promises, when they depend vpon the pope, that will suffer them to kéepe neither?

I conclude therefore, that to aske a toleration of the masse and of popish religiō, is a matter impious, vnsafe for her Ma­iestie and her people, and most vnreasonable. For it is contra­rie to theExod. 20. & Deut. 13. law of God, that forbiddeth all idolatrie; to the doctrine of Christ,Matth. 15. That excludeth all humane deuises in gods worship: to the doctrine of theEphes. 4. apostle, that teacheth vs, That there is but one Lord, one faith, and one baptisme: to the practise of ancient Christians,Ioan. epist. 2. That would not receiue those into their house, or bid them god speede, that brought not with them Christes true doctrine: to the authoritie of fa­thers, & holy emperors and princes, that by no meanes could endure any idolatrous worship, or hereticall doctrine: to the custome of the Romish synagogue, and the traditions of the pope and hisPosseuini bibliotheca se­lecta lib. 1. c. 26. Iebusites and Cananites, and finally to the lawes of the church and kingdome of England, which with­out great consideration are not to be dissolued or suspended. Neither can the same bée allowed by any good Christian or loyall subiect, séeing it bringeth with it first an vncertaintie of faith and religion. secondly a confusion in Gods worship. thirdly a dissolution of ecclesiasticall gouernment & discipline. fourthly an ouerthrow of lawes and ciuill pollicie. fiftly an entrance for seditious priests and Iesuites not tolerated eue­ry where among the papists. sixtly an easie meanes to practise against the prince and state. seuenthly a coldnesse in religion, eightly sedition, trouble and rebellion. Lastly the wrath of God, and most spéedie destruction. And that this is true, the veryIbidem. aduersaries will not denie within the sphere of their actiuitie, and in their owne gouernment. Why then shoulde they looke for that at our hands, which they will not yéeld vn­to themselues? Or with what face can they desire thinges so impious and vnlawfull?

First saith our aduersary, Great princes and monarchies round about vs that had greater difficulties and differences, then we haue. He should haue said Monarkes, and Neere vnto vs. For not monarchies but monarkes do treate of peace. And [Page 230] the kings of France and Spaine dwell not round about vs but néere vnto vs. But we must beare with our great aduersa­ry if talking of princes and states, he forgot to vse fit wordes or make good sence. Beside that, he is much deceiued where he saith, That they had greater differences & difficulties in con­cluding of a peace, then we haue. For all ciuil causes may be compounded. But no composition can be made with false re­ligion or idolatry. Againe kinges may agrée concerning tem­porall titles, but we cannot agrée with the pope or his faction, vnlesse we meane to forsake God and the true Christian faith. Well let vs sée notwithstanding what These great princes and monarchies round about vs haue doone. They haue saith hee, concluded a most honourable peace and friendship. And I will not deny, but it may be so, albeit diuers small accidentes may much alter the case. But what maketh that for this pur­pose, where it is debated, whether the idolatrous masse is to be tolerated, or any other course to be takē with English fugi­tiues, and home-bred papistes? If we might haue an honora­ble, profitable and most assured peace, it is the thing that we do much affect and desire, neuer prosequuting warres but for our owne defence and safety. But what is this peace héere spoken of to the toleration of seditious priests, and Iesuites and such rebels and traytors? Can wée haue no peace, but by suffering of exiled and banished rebels and traytors to re­turne? Why, that is the extremest calamity, that a ruined com­mon wealth canne suffer. Perditae ciuitates, saithLib. 5. in Verrem. Tully, des­peratis omnibus rebus, hos solent exitus exitiales habere, vt damnati in integrum restituantur, vincti soluantur, exules re­ducantur. Againe we are not at warre with recusantes, or pa­pistes. Why then should he talke of peace and friendship héere? Therefore he telleth further, How the French king is returned to the sea of Rome, and that her Maiesty is courteously inuited to the same. And is this the onely meanes of peace? Sure then any warre is better, then such a peace. For if wée respect one­ly temporall matters, yet to yéeld to a tyrant, is the last, and most extreme calamity, that happeneth to a natiō vanquished and subdued: and no prince can put himselfe vnder another, but he giueth ouer his soueraignty. Beside that, suppose her Maiesty should yéeld to the pope, which without indignation cannot be spoken, nor yéelded vnto by any true English man; [Page 231] how is she sure, that she shall either reteine, or recouer her crowne, he hauing disabled her, and dispossessed her of it? Shall she begge a crowne at his handes? Shall she do penance at his pleasure? Will she abandon her selfe and her subiectes to such a base fellow? Fye fye, that any should be suffered once to motion such a shamefull and an abominable matter. But if we respect religion, truth, and conscience: we cannot submitte our selues vnto him; we cannot acknowledge his authority: we may not embrace his abominable doctrine and heresies, whatsoeuer may ensue of it. Hée is the head of antichristes kingdome, and the synagogue of Rome is the purple whoore mentioned in the seuentéenth of the Reuelation of saint Iohn. His whoorish allurements to idolatrie and heresie wée value not. And if this bée meanes of peace, and no other; then wel­come warres, nay welcome rather death. For who had not rather endure ten thousand deathes, then die the second death, and kill his owne soule? Our aduersarie saith that her Maie­stie hath béene inuited curteously to come to the pope. But we thinke it strange curtesie to stirre vp rebels against her; to curse her; to hire desperate cutthrotes to murder her and em­poison her. But were shée inuited curteously, yet simple are the birdes that suffer themselues to be taken at the foulers call. Vlysses heard the Sirenes songs, but hée would not come néere them. As for the French kinges example, it is not to purpose. Hée to winne a kingdome might do as it pleased him▪ but if her Maiestie shoulde so do; shée shoulde hazard that kingdome, which shée possesseth already quietly, rather then winne one poore towne or hamlet. Nay shée shoulde hazard her soule. Beside that, her Maiestie is rather to follow the ex­amples of godly kinges, that abolished idolatrie; of godly em­perours, that woulde not admit heresies in their states, of her noble father, that ouerthrew the popes vsurped tyrannie in this land, & her owne former noble actions, then others. Of the French kings act wée dispute not. Onely wée desire God to open his eies, that hée may sée how he standeth.

Secondly hée telleth vs of the qualities of Clement the eight, and the king of Spaine, & reporteth him to be A meeke, milde, sweete, and holy man, and calleth king Philip Salomon the peacible. And certes euill shoulde hée deserue his hire, if he did not set out these his two old masters with extrauagant [Page 232] praises. But as in the fairest monuments and most glorious sepulchres there is ofttimes nothing but rotten bones; so I thinke while men thinke in these two to finde treasure, they shall finde nothing, but rotten bones, and corrupti­on. Clement the eight is a seuere persecutor of Christians, and not very gentle to cacolykes, as appéereth by the excom­munication of Don Cesare Duke of Ferrara, against whom hée thundred with fire and sworde, and manie foule words. Outwardly hée pretendeth to bée a shéepe, but inwardly hée is a rauening woolfe; a saint in shewe, but indéede of a filthie andWhen he was in Minoribus, he was knowne to be a great han­ter of bordels. vncleane life. A bishop in name, but indéed an­tichrist. King Philip is now dead, and loth I am to rake into his ashes further then I néedes must, especially hauing saide much of him alreadie. But the name of Salomon no man can deserue woorse, then hée, being neither extraordinarily wise, nor very studious of peace: of which two his best friendes do testifie the first, and the latter is prooued by his troublesome reigne, that neuer was without warres either with French, Dutch, Italians, Portugals, or English. But were the first neuer so milde, yet his office is wicked, his doctrine heretical, his practises detestable; and were hée not so, yet what peace can bée honorable, that bringeth with it slauerie; or composi­tion firme with him, that kéepeth no faith nor promise? Nei­ther can wée looke either for honorable or sound dealing with the Spaniard, so long as hée dependeth on the pope. Hée may percase desire fauour for his faction, but will yéelde no exemp­tion from inquisitors to true Christians. Hée will desire to trade with vs; wée shall not I thinke trade into the Indies. Finally hée will not yéelde vs and our associates either reaso­nable and equall conditions, or firme assurance. If hée please to doe it, and can do it, I knowe none, but is most desirous of peace.

Thirdly hée saith, There is no cause of doubt of dutifull behauiour of English cacolykes at home and abroad. But his saying sheweth, that he hath neither shame, nor honestie in auouching thinges so false. What? Is there no cause for vs to doubt, when wée sée how they are linked to the greatest enimies this kingdome hath, and take themselues neither bounde by oath nor affection further, then the pope giueth them leaue? Do wée looke for more loialtie at their handes, [Page 233] then wée haue already founde at the handes of their predeces­sors and consorts? Do wée thinke that sodainly these serpents will cast off their skins, or loose their stinges? Do we not sée how vndutifully the papists haue behaued themselues in Ire­land, and how they haue reuolted from their liege soueraigne, and that these warres were stirred by priestes and Iesuites? Haue we not heard what massacres they haue committed in France, and how they haue leagued and confederated them­selues against their kinges? Do wee not knowe howe in England they haue rebelled against their Souereigne Ladie, and sought to murder her, and empoison her, and betray her, and her countrey into the handes of Spaniards and forreine enimies? What impudencie then, or rather furie doth pos­sesse this Noddy, that he shoulde say, that There is no feare of their dutifull behauiour? He answereth that Their first and highest desire is, that her Maiestie woulde returne to the sea of Rome, and that by this act all difficulties and iealousies woulde be ended and taken away. But hée may as well say, that by yéelding to the Spaniards all controuersies woulde be ended. Certes as well may the one be done, as the other, and yet neither without manifest impietie against religion, without perpetuall dishonour to our nation, and vtter destruc­tion of the countrey. This is the woorst that can happen to a nation shamed, spoiled, beaten, vanquished; and yet with these execrable rinegates it is the first and highest point, that they desire, as themselues confesse, seeking nothing more, then our hurt, dishonor and destruction. They studie to ruinate re­ligion, to bring her Maiestie & their countrey into slauerie. Nay, and when they haue their desire, they are nothing née­rer. For they may not thinke that all English men are so base, that euer they will endure either the idolatrous masse, or the tyrannie of the pope, or the cōmand of strangers. Neither can any true English endure to receiue conditions either from pope or Spaniard, much lesse, that they shall haue power to dispose of this crowne and gouernment. If then this be their desire, we are come to a full stoppe. this as long as wée liue neither will, nor can with honor, or safetie, or conscience be yéelded.

Their second desire is as their proctor telleth vs, That they may haue the same libertie for their consciences in Eng­land, [Page 234] that our brethren haue in France and Germany. But wee haue answered alreadie, that it were impious, dishono­rable, dangerous, and vnprofitable to grant any such matter. Neither is the case of France and Germanie like to this coun­trey. There religion was alwaies openly professed, and that by grant of princes and consent of the people. Héere poperie since her Maiesties gouernment was neuer permitted. But if our aduersarie coulde assure vs, that our brethren in Spaine and Italy might without danger professe the Gospell, and that we might heare the king of Spaine and princes of Italy secure vs as much; then shoulde hée receiue an other answere. In the meane while both he and others must haue patience, if we bridle those, that woulde runne a course to the hazard of this kingdome. Neither because we stande against this pro­position, Do we therefore crie fire, and sword, & blood against the papists, nor do we crie out Crucifige, crucifige, as this de­sperate Iewe, and fugitiue frier chargeth vs. For we vtterlie renounce all such bloodie massacres, and fierie executions, as the papistes practise against our brethren; but onely we tie vp these popish woolues, that woulde deuoure Christes flocke; and stoppe their furious rage against their countreymen. We may not suffer them to come with fire and sworde to the de­struction and desolation of their countrey. Wée know that in Quéene Maries times they persecuted Christ in his members, and made vs beare his crosse: but we are not so simple to put sworde and fire into their handes againe. Now if they will néedes rebell against lawes; they shall finde vs readie in the field to defend our religion, prince, and countrey; and not burne vs at a stake, as most cruelly they haue done diuers of our brethren. If the papistes yet will quietly liue amongst vs, we neither meane to endanger their liues, nor take away their landes, goods, and liberties. If they beginne to stirre, whatsoeuer shall happen, they must impute it to their owne deseruings.

He telleth vs further, That there hath beene bloud inough spent in this realme, and that aboue a hundred and thirty priests haue lost their liues within these twentie yeeres for reli­gion, men of peace, learned, vertuous, well descended, and martyrs. But if he had named the men, it would easily haue appeared, that they were no martyrs of Christ, but traytorous [Page 235] agentes of the pope and Spaniard sent hither out of Italy, Spaine and other countries by forreine enimies. It would likewise haue appeared, that most of them were simple and ig­norant youthes, that for néede were driuen to séeke aduen­tures, blindly led, furiously bent, fautors & raysers of faction, and such as no common wealth could endure. And yet too ma­ny of this sort haue béene spared, to the great hazard of the country; I pray God, that they do not first feele the harme, that are cause of fostering such yoong woolues. The last lord Trea­surer knowing their natures, kept them short. And time I hope will make vs sée hidden truth. It is knowne what Bal­lard practised with Babington, and his confederates. Bisley otherwise called The greene priest, professed, and set it downe vnder his hand, that it was lawfull to kill the Quéene, and that himselfe would haue doone it, if he had could.

The rest were all linked in intelligence with forreine ene­mies. He therefore that desireth liberty for such men, doth not onely professe himselfe an open enemy of his prince and coun­try, but also impudently desireth that such may come amongst vs, as may sow sedition, bring in strangers, and cut our throtes. If this be a reasonable request, let him be heard. If we be weary of our liues, then let vs entertaine this butcherly race. They haue skill to cut mens throtes artificiallie and closely. And finally if we be cōtent to heare her Maiestie close­ly charged to be an extreme persequutor, and her iudges and iustice calumniated, as if they had doone to death peacible qui­et men; then let vs open our eares to such impudent petitions, as this is. I thinke no honest man can reade it without indig­nation, and therefore few words serue to refute it.

After he hath tould vs his pleasure of popish traytors, and called them martyrs, he ioyneth recusantes with them, who no doubt he estéemeth as confessors. Such confessors, such martyrs, as neuer Christes church knew: all either dying for treasons, or suffering for heresies, and disorders, and set on by Antichrist. Of these recusants he prophesieth, That they must winne in the end. That all shall be paid vs; that feare is an euill meanes to make things continue; that her Maiesty will not liue alwaies; that if exasperated mindes come to wreake their wrathes, great extremities will ensue; that we haue many eni­mies abrode. All which discourse doth shew, that the recusants, [Page 236] whatsoeuer they pretend, do nothing else but grind their téeth, and whet their swordes to take reuenge vpon vs; that they de­sire her Maiesties death, whome God long preserue; that they meane to ioyne with strangers, and to worke the destruction of their aduersaries by all meanes whatsoeuer. Our wise ad­uersary doth plainely confesse it, and threaten it, and by that meanes would strike a terror into vs. Which as it may make himselfe, and his consortes odious; so it may teach vs first, to serue God as béeing threatned with this danger; next to take a course to strangle such vipers blood, as séeke the destruction of their prince and country. As for the feares he obiecteth, they may rather stirre vs vp to watch, then to feare. For the onely way to be without feare, is to remooue the causes of feare. He that hath madde dogges must tye them sure vp, if he will not feare their biting. He that will not feare théeues, must ride well armed. If we arme resolutely, I sée no cause, as I haue said alredy, but that the Spaniardes should rather feare vs, then we them. To yéelde to conditions vnequall with papists, were not, as this sencelesse sophister surmiseth, a way to cleare vs of feare, but to redouble both feare, and danger. For it is an easie matter to thrust him downe to the bottome of the staires, that is content to go downe one steppe. But he that standeth vpon equall termes, and yéeldeth not to any dishono­rable conditions, nor feareth to méete his enemy vpon the way, may with more probabilitie defend himselfe against him.

He alledgeth also the examples of Augustus, Henry the fourth, Edward the fourth, and Henry the seuenth, which dis­posed themselues to clemency toward their latter daies, and would perswade her Maiesty To vse the same clemency and sweetnesse to the exhilerating of all her people. But first the case is so vnlike, as nothing can be more. For those princes contended not about religion, but matters of state. Now mat­ters of state may be compounded by remitting of a mans right. But religion may not be abandoned, for that it is the cause of God. Her Maiesty she did not possesse her kingdome by violence, as those princes did. And therefore if papists were true and loyall men; they should not séeke to depriue her of her right. She neuer offered violence to papistes, but onely sought to liue in peace; and put to death none, but such as rebelled and [Page 247] practised against her, sparing but too many of this sort: those princes vsed clemency towards their subiectes, that were not linked with forreine enemies, nor were factious, and punished those rigorously, that practised against their states. How then, if the case were like, canne her Maiesty not defend her right against such traytors? Shall she yéeld her crowne to her ene­mies? And is this the swéetenesse that the papistes séeke? Se­condly admit her Maiesty should spare traytors and factious persons, this I confesse to priests and Iesuites would be a ioy­full day, but there cannot be a greater calamity, that can hap­pen to good subiects. Nay it would be a dissolution of lawes, and confusion of the kingdome.

Séeing that the former examples fitted not his purpose, he bringeth in the example of Henry the eight, Who, as Gar­diner said, was desirous in his latter daies to returne to the vni­on of the Romish church: Likewise he is still harping vpon the French kinges submission to the pope. But that king Henry did euer purpose such a matter, or that such a magnanimous prince could endure to debase himselfe so low, as to come vn­der a paltry frier, or a proude pope, is incredible. Nay the last negotiation with the French kings ambassadour, the king then lying at Hampton court, was to draw him likewise from the popes obedience. As for Gardiner he was neither so néere, nor so déere to the king, as to know any such secret purpose, béeing long before the kings sicknesse, forbidden to come at the king: and his practise about the pope had cost him his life, if hée had not submitted himselfe to the kings mercie.

Neither is it certaine whether Gardiner euer vttred any such matter or not. If hée did, yet we are not bound to beléeue him. Nay wée are to beléeue that hée spoke so much rather to please the popes legat, then of any truth.

But if her Maiestie do consider, how her noble father was dishonored by this generation, shée cannot choose but detest them, and follow his steps, that abolished this tyrannie; and not of those, that establish it. Further if examples may pre­uaile; then is shée rather to follow the steps of godly Empe­rors, that stopped the mouthes of heretikes, and woulde not suffer them to practise their false religion, and of the godly kings of Iudah, that abolished all monuments of idolatrie, and burnt the idolatrous priestes bones vpon their altars, [Page 238] then of idolaters. As for the French king, that for a crowne altered his religion, wée haue little to say. We will rather praie for him, then dispute of his dooings. Her Maiesties case is farre vnlike his, being with content of all quiet and ho­nest subiects possessed of her crowne, and able by Gods as­sistance to defend it, and all her rightes, maugre all enimies, and traitors, that iointly conspire against her.

Hée appealeth to your Lordships considerations, what a comfort it would be to her Maiestie, and your selues, to see all sortes of people laugh, and sing togither, and praie to God most hartily for her Maiesties health, wealth, and prosperous long continuance. All which I do beléeue, her Maiestie bée­ing so gracious a prince, and your selues being so studious of the good of your countrey, and her Maiesties safetie. But they that desir [...] [...]is, must take a farre contrarie course to this, which our aduersary desireth. Her Maiesty must, as she doth, resolutely defend Gods religion: iustice must be executed seuerely: wicked members must be rooted out vtterly: good men must be cherished louingly, and employed respectiuely. But if we should once admitte a packe of factious traytors, within the bowels of this kingdome, and harken to Parsons that traytorous and infamous Iesuite; all our singing would be turned into mourning, and our laughing, into lamenting, as it is in Ireland. The prayers as well, as the practises of pa­pistes would be little for her Maiesties safety, or continuance; as former experience teacheth vs. all this ioyfull state which these traytors dreame of, would be nothing, but a state deuided by warres and sedition, a time of darkenesse and desolation, and extreme misery. finally he blusheth not to propose vnt vs the example of such, as first professed true religion after the first establishment of reformation, that desired, that their consci­ence might not bée forced: which doth quite ouerthrow his cause. For as in Italy and Spaine, and such places, as were subiect to popish princes our brethren coulde obtaine no to­leration for the exercise of true religion; so they cannot with any reason desire the establishment of their masse, where vn­der Christian princes it is vtterly abolished.

Wherefore if nothing be more impious, then to erect ido­latry, and to suffer notorious superstition and heresie to be preached; if nothing be more dangerous and dissolute, then to [Page 237] receiue rebels, traytors, and enemies within the entrals of our country; if no composition can be made with the pope of Rome & the whoore of Babylon; if nothing be more dishonorable, then to listen to enemies and traytors threatnings, and promises; I doubt not, but all men of religion and iudgement, and well affected to their country, sée that our aduersaries motion is impious, dangerous, dishonorable, and not to bée yéelded vnto, nor granted without the destruction of the present go­uernment, and desolation of this kingdome. All which I referre to your Lordships consideration, and beséech God to reueale the truth to the ignorant, and to establish the weake, and to confound all that are enimes either to his truth, or to their most gracious Prince and déere countrey.

CHAP. I.

FRuitelesse it is, and almost endlesse, to contend much about names and titles, but especially in causes of religion. For asIn Apolog. Iustin Martyr saith, [...]. true religion Consisteth in good workes, rather then good termes: and theAd Tit. 3. apostle exhorteth Titus, and all true teachers, to auoide contentions and quarrels about words of the lawe. Yet forasmuch as manie simple people are abused by false teachers taking vpon them glorious names and titles, and looke onely vpon the shéepes clothing that is outward, and not on the wooluish nature of priestes and friers that is inward, I thought it not amisse to shew what this name Catholike importeth, and to whom the same truely belongeth, and how dangerous it is, to trust euery one that taketh to himselfe the name of a Catholike.

The IewesIoan. 8. called themselues The children of Abraham, and bragged much of theHierem. 7. Temple of God, and ofRom. 2. the lawe. But the apostle teacheth vs, that not euerie one, that in name and outward shew was a Iew, deserued so to be estéemed and taken.Epist. 83. Leo speaking to certaine monkes saith, Ecclesiae no­mine armamini, & contra ecclesiam dimicatis: and our saui­our founde no greater enimies, then the Priests, Scribes and Pharisies, which stoode most vpon the succession of Moses, and title of Gods people. The diuell2. Cor. 11. Transformeth him­selfe into an angell of light; and brasse is often set out with a glorious lustre, as if it were golde. But nothing can be deui­sed more counterfait, then the papist, who albeit hée main­taine a religion full of nouelties, and improbable fantasies; yet taketh on him, as if hée were the onely catholike christian, and ietteth vp and downe with a maske of catholike religion. So apes clad with purple iackets, beare themselues verie proudly among other beasts, and all for their gaie apparell. [Page 2] But as apes by their apish trickes bewray themselues to bée apes, so papists by their apish, popish and fonde deuises shewe themselues to be factious heretikes, and no true catholikes.

That they are no true catholikes, the very name of catho­like, and true signification of this worde declareth. For Ca­tholike doth signifie that, which is vniuersall or generall. And the church is called catholike, bicause it conteineth all the people of God and all Christians, whether of time past, or time to come, or time present; and in what place soeuer they remaine dispersed. The christian faith likewise is called ca­tholike, for that it is, and euer was, and euer shall bée general­lie taught and receiued of faithfull christians. In time past God was peculiarly knowne of the people of Israell, and to them was the law giuen, and prophets were sent. But our Sauiour Christ sent his apostles into all the world.Matth. 28. Docete, saith he, omnes gentes. Hée also tolde them, they shoulde wit­nesse his truth to al nations of the earth. Eritis mihi testes, saithAct. 1. he, in Hierusalem & totā Iudaeam, & Samariam, & vs (que) in to­tam terram. So y^t we are to vnderstand, that there is but one catholike church, into which al true catholikes are to be gathe­red. This Catholike Church, In Psal. 56. saith SaintIn Psal. 44. Augustine, is spred throughout the world, and conteineth not onely those that are present, but those also that are past, and are yet to come. And SaintIn Psal. 44. Hierome saith, That this church is one, and is founded by the apostles doctrine, and conuerteth men to Christ.

Wée belée also, that there is but one apostolike and ca­tholike faith, which all true catholikes both haue holden, do holde, and must holde vnto the worlds end. In this catholike church, saithDe haeres. c. 3. Vincentius, Lirinensis, wee are to holde, that which alwaies hath beene beleeued of all christians, for that is truely and properly catholike. HéeIbid. c. 34. teacheth vs also, That the propertie of catholikes is, to keepe the doctrine commit­ted to them, and left with them by the ancient fathers, and to auoide prophane nouelties. Further héeIbid. c. 25. determineth, That those onely are truely and rightly called catholikes, which one­ly holde and beleeue that, which the catholike church in olde time did vniuersally holde. With him also doth Leo sometimes bishop of Rome agrée. Vna est vera, singularis, perfecta, inuio­labilis, catholica fides, Epist. 81. ad M [...]na [...]h. pa [...]aest. & epist. 95. saith hée, cui nihil addi, nihil minui po­test. That is, there is one true, singular, perfect, inuiolable, & [Page 3] catholike faith, whereunto nothing can be added, and from whence nothing is to be diminished.

This grounde then being laide, and I thinke, confessed by the aduersaries themselues, that those onely are catholikes, that holde the catholike faith receiued vniuersally of all true christians, of all times, and all places, and that the catholike faith is that, which Christ commaunded vniuersally to bée taught and which of all the catholike church hath béene gene­rally receiued, and which is most perfect and absolute, and ad­mitteth no additions, alterations, nor innouations; it may easily bee prooued, that the papists are neither catholikes, nor hold the catholike faith of Christ Iesus.

For first they do not beleeue that, which the catholike church euer beleeued, but that which the church of Rome be­leeueth. Pius quartus In constit. Pij 4. ordeineth, that all that are preferred in schooles shall openly professe, That they beleeue all things con­teined in that creede, which the church of Rome vseth. The forme of their profession is this: Ego N. firma fide credo, & profiteor omnia, quae continentur in symbolo fidei, quo sancta Romana ecclesia vtitur. Likewise are they bound to condemne all doctrines, which that church condemneth, and anathema­tizeth. In the SpanishManual de oraciones por Hieron. Campos. catechisme set out vnder the name of Canisius, he is termed a true Christian, That holdeth nothing, but that which the church of Rome holdeth. Y no tiene cosa fuera de lo, que tiene la yglesia Romana. Finally the papistesC. ad abolen­dam de haeret. condemne all for heretikes, That either teache, or thinke otherwise of the sacrament of the altar, or of confession of sinnes, or other Romish sacramentes, then the church of Rome. How then can we estéeme them catholikes, that for a gene­rall and catholike faith embrace a particular, or peculiar faith of the church of Rome, and openly professe so much?

Secondly they do not beléeue the catholike church, but the Romish church, nor do they make themselues members of the catholike church, but of the church of Rome subiect to the pope whome they beléeue to be their head.De eccles. militant. c. 2. Bellarmine doth define That to be the true church, which is vnited in confession of faith, and communion of sacraments, and obedience to the pope of Rome. C. vnam. ext. de maior. & obed. Boniface the eight determineth That all, that will be saued, must of necessity be subiect to the bishop of Rome. In theManual de Hieron. Campo [...] catechisme published vnder the name of Cani­sius, [Page 4] the church is defined, A congregation gouerned vpon earth by the pope the onely head of the same. Vna congrega­cion regida en la tierra por el papa vnica cabeza de toda ella. Finally theConfessio Burdegalens. Iesuites of Bourdeaux do professe, That to be the church onely, which hath communion with the church of Rome, whereof the pope is the chiefe gouernor. But the aun­cient fathers teach vs, that the catholike church is not tyed to one city, or one country, or one pope or bishop, but vniuersally spredde ouer the whole earth, as hath in part béene declared. Si dei est (ecclesia) saith ^a Chrysostome, In homil. 1. in epist. 1. ad Co­rinth. vna est, non Corinthi solum, sed vniuersi orbis. So I may say, if the Romanists were the catholike church, then should not their vniuersall church be termed by the name of the church of Rome, but of Gods vni­uersall church. SaintLib. 4. de Symbol. c. 10. Augustine saith, that Euery congrega­tion, that is gathered in one corner, is a concubine, and not the spouse of Christ. How then canne the papistes be catholikes, that are gathered out of the society of the vniuersall church, into the communion of the church of Rome? Writing to Vin­centius the Donatist heEpist. 48. concludeth, that the Donatistes and Rogatians were not the catholike church, for that they tooke their names of others, then of the christian church.

Thirdly the faith of catholikes isEphes. 2. built Vpon the foun­dation of the apostles and prophets, Iesus Christ beeing the chiefe corner stone. And this foundation is no where to be found, but in the writings of the apostles and prophets, which shew vnto vs the doctrine of Christ Iesus. The apostle saintRom. 10. Paul doth teach vs, That faith commeth by hearing, and hea­ring by the word of God. Which we may not séeke in decre­tales, nor legendes, but in the most holy scriptures, endited by the holy ghost. And so the fathers teach vs.Lib. 3. aduers. haeres. c. 1. Irenaeus doth say, that the apostles First preached, and afterward deliuered the gospell in Scriptures, that they might be a foundation, and pil­ler of our faith. Per apostolos euangelium peruenit ad nos, saith he, Quod quidem tunc praeconiauerunt, postea verò per Dei voluntatem in scripturis tradiderunt, fundamentum & colum­nam fidei nostrae futurum. Athanasius in Synopsi, doth call The canonicall Scriptures, the anchor, and staie of our faith. Hée woulde not haue any thing spoken or heard of christians in matters of faith and religion, beside the holy Scriptures. Si diuersa à scripturis fabulari vultis, De incarr [...]t. verb. saith he, cur nobiscum [Page 5] concertatis, qui nec loqui, nec andire sustine [...]s, quod extra­neum sit ab illis? The church saithHomil. 6. in Matthaeum. Chrys [...]stome, is Hierusa­lem, whose foundations are placed vpon the mountaines of the Scriptures. Hierome calleth the Scriptures the limites or bounds of the catholike church. Non est egressa de fin [...]l us suis saithIn Mich. [...]. he, id est, de Scriptu [...] fanc [...]. Finallie the [...]rir. Aquin. 2. 2 q. 1. art. [...]. papists thē ­selues confesse, that the obiect or grounde of faith is The f [...]st truth, or God himselfe. And we doubt not, but that al certaine knowledge of God is to bee found in his written word, which therefore is called the rule of our faith. But the papists speake euill of scriptures, and either will not haue them to be the pro­per foundation of our faith, or sorge to themselues diuers other foundations, whereupon they builde their church, and their faith▪ in theIn c. 3. epist. 2. ad Corinth. annotations vpon the Rhemish testament, they call them A killing letter, as if God had deliuered his will in writing, to the end to kill the Readers. They writeAnnot. Rh. in c. 5. Ioan. also, That they are hard to be vnderstood, and would bring them in disgrace byIbid. in c. 4. Matth. saying, That the diuell and heretickes alleadge scriptures. Some call them A nose of waxe, without any cer­teine sence, as the Iesuites of Collen in their censure; others call them Inken diuinity, and account them no better then Matter of strife, and contention. Generally theyCensur. Co­lon f. esteeme the canon of scripture to be a rule vnperfect, and a maymed and lame péece of doctrine; and condemne the reeding of scriptures, As pernitious and hurtfull.

Stapleton In praefat. ante relect. princip. doct. plainely denieth the scriptures to be the foun­dation of religion. Aliud hodie, saith he, Christianae religionis fundamentum habemus; and afterward, Ab ipsis literis euan­gelicis & apostolicis aliud. The same man speaking of diuers principles and groundes of Christian religion,In analysi. ante r [...]lect. p incip. doct. doth leaue the scriptures quite out of the reckoning. Others also make small reckoning of scriptures, but where they canne by forced inter­pretations draw them to their purpose: and such, as deny not the scriptures to be a foundation of religion, do notwithstan­ding adioyne diuers other foundations to the scriptures, and build their faith vpon them as well, as vpon the Scrip­tures.

Vnto the canon of the scriptures of the ould testament consisting of two and twentie books ^l they adde first the bookes of Tobias, Iudith, Wisedome, Ecclesiasticus, Synod. Tri­deni [...]s [...]ss 4. and the story of [Page 6] the Machabees, and secondly certaine additions found in the latine translation ouer and aboue the originall bookes: and this contrary to the iudgement of most ancient and catholike fathers. Neither is it materiall, that saintLib. 2. doct. Christ. c. 8. Augustine, and a certaine councell of Carthage, and two or thrée more follow­ing them do number these bookes among canonicall Scrip­tures. For they by Canonicall vnderstande such bookes, as by order of the church were read publikely, and commonly bound togither, and were rather a rule for manners, then for faith. Legi voluerunt in ecclesijs, saithIn exposit. Symbol. Ruffin, non tamen proferri ad authoritatem fidei ex his confirmandam. The same is also the iudgement ofIn Synopsi. Athanasius, In prolog. galeato. Hierome, De ponder. & mensur. Epiphanius, and of the most sound, and ancient fathers of the church. And if wée shoulde otherwise interpret the wordes of those, that reckon these bookes among canonicall Scriptures; wée should also put the 3. and 4. of Esdras among the bookes canonicall. For they are also by saint Augustine, andSixtus Senen­sis biblioth. sanct. lib. 1. others after a sort iudged canonicall; and Athanasius in Synopsi doth attribute no lesse authoritie to the thirde booke of Esdras, then to the bookes of Tobias, Iudith, Wisedome, Ecclesiasticus, and the Machabees. The Gréekes also place the thirde booke of Es­dras first: although the assemblie at Trent excluded the thirde and fourth booke of Esdras out of the canon, and Sixtus quintus in his new edition of the Latine Bible, hath excluded them out of their ancient place.

They adde also vnwritten traditions to the Scriptures, and builde their faith equally on them two, giuing vnto them both equall authoritie. Libros veteris & noui testamenti, saithSess. 4. the assemblie at Trent, nec non traditiones ipsas &c. pari pietatis affectu ac reuerentia suscipit ac veneratur synodus ista. Lib. 3. de verbo dei. Bellarmine accounteth of these traditions, as of the most cer­taine worde of God, and calleth them The worde of God not written. De fid. & Symb. q. 22. op. Catech. Canisius woulde haue vs to beléeue these traditions Most firmely, as reuealed by the holy Ghost. The which is not onely derogatory to the sufficiencie of Scriptures, but also vt­terly ouerthroweth the certaintie of faith. For if traditions bée not certainly knowne of the aduersaries, and if diuers an­cient traditions be now growne out of vse, how can the faith, that is built on traditions be certaine? Further the ancient fa­thers do not onely testifie the Scriptures to bée sufficient, but [Page 7] also condemne vnwritten and vncertaine traditions. Electa sunt quae scriberentur, saith SaintTractat. 49. in Ioan. Augustine, quae saluti cre­dentium sufficere vide bantur. Aduer. gentes. Athanasius saith, That the ho­ly and diuine Scriptures are sufficient to instruct vs in al truth. And diuers others testifie the same. What, saithRegul. 80. Basill, is the propertie of a faithfull man? Forsooth to beleeue with cer­taine fulnesse of minde, whatsoeuer is conteined in Scripture, and neither to reiect any part thereof, nor to adde any newe thing vnto them. SaintLib. de parad. c. 12. Ambrose saith, Wee may no more adde to Gods commandements, then take from them. And al­though the fathers talke ofttimes in commendation of tradi­tions; yet either they meane such things, as are now contei­ned in Scriptures, and from them to bée deriued and deduced by firme conclusions; or else such matters, as concerne order and decencie: and yet do they not account of these, as of diuine precepts. Si aut in euangelio praecipitur, aut in apostolorum epistolis, saithIn Epist. ad Pompe [...]um. Cyprian, aut in actibus continetur, obserue­tur diuina haec & sancta traditio. Whereby it appéereth, that other traditions which were not written, were not had in like reuence: and that the faith of papists, that resteth on these vncertainties, is most vncertaine.

Further the papists do builde their faith vpon most fabu­l [...]us martyrologies, and lying legendes. For vpon these nar­rations doth stande the holinesse of those saints, whom they canonize and worship. In these legends wee read of the moo­uing, yea and speaking of stockes & stones; of restoring not onely dead men, but also dead beastes to life: of apparitions of Christ, of the blessed virgine, and of saints, and infinite more miracles and prophecies, then are conteined in holie Scriptures. All which, notwithstanding any absurditie en­suing, our masters of Romish traditions must néedes receiue, if they beléeue either traditions to bée the worde of God, or else giue credence toC. Sancta. dist. 15. Gelasius. for hée saith, That the histories of martyrs, and their suffrings are to be receiued. Gesta sanc­torum martyrum saith Gelasius, recipimus. Let it therefore bée considered, whether this faith can bée catholike, that is builte vpon such fabulous vanities; which not onely the strangenesse maketh suspected of vs, but also euen of papists themselues.Ibid. Gelasius condemneth the legend of George, of Cyricus and Iulitta, of Abgarus, of the inuention of the crosse, [Page 8] and of Saint Iohn Baptistes head.Contra do­nat. Constant. Laurentius Valla laugh­eth at the follie of these legendes.Canto 29. Dante calleth them foole­ries, and vaine fables.In his historie to Clement the 7. Machiauel saith, That these new my­racles are repugnant to old christian religion. The Germaines among other gréeuances account the vanitie of these fabulous legendes.

They do also take themselues bound to beléeue the doctrine of the church of Rome. For this toIn praefat. & analys. ante relect. princip. doctrin. Thomas Stapleton séemeth a very firme foundation of his popish faith. And, as he suppo­se [...]h, the voyce and testimony of this church is most certaine, and infallible. This sure we find by experience, that theyC. ad abolen­dam. de haere­ticis. condemne for heretickes, and most cruellie murder all, that dissent from the church of Rome in matter of sacra­ments.

Nay they do ground their religion vpon the popes decre­talles. Decretales epistolae saithC. Sancta. dist. 15. Gelasius, quas beatissimi pa­pae diuersis temporibus ab vrbe Romana pro diuersorum pa­trum consultatione dederunt, venerabiliter recipiendae sunt. The popes they honor, as their supreme iudges, and say they cannot erre. Vnto them they haue recourse in all difficulties, as vnto a rocke immooueable. Stapleton dothPrincip. doc­trin. lib. 6. teach, That the pope is the principall subiect of ecclesiasticall authority, and is not ashamed to write, that his authority is the foundation of religion. In hac docentis hominis authoritate, saithIn praefat. ante rel [...]ct. princip. doct [...]. he, in qua deum loquentem audimus, religionis nostrae cognoscendae fun­damentum necessariò poni cernimus. O noble religion, that is founded vpon so firme and holy a foundation, as is the popes holy authority! But, sure, catholike it cannot be. For neither the ancient church in times past, nor the easterne and Africane churches did euer acknowledge any such foundation.

Neither do they account the popes authority onely to be the foundation of their faith, but also for Christ the corner stone substitute the pope, and make him the rocke of the church, and of their faith. For at his handes they receiue the scriptures, and all the principles and pointes of their faith, and account his determination more certaine, then the letter of Scrip­tures. Bellarmine calleth the pope, The foundation, and cor­ner stone of the church; In praes. ante lib. de Pontif. Rom. and commonly by the rocke Matth. 16. they vnderstand not Peter onely, but the popes of Rome; which they imagine to be his successors. Matters strange, [Page 9] new, absurd; and most contrary to catholike faith.

To the vulgar latin translation they giue more authority, then to the originall bookes of the ould testament in Hebrew, and of the new testament in Greeke. For that translation they make authenticall, and do not giue like authority to the origi­nall bookes. That translation they will not haue any to reiect: but the originall bookes themselues calumniate, and reiect. Which course is neither catholike, nor reasonable. SaintIn epist. ad S [...]niam & Fretel. & ad Damasum. Hierome saith, That in the old testament in matters of doubt concerning the translation, we must haue recourse to the He­brew, as to the fountein; in the new to the Greeke. Ad exem­plaria Hebraea & Graeca à latinis recurratur, Lib. 2. de doctr. Christ. c. 10. saith Augustin. Hilary writing vpon the 118. psalme, conf [...]sseth, That the latin translation cannot sati [...]fie the reader.

They holde also The doctrine and determination of priestes, and Iesuites, and others sent by the pope, to be no lesse the foundation of Christian religion, then Christ and his do­ctrine. For so dothIn praef. ante relect. princip. doctr. Stapleton in expresse termes determine: and generally theyC. ad abolen­dam. de haeret. condemne such for heretickes, As the prelates and bishops do adiudge to be such. Which is nothing else, but to make the determination of popish prelates the foundation of the popish church. But Christ sending foorth his disciples to preach, commaunded them to teach all nations, and withallMatth. 28. gaue them in charge, To teach what he had com­maunded them. TheGal. 1. apostle pronounceth him Accursed, that should teach otherwise, then the Galatians had receiued. By the law of Moses the Sanedrin, or chiefe tribunal in Hierusa­lem had soueraigne authority in iudgement, yet might not those iudges pronounce sentence,Deut. 17. But according to the law of God. The which doth argue, that popish religion is built vpon groundes most absurd, and contrarie to religion.

Finally some do stand much vpon ancient fathers, and councelles, and the first churches practise, and haue not doub­ted to attribute much vnto them. But now finding by experi­ence, that these do not much make for them, and that the fa­thers themselues do wholy relie vpon the scriptures; they flie wholie to the authority of the pope, and to the late church of Rome; and perceiue, that vnlesse they may sit iudges in their owne cause, the same cannot stand. But héerein it may plain­ly appeare, that they are no catholikes. For ancient catholikes [Page 8] [...] [Page 9] [...] [Page 10] attributed most to scriptures, and vsed the testimony of fa­thers, and of the ancient church, to declare the true sence, and meaning of scriptures. ButS [...]ss. 4. conci [...]. Tr [...]d. these admit no sence, But that of holy church, as they call it; which is nothing, but the priuate fancy of so [...]e foolish pope.

Fourthly, as in the foundations of Christian religion, so likewise in diuers points of faith the papists do plainly de­clare themselues to bée no catholikes. For first in the obiect of faith they mainly differ: true catholikes beléeue in God one­ly. Faith, saith theRom. 10. apostle, is by hearing, and hearing by the worde of God. De diuin. nomin. c. 7. Dionyse saith, That faith hath for his obiect the most pure and alwaies being truth, that is God. And euery Christian rehearsing his faith, confesseth, That he beleeueth in God the father, the sonne, and the holy ghost, and in no creature. But the papists beléeue in angels, and in saints, and call vpon them. For as theRom. 10. apostle saith, How shall they call on him, on whom they haue not beleeued? To them also they make confession of their sinnes, and from them they looke for helpe, and all things necessary, as may bée shewed by infinite particulars.

Further they beléeue the determinations of the pope to be true, and trust in him, as in the rocke of the church.In opusc. con­tra error. Grae­cor. Thomas Aquinas saith, that it is a matter of faith to beleeue the deter­mination of the pope. Ad fidem pertinet, saith he, inhaerere de­terminationi pontificis summi in his, quae sunt fidei, imò & in his, quae spectant ad bonos mores. And this is also the opinion ofSumma Sil­uest. in verb. fides. Siluester Prierius. They beléeue also whatsoeuer is taught by the church of Rome. Ad fidem pertinent omnia, quae sunt in doctrina ecclesiae, saithIbidem. Siluester Prierius; and hée ga­thereth the same out of2.2. q. 5. art. 3. Thomas Aquinas: and that is their common opinion, holding the traditions of the church in equal estimation with the worde of God: all which can neuer bée prooued to haue béene beléeued by true catholikes. For neither can it bée shewed, that in publike liturgies they haue called on saints, and on angels, as the church of Rome teacheth, or con­fessed their sinnes to them, or beléeued in the pope or church of Rome.

Againe, true catholikes beléeue, that Christ Iesus was true man, and had a body like to ours in height, bredth, thicknesse; and that he filled the place where hée was, as do our bodies. [Page 11] We must beleeue, saithDe essentia diuinitatis. Augustine, that the sonne of God according to his deitie is inuisible, incorporeall, and incircum­scriptible, but according to his humane nature, that he is visi­ble, corporeall, and locall. Contra Eu­tych. lib. 4. c. 4. Vigilius saith, That Christ is con­tained in a place according to his humane nature, and that this is the catholike faith. Illud corpus, saithDialog. 2. Theodoret, habet priorem formā, & figuram & circumscriptionē, & vt semel di­cam, corporis substantiam. So likewise saithAd Thrasi­mund. li. 2. c. 5. Fulgentius, Siverū est corpus Christi, loco potest vtique contineri. But the papists do assigne him a body inuisible, impalpable, and such a one, as is incircum scriptible, and without the dimensions of height, bredth, & depth. A bodie that may be conteined in infi­nite places at once, & yet not continued to it selfe, as is the na­ture of Continua quantitas. Finally a mans whole body, that is without all qualities of a body, & may be contained in euery little part of a consecrate hoste, increasing and diminishing at the priestes pleasure.

Further euery catholike Christian beléeueth, that our Sa­uiour Christes true body is ascended into heauen, and there remaineth.Ioan. 16. Hée tolde his disciples before his passion, That he must leaue the worlde, and go to the father. And in another place,Iohn 12. That they should not alwaies haue him with thē. In the first of the Acts we learne, That hee is taken vp from vs into heauen. And the apostle S.Act. 3. Peter doth plainely declare, That the heauens must conteine him, vntill the time, that all things be restored. And this also the fathers plainely teach vs, Accor­ding to his diuine nature, saithIn Matth. tractat. 33. Origen, he is not absent frō vs, but he is absent according to the dispensatiō of his body, which he tooke. Lib. 10. super Luc. 24. S. Ambrose saith, That neither on the earth, nor in the earth, nor after the flesh we ought to seeke Christ, if we will finde him. Saint Augustine saith,Tractat. 50. in Ioan. Hee hath caried his bodie into heauen, although he hath not withdawne his ma­iestie from the worlde. Homil. 21. in euangel. Gregory the first doth plainly af­firme, That Christ is not heere by the presence of his flesh. The flesh of Christ, saith Vigilius writing against Eutyches, lib. 4. c. 4. when it was in earth, surely was not in heauen, and now because it is in heauen, certainly it is not in earth. Neither did euer any ancient father teach otherwise. But the papists do teach, that Christes true body and flesh is both in heauen and earth, and vpon euery altar at one time, and that hee is [Page 12] touched and receiued not of men onely, but also of mise and dogs, and other beasts, which to true catholikes séemeth not onely absurd, but also abominable.

All true catholikes firmely beléeue, that th [...]r sinnes are forgiuen them for Christ his sake, and that they shall atteine eternall life: according to these two articles of the créed, which euery one professeth saying, Credo remissionem peccatorum, & vitam aeternam. God he Hath promised and sworne, as theHeb. 6. apostle saith, That we should haue firme comfort. And saint1. Iohn 5. Iohn saith, These thinges write I vnto you that beleeue in the name of God, that you may know, that you haue eternall life. And whosoeuer beléeueth not this; as heIbid. testifieth, Maketh God a lyar. The apostle saintRom. 5. Paul saith, That he that is iustifi­ed by faith hath peace with God. But that cannot be, vnlesse we beléeue, that our sinnes are remitted, and that we shall as­suredly obteine eternall life. The sacramentes that are deliue­red to euery christian are seales of remission of sinnes, and of the promise of life. For by baptisme We put on Christ, that is, we are made members of his body, and partakers of his me­rites. And in the Lords supper we heare, that the cuppe is the new testament, and that Christ his body was deliuered, for euery true receiuer. Of Abraham it is said,Rom. 4. That he doubted not of the promise of God, and that the Same was imputed to him for righteousnesse. The apostle saintRom. 8. Paul saith, that he was perswaded That nothing should separate him from the loue of God. Si iustus es, & fide viuis, saithSerm. 4. de mortalit. Cyprian, si verè in Christum credis, cur non cum Christo futurus, & de domini pollicitatione securus, amplecteris. Againe he saith,Ibid. We are not to wauer or doubt, for that God hath promised vs immor­talitie. Serm. 28. de verbis dom. Saint Augustine writing vpon these wordes, Thy sinnes are forgiuen thee: saith, It is faith, and not pride, to ac­knowledge what we haue receiued. Serm. 2. de annunt. Bernard saith, That we haue no promise but by Gods fauour, and that the spirite of God worketh this in vs, that we do beleeue remission of sinnes. Neither do any teach cōtrary but Nouatians, Pharisies, and such like heretikes. But the papists will haue men onely to hope for remission of sins, & eternall life, and that not with­out doubting. The doctors ofSess. 6. Trent pronounce them Anathema, That shall say that a man must certainly beleeue, that his sinnes are forgiuen. And Pighius, Andradius, and [Page 13] others teach, that Christians must doubt of eternall life, and of their saluation; as if faith were onely conuersant about ge­nerall promises, and were not appliable to him, that rehear­seth his faith, and truely beléeueth.

Finally all true catholikes beléeue, that the faithfull pre­sently vpon their departure out of this life are happie, and en­ter into ioies, that neuer shall haue end, as the wicked and vn­beléeuers are presently throwne into euerlasting fire, and be­gin to suffer endlesse paines. These shall go into euerlasting paine, as ourMatth. 25. Sauiour saith, and the righteous into life eter­nall. TheRom. 8. apostle plainly testifieth, That there is no con­demnation to those that are in Christ Iesus. And theApoc. 14. spirite of God pronounceth them Blessed that die in the Lord; and saith, that they rest from their labors. Eccles. Hie­rarch. c. 7. Dionyse commonly called Areopagite saith, That the godly shall test in Abrahams bo­some, when they come to the end of their liues, and that there shall be no griefe, sadnesse, nor sighing. Iustin Martyr Quaest. 75. saith, That the soules of good men shall presently be caried into pa­radise. BothLib. 1. aduers. haeres. c. 2. Ireney andSerm. de mortalit. Cyprian make onely two sortes of soules departed: whereof the first are in blisse, the second in paines. And that is the common opinion of the fathers. Onely Augustine in this point standeth doubtfull, and Gre­gorie affirmeth that certaine small sinnes are remitted in pur­gatorie. But the papists teach, that all that haue not satisfied for their sinnes in this life, must bée plunged in purgatorie, and there suffer paines not to be tolde, contrarie to the opini­on of all the fathers. They also grantStationi di Roma. indulgences for ma­ny thousandes of yéeres, as if the paines of purgatory were so long to continue. In Saint Marie maior and other churches of Rome there are many thousand yéeres of pardon granted by diuers popes. Pope Siluester when hée consecrated Saint Iohn of Laterans church, as is saide, Gaue as many yeeres of pardon, as fell drops of raine that day, when it was consecra­ted; which were innumerable, for that it rained all that day. And when hée doubted, least hée had béene too lauish in his grant, he heard a voice from heauen, as it is saide in the booke Of the pardons of Rome, that hee had power enough to grant what hée woulde. They beléeue also, that out of purgatorie soules are deliuered by indulgences and pardons: all which is contrary to catholike faith, and neuer beléeued of anie [Page 14] true catholike.

Fiftly they haue diuersly corrupted the law of God, which is contrary to the practise of ancient catholikes. The seconde commandement, or as they reckon, that part of the first com­mandement, that concerneth the worship of images, they haue either razed out, or left out of their short catechismes. Nay albeit Canisius in his catechisme, where he rehearseth the ten Commandements, doth mention grauen images: yet Hieronymo Campos in his Spanish translation of the same doth leaue it out. Full well they know, how much their ido­latrous worship of images is contrary to Gods commande­ments.

The Iesuites teache,Censur. Co­lon. fol. 46. That all is not sinne, that is repug­nant to the law of God. As if it were lawfull to transgresse any part of Gods law, when mans lawes may not be broken without offence. TheDeut. 27. & Gal. 3. law doth pronounce a curse vpon him, That abideth not in all thinges, that are written in the booke of the law, to do them. And saint1. Iohn. 5. Iohn saith expressely, That all vnrighteousnesse is sinne. And if the transgression of the law were not sinne; then were the law of God a most imperfect, and vncertaine rule, which no catholike will affirme.

The doctors assembled in the conuenticle at TrentSess. 5. de­termined, That concupiscence in the regenerate is no sinne, and pronounce them accursed, that say, or thinke otherwise. Yet the law of God saith directly, Thou shalt not couet. Which law bindeth aswell the regenerate, as the vnregene­rate, and the apostle doth expressely call it sinne in the regene­rate, Rom. 7. and necessarily must it be so, séeing we are by the law of God bound,Deut. 6. To loue him with al our hart, al our soule, all our strength SaintIn Amos 1. Hierome saith, That it is sinne to thinke thinges that are euill. And saintLib. 2. contr. Faust. Manich. c. 27. Augustin saith, That whatso­euer is desired, or coueted against the law, is sinne. So that it appeareth, that papistes in this point are no catholikes.

TheCensur. Colon. f. 309. Iesuites do teache, that there are certaine sinnes which are not conuinced by Gods law, and yet are more grie­uous, then diuers transgressions and sins committed against the law: as namely the breaches of the lawes of the pope, and preceptes of the church. For to breake the law of God in some pointes, they make it either no sinne, as hath béene said, or else a veniall sinne. But to condemne the popes anathema­tismes, [Page 15] and to breake the commaundements of the church, they make it mortall sinne. Nay they make it sinne to mislike the abominable worship of images, and inuocation of saintes. But the apostle doth teache vs, That the knowledge of sinne doth come by the law. And it is flagitious to thinke, that the law of God is not perfect, and that mans traditions are of equall value with the law of God. Finally theIames 4. apostle Iames teacheth vs, That we haue but one law giuer and one iudge, viz. that canne binde our consciences. Which doth further con­uince them to be no true catholikes.

They teach and holde, that the regenerate cannot onely performe the law of God perfectly, but also do workes of su­pererogation, and more then is commaunded. But the apostle Iames teacheth vs, That we do sinne all, and that in many things: and our Sauiour Christ taught his most holy apostles to pray for remission of sinnes. Yea when wée haue done what we can, yet wée are taught to say, That wee are vnprofitable seruants. Saint Iohn saith, That they that say, they haue no sinne, deceiue themselues. SaintLib. 1. aduers. Pelag. Hierome therefore saith, That then we are iust, when we confesse our sinnes. SaintDe spiritu & litera. Augustin saith, that Wee shall then performe the lawe of God with all our soule and all our hart, and loue our neighbour as our selfe, when we shall see God face to face: that is, in the life to come.

They teach vs, that wée are iustified by the workes of the law, and that All our life and saluation doth Ce [...]sur. Col [...]n. f. 22. consist therein. The councell ofSess. 6. c. 10. Trent condemneth those that say, We are iustified formally by Christes iustice. All holde that charitie is the formall cause of our iustification. But the catholike church teacheth vs farre otherwise. Non iustificatur ex operibus le­gis vlla caro. No flesh, saith the apostle,Galat. 2. is iustified by the workes of the lawe. Hee saith also,Galat. 3. That as many as are of the workes of the lawe, are subiect to the curse: and denieth, that the law hath power to giue life. Nay héeRom. 4. denieth, That Abraham was iustified by the workes of the law. Iustitia nostra non ex proprio merito, sed ex dei consistit misericordia. Our iustice, saithAduers. P [...] ­lag. lib. 1. Hierome, doth not consist in our merites, but in the mercy of God. AndAduers. ha­res. lib. 3. c. 20. Irenaeus teacheth vs, That the lawe being spirituall doth onely manifest [...], and not kill it. Nei­ther is it likely, the law should ius [...]t vs, when it pronoun­ceth [Page 16] vs accursed, and sheweth wée are all sinners. For none are iustified by the lawe, but those that performe the lawe. But how can wee acquite our selues, séeing as saintD [...] interpel­at Dauid. Ambrose saith, Dauid doth acknowledge his sinne, & Paule doth confesse himselfe guiltie? SaintDe lib. ach. c. 16. Augustine saith, That we are therefore commanded to do things, which we cannot, that wee may vnderstand, what we are to desire of God.

To conclude this point, they haue not onely changed the ca­tholike doctrine of the law, mingling the same with Pelagia­nisme, but also brought in a new law giuer. Bicause y^e Heb. 7. apostle saith, That the priesthood being changed, the law must needes be changed; theDe constituti­on. 6. translato. canonistes gather, That Christs vicar hath authoritie to make lawes. And these lawes, say they, binde mens consciences. So the pope is now forsooth become a law­giuer, and a newe Lycurgus in the Romish church. But theIames 4. apostle Saint Iames telleth vs, That there is but one law­giuer, that is able to saue and destroy. And for a thousand yéeres after Christ the catholike church of Christ did neuer sée any pope, that durst take vpon him authoritie to giue lawes to the whole church. Of which wée haue proofe euen by the bookes of popish decretals, that began first by Gregorie the ninth to bée brought in forme, and were neuer authorized be­fore his time.

Sixtly the papistes hold doctrine both concerning original and actuall sinne diuers from the doctrine of the catholike church. For first they deny that originall sinne passed ouer all men, andDecretal. Sixti 4. & sy­nod. Trid. sess. 5. exempt the holy virgin Mary: and some say, that saint Iohn Baptist, and the prophet Hieremy were sanctified from this sinne in their mothers wombe, and so not borne in originall sinne: which is contrary to the doctrine of the apo­stle, thatRom. 5. teacheth, That through the offence of one all men were subiect to condemnation: and to the words of the blessed virgin, that calleth Christ Her Sauiour.

Againe they say, that originall sinne is the least of all sinnes hauing so litle force of our will. As if that deserued to be accounted litle, which bringeth with it death and damnati­on, and which without Christs death could not be purged and forgiuen.

TheyThom. Aq. & [...]d. in 2. sent. dist. 33. teach, that children departing without baptisme, and with originall sinne onely, shall not be punished with hell [Page 17] fire, nor with any sensible paine. As if at the last iudgement all that stand on the left hand, as it is written in the 25 of Matth. shall not depart into euerlasting fire: or as if that sinne,Rom. 5. That brought condemnation vpon all, should not be punished with sensible paines: or as if there might be a place in hell, without sensible paine. SaintLib. 1. de Orig. anim. c. 9. Augustine saith, There is no middle place betweene the kingdome of heauen, and damnation. Lib de fide ad Petr. c. 3. Fulgentius doth plainely affirme, That children dying with­out baptisme shall susteine endlesse punishmentes. And Gregory in hisLib. 8. c. 16. morals saith, That they shall endure perpe­tuall tormentes of hell.

TheyBellar. de pur­gat. lib. 1. hold, that all Christians canne satisfie for the pe­nalty of all actual sinnes, though neuer so gréeuous: and yet for originall sinne, which they account the smallest of sinnes, they say no satisfaction could be made by any, but by Christ Iesus. But saint1. Iohn 1. Iohn saith, That the blood of Christ clenseth vs from all sinnes. And absurd it were, if man could satisfie for most gréeuous sinnes, and could not satisfie for the least sinne.

Of their false and erroneous doctrine concerning concu­piscence, and concerning the transgressions of the popes lawes, which they account mortall sinne, I haue already spo­ken.Enchir. Na­uar. de 1. prae­cept. c. 11. Martin ab Aspilcueta saith, That it is mortall sinne for a lay man to dispute of matters of faith. And others deuise a mul­titude of strange mortall sinnes.

TheCensur. Co­lon. f. 40. Iesuites teach, that the regenerate after baptisme haue no sinne. But saint Iohn saith, That they deceiue them­selues, if they say they haue no sinne. For as it is1. Reg. 8. written, There is none, but sinneth. And who canne say,Prou. 20. My hart is pure, and I am cleane from sinne? And this is prooued by the most holy men that euer liued. The most iust man, saithLib. 2. aduers. Pelag. Hie­rome, in some thinges standeth in neede of Gods mercy. AndEpist. 29. ad Hieron. Augustine saith, That no man liueth heere without sinne: albeit some offend more, some lesse, and the best least of all.

Generally they beléeue, that certaine sinnes are so veniall and small, that it is not necessary to repent vs of them; and that they do not exclude men from the kingdome of God, al­beit they die without repentance. Which doctrine all catho­likes abhorre: for the law doth pronounce him accursed, what­soeuer hée is,Deut. 27. & Gal. 3. That abideth not in all the things, that are writ­ten in the booke of the law. And S.Iames 2. Iames saith, That he that [Page 18] doth offend against one law, is guiltie of all. Neither can anie thing impure, or vncleane enter into the kingdome of heauen.Quaest. bre­uit. [...]xplicat. 4. Basill saith, That no sinne is to be called light: Quodcunque enim peccatum, esse stimulum mortis. SaintIn Isai. c. vlt. Hierome saith, That those that haue built woode, haie, or straw vpon the foun­dation, are the nourishment of euerlasting fire.

Finally where they affirme, that the transgression of the lawe is not alwaies sinne, and that it is a more heinous sinne to transgresse the decretals of the pope and precepts of the Romish church, then the Morall law; they shewe, that they vnderstande not well what is sinne, and differ farre from true catholikes in their doctrine of sinne.

Seuenthly theyCensur. Colon. f. 204. teach, that this is the proper doctrine of the Gospell, If thou wilt enter into life, keepe the com­mandements. But theRom. 1. apostle teacheth vs, That the gospell is the power of saluation to euery one that beleeueth. AndAct. 16. Paule and Silas, when the Gailer asked them, What hee shoulde do to be saued; answered, Beleeue on the Lord Iesus, and thou shalt be saued. Againe the law doth iustifie none, but those that fulfill it: but by the grace of the gospell all are iusti­fied, that beléeue in Christ Iesus. And this is the beléefe of all true catholikes.

Further, as if the Gospell conteined no certaine rule for to attaine to Christian perfection, they haue deuised diuers other rules vnder the name of Benet of Nursia, Francis, Do­minicke, Ignatius Loiola, and diuers other monkes and friers, supposing by them to attaine more spéedily to perfection, then by the rule of the holy Gospell.

8. Of faith the papistes thinke very basely, as if it were nothing but a bare assent, and that not onely to thinges reuealed in holy Scriptures, but also to such vnwritten tradi­tions, as the church of Rome, or the pope deliuereth. So that the grounde of the popish faith is laide as well vpon the popes decretales, and lousie, lying legendes, and such trash, as vpon the holie canonicall Scriptures. They beléeue also, that not onely wicked men, but also the diuels of hell may haue true faith. But the scriptures teach vs, that the chéefe ob­iect of faith that iustifieth, is Christ Iesus, and those promises which are made vnto the faithfull through him. God so loued the world, that he gaue his onely begotten sonne, saithIohn 3. saint [Page 19] Iohn, that whosoeuer should beleeue in him should not perish, but haue euerlasting life. TheyHeb. 11. shew also, that of faith procée­deth obedience, patience, hope, sure trust, victories, and such like effectes. Beeing iustified by faith, saith theRom. 5. apostle, We haue peace with God. Now that faith doth onely rest vpon Gods word reuealed in scriptures, we haue declared heereto­fore. That wicked men and diuels haue not faith, it may ap­peare, for that they cannot beléeue remission of sinnes and eternall life: and this is the faith of true catholikes.

They teach, that charity is the forme of faith, which is most ridiculous. For how canne one virtue be the forme of another, seeing matter and forme are the partes of a naturall body? It is also most false. For if charity were the forme of faith, then could faith worke nothing of it selfe. ButRom. [...]. the apo­stle saith, That the iust shall liue by faith. AndEphes. 2. againe, You are sa [...]ed by grace through faith. And that not of your selues; it is the gift of god: no [...] of workes, least any should boast. Ex nullo legis opere saithLib. 3. ad Rom. Origen, sed pro sola fide, ait ad illam mulie­rem, remittuntur tibi peccata tua. Whosoeuer, saithLib. 2. epist. 3. Cyprian, doth beleeue in God, and liue by faith, he is found to be iust. And Hierome In [...]. 10. ad Rom. saith, That God doth iustifie by faith onely. And infinite allegations may be brought to this purpose, to shew that where faith and other virtues concurre, yet it is faith onely, that apprehendeth Christ Iesus, and worketh our reconciliation and iustice with God; and that the workes of charity and other virtues are effectes of faith. And this is most catholike doctrine, as the doctrine of papists is most erroneous and sophisticall.

To conclude this matter of faith, they attribute to faith, onely the first beginning of iustice, or first iustice. But our se­cond, and more perfect iustice they ascribe to charity and workes of the law. Which is a plaine way to ouerthrow mans iustice, & not to establish it. For who can say, that he hath that measure of charitie, that the law requireth? Who can say, y^t his hart is so cleane, that his cōscience doth not accuse him of any transgression against the lawe? Who can say, he is with­out sinne? Certes no true catholike will either challenge to himselfe that singular holinesse and puritie; or affirme, that hee is without sinne.

9. The papists do teach, that there are seuen sacraments of [Page 20] the new law: and neither more, nor lesse. And that all these seuen were instituted by Christ Iesus, and conteine grace, & worke iustificatiō. For so much the venerable friers assembled atSess. 7. Trent haue declared and determined: and it is the popes pleasure, that all his adherents shoulde beléeue their determi­nation. But this doctrine is neither true, nor catholike.Apolog. 2. Iu­stin Martyr, where he hath occasion to describe the rites of the church, doth onely mention two sacraments: to wit, Bap­tisme & the Lordes supper.Lib. 1. & 4. contr. Marcion▪ & de coron mi­l [...]t. Tertullian, where he handleth the same argument, doth mention no more, then two. Cyrill likewise of HierusalemCatech. Myst [...]g. speaking of the mysteries of Christi­an religion, doth onely discourse of Baptisme and the Lords supper. Dionysius whom they suppose to bée Dionyse the Areopagite, albeit hée do fully set out the rites of the church of his time, doth neither make penance, nor matrimonie, nor vnction of the dead a Sacrament. Hée that wrote the bookes of Sacraments, that beare the name of Ambrose, and Au­gustine, and Paschasius onely mention two sacraments. Now who doth not sée, that ordination of priestes, and penance and matrimonie were instituted either in the law of nature, or vnder the law of Moyses? And certes if these things did iusti­fie, then shoulde the Sacraments of the old law iustifie; and iustification were a very easie matter. No catholike writer doth imagine any such matter to bée in mariage or order, and neither was extreme vnction, nor popish confirmation known vnto antiquitie.

10. In the Sacrament of Baptisme they vse exorcismes, blowings, salt, spittle, halowed water, annointings, light, and diuers ceremonies, neither vsed by the apostles, nor prac­tised by the ancient church. And yetS [...]ss. 7. Tri­dent. Concil. c. 13. they say, That none of their ceremonies may be omitted without sinne. Finally they denounce them accursed, that shall not holde Baptisme to bée necessary to saluation: which ceremonies and doctrine do not appéere to bée catholike.

11. They dissolue mariage contracted, by entring into religion, as they terme it; and albeit it bée consummated, yet they holde, that by mutuall consent the maried couple may depart a sunder, and that it shall not bée lawfull for them af­terward to companie togither. They separate also mariage for spirituall kinred, and force all that will be priestes, monkes [Page 23] or friers to forsweare mariage. Matters not onely strange in the catholike church, during the apostles and t [...]eir successors times for many hundred yéeres, but also contrarie to Christs doctrine. For what man can separate them, whom God hath ioyned? And what reason hath man to commaund any to for­sweare mariage, which theHeb. 13. spirit of God pronounceth to be Honorable?

12. They beléeue, that penance standeth vpon contrition, confession and satisfaction, and that t [...]ese are the three parts of penance. And yet themselues say, that absolution is the forme of penance, and that confession is not alwaies necessary. Fur­therConcil. Trid. Sess. 14. they pronounce him anathema, That beleeueth not, that penance is properly a sacrament, and that denieth con­fession in the priestes eares to be instituted by Christ. Where­in they digresse both from the catholike church, and catholike doctrine.

13. The sacrament of y^e lords supper they haue most shame­fully altered and abused, teaching first, that Christ is present with his body corporally and carnally in the sacrament, and that he is there also really with his soule, and that not onely wicked and faithlesse persons, but also brute beastes swallow downe Christ quicke into their bodies. Next, that the sub­stance of bread and wine is abolished, and that the accidents thereof remaine without subiect, and the substance of Christes body without the qualities of a body. Thirdly, that the sacra­ment is to be worshipped as God, which is plaine idolatrie. Fourthly they take the cup from the cōmunicantes, and for a communion make a priuate action of one priest, called the masse. Fiftly they make of this sacrament, or sacrifice of praise and thankesgiuing, a sacrifice externall and propitiatory both for quicke and dead. And by this sacrifice they hope to obteine remission of sinnes, helth, welth, victorie, and whatsoeuer the b [...]ter desireth. Finally they do not distribute the sacrament, as Christ commaunded, but reserue it in pixes, or carry it about in procession, or as it pleaseth the priests. All which do shew them to be no catholikes. For catholikes do beleeue that these words, This is my body: are figuratiue.Lib. 4. contr. Marc. Tertulliā saith, That Christ made the bread, which was giuen to his disciples, his bo­dy, by saying, this is my body, that is, the figure of my body. De vnct. Cyprian saith, That Christ at his last supper gaue bread and [Page 22] wine with his owne handes, and that thinges signified and sig­nifying were called by the same names. In c. 15. Matth. Origen doth call the sacrament Christes figuratiue and typicall body. De ijs qui ini­tiantur myste­rijs c. 9. Ambrose saith, That Christes true flesh was sacrificed, but that the eu­charist is the sacrament of that true flesh. The Lord did not sticke to say, this is my body, saith saintContr. Adi­mant. c. 12. Augustine, when he gaue the signe of his body.

They beléeue not, that the bread is abolished.Aduers. Iudaeos. Tertullian saith, That Christ called bread his body. Saint Hierome wri­ting to Hedibia saith, That the bread which the Lord brake, and gaue to his disciples is the Lordes body. The bread, saith saintDe consecrat. dist. 2. c. qui manducant. Augustine, is the body of the Lord, & the cup his blood. In the giuing of the mysteries, saithDial. 1. Theodoret, hee cal­led bread his bodie. But what néede testimonies of fathers, when the apostle rehearsing the wordes of the institution, cal­leth bread Christs body, and nameth breade after consecrati­on, and when the pronoune Hoc, can bée referred to no other thing, but bread?

True catholikes beléeue, that the holy communion of the Lords supper is a commemoration, and a memoriall of the sa­crifice made by Christ Iesus vpon the crosse, rather then anie actuall and externall sacrifice. OurMatth. 26. & Luc. 22. Sauiour saith, This do in remembrance of me. The1. Cor. 11. apostle saith, that in this Sa­crament Wee shew foorth the Lords death, and celebrate a memoriall of it.In dialog. cum Tryphon. Iustin Martyr saith, That in the sacrifice of bread and the cup, which Christ instituted, for a memoriall of his passion, Christians giue thankes to God. SaintDe fide ad Petr. c. 19. Augu­stine saith, That in the sacrifice of bread and wine there is a commemoration of the flesh and blood of Christ, that were offered for vs. SaintIn epist. ad Hebr. Chrysostome saith, That our sacrifice is a remembrance of Christes sacrifice.

Finally all true catholikes did distribute and receiue the holy Sacrament, when they came to the Lordes supper, and obserued his holy institution without mixtures of their inuen­tions, or other alterations.

14. The papists haue either abolished Christes priesthood, or else much debased the same: and haue brought in a new or­der of priesthoode neuer instituted by Christ, nor practised by the catholike church. For in stead of Christ they runne to an­gels, to our Ladie and saints, and beléeue, that these can [Page 23] reconcile them to God. They beleeue also, that their priestes are after the order of Melchizedeck, and do offer sacrifices propitiatorie for quicke and dead. But the apostle teacheth vs, that Christ is onely able to reconcile vs, and that hee is our onely Mediatour and Redéemer, and isHebr. 7. A priest after the or­der of Melchizedeck, and hath offered vp one most perfect sa­crifice, which is no more to bee renued. SaintLib. 10. de Ciuit. Dei. c. 20. Augustine saith, That Christ is a priest, that is both the sacrificer, and the sacrifice it selfe, of which the sacrifice of the church is but a Sa­cramen [...]. Such a priest neuer was any, but hée. And this is that, which catholikes beléeue of Christes priesthoode: and which papists beléeue not.

15. The papists haue altered the forme of praier vsed in the catholike church. Christ taught vs to pray to the father in his name; and so did all true catholikes. But they pray to Christ in the name of our Lady▪ and of saintes, and pray to an­gels, to our Lady and saintes; and of these prayers they haue infinite formes neither practised, nor allowed by true catho­likes. TheyIn Hortul. animae, & bre­uiar. begin their confession thus, I confesse to God al­mighty, to the blessed virgin Mary, to the blessed Archangell Michael, to saint Iohn Baptist &c. That I haue offended in thought, word, and worke. To the virgin Mary Jn the office of our Lady. They com­mend their soules and bodies. And flie to her in all their néede. In their Litanies they call her, The gate of heauen, the refuge of sinners, the Queene of Angels, the comforter of the afflicted, the arke of the couenant. And as euery one doeth fancy, so he chooseth to himselfe a peculiar saint, beleeuing to obteine things more easily by the intercession of saintes, then of Christ Iesus. Further they say masses and prayers for the soules departed, and for the dead haue appointed speciall offices, which our ad­uersary shall neuer prooue to haue béene frequented, or vsed by true catholikes. Neither shall he be able to shew where catho­likes had any rosaries consisting of 63. Aue Mariaes, nor where they prayed in languages, which they vnderstood not. Nay the1. Cor. 14. apostle saith, That such praiers are without fruit; and that weRom. 10. cannot call, but vpon those vpon Whome we beleeue. How shall they call on him, saith the apostle, on whom they haue not beleeued?

16. The papistes haue corrupted the true worship of God. For not onely haue they published new worships ac­cording [Page 24] to their owne deuises, which ourMatth. 15. sauior condemneth as vaine, but also haue deuised formes of worship contrary to Gods commaundement. Contrary to the second commande­ment they make the images of God, and worship the same with diuine worship. They do likewise worship the crosse and crucifixe. They worship saintes departed, their images and reliques. And of late time haue deuised masses and offices in honor of the crosse, of the virgin Mary, of saint Francis, Domi­nike and other saintes. Vnto these images they burne incense, they offer their praiers, and deuotions. Nay they, I say, fall downe before stockes and stones, they kisse them and worship them; and yet will be accounted the onely catholikes. But our aduersary will be much puzzeled, when he goeth about to prooue, that true catholikes haue doone the like. Nay be shall find, that true catholikes haue condemned this manner of po­pish deuotion for plaine idolatry. Helena crucem Christi inue­nit saithDe obitu Theodosij. Ambrose, Et Christum adorauit, non crucem: is enim est error gentills, & impiorum. He saith, that it is heathenish to worship the crosse. In the first commaundement saithEpist. 119. Au­gustine, the image of God is forbidden to be worshiped with mens deuises. Lib. 2. in Ioan. c. 92. Cyrill saith, That God is not to be worshipped with any corruptible matter. In ancient liturgies of the church there are no offices for the dead, nor any praiers to angels and saintes to be found.

17. The missales, and breuiaries, and offices and psal­ters of our Lady, and all the rituall bookes, which now by or­der of the Councell of Trent they vse, are nothing catholike. Nay they conteine matters erronious & blasphemous, which all catholikes abhorre. They detort the Scriptures to the ho­nour of our Lady, saint Francis, saint Dominike, saint Clare and other Romish saints. They containe many fabulous and lying narrations. Diuers of their masses and offices are de­uised in the honour of saints: and sauour of noueltie.

18 True catholikes do serue one God with spirite and truth. The papists haue as many gods, as saints: and wor­ship God with their lips, for the most part, not knowing what they say. They read Scriptures, and praie in toongs vn­knowne, which not onely by the apostle, but also by the prac­tise of all ancient churc [...]es is condemned.

19. Among catholikes antichrist hath no place. For al­beit [Page 25] hée shall sit in the temple of God; yet after hée hath once begun to sit and reigne there; hée shall make it of the house of God, the house of vanitie; of Gods church the synagogue of satan. Likewise they shall not worship the man of sinne, nor kisse his féete, nor admit his lawes. But the papists acknow­ledge the pope to bée their head; they kisse his feete; they fall downe before him;Potestatem suam bestiae trad [...]nt. Apoc. 17. Kinges giue their power vnto him; they acknowledge him to be their soueraigne iudge and law giuer, and take it to bee mortall sinne to breake his lawes.

20. Among true catholikes the cheefe gouernment in mat­ters Ecclesiasticall is in generall Councels. Vntill generall Councels haue decided such controuersies as arise, prouinciall councels, and christian magistrates haue principall authori­tie in setling and determining of matters. They make lawes, determine controuersies, establish gouernors according to apostolicall orders. And this by actes of councels and lawes of princes is s [...]fficiently testified. But the papists acknow­ledge no other head beside the pope, to whom they giue power to make lawes, to appoint bishops and ecclesiasticall officers, and to determine all controuersies throughout the whole worlde.

21. Among catholikes the gouernment of the church was committed to apostles, prophets, euangelistes, pastors and teachers: and bishops and pastors euery one taught the stocke committed to him. There were no glorious cardinalls, nor idle and dumbe bishops, nor pratling and busie friers among them. But among the papistes the whole gouernment dependeth on the pope and his agentes. The cardinalles coun­sell him, the prelates and inquisitors are made his executio­ners, to murder all that repugne against his lawes; the bishops are dumbe and feede not; the friers enter without calling, and like locustes crept out of the bottomlesse pit, deuour the blos­somes of true doctrine. Illi mendicantes peruersi, saith a cer­taineOnus eccles. c. 22. popish bishop, designantur per locustas de puteo abys­si exeuntes, quia ipsi sunt scurriles, leues, volatiles, rodentes sa­cras literas virides, paganicae philosophiae sequaces, quasi equi currentes, sic illi in vanam disputationem.

22. True catholikes haue alwaies shewed themselues obedient to their princes, and performed their othes of allegi­ance. They neither sought to murder them, nor to depriue [Page 26] them of their crownes. Dauid albeit he was gréeuously and vniustly persecuted by Saule; yet did he not lay his hands vp­on his prince, albeit God had taken away the kingdome from Saul, and giuen it to him. The Israelites rebelled not against their kinges; although they were wicked. But papistes rebell against princes, and neglect all promises and othes made to them, as oft as the pope shall excommunicate them. Nay the pope and his adherents excommunicate lawfull princes, and pronounce sentence of deposition against them; their associ­ates make warres vpon them: popish subiects are encoura­ged to rebell, and are promised great rewardes and eternall blessednesse, if they can kill the Lordes annointed; as hath béene sufficiently alreadie declared by diuers examples. In the rules orApud Ioseph Vestan. de os­cul. ped. pontif. dictates of Gregorie the seuenth, the twelft is, That the pope hath power to depose the emperor. The eight, That hee may lawfully vse the ensignes of the emperour. The 27. That hee hath power to absolue subiectes from their allea­geance. And this diuers late popes haue attempted and prac­tised. The which, as it sheweth them to bée no catholikes; so it prooueth them to be woorse then Turkes and Infidels, which alwaies haue had a reuerend regard of their princes and su­periors.

23. True catholikes beléeued onely to haue remission of sinnes from Christ Iesus, and neither trusted in indulgences, nor Iubilies, nor in pilgrimages to Rome, or to other places. But the Romanists without the popes pardons thinke them­selues in no securitie, and presuming of his fauour commit murthers, and marie incestuously, and do many outrages and villanies.

24. True catholikes embrace all that doctrine, which our Sauiour Christ commanded his apostles to preach to all nations throughout the worlde; and refuse to heare those that preach otherwise, and teach another kinde of doctrine. But the papists haue not onely embraced diuers nouelties, of which Christes apostles knew nothing, but false heresi [...]s con­trary to the doctrine of Christ and his apostles. Which for that it is a principall argument to conuince them to bée no ca­tholikes, shall particularly God willing be demonstrated in the two chapters following. Héeretofore wee haue shewed them to bée no catholikes, for that their doctrine was neither [Page 27] generally taught, nor receiued of al true catholikes; now they shall bée prooued to bée no catholikes, for that diuers points of their religion are either new deuises and fantasies, not taught by the apostles, nor receiued of the apostolicall and catholike church, or else olde heresies condemned for such by the catho­like church of ancient time.

CHAP. II.

IT may percase séeme strange, especial­ly to such papists, as are but yoonglings and nouices in the Iesuites schoole, that the religion of popes, which is commonly called The olde religion, shoulde now bée charged with nouel­tie, and condemned by testimony of antiquitie. Yet if wee please not onely to consider these later ages, but also to looke backe to the apostles times, and the ages next succeeding: we shall assuredly finde by enumeration of many particulars, that popish religion, as it differeth from the religion now ge­nerally receiued and professed in the church of England, is a new vpstart religion, and full of nouelties, and late receiued fancies. For in religion that is onely to bée accounted anci­ent, that is deriued from Christ, and from his apostles. Anti­quitas mea saithIn epist. ad Philadelph. Ignatius, Christus est. That is, Christ is the originall, from whence wée fetch our antiquitie.Lib. 4. contr. Marcion. Tertullian saith, that the religion taught by the apostles is most ancient, and from the beginning, and most true, Id vertus, quod prius saith hée, id prius, quod ab initio; id ab initio, quod ab aposto­lis. SaintEpist. 65. ad Pammach. & Ocean. Hierome reiecteth all for newe, that was not taught by the apostles. Cur profers in medium, saith hée, quod Petrus & Paulus edere noluerunt? Contra haeres. c. 25. Vincentius Lirinensis cal­leth him a true catholike, That doth onely beleeue and holde, [Page 28] whatsoeuer the ancient catholike church did vniuersally be­leeue. Qui quicquid vniuersaliter antiquitùs ecclesiam catho­licam tenuisse cognouerit, id solum sibi tenendum, credendum­que decernit. But the ancient church is not this late Romish church within this fiue or sixe hundred yeeres, but the aposto­like and primitiue church.

Now whatsoeuer commeth from late popes, albeit the same hath had some hundreds of yéeres cōtinuance; yet is the same new, and no part of the ancient catholike religion, for that it hath no beginning from Christ, nor from the apostles, nor was vniuersally receiued of the most ancient church of Christ. That corruption I say of poperie is new, which the church of England refuseth, as appéereth by diuers particu­lar points.

First the very chéefe groundes and principles of popish re­ligion, and the lawes whereby they stande, haue no greater antiquitie, then from Iohn the 22. Clement the fift, Boniface the eight, Gregorie the ninth; or to go to the highest, from Hildebrand, otherwise called Gregory the seuenth, for from him dothBullarium. hée that made a collection of all the popes buls, and lawes, fetch their first originall. Before that, it may be, diuers bishops and popes wrote decretall epistles, but vntill this time they had no force of law. Nay before this time all histo­ries do teach vs, that the church was gouerned partly by the lawes of Emperors, and partly by the canons of councels. Now that the decretals of the popes being receiued and au­thorized for lawes, are the foundation of popish religion, it is apparent. For therein all the nouelties of the Romish church are confirmed, and established. AndIn praefat. ante relect. princip. doctr. Stapleton doth in plaine termes affirme so much. In hac docentis hominis authoritate, saith hée, in qua deum loquentem audimus, religionis nostrae cognoscendae fundamentum necessariò poni credimus. And generally all papists confesse, that the pope is the souereigne iudge in matters of religion. Whereupon it followeth, that his determinations and decretals are the chéefe groundes of popish religion.

Secondly the apocryphall Scriptures of Toby, Iudith, Wisdome, Ecclesiasticus, the two bookes of the Machabees, and the additions extant in the Latine translation, and not in the original bookes, which are as second grounds of popery, [Page 29] were not declared of equall authoritie with other canonicall scriptures, before the councell of Trent.

At that time also was the Latin vulgar translation made authenticall, and preferred before the originall bookes of the old testament in Hebrew, and of the new testament in Gréeke: a matter very new, and most vnreasonable, and plainely contradictory to the ancient fathers. In the sameSess. 4. councell, because they would be sure of their groundes, the doctors of the Romish Babylon decréed first, that none should interpret Scriptures against that sence, that the church of Rome holdeth; and secondly, that vnwritten traditions kept in the church by succession shoulde bee of equall value with canonicall Scriptures.

After this diuers friers and priests, taking vpon them to plead the popes cause, haue determined vnwritten traditions and customes of the church, and the popes determinations and decretalles, to be the foundations, and principles of their po­pish faith.Loc. Theolog. Melchior Canus speaking of theologicall argu­mentes, and Thomas Stapleton taking vpon him to declare, which be vndoubted principles of popish doctrine, do both principally relie vpō these two. They talke also of the church, of councels, fathers, the latin translation, and of rules of faith. But when it commeth to the triall; then whatsoeuer is not consonant to the popes doctrine and decretales, that is reiect­ed as of no value. Now gladly would I haue any Iesuite, that taketh himselfe to be learned (for our aduersary is but a bab­ler) to prooue these groundes to be ancient. Let him shew what those traditions are, that are with equall reuerence to the ca­nonicall scriptures to be receiued. Let him iustifie by testimo­ny of antiquitie, that the popes decretalles are infallible rules of faith.

The apostle saith, that the church is well and strongly built vpon the foundation of the apostles and prophets, Iesus Christ béeing the corner stone, and this foundation do all an­cient fathers allow. The testimony of Irenei and Athanasius I haue before alleadged. Saluianus saith, the church is best foun­ded on scripture. Videtur nostra ecclesia, saith he,Lib. de pro­uid. Dei. 5. ex vna scriptura felicius instituta. Aliae habent illam aut debilem, aut conuulneratam. Habent veterem magistrorum traditionem corruptam, & per hoc traditionem potius, quàm scripturam ha­bent. [Page 30] Let him shew the like, if he can, of his decretals and traditions, vnlesse he will haue his grounds to be condemned for new and naught.

Thirdly scriptures were neuer generally forbidden to be publikely read in vulgar toongs before the councell of Trent, neither was it euer thought vnlawfull before that time for lay men to talke of matters of faith, or to read scriptures pri­uately without the ordinaries licence. Chrysostome and other ancient fathers were wont to exhort Christians to read scrip­tures, and Christ our sauiour willed his hearers to search them: and the apostle doth declare them to be very profitable: which sheweth the practise of the Romish church in fraying men from scriptures, to be of a late humour and inuenti­on.

Fourthly the definition of the Romish church is new, and of force made new, to fit their new popish fancies.De eccles. milit. c. 2. Bellar­mine defineth the church to be A company of men conioyned in one profession of faith, and communion of sacraments vn­der the gouernement of lawfull pastors and especially of the pope of Rome. Which is neither to be shewed, nor prooued out of any ancient authenticall writer. For the easterne and Afri­cane churches did neuer acknowledge this souereine authority of the pope. Nor did our sauiour or his apostles teach vs any such obedience. Nay they shew rather, that the bishops of Rome are not to be obeyed. For suppose Peter had béene bi­shop of Rome, and the bishops of Rome his successors, which will neuer be prooued in that sence, as the aduersaries take it; yet Paul resisted Peter, and receiued noIbid. c. 9. authority nor grace from him: which sheweth that other bishops haue no depen­dance or authority from the bishop of Rome, albeit this pro­portion were granted.

Fiftly they make not the catholike church A communion of saintes, as we professe in our créede: but h [...]ld, that all wic­ked men, andIbid. c. 10. heretickes, so they outwardly communicate with the church of Rome in faith and sacraments, are true mēbers of the church.Ibid. c. 2. Bellarmine saith, That to make a man a part of the true church, neither faith, nor charitie, nor any in­ward vertue is required. Which is a méere new fancie, and therefore receiued, least they shoulde grant, that the church in some respect shoulde be inuisible.

Sixtly the cōfession of faith made by Pius quartus, wherin al that take degrees in schoole professe,Conf [...]t. 28. That they firmely admit all ecclesiasticall traditions and constitutions, and the Scrip­tures according to the Romish sence, and beleeue that there are seuen sacraments, and receiue the doctrine of the councell of Trent concerning originall sinne, and beleeue the sacrifice of the masse, and transubstantiation, and the popes soueraine authority, and other pointes of doctrine therein conteined; is new, and absurd. This we shal other where declare: that ap­peareth, for that the papistes cannot produce any precedent of this confession, or prooue the seuerall points of it by good argu­ment.

7. Where in our creede we beléeue the catholike church, of late time the papistes haue added a word, & made it,Confess. [...]ur­dega [...]ens. The catholike Romaine church: and in Canisius catechisme transla­ted into Spanish by Hieronymo Campos, they define him to be no catholike, that beléeueth any thing beside that, which the church of Rome beléeueth.

8. They confesse their sinnes not to God almighty, as do the ancient fathers, but to the ^a Virgine Mary, Hortulus ani­mae. and to angels and saints.

9. They haue of late ^b put out that commandement,Officium bea­tae Maria in catech. that concerneth the making of grauen images like to God, and worshipping them: wherein they haue the worde of God, and all antiquitie against them.

10. In the doctrine of the law all those points, wherein they shew thēselues no catholikes, of which wée haue spoken in y^e former chap. are meere nouelties, as namely, That all that is repugnant to the law of God is not sinne; that it is mortall sinne to breake the popes lawes or commandements, either concerning rites of the church, or other matter, which he doth vnder his curse will men to obserue: that concupiscence in the regenerate is no sinne, and yet that it is sinne not to faste the ember daies: that the regenerate may be without sinne, and that Christians may be iustified by the lawe of Moyses: that the popes lawes binde in conscience, and that he hath authori­tie to make lawes: and lastly, that the law of God is not per­fect, but that wée are to obserue all the traditions of the church, and the popes decretals.

11. It is not long since they began to teach, that othes [Page 30] [...] [Page 31] [...] [Page 32] do not so binde men, but that the pope can dispence with them: and that he is able to discharge children from obedience to pa­rents, and subiects from obedience to princes.Lib. 2. regest. f. 109. & apud Ioseph. Vestan. de oscul. p [...]d. pontif. Gregory the seuenth in his dictates began first to broch these fancies, and to declare, Quod papa â fidelitate subiectos possit absoluere. The canonistes continued and increased this wicked doctrine. And now the Iesuites defend it; and themselues drawe chil­dren to forsake their godly and Christian parents, to créepe into a Sodomiticall cloister of monkes.

12, Wée do now lately learne, that vnder the comman­dement of sanctifying the Sabaoth is conteined the obseruati­on of all the feasts of saints canonized by the popes of Rome. For so dothOp. catech. de 3. prae [...]p. c. 11. Canisius teach, and that is now a common doc­trine: but certes very new.

13. The precepts of the Romish church, as they are called, are but new deuises. For if wée seeke all antiquitie, wée shall not finde, where y^e church of Christ hath cōmanded vs to kéepe this popes day, and that popes day, and to abstaine from worke on saint Francis, and saint Dominikes, and other cano­nized friers daies: or where the same hath enioined Christi­ans to heare masse, or to faste Lent, and imber daies, and vi­giles of saints, and other tides according to the fashion of the church of Rome; or to confesse our sinnes to Romish friers, and priests; or not to solemnise mariage on daies forbidden; which now theShort Cate­chisme, and Canisius. church of Rome doth kéepe more deuoutly, then the lawes of God. For these are those humane doctrines, and voluntary worships deuised by mens owne fancies, which ourMatth. 15. Sauiour Christ, and theColoss. 2. apostle condemneth. TheD [...]ut. 4. law of God also forbiddeth any such additions.

14. It is not long, since the Franciscane friers began to dispute, That the virgin Mary was conceiued without original sinne; which if they had affirmed of other saints, they had runne into flat Pelagianisme. Lately also haue papists begun to diminish the guilt of originall sinne. In the councell of Flo­rence vnder Eugenius the fourth, they first determined, albeit couertly, that it deserued not Poenam sensus, but onely Poenam damni, and that is now their common opinion.

15. They haue of late deuised a multitude of new sinnes, as appéereth by the enchiridion of Nauarrus: which are no­thing but transgressions of their newe lawes. And yet they [Page 33] doubt not to affirme, that the regenerate may liue without sinne, albeit contrary to all antiquitie. Nay they make it sinne ofttimes to obey the lawes of God: condemning those that will not worship saints, stockes and stones, and rotten bones and rags; and which obey lawfull princes, vnlawfully excommunicate by the pope.

16. It is but a late fantasie, that all men are to satisfie for the guilt of actuall sinnes, for which they haue not satisfied in this life, in purgatorie. For Gregory the Dialogist albeit hée allow purgatorie for veniall sinnes, yet hée hath not one word of these satisfactions. Neither were the same determined be­fore the councell of Florence vnder Eugenius the fourth.

17. The rules of monkes and friers, whereby they pre­tend, that they follow euangelical counsels, are also very new. Hée that first brought in the orders of monkes into the we­sterne church was Benet of Nursia. The friers were foun­ded by Francis and Dominike. The Iesuites had their patron Ignatius his rule allowed first by Paul the third. And he is their founder, and the ground of their antiquitie.

18. The scholasticall diuinitie, which is a mixture of fa­thers authorities, philosophicall subtilties, and papall decre­tals began from Peter Lombard some eleuen hundred yéeres after Christ. The canon law began from the time of Gregory the ninth, and this is the originall of their late diuinitie and lawe.

19.De verbo Dei Lib. 1. c. 3. Bellarmine saith, That the new testament is no­thing else, but the loue of God shed in our harts by the holy ghost. Which sheweth that the gospell and new testament of papistes, is a new gospell differing from that of Christ Iesus. For Christes testament wasMatth. 26. established by his bloud, and is a couenant concerning remission of sinnes most especially: but charity is wrought by the holy ghost in those, that are already reconciled by the blood of the testament. Chrysostome, Theo­doret, and others writing vpon the second to the Corinthi­ans. chap. 3 Say, That the spirite quickning is the grace of God, that remitteth our sinnes. And if charity were the new testament, then Christ died in vaine. For charity might then haue satisfied for all, and established this new testament, al­beit Christ had not died: which is most vntrue, and blasphe­mous. The perfection of the gospell they place In Bellar. de mo­nach. c. 7. 8. 9. voluntarie [Page 34] [...] [Page] [...] [Page 34] pouerty, abstinence from mariage, and obedience to monasti­call rules. But this is a new perfection, and a new gospell. For Christes gospell neither commaundeth, nor counselleth any to liue vnder monasticall vowes, nor wilfully to make himselfe poore, nor to forsweare mariage. Neither did Christ euer ac­count widowers, or vnmaried men, or wastefull giuers of their goods to monasteries, or monkes, more perfect, then his apostles, or other Christians.

20. The holy apostle dothRom. 3. teach vs, that we are iusti­fied by grace and faith in Christ without workes, and this heRom. 4. prooueth by the example of Abraham, who, albeit he was faithfull, and the father of the faithfull; yet was he not iustified by workes. But the Iesuites and papistes speake of philoso­phicall iustice, and say, that none is iustified, nor obteineth eternall life, but by his workes, and by charity.

21. The distinction and doctrine of our First iustice, and Second iustice, and of Explicit and Implicit faith, and likewise of Faith formed, and Informed, is all new, and borowed rather from Philosophers, then diuines. Nay a great part of their faith standing vpon new decretals, and the determinations of their Romish church is new, and scarce yet setled, séeing they are bounde to beléeue the future determinations of the church, as well as those that are alreadie passed.Lib. 2. de pon­tif. Rom. c. 12. Bellarmine saith, It is a matter of faith to beleeue, that the pope hath succeeded Peter in the gouernment of the vniuersall church. The which the church neuer receiued, albeit the popes flatterers haue gone much about to perswade it.

22. That by congruitie a man may deserue grace, and that men vnregenerate may dispose themselues to receiue grace by force of their frée will, is both new, and false, if wée looke backe to Christes true religion. The apostle saith, that Without faith it is impossible to please God. And SaintDe vocat. gent. lib. 1. c. 3. Ambrose saith, That without true religion, that which see­meth to be vertue, is sinne. SaintDe vera in­nocentia. c. 56. Augustine saith, That the whole life of Infidels is sinne. And the councell ofCan. 6. A­rausicane condemneth all those, that say, That grace or mercy is conferred on those, that will, seeke and endeuour; and not by Gods spirite conferred on vs, and which so doth cause vs to will, seeke, and endeuour. And certes strange it were, if men dead in trespasses and sinnes coulde worke, or that a [Page 35] man could liue the life of grace without faith.

23 The doctrine of doubting of remission of sinnes, of Gods fauour, and of our saluation was first established by the lateS [...]ss. 6. councell of Trent, and is contrarie to the Scriptures, and faith of ancient fathers, and the nature of faith, that wor­keth in vs, not a doubting, but a sure perswasion; and final­ly it maketh faith a doctrine of vniuersal propositions without application. Nay it doth not onely frustrate the truth of Gods promises, and effect of the sacraments, and powrefull wor­king of the holy Ghost, but doth take away all comfort from Christians.

24. That there are iust seuen Sacraments, and neither more nor lesse, was firstIn instruct. Armen. deliuered by the councell of Flo­rence vnder Eugenius the fourth, and afterward confirmed by theS [...]ss. 7. councell of Trent about 40. yeeres agone▪ then also was itIbid. determined, that All these seuen sacraments were institu­ted by Christ Iesus, and those pronounced accursed, that should say contrary. How falsly, I haue before shewed: how new­ly, it may appéere by the a [...]uersaries silence, that being vrged to shew testimony of antiquitie, rest mute.

25. That the forme of confirmation now vsed by the Ro­manistes is new, the decrée of theIn Instruct. Armen. Florentine councell about the yéere 1423. that then established it, may ascertaine vs. The papists themselues being vrged ad exhibendum, cannot prooue this forme, Signo te signo crucis, & confirmo te chris­mate salutis, to bée more ancient.

26. That spirituall gossips might not entermarrie, and that such mariages being contracted shoulde not bée of force; and that mariages contracted may bée dissolued by entring in­to religion, or that by consent the husband and wife may sun­der themselues, proceedeth onely from the new forge of popish inuention.

27 From thence also procéede diuers greasings, saltings, spittings, and other ceremonies in baptisme. From the apo­stles certes, or their next successors they cannot be deriued.

28. The doctrine of transubstantiation was firstC. firmiter. de summa. Trin. & fid. Cath. esta­blished by Innocent the third, about the yéere 1212. and after that renewed in the councell of Florence & Trent. Before that councell it was scarce named any where. But were it by any named; yet can it not either by scriptures, or fathers be [Page 36] prooued, as Scotus, and Petrus de Alliaco and others writing vpon the sentences do seeme to confesse.

29. Vrbane the fourth vpon a reuelation of a certaine Ana­chorete called Eue did first institute y^e feast of Corpus Christi; and the same was reordeined by Clement the fift in the coun­cell of Vienna about the yéere of our Lord 1311. Honorius the third about the yéere of our Lord 1220. did first ordeine, that the sacrament shoulde be worshipped. But this idolatrous adoration of the sacrament, and the carying of it about in pro­cession, and kéeping it in pyxes sauoureth of noueltie.

30. In ancient time it was neuer heard, that dogs, and mise, and other brute beastes did receiue Christs glorified bo­die. Nay the schooles themselues are deuided about this que­stion, although the more blasphemous opinion bée nowe ap­prooued, and the woorst side hath gotten the victorie.

31. In ancient time the Lords supper, or eucharist was neuer receiued of one alone. The auncientCan. apost. 9. canons of the church excommunicate all those, which are present at the obla­tion, & do not communicate. Our Sauiour Christ did institute it to bée deliuered and distributed to others, and not to bée de­uoured by the priest alone. But in the masse the priest eateth and drinketh all alone.

32. Among ancient Christians, it was neuer taught nor beléeued, that either the accidents of bread and wine did sub­sist without dependance on their substance, or that Christes bodie was in the sacrament without all dimensions or pro­perties of a naturall body; which all authoritie of fathers notwithstanding, of late time the schoolemen haue taught, and the popes of Rome haue established, and confirmed by their decretals.

33. In the ancient fathers of the church Species sacra­mentales, do neuer signifie accidents, as the deceiued papistes take it. Speciem pro veritate accipiendam legimus, saithde ijs qui ini­tiantur myste­rijs c. 4. Am­brose, Ibid. c. 9. Et, ante benedictionem alia species nominatur: where species doth signifie a substance. Idem cibus illorum, qui & no­ster, saithIn Psal. 77. Augustine, sed significatione idem, non specie. Apud Bedam in 1. Cor. 11. Againe, Vt sit visibilis species panis, multa grana in vnum consperguntur. And that is the signification of the Latine worde species.

34. That the sacrament of the Lordes supper is also an [Page 37] externall, and propitiatorie sacrifice auaileable for quicke and dead, and to so many purposes, as the papists pretend, is also a late fantasie of priestes deuised for their owne gaine, and re­ceiued of the people of méere ignorance of Christes institu­tion.

35. Our Sauiour Christ did ordeine, that as many as re­ceiued the Sacrament of the Lordes body, shoulde also re­ceiued the sacrament of his blood; and that this was the true institution, it appéereth by the1. Cor. 11. apostles doctrine, that dili­gently setteth downe the wordes of the institution. The same also wasIgnat. ad Philadelph. Dionys. eccles. hierarch. Chrys. hom. 18. in 2. Corinth. continued in the church of Christ for many ages. Ne [...]ther was the contrarie established before the late councels of Constance and Trent.

36. The partes of the masse were first formed by one scholasticus, and encreased and altered by diuers popes, and in diuers hundred yéeres coulde not bee brought to any per­fection.

37. In ancient time Scriptures were publikely read, and praiers saide in toongs commonly vnderstoode of the peo­ple. If I pray in a strange toong saith the1. Cor. 14. apostle, my spirite praieth, but my vnderstanding is without fruite. Neither was there euer act made to the contrary, but by theConc. Trent. sess. 22. & Con­stit. Thom. Arundel. Romish sy­nagogue of late time.

38. In the apostolike churches neither were there mas­ses nor praiers made in honour of angels, of the blessed vir­gin and other saints. Nor had the blessed Virgin a peculiar Psalter, and office dedicated vnto her. If wée search all anti­quitie, wée shall not finde, where after the Lordes praier, the salutation of the blessed virgin with a praier to her is pla­ced. Nor are there speciall Litanies to her and to saints in old liturgies to be found.

39. The apostles and their successors neither taught vs to make the images of God, and of the holy Trinitie, nor to worship the crosse with diuine worship, or the images and re­liques of saints with all deuotion and seruice. Nay this wor­ship is contrary to the second commandement, and condem­ned by the councell of Eliberis, by Epiphanius, and all ancient fathers.

40. The Romish missals, breuiaries, offices and psal­ters of our Lady, primers and other rituall bookes, wherein [Page 38] the whole worship of the Romish church is conteined, receiue all their authoritie from Pius quintus. Gregory the 13. cor­rected the Calendar, and published the same after his owne fa­shion, neither agréeing with truth, nor with antiquitie.

41. It is not long, since the popes of Rome tooke vpon them toDe reliq. & venerat. sanct. c. 1. & 2. in gloss. canonise saints, and after a heathen fashion to put them in the calendar of popish demy Gods. Neither the apo­stles, nor the auncient fathers did euer know anie such thing.

42. TheManual di Geronymo Campos. rosaries and beades of our Lady conteining 63. Aue mariaes, and .7. Pater nosters, which are now much reckoned of in Spaine and Italy, are but a new tricke of some late pope to get mony.

43. The manner of the sanctifying of the paschall lambe, as it is prescribed in the Romish missall is very strange in the church of Christ. All ancient fathers condemne it, as an odde tricke of Iudaisme.

44. Ancient Christians had no mediators, but Christ Iesus; neither did they pray to our lady, or to saintes, or to an­gels, but to God in the name of Christ Iesus.

45. Neither had they any priests consecrated to sacrifice for quicke and dead, as haue the papistes. Nay as the apostle saith, they beléeued that Christ was a priest after the order of Melchizedech without succession, and that the sacrifice which he made, was not to be reiterated.

46. The doctrine of penance, which the schoolemen first began to talke of, was not setled before the councell of Flo­rence and Trent. If our aduersaries will néedes maintaine the contrary, let them shew first where the ancient fathers teach that priuate penance consisteth of thrée parts, to witte Contrition, Confession, and Satisfaction, and how these are no­thing without Absolution, which they account to be the forme of penance. Secondly let them shew, that auriculer confession was receiued in the Westerne church before theC. omnis vtri­usque sexus. de Poenit. & re­miss. constitution of Innocent the third, that first established that order. Thirdly that certaine cases were specially reserued to the bishop of Romes absolution in time of the ancient fathers. Fourthly that all Christians did make satisfaction to God for their actu­all sinnes. Lastly that in times past either contrition differed from satisfaction, or absolution went before satisfaction, or that [Page 39] no [...]e were reconciled to God, but such as were confessed to priests, and did satisfie according to their pleasures.

47. The councell of Trent did likewise innouate diuers things i [...] the ordination of bishops and priests. For the friers there determined, that there were 7. orders, and euery of these a sacrament, and yet but all one sacrament: which séemeth ve­ry enigmaticall. They decréed, That priests should be shauen and greazed, & that by the act of ordination there was a print made in their soules, which they call, An inuisible character: matters very new and strange.

48. In ancient time neither were monkes permitted to execute the office of priests, nor were any ordeined bishops but such as did feede their flockes. The dumbe bishops, and boy-cardinalles and prelates of the Romish synagogue are but new creatures of the pope: brought in onely to confirme and establish his new tyranny.

49. Purgatory was not established before the late coun­cels of Florence and Trent. Neither was any part of it knowne in ancient time. Saint Augustine began first to talke of purgatory for veniall sinnes, and after his time Gregory, that made the dialogues, beléeued, that veniall sinnes were in­déede remitted in purgatory. The schoolemen added, that satis­factions for penance inioyned, and not accomplished in this life, were there to be performed. They also haue of late begun to talke much of the popes power, and of the merites of masses in purgatory: but as yet they are not agréed about the same, nor about many other such like matters.

50. The yéere of Iubiley wasConstit. Pau­li. 2. ordeined first by Boniface the eight, and afterward altered by Clement the fift, and last of all brought to twentie fiue yéeres by Paul the second. But not borrowed from Christians, but either from the heathen that euery hundred yéere had Lu [...]os seculares; or from the Iewes, that euery 50. yeeres celebrated a Iubiley; and now agréeing neither with Iewes, Gentiles, nor christians.

51. That the popes indulgences depend vpon the late popes authoritie, without proofe out of Scriptures or fathers, the patrons of them, that are ingenuous do confesse.Art [...]. 18. aduers. assert. Luther [...]. Fisher sometime bishop of Rochester saide, That before purgatorie was feared, no man sought for indulgences: and that in the beginning of the church there was no vse of them. Quamdiu [Page 36] [...] [Page 37] [...] [Page 38] [...] [Page 39] [...] [Page 40] saith hée, nulla fuerat de purgatorio cura, nemo quaesiuit indul­gentias. And afterward, In initio nascentis ecclesiae nullus fu­erat earum vsus. Such indulgences, as are mentioned in the booke of Pardons of Rome, are meere forgeries and foole­ries. In the church of Saint Paule at Rome, saith the booke, Yee haue 48. thousand yeeres of pardon; on the day of his con­uersion a hundred yeeres of pardon; on Childermasse daie fower thousand yeere of pardon. For kissing two iron crosses at S. Peters church doore fiue hundred yeeres of pardon. On the feast day of Saint Peter 1000. yeeres of pardon. And for looking on one of the pence for which our Sauiour was solde, 1400. yeeres of pardon. In the church of Saint Marie maior yee haue fowerteene thousand yeeres of pardon. And Blessed be the mother, saith our author, that beareth the childe, that heareth masse on Saturday at Saint Iohn of Lateran. For he de­liuereth al them, that he desireth, out of purgatory, to the num­ber of 77. soules. Hée saith further, That on the tower of the church standeth a double crosse, that was made of the sworde, that Saint Iohn was beheaded with, and that at euery time that a man beholdeth that crosse, hee hath 14000. yeeres of par­don, and as many karines of all penance. And infinite such in­dulgences are granted by popes in that booke. Pope Gregory the 13.In Constit. Gregor. per Petr. Matth. sent ouer his indulgence of Iubiley into England: and no doubt, but that this pope either hath or will do the like. O simple creatures that buie such trash, and suffer them­selues to be abused with such nouelties and fooleries, as be­séeme neither christian religion, nor common reason!

52. The popes penitentiaries taxe, which conteineth the rates of absolutions For murders, Parricides, Rapines, Periu­ries, Adulteries, Incests, Sodomitry, yea and Apostacy and Tur­kish blasphemies, I thinke, our aduersaries will not denie, but that it is most new.

53. Gregory the first albeit he would not haue images of saintes broken downe, yet condemned the worship of them: and Epiphanius vtterly misliked the vsing them and setting them vp in churches; which sheweth the antiquitie or rather noueltie of imagery, or to say better, idolatry in churches. The second Nicene councell celebrated about the 774 yéere of our Lord, and the fathers there, were the first, that went about to establish the worship of images, but that idolatrous synode [Page 41] was oppugned by the councell of Francford, and of long time after could not generally be receiued.

54. In times past Christians were wont reuerently to entombe holy Martyrs, and to call vpon God at their monu­ments. But now the miserable papistes of late time haue be­gun to dig them out of their graues, and to kisse rotten bones, and ragges, and to worship them, and to pray to the martyrs: nay to worship those, that are no martyrs. And euery day (as there is no end of mans curiositie) they make more saints, and institute more pilgrimages and masses in their honor. Of late time they haue begun to frequent the Lady of Loreto, of Mon­serrat, of lames of Compostella, and infinite other such like saintes and places.

55. By a late decrée of the councell of Florence about the yéere of our Lord 1434. The pope was declared to be head of the vniuersall church, and Christes true vicar, and Peters suc­cessor in the gouernment of the vniuersall church: which de­clareth the noueltie of the papacie.

56. That the pope was aboue the councell, was decréed in our fathers time, by Leo the tenth, in the Councell of Late­rane. Which sheweth, that till then, it was commonly hol­den, that the gouernment of the vniuersall church was aristo­craticall, and not monarchicall, and that the councell was re­puted supreme iudge of controuersies of faith, and all ecclesi­asticall matters, and not the pope.

57. In ancient time the pope neither was borne vppon mens shoulders, nor had his féete kissed of great princes; nor wore the crosse in his slippers, to shew that hée treadeth down religion with his féete. Nor had hée a triple crowne on his head, nor was hée garded with bandes of soldiers, nor atten­ded on by princes and cardinals, nor had he swarmes of friers and monkes to defend all his pretenses and claimes. Quod so­lius papae pedes principes de osculentur, wée read first in Gre­gorie the seuenth his dictates: the rest we find in later records of the popes ceremonies.

58. It is not long since, that the pope hath vsurped po­wer ouer generall councels, and taken vpon him sole power to call them, dissolue them, and confirme their actes. For in an­cient time the councell iudged the pope, as appéereth by di­uers councels of Rome, and by the late councell of Pisa, [Page 42] where Alexander the fift was chosen pope, and by the councell of Constance, where thrée popes were deposed; and by the councell of Basilea, that deposed Eugenius the fourth.

59. Of late time the pope hath taken on him power to make lawes to binde the whole church, and to place and dis­place bishops and prelats at his pleasure. Lately also hath hée begun to beare himselfe as supreme doctor and iudge in mat­ters of religion, in hearing of appeales out of all prouinces, and in excommunicating of princes and emperors, through­out the worlde.

60. Vntill Boniface the 9. his time he was not Lord of Rome, nor did hée beare himselfe, as a temporall prince, for that is testified by Theodorie of Niem, and diuers other wri­ters of histories.

61. Gregorie the seuenth was the first, that tooke on him to depose emperors, as appeareth by his dictates, and by his bloody warres. Before his time it was a rare matter, to sée a pope intermeddle with warres or gouernement of kingdoms. After the time of Gregory, these, that pretend to be Peters suc­cessors, prooued the onely firebrandes of all the warres and troubles in christendome.

62. Before Innocent the third his time it was neuer ad­iudged a matter capital, to thinke otherwise of religion, or the sacraments of the church, then the pope of Rome beléeued and taught. He first persequuted Christians with all extremities: and now it is the popes common practise, to kill all religious Christians, that shall contradict his vsurpations.

63. In ancient time the popes were confirmed by empe­rors, and neuer durst pretend a right to depose princes. Now they deny any to be emperor, but such, as is sacred by the pope; and do take to themselues power to depose princes, and to cause subiectes to rebell against them.

64. The first Christians, albeit not tyed to emperors by oath, yet neuer rebelled against wicked emperors. But now the pope causeth Christians to breake their othes, and they are made to beléeue, that it is meritorious to rebell against prin­ces excommunicate by the pope, and to murder them. Neither may we thinke, it was want of meanes, that made them to be obedient. ForAd Scapu­lam. Tertullian saith, that where they were the strō ­ger, yet they neuer tooke on them to fight against their princes.

[Page 43]65. The first Christians serued God in spirite and truth, and were knowne by their modestie and vertue. But the reli­gion of papists consisteth all in eating red herrings and fish, in fasting, knocking, knéeling, greasing, shauing, crossing, ringing, and outward ceremonies. At Rome, and in Spaine, & Italy, are common bordels, and bankes of vsurie, and such dissolution, that the very heathens might not compare with them. Swearing, whooring, killing, are small faultes among them, so they meddle not with the popes authoritie and re­ligion.

Finally, for that it is not possible to rehearse all particu­lars, I say, and by Gods grace shall prooue, that the whole re­ligion of papists which wée reiect, is nothing but a packe of nouelties, and heresies, and the corruption of true catholike and Christian religion. Wherefore as in this chapter we haue noted their nouelties, so in the chapter ensuing wée purpose to make good our challenge concerning their heresies; which be­ing performed, I hope it will largely appéere, that they are no catholikes.

CHAP. III.

AS in deceitfull language, so in erroni­ous iudgement the Iesuites and Ro­mish priestes are not vnlike to the wo­men calledPhilostrat. in Apollonio. & Horat. carm. Lib. 1. Lamiae. For as the flat­tring Lamiae by their externall shewes and faire wordes deceiued and spoiled many yoong men: so these flattering and fawning fauorites of the whoore of Babylon abuse many simple youthes with their faire glosses, and allure them to like the errors and heresies of poperie to their vtter ruine, and destruction. And as the Lamiae were ve­rie quicke sighted, when they came abroad, and pierced farre [Page 44] into other mens matters, yet were altogether blinde at home, and ignorant in their owne affaires: so these good fellowes, al­though they are alwaies prying into other mens matters, and pretend, that they can looke through mill-stones; yet are they altogither blinde, and see nothing in their owne causes. They do very well verifie that, which Sophocles saide long since, [...]. Their eies are as sharp as eagles, when they looke a farre off and they sée small motes in other mens eies, but sée nothing at home, nor féele the beame that is in their owne eies. If any of vs offend neuer so little, nay ofttimes when wée maintaine true doctrine, they present­ly exclaime that wée are heretikes, and with their cries stirre vp the worlde against vs: but they do little consider their do­mesticall matters, and sée not how many heresies themselues maintaine. Nay when wée shew it plainly vnto them, they will not open their eies, nor acknowledge any. But howso­euer their impudence maketh them confident in their denials; yet shall it appéere to all men of discourse and iudgement, that no sect did euer maintaine so many, and so diuers heresies, as the papists do. Neither when I charge them with heresie, do I impute vnto them Peter Lombardes, Thomas Aquinas, Caietanes, Eckius, Gregorius de Valentia, Bellarmines, or other their priuate doctors particular opinions (for then shoulde wée make no ende in rehearsing their heresies) but onely such matters as papists commonly and publikely do maintaine, and the popes of Rome authorize, and our aduer­saries (I thinke) will not denie.

First as theRom. 2. & 3. Iewes, and especially the scribes andLuk. 18. pha­risées rested in the law, and gloried in their workes, andRom. 2. & Galat. 3. sought to be iustified by their workes, and by the law: so the papistes do define iustice to be nothing else, but charity and the obseruance of the law, and by this iustice they hope to merite eternall life; and this the assembly of doctors atSess. 6. Trent doth determine, and all papistes hold. Neither may we thinke, that the apostle condemneth those onely, that sought iustice by the workes of the ceremoniall law, or of frée will before regenera­tion: for heRom. 4. saith, That Abraham was not iustified by workes of the law. And speaking of himselfe, he1. Cor. 4. saith, That although he was not conscious to himselfe of any thing, yet he was not thereby iustified.

Secondly the sect of the pharisées was condemned, for that They Marc. 7. made voide the law of God by their owne traditions. Reprobastis mandatum dei per seniorum vestrorum traditio­nem, saith our Sauiour speaking to the pharisées. They were likewise reprooued for their diligence in making proselytes. Circuitis mare & aridam, saith ourMatth. 23. Sauiour, vt faciatis vnum proselytum & accessoriū, & cum factus fuerit, facitis illum filiū Gehennae duplo plus, quàm vos estis. The pharisées also stoode much vpon externall ceremonies, but deuoured widowes houses. They loued preheminence in méetinges, and to be cal­led Rabbi. Dicebantur pharisaei saithHaeres. 16. ante Christum. Epiphanius, eo quod separati essent ab alijs propter spontaneam superfluam religio­nem apud ipsos receptam. He doth also mislike in them their vowes of cōtinency, and their sléeping on thornes and boords, and their superstitious fashions in praying, and lastly con­demneth them for that they allow fatum or destinye. All which notwithstanding, the papistes make speciall reckoning of their traditions, andSess. 4. Con­cil. Trid. account them equall to Gods writ­ten word, and yet they are in diuers pointes repugnant to Gods lawes, and holy scriptures: as for example the tradition of making images of the holy trinity, and worshipping of stockes, and stones, and saintes departed is contrary to the first and second commaundement. The Iesuites and priests trauell land and sea to reconcile men to the pope, and to make recusants, and proselytes to the synagogue of Rome: and whē they haue inueigled simple people, they go about to make them as vnnaturall traytors, as themselues: they deuour wid­dowes houses, and impouerish poore orphanes by séeking meanes and reuenues to maintaine their owne faction and colledges. They striue much for externall ceremonies, and are called Fathers and Rabbi, and are now the ringleaders of all the popish faction. They say they are more perfect then others, and seuer themselues from other Christians. They lye vpon the ground, and lash themselues sometimes, and in their man­ner of superfluous religion are very singular. Finally both they and theThom. Aqu. 1. p. q. 116. art. 2. 3. & 4. schoolemen do allow of fatum, and subiect all se­cond causes vnto it: and in diuers of their opinions and fashi­ons are very pharisaicall.

The scribes were likewiseEpiphan. in haeres. 15. ante Christ. reputed sectaries and here­tickes, for that They brought in a superfluous and sophisticall [Page 46] exposition of the law. Epiphanius doth call it Supersophisticam expositionem. They were likewiseIbidem. condemned For their of­ten washings and purifyings, and for that they accounted themselues more holy then others. Why then should not the popish schoolemen and other doctors be likewise reputed here­tickes and sectaries for their vaine and sophistical expositions, whereby they haue forced the scriptures to contrary, and not onely to diuers purposes, from that of the holy ghost? Do they not also vse often puryfyings and halowings of altars, chur­ches, vestementes, and diuers instruments of their profane priesthood? Do they not wash themselues with holy water, and account their sectes of monkes and friers in the state of per­fection, and far more holy, then the vulgar sort of Christians? It cannot be denyed.

The papistes do likewise dayly sprinkle themselues with holy water, thinking thereby themselues to be purged and clensed from veniall sinnes. Yet asIn haeres. 17. ante Christum. Epiphanius saith, Nei­ther can droppes, nor riuers of waters, nor the whole ocean wash away sinnes. The Hemerobaptistes for these continuall washings, and for that they imagined that they were thereby clensed from their sinnes, are byIbidem. Epiphanius numbred in the catalogue of Iewish heretickes.

Epiphan. hae­res. 13. ante Christum.The Dositheans were a sect of heretickes among the Iewes, and so reputed for their affectate virginity, and absti­nence from the vse of mariage, béeing married. Likewise for their voluntary fastings, and for the diuers voluntary afflicti­ons of their bodies. What then is to be thought of the papists, that allow these voluntary whippings, and afflictions, and ex­traordinary fastings and thinke to merite heauen by them? Among them likewise diuers account it great holynesse for married couples to liue a sunder, and to creepe into monaste­ries: for which they do wel deserue to créepe into the catalogue of heretikes.

Among the heretikes that rose after the first planting of Christian religion Simon Magus and his followers are com­monly reputed the ringleaders. Of them the papistes haue learned to buy and sell benefices, churches, masses, and all spi­rituall things. Nay theseApocal. 18. merchantes of Babylon sell mens soules.

They do also sell Christ, and therefore by Brigit are pro­nounced to be worse then Iudas. Deteriores sunt Iuda, saithBrig. 132. & onus eccles. c. 23. Christ in Brigittes reuelations, qui pro solis denarijs me vendidit, illi autem pro omni mercimonio. The pope heTaxa poeni­tent. sel­leth pardons, and Iubleies, making most gaine of foulest sins. Of the schollers of Simon Magus the friers haue learned to worship the images of their founders. For as theyAugust. de baeres. c. 1. worship­ped the images of Simon and Helena, so do the papists worship the images of Francis, and Dominike, and Clare, and Brigit, and other founders of the diuers sectes of monkes and fri­ers.

TheIren. aduers. haeres. li. 1. c. 23. Basilidians were reputed heretikes, For that they worshipped images, and vsed enchantements, and superstiti­ous adiurations. How then can the papistes excuse themselues, that worship images, and fill euery corner of their churches full of them, and coniure and enchant water, candels, hearbes, flowers and such like, making exorcistes and coniurers a holy order, and that order a sacrament of the church?

Carpocrates Irenaus lib. 1. aduers. haeres. c. 24. vsed to worship images, and Marcellina one of his followers, as saintAugustin. de haeres. c. 7. Augustine saith, adored the images of Iesu and Paul, and burnt incense vnto them. If then this were heresie in thē, why should it not be heresie in papists to worship the image of Iesu, with diuine worship, and to burne incense not onely before that image, but also before the images of other saintes?

TheIren. lib. 1. aduers. haeres. c. 23. & Epiph. haeres. 24. Carpocratians and Basilidians Did conceale and hide the mysteries of their religion, least holy things should be cast to dogs. So likewise the papistes kéepe the mysteries of their religion secret, and will not haue lay men to dispute of them. They reade scriptures and prayers in toongues vn­knowne, and say the words of consecration, and diuers other prayers secretly, that the people heare not, and al this, as they stick not to say, Least holy things should be cast to dogs. For no better do heretickes estéeme of Christians, then of dogs.

The Marcosians didIren. lib. 1. c. 18. baptise in an vnknowne language, and annoint those whom they baptised with chrisme, or Opo­balsamum. They annoint also their dead, and giue them ex­treme vnction.Ibid. c. 9. & Epiph. haeres. 34. Marcus their founder went about to make [Page 48] his followers beléeue, That he did transubstantiate wine into bloud in the sacrament. Ibidem. They accounted themselues perfect: but asIbidem c. 15. Irenaeus saith, Perfectus nemo, nisi qui maxima men­dacia apud eos fructificauerit. Finally theyIbidem c. 17. & Epiphan. haeris. 34. alleage A multi­tude of apocryphall scriptures, which themselues haue forged. All which heresies the papistes haue translated into their re­ligion. For they also baptize in a language not vnderstood of the people, and vse greasing and annointing in baptisme and confirmation. They do also annoint men, when they lye a dy­ing, and beléeue, that the wine in the Lords cup is transub­stantiate into blood. Their orders of religion do account them­selues to be in state of perfection, but the most perfect of them which are employed by the pope in defence of the popish facti­on and religion do fructifie in telling of greatest lyes. Finally for proofe of their traditions and doctrine, they forge diuers writings, and write new deuised legendes; and now lately for a cardinals hat haue they hired one Caesar Baronius to corrupt the historie of the church with innumerable fables and lyes.

The Nazarites were condemned for heretickes, first for that theyAngustin. de haeres. c. 9. & Epiph. de hae­res. Na­zaraeor. 29. mingled Iudaicall ceremonies with the doctrine of Christianity; and secondly, for that they boasted much of their reuelations and miracles. The like sentence is therefore to be pronounced against the papistes, whichIn missali Rom in fine. consecrate euery yéere A paschall lambe, and obserue the Iewish Iubiley, and Iewish feastes, and haue translated the ceremonies of the le­uiticall priesthood into their synagogue; and bragge much of their reuelations and miracles, andBellar. de not. eccles. make them a marke of the church.

TheAugustin. de haeres. c. 16. & Epiph. haeres. 36. Heracleonites did annoint their followers departing out of this life, and gaue them their extreme vnction. Likewise they did say prayers ouer the dead. For which they are num­bred among heretikes. So it séemeth, that the papists haue borrowed their extreme vnction, their dirges and masses for the dead from heretikes.

The followers of Helzai asHaeres. 19. ante Christ. Epiphanius reporteth, and the Osseni likewise Sweare by salt, and bread, and other crea­tures: and worship the spittle & reliques of two of their saints. ThisIbidem. Helzai did also teach his disciples to pray in a toong not vnderstood by them. Nemo quaerat interpretationem saith hée, sed solum haec dicat: and then hée addeth a praier in a strange [Page 49] toong. These heresies the papists also embrace. For they sweare commonly by creatures, yea by bread and salt, and by saints, as y^e Helzaites did. They kéepe the ashes, & excrements, and reliques of their saints, and worship them. Finally they pray in vnknowne toongs, and say it is not materiall, albeit a man vnderstand not, what hée praieth.

Damascen. de haeres. Marcion gaue women power to baptize, and albeit he had corrupted a maiden, yet did hée much extoll virginitie. à Mar­cione saithHaeres. 42. Epiphanius, virginitas praedicatur. Hée also stood much vpon fasting.Lib. 1. c. 30. aduers. haeres. Irenaeus saith, that he and Saturninus be­gan to teach abstinence from liuing creatures. Hée did alsoEpiph. haeres. 42. teach, that By Christes descending into hell diuers mens soules were thence deliuered: andTertul. ad­uers. Marcion. separated marriages for religion. Of which heresies the papists do sauour very strong­ly. For they do alsoC. adijcimus. 16. q. 1. &c. mulier. de conse­crat. dist. 4. authorize women to baptize: and extoll virginitie and fasting highly, and yet obserue neither. Their monkes shoulde abstaine from flesh. They separate mariages vpon pretence of religion, and teach that the fathers were de­liuered by Christs descension into hell out of that place, which they call Limbum Patrum.

The Messalians beléeued, that baptisme was onely auaile­able to cut away former sinnes. So likewise the papists be­léeue, that baptisme doth purge sinnes past, and that sinnes committed after baptisme are to bée done away by penance. Against them bothDiuinor. de­cret. c. de bap­tismo. Theodoret teacheth, That baptisme is the earnest of future graces, and the communication of Christ his passion. Againe hée saith, Non vt dicunt amentes Messaliani baptismus nouaculam imitatur, quae praecesserunt peccata au­ferens. hoc enim ex superabundanti largitur. Likewise y^e Mes­salians did mumble ouer their praiers with their lips, hauing their hart otherwhere, and beléeued, that they were heard, for their much babling. Which custome the papists do so well like, that they rehearse infinite Aue Mariaes, Pater nosters and Creedes; and the popes giue great indulgences to those, that say the Ladies rosary, and pray vpon blessed beades, albeit the poore soules vnderstand nothing, what they pray, or rather prattle.

The Caians were reputed heretikes, for worshipping an­gels, and praying to them. Vnusquisque eorum, saithEpiph. hae­res. 38. Epi­phanius, vniuscuiusque angeli nomen inuocat. For the same [Page 50] cause the Angelickes were condemned both by theEpiph. de an­gelic. & Augu­stine de haeres. c. 39. & Isid. lib. 8. Orig. fathers, and by councels. Non oportet Christianos, say theCan. 35. fathers of the councell ofIn 3. [...]. epist. ad Coloss. Laodicea, derelicta ecclesia abire, & ad ange­los idololatriae abominandae congregationes facere. What then are wée to thinke of papists, that pray to angels, and say mas­ses in honour of angels? To auoide this blemish, in that ca­non of the councell, they haue turned Angelos into Angulos. But ^d Theodoret doth plainly conuince them both of heresie, and falsehood. Synodus saith he, quae conuênit Laodiceae lege prohibuit, ne precarentur angelos. That this worship of an­gels is superstitious, Chrysostome commenting vpon the Epistle to the Colossians declareth, and especially in his ninth homilie vpon that Epistle.

The Seuerians were noted as heretikes for their myra­cles, either vainly forged,Augustine de haeres. c. 24. or by the diuels helpe effected. Their prophetesse ^e Philumena through a narrow mouthed glasse would put in a pretie bigge lofe, and draw it out againe, with­out breaking the glasse. The Mirabiliaries were likewise condemned, for that by myracles, and prophecies, they sought to confirme their religion. And what do the papists? Do not they likewise confirme all their superstition, idolatry, and false religion with counterfeit miracles? It cannot be denied: and if it were; yet are the lying legends of the Romish church suf­ficient to conuince them.

The Tatians and other heretikesEpiph. hares. 46. absteined from ma­riage, as a state of life impure, and imperfect. Which heresie the popish monkes haue embraced, estéeming wedlocke con­trary to perfection.C. proposuisti. dist. 82. Syricius calleth mariage Fleshly pollu­tions. In Capgraues legend Romish saints no otherwise talke of mariage, then as if it were vncleannesse, sinne, and abomi­nation. Diuers of our aduersaries haue written, that it is lesse sinne for priestes to commit fornication, then to marry. Nay as if mariage were contrarie to the cleannesse and holi­nesse of priesthoode, they admit none to priesthood but such as abiure mariage.

The papists also agrée with the Manichées in diuers points of heresies. For as theAugustin. epist. 74. Manichées condemned mariage in their priestes, which for their excellency they called Electos; so likewise do the papists in their monkes, and greater orders of the clergie. The Manichées in the sacrament of the Lords [Page 51] supper,Leo serm. 4. de quadrag. &c. relatum, &c. comperimus. dist. 2. de conse­crat. vsed to minister in one kinde, as do the papists. Both of them destroy Christes humanitie, the Manichées giuing him no true flesh nor solide body; and the papists giuing him a body neither visible, nor palpable, nor endued with the di­mensions, and qualities of a body. Nay they say, that his one body may bée in infinite places at once. TheAugustin. de morib▪ eccles. & Manich. lib. 2. c. 31. & de mo­rib. Manich. c. 13. Manichées in their fastes, albeit they abstained from flesh, yet vsed diuers other exquisite, and daintie meates. And this also is the rigo­rous faste of most papists, which the rest also allow.

Montanus did first establish lawes of fasting, as is recor­ded in the historie ofHist. eccles. lib. 5. c. 17. Eusebius, and appéereth also by the prac­tise of the church, that had no law concerning that matter in his time. The same man began first to giue credite to vnwrit­ten traditions, & toEpiphan. in haeres. 48. dispute, that the scriptures were not per­fect, and that they were to bée supplied by his new Paracletus, that, as he said, was to teach all things necessarie. HisAugustin. de haeres. c. 26. fol­lowers had the prophecies of Prisca and Maximilla in great reuerence. Both hée and his disciples did beléeue Limbum Pa­trum, to bée in hell, and that sinnes were to bée purged after this life. They also first ordeined that the birth daies, or suf­fring daies of Martyrs should bée kept holy, and that offrings should be made for men departed, and all thisLib. de corona milit. & de ani­ma. Tertullian now pleading for Montanus his heresies, doth prooue by the testi­monie of his Paracletus, and of vnwritten traditions. So likewise hath the synagogue of Rome of late established many new fastes, and new lawes of fasting. TheSynod. Trid. sess. 4. same doth also place traditions in equall ranke with Scriptures, and say, that Scriptures teach not all thinges necessary for saluation. The doctors of that schoole affirme likewise, that Limbus of the fathers is in hell, and that sinnes may bée remitted after this life, & for this cause offer for the dead. Both papists and Mon­tanistes boast much of the sufferings of their martyrs; and no lesse do they estéeme the prophecies of Brigit, Hildegardis, and Mechtildis, then do the Montanistes of their Prisca and Maxi­milla.

As the ^h Pepuzians did honour their towne Pepuza,Augustin. de haeres. c. 27. as the mother church of all Christendome; so do the papistes ho­nor Rome. Both papistes and Pepuzians suffer women to minister baptisme. Should not then the papists haue wrong, if they were not made equall to the Pepuzians? Herein they [Page 52] also far surpasse them, for that among the papists aMartin. Po­lon. Plat. chro­nic. chronicor. Marian. Scotus in Ioan. 8. woman was once pope and chiefe president of their church, which I doubt, whether the Pepuzians can shew in their sect.

The Catharistes do boast much of their merites. Mundi­ores se caeteris praedicant, saithC. de haeres. lib. Orig. 8. Isidorus. They do also deny absolution in some cases to the repentant, and rebaptize those that are already baptized. Which is also the case of papistes. For among them the monkes and friers count themselues more perfect and cleane, then others; and all of them do hope to be saued by their merites. The inquisitors punish with death all that relapse into heresie, as they call it, without remission; and in France and Flanders our aduersaries haue baptized many most Christianlike baptized. Nay they beléeue, that as many as are regenerate, are without sinne, and albeit exa­mined by the law, yet are to be reputed iust.

The Iacobites and Armenians were condemned for he­retickes, For that they made the images of God the father, and God the holy ghost▪ imagines, saithLib. hist. 18. c. 52. Nicephorus, patris & spi­ritus sancti effigiant, quod est perquam absurdum. Yet this ab­surdity is a high point of popish religion.

The worshippers of the crosse, which were called Chazin­zartj, and Staurolatrae were therefore estéemed heretickes. Crucem, saithIbid. c. 54. Nicephorus, adorare, & colere dicuntur. Which is a plaine conuiction of the heresies of papistes, who wor­ship the crosse with diuine worship, which percase those here­tickes did neuer.

The Collyridian heretickes were condemned for wor­shipping the virgin Mary, and that worthily. For, as saithHaeres. 78. Epiphanius, she was a virgin, and honorable, but not to be adored. Non dominabitur nobis antiquus error, saithIbidem. he, vt relinquamus viuentem, & adoremus ea, quae ab ipso facta sunt. But the papistes not onely adore her, but also giue vnto her [...], that is an honor aboue the common sort. Nay they deuise masses, and offices in her honor, and Bonauenture hath shamefully falsified the psalmes of Dauid, to draw them to her honour, and superlatiue worship.

The worshippers of images of saintes by a certaineHist. Miscell. Pauli diac. lib. 21. councell of Constantinople, whose actes are inserted in the sixt action of the second Nicene councell were noted as idola­tors, and condemned by the fathers, as heretickes, or worse. [Page 53] The synode ofIn lib. Caroli magni contra synod. in partib. Graeciae pro imaginib. ado­rand. Francford did condemne the second Nicene councell, that allowed the worship of images. Non nos imagi­nes in basilicis positas, say they, idola nuncupamus, sed ne idola nuncupentur, adorare & colere eas recusamus. Haeres. 79. Epiphanius saith, That by worishipping images, the minde is turned from one onely God, to commit fornication with images. All which notwithstanding the papistes kisse them, bow to them, wor­ship them, and burne incense to them.

The bare footed brethrenAugustin. de haeres. c. 68. were condemned for their he­reticall singularity in going barefoote. Yet the papists account this a part of their frierlike perfection, and beléeue, that it is meritorious to goe barefoote in pilgrimages, and processi­ons.

The Apostolikes, notwithstanding their arrogant pre­sumption in taking on them the name and profession of the apostles followers, were condemned of heresie, for that they receiued none into their communion, that vsed wiues, or pos­sessed any thing in priuate. Apostolici, qui se isto nomine arro­gantissimè vocauerunt, saith saintDe haeres. c. 40. Augustine, eo quod non reciperent in suam communionem vtentes coniugibus, & res proprias possidentes, quales habet ecclesia catholica, & mona­chos & clericos plurimos. Where note that Augustine saith that monkes and clergy men had wiues, and goodes in pro­perty. The papistes do notwithstanding receiue this heresie, condemning all monkes and friers, that possesse any goods in property, and both monkes and priests, that match them­selues in mariage.

The Heraclites, as saithOrig. lib. 8. c. de haeres. Isidorus, were heretikes, that receiued onely monkes, and condemned married folkes. Mo­nachos tantum recipiunt, saith ^f he, coniugia respuunt. They also do not beléeue, that children dying yoong shall possesse the kingdome of heauen. So the papistes do beléeue, that onely monkes and friers are in the state of perfection, and do not suffer either them, or priests to marry. They beléeue not also, that any child dying before baptisme can be saued, albeit the parentes be christians, and vse all meanes to haue their childe baptized. But such children they place betweene heauen and hell in Limbo puerorum, or at least in hell without sensible paine.

The Priscillianists disioyne maried folkes for religion [Page 54] sake. Coniuges, saithAugustin. haeres. 70. Saint Augustine speaking of Priscilli­an, quibus hoc malum potuerit persuadere, disiungens. For hiding their wickednesse & filthinesse, theyIbidem. made no account to forsweare themselues. Propter occultandas contaminatio­nes, & turpitudines suas habēt in suis dogmatibus & haec verba. Iura, periura, secretum prodere noli. The papists likewise sepa­rate maried folkes, that vowe religion; & before mariage con­summate they holde, that either partie may enter into a mo­nasticall religion. They séeme also to make small reckoning of oathes. If thou be put to an oath say theIn annot. in act. 23. & reso­lut. quorundam casuum natio­nis Anglicanae. Rhemistes, to ac­cuse catholikes for seruing God, as they ought to do, or to vt­ter any man to Gods enimies and his, thou oughtest first to re­fuse such vnlawfull oathes; but if thou haue not constancy and courage so to do; yet know thou, that such oathes binde not in conscience, and law of God, but may and must be broken vn­der paine of damnation. Now by catholikes these good fel­lowes vnderstand such, as come with an intention to murder their dread souereigne, and to raise rebellion, or at least such as embrace all popish heresies; which are no lesse damnable, then the wicked opinions of the Priscillianistes.

The Helcesaites make Christ in heauen to differ from Christ in earth. Christum, saithHaeret. fabul. lib. 2. de Hel­cesaeis. Theodoret, non vnum dicunt, sed hunc quidem infernè, illum verò supernè, & eum olim in multis habitasse. One Christ they make dwelling in heauen, and another in earth. So likewise the papists beléeue & teach, that Christ in heauen is visible, and palpable, and hath the di­mensions and iust proportion of a mans body: but their Christ on the altar, and in the Sacrament, they beléeue and teach to bée neither visible, nor palpable, nor that hee hath any iust pro­portion, or dimensions of a true, naturall, and humane body.

The Eutychianistes denie, that Christ after the vnion of the two natures had a true body, but asDe ieiunio 7. mensis ser. 6. Leo signifieth A body without shape, dimensions, or circumscription. They saide also, that Christ was whole both in heauen and earth, against whomLib. 4. cont. Eutych. c. 4. Vigilius disputing saith, That the flesh of Christ, when it was in earth, was not in heauen, and nowe be­ing in heauen, is not on earth. And their chiefe ground, as ap­péereth byDialog. 2. Theodoret, was, That Christs humane nature was abolished, euen as in the sacrament after consecration the signes are changed into an other nature. Who then doth not [Page 55] plainly sée, that the papists by their transubstantiation do bring in Eutychianisme, holding that Christes bodie in the sacrament is without shape and true dimensions, and that his body is both in heauen, and in earth, and as many seuerall places, and altars, as the sacrament is? Who doth not per­ceiue, that Christes humanitie was abolished, if as the fa­thers holde, the vnion of the natures was like to the vnion of Christes body in the sacrament, especially if the substance of bread & wine be quite abolished? This is most certaine that bothVbi supra. Theodoret, andContra Eu­tychen. Gelasius do confute Eutyches by this reason, for That the substance of the bread remaineth in the Sacrament: which being denied by the papists, it is plaine, that they bring in Eutychianisme.

The papists also in many points conspire with the eni­mies of the grace of God the Pelagians. First both Pela­gians and papists define sinne to bée, not whatsoeuer is repug­nant to gods law, but that is committed of frée will, and by him, that vnderstandeth what hee doth. Propriè vocatur pec­catum, saie the Pelagians, quod libera voluntate, & à sciente committitur. This is the grounde of Pelagius going about to ouerthrow the traduction of originall sinne in the posteritie of Adam, as appéereth by Saint Augustines disputations against him concerning this point. And that also theCensur. Colon. fol. 44. Iesuites of Collein expressely do hold. The Pelagians do teach, that a iust man in this life may be without sinne. Hoc Pelagiani au­dent dicere, hominem iustum in hac vita omnino nullum ha­bere peccatum, saith SaintDe bono per­seuerant. lib. 2. c. 5. Augustine. The papists likewise beléeue, that the regenerate are cléere of mortall sinne, and not onely that, but also may liue without sinne.

The Pelagians teach, That concupiscence by baptisme is sanctified, and being before euill, afterward beginneth not to be euill: which doctrine SaintContra Iulian. lib. 6. c. 6. Augustine calleth very ab­surd: yet is that the doctrine of the councell of Trent, and of all papists. Both papists and Pelagians do builde vpon one foundation, and say, that therefore concupiscence after bap­tisme is no sinne, for that the guilt is remitted in baptisme.

The Pelagians would not grant, that the Gentiles and Infidels sinned in all their actions, nor that their actions were sinne, as done without faith, as SaintContra Iuli­an. lib. 4. c. 3. Augustine sheweth, proouing the contrarie. The same doctrine the papists receiue [Page 56] for catholike.

The Pelagians sometimes wereAugustin. contra. 2. epist. Pelag. c 19. woont to say, In omni bono opere hominē semper adiuuari à gratia: Ibidem. lib. 4. c. 6. & gratiam ad­iuuare bonum euiusque propositum. But their meaning was, that God gaue his grace to them that disposed themselues, and whose frée will was ready to receiue grace. Which is also the doctrine of preparations and dispositions commonly taught by papists: so that notwithstanding their faire pretenses of grace, they yéeld a great part of the glory of our conuersion, to our owne frée will.

The papists say, That sinne is subiect to our will; so like­wise the Pelagians say,Augustin. lib. 1. de gratia Christi. c. 28. Nos forte & firmum habere ad non peccandum liberum arbitrium. And saintLib. 2. de baptis. Augustine tea­cheth vs, that this doctrine is Pelagianisme.

The papists say, that God is ready with his grace, if hée sée a mans soule readie and prepared to receiue it. They also beleeue, that a naturall man may desire his owne conuersion. But SaintContr. epist. Pelag. lib. 4. c. 6. & lib. 2. c. 5. & 8. & de Gratia lib. 1. c. 14. Augustine teacheth vs, that these were the pro­positions of the Pelagians.

They also both do vse the same reasons to prooue the strength of frée will: as first, that wée are commaunded to choose: secondly that God woulde not commaund vs thinges impossible. Magnum aliquid se scire putant Pelagiani, quan­do dicunt, non iuberet Deus, quod sciret ab homine non posse perfici, as SaintDe Grat. c. 16. & cont. epist. Pelag. lib. 2. c. 10. Augustine testifieth. Therefore Thomas Brandwardine doubteth not to call the popish schoolemen Pe­lagians. Totus penè mundus Lib. 1. de Grat. aduers. Pelag. saith hée, post Pelagium in er­rorem abijt. exurge Deus, iudica causam tuam. Hée wrote about thrée hundred yéeres agone.

The Donatistes, as SaintDe haeres. c. 69. Augustine writeth, beléeued, that the church was onely conteined in Afrike, and in the obe­dience or part of Donatus: quod ecclesia Christ in Africa, & Donati parte remanserit, as he saith. They did also rebaptize catholike Christians. So likewise the papists beléeue that to be the church, that continueth in the obedience of the pope, and reteineth communion with the church of Rome, and of late time haue not doubted in France and Flanders to rebaptize children before baptized.

The Circumcellions thought it meritorious to kill those, that were contrarie to their sect, Immania facinora perpe­trando, [Page 57] as S.De haeres. c. 69. Augustine saith. Nay that holy man had much a doe to escape their handes. So likewise the papists teach, that it is meritorious to kill princes opposite to the popish fac­tion. Sixtus quintus, that shamelesse frier did highly commendLa fulmi­minante. Iames Clement, that killed Henry the third of France. Iohn Ghineard a Iesuite did maintaine this doctrine, and was therefore, by arrest of the parliament of Paris, executed. By these desperate assassins the papists haue diuers waies sought to murder the Quéenes Maiestie, & haue most shame­fully murdred the Prince of Orenge, Iames the Regent of Scotland, and diuers other christian princes. Alphonsus Dia­zius did most wickedly murder his owne brother, trauailing as farre as frō Rome into Germany to commit that act, and for the same was by the pope not onely defended, but com­mended.

The Au [...]ans or Anthropomorphites did imagine God to haue a humane shape, and partes like a mortall man. Cogi­tatione carnali, saithDe haeres. c. [...]0. Augustine, Deum fingebant in similitu­dinem hominis corruptibilis. And likewise do the papists ima­gine, when they make the images of God the father and the holy ghost, and the whole Trinitie. TheSess. 25. councell of Trent doth permit the diuinitie to bée figured: Diuinitatem ex primi & figurari. But how can this bee done, vnlesse they beléeue either their god to bée like their images, or their images like their god?

Origen beléeued, that sinnes might bée purged and done away after this life, and thereforeAugustin. de haeres. c. 43. imagined, That euen the wicked after a long time shoulde bee saued. And certes if sins may bée purged by fire, why shoulde not mortall sinnes as well bée washed away, as veniall? And if man bée able to sa­tisfie for the guilt of mortall sinne after this life, and so bée quited from them; why shoulde not euery one satisfie in hell for his sinnes? And why shoulde a debt bée exacted, when sa­tisfaction is made? In this heresie therefore concerning the purgation of sinnes after this life, and the satisfaction for the penaltie of mortall sinnes, the papists sauour of Origens he­resie. They fauour his heresie also in this, that they do say, there is fower sences of Scriptures, and draw the same by their allegoricall interpretations to their owne most peruerse purposes.

Eunomius taught, that so a man were of his religion, it skilled not greatly what sinnes he committed. Asseuerebat saithAugustin. de haeres. c. 54. Augustine, quod nihil cuiquam obesset quorumlibet perpetratio, ac perseuerantia peccatorum, si huius, quae ab ipso docebatur, fidei particeps esset. Vnto which heresie the pa­pists come very néere. For so a man professe the Romish faith, and communicate with the Romanists in their sacraments, and bée obedient to the pope, theyBellar. de ec­cles. milit. c. 2. say he is a good catholike, and a true member of the church, although he haue no inward vertue. And so facile they are in this pointe, that they absolue murderers, and incestuous persons, and most wicked rebels, yea Marans and apostataes, so they will professe their Ro­mish religion. In Ireland the White knight and Piers Lacy haue had children by their owne daughters, and others that I coulde name, by their sisters, and néere kinsewomen. And infi­nite outrages haue they committed, not one [...] against their lawfull prince, but also against their owne people and kinred, and so continue liuing almost without law; yet do the priests and friers, and popes agents absolue them, and count them good catholiks. Nay these are the pillers of the Romish church, and the chéefe maintainers of the popish sect there.

The papists also where they by their lawes forbid priests and monkes to marry, and to absteine from certaine meates, do plainely embrace the heresie of the Tatians, Seuerians, and Manichées, and are of the number of1. Tim. 4. those, That teach the doctrine of diuels, forbidding to marry, and willing men to absteine from meates, which God hath created. Rectè posuit illud, saithIn 1. Tim. 4. Theodoret, prohibentium contrahere matrimoni­um. Neque enim caelibatum, aut continentiam vituperat, sed eos accusat qui lege lata ea sequi compellunt. He noteth those, saith Theodoret, that by their lawes compell men to absteine from marriage, and certaine meates. So that by his censure the papists are within the compasse of these false teachers, of whome the apostle speaketh.

The heretikes called Ano [...]ni either corrupted, or contem­ned the law of God: which heresie is also by right of enheri­tance descended to the papists. For first they deny the law of God to be perfect, and therefore adde vnto it their owne tradi­tions, and the customes and precepts of the Romish church. Secondly they haueIn offic. beat. Mariae. & Manual de Ge­ronymo Cam­pos. cut out the commaundement of wor­shipping [Page 59] of images, as directly opposite to their idolatry. Thirdly they deny concupiscence after baptisme to be sinne, contrary to the tenth commaundement. Lastly they haue cho­sen to themselues a newC. translato. de constitutio­nibus. lawgiuer, that taketh on him to giue law to mens consciences, and receiued a new decretaline law, wherein they walke more curiously, then in the law of God. Nay for the true and euer liuing God, they worship this their Terrestriall God, asIn epist. dedic. ante princip. doctrin. Stapleton doth call him, and diligently harken to the popes statutes and commandements.

Irenaeus and Tertullian doth range those among heretikes, that flye from the scriptures and accuse them, and affirme that the apostles did not commit all thinges necessary to writing. Cum ex scripturis arguuntur, saithAduers. hae­res. lib. 3. c. 2. Irenaeus, in accusationem cōuertuntur scripturarum, quasi non rectè habeant, neque sint ex authoritate, & quia variè sunt dictae, & quia non possit ex his inueniri veritas ab his, qui nesciant traditionem. Non enim per literas traditam illam, sed per v [...]uam vocem, ob quam causam & Paulum dixisse, sapientiam loquimur inter perfectos. HeAduers. hae­res. lib. 3. c. 1. saith also, That the apostles first preached the gospell, and af­terward by the will of God brought the same into writing, that it might be a piller and foundation of our faith. Alius manu scripturas, saithDe praescrip. aduers. haerec. Tertullian, alius sensu expositiones interuer­tit. That is, some heretikes plainely blot and corrupt the scrip­tures, others peruert them by false expositions. But he maketh the catholike to say thus; Ego sum haeres apostolorū, sicut ca­uerunt testamento, sicut fidei commiserunt, sicut adiurauerunt, ita teneo. He saith, they are true catholikes, and successors of the apostles, that continue in the doctrine deliuered in their testament. And afterward, speaking of scriptures heIbidem. saith, Quod sumus, hoc sunt. That is, that we beléeue and teach, that is there to be found. But speaking of heretikes, heDe resurrect. carnis. saith, Aufer haereticis, quaecunque ethnici sapiunt, vt de scripturis so­lis quaestiones suas sistant, & stare non poterunt. That is, bring heretikes from that opinion, that is common to them with ethnikes, and cause them to be iudged in these questions by scriptures, and they cannot stand. In describing the qualities of these heretikes, these two ancient fathers séeme to haue pro­phesied of the conditions of the papists. For they will not al­low, as saith Irenaeus, that the apostles haue comprehended all their doctrine necessary to saluation in the scriptures. Neither [Page 60] will they confesse, that out of holy writ, we can learne the truth without tradition. But contrariwise being conuinced by Scriptures, they accuse the Scriptures, and speake euill of them: and say that they in respect of vs receiue authoritie from the pope: they affirme, that they Are subiect to diuers vnder­standings. Aduers. Sadeel. lib. 1. p. 99. Turrian calleth them Delphicum gladium, others A nose of waxe. they stande vpon the liuely teaching of their priests and friers, andCensur. Colon. say, That the wisedome of the church is apparent in vnwritten traditions. They peruert the Scrip­tures by their wicked interpretations,Concil. Trid. Sess. 4. allowing no sence, but that which the pope and church of Rome giueth. They flie from the iudgement of apostolicall writings, and will not haue the Scriptures to bée the rule, whereby all controuer­sies are to bée ended: and therefore plainly declare themselues to bée descended from heretikes, and to bée very well like their parents.

Lib. 8. Orig. c. de haeresibus. Isidore doth declare them to bée heretikes, that do other­wise vnderstande the Scriptures, then the meaning of the ho­ly Ghost requireth. Quicunque saith hée, aliter Scripturam sacram intelligit, quàm sensus Spiritus sancti flagitat, à quo conscripta est, licèt de ecclesia non recesserit, tamen haereticus potest appellari. But whosoeuer listeth to read either y^e popes decretals, or the popish factions writings, shall finde that they do interpret Scriptures not onely otherwise then the holie Ghost meant, but quite contrarie to his meaning. Which is euident by many particulars: but wée will content our selues with some fewe for a taste. TheIsai. c. 28. & 8. prophets &Rom. 9. & 1. Pet. 2. apostles, by the corner stone placed in the foundation of the church, and stone of offence, do vnderstande Christ Iesus: butIn praef. in lib. de Pontif. Rom. Bellarmine will haue the pope to bée vnderstoode by these wordes. Hée will al­so ^z haue the wordes of Christ, Super hanc Petram aedificabo ecclesiam meam; to bée ment of the pope. Where our Saui­ [...]ur saith,Ibidem. Pasce oues meas, these wordes the papists do ap­propriate to the pope. These words, Drinke yée all of this; they interpret, as if Christ had saide, drinke not all of this. Where the apostle saith, Mariage is honorable among al men, and vnderstandeth it of such, as may marrie by the lawes of God: they say mariage is not honorable for priests or monks. Where our Sauiour Christ saith, Scruta mini scripturas; they say Search not the Scriptures. Where hée saith, that Those [Page 61] do in vaine worship him, that teach doctrines of men; these teach quite contrarie, and place the speciall worship of God in humane traditions. Where the spirite of God commandeth, That praiers be made for princes, and willeth subiects to obey the Magistrate, these antichristian papists curse princes, and teach subiects to rebell, and say that it is meritorious to kill them. Ecce duo gladij hîc: ergo, saith pope Boniface, the pope hath two swordes, and with these swordes, de facto, the popes do destroy mens soules, and kill their bodies. It were infinite to rehearse all their wicked and false interpretations of Scriptures, and in this place it is not necessarie, séeing by these, which wée haue alreadie alleaged, it may sufficiently ap­péere, that the papists are heretikes: at least, if Isidorus saie true.

As theDamascen. de haeres. Herodians gaue the name and honor of Christ to Herode, so the papists do giue the names of Christ to the pope, allowing these words of Bernard to Eugenius, vnctione Chri­stus es. They call him the foundation and rocke of the church, the head and spouse of the church, and such like. They teach that he and Christ make but one seate of iudgement, andLib. caerem. say, That all power is giuen to the pope in heauen and earth. If then the Herodians deserue, for honoring Herode with Christ his titles, to be reputed heretikes, why should not the papists likewise be reputed heretikes, that do as impudently and wic­kedly giue Christes honor to the pope.

De haeresib. c. Heicetae. Damascene numbreth those monkes and nunnes among heretikes, that méeting vsed to dance togither in the praise of God: yet do not the popish fort leaue their piping and dancing processions, nor do monkes and nunnes cease to celebrate their comedicall dancing masses, skipping and hopping about the altar like apes, that are taught to leape for their masters aduantage.

Ibidem. c. Gnosimachi.Gnosimachi were certaine heretikes, that would not, that vulgar Christians should study the scriptures. Omni christianorum cognitioni, ac scientiae ita aduersantur, saith Da­mascene, vt vanum & minus necessarium laborem esse dicant eorum, qui in diuinis scripturis aliquam exquirunt scientiam. Neque enim deum aliud à Christiano postulare, quam bonas praeclarasque actiones. Itaque aliquem simplici rudique animo institutū suum perse qui melius est, vt aiont, quàm multam cu­ram [Page 60] [...] [Page 61] [...] [Page 62] in cognoscendis de cretis & sententijs ponere.

The which now is iust the opinion of the papists, that hold it to be mortall sinne for lay men to dispute of matters of religion, and thinke the colliars faith to be sufficient, albeit he knoweth nothing, but onely answereth, That he beleeueth, as the church beleeueth. De le [...]t indi­ [...]. lib. [...]. Hosius writing against Brentius doth commend ignorance, and doth greatly allow this saying, Fides te saluum fecit, non exercitatio scripturarum. Lib. 3. de auth. scriptur. He saith also, That nothing is more pernitious, then with scriptures to enter combat with satan. Generally they allow an implicit faith in the rude sort, and dehort them from knowledge of scriptures, which is the flat heresie of the Gnosimachians.

TheDamascen. d [...] haeres. c. [...]thnop [...]ronis. Ethnophronians were condemned for obseruing diuers heathenish customes, and holy daies. Which notwith­standing, pope Boniface the eight instituted the Iubiley euery hundred yéeres in imitation of the playes called by the Ro­maines Ludi seculares. The papists also haue their censinges and expiations with holy water, like the Gentiles. They kéepe the Carneuall, as the Romaines did their Lupercalia. They canonize saintes, as the heathen did canonize their be­nefactors for Gods. They offer sacrifices for the soules of the departed, as did the Gentiles. They vse their lots and coniu­rations, and lash themselues before their idoles, and haue di­uers other fashions of the Gentiles.

^d As the Montanistes,De haeres. c. christiano-ca­tegori. so likewise do papists mislike second marriages, denying to blesse them, and not accounting those marriages so holy a sacrament as the first.

Damascene accounteth them also heretikes, That wor­shipped the images of our Sauiour, of the blessed virgin, and the saintes, as the Gentiles did their Gods. Which is iust the case of papists. For both of them bowe to them, pray to them, burne incense to them, offer sacrifice before them. And both of them denye, that they worship stockes or stones, but rather those persons, that are represented by them.

Finally the very nature and properties of heretikes, do argue and conuince the papists to be such. The apostle when hée had warned the Romaines to beware of those, that caused diuisions and scandales,Rom. 16. hée ^e addeth also Against that doc­trine, which they had receiued: so that by the apostles iudge­ment those séeme to bée heretikes that cause sects, diuisions, [Page 63] and scandales contrary to apostolicall doctrine. Hée also is an heretike, That 1. Tim. 6. teacheth other doctrine, and resteth not in the holesome wordes of our Lord Iesus Christ. The apostle Peter where hée saith,2. Pet. 2. that There shall rise vp false teachers, which shall priuily bring in heresies, and damnable sects: doth shew them to bee heretikes, that teach false doctrine, ouer­throwing the mysterie of our redemption through Christ.De praescrip. aduers. haeret. Tertullian doth oppose heretikes to the apostles, and their doctrine to apostolicall doctrine. Vnde extranei, & inimici apo­stolis haeretici, saith hée, nisi ex diuersitate doctrinae, quam vnus­quis (que) de suo arbitrio aduersus apostolos, aut protulit, aut rece­pit? Haeresis saithLib. 2. paert. 1. Occham, est dogma falsum fidei contra­rium orthodoxae. Apud Matth. Paris in Hen. 3. Robert Grosthed saith, That heresie is an opinion chosen of humane vnderstanding, contrary to Scrip­ture, and either openly taught or defended. Apud Dio­nys. Carth. in 3. sent. dist 31. Durande signi­fieth, That heresie is onely an opinion contrary to canonicall Scripture. Opinio ista Aen. Sylu. de gest. concil. Basil. lib. 1. saith he, non est haeretica, quia non est contra canonicam scripturam. The ^h councell of Basill doth determine him to bée an heretike, That doth reiect the catholike faith deduced out of canonicall scriptures, and proo­ued by fathers. Séeing then the papists haue caused a great diuision from the apostlike and ancient church, and haue taught other doctrine contrarie to that of Christ Iesus, and haue corrupted the verie déepest mysteries of Christian reli­gion, and haue digressed from apostolicall rules, and taught doctrine contrary to Christian faith, to the catholike church of former times, and finally to canonicall scriptures, as may ap­péere by their groundes of faith, by their legends and decre­tals, by their Tridentine doctrine concerning the Gospell and the lawe, by their idolatrous masse, by their worshipping of saints, nay of stockes and stones, ragges, and rotten bones, by their rebellion against princes, and their allowance of the gouernment of the pope; there is no question to bée made, but that papists are cleerely heretikes.

CHAP. IIII.

NOw if the pope and his faction the pa­pists bée heretikes, then doth it necessa­rily follow thereof, that they are not the true church. For the true church kée­peth the faith sounde and intire. But these1. Tim. 1. Haue made shipwracke of faith. Heretikes are gone out from vs, bicause they are not of vs, as saint1. Iohn 2. Iohn saith. Those of the true church, are of the houshold of faith, and the apostles heires. But heretikes are strangers, asDe praescrip. aduers. haeret. Tertullian saith, and maintaine doctrine con­trary to the apostles. Heretikes, asIn dialog. contr. Lucifer. Hierome saith, Are not the church of Christ, but the synagogue of antichrist.

Againe if the church of Rome haue altered, and innouated Christes religion; then can it not bée the true church, for That 1. Tim. 6. doth faithfully keepe the faith committed to her in deposte, and auoideth all prophane nouelties: shéeIbidem. kéepeth Gods com­mandements without addition, or blemish. Catholica ecclesia sedula & cauta depositorum apud se dogmatū custos nihil in ijs vnquam permutat, nihil minuit, nihil addit, as saithContra hae­res. c. 32. Vin­centius Lirinensis. ContrariwiseIbidem c. 36. Heretikes not content with the ancient rule of faith, are daily seeking out nouelties, and are desirous to adde, to change, to take away.

Further if the faith of the church of Rome bée not catho­like, and generall, and that which our Sauiour commanded his apostles to teach all nations; then is not that the true church. For as wée beléeue the church to bée catholike, so we beléeue that the faith thereof is catholike, and vniuersall. We may not follow the pope of Rome, nor the bishop of Ierusa­lem, or Alexandria, but the catholike church, and that wée shall do, if wée embrace that faith, which the whole church throughout the worlde confesseth. Sequemur vniuersitatem, saithAduers. hae­res. c. 3. Vincentius Lirinensis, si hanc vnam fidem veram esse [Page 65] fateamur, quam tota per orbem terrarū confitetur ecclesia. If any haue a singular faith, beside that which alwaies, and in all places hath béene taught by the apostles, and their true succes­sors, wée are not to harken to them. NoDeut. 13. Although a Pro­phet, or great learned man rise vp among vs, yet are wée not to listen to him.

This may bée sufficient to teach vs, that the synagogue of Rome is not that church, whereto wée are to resort, and ad­ioine our selues. But forsomuch as heretikes, as apes imitate men, so counterfeit to bée the true church, asEpist. ad Iu­batan. Cyprian telleth vs; and euery societie and company of heretikes do thinke themselues to bée christians, and beare themselues bolde on the name of the catholike church, asLib. 4. instit. c. 30. Lactantius writeth, and considering that the church of Rome hath long abused the worlde with the maske of the true church: I thought it very requisite in this chapter briefly to set downe such arguments, as may cléerely demonstrate, what shée is, and so much the ra­ther, for that many simple soules haue héeretofore béene sedu­ced, and perswaded, that Rome is the citie of God, and that chaste spouse of Christ, which loueth and serueth none, but him. If our aduersary will needes call the same the catholike church, yet let him first peruse and answere our arguments, as they are héere laide downe in order.

First then we both confesse, that the church of Christ is built vpon Christ Iesus. No man, saith the1. Cor. 3. apostle, can lay any other foundation beside that, which already is layd, which is Christ Iesus. He isIsai. 28. that Corner stone, that is Isai. 28. placed in the foundation of Sion. He is thatMatth. 16. Rocke, vpon which the church is built. Super hanc petram, quam confessus es, saith saintSer. 13. de verb. Dom. Au­gustine, super hanc petram, quam cognouisti dicens, tu es Chri­stus filius dei, aedificabo ecclesiam meam, id est super meipsum filium dei viui aedificabo ecclesiam meam. Other fathersAmbros. in c. 9. Luc. & Cyrill. lib. 4. de Trinit. that say the church is built, either vpon The confession, or faith of Peter, or else vpon Peter himselfe, do vnderstand indirectlie Christ Iesus whome he confessed, and on whome he beléeued, and on whome Peter was built. But the church of Rome is built vpon the pope, and vpon the papacy. Est Petri fedes, saithIn praefat. in lib. de pontif. Rom. Bellarmine, lapis probatus, angularis, pretiosus, in fundamen­to fundatus. HeLib. 2. de pontif. Rom. c. 3. saith also, That the pope is the foundation of the building of the church, and goeth about to prooue it by cer­teine [Page 66] words of Hierome, who neuer thought any such matter.Sanders his rocke of the church. Sanders doth endeuour to prooue, That the popes are the im­mooueable rocke of the church. Contr. Sa­ [...]eel [...]. Turrian, because Christ saith, Aedificabo ecclesiam meam, & non aedifico ecclesiā me­am, concludeth that the popes of future times are vnderstood: and this is the common opinion of all papists. How then can that be the true church, that is built vpon a diuers foundation, and either neglecting, or not greatly caring for Christ Iesus the principall rocke, doth wholy rely vpon the popes of Rome, men neither like to Christ, nor like to Peter, nor like to a rocke? Vnlesse it be in that they deny Christ, and are as hard harted against Christians, as if they were rockes.

Secondly the faith of the true catholike church is built vp­on the foundation of the apostles and prophets, and their cano­nicall doctrine. The apostleEphes. 2. saith, That the houshold of God, and citizens of saintes are built vpon the foundations of the apostles and prophets. S.Apocal. 25. Iohn sheweth, That the wall of the city of God hath twelue foundations, and in them the names of the twelue apostles. The church is built not vpon Pe­ter onely, as saintLib. aduers. [...]in. Hierome saith, but vpon all the apostles. At dicis super Petrum fundatur ecclesia, licèt id ipsum in alio loco super omnes apostolos, & cuncti claues regni caelorum ac­cipiant, & ex aequo super eos ecclesiae fortitudo solidetur. The church of God saithIn Ephes. 2. Theophylact, is built vpon the apostles and prophets. And all this is therefore affirmed of them, be­cause they preached not themselues, but Christ Iesus, and wrote y^e canonicall scriptures, that they might be, asLib. 3. ad­uers. haeres. c. 1. Irenaeus saith, The foundation of our faith. Vnto this foundation the ancient fathers do all giue testimony. But the faith of the Ro­mish synagogue is built vpon the determinations & decretals of popes. They count their determinations to be infallible, and make them souereine iudges of all controuersies in Christes stead. Alij nunc à Christo missi, saithIn praefat in relect. in prin­ [...]ip. doct. Stapleton, eorumue do­ctrina, praedicatio, determinatio fundamenti apud me locum habebunt. He plainelyIbidem. confesseth, that the papists haue ano­ther foundation of their faith besides the scriptures. Christianae religionis fundamentum habemus saith he, ab ipsis literis euangelicis & apostolicis aliud. AndLib. 4. de verb. Dei. c. 4. Bellarmine disputing of traditions calleth them the word of God not written, and saith, That the scriptures are neither necessary, nor sufficient [Page 67] without them. Demonstrare conabimur, saith hée, scripturas sine traditionibus nec fuisse simpliciter necessarias, nec suffici­entes. Nowe if they cannot shewe, that the church of God in times past did builde their faith vpon the popes decretals and traditions; they must néeds confesse, that they are not the true church.

Thirdly neuer did the church of Christ speake euill of Scriptures.Lib. 3. ad­uers. haeres. c. 2. Irenaeus saith, It is the propertie of heretikes, when they are conuinced by Scriptures, to fall into dislike of them, and to accuse them. The children of God certes cannot calumniate their heauenly fathers testament, or refuse to heare his voice. My sheepe saith ourI [...]hn 10. Sauiour, heare my voice. But the papists say, they are neither necessary, nor suf­ficient, as doth Bellarmine: or no sufficient foundation of the church, as doth Stapleton, in the places aboue mentioned; and speake euill of them, as if they wereAnnot. Rhem. in 2. Cor. 3. A killing letter, and most pernicious; or as if they were a nose of ware,Ce [...]sur. Colon. or a mat­ter of contention: and will not suffer them to be publikely read in a toong, that is vnderstood of the vulgar fort.

4. The church of God doth keepe the doctrine of the apo­stles, without addition and alteration, auoiding all prophane nouelties. TheGal. 1. apostle pronounceth him accursed, That tea­cheth any other Gospell, then that which he taught. SoAduers. hae­res. c. 34. Vin­centius L [...]rinensis saith, Catholicorum hoc ferè proprium, de­posita sanctorum patrum & commissa seruare, damnare pro­phanas nouitates, & sicut dixit, & iterum dixit apostolus, si quis annuntiauerit praeterquam quod acceptum est, anathema­tizare. But the synagogue of Rome hath added vnto the doc­trine of the apostles infinite nouelties, as hath béene declared aboue in the second chapter. Their doctrine concerning the grounds of faith, concerning the law, the Gospell and diuers points of Christian faith▪ their worship of God, their mas­sing seruice, and popish gouernment is newe, as their newe decretals, and late Tridentine doctrine, & the decrées of other late councels, whereupon all their popish faith dependeth, do plainly testifie.

5. The true church cannot abide heretikes that teach doctrine contrary to that of the apostles. Christ Iesus spea­king of his shéepeIohn 10▪ saith, They will not follow a stranger, but flye from him, for that they know not the voice of strangers, [Page 64] [...] [Page 65] [...] [Page 66] [...] [Page 67] [...] [Page 66] [...] [Page 67] [...] [Page 66] [...] [Page 67] [...] [Page 68] that the apostles gaue the faithfull Christians in charge. If there come any vnto you, saith2. Iohn. saint Iohn, and bring not this doctrine, receiue him not to house, neither salute him. Tantum apostoli & horum discipuli, saithLib. 3. aduers. haeres. c. 3. Irenaeus, habuerunt timo­rem, vt neque verbotenus communicarent alicui eorum, qui adulterauerant veritatem. Let vs separate our selues, saithLib. 1. ep. 3. Cyprian, as far from them, as they separate themselues from the church. Neither can the true church embrace erroneous doctrine. For true Christians will not heare the voice of stran­gers. Si haeretici sunt, saith Tertullian, De praescrip. aduers. haeret. Christiani esse non pos­sunt. But it is apparent, that the popes of Rome are heretikes which are the great maisters and Rabbines of the Romish sy­nagogue, as may appeare by the examples of Liberius, Felix, Vigilius, Honorius th [...] first, Iohn the two & twentith, Eugenius the 4. and diuers others. We haue also shewed, that the syna­gogue of Rome hath embraced diuers heresies, and doth who­ly addict her selfe to embrace heretikes, and to persecute true teachers.

6. The church of God is the mistresse and teacher of truth, and admitteth no falsehood nor vntruth. The1. Tim. 3. apostle doth call her The piller and ground of truth. Est fons veritatis faithInstit. diuin. lib. 4. c. vlt. Lactantius, hoc est domicilium fidei. She is the fontaine of truth, that is to say, The house where true faith dwelleth. but the synagogue of Rome, is not onely a receptacle of leud opini­ons, but also the mother and mistresse of lyes, and vanities. She not onely receiueth false traditions, but also teacheth them. She embraceth lying legends, and old wiues fables, and apocryphall deuises. And this is the word of God not written, which they so much commend, and make equall to holy scrip­tures. That churchIn breuiar. in festo Cathar. beléeueth, That saint Catharine was a maiden of Alexandria so well learned, that at eighteene yeeres of age she passed the most learned, and ouercame fiftie philo­sophers, & conuerted Faustina the empresse and Porphyrius a captaine of his to the faith, and broke the tormenting wheele with her oraysons. They say also, that her body was buried by angels in mount Sinah. Matters incredible and no where to be found.

In festo Cle­mentis.They beléeue also That Clement the successor of Peter was by Traian sent into the wildernesse of Cersona (we know not where) and that there he saw a lambe making a well to sal­ly [Page 69] out of the top of the mountaine, and that beeing cast into the sea with a mill-stone about his necke, the sea fled three miles from the shore, and there was found a little chappel built in the sea, where his body was bestowed.

They tell howIn festo Gre­gor. Thauma­turg. Gregory of Neocesaria caused the riuer of Lycus to kéepe within his boundes by planting his staffe on the banke, And that his staffe grew presently into a great tree.

Peter Martyr one of Dominickes order, as theyIn festo Petr. Martyr. beléeue, did keepe his virginity, both in body and mind, in that sort, That he neuer felt himselfe defiled with any mortall sin, and did so long fast, that scarce he could open his mouth to eat, as they tell.

They tell vs also like wonders of Nicolas, Valerian, Ti­burtius, Cecilia, and diuers others. In the legend ofDel volto santo. Iacobus de voragine, translated into Italian, and comm [...]nly read to the women and vulgar people we read, How an image repre­senting our Sauiour, did lift vp his foote, and cast off his siluer slipper to a certaine pilgrime that deuoutly stood before it, & would haue offered somewhat, and had nothing. Di santa Ca­tharina. Catharine of Si [...]na is there reported to be betrothed to our Sauiour Christ, and to haue doone strange thinges. They generally say, that Christ imprinted in Saint Francis his fiue woundes; and therefore they call him I [...]sum Typicum: and diuers popes do by their decretals confirme the same to bée true. To abridge this point, they haue infinite such like fabulous narrations, in their breuiaries, and legendaries. Now gladly would I haue our aduersary to shew vs, whether these histories and legends are not receiued of the church of Rome, and estéemed as holy traditions; nay as the word of God reuealed by the church, or by the pope; and how these that builde their faith on such lies, can be the church of God.

7. The faith of Gods true church cannot bée builte vpon any vntruth, as Thomas Aquinas himselfe confesseth. Nihil 2. 2. q. 1 art. 3 saith hée, cadere potest sub fide, nisi inquantum stat sub v [...]ri­tate prima, sub qua nullum falsum stare potest. And afterward hée saith, Fidei non potest subesse aliquod falsum. Christ Ie­sus hée is truth it selfe. How then can the church, that is built on this rocke, admitte any falshoode? But the synagogue of Rome beléeueth all the traditions of the church wherein infi­nite [Page 70] lies are conteined. They as well beléeue the woundes of Saint Francis, as Christes woundes. They beléeue that stockes haue walked, that dumbe images haue spoken, that saints and angels haue appéered, and spoken and done, as is conteined in the legends of the church. Nay they are bound to beléeue the tales of Tecla, Christopher, George, Cyric and Iu­litta and such other apocryphall legends; or else they must de­nie their traditions to be the worde of God not written.

The church of Christ is bounded within the limits of the Scriptures. Habet vrbes legis, prophetarum, & euangelij, as SaintIn Mich. lib. 1. c. 1. Hierome saith, non est egressa de finibus suis, id est, de scripturis sanctis. HeeIbid [...]m c. 7. saith also, That it is the propertie of heretikes to flie to mens commandements, and the leauen of Pharisees. SaintLib. 19. de ci­uit. Dei. c. 18. Augustine saith, That the citie of God be­leeueth the holy Scriptures, that are called canonicall, but of other reportes doubteth. But the church of Rome doth not kéepe within these boundes, nor beléeueth onely thinges con­teined in holy Scriptures. For The same receiueth the Trid. conc. sess. 4. tra­ditions of the church with equall reuerence to the scriptures, and mingleth much of the leauen of pharisées, and other he­retikes with their doctrine. It beléeueth also all that is deli­uered in the missales and breuiaries, & whatsoeuer the popes of Rome either haue determined, or shall héereafter determine to bee a matter of faith.

9. The church of Christ doth worship but one God, and serueth him onely, according to thisExod. 20. commandement, Thou shalt haue no other gods but me. Our Sauiour Christ also sheweth,Matth. 4. That God onely is to bee worshipped and serued. The catholike church onely, saithInstitut. lib. 4. c. vlt. Lactantius, doth retaine the true worship of God. But the synagogue of Rome hath vtterly corrupted Gods true worship, and giueth diuine wor­ship to stockes and stones. Cum Christus, saithP. 3. q. 25. art. 3. Thomas Aqui­nas, adoretur adoratione latriae, consequens est, quod eius ima­go sit adoratione latriae adoranda. In lib. 3. sent. dist. 9. q. 2. Bonauenture prooueth, that images are to bée retained in churches, and worshipped with a verse of Horace, de arte Poetica.

They worship and serue saints; they offer sacrifices in their [Page 71] honor, they burne incense to their images, they light candels before them, they carie them about, which the catholike church neuer did, nor allowed.

10. The church of God neuer burned the Scriptures. No, albeit there were errors in the old vulgar Latine transla­tion, and in the translation of Theodotion, Symachus, and the 70. interpreters, yet did not the church therefore burne them. Neither did euer the true church prohibite the Scriptures to be publikely read in the vulgar toongs, or burne those for here­tikes that read thē priuately without licence. Nay rather they searched their heauenly fathers will in his most holy testa­ment, and exhorted men to search the Scriptures, according to our Sauiour Christs commandement. SaintIn Psal. 86. Hierome saith, that these scriptures are not belonging onely to priests, but to the people. Non scripserunt saith he, speaking of the apo­stles, paucis, sed vniuerso populo. but the church of Rome not vnlike to the barbarous heathen persecutors, hath diuers times caused the scriptures to bée burnt, and hath burnt di­uers for reading of them, as appéereth by the Registers of London and Lincolne. In the councell of Trent they forbad them to bee read publikely. And priuately they will not haue them read without licence. Lar [...]us, saithIn Manual. cap. 11. in 1. praecept. Nauarrus, disputans de fide peccat mortaliter. They cannot abide them, no more then those that do euill, can abide the light.

11. The true church doth acknowledge no head of the vniuersall church, but Christ onely, which is also the Saui­our of his body. Christ saith theEphes. 2. apostle, Is the head of the church, and hee is the sauiour of his body. Neither can anie thing be deuised more deformed and prodigious, then one bo­die with two heads.Lib. 4. epist. 38. ad Joan. Constant. Gregory the first could not endure, that Peter shoulde bée called the head of the whole church. Peter the apostle, saith hée, is the first member of the holy catholike church, and Paule, Andrew, and Iohn what are they but heads of diuers parishes, and yet all are members of the church vn­der one head? Neither coulde hée suffer any to bée called the vniuersall bishop of the church. SaintDe agon. Christ. & in Psal. 9. Augustine saith, that Christ Iesus, that is the mediator betwixt God and man, is the head of the church. But the Romish church doth allow & acknowledge the pope to bée her head. And the canonistIn gloss in c. vnam. [...]xtr. de maior. & obed. Ber­trand blasphemously saith, That Christ had not bin discreet, [Page 72] if he had not left a vicar generall behinde him. And this dothIn praefat. in lib. de p [...]ntif. R m. & lib. 2. de pont [...]f. R [...]m. c. 31. Bellarmine teach, and all papists beléeue and professe; or else they are not perfect papists. Oh strange church, that liueth vnder such a head! oh miserable people, that endure this Ba­bilonish slauerie!

12. The true church is Christes faithfull spouse. Sponsa­bo te mihi, Oseae 2. saith God to his church, in fide. De vnitate eccles. Cyprian saith, that shée cannot bée drawne to like of an adulterer, being in­corrupt and chaste. Adulterari non potest Christi sponsa: in­corrupta est, & pudica. Shée harkeneth onely to the voice of her spouse. En dilectus meus, saith the church,Cantic. c. 2. loquitur mihi, surge, propera amica mea, columba mea, formosa mea, & veni. But the church of Rome dothTurr [...]rem. sum. lib. 2. c. 28. & Thom. Aq. in 4. sent. d [...]st. 3. 8. acknowledge the pope to bée her spouse. AndLib. 2. de pon­tif. Rom. c. 31. Bellarmine doth defend, that the pope is iust­ly entituled the spouse of the church. Nay the popeCanter corso­ralia. de tra [...]st. episc. &c. qu [...] ­niam. de imm [...] ­nitate eccles. doth so call himselfe: and therefore the papists must take héede, that they do not hencefoorth denie him to bée the spouse of their c [...] ­colike church. Who then is so blinde, as not to sée, that shée is rather that purple harlot, of whom mention is made Apoc. 17. of whose cup the nations of the earth haue drunken so manie abominations, then Christes vndefiled spouse?

13. The true church is a communion of saints. For so wée professe, when wée say we beléeue The holy catholike church, the communion of Saints. The1. Cor. 1. apostle doth describe the church of Corinth To bee a societie of saints calling on the name of the Lord Iesus. So that to bée a true member of this church, it is requisite, that a man haue faith in Christ, and that hee shew his faith by his workes. But the Romish church is a societie of such as professe the faith, and receiue the sacra­ments of the Romish church. AndLib. de eccles. milit. c. 2. & 3. Bellarmine confesseth, That to be a member of the Romish church there is neither in­ward faith, nor charitie, nor any inward vertue required. NayIbid. c. 10. & 11. he saith, That such as be inwardly atheistes and heretikes, and most heinous sinners, may be true members of that church: which is a most euident argument, that they are not the true church.

14. The true church is not necessarily tied to the obedi­ence of the bishop of Rome, nor neuer was. The spirituall Ie­rusalem, Which is the mother of Galath. 4. vs all, is free; and acknow­ledgeth no Lorde but one, which is Lord of all. For so the [Page 73] apostleEphes. 4. saith, There is one Lorde, one faith, one baptisme. But the church of Rome beside this Lorde, doth acknowledge herselfe subiect to the pope her Lord and God in earth.C. vnam. ext. de ma. & obed. Boni­face the 8. determineth, that none can bée saued in the Romish arke, but they that are subiect to the pope. AndDe eccles. mi­lit. c. 2. Bellarmine doth exclude all from the church of Rome, that liue not vnder the obedience of the pope. Finally this is the common opinion of theIbidem c. 5. aduersaries, that exclude out of their church al schisma­tikes, and account all to bee so, that are not subiect to the pope.

15. The true church doth professe the catholike faith, Which vnlesse a man keepe intier, and inuiolate, he shall pe­rish euerlastingly, asIn symbolo. Athanasius teacheth vs, and we pub­likely professe. Now the catholike faith concerning Iesus Christs incarnation and ascensionIbidem. is this, That I [...]sus Christ is perfect man, as he is perfect God, and that he tooke mans flesh, and yet is but one Christ, and that in his humanity he is ascended into heauen. We beléeue also, That we are Rom. 4. iustified by faith in Christ Iesus, and not by the workes of the law, as the apostle teacheth vs; and that Beeing Rom. 5. iustified by faith, we haue peace with God.

We beléeue alsoRom. 6. That the reward of sinne is death, and that eternall life is the gift of God. We beléeue that Christs institu­tion is to be obserued in the sacraments, and that in baptisme we are to vse cleane water: and that in the supper of the Lord al that are present are to communicate, and to receiue the cup, as well as the sacrament of the Lordes body, according toMatth. 26. Christs words, Take eate; and Drinke yee all of this. We be­léeue also, that Christ is to be worshipped as he hath appoin­ted, and not according to the inuentions of men. Finally we beléeue, That Ephes. 4. Christ ascending to his father gaue some Apo­stles, some Prophets, some Euangelistes, some Pastors and tea­chers: and that these are sufficiēt for the building of the church, and the bringing togither of the saints. And this all belongeth to the catholike faith.

But this false and adulterous synagogue of Rome hath violated these points of catholike faith. For it beleeueth not that Christ is perfect man, but that he hath a body neither vi­sible, nor palpable, that is conteined vnder the formes of bread no bigger then a counter. It beléeueth not, that he tooke other [Page 74] flesh, then that which may be in heauen, and in earth, and in as many places, as the sacrament is, at one time. ButContr. Euty­chen lib. 4. c. 4. Vigilius saith, That the flesh of Christ, that is in heauen, is not in earth. Fulgentius writing to Thrasimundus saith, That the body of Christ now hath the properties of a true body. It beléeueth al­so, that Christ is not so ascended, but that we are to seeke his body here on earth, and to touch him with our mouthes, and téeth. But saintLib. 10. in c. 24. Luc. Ambrose saith, That we touch not Christ with corporall handling, but by faith, and are not to seeke him on the earth, nor after the flesh, if we will find him. De resur. carn. Tertullian saith, That his body is in the pallace of heauen. The papistes also beléeue, that there is one Christ in heauen visible, and pal­pable, and another in the sacrament inuisible, and vnpalpable. TheyConcil. Trid. s [...]ss. teach, that we are iustified by the workes of the law, and that faith is nothing, but a preparation to iustification. They teach men to doubt, and distrust of their saluation, and after iustification send them to be tormented in purgatory, they cannot tell how long: but diuers thousandes of yéeres, if their indulgences and bulles concerning the same conteine truth. They beléeue, that there be certaine veniall sins, whose wages and reward is not death; and that eternall life is no frée gift, but the wages of mens good workes and merites. The institution of Christ both in baptisme, and in the Lordes supper they haue violated, adding many other thinges beside water in baptisme, and turning the communion in the Lordes supper into a priuate action, and taking the cup from all the communicantes, saue the priest, that saith masse. In the wor­ship of God they haue deuised infinite matters, which God ne­uer required at their handes. Nay something they haue insti­tuted in the worship of God contrary to his commaundement, as the worshipping of God in grauen images, contrary to his commaundement concerning images; and the calling vpon angels and saintes, contrary to the commaundement, Thou shalt haue no other Gods but me. Finally they haue in liew of Christ established Antichrist with a gard of Cardinalles, and an army of priestes, and certeine swarmes of vermine called monkes and friers to the dissipation of Christs body, and the subuersion of the faith.

16. The true church neuer made publike confession of their sinnes to the virgin Mary, to the archangell Michaell, to [Page 75] saint Iohn Baptist, or to the apostles Peter and Paul, and to all the saintes. Saint Augustines confessions are comprized in di­uers bookes: yet hath he none of this fashion. In the ancient li­turgies, albeit they haue passed through the handes of falsa­ryes, yet can no such precedent be found. But they in their dayly liturgiesIn breuiario & officio beata Mariae. teach men to say in this sort, Confite or deo omnipotenti, beatae Mariae semper virgini, beato Ioanni Bap­tistae, sanctis apostolis Petro & Paulo, beato N. & omnibus san­ctis, & vobis fratres.

17. Christs true church hath no sacraments, but such as Christ hath instituted, as may appeare by Iustines apology, by that booke of sacraments that passeth vnder the name of Am­brose, by Dionysius his description of ecclesiasticall mysteries, and all ancient liturgies of the Christian church, saue such as are falsified. But the popish synagogue haue made euangeli­call sacraments of matrimony, order, and penance. Of which the first two were instituted in the old testament, and the third is an act alwaies vsed in the church of God, but neuer accoun­ted a sacrament, as wanting both certaine signes, and sacra­mentall institution and forme. They haue also made sacra­ments of confirmation, and extreme vnction, and giuen them both signes and formes, that were neuer knowne in the anci­ent church of Christ.

18. The true church neuer shunned to receiue the cup, as well as the Lordes body in the sacrament.Serm. 4. de quadrages. Leo saith they were Manichées, That receiuing the sacraments, tooke the body of Christ, but in any wise shunned to drinke the blood of our redemption: and he calleth this act Sacrilegious. De consecrat. dist. 2. c. compe­rimus. Gelasius also saith, That it is plaine sacriledge, to part the one and the same mystery, and to receiue a portion of the sanctified body, and to absteine from the cup of the sacred blood. But now the synagogue of Rome doth count this ministration of Sacra­ments in one kinde to bee good religion, and streightly com­mandeth all, saue the priest, to abstaine from the cup.

19. The ancient catholikeApost. can. 9. & concil. An­tioch. c. 2. church did excommunicate such, As entred the church and heard the Scriptures read, and staide not out praiers, nor receiued the holy communion. And the Romanists themselues, vnder the name of Calixtus, haueC. peracta. de consecrat. dist. 2. published this decrée, That all shoulde bee excommunicate, that woulde not communicate. And that this was the order [Page 76] of the christian church, that all, that were present at the obla­tion shoulde communicate, it appéereth both by Iustines second apologie, and by Dionysius the Areopagites description of these ecclesiasticall rites and ceremonies. But the church of Rome after consecration, sendeth all away, for the most part, without communion, and thinketh it not necessarie.

20. The auncient catholike church had but one sacrifice, one altar, one priest. The priest and sacrifice was Christ Ie­sus once offred for the sinnes of all: the altar was the crosse of Christ. Christ, saithDe demonstr. euang. l. 1. c. 10. Euse [...]i [...]s, offered a most excellent sa­crifice for the [...]aluation of vs all, and gaue vs a memoriall (or sacrament) thereof, insteade of a sacrifice. SaintIn c. 10. epist. ad Hebr. Ambrose saith, That our sacrifice is but a samplar of that, which our Sa­uiour offered on the crosse. SaintContr. Faust. lib. 20. c. 21. Augustine saith, That the flesh and blood of this sacrifice was yeelded in very truth, when Christ was put to death, and that after his ascension it is nowe solemnized by the sacrament of remembrance of that sacri­fice. Eccles. Hie­rarch. c. 3. Dionysius calleth it A figuratiue sacrifice. That which is offred and consecrated by the priest, is called a sacrifice and ob­lation, because it is a memoriall and representation of the true sacrifice, and holy oblation, made on the altar of the crosse, as saithSentent. 4. dist. 12. Peter Lombard: and so their glossesDist. 2. de con­secrat. c. semel. &c. in Christo. &c. iteratur. confesse, that this sacrifice is but a memoriall, or sacrament, or representation of Christ his passion, and sacrifice.Epist. 25. plebi vniuersae. Cyprian denieth, that wée can institute a new altar, or new priesthood. Aliud altare con­stitui, aut sacerdotium nouum fieri, praeter vnum altare, & vnum sacerdotium, non potest. But the papists haue forged of late time a new externall sacrifice propitiatorie for quicke and dead, and deuised a new altar of stone, and instituted a newe priesthood, not to celebrate a memoriall of Christes death and passion, but to offer indéede Christ himselfe in a true sacrifice, after a grosse and carnall sort.

21. The true catholike church neuer taught, nor thought so basely of the most holy body of our Lorde and Sauiour Christ Iesus, that they imagined that a mouse, a dogge, a hogge or other brute beast did eate it, and presse it with teeth, and swallow it downe. For they beléeued, as wée beléeue, that Christ is in heauen, and sitteth at the right hand of God, and is farre from those pressures, and contumelies. But the syna­gogue of Rome beléeueth, that a brute beast may eate Christs [Page 77] body. If a dogge or hogge saithPart. 4. q. 45. Alexander Hales, shoulde eate the whole consecrated host, I see no cause, but the Lords body shoulde go therewithall into that dogs, or hogs bellie. Some haue said, as it is inPart. 3. q. 8. art. 3. Thomas Aquinas his summe, that Assoone as the sacrament is taken of a mouse, or a dogge, straightway the body and bloud of Christ cease to bee there: but this is a derogation to the truth of this sacrament. And where the master ofLib. 4. dist. 13. sentences abhorreth from this position, saying that it may bée well saide, that the body of Christ is not receiued of brute beastes; the masters of Paris put this in the margent thatHîc Magister non tenetur. Heere the master is not beleeued.

22. The true catholike church did neuer sell the holy sa­crament, nor beleeue that it was a meanes to satisfie for sinnes both of quicke and dead. Nor did the same promise health to the sicke, sig [...]t to the blinde gaine to merchants, husbands to maidens being present at the sacrament. But the Romish sy­nagogue doth sell Christ. Deteriores sunt Iuda, C. 23. saith the au­thor, that made Onus ecclesiae, alleaging the authoritie of saint B [...]git, Qui pro solis denarijs me vendidit, illi autem pro omni mercimonio. And no traffike is more cōmon in the Romish church, then the traffike for masses. They make men beléeue, that this sacrifice of the masse is expiatorie both for the sins of quicke and dead. Hoc sacrificium, saithDe valore missae. parad. 12. Guernerus, est ex­p [...]atiuum debitae poenae tam hîc, quam in futuro exoluendae. HéeIbid. parad. 9. sheweth also, that It hath miraculous effects against thunder, danger of enimies, and all other dangers, and that he that frequenteth the masse, shall bee directed in all thinges. Neither can any man desire any thing, that priestes by their masses will not promise to obtaine for him.

23. The true catholike church did neuer vse to make ho­ly water, nor to consecrate paschal lambes, nor oyle, nor can­dles, nor such like thinges. Nor did the same beléeue, that by holy water veniall sinnes were remitted, or that it was good to driue away mise, or make barren women conceiue, or that the other hallowed thinges haue such effectes, as the schoole­men teach. But the Romish church dothMissal. Rom. in fin. consecrate holy wa­ter, and paschall lambes, oyle, candels, and other creatures, and hath a great opinion of these consecrate thinges. Non ma­ne institut [...]n est, saithIn lib. Nu­mer. c. 19. Augustin Ste [...]chus, quod aquas sale & orationibus sanctificamus, vt ad [...]orum aspersum delicta nostra [Page 78] deleantur. In dialog. Alane Copus telleth vs, that holy water is good to driue away mise, and to make barreine women to con­ceiue.

25. The true church standeth not much vpon externall ceremonies, as in the time of Moyses law. TheColoss. 2. apostle wri­ting to the Colossians would not haue men condemned In res­pect of meate, or drinke, or of holy dayes. Nor would haue them burdened with traditions, As touch not, tast not, handle not. AndIohn 4. Christ saith, that in his church True worshippers should worship God in spirit and truth. But the seruice of the Romish church for the most part consisteth in externall obser­uances; as for example in absteining from certaine meates and drinkes, and widowhoode, and abstinence from mariage, in singing, ringing, going on pilgrimage, painting, knocking, greasing, kéeping feastes and holy daies, and worshipping the sacrament, and externall signes.

26. The true church of God neither made the image of the godhead, nor set vp images in churches to be worshipped, knowing that the same is directly contrary to the commaun­dement of God.Aduers. Gen­tes. lib. 8. Arnobius saith, That the first Christians had no altars, nor temples, nor images worshipped in open shew. Ne simulachra quidem veneramur, saithContra. Cel­sum lib. 7. Origen, quippe qui dei, vt inuisibilis, ita & incorporei formam nullam effigiamus. Lib. 2. Diuin. instit. c. 19. Lactantius saith, There is no religion, where there is an image. The councell ofC. 36. Eliberis forbad pictures in churches. Arno­bius saith, that Christians do not worship the crosse. Cruces saith he, nec colimus, nec optamus. lib. 8. aduers. gentes. Lib. 9. ep. 9. Gre­gory himselfe would not haue images worshipped, albeit he would not haue them broken downe.De cultu imag. lib. 1. Ionas Aurelianensis writing for images condemneth the popish manner of wor­shipping them. Creaturam adorari, eíque aliquid diuinae serui­tutis impendi, proh, nefas ducimus, huiusque sceleris patrato­rem detestandum & anathematizandum libera voce procla­mamus. But the popish church doth make the images of God the father and the holie Ghost, and worshippeth them with diuine worship. Likewise do the papists worship the crucifixe, and crosse: and with seruice, kissing, and crouching do they worship the images of Saints.

27. The ancient church did alwaies serue God in a toong vnderstood of y^e people. The Gréekes had their Liturgie [Page 79] in the Gréeke toong, the Italians in the Italian toong, the Syrians in the Syriake, the Armenians in the Armenian language, the Slauonians in the Slauon toong.Lib. 8. contr. Celsum. Origen saith, That God that is Lord of all toongs, heareth those, that praie in any toong: and that euery one praieth in his natiue and mother toong. In Epitaph. Paulae ad Eu­stochium. Hierome saith, that Psalmes were song at the buriall of Paula not onely in Hebrew, Gréeke, and La­tine, But in the Syrian toong. In an other Epistle of his writ­ten toEpist. 17. Marcella he sheweth, That euery nation that came to Bethlehem, had their seuerall languages in their church ser­uice. For as the apostle saith,1. Cor. 14. Hee that praieth in a toong not vnderstood, profiteth nothing. But the papists and church of Rome will haue no other toong vsed in the common Litur­gie of the Westerne churches, but the Latine, of which the vulgar people scarce vnderstand one word.

28. The true church is the kingdome of Christ, and there hée onely raigneth by the scepter of his worde. Transtulit nos, saith theColoss. 2. apostle, in regnum filij Dei. The apostle Saint Iames saith, that hée alone is our law-giuer, and our iudge. There is one law-giuer, Iames 4. saith hée, that is able to saue, and to destroy. But in the church of Rome the pope beareth himselfe, as a soueraigne monarke, and hée taketh on him power to bind and loose in heauen, earth, and purgatorie. And his agents say, That his lawes binde in conscience, and that hée hath po­wer to saue and destroy. The Romish church is gouerned by his lawes, and acknowledgeth him to bée the supreme iudge of controuersies.

29. The true church of Christ contenteth herselfe with the religion first taught by the apostles. For asLib. 4. contr. Marcion. Tertullian saith, Id verius quod prius; id prius, quod ab apostolis. And asAduers. hae­res. c. 26. Vincentius Lirinens [...] saith, it is the propertie of heretikes, Not to content themselues with the ancient rule of faith, but to seeke nouelties from day to day, and to desire to adde, to change, to take away. But the church of Rome doth not con­tent herselfe with the doctrine of the apostles, nor with the ancient rule of faith, but is still adding, changing, taking away, as may appéere by the popes decretals.

30. The true church is dispersed euery where. For our Sauiour ^f commanded his apostles To teach all nations. Matth. 28. And wée beléeue not a particular church, but The catholike church, [Page 80] that is, the societie of Christians of all times, and places. but the Romish church neither conteineth the Gréekes, nor Afri­cans, nor men of Asia, that haue for many ages béene diuided frō that church. Nor doth it reach to the people before Christ, but onelyBellar. de ec­cles. milit. c. 2. conteineth such, as liue in obedience to the pope. How then can the church of Rome bee the catholike church? Shall the church of that citie bée as great, as the church of the whole worlde?

31. The true church of Christ conteineth neither lyons, nor tygres, nor woolues, but consisteth onely of shéepe and lambes. Nay it maketh milde Christians of sauage and wilde atheistes and miscreantes; and as Paule of a fierce persecu­tor by christianity was made a constant professor, so the milde­nesse of this our christian mother the church changeth mens cruell natures. They shall not hurt nor kill, saithIsai. 11. God by his prophet, in all my holy mountain. The wolf shall dwel with the lambe, and the Pard shall ly with the Kid. De incarnat. verbi. Athanasius saith, that nothing but Christes faith caused barbarous nations to become peaceable. Quis coegit barbaros, gentesque alias in suis sedibus, saith he, immanitatem deponere, pacifica medita­ri, nisi Christi fides, & crucis signaculum? Lib. 2. contr. Parmen. Optatus speaking of catholikes: Which of vs, saith he, hath persequuted any man? Can you shew or prooue, that any of you hath beene persequuted by vs? But the church of Rome hath of late yéeres and yet doth murder infinite numbers of men, that would not adhere to her Romish faith. TheirExtr. de hae­ret. per tot. lawes are bloody and cru­ell, their executions are more cruell. In the time of Charles the emperor the fift of that name it is found inMeteran. de Belgicis tumul­tibus. record, That aboue fiftie thousand persons were by sentence of iudges exe­cuted to death for the profession of their faith in the low coun­tries. In France, as their owne stories report, at oneAnno 1572. time thrée score thousand Christians without order of law were most shamefully massacred. Circiter sexaginta hominum mil­lia, saithLib. 23. p. 508. Natalis Comes speaking of the massacre, varijs in lo­cis per illud tempus trucidata fuisse dicta sunt in Gallia. And so extraordinary was the furie of papists, that they spared nei­ther age, sexe, nor qualitie. Vel puberes, vel impuberes, saithIbid. p. 507. he, trucidati sunt, neque vllius sexus, vel aetatis, vel dignita­tis habita est ratio. Neither may wée thinke, that they haue shewed lesse crueltie against Christians in Spaine, Italie, [Page 81] Germany, England and other nations. The Romish church hath died her garments in the blood of saints, and the prelates haue shewed themselues leaders to the people in these barba­rous executions. Well therefore may that bée applied to them, whichLib. 2. con. Parmen. Optatus spoke of the cruell Donatistes. Lacerati sunt viri, tractatae sunt matronae, infantes necati, abacti partus: ecce vestra ecclesia episcopis ducibus, cruentis morsibus pasta est. Men haue béene tormented, women haue béene abused, in­fants haue béene murdred, women forced to loose their chil­dren: behold your church is fedde with crueltie, and your pre­lates haue béene captaines to the vulgar sort, in their cruell executions.

32. The catholike church neuer shewed more fauour to the Iewes and Infidels, then to Christians that disliked the bishops of Rome. The Christian emperorsL. hac valitu­ra. Cod. de Iu­daeis & Caelieo­lis. excluded the Iewes from all gouernment, and authoritie in the common­wealth, andIbidem. restreined their insolencies with diuers sharpe lawes. The like course theyCod. de Pa­ganis, sacrif. & templ. tooke also with Pagans and Infidels, shutting their temples, and forbidding their sacrifi­ces and Idolatries. But the Romish synagogue doth indure the impieties of Iewes in the midst of Rome, albeit they de­nie and blaspheme Christ Iesus, tormenting and killing chri­stians, that shall but once offer to speake against the pope. LikewiseOnuphr. in Alexandro 6. Alexander the sixt receiued Turkes and Maranes into Rome being erpelled out of Spaine; and the popes are content, that their subiects shall trade with Turkes, albeit they cannot endure any christian, that shall mislike the popes authoritie.

33. The true church of God neuer sought by forging and falsifying of mens writings, and by lying and slandering to aduance Christes religion. For truth is strong enough of it selfe, and néedeth not to bée supported with falshood;Prouerb. 12. and ^a Ly­ing lips are an abomination to the Lord. False witnesses and slanderers in ancient time were so farre from beeing estéemed in the church, that they were ^b excluded out of the church.Concil. Agath. c. 27. & Concil. El [...]bert c. 73. & 74. But the church of Rome perceiuing, that she cannot other­wise preuaile, goeth to worke by plaine forging and falsifying, leauing nothing sound, that once passeth her fingers.Canones apo­stolor. & con­stiutione [...]. Some­what she commendeth vnder the name of the ^a apostles, and many thinges vnder the name of ancient fathers. There is no [Page 82] ancient father, but she hath ascribed vnto him many children, which were neuer begotten by him, as the workes of Cyprian, Origen, Athanasius, Hierome, Augustine, Chrysostome, Gre­gory and others do plainely testifie. For who séeth not how many vnlearned and vnsound treatises are dayly published vnder the names of ancient fathers? Nay the Romanistes are much offended with Erasmus and other learned mens cen­sures, that haue gone about to make a distinction betwixt truth and falshood, betwéene bookes counterfeited, and that are truely belonging to the authors whose name they carry. The church of Rome vnder the names of Clement, Anacletus, Alexander and other ancient bishops of that citty hath publi­shed diuers vaine and insolent letters conteining plaine and euident notes of falshood. The same hath not onely corrupted diuers actes and canons of councels, but hath supposed di­uers counterfeit councels, of which in ancient records there is neither euident proofe, nor any probable coniecture. Of late time she hath caused a formulary to be drawne, in what pla­ces the recordes of stories and fathers are to be corrupted. It is intitled Index expurgatorius. And dayly do the Iesuites de­uise more and more, what is to be cut out, added or altered, to shape ancient writers fit for their shamelesse and abominable practise and superstition. I will onely giue you a tast in one, that you may estéeme of the boldenesse of the rest.Select. bib­liothec. lib. 1. c. 19. Posseuin a shamelesse Iebusite censuring the fathers saith, Ex libro 2. Hermetis col. 16. deleatur, rectè audisti. Et paulò post, qui enim crediderunt, aut credituri sunt. In transitu sanctae Mariae quifal­sò ascribitur B. Melitoni deleantur illa verba, in solatium feren­dum angustijs, quae superuenturae sunt mihi. Deleatur etiam à capite octauo, vs (que) in finem tractatus. Ex libro Nicolai Cabasi­lae deleantur capita 29. & 30. In quaestionibus Anastasij qu. 87. scribatur in margine, haec intelligenda sunt de gloria corporis. Out of the tract of Antonius Abbas he taketh what he pleaseth: and the like he doth in diuers authors workes. And this au­thority béeing giuen to Iesuites by a bull of Gregory the thir­téenth, it is not vnlike that they will corrupt all antiquity, if order be not taken. In late writers they take liberty to put in, and put out at pleasure. Out of Guicciardins Italian historie they haue taken out, whatsoeuer he wrote concerning the popes primacy and vniuersall authority, and the originall and [Page 83] procéeding thereof. I haue by me Didacus Stellaes commenta­ries vpon Luke, taken out of the Iesuites library in the sacke of Cadiz, wherein not onely diuers sentences, but also whole pages are blotted out. The like practise they vse in all late writers. Caesar Baronius of late hath most impudently set out Legendes and lies for true stories, and gone about to corrupt the historie of the church, with most fabulous toies, for which he can vouch no author, but Simeon Metaphrastes, Iacobus de Voragine, and such legendaries. Others to helpe, where for­gerie will not preuaile, do bring a large supplie of prodigious lies, and most ridiculous and notorious fables.Select. bibli­othec. lib. 8. Posseuin is not ashamed to write, that we deny the articles of the faith. Of Beza some gaue out, he had recanted his religion, and was turned papist.Eccles. An­glic. trophaea. Others tel how in England certeine priests or papistes were bayted in beares skinnes; and make long dis­courses of crosses, that were séene inCop. dialog. Wales, and atCiacon de cruce. Nor­wiche; andA certaine popish pamphlet. how the countesse of Arundell dyed for gréefe, to sée her husbandes hard vsage: matters deuoide of all truth. They haue also published infinite slanders not onely against Caluin, Luther, Peter Martyr, Iuel, and such like woorthie men, but also against Christian princes; and shame not to say any thing against vs, that may bring our cause into hatred, albeit neuer so vntrue. And of this the writinges of Sanders, Gene­brard, Surius, Cochlaeus, Stapleton, Allen, Ribadineira, Bellar­mine, Posseuin, Caesar Baronius and others of that side, giue suf­ficient testimony.

34 That cannot be the true Church, that offereth sacrifice to other gods, then the true God, or that cōmunicateth Gods ho­nor to creatures. Qui Exod 22. sacrificat dijs eradicabitur, praeterquam Domino soli. That is, he that offereth to other gods, saue to the Lord alone, shall be destroyed. SaintLib 10. de ci­uit. dei. c. 4. Augustine saith, that God only is to be serued with sacrifices of praises, and thankes­giuing, and to haue the worship, which he calleth latriam, done to him: and most apparant it is, that Angels doe not suffer such worship to be done to them. But the papists doe offer the sacrifices of incense, of prayers, and prayses to Angels, to the virgin Marie, and to saints. They also erect churches and al­tars vnto them; which sheweth, that they meane there to ho­nour them. And albeit they say, that the masses made in honor of angels, saints, and of our Lady, are directed to God; yet in [Page 84] all these masses they call vpon saints, and offer to them in­cense, and the sacrifice of their lips. Of their Agnus Dei, theyCaerem. lib. 1. it. 7. say, Peccatum frangit, vt Christi sanguis, & angit. When they consecrate a crosse, they pray, That as the world was deliuered from the guilt of sinne by the crosse of Christ, so those that offer to the new made crosse, by the merite of the same may be ac­quited from all sinne. They offer Latrian to the images of God the father, of the sonne, and the holy ghost; nay to crosses of mettall, or stone, or other matter. Finally they call the virgin Mary the Quéene of heauen.

35. The true church neuer vsed the mediation of other, then of the Lord Christ Iesus redéemer of mankinde. The1. Tim. 2. apostle teacheth vs, That there is but one mediatour betwixt God and man, the man Christ Iesus. And him heHeb. 9. & 12. calleth The mediator of the new testament. SaintLib. 2. contr. Parm. c. 8. Augustine saith, that Christ is the true and onely mediator. Hic vnus verusque me­diator est. Neither did the primitiue church beléeue, that any other mediator was necessary. To obteine Gods fauour, saith saintIn Rom. 1. Ambrose, we neede no spokesman, but a deuout minde. De paenit. homil. 4. Homines, saith Chrysostome, vtuntur atriensibus: in deo nihil est tale. Sine mediatore exorabilis est. Againe heDe profectu euangelij. saith. Nihil tibi patronis opus est apud deum. Neque enim tam facilè deus audit, si alij pro nobis orent, quam si ipsi oremus, etsi pleni simus omnibus malis. But the papistes beside Christ Iesus, haue infinite mediators. First they call the blessed virgin the mediatrix betwixt God & man: and,Histor. p. 3. tit. 23. c. 3. Antoninus saith, that on a time Christ sitting at the right hand of his father rose vp in fury, purposing to destroy all sinners from the earth; but that he was intreated by his mother to stay, vntill such time, as she had sent foorth Dominike and Francis to preach in the world. Secondly they beséech all angels to pray for them. Thirdly they flie to all saintes. Nay sometimes they flie to their ima­ges and reliques. Neither can the distinction of mediators of intercession helpe them. For the true church in her liturgyes neuer vsed to call vpon any mediator, or intercessor beside Christ Iesus. Beside that the Romish church crauing of saints all thinges necessary, and attributing to saintes the merite of remission of sinnes, do make them more, then mediators of in­tercession.

36. In the church of Christ we neuer heard, nor read, [Page 85] that christians did vse to scourge themselues before crucifixes, and other images. But the priestes of Baal were woont to launce themselues before their idols. And the priestes of Cy­bele in honour of their goddesse were woont to cut themselues. So likewise the papists do scourge thēselues, and punish their bodies, and are thereby declared to more bée like to Pagans & heathen, then to the people of God.

37. The true church is a societie of faithfull people vn­der lawfull pastors. ForEphes. 4. Christ Iesus hath giuen them for The worke of the ministerie, and for the edification of the bo­die of Christ, vntill wee all meete togither in the vnitie of faith, and acknowledging of the sonne of God, vnto a perfect man. Lib. 4. epist. 9. Cyprian saith, That the church is a people vnited to their bi­shop, and a flocke adhering to their pastor. Est ecclesia, saith hée, plebs episcopo adunata, & pastori suo grex adhaerens. So likewise saithIn Dial. ad­uers. Lucifer. Hierome, Ecclesia non est, quae non habet sa­cerdotes. That is, there is not the church, where there are no priestes or bishops. But the church of Rome hath long wan­ted true priestes and bishops. For the Romish bishops haue no authoritie nor mission, but from the pope, to whom they alsoC. ego N. de ureiurando. sweare fealtie. But he hath no authoritie to sende them, or ordeine them being himselfe no bishop. Secondly the Romish bishops neither teach, nor féede, nor do the worke of a bishop. Neither do the priestes of that synagogue obserue their com­mission in teaching that, which Christ hath commaunded. Thirdly in ordination of bishops and priestes they neither kéepe the apostles rules 1. Tim. 3. and Tit. 1. nor the ancient canons; but ordeine boies, and men vnlearned and infamous, and vnable to teach, and neither duly examine them, nor or­derly choose them, nor canonically ordaine them. Fourthly they do not ordaine priestes to teach and gouerne their flocks, butMachab. in lib. de missis episcopor. pro ordinib. confe. rendis. To offer sacrifices and to say masses for quicke and dead. Which forme neither did either Christ, or his apostles pre­scribe, or the ancient church euer practise or know. Fiftly they are ordeined simoniacally, and by excommunicate persons, and by apostataes from Christes true faith. Lastly they are allC. ego N. de iureiurando. sworne to antichrist, and therefore no ministers of Christ Ie­sus, nor true pastors. That the pope hath no authoritie to sende foorth pastors to féede Christes flocke, it is appa [...]ent, for that hée is a hireling, or rather a woolfe, and no successor of [Page 86] Peter, or of the apostles, varying so much from their doctrine and liuing; nor true bishop doing not the function of a bishop, nor teaching of Christes flocke. That he is antichrist, and of the temple of God hath made a denne of idolatrie and théeue­ry, is prooued in the former discourse. Most apparant there­fore it is, that the bishops of the Romish synagogue are no true bishops, nor pastors. Which is also prooued by their man­ners, and doctrine. For they murder Christes lambes, and féede them not: if they teach at all, or if their priests and fry­ers teach, it is not Christe faith, but heresie, which they teach.

38 The true church of Christ cannot adhere to antichrist. Our sauiour Christ speaking of his shéepeIoan. 10. saith, they will not follow a stranger, but will fly frō him. But the church of Rome doth manifestly adhere to antichrist, y^t exalteth himselfe aboue all that is called God, and that sitteth in mens consciences, that persecuteth all true Christians, and yet pretendeth, that he is Christs vicar. That the Papists adhere to the pope, they will not denie: for theyC. Vnam. ext. de ma. & obed. make it a matter necessarie to salua­tion, to be subiect to him. That the pope is antichrist; his pride, his crueltie, his doctrine, the time of his rising, the place of his kingdome, and many arguments declare, which we haue tou­ched in the former discourse.

39 As the true Church is figured by Ierusalem, which was the holy citie of God; so the malignant church is signi­fied partly by Babylon, Apocal. 18. and partly by the purple whore, Apocal. 17. that had a cup of gold in her hand full of abomination and filthinesse. If then the state of Rome vnder the popes be represented by this purple harlot, then must it ne­cessarily follow, that the Church of Rome is not the citie of God, but rather the city of Babylon, and synagogue of Satan adhering to antichrist. But that the state of new Rome, as it is subiect to the pope, and is the fountaine and metropolitane church of all idolatrie, and heresie, is meant by the purple whore, and by Babylon, Apocal. 17. & 18. diuers arguments do teach vs. First, the order of Saint Iohns historie doth shew it. For after that in the 12. chapter, and in the beginning of the thirtéenth he had described the state of olde Rome vnder the emperors, and the decay of that empire; it is not likely that he should returne againe to describe the flourishing state of the [Page 87] empire in the seuentéenth chapter, and so to relate the same things confusedly. Secondly he representeth vnto vs the rising of antichrist out of the earth, and vpon the decay of the Ro­mane empire, in the end of the thirtéenth chapter: and there­fore whatsoeuer followeth may séeme better to belong to anti­christs kingdome, and new Rome, than old Rome. Thirdly, after the destruction of the purple whore and of Babylon, the Apostle describeth the end of the world, and last iudgement, as if the one were to follow the other. But the end of the world doth not follow presently vpon the destruction of the em­pire, but rather after the ouerthrow of Antichristes king­dome. Fourthly, the beast which Iohn saw, and vpon which the purple whore did sit was not then, as she should be. Non adhuc erat, ^a saith Saint Iohn, & ex abysso ascensura erat. Apoc. 17. But the empire then did most flourish. And therfore that beast must signifie another empire, which in Rome was to be erected af­ter the Romane empires decay. Fiftly, those tenne kinges which were signified by tenne hornes, did not arise during the time of the olde empire, but vpon the rising of antichrist; nei­did they giue their power to the Romane empire, but to the pope; and therefore this must néeds be a figure of the papacie, and not of the old empire. Sixtly, the kings of the earth com­mitted fornication with the purple whore, and receiued abo­minable doctrine from her. But they did not loue nor honour the Roman empire, nor receiued any idolatrous worship from Rome. But from the pope they haue, and with this purple whore they haue committed fornication. Seuenthly, the kings of the earth lamented not the destruction of the Romane em­pire, but rather reioyced at it, deuiding the same among themselues. But diuers help the pope, and are sorie to sée his goodly kingdome ruinated. Eightly, this whore is called the mother of fornication or idolatry, which sheweth, that this be­longeth to popish idolatrie, rather then vnto the emperours ci­uill gouernement. Ninthly, after the empire began to decay, religion began to flourish in Rome, and therefore this descrip­tion cannot belong to old Rome, but to new Rome. Which in­déede is now become the habitation of diuels, and vncleane spirits. Tenthly, this Rome, which is héere described, shal per­secute the saints to the end of the world. Eleuenthly, the de­scription of this woman, and of Babylon, doth best fit the state [Page 88] of Rome vnder the pope. For he ruleth by fraud, periurie, cun­ning, and his religion is full of mysteries: he persecuteth the saints of God, & to him the kings of y^e earth giue their power, being ready to execute his excommunications, and comman­dements. And after his destruction it is not likely that Rome shall be restored and reedified, which cannot be sayd of the Ro­man empire. Lastly,In Apocalyps. Arethas and Ambrosius Ansbertus af­firme, that new Rome may be vnderstood by this Babylon: and the bishop ofAuentin. lib. 7. Salisburg,Cant. 106. & epist. 19. sine nomine. Petrarch, andMichael Cese­nas. P [...]trus Ble­sensis. Ioan Huss. diuers lear­ned men doubt not in plaine tearmes so to call her.

40 The church of Christ did neuer wo [...]ship Peter, or any of the apostles, nor didCant. 106. & epist. 19. sine nomine. Peter suffer himselfe to be worshipped of Cornelius. Michael Cese­nas. Petrus Ble­sensis. Ioan Huss. Nay the Church did not fall downe and worship angels. The same did not kisse any bishops slipper, nor beare him high vpon mens shoulders. Nay Valentinian and Theo­dosius forbad any crosse to beApocal. 19. grauē or painted on the ground.Act. 10. But the Romish Church doth fall downe vpon the ground, and worship the pope.Cod. Nemini licere signum. &c. The bishop of Modrusa in the councel of Lateran cried out to Leo the tenth, Te beatissime Leo saluato­rem expectauimus. They say to the pope, Haue mercie vpon vs. They kisse his féete, and he hath a crosse vpon his slipper. They beare him on mens shoulders, and worship him as an earthly god.

41 The true Church did alwayes reuerently thinke of the mysteries of Christian religion. But the Romish Church, albeit they beléeue that the consecrate Hoste is God, and wor­ship saints and crosses, yet vse them oft times but homely. For they beleeue that dogs and other brute beasts may eate their corpus Domini. The pope when he goeth abroad, doth send his corpus Domini before, accompanied with the baggage, andMonluc. de la religion, à la roine mere. basest seruants of his house. The conspirators suborned by Sixtus quartus to kill Laurence and Iulian de Medicis, were commanded to do it in the church, and at the eleuation of the sacrament. Dato signo, cum eucharistia tolleretur, saithLib. geograph. 5. Vola­terran. In vita Hi [...] ­debrand. seu Gregorij 7. Gregorie the seuenth cast the corpus Domini into the fire. Hildebrandus, saith Beno the cardinal, sacramentum cor­poris Domini responsa diuina contra imperatorem quaerens iniecit igni. Oftētimes they cast their images into the water, to stop the fl [...]wings of water.Girol. Catena in vita Pij 5. Pius quintus cast one Agnus Dei into the water of Tiber, and another into the fire. Cresciu­to [Page 89] il Teuere Pio vi gittò vn' Agnus Dei, & il fuoco appreso in vna casa piena di fieno, vi si gittò vn' altero. And this is the ho­nour, that they beare to their religion.

42 The true church did alwayes reuerēce magistrats▪ TheRom. 13. Apostle Paul commandeth euery soule to be subiect to higher powers. S.1. Pet. 2. Peter exhorteth Christians to submit themselues to kings, and gouernours. The ancient1. Tim. 2. Church did pray to God for kings, and for all in authoritie: and punished such as should vse reprochfull words to emperours or magistrates. In theC. 83. Canons of the apostles it is thus decréed, Quisquis impe­ratorem, aut magistratum contumelia affecerit, supplicium lui­to. Neither, if we search all antiquitie, shall we find, where the Church of Christ did discharge subiectes from their othes to princes, or taught rebellion, or murther of princes or signified, that it was lawfull either to murther princes excommunicate, or to rebell against them. But the church of Rome hath taken vpon her to dispence with oathes of alleageance, & to discharge subiects from their due obediēce. The same also hath published most slaunderous and railing bulles, or rather libels against princes, as appeareth by the bull of Paul the third against Hen­rie the 8. and Pius the fift, and Sixtus quintus against Quéene Elizabeth, Sixtus quintus against the French king now reig­ning, then king of Nauarre, and against Henry the third, and of Gregorie the seuenth, and of Alexander the third, and Gre­gorie the ninth against ancient emperours. They haue also commanded subiects to rebel against their princes, and taught that it is meritorious to murther them, or depose thē: matters quite contrarie to Christian religion, & the custome of Christs Church.

43 The markes of the Church brought byLib. de notis ecclesiae. Bellarmine, doe also plainly shew, that the Romanists are not the true Church. For neither are they catholikes, nor are they so called of others then themselues, vnlesse it be of such as scorne their presumption, that take on them that name. Nor is their do­ctrine ancient, as we haue by many particulars proued. Nor hath it alwayes continued in one and the same state. For they haue in their late conuenticles of Constance, Florence, and Trent, altered the whole frame and forme of their faith. AndEpist. 2. ad Bohem. Nicholas of Cusa saith, that scriptures are to bee fitted to the time, and to be diuersly vnderstood: and, that God doth [Page 90] alter his iudgement, according to the iudgement of the church. Fourthly, their doctrine was neuer vniuersally receiued, as shall appeare when our aduersary shall dare to answer vs in these encounters. Fiftly, they haue no succession of bishops certaine. For neither are the Popes bishops, nor do they suc­céede the apostles, nor haue they any certainty in their successi­on. Sixtly, the doctrine of that church hath béene prooued to be dissonant & contrary in diuers maine points to the doctrine of the apostles. Seuenthly, they do neither retaine vnion with Christ Iesus, nor with the ancient Church, nor among them­selues. Eightly, their decretaline doctrine is neither sound, nor holy, nor hath any efficacie in it, nor hath other fountain, then the popes fancie. Ninthly, their legendary miracles and pro­phecies, whereupon a great part of the credit of the Romish faith dependeth, are nothing but lies and forgerie, and those ofttimes very ridiculous. Tenthly their strange nouel­ties and heresies haue béene by many both olde & late writers reproued and condemned. Lastly, as the authours of it haue li­ued vnhappily, and died miserably for the most part; so those that haue gone about to restore true religion, and to roote out Romish idolatrie and heresie, haue for this onely cause felt Gods great fauour towardes them both in their liues, and ends.

44 The Church of Rome is also conuicted not to be the true Church by the confession ofRelect. doct. princip. cont. 1. q. 5. Stapleton. For if the true Church began at Hierusalem, and is vniuersally dispersed, and hath continued in all ages, and hath a true succession of bi­shops from the apostles, and disagreeth not about matters of faith, nor dissenteth from the head of the church, and which hath planted christian religion & preserued the same through­out the world, and hath kept the apostolike forme of gouern­ment, and preuailed against all heresies and temptations, kee­ping the rule of faith sound and intire, and which also sheweth the true way of saluation, and keepeth the scriptures sound and pure frō corruption, and finally which holdeth the decrees of all generall councels, as blundering Stapleton not only confes­seth, but after his most odious and tedious fashion with mul­titude of words goeth about to proue: then is not the church of Rome, y^t now is, the true church of christ Iesus. For to say, that the church of Rome began at Hierusalem, is as absurd, as to [Page 91] say, that Rome is Hierusalem, or to affirm that Rome now is like to old Rome. Our aduersarie should do vs great fauour to shew that the glorie and fulnesse of power that the pope chal­lengeth, together with his cardinals, dumbe bishops, masse-priests, idle monks, lying fryars and all the popes decretals and ceremonies are come from Hierusalem. He may doe also well to proue, that the latter scholasticall and decretaline do­ctrine was vniuersally receiued throughout the world either in the apostles times, or in the times of the ancient Fathers of the Church. The rocke of succession, vpon which they build so huge conclusions, we haue shewed to be nothing, but a banke of sand. We haue shewed also, that their doctrine is not only diuers, but contrarie to the doctrine of Christ the head of the Church, and of his apostles. And how great contentions haue béene in the Romish church, not onely the schismes, and warres betwixt popes and princes, but also the differences a­bout all points of religion, which is apparant both in the dis­putes of schoolmen, and also in the writings of Bellarmine, and his consorts, do declare. That the Romanists haue corrupted the faith, not onely with nouelties, but also with diuers here­sies, and haue changed both the ancient forme of apostolike gouernement, and also the principles and grounds of faith established both by Fathers and councels, and by the apostles themselues, and haue yéelded to heresies, and béene ouercome of the gates of hell, I thinke, no man can doubt, that readeth this discourse, and compareth the late procéedings of the Ro­mish church, to the rule deliuered vnto vs by Christ Iesus.

45 Finally, the testimony ofIn his motiues. Bristow doth vtterly ouer­throw the Church of Rome, and declareth it not to be the true church. For he commendeth that for the true church, that is ca­tholike and apostolike, and which abhorreth all nouelties and heresies, and idolatrie, and whose doctrine is confirmed by scriptures, most certaine traditions, councels, fathers, and pra­ctise of the ancient church, and which teacheth the narrow way and maketh subiects obedient, and hath infallible iudges, and is sure to continue. But the Romish church is neither catho­like nor apostolike, neither doth it abhorre either heresie or idolatrie, nor shun profane nouelties. The doctrine of that church hath neither ground of scripture, ancient councels, nor fathers; neither can the Romish doctors bring any certaine [Page 92] proofe of their traditions. It teacheth a broad way, and ma­keth rebellious subiects. In iudgemēt it hath no other certain­tie, then the popes determination. Finally, already that tower of Babel, which is built so high, doth begin to totter, and as we trust, cānot long stand. Further he saith, that euerie church that is risen after the first planting of religion, and gone out of the catholike church, and from the apostolike doctrine, and is not the communion of saintes, nor euer visible; and lastly, that is not the teacher of all diuine truth, and the vndoubted mother of Christs children, is not the true church of Christ. But the Church of Rome, as it is now visible in the pope and cardinals, and officers of the popes chamber, in popish pre­lates, sacrificing priests, monkes, friers and nunnes, and their officers and adherents rose out of the earth long after the apo­stles times, and went out of the catholike & apostolike church, and hath for the popes quarrell opposed it selfe against Christ and his true doctrine. The same is also departed from the an­cient faith, and is no more to bée tearmed Christs Church, which is a communion of saints, linked together in the profes­sion of Christs true faith, but rather the combination of anti­christ, and the synagogue of Satan. Such a church as is now to be séene at Rome, and in the prouinces adhering to it, was not visible many ages after Christ, neither was any such church for a long time extant in the world: neither when the same began to shew her selfe in great ruffe, did she either teach all truth, or refuse all heresie & false doctrine, or beare or bring forth children to Christ, but to antichrist. And therfore we may safely conclude, that the Romish church of these times is the synagogue of Satan, and not the true church of Christ Iesus. The nature and propertie of the true and vnspotted spouse of Christ, the inseparable qualities of true faith, and such as tru­ly professe the same, and finally the confession and doctrine of the aduersaries themselues, when they speake of the true church, and true faith, and true professours, and matters inci­dent vnto them in generall, do declare it to be so.

CHAP. V.

HItherto wée haue spoken in the defence of our religion; and Christian professi­on. It resteth therefore nowe, séeing our aduersary doth not onely calumni­ate our religion, but our lawes also, and gouernment, that wée speake som­what in defence of iustice; especially so farre foorth, as it concerneth the po­pish faction, that pretendeth thereby to be greatly wronged. OurIn his first en­counter. aduersarie saith, That manie honorable and worshipfull gentlemen haue endured continu­all, and intolerable affliction for perseuering in their fathers faith: and that aboue a 100. priests haue bin tortured, hanged, and quartered for the same cause. These men he cléerethIn the conclu­sion of his en­counters. from treason, & celebrateth their martyrdome. Likewise CardinallAd persequu­tores Anglos. Allen in his treatise against the execution done vpon popish priests and their consorts, doth greatly complaine of Persecu­tion, iniustice, tyrannie, and extreme crueltie, and beareth the worlde in hande, That they were very innocents, and without iust cause died for matters of their conscience onely, and not (as the sentence of their condemnation ran) for their treasons and wicked practises against the state: and finally That they are to be esteemed as holy martyrs, and not as leude traytors. And because few of late time haue opposed themselues against these fellowes exclamations, and accusations; not onely di­uers abroad haue had a heard conceite of our dooings, but also some euen among vs haue doubted of the matter, and of late time either staied or moderated the execution of lawes against them. I haue therefore thought it a very necessary point, to resolue you, that the popes agents and adherents, that haue within this realme béene executed about his quarrels, haue died for treason and not religion, and are to bée estéemed as [Page 94] traytors, and not as martyrs, and that the rest of their con­sorts are to praise God for her Maiesties great clemencie and moderation, that suffereth them to enioy their ease and plea­sures, whom neither religion, nor lawes nor rules of state, nor reason will suffer to liue among vs, beléeuing, speaking, and practising as they do.

First the law of God is very direct against false prophets and teachers, that shall go about to drawe vs to serue other gods. Propheta ille, saithDeut. 13. Moyses, aut fictor somniorum in­terficietur. Afterward hée saith, That if our brother or sonne, or friend, yea or wife, that lieth in our bosome, shall go about to induce vs to idolatrie, our eie must not spare them, nor haue mercie on them to hide them. Neque parcat ei oculus tuus, vt miserearis, & occultes eum, sed statim interficies. Neither is it to bée doubted, but that popish priestes are within the com­passe of false prophets and teachers, that woulde drawe vs to worship the idole of the masse, angels and saints departed, the images of the Trinitie, and crosse, and stocks and stones, and ashes and bones, we know not of whom: nay to worship our owne fancies and opinions, which is a grosse point of ido­latrie.

TheApocal. 2. Bishop of Pergamus is sharpely reprooued, for that he suffered certaine false teachers, that spred and held the do­ctrine of Balaam, and the Nicolaitans. The prophet Helias caused Baals priests to be slaine. TheTit. 2. apostle commaundeth vs, To reiect and auoide heretikes. And saint Iohn Iohn 2. forbid­deth vs, either to receiue them into our houses, or to salute them. You, that are the children of light, saithEpist. ad Philadelph. Ignatius, fly the diuision of vnity, and the euill doctrine of heretikes. Homil. 2. in genes. Chry­sostome exhorteth Christians To flie from an heretike, as from a madde man. The emperors Gratian, Valentinian and Theo­dosius Cod. de haeret. & Manich. l. omnes haereses. decréed, That all heresies forbidden either by Gods lawes, or imperiall constitutions should for euer be silenced. Omnes vetitae legibus diuinis, & imperialibus constitutionibus haereses, say they, perpetuò quiescant. They forbid also hereti­call prelates to teach, or to ordeine inferior ministers. The em­perorsIbidem l. cuncti haeretici. Arcadius and Honorius tooke from heretikes all pla­ces of méeting, and forbad the exercise of their religion vnder a gréeuous penalty. They also confiscated all their goods, and depriued them of ability to buy or sell, or to make a testament [Page 95] or last will. FinallyAriani. Theodosius and Valentinian adiudged certeine heretikes woorthy of death. To conclude this point, saint Augustine, albeit sometime he taught, that heretikes were not to be forced with penalties and punishments to em­brace religion, yet retracted his opinion; and highly commen­ded these imperiall lawes against heretikes. In hoc saithEpist. 48. he, seruiunt reges Christo ferendo leges pro Christo. And againe, Quis mētis sobrius regibus dicat, nolite curare in regno vestro, à quo defendatur, aut oppugnetur ecclesia domini vestri: Non ad vos pertineat in regno vestro, quis velit esse religiosus, quis sacrilegus. Neither néede we vse many wordes in this case, séeing our aduersaries not onely yéelde, but also contend, that all extremity is to be vsed against false prophets, and false he­retikes: and their practise is, not onely to confiscate their goods, and to banish such, but also to kill them, and torture them with all rigour. But no man can doubt, whether papists be here­tikes and their teachers false prophets and seducers, but such as either are not resolued in religion, or are vtter enimies of true religion.

First then we are to vnderstand, that religion cannot bée maintained, vnlesse heresies be suppressed. Secondly religion doth require at the handes of magistrates, that they defende themselues, their state and people against all reb [...]ls, and tray­tors, and practisers against the state. For the magistrateRom. 13. Ca­rieth not the sword in vaine: & is gods minister for our good; & a reuenger of wickednes. The principall end & scope of prin­ces is, to protect their subiects against all violence and sediti­ous practises.1. Tim. 2. Obsecro saith the apostle, primum omnium fieri obsecrationes, orationes, postulationes, gratiarum actio­nes pro omnibus hominibus, pro regibus, & omnibus qui in sublimitate sunt, vt quietam & tranquillam vitam agamus in omni pietate & castitate. Isai. 49. Kinges they are foster fathers and Quéenes foster mothers of the church, and therefore may not such suffer the church either by force, or practise of Iebusites and Cananites to bee oppressed. How do Kinges better serue the Lord saith SaintEpist. 50. Augustine, then by forbidding thinges contrary to Gods commandements, and punishing seuerely such as offend? Quomodo reges domino seruimus in timore, nisi ea quae contra iussa Domini fiunt religiosa seueritate pro­hibendo, atque plectendo? And theRom. 13. apostle signifieth, That [Page 96] we pay tribute, for that they are gods ministers, and do him in this point seruice. And subiectes as theTit. 3. apostle teacheth, are to Yeeld obedience to princes, viz. that all may concurre to this end, that the state may bée preserued in tranquillitie. If then our Iebusites, and priestes, and their consorts the recu­sants and Cananites do practise against the prince and state, and the tranquillitie of the countrey; Christian religion doth not onely allow, but also inioine princes and magistrates to punish them, and roote them out. And that euen the law of na­ture doth teach euery man, planting in euery creature an in­stinct leading to his owne preseruation; and allowing such things, as are done for defence of our liues; and such meanes, as serue to that end.

Secondly the lawes of all nations do punish such as either consort themselues with forreine enimies, or practise or ima­gine the death of the prince, or séeke the destruction of the state. By the lawes of25. Edward. 3.2. Edward the third, long since framed, and alwaies executed in this kingdome, it is adiudged high treason, To compasse or imagine the death of the kinges or Queenes of this realme, or to leuie warre against them, or to be adherent to their enimies: by which it is euident, that those are to bée reputed traitors, that commit any one of these fower points of treason viz. either That compasse, or That imagine the Princes destruction, or that Leuie warre against him, or that Adhere to his enimies. Which I woulde pray the Romish faction to obserue, for that which shall be saide and prooued against them héereafter. Within the compasse of these points also do they fall, that shall either denie the prince to bée law­fully possessed of his crowne, or else make him subiect to others, beeing a soueraigne prince. For it cannot bée imagi­ned, but that euery prince will defende his right; and that hée cannot be depriued thereof, without losse of his life, or force of armes.L. 16. qui opem. ff. de furto. & ibidd. Neither is it materiall, whether in cases of this na­ture, and practise of treason a man bée principall or acces­sarie or adherent. For our lawes punish all alike as princi­pals, and déeme al adherents in treason to bée traitors. Which is also allowed both by the lawes of the ^r Romaines, and the11. q. 3. c. qui consentit. & extra de ho­micidio. c. sicut dignum. Canons of the Romish synagogue.

Ad L. Iuliam maiest. l. 1.Neither may we thinke, that these lawes are proper and peculiar to our nation. ^t The lawes of the Romaines do hold [Page 97] him culpable of high treason, That shall attempt against the state, or against him that hath souereign authority; or that shal raise sedition, or stir vp enemies against the state: or that shall giue counsell, or send letters, or messengers to publike ene­mies. Likewise do they iudge ofIbid. l. quiue. him, That shall run to the enemie; orIbid. l. cuius­que. Shall take an oath against the state; or assist pub­like enemies with any meanes: or make enemies of friends; or enter into any faction against the state: or receiue or giue an oath or note of faction. The words of this lastL. Quisquis. Cod. ad leg. Iuli­au [...] maiestatis. law are; Qui scelestam in [...]erit factionem, aut factionis ipsius susceperit sacra­mentum, vel dederit. In ancient times those that fled to ene­mies, béeing taken againe,L. is qui. ff. de re milit. Were throwne to wild beastes to be torne in peeces. Those, that reuealed the secrets of the state, were likewise executed, as traytors. Transfugae ad hostes saith theL. si quis. §. transfugae. ff. de poenis. law, Aut secretorum nostrorum renuntiatores, aut viui exurantur, aut furca suspendantur. Qui malo consilio saithL. postlimini­um. §. trans­fugae. ff. de cap. & postlimi. Paulus the lawyer, & proditoris animo patriam dereliquit, hostium numero habendus est. Where note I pray you, that he accounteth them not onely bad subiectes, but also publike enimies. The later Romaine emperors do declare them,Extr. feud. qui sunt re­belles. To be rebels and disloyall traitors, which either openly or couert­ly do the workes of rebels, or practise against the prosperitie of the state. And that is the common opinion of all lawyers. They commit treason as saithLib. 3. con­sil. 105. Socinus the yonger, andConsil. 456. Al­ciat, Qui faciunt tractatum contra personam domini: or, Qui tractatum faciunt contra statum principis, vel reip. as saith Bald. consil. 58. & seq. lib. 1. & Alexand. consil. 13. lib. 6. & Iason consil 86. lib. 3. Or, Qui cum hostibus principis pacem & ami­citiam contraxerunt, as saith De cius consil. 604. & 605. Or, Qui reuelarunt secreta principis, as is determined by Mars. cons. 1. All which pointes I must likewise pray our factious papists, and popish proctors to remember. And how it is a vaine matter to pretend their cacolike religion, if they haue made any packe against the prince or state, or had intelligence of any such matter, or haue plotted with the pope or Spaniard for to make warres against the prince or state, or haue had any deseigne to alienate the subiects mindes from the prince, or to stir rebellion; or else haue giuen counsell or assistance in any such plot, or confederated or adioyned themselues to such practisers, or adhered to them, or reléeued them, or haue them­selues [Page 98] fled and contracted friendship, or receiued pension or mainteinance from forreine enemies, or bound themselues by oth or signall to thē, or impugned the princes title, or right, or refused to assist her right, or haue made any compact, packe, conspiracy, or tractation to any such purpose, or haue attemp­ted any action tending that way.

The Spanish lawes likewise are verie seuere against such, as attempt against the king or state; or consent thereunto by déede, word, or counsell; or make any insurrection against the king or state, and that either within Spaine, or without; or that shall ioyne themselues with the kings enimies, or aide thē in any sort. All such king Alfonsus the 9. adiudged traitors, and vnwoorthie to liue, or sée the countrey, against which they practise. Que ninguno no sea osado saithEl fuero real. tit. de la guarda del rey. hée, por fecho, ni por dicho, ni por consejo de yr contra el rey, ni contra susen̄orio, ni hazer allevamiento, ni bollicio contra el, ni contra su reyno, en su tierra, ni fuera su tierra: ni de pararse contra sus enemigos ni dar les armas, ni otra ayuda ninguna por ninguna manera. e qualquier persona, que estas cosas, o alguna dellas fiziere, o ensayare de las fazer muera por ello, è no sea dexado bivir. The SpanishIbidem. tit. 2. & 4. lawes also inflict great penalties vpon such, as shal either speak euill of the prince, or refuse to assist him, or to obey his commandements. If then they take exceptions against our lawes, yet may not the popes adherents refuse to be iudged by the lawes of them, to whom they séem to runne for succour.

Neither doth the pope, whose slaues those are, of whom we speake, winke at any plot tending to sedition, or hurt to his state or person, whatsoeuer religion or pretence they make, that are found to deale against him: asIulius Clarus lib. senten. 5. §. Laesae maiest. appeareth both by his lawes, and practise. Innocēt the seuenth hauing but newly vsurped the temporal dominion in the citie of Rome, caused di­uers Romans, that sought to defend their libertie, without all order of law to be stabbed, and throwne out of a high window to the ground. Vndecim ciues, saithIn Innocentio. 7. Platina, reipub. suae la­benti in negligentia pontificis consulturi, statim necantur, è fe­nestrisque deijciuntur: quod diceret eo modo tolli seditiones & schisma; non alio quidem posse. Theod. à Niem. lib. 2. de schismat. c. 36. Vrban the sixth vpon pre­tence of cōspiracie against himself put diuers of his cardinals to death: and vsed great crueltie against all, that were but a little suspected of any course taken against him. Neither did his [Page 99] aduersarie Clement take a milder course against those, that wauered, or stood euill affected to him: although both Vrbane and he had their title called in question. Iohn the 22. caused the bishop of Cahors to be skinned aliue, and to be slaine with great torments. Omnibus cruciatibus, saithIn Ioan. 23. Platina, coegit vitam cum morte commutare, quòd in pontificem coniurasset. Clement the fift vpon pretence of a conspiracie, dissolued the whole order of Templars, and caused diuers of them to be put to death.Platina in Paulo 2. Paul the second vpon suspition of some practise a­gainst him apprehended diuers principal men of his court, and put them to exquisite torments.Iouius in vita Leon. 10. Leo the tenth ^c spared not Cardinall Petrucci, but put him to death for speaking words tending to the alteration of state in Siena, albeit the same was onely recommended to the pope, and none of his proper dominions. Alexander the sixt vsed most cruelly to put men to death for euery word spoken against him, asIn vita Ale­xandri 6. Onuphrius te­stifieth. And of late time the whole order of friers called Hu­miliati, vpon pretence of some pack against the Romish state, or rather against cardinall Borrhomey was ouerthrowne and dissolued, and diuers of them executed. No reason therefore haue the papists to except against the actions of their holy fa­ther, or such as haue care of their states, as well as he hath of his vsurpations.

In Fraunce also they vse the same lawes and procéedings against traitors, as their customarie lawes, and the arrests and iudgements of their courts of parliament doe declare.Lib. de la rep. 2. c. 5. Bodin sheweth that a certaine Gentleman was executed for a certaine intention against the king, albeit he repented himselfe for it, and neuer told it to any but his confessour. Pe­ter Barriere was likewise condemned of treason, and executed at Melun for that he intended to murther Henry the fourth of Fraunce, albeit Varade a Iesuite, and others perswaded him it was an act meritorious. Neither did the French king doubt to procéede against anie of the league or combination made against him by the pope. Ghineard was executed for impu­gning the title of kings excommunicate, and all the order of Iebusites expulsed by the kings edict for allowing and tea­ching that seditious doctrine.

I need not to bring any more testimonies in a cause so cleare, séeing (I think) the aduersaries will not denie, but that [Page 94] [...] [Page 95] [...] [Page 96] [...] [Page 97] [...] [Page 98] [...] [Page 99] [...] [Page 100] the lawes of all nations doe prouide for the indemnitie of the magistrates and state against rebels and traitors. If then the popish faction proue a packe of traitors, they must néeds con­fesse, that they are condemned traytors by publike lawes and acts of all nations. In this countrie also there are lawes specially made against fugitiues ouer sea, against such as bring in medals, Agnus Deies, graines, or other notes of fa­ction, against such as draw men from obedience to the prince to obey the pope, and such like: which are nothing but speciall declarations against such, as adhere to forraine enemies, or practise against the prince or state. Whereby it appeareth, that all lawes condemne practisers against the prince or state.

Thirdly it is directly contrary to rules of state to suffer such as are linked with forreine enimies, and secretly combined against the prince or state, or that condemne the princes right, or intertaine intelligence against the prince or commonwelth. The safetie of the people and state is principally recommen­ded to the magistrates and officers of state. Salus populi saithDe legib. l. 3. Tully, speaking of the chéefe commanders of a citie, illis su­prema lex. And that ought to bée euery priuate mans princi­pall desire and endeuor. [...]. saithPolit. lib. 3. c. 3. Aristotle. Neither can any state stande, where either men well affected are disgraced, or seditious and malcontent humors escape vnpunished, and vncontrolled. Rewarde and punishment, as a wise politike saith, are the two bondes, that kéepe the parts of the cōmon-wealth firmely togither. And as good it were to haue no lawes against secret traitors & practi­sers, as not to sée them executed. For law is a restraint of of­fences either voluntarily, or ignorantly committed. Lex &c. est dilectorum, quae sponte vel ignorantia contrahuntur, coer­citio, as saithL. lex ff. de legibus. Papinian. Take away punishment and exe­cution, and you frustrate the lawe: and take away law, and you dissolue the sinewes of a common-wealth.Ibidem l. legis virtus. Legis virtus haec est, saith Modestinus, imperare, vetare, permittere, puni­re. Neither haue any more interest in the execution of the lawes, then such as haue chéefe command, and reape greatest benefite by the state. If then wée respect the saftetie of the state, or of her Maiestie, or our superiors, or our selues; or estéeme the honours, landes, and commodities, which wée en­ioy; or regard our wiues and children, and dearest friendes, [Page 101] which all lawes of state do recommend vnto vs, according to our seuerall places; then may we not suffer those to rest or roust among vs, that threaten the destruction of vs all, and are still working to vndermine the foundation of our state and safetie. And if the popes agents and their consorts be such, and so many, as is reported, euery where dispersed in this lande; then are they not to bée longer harboured, nor suffred among vs.

Finally naturall reason may stirre vs vp, to looke narrow­ly into the procéedings of these fellowes. We may not suffer such as lie digging at the foundation of the state, and plainely oppose themselues against it. Neither hath the prince anie reason to protect them as subiects, that will not acknowledge her to be their lawfull Quéene; nor to suffer them to liue, that attempt against her life; nor to grant safety and securitie to those, that séeke the destruction of her people, and the aduance­ment of strangers; nor to defend them by law, that oppugne her lawes, and woulde bring in Spanish and Italian lawes.

Her Maiesties chéefe officers and the nobilitie haue no reason to beare with them, that séeke by alteration of state to depriue them of their honors, and to dispose of their landes, and substance at their pleasure. Nor to suffer themselues to be disgraced and commanded by strangers, that were woont to command others.

All those that loue true religion haue no reason to suffer such to liue without controlment, that woulde ouerthrow re­ligion, and erect a false worship, and grosse idolatrie; and that also by all fraud and violence. All true English men are to oppose themselues against such, as séeke to bring in strangers, to set a fire in the midst of their countrey, to destroy their wiues, children, friendes, country-men and most déere coun­trey.

The reuerend Iudges and learned lawyers haue no rea­son to beare with such, as séeke the subuersion of lawes and iustice, putting armes in the handes of strangers, and mal­contents, to rule all by violence, and according to the popes and Spaniardes pleasure.

Nay the papists, that haue any thing, albeit they desire an alteration of religion, yet haue no reason to worke their feates by violence. They may sée by Ireland, that warres [Page 102] bring with them most lamentable calamities to both parties, and that many that thought to winne by the false shuffling of cardes, haue lost both the wager, and their liuing, and liues also.

Finally treason is a most execrable and odious thing, and therefore for this most gréeuous offence the law hath ordeined extraordinary punishments. In hoc atrocistimo delicto saithSentent. lib. 5. §. laesae ma­iest. Iulius Clarus, lex non nulla specialia introduxit. And all true patriotes ought to haue the same in excéeding detestation. No enimie is more dangerous, then a traytor. Omnium commu­nis est hostis, saithLib. 1. accusat. in Verrem. Tully, qui hostis est suorum. To hate trai­tors saithIn Prometheo in fine. Aeschylus, I haue learned, neither is any villanie more hatefull to me then treason.

So much more dangerous, saithRerum Gra­car. lib. 2. Xenophon, is treason, by how much it is more difficult to take heed of traitors, then ene­mies. With our enemies we may be reconciled, but traitors are neuer to be trusted. Nay, by lawes and all lawfull means they are to be discouered, punished and auoyded, séeing they séeke to bring this land into subiection of the pope and Spaniard, to ouerthrow the lawes, to destroy her Maiestie, and her people, and to make this land a spectacle to all the world of extreme miseries.

Neither do I thinke that the papists will denie this to be true, or that Parsons the common proctour for traitors dare auouch the contrarie. Nay cardinall Allen in his Treatise against the iustice of England, in executing of certaine priests & their consorts, doth dissemble his clients treasons, & colou­reth their practises, as much as he can. And N.D. sticketh not to auow, that papists are good subiects. And I doubt not but all papists will denie themselues to be either idolaters or he­retikes, or enemies to her Maiestie, or their countrie; or that they haue committed treason, or transgressed any ancient law made against treason. I know also, that they will plead, that they haue not attempted against her Maiesties life or the state, or sought to stirre rebellion, or bring in strangers, or to do any thing, but that which belongeth to a good conscience, either in priestly function, or otherwise. In sum, they sticke not to affirme, that they are apostolicall men, and seeke onely by [Page 103] teaching and saying of masses to win mens soules, and not to meddel with state matters.

Let vs therefore particularly consider, whether all that hath béene spoken in generall, may not properly be charged vpon the popes agents and adherents, that either haue béene executed as traitors, or els wander vp and downe disguised, as false teachers. I say it may, and that therfore they are guil­ty of those crimes, that I haue named, and haue diuersly trans­gressed all those lawes, which haue béene mentioned, and de­serue to be reputed as wicked enemies of religion, and disloy­all traytors to their prince and countrie. That they are idola­ters it is too too apparant. For idolatrie is nothing, but false worship, that attributeth that which is due to God, to crea­tures, as2. 2. q. 93. Thomas Aquinas and other schoolemen confesse. And it cannot be denied to be true. For séeing idolatrie is contra­rie to Gods true worship; that worship must néeds be idolatry, that ascribeth Gods honour to creatures, contrarie to the first & second commandement. But all papists giue the worship of God to creatures, turning their prayers and spirituall sacrifi­ces to our Lady, to angels, saints and mortall creatures. They haue also masses made not only in honour of angels, but in ho­nour of Dominicke, Francis, and other pety saints of late stan­ding. They burne incense, kisse and fall downe before saints & idols. They giue that which they call Latriam, and which is confessed of all hands, to be a kind of worship due to God only, to the crosse, and to the images of Christ, and of the Trinitie. Cùm Christus, saithPart. 3. q. 25. art. 3. Thomas Aquinas, adoretur adoratione latriae, consequens est, quòd eius imago sit adoratione latriae adoranda. Their owne conscience also testifieth against them, that they are idolaters, which maketh them to suppresse the second commandement against grauen images, & in all their Summes of diuinitie positiue, to say little or nothing against idolatrie. It may be proued also by the proprietie of the word Idolum, that is nothing els but parua imago, or a diminutiue of [...], and also by the word simulachrum. For séeing they worship images & simulachra, which is forbidden as idolatry, they must néeds be idolaters. And so the Gréeke Church ta­keth them, which albeit it reteineth painted images, yet it condemneth the worship of grauen images, or sculptilia.

Secondly, that popish priests and friers are false prophets, [Page 104] false teachers and damnable heretiks, I haue demonstrated by authority of the ancient Church, that condemned long since diuers of their doctrines for heresies.Suprà c. 3. It is proued also by di­uers nouelties, which they hold contrarie to the form of words and doctrine deliuered by Christs apostles, of which I haue brought diuers particulars in the second chapter of this Trea­tise. It appeareth also by Bellarmines, and his fellowes dis­putations; wherein they teach diuers pointes contrarie to scriptures, and not long since heard of in the catholike church, as is iustified by the writings of our teachers against them. the same may also be verified by their counterfeit traditions and lying legends, of which the first they make equall to scrip­tures, the second they beléeue as deliuered by the Romish church. Yet are their traditions most false, & their legends most fabulous. If frier Parsons will maintaine the contrary, let him prooue to vs the ceremonies and parts of the masse to haue come from Christ Iesus: that the legends of Dominike and Francis are true; That Legenda de Catharina di Siena Italic. Catharine of Siena had her face transformed like to Christes face, and that she was lifted vp in­to the aire, and maried to Christ: that Saint Francis was like­wise made conformable to Christ, and had his fiue woundes printed in his bodie; and that all those miracles reported in the legendes are true. Likewise hée must prooue, that all the shamelesse writings, which the popes and their agents haue published of late time are true: or else all the world will con­demne them for false teachers, and wicked heretikes.

Thirdly their whole course of life, and all their actions haue sufficiently declared them to be a faction opposite both to true religion now professed in England, and also to her Maie­stie and the estate. And that they are opposite to our religion, themselues professe, albeit they deny it true: which not­withstanding in diuers treatises wée haue iustified, and shall alwaies bée ready to iustifie the same both in publike disputa­tion and writing, as oft as occasion shall serue. The rest wée shall now declare. I haue héeretofore brought proofes, that the papists opposed themselues to her Maiestie both since, and before her entrance into the kingdome. This moreouer you shall vnderstand of Sanders, or Rishton, or both, men hired to speake villany of their prince & coūtry. Saepe conata est Maria, saySanders de schism. lib. 3. they, illam (nempe Elizabetham) ab omni successio­nis [Page 105] sorte &c. excludere. And no doubt whatsoeuer Quéene Ma­ries meaning was; it is certaine the popish faction had that intention. And when it pleased God to frustrate their purpo­ses and intentions; yet woulde they not yeelde her any hartie obedience. The popish prelates refused to consecrate her, and hardly coulde one bée got amongst many, to accomplish that ceremonie. but rather they incited the French king Henry the second to proclaime Marie Quéene of Scots Quéene. An im­pudent companionL. Innocence de la Roine d'escoss. doth (I confesse) impudently denie it. But Sanders his owne consort doth conuince him of lying. Mortua Maria Lib. 3. de schism. saith hée, Henricus Galliarum rex, &c. nu­rum suam Scotorum reginam Henrici octaui proneptim Pari­sijs pro concione Angliae & Hiberniae Reginam declarandam curauit. Neither did this claime cease, vntill the French by force being cōstrained to depart Scotland, in the capitulation betwixt them and vs at Léeth, it was agréed, that the Scottish Quéene shoulde no more entitle herselfe Quéene of England, nor beare the armes of England. That this trouble was pro­cured by papists, it is no question. They alsoIbidem. determined to excommunicate the Quéene, and when that séemed daunge­rous, they complained to the pope, and stirred vp forreine princes against the Quéene and state: all which bée pointes of high treason, for which if they had béene called in question, law woulde haue adiudged them traytors. That they were not so cléere as is pretended, it appéereth, for that their consci­ence accusing them, some fledde beyond the seas, others began to plot a rebellion, which afterwarde broke out anno 1569. And to make the side the stronger, Thomas Harding about the yéere 1567, was sent with faculties into England, to recon­cile the people to the pope, and to draw them from the prince. Not long after pope Pius the fift at the solicitation of diuers of them published his excommunication against her Maiestie, depriuing her of her kingdome, assoiling her subiectes from their obedience, and by the meanes of Nicholas Morton a fac­tious priest causing the earles of Northumberland and West­merland, and diuers other papists to take armes against her. Being ouerthrowne in that rebellion, and considering, that all was for want of number and force, they erect one Seminarie at Doway ann. 1569. and another at Rome ann. 1579. which by the yéere 1584. didSanders de schism. lib. 3. sende some 300. priestes into Eng­land. [Page 106] anno 1579. they sent Sanders and diuers priestes into Ireland, where finding the people readie, they presently en­flamed a rebellion, the which though suppressed for a time, yet by the perswasions of Archer and other Iesuites, and Owen Mac Teag and other seditious priests, hath since flamed very bright, & brought all that countrey into trouble & combustion. Anno 1580. Parsons and Campian and their consorts came in­to England with large authoritie to make way for the execu­tion of the popes bull. Of which company Campian refused directly to acknowledge her Maiestie to bée his lawfull Quéene, and woulde not disallow the trecherous writings of Sanders and Bristow, as appéereth vnder his owne hande wri­ting. The rest applied their businesse in working discontent­ment in the common sort, and setting on Somerfield, Parry, and diuers others to kill the Quéene. Ballard a seditious priest was set on to drawe Babington, Tichborne and their con­sorts to attempt that, which other coulde not performe. And that hath béene the continuall labour of Parsons, Holt, Cres­well, Walpoole, Worthington, Gifford and other Iebusites and priests. Anno 1588. they brought vpon their countrey the Spanish nauy. Neither haue they ceased at any time ei­ther to attempt against her Maiesties life, or by rebellion or warres to oppugne the state. But it cannot bée denied, but such attempts by all lawes are treason.

And if they say they were neither priuy nor consenting vnto them, they declare themselues to bée verie shamelesse. For it is notorious to y^e world that Nicholas Morton, Wood­house, and Plumtree, and diuers other priestes were actors in the Northren rebellion. So likewise Sanders & diuers other priests were actors in the Irish rebellions. Cardinall Allen & diuers English priests came in person with the Spanish for­ces intended against their countrey. Parsons and diuers other his consorts were also ready to come with the Spanish for­ces anno 1588. and to loose no time, while matters were in preparing, he holpe to make and print a trecherous and dam­nable libell against the Quéene and state. Ballard was the principall in Babingtons conspiracie. Againe, those that were not actors either in the execution of the popes bull, or in the rebellions and conspiracies dressed by their consorts in Eng­land and Ireland, did notwithstanding allow them. None of [Page 107] them dare open their mouthes once to mislike pope Pius his bull, that vtterly disableth her Maiestie, and depriueth her of her crowne. They all do well like of Morton, Sanders, Allen, Bristow, and such like trumpets of sedition, and allowe their writings, and that, to go no further, appéereth by the seditious Ward-word. Nay albeit diuers of thē might haue had fauor, if they woulde haue condemned them, and their writings; yet coulde they not be induced thereunto: as appéereth by the an­sweres of Campian, Sherwin, Briant, Kirby, Filby and diuers other priestes. ButLib. 7. de visib. Monarch. Sanders saith, that the purpose of the rebels was to bee praised, albeit they had no successe. Nobili­um iliorum laudanda consilia erant &c. and heIbidem. calleth the rebellion Pium institutum, & fidei confessionem: a pious or deuout resolution, and a confession of their faith. HeeIbidem. accoun­teth those, that died in that rebellion, no woorse then martyrs.Motiue 15. Bristow likewise putteth the earle of Northumberland, the two Nortons, Woodhouse, Plomptree and others that died for rebellion, in the catalogue of martyrs. Both hée and the rest allow pope Pius his bull, and make Felton a martyr, that was executed for setting the same vpon the bishop of Lon­dons gates. Cardinall Allen not without the helpe of Par­sons, and consent of other priestes, published the declaration of Sixtus quintus his bull, and exhorteth all her subiects To take armes against her Maiesty, and to lay holde vpon her per­son, and to deliuer her into the handes of her enimies. And with Allen and Pa [...]sons all the Seminarie priestes and friers, that come ouer are consorted. So then it appéereth, that the papists generally, and especially those that come from beyond the seas, and are by the pope & his agents emploied in Eng­land, are a traiterous faction opposite to the state, and her Ma­iesties gouernment.

Fourthly it appeereth, that they adhere to forrain enimies: and namely to the Spaniard, and pope. That they are our eni­mies, it cannot be denied. The law is cleare. Ho [...]es ij sunt, saithff. de Verbor. signific. l. hostes. Pomponius, qui nobis, aut quibus nos publi [...]è bellum decreuimus. They are enimies, with whom we haue wars. That is also declared by the word [...]: which sheweth them to be properly enimies, that make wars vpon vs. They are also enimies, that either by force, or practise séeke the ouer­throw of a Prince or state, if they be forreyners; as subiects [Page 108] intending the same are rebels and traytors. But the Spani­ard hath made diuers hostile attempts against her maiestie and the state. As namely first in comforting and abetting the northren rebels, and promising them aide anno 1569. as ap­péereth plainely by testimonie of Gierome Catena in Pius Quintus his life; and by the negotiation of Ridolphi with the Duke of Alua.Girol. Catena in vita Pij Quinti. Nay at the ^r solicitation of Pius Quintus about the yéere of our Lord 1567. he resolued to become our enimie, and to employ all his forces against vs. Parsons also testifieth, that at the popes agents request he sent succour to the rebels in Ireland. Alexandro Sega Nuntio apostolico supplicante Cantabrorum & Gallecorum manum subsidio Hibernis & Des­mondano misit, saithAndreas Phi­lopater. p. 134. he, or at least his secretarie, and agent Creswell.

In the yéere 1588. he prepared great forces both by sea and land to execute the popes Bull, and to conquer England forsooth; as both theSixti 5. sent. declarat. pope himselfe in his declaratorie sen­tence against her maistie, and Cardinall Allen, and Parsons that wicked traytor in their letters to the nobilitie, and people of England and Ireland, doe plainely confesse. Neither did king Philip the second euer cease to prosecute his purpose against vs; as appéereth by diuers attempts, and by the A [...]e­lantadoes proclamation published at his last setting out from the Groyne, wherein he plainely telleth vs, that he came to conquer England, and to kill vs all, if he could. And yet some will not beléeue either his owne words, or other proofes.

Likewise, no question is to be made, but that the pope is a publike and professed enimie of this state, and so hath béene euer since her maiestie came first to the crowne. Pope Pius anno 1569. at the first chop published a most execrable Bull against her, declaring her to be depriued of her crowne, and her right before to haue beene pretended, assoyling her sub­iects from their obedience, and forbidding them vnder paine of excommunication to obey her any more. Declaramus, saith he, de apostolicae plenitudinis potestate, praedictam Elizabe­tham haereticam, & haereticorum fautricem, eíque adhaerentes anathematis sententiam incurrisse, &c. Quinetiam ipsam prae­tenso regni praedicti iure, ne [...]non omni & quocunque dominio, dignitate, priuilegióque priuatam. Item proceres, subditos, & populos dicti regni, ac caeteros omnes, qui ei quomodocunque [Page 109] iurauerunt, à iuramento huiusmodi, & omni prorsus dominij, fidelitatis, & obsequij debito perpetuò absolutos, &c. Praecipi­músque & interdicimus vniuersis & singulis proceribus, subdi­tis populis, & alijs praedictis, ne illi, eiúsue monitis, mandatis & legibus audeāt obedire. Qui secus egerint, eos simili anathema­tis sententia innodamus. With his hostile sentence he ioyned also hostile actions. For he sentSanders de visib. monarch. lib. 7. Nicholas Morton into the north, to stirre vp a rebellion in those parts. Nicholaum Mor tonum saith Sanders, in Angliam misit, vt certis illustribus & catholicis viris authoritate apostolica denuntiaret, &c. The same is also testified in forreinComes Nata­lis hist. lib. 20. Histories. When the rebels in the north were suppressed, he encouraged the Duke of Nor­folke to rebell, promising him ayde of souldiours and money. Pontifex, saithIn historiae Manolessae. Aemilius Manolessa, post quam Ducis Norfol [...]i­ensis animum ad rebellionem incitatum intellexisset, promisit se decem millia nulitum in Angliam missurum, atque interim duodecim millia aureorum ad eum transmissurum. He confes­seth also, that the rebellion in the north was stirred by Pius, or rather the impious pope. Robertum Ridolphum saith he, misit (Pius Quintus) vt animos nobilium tentaret, subditosque ad­uersus reginam Elizabetham armaret. HéeGirol. Caten. in vita Pij Quinti. dealth also both with the old Quéene mother of France, and with king Philip of Spaine most earnestly, to ayde and comfort the rebels, as appéereth by his letters, and the negotiation of the Cardinall of Alexandria in Spaine. Hée sent also Vincent Lauro into Scotland to worke trouble that way. Gregorie the 13. stirred vp the rebellion in Ireland, as appéered by the authoritie gi­uen to Sanders, and other priestes: and to make the businesse the hotter, sent them some little reliefe of men and money. Further, as if this had not béene sufficent,In declarat. Sixti 5. contra Elizabeth. Sixtus Quintus did againe declare her maiestie excommunicate, and as himselfe confesseth, persuaded and enioyned the king of Spaine to exe­cute his sentence, and by force to expell her out of her king­dome. To this ende also he sent both souldiours and money, and by all meanes possible concurred with the Spanish for­ces: and this deseignement also the popes succeeding haue to their vttermost power prosecuted.

If then any English borne doe concur with them, and ad­here vnto them; I thinke Parsons cannot well denie, that they are traytors. But that is notorious, and by infinite proofes [Page 110] may be demonstrated. Sanders speaking of the erection of the English seminary at Doway,De schis. lib. 3. saith they were sustained, pro­tected and maintayned by king Philip. Exilium, vitam, studia eorum, protegente & fouente Philippo Hispaniarum rege, non­nulli Duaci Ibidem. coierunt. He had said better, if he had said, coniu­rarunt.

Likewise he saith, that another Colledge was erected at Rome by pope Gregorie the thirtéenth, and that the English schollers were there maintayned at his charges. In Spaine also of late king Philip the second erected two or three Semina­ries of English schollers, but to say right, I should say English traytors. For so they are, taking an oath to the king, as they doe also to the pope and their superiours, as appéereth by the testimonie ofConsil. lib. 3. de regular, con­sil. 1. Nauarrus andDe schism. part. 3. c. 21. Ribadineira two popish wri­ters, and diuers witnesses. Neither would the Spanish king euer haue béene at the charge of finding so many fugitiue ras­calles, but that he hopeth to receiue profit by them. Parsons persuaded the king, that these should set on foote his daughters the Infantaes title: and to doe the same, they take an expresse oath, as a certaine priest doth directly charge them, writing against Parsons his tyrannicall and Machiauelian practises, as he calleth them.

Further, the Iesuites are all linked in affection to the Spa­niard, and for that, among other causes, were expulsed out of France. Especially our English Iesuites and priestes do fauor him. And all of them doe thinke it a matter necessarie to sal­uation to be subiect to the pope. From him also they receiue their faculties and directions, and doubt not to execute what­soeuer he commandeth.

Neither do they onely obey him, as hauing, I know not what, power ouer their soules, but also runne into rebellion, and other trecherous practises against their prince and coun­trie, as hauing temporall superioritie ouer princes. Diuers priests were actors in the rebellion of England and Ireland: Cardinall Allen and not so little as an hundred priests came with the Spanish armie. And to giue way to this inuasion, both Campian and all his consorts came into England, as ap­peareth plainely by Campians and Parsons his facultie. Peta­tur, say they, à Note, I pray you, how they call the pope their soueraigne Lord, and denie our Queene to be Queene. summo Domino nostro explicatio Bullae de­claratoriae contra Elizabetham, & ei adhaerentes, quam catho­lici [Page 111] cupiunt intelligi hoc modo, vt obliget semper illam & hae­reticos, catholicos verò nullo modo obliget rebus sic stantibus, sed tum demùm quando publica eiusdem bullae executio fieri poterit. So it appeareth they accounted the pope for their Lord, and the Queene as no Quéene, and intended the execu­tion of the Bull, as soone as it might be effected. Finally, there is no popish priest in England, that will absolutely acknow­ledge the Quéene, or renounce the pope or king of Spaine. of them they receiue directions, and to them they addresse themselues in all their affaires. Most notorious it is therefore, that all these popish priests and their adherents, adhere also to forreigne enemies, and renounce their allegeance to the Quéene.

Fiftly, there is no question, but they haue imagined, and to their vttermost power compassed her Maiesties death, and destruction, and that both by publike force, and secrete practise. For first, diuers of them haue taken armes against her, as car­dinall Allen, that wicked enemie of his countrey, and those English, that ioyned themselues to the Spanish forces Anno 1588. or to rebels either in England or Ireland. Secondly, it cannot be shewed, that any popish priest hath either condem­ned the popes Bull, which cannot be executed without her destruction, or the taking of armes to depose her. Thirdly, all attempts against her Maiesties safetie and person haue béene made by these companions, & their consorts. by diuers confessi­ons it is apparant, that Holt, Gifford, Worthington, Wal­poole, and other friers and priests haue persuaded diuers to kill the Quéene. Of Parsons his treasons in this kind we haue heretofore spoken This also I haue learned further, that in a letter of his written 1598. he confesseth he was acquainted with Parr [...]es treason, and that he kept backe one that was de­termined to reueile it to the Quéene. Neither doe I find anie among them al, that dislike these courses, when the pope listeth to command them. Finally, if the pope commaund any to kill the Quéene, or promise reward to any that shall doe that wic­ked fact, as Gregorie the thirtéenth did to William Parrie, as appeareth by cardinall Como his letters to Parry beginning thus: Monsignor, la santità di N. S. ha vedute le lettere di vo­stra signoria: I would know what one of this antichristian rabble dare either contradict him, or discommend his purpose. [Page 112] Nay is it not apparant, that they all refuse her, and followe him?

6. Neither can it bée well denied, that most of those, that haue beene executed for the popes cause, haue contrary to her Maiesties expresse commandment fled to her enemies, and re­fused to returne, when they were called backe; and finally haue exchanged the loue of their countrey, into loue of their coun­tries enemies. Nay being interrogated of their country, they are taught to denie their owne countrey, and by a pretie equi­uocation to account that to be their contrarie, where they haue long liued: Resolut. casu­um nation. Anglic c. 1. ca­sus 1. & cap. 3. casus 5. or els to say they are de patria coelesti▪ that is, of the heauenly country. The rest are consorted with these fu­gitiues and traitors. How then can this country suffer such to be protected, which deny their countrey, or at the least preferre enemies before their liege soueraigne?

7. It is also manifest, that the priests that come from Rome and Spaine intertaine intelligence with forraine enemies; and if they should denie it, the same will be prooued by letters both sent to them, and from them to forraine enemies. The 20. of December last Blackwell the archpresbyter of cacolikes in England answered an appeale made to Rome by diuers priests opposite to the Iesuits faction. Neither doth any wéeke almost passe, but they either receiue or send letters to Rome & Spaine. Whereby it commeth to passe, that all our deseins and purposes are descried to our enemies, and nothing passeth in court, or country, but they giue present notice thereof vnto them.

8. Further, they haue by all means sought to stir her Ma­iesties subiects to rebell, and take armes against her, and her friends. Which albeit they doe denie in words, yet is euident­ly to be prooued by their actions, and secret designements, and other circumstances. First, the pope he dischargeth the subiects from their oath of obedience, and forbiddeth his adherents any longer to obey her. And I thinke no papists dare refuse to obey him, if he vrge them▪ and commaund them vnder paine of his curse. Secondly, Campians and Parsons faculties do shew, that whensoeuer the popes Bull can be put in execution, then all papists are bound to concurre in the execution of it. Thirdly, Morton was sent to stirre a rebellion in England, and effe­cted his purpose. The like was done in Ireland, first by Nicho­las [Page 113] Saunders, and lately by Archer and other Priests. Which sheweth that they will do the like in England, whensoeuer oc­casion and meanes shall be offered. Nay they apparantly pro­fesse in a treatise called aduertisment des catholiques Anglois, that they committed a great fault in submitting themselues to her Maiestie: pour s'estre soubs [...]is à vne princesse heretike: and in that they did not take armes against her. Fourthly, Cardinall Allen, as the Spaniards came by force, so went a­bout with his wicked letters and perswasions to worke a re­belliō, in which act Parsons, Holt & other priests also cōcurred. Fiftly, Parson by setting forth first the Scottish title, then en­titling the Earle of Darbie last deceased, and lastly in his Treatise set out in Dol [...]ans name for the Infantaes right en­deuoureth nothing els, but to worke sedition and rebellion, as aA discouerie of a counterfeit conference. priest of his own side doth charge him, calling his worke, a bloody deuise; and as his dealing with the yoong priests, that come ouer into England▪ doth plainly declare. And albeit they be not acquainted with the particulars, yet can they not be ig­norant, that some generall mischiefe is intended against the state, being commanded so oftē in their deuotions to say, pater noster and aue Maria; for the furthering of some good inten­tion (or rather treason) of the rec [...]or of the Romish colledge. NayThe discouery of Campian & his fellowes. Monday doth directly charge Parsons for preaching openly in the colledge seditiously against the Quéen, and saith that their cōmon argument is, how mischief may be wrought against the state. Sixtly, the doctrine of Iesuites is notori­ously knowne, viz that it is lawfull for the Pope to depose princes, and for subiects to rebell against them. Lastly, the rebellion of Leaguers in Fraunce, much sharpened and fur­thered by English papists, doth sufficiently teach vs,Aduertismēt des catholiques Anglois. A treatise ten­ding to per­swade the French to em­brace the league. what Iesuites and priests will do here, if order be not taken. Cardi­nall [...]olet, that well knew their purposes, and was sometime a Iesuite, said, that Iesuites would set all Christendome in cōbustion if they were not preuented. But his libertie of spéech cost him his life, as some popish priests sticke not toIn their dis­courses against the Iesuits. affirme.

9 It is also most notorious, that they haue stirred vp for­raine enemies against the prince and state. Sixtus quintus in his declaration published against her Maiestie, doth openly professe, that at the earnest solicitation of certaine principall cacolike Englishmen, he proceeded against her maiestie, and [Page 114] had enioyned the Spanish king to execute his Bull, and to come with great forces against England. Allen also in his most traiterous letters to the Nobility and people of England and Ireland, doth confesse so much. Neither did the Spanish king any thing, but at the motion of Englefeld, Allen, and Parsons, and vpon the exclamations of their consorts. To draw him on the rather,Testified by his owne con­sorts. Parsons put him in mind, that he was called Phi­lip Norwey, and how that according to a prophecie Betwixt Bostons bay, and the pile of Foudray, the blacke nauie of Nor­wey should come, and doe wonders. He confesseth also in a let­ter of his to a Nobleman in Scotland, that he had beene with most princes in Europe to stirre them against vs. The Empe­rour likewise vpon their informations, and solicitations hath shewed himselfe enemy to her Maiestie and our nation. Anno 1586. and the yeare following Cardinall Allen and his con­sorts were verie busie with the Duke of Guise and other Frenchmen, to induce them to concurre with the Pope and Spaniards, in the warre against England. And so seditiously did Morgan behaue himselfe, that the king commanded him to be cōmitted to the Bastil of Paris. The EnglishAduertisse­ment des catho­liques Anglois aux François catholiques. papists that then were in Fraunce, doe plainly tell the French, that they were iustly plagued, because they did not oppose themselues against the Quéene.

And of themselues they giue out, that they are scorned of all nations for that theyIbidem. p. 89. suffered an hereticall Quéene to reigne, Nous sommes, See heere a plain testimony of the loyalty of papists. say they, esclaues sous vne Izabel, pire cent fois, que Iezabel, & bref pour auoir souffert vne royne heretique, nous sommes auiourdhuy le mespris, la fable, & le iouet des he­retiques. Ad hereunto D. Stories practise with the D. of Alua; y^e oration of Allen, not yet Cardinall to Gregorie the 13. Saun­ders his perswasions to the same pope; Parsons his negotiati­on with certaine princes néere adioyning to vs; William Cri­tons plots for inuasion; and their clamorous and lying dis­courses dispersed throughout the Christian world: and consi­der the summe of their practises with forraine nations, and then thou néedest not doubt, but that their principall deseign­ment was to stirre vp forraine nations to make warre vp­on vs,

[Page 115] 10. Finally the whole scope of Seminarie priestes and their consorts is, First to make a number in England, to put the popes Bull in execution; next to bring in the pope and Spaniardes; which cannot bee done without the vtter desola­tion of the lande. The first is prooued by experience. For that their consortes began to attempt in England, and haue in part effected in Ireland: and for this purpose haue they erec­ted Seminaries, and sent into England & Ireland whole troupes of priestes, and deale both with forreine princes and domesticall malcontents. Neither may wee doubt, but that al these seditious fellows come with one purpose and resolution, not daring to attempt any thing beyond their commission. Secondly the facultie graunted to Parsons and Campian doth plainly shew, that when the Bull can bée executed, then all the Romanistes are bounde to do it. Thirdly the popes wordes are plaine. HeeBulla Pij 5. & Sixti 5. commandeth all his adherents To execute his sentence vnder paine of excommunication. Fourthly the doctrine of Iesuites doth plainly allow the popes power to depose princes; and all that faction holdeth that his sen­tences are to bée obeied vnder paine of excommunication.

Fiftly neither woulde the pope nor Spaniard bestowe such charge in maintaining these fugitiues, but that they hope, againe to bée requited. Finally the same appéereth by their owne confessions, actions, and procéedings. Campian and his consorts béeing demanded, Whether they tooke the Queene to be lawfull Queene, notwithstanding the popes sentence of excommunication, and per consequent, whether Sanders and Bristow and such as teach otherwise, taught soundly; they re­fused to answere directly, and woulde neither acknowledge her to bée their lawfull Quéene, the popes sentence being in force, nor condemne that traitorous doctrine. Nor woulde they directly say, That they woulde take the Queenes part, if any by the popes commandement and authoritie should come to fight against her. Nay contrariwise they séemed to like and allow the popes proceeding, and condemne her Maiesties title. If then such as by lawe refuse contumaciously to an­swere, are to bee condemned as confessing the article▪ and that both by theLaetate. §. qui tacent. ff. de interrog. actio. & l. 2. §. quod obseruari. Cod. de Iuram. Ca­lum. & ibidd. ciuill law, and by theC. si post prae­stitū. de confess. in. 6. & gloss. ibid. canons; then are these fellowes to bée reputed as traitors and enimies to her Maie­stie. Beside that they haue brought with them certaineResolut. casu­um nationis Anglicanae. cases [Page 116] of conscience, in which all priestes are instructed, and which they generally holde. And therein first it is resolued,Cap. 1. cas. 1. That she is an heretike, and no lawfull Queene, and that her Iudges and officers are not lawfull Iudges to interrogate them. Fur­ther beingCap. 3. cas. vlt. demanded, Whether they take her to bee their lawfull Queene, and whether the pope hath authoritie to de­pose her, and whether she be a schismatike or heretike: they are taught to answere, That shee is lawfull Queene, for that the Bull of Pius the fift might percase not bee pronounced with all formalities requisite, and to elude the other questions, but not to speake directly. Further in a certaine search of a house, where Dauid Engleby a priest was taken, theseThey are re­corded in the memorials of the councell of Yorke. reso­lutions were founde, first That the Queene before the popes Bull was not lawfull Queene. That cacolikes are not to defend her, or fight for her, if any come to execute the popes bul. That It is lawful to take armes against her, yea to do what they please with her, if they be sure to obtaine victorie. And shall such vipers be suffered in a state, that thus treasonably talke of the prince? Assuredly if all do not speake so grossely, yet all these conclusions flowe of the popes doctrine in this case of depo­sing of princes. In the foresaide resolutions it is flatly resol­ued, that it is lawfull to kill the Quéene: but say the priestes, Rebus vt nunc constitutis multo satius esset ne loqui quidem ea de re.

The second is prooued by their earnest solicitations from time to time to bring in the Spaniard: and themselues I thinke will not denie, but that they séeke, that the pope may haue soueraigne gouernment, in all ecclesiasticall causes at the least. The erection of the English Seminaries in Spaine, and other places was made for no other ende. Neither hath Parsons and the Iesuites busied themselues of long time about any other purpose more, then to preferre the Spanish title. His commendation also of Spaniardes and his mediation for peace with them in his former treatise, doth flowe from no other cause. This is the cause also why the Seminary men that come out of Spaine into England do distribute certaine graines and tokens of faction, as a certaineIn his allega­tions against Iesuites. priest char­geth them.

Now then if wée will but consider the premisses, which not onely by histories, experience, and our owne knowledge, [Page 117] but also by the aduersaries confessions to bée shewed vn­der their handes (for the most part) may bée verified; wée may well woonder, how it commeth to passe, that such tray­tors are suffered; but we cannot by any meanes doubt, but that they are traytors, and that in the highest degrée.

Neither can any excuse himselfe and say, That it is no trea­son to bring in graines, or medals, or to bee a priest made by the popes faction, or to reconcile men to the church, and to commit such like matters, as later lawes haue made treason. For albeit these thinges, howsoeuer they are to bée censured, simply of themselues are not treason: yet if graines and beads, and such like toyes bée notes of a faction opposite to the state; then is it treason by all lawes to haue them, that condemne notes of faction. That they are notes of faction it is apparant by those, that are brought out of Spaine to distribute to such as like the Infantaes title. It is also apparent by the wordes of aCap. 1. cas. 2. resolut. cas. na­tion. Anglic. resolution in a case of conscience among them. Haec gra­na & metalla benedicta multum conferre possunt, ad afficien­do [...] populos erga apostolicam sedem: say the resoluers, that is Allen and Parsons.

Againe to be a priest or false prophet, simply in it selfe; is not treason: but by priesthood to vnite himselfe to a publike enimie, and to make himselfe thereby of a faction against the state, is and alwaies was to bée condemned as treason.

Thirdly to bée reconciled to the church, is no treason; but to be reconciled to the pope, & to take his side, that by armes and practises seeketh to ouerthrow the state, cannot be estée­med otherwise then as treason: as may also appéere by the arrest giuen by the Court of Parliament of Paris a­gainst the Iesuites. For albeit the same misliked not the or­der simplie; yet because it was iudged a faction opposite against the prince and state, the whole order of Iesuites was expulsed out of France.

Some also may pretend, that it is a point of religion to obey the pope: which notwithstanding is a matter vtterly false. For in ancient time neither did Bishops attempt to de­pose Princes, nor did Christians beleeue they had any such po­wer. Nay, as Sigebertus Gemblacensis testifieth, it was hol­den flat heresie, which now the Iesuites hold and teach as a point of their religion. But were it religion to obey the pope; [Page 118] yet can it not be religion to rebell against Princes, to depose them, to murther them, to adhere to forrein enimies, that séeke the trouble of the state, as doth the popish faction. ForBreuiar. Li­beratij. Sylue­rius a pope of Rome was condemned himselfe for packing with the Gothes against the Emperor: and Abiathar and his consorts, that3. Reg. c. 1. would haue made Adoniah king contrarie to Dauids intention, were therefore3. Reg. 2. punished, and hee deposed from his priesthood. Finally, to say Pater noster, and to make crosses, is not simply euill: but to say Pater noster, to worke a coniuration, or to make a crosse to that purpose, is an act of su­perstition. So to obey a good Bishop in it selfe, is not euill; but to do it to worke sedition or rebellion, is treason: much more to obey wicked popes, to wicked purposes. All those therefore that adhere to this faction, let them beware their actions come not to examination, least they engage themselues too far, and be found guiltie of high treason, seeing the priests and others, that worke in the popes businesse, by many lawes are declared to be plaine traytors.

Martyres certes they cannot be estéemed, vnlesse treason be religion; and falshood truth, and Antichrist be to be recei­ued for Christ Iesus. For the Church of God holdeth them for Martyres, that died for the profession and testimonie of Christ Iesus. But such of the popish faction, as haue béene exe­cuted in England, died for mayntenance of the popes faction, and his tyrannie, taking on him to take away the crowne from lawfull Princes, and séeking by armes and treason to murther them, and all loyally affected to them. And this is most apparantly approued by the enditements framed against them, by the depositions of witnesses, and the whole forme of their triall, iudgement and execution. As for points of faith, they were not once mentioned in all the processe made against them; neither was euer any papist among vs troubled for his leude opinion concerning the masse, or any other point of Ro­mish superstition.

True Martyres suffred for the truth wrongfully, and ther­fore deserued commendation. That is thanke-woorthy, saith saint1. Pet. 2. Peter, if a man for conscience toward God, endure griefe, suffering wrongfully. These suffer not for their consci­ence, vnlesse they make the popes will the rule of their consci­ence. Neither are they punished wrongfully. And therefore [Page 119] if any estéeme them Martyres, they doe them great wrong. For asEpist. 68. Augustine saith of the Donatistes, viuebant vt latro­nes, honorabantur, vt Martyres: so may we say of these popish Martyres: they are called Martyres, but are verie rebels and traytors. They are also like Alexander the hereticke, of whom Eusebius Lib. 5. eccles. hist. c. 17. saith, he liued by robberie, and was executed for villanie, and yet was honoured by those of his sect, as a Mar­tyre.

True Martyres haue charitie For without it furious, and Iebusitical zeale to promote the popes cause auayleth no­thing. If I giue my bodie to be burned saith the1 Cor. 13. apostle, and haue not loue, it profiteth nothing. Now what charitie had they, that were employed by publike enimies to the hurt and destruction of their liege Ladie, and most déere countrey? Cha­ritie saith theIbidem. apostle, is patient, gentle, humble. But these in their exile had no patience, but by force and destruction of their countrey sought to returne: they like fierce lions sought by conquest to subdue men to their opinions: and dreame of no­thing more then honour, profit, and authoritie. Some of their owne companie tell, that in [...]nno 1588. they much contended about the lands and liuings of the nobilitie and clergie, and that the Iebusites looked to rule all according to an olde pro­phesie found out forsooth by Parsons, of rulers in long gownes & Iesuiticall bonnets. But since it hath béene told them, that it is not good to fell the beares skin, before he be killed, and that Parsons is nothing but a false prophet. It is said, that Cottam an English Iesuite being condemned to die, and séeing a great multitude of people round about him desirous to see, what strange beast a Iebusite might be, broke out into many bitter curses, andA discouerie of Campian and his consorts. prayed God, that he would send downe fire from heauen, and consume them all. And this is the gentlenesse and charitie of the Iesuites.

When Sixtus Quintus told the Iesuites, that he wondred that none of their order was canonized for saints, someA discourse of a certaine priest. aun­swered, that they sought honours in the Church triumphant, and not in the militant: meaning percase not to be beholding vnto him.

True Martyres are men of a peaceable disposition, and no way desirous of tumults or troubles. Si supra memoratos, saithLib. 3. contr. Parmen. Optatus, videri martyres vultis, probate illos amasse [Page 120] pacem, in qua prima sunt fundamenta martyrij: aut dilexisse Deo placitam vnitatem; aut habuisse cum fratribus vnitatem, sine qua nullum vel nomine potest, vel re esse martyrium. Hée speaketh of the Donatistes, but it fitteth well our popish pre­tended Martyres, and their consorts, that neither agrée with vs, nor among themselues, and are giuen to contention, and séeme desirous of warres and hurlyburlyes, and are the fire-brandes to rayse flames of contention in all the corners of Christendome: as appéereth by their actions in England, France, Ireland, Germanie, the Low countries, Sweth­land, Poland, Scotland, and other places.

The Martyres of Christ Iesus, die for the true faith, and abide firme in his truth: but the popish mastiues die for the popes pleasure, and for defence of his most vniust and tyran­nicall vsurpations, and fight against Christ his Church. Who then doth not maruell, they should be accounted Martyres? Cum Deo manere non possunt (saithDe simplic. pralat. Cyprian) qui esse in ec­clesia Dei vnanimes noluerunt: ardeant licèt flammis, & igni­bus traditi, & obiecti bestijs animas suas ponant, non erit illa fidei corona, sed poena perfidiae. Occidi talis potest, coronari non potest. If then these good fellowes haue forsaken the Church, and linked themselues with enimies and traytors; die they may for their treasons, but as Martyres they cannot be crowned: nay, they cannot be estéemed Martyres.

No true martyr euer séemed more desirous of the applause and praise of men, then of the good of Christes people. Si ita martyrium fecerimus saithIn epist. ad Galat. lib. 3. c. 5. Hierome, vt nostras velimus ab ho­minibus reliquias venerari; si opinionem vulgi sectantes intre­pidi sanguinem fuderimus, & substantiam nostram vsque ad mendicitatem propriam dederimus; huic operi non tam prae­mium, quàm poena debetur, & perfidiae magis tormenta sunt, quàm corona victoriae. But the popish Martyres sought no­thing more, then their owne glorie and praise, little caring for the good of Gods Church. Nay while they sought to prefer the popes authoritie; they sought to drawe vpon vs forrein eni­mies, and to rayse sedition within the countrey.

It was not the fashion of Martyres in ancient time, to renounce their kings and gouernors, and not to acknowledge their authority. Nay, well they knew that SaintRom. 13. Paul taught them contrarie. Omnis anima potestatibus sublimioribus sub­dita [Page 121] sit, saith he. Neither did they vse to set out most slandrous libels against men in authoritie, or allow any such course. Fi­nally, we doe not read, that euer any godly Martyr did take armes against his prince, or go about to depose him, or murder him vpō any bishops, or other mans cōmandemēt. But Cam­pian & his consorts did disclaime her Maiesties authority, & all priestes that come from Rome in their cases of conscience, which they cannot denie,Resolutio casuum nationis Anglicanae. hold her not for lawfull Queene. They also themselues haue set out scandalous libels against men in authoritie, and doe well like the sclandrous writings of Sanders, Harpesfield, Ribadineira, Rishton, Parsons, Bristow, and others. When the armie of the king of Spaine was rea­die to come for England, then was Parsons verie busie in prin­ting pope Sixtus his scandalous declaration against the Quéene, and Allens letters to the nobilitie and people of Eng­land and Ireland. AIn an answere to a libel set out by Parsons. friend of his doth also charge him, that his finger was in the making and dispersing of it. And yet di­uers traytors, that haue béene executed allowed this libell, and other his scurrilous writings. Nay, I doe not finde, that any of them misliked any thing, that might disgrace her Maiestie, or their countrey. Finally, the Earle of Northumberland, and the two Nortons, and diuers priests, whom theyBristowes motiues. celebrate for Martyres, tooke vp armes against their Prince and countrey: and I thinke none of them either heretofore did, or hereafter will mislike their doing therein. Wherefore albeit the pope put them in his calendar for Martyres; yet he must not be of­fended albeit the hangman put them in his bookes for rebels and traytors.

No Martyre of Christ Iesus did euer thinke it lawfull to breake his oath of allegeance to his Prince, vpon any bishops warrant.In Chronic. & Auentin. annal. 7. Sigisbertus Gemblacensis saith, It is a pernitious heresie, to beleeue, that the pope can discharge subiects frō the bond of their oath, and from their allegeance. But these Mar­tyres, or rather churlish mastiues, did not onely take them­selues [...]o be discharged from their allegeance, and ioyned with forrein enimies, but also persuaded as many, as they could to ioyne with them.

No true Martyr of Christ Iesus did euer denie his name, qualitie, country, kindred, and prince altogether; nor did mar­tyrs dissemble their religion, & goe apparelled like Spadacins & [Page 94] ruffians▪ but these popish martyrs do al this together▪ nay they are resolued by theirResolutiones quorundam casuum nationis Anglicanae. superiours, that it is very lawful for thē so to do. A.P. that is Allen and Parsons, as I take it, the case be­ing put, vtrum sacerdos possit habitum mutare, comā nutrire, nomen, & patriam, & parentes negare, doCap. 1. casus 1. answere thus: po­test: nec videtur in ea re dubium. Potest enim quis veritatem tacere, Ibidem in re­solutione casus 1. c. 1. vel dissimulare, &c. The same good fellowsResolutiones quorundam casuum nationis Anglicanae. determine, quòd simulatio est licita, and that it is pious, to vse simulation, and proue it, for that it is lawfull to lay ambuscadoes for ene­mies: whereby it appeareth, they take vs for enemies, and would, if they could, entrap vs by their ambuscadoes: and this, if we looke not to it, they haue fully purposed and resol­ued. Concerning the Quéene theyIbidem. say, shee is no lawfull Quéene. Regina haeretica, say they, non est legitimè regina; and againe; non gerit se vt reginam, sed exercet tyrannidem. Finally, they are commanded to account their country for no countrey, and not to respect their parents, if they be not of the Romish religion.

It was not the fashion of the martyrs of Christ his Church to vse equiuocations, and to forsweare themselues both in iudgement, and elsewhere: but the Schoolemaisters of our popish priests, and pretended martyrs teach them to do both. Sciant, sayIbidem. c. 3. cas. 3. they, se vti posse aequiuocationibus, & iurare sine peccato. Now by equiuocations, they meane promises and othes made, not according to the meaning of the iudge, but according to a hidden meaning of the partie, that taketh the oath. TheyIdidem. teach also that a priest is no more to regard an oath to the Queenes officers, then if he should sweare to pyrates or robbers for safegard of his life.

Finally, no heretikes, nor miscreants can iustly be repu­ted martyrs, as diuers examples, and testimonies of fathers teach vs. The Donatists suffered death couragiously; and so likewise did the heretikes called Euphemitae, which for the multitude of their supposed martyrs,Epiphan. haeres. 80. would néeds be called Martyriani. Yet did not the church otherwise account of them, then leud heretikes, and not martyrs, as appeareth by the testimonie of Eusebius, Augustine, and other fathers before al­leaged. We reade also in histories, that Turkes, Tartars, and Mores both fight, and die most resolutely for the blasphemous opinions of Mahomet: and how the Assassins that were a sect [Page 123] of desperate cutthrotes, like the Iebusites, that desperately would aduenture to dispatch whomsoeuer their Generall would command them to murther, died oftentimes most con­stantly: and this they accounted a speciall point of religion. Yet in truth no man can estéeme them martyrs. Why then should the rebels, traitors and Assassins, which haue béene employed in the Popes businesse, and for his cause haue béene drawne into treason, be accounted martyrs? If because they are put in the popes kalendar: it may be answered, that it is Christ and not the pope; the cause of religion, and not of faction, that maketh martyrs.

Neither is it materiall, that grace hath béene offered to some that haue béene executed for treason, if they would haue renounced the pope and his treacherous doctrine and faction. For we do not desire the death of all, that through simplicitie haue béene drawne into treason. Nor may the aduersaries thinke, that these fellowes were therefore onely punished for religion: but rather that they were obstinate traitors, that like the Assassins, made it a point of religion vpon the popes warrant, to take armes, and to practise against lawfull Magi­strats, and to murther them, which indéede is treason. To offer them life therefore, if they would renounce the popes faction, was thought a meanes fit to trie them, whether they were setled in their trecherous resolutions, or els would be­come honest men, as diuers of them renouncing the pope, haue done; and not to examine them, or punish them for reli­gion, which was neuer called in question, in all the proceeding against them.