AN antilogy OR Counterplea to an Apologicall (he should have said) Apologetical Epistle published by a Favourite of the Roman separation, and (as is supposed) one of the Ignatian Faction: Wherein two hundred untruths and slanders are discovered, and many politic objections of the romans answered. Dedicated to the Kings most excellent Majesty by ANDREW WILLET, Professor of Divinity.  2. TIM. 3.8.9. 
As jannes' and jambres withstood Moses, so do these also resist the truth, men of corrupt minds, reprobate concerning the faith: but they shall prevail no longer; for their madness shall be evident to all men, as theirs also was.  AUGUST. EPIST. 177. 
Litera tuae nec ad reddenda convitia me provocare, nec à reddendis literis me revocare potuerunt.  
Your letter could neither provoke me to render like railing speech, nor revoke me from rendering an answer.  
LONDON, Printed for Thomas man.. 1603.   

ILLUSTRISSIMO, POTENTISSIMO, ET piissimo Principi, JACOBO▪ Angliae, Scotiae, Franciae & Hiberniae Regi, Domino suo colendissimo, multos annos tranquill●m Imperium, pietatis & virtutis regiae incrementum in terris, & sempiternum praemium in coelis concedat Deus opt. max. in Christo jesu.  
PIè monuit Ecclesiastes (illustrissime Princeps) ut Deo supplicantes paucis verbis utantur: 
Eccles. 5.1.  idem ad Principem accessuris, qui Dei loco in terris est, perpetuò obseruandum videtur, ut breviter perorarent. De Phocione fertur, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Ad Domnionem.   quòd secum deliberare solebat, an aliquid posset de sermone amputare, quem habiturus esset ad populum: & Hieronymus de se profitetur, meliorem stili partem legi quae deleret, quam quae scriberet. Id ego nunc facere instituebam, ut paucissimis ad regiam vestram dignitatem praefaerer, & plura obelis expungerem, quam literis obsignarem: sed rei necessitas, & amor vobiscum diutius loquendi, ut ait Augustinus, me ita abripuerunt ut longiùs oratio excurreret. Certè (optime Rex) dum me ad scribendum accingo, cogitabam neque res leues & futiles afferendas esse, neque assentatorio sermone regijs auribus abuti, neque quicquam omittere me debere, quod deceret scribere theologum. Prolixitatem ergo scribentis excusabit rei necessitas & officij ratio, fastidium legentis levabit, ut spero, materiae varietas: praefatione iam sequenti omnia ferè complexus sum, quae mihi ad regem scribenti necessaria & opportuna occurrebant: quae si paulo prolixius tractentur, non verborum sterilis strepitus id facit, sed rerum continua series; non error scriptionis est, sed scribentis fervour. No enim ita Nicias picturae suae perpoliendae intentus fuit, qui saepe in opere oblitus est, pransúsne esset: nec Archimedes tanto studio lineis ducendis deditus fuisse fertur, quem vi awlsum servi saepius ungebant: quanto ego teneor regias virtutes tuas contemplandi desiderio, 
Hieronym. ad Chromatium. 1. Reg 10.8. Eudoxus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ut verè cum Hieronymo eloquar: quid faciam? vocem pectori negare non audeo, Epistolae brevitas compellit tacere, desiderium vestrum cogit loqui. Dixit Regina Shebae ad Salomonem: Beati servi tui qui stant coram te iugiter & audiunt sapientiam tuam. Eudoxus ille studiosus stellarum indagator, cum Phaëtonte comburi optavit, ea lege, ut liceret illi prius soli adstanti formam & magnitudinem astri perdiscere: & nos gestimus sub pia vestra administratione, & lucis (plusquam Solaris) evangelii contemplatione aetatem nostram & dies consumere. Accipe iam (benignissime Rex) regio illo tuo. i. hilari & placido vultu, pauperis theologi tenue munusculum, servitutis suae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certissimum, parca manu sed amplo cord oblatum. Artaxerxes cum plebeius aquam palma è flwio sublatam exhibuisset, humaniter admisit: & solet Maiestas tua pluris dantis animum quam doni pretium aestimare. Quod ad librum hunc, non audeo polliceri, 
Existit. lib. 6.  quod Seneca de Amici cuiusdam libro profitetur, Tanta me dulcedine tenuit & traxit, ut illum sine ulla dilatione perlegerem! Legentem tamen haec nostra, spero id assequi posse, quod sibi inter legendum accidisse idem author refert: tanquam lecturus ex commodo adaperui ac tantùm degustare volui, deinde blanditus est, ut longiùs procederem. Quod ad me: video & pontificijs me odiosum esse, quòd illorum superstitiones omnes aboleri cupiam; & aliis nostratibus me displicere (cum neque Papista neque Puritanus sim) quòd Ecclesiam nostram adhuc venustiorem & pulchriorem reddi exoptem. Ad vestrum patrocinium tanquam asylum confugio, ut me tantisper alarum vestrarum umbra tectum & munitum velit Maiestas tua, dum ego veritatis amans, & pacis studiosus, id solum, quod honestum est, sequor: ut tanquam Clearchum alterum te intuear, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prou. 16.15.  de quo Xenophon scribit, quòd hilari & placido vultu solebat milites periclitantes reficere, & illis animos addere: & verè iam experiar quod scribitur, In lucida regis facie vita est. aliis detur, ut in patulae vestrae arboris ramis, 
Dan. 4.9.  tamquam aviculae cantillent: mihi satis est, si in umbra humi repens vermis requiescam. Quòd si iam serenitati tuae mei conatus probentur, quicquid alii senserint, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ut Pithagoras pro Geometricis suis bovem mactavit, ita ego pro optimo studiorum successu Deo gratias agam.  
Maiestati tuae vitam longam, regnum prosperum, prolem foelicem, vitam aeternam ex animo precatur fidelissimus tuus subditus Andreas Willet.   

The Preface to the Kings most excellent Majesty.  
SAINT Paul that divine Apostle (most gracious and dread Sovereign) thus concludeth his second Epistle to the Corinthians: 
2. Cor. 1●. 1.  This is the third time that I come unto you. In the mouth of two or three witnesses shall every word stand. As he by his preaching and writing thrice presented himself to the Corinthians to testify his love: so I have been bold now thrice to exhibit my simple labours to your Highness; which as three witnesses may, I trust, sufficiently express my joy for your majesties peaceable entrance, and profess my service and duty in prayer for your prosperous continuance.  
Two years since I sent a book to your Highness into Scotland by your majesties Printer, than set forth under Queen Elizabeth's name; since, I was bold at your happy arrival into this land, to present the same under your Highness own name: the first a new work, but not yours; the second yours, but not new: this third is both, which in some sort may supply the foresaid wants in the others.  
The first miscarried, being not at all delivered. The second was delivered, but not in season. And now I have sent this after the other, 
1 Sam. 20.20  as jonathan shot three arrows one to find another; and as the hewer having lost his axe in the water, 
2. King. 6.6.  sent the helve after the head, and found both: so I hope this simple present added to the former, may make a way for me unto your Majesty, not to speak for myself, but in the behalf of the Church of Christ.  
Now because I know not, whether in this kind I may ever hereafter have occasion to speak to your Majesty, let me be bold in the fear of God to utter my mind to your Highness, not only with reverence as to a King; but plainly in singleness of heart, as to a Christian, a good man, and lover of God's Church. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Hierome of Sicily was wont to say, That none that spoke freely to him, did importune him or was unseasonable: much more to your Christian Majesty free and plain speech delivered in duty (I trust) shall not be unpleasing.  
First then, as we all do praise God for your happy succession in the kingdom, by whom we are undoubtedly persuaded religion and peace shall be continued and maintained; that we have all cause to say with Israel, 
Psal. 126.3.  The Lord hath done great things for us, whereof we rejoice: the times fall out much better, and the change more happy than was of some feared, of others expected. It hath not happened unto us, as aged Leontines foretold to the Antiochians, who pointing to his grey and white hairs, said: When this snow is melted, 

Hac nive liquefacta multum erit luti. Sozomen. 3.19▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Numantinus ad Scipionem.   much mire will follow: that is, sedition and trouble. But after the dissolution of the white snowy hairs of our last aged Sovereign, no such trouble (God be thanked) hath followed: the Lord hath not left us as sheep without a shepherd: We are the same sheep to be led forth still to the waters of life, though another shepherd.  
As the Church of England acknowledgeth God's great goodness herein: so your Christian Majesty shall do well to recogitate with yourself (as you do) the Lords great mercies toward you; who in your infancy from many perils most providently preserved you, and in your former reign from many dangers miraculously delivered you, and now to a most flourishing kingdom most honourably advanced you. I doubt not, but as your Highness hath the like occasion, so with the Prophet you will utter the same affection: My soul praise thou the Lord, and forget not all his benefits; 
Psal. 103.2.  as well appeareth to the great comfort of us all, by that religious weekly erected exercise in your Highness Court. Your Majesty well remembreth Moses counsel to the king: 
Deut. 17.20.  that he should read in the law of God all the days of his life, that his heart be not lifted up above his brethren. Princes are set in slippery places: if God stay them not, abundance of honour, pleasure, wealth may soon entangle them. This appeared in Solomon, who strangely fell and declined from his integrity. Alexander's example in foreign stories is notable, who in justice, temperance, chastity was a mirror to all Princes before he tasted of the pleasures of Asia. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Dionysius for a while delighted in Plato, and seemed to be studious of Philosophy, but he quickly fell away; therein well resembled to a book, wherein that which was before written, was soon blotted out. But in Christians, the mutability of nature is corrected by the stability of grace; and God with whom there is no variableness, nor shadowing by turning, 
jam. 1.7.  shall so strengthen your royal heart, as that it be neither overcast with shadow, nor turned by change.  
There are two enemies to Christian constancy envy and flattery: the one practiseth, the other persuadeth; that pulleth back, this letteth to go forward; the last is the worst, the first lest to be feared. Envy followeth virtue, flattery nourisheth vice: the first Themistocles well perceived, who being yet young, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  said he had done no excellent thing, because he was not envied: the other Photion was not ignorant of, to whom when the people gave applause for his oration: What (saith he to his friends) have I spoken any thing amiss unawares? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  showing that popular applause and flattery doth often work upon some infirmity. Many have prevented treachery, that could not take heed of flattery. David whom neither Abner and Amasaes' valour, 
2. Sam. 16.3. 2. Sam 11.  nor Achitophel's wit could subdue, Ziba his false tale seduced, and smiling ease and prosperity corrupted. Nehemiah could well beware of Tobiah and Sanballat, 
Nehe. 6.10.14.  that were threatening adversaries, but he was most in danger by Shemaiah and Noadiah dissembling Prophets. The way for Princes to avoid such flatterers, is to have faithful servants and followers, as David saith: The faithful in the land shall dwell with me, the upright in heart shall serve me. 
Psal. 101.6.  Lysippus the Carver did worthily reprove Apelles the Painter, because he had made Alexander's picture with a thunderbolt in his hand as a God; the other with a spear, honouring him as a valiant Prince. I doubt not but they are more pleasing to your Highness, that give you that is due, than which ascribe that you will not take. Against envy and treachery your Majesty must oppose your Christian innocency and careful circumspection: against flattery, your Princely humility. 

Obliviscitur se regem esse, ubi Deum omnium regem pertimescit: mira res, dum abiicit purpuram, & se regem hominum esse non meminit, rex esse incipit justitiae, religiosus Princeps, non perdidit imperium sed mutavit. Sam. 40. Gen. 49. v. 23 24.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   As Ambrose well describeth the penitent king of Niniveh that humbled himself in sackcloth: He forgetteth himself to be a king, while he feareth God the king of all: a strange thing, while he casteth away his purple robes, and remembreth not that he is a king, he beginneth to be a king of justice, he did not lose his kingdom, but changed it to the better. God grant that to your Princely humility and Christian piety may be added divine constancy, that although archers shoot at you, some with darts of envy & treachery, some with the bolts of flattery; yet with joseph your bow may abide strong, and the hands of your arms strengthened to the end. Agesilaus well said: I do so use myself, that in no change I be changed. We all trust that this speech will be more truly verified in your Christian Majesty then in that heathen Prince: which your firm, and (we hope) unchangeable constancy hath manifested itself in your steadfast resolution for the continuance of religion in sincerity without mixture. Some have preas●ed already, if not presumed, to make request for toleration of their Mass, or rather Misse-seruice, for all is amiss in it: but they might know that the Ark and Dagon cannot dwell together: that Hezechiah will not suffer the brazen serpent to stand, nor josias permit the Chemarims to execute their idolatrous service. They would seem to condition with your Majesty, whose lands and persons are at your courtesy; much like the Athenians, who being forced to give up their city to the Spartans', desired that Samos might be left: to whom one wittily answered: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  When you are not your own, you would have others to be yours. Whereupon grew this Proverb: He that hath not himself, would have Samos. We have an English byword, Beggars must be no choosers, so neither must petitioners be prescribers. Your Majesty can answer such importunate & unreasonable suitors, as Zerubabel answered the adversaries of judah, that offered their service craftily to build the temple: It is not for you, but for us to build the house unto our God. 
Ezra. 4.3.  And as Valentinian made answer to the Roman Ambassadors that made petition for the restoring of the idol temples: That which my brother (Gratian) taketh away, 
Quod pius frater cripuit, quomodo putatis à me reddendum, cûm in eo & religio & frater laedatur? in obit. Valen.  how can you think I should restore? In so doing I should both hurt religion, and do my brother wrong. Postulet parens Roma, alia quaecunque desideret: Let our mother city Rome ask any thing else which she desireth. This good Emperor Valentinian being yet but young, was so resolute to continue the purity of religion, that notwithstanding the instance of the Roman Orators, and the counsel of all his Senators that approved their petition, he would not grant any liberty to Roman idolatry. Lycurgus' answer was very fit to one that persuaded, that the government might be committed to the people: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Do thou first make trial in thy house, giving thy servants the rule: So these that would have diverse religions in the Commonweal, yet mislike that there should be any but their own profession in their houses and families, their children and servants being for the most part, if they may have their desires, like affected to themselves. We thank God for your majesties firmness and constancy herein; praying heartily for the increase of Christian zeal, strength and courage in your princely heart.  
But as your excellent resolution is to have the state of the Church and Commonwealth no worse: so we rejoice to hear of your princely consultation to make them both better. Always the noble Prince's Reformers have added somewhat to their predecessors work; and where the other left, they began: David brought the Priests and levites to order: 
2. Chro. 14.3. 2. Chro. 17.6. 2. King. 18.4. 2. Chr. 35.18.  Solomon built the Temple: Asa took away Idolatry: jehosaphat removed the high places: Hezekiah broke down the brazen Serpent: josias restored the feast of the Passeover to his first integrity: under Nehemiah the feast of Tabernacles was revived: 
Neh. 18.5.  So in England Henry the eight expelled the Pope, and abolished Idolatry: King Edward proceeded, and abrogated the Mass: Queen Elizabeth went yet further, took order for recusants, seminary seducing Priests, & judasits: and somewhat it may be is yet remaining, either to be amended or added by your Majesty; for we doubt not, but that you have set your heart to seek the Lord; and with Hezekiah, 
2. King. 20.3.  to do that which is good in his sight. That saying of Alexander doth well fit a Christian Prince: It profiteth not to possess all things, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and to do nothing. As we joy to see you a possessor of the Crown, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so we desire to behold you an agent in Christ's Church: we joy from our hearts to see what reformation your Molestie hath begun in the Commonwealth, in staying of monopolies, redressing of oppression and extortion by officers, restraining unlawful games upon the Lord's day. We do also as much rejoice to think of your princely resolution for matters Ecclesiastical, In restoring the revenues of the Church, and misliking the law of Annexation, in maintaining the three estates of Parliament, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 43. l. 1. p. 43. l. 10. vide l. 23.  in seeing that all Churches in your dominions be planted with good Pastors. And that every Church may be thus planted with a good Pastor, one should no longer be suffered to have many; nor he that is no good Pastor nor able to teach, any: and if the Pastor must be planted in his Church, then to be plucked and pulled from thence by long absence, is not fit. Thus so many hundred Churches that want teachers shall be supplied; and divers hundred Preachers not yet called abroad, shall be employed. But seeing a great cause of an unlearned Ministry is want of maintenance, we thank God for your highness Christian care also herein, 
p. 44. l. 1.  that sufficient provision be made for the sustentation of Ministers: which may be fitly done, if patrons were urged to bestow their livings freely, and better order were taken for impropriations; that such as are of the Church's fee, be demised for the old rent to the incumbent Preacher; such as belong to others, be charged with some convenient portion to issue forth for the maintenance of the Pastor. But I presume not to prescribe a course, but only to give my simple advice. To our great comfort also your Majesty hath declared your princely care and desire, 
p. 43. l. 26.  that the doctrine and discipline be preserved according to God's word: whereas the first hath been in this Church by some with unsound teaching corrupted, as I have partly showed in the Preface following; the other by some much neglected, by others not used well. There are books abroad maintaining offensive doctrine, too much declining to popery, which have done great hurt: it might please your Majesty that such dangerous books might be inhibited; and because they are dispersed into many hands, that they receive some answer by public allowance, or sufficient satisfaction from the authors, lest the infection spread further.  
We also with thanks to God take knowledge of your highness Christian disposition to peace, 
Pr●s. p. 11. ●. 16  that no contention should be in the Church about ceremonies in your princely judgement, indifferent; whereabout the Church of England hath been much distracted. Lycurgus is said, to avoid drunkenness to have forbid the use of vines. Your Highness in good time may more easily remove the just occasions of offence: or so indifferently moderate them, that they breed no strife. God give your Majesty strength in due time to reform both those, and what other abuses are in Church or Commonwealth. Some perhaps would have your Majesty to minister no physic at all, as though the Church ailed nothing: which were nothing else, but (with Herodotus Selymbrianus in Plato) to make a long and lingering sickness; who falling into an incurable disease, 
Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  devised how to prolong death where he could not prevent it. Some would have Heraclitus physic used to do nothing but purge; who being sick of a dropsy, desired the Physician to purge him thoroughly, to turn the abundance of showers into drought: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so they would have all purged, not the superfluous humours only, but some profitable parts; as the very calling itself of reverend Pastors and Bishops: who while they attend the sincere preaching of the word, and the uncorrupt administration of discipline, may (no doubt) do the Church much good. But the better sort desire neither with Heroditus nothing to be purged, nor with Heraclitus all things to be evacuated and purged; but rather approve Hypocrates method, that, what is evil may be purged, the rest to be comforted & strengthened. This was Saint Paul's course, to purge out the old leaven, that there might be a new lump. 
1. Cor. 5.7.  We would not the leaven, lump of dough, and all to be cast out; but the lump to be renewed, the old sour leaven to be rejected. Thus shall your Majesty show yourself as Hierome saith of one, to be Hypocrates Christianorum, A right Hypocrates of Christians indeed; that you may say with the kingly Prophet David: 
Psal. 75.3.  The earth and the inhabitants thereof are dissolved, but I will establish the pillars of it. Your Majesty as another Moses, can only appease the strife between the Hebrews; and as another Constantine, to reconcile the Church-ministers, who wrote thus unto them: Let me enjoy good days and quiet nights without care; 
Date mihi dies tranquillos & noctes cura expertes: quod si min●s contingat, necessum est ingemiscere. Socr. 1.4  if not, my grief will be the more. When your Highness hath wrought this cure, you shall be no more troubled with petitions by day, nor careful meditations by night. Aristippus and Aeschines being fallen out, one asked the first, what was now become of their friendship; he answered: It was asleep, but he would awake it. When your Highness hath awaked the peace of the Church, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  you shall sleep more quietly yourself, and not be troubled any more with Constantine's careful nights. You are our Solomon to judge between us: they that love division, and to contend causeless, let them have the least part. Theodosius, 
Socrat. 5.10.  when Catholics and Heretics put up their libels to him, prayed God to direct him: so your Majesty well knoweth that your direction herein must come from God. diverse complaints as lots, are cast into your Princely lap, but the disposition thereof is of the Lord. God (we trust, 
Prou. 16.33.  and for the same pray) will so dispose your royal heart, that the best cause may have the first lot, the most honest suit the happiest issue, and the justest quarrel the fairest trial. Fail not their godly desire herein (most gracious Prince) that never would have failed you: who were resolved (I speak herein of mine own knowledge) to have adventured their lives and states for your majesties just title: who waited for you, as for the rain, 
job. 29.23.  and for the consolation of Israel. Fail not then (O noble King) the hope of Christ's Church, yea the expectation of Angels, yea the trust that Christ hath committed unto you, to be a faithful servant, as Moses in his house: so, as one saith, The eyes of men are not only cast upon you, 
Heb. 3.2. In te unum puta cunctorum oculos conversos, & ad spectaculum vitae totam consedisse Angliam: Deus ipse cum omni Angelorun militia certamen tuum expectat. Hier. ad Demetr. August. conf. lib. 3. ca 12.  and the whole land settled to behold your life; but God and Angels expect your faithful service. God, we verily trust will not fail you with his spirit: but as the Prophet saith, Whosoever calleth upon the name of the Lord, shall be saved: so your prayers and tears which you pour unto God, shall both save you and your people; as one said to Augustine's mother, Non potest perire tantarum lachrymarum filius: the child of such prayers and tears cannot possibly perish or fall away.  
Now as to our great comfort we enjoy your Majesty, a nourishing father of Christ's Church at home; so your Highness is expected to be a succour and comfort to other afflicted Churches abroad: though you are not as a head to direct them, yet you may be as a hand to help them; though not a root to give them life and sap, 
Gen. 49.22.  yet as a wall for the small branches to run upon, to stay them up: as it is said of joseph. It was josua his honour, to aid the Gibeonites their confederates, 
josua. 10.5.  against the combined Kings of Canaan. David was a captain to all that were distressed and afflicted. 
1. Sam. 22: 2:  Hercules is honoured in heathen stories, because he traveled through the world to remove cruel governors. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Noble Alexander is famous for the same, who conquered a great part of the world, reducing rude and barbarous people to civil life: who charged all to esteem the whole world as their country; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fox pag. 228. col. 2.  good men, as their countrymen; the bad, as aliens and strangers. Our English Chronicles do blame Henry the second for refusing to take the protection, and defence of the distressed Christians in jerusalem, offered unto him by Heraclius the Patriarch; the troubles that befell him at home are ascribed to that cause. But Ecclesiastical stories make honourable mention of the Emperor Theodosius the younger, 
Socrat. 7.23.  whose love was such to the afflicted people of God, that being present to behold certain public sights and shows, and there hearing of the death of one joannes, a cruel rebel and tyrant, presently left the plays, and went to the Church to give thanks to God. Queen Elizabeth was a foster mother to all distressed Christians; and I doubt not, but all Protestants in the world shall receive comfort (in the cause of Religion) from your majesties favour, in being a mediator for their peace, or succour for their relief.  
But of all other, we the poor company of scholars and students, have greatest cause to rejoice in your Majesty, whom now we have obtained a learned and judicial patron of our labours and writings: whereas before, no gift or present was held to be more base, nor less regarded of all hands. scholars books, the travail of the soul, the weakening of the body, the care of the day, and study of the night, were not not so welcome to the most, as a Lawyer's fee from the client, or a tenants newyears gift to his Landlord. I your majesties poor subject could speak herein by experience, what small heartening I have had in the world for my poor travels in the Church: but I will be sparing in mine own cause. And yet I speak not this as though we expected our reward from men (though we be men, and had need of terrene encouragement:) but I am bold, a poor writer of this Church of England, to pour forth the common grief and complaint of students in this behalf, into your princely bosom. Books were grown into such small request, that many would scarce vouchsafe the reading of them; but few bear in mind who presented them: they were laid aside by the walls, or set up only to make a show, as one saith: 
Senec. lib. 1. de tranquillitate vitae.  Sacrorum opera ingeniorum in speciem & cultum parietum comparantur; The labours of sacred wits were used only to beautify the walls.  
But now we trust, as Homer's Iliads were accepted of Alexander, which he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the furniture of his journey; Terence works of Scipio; Origens' books of Ambrose, whom he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he continually provoked him to write; and as Hieromes writings were esteemed of Damasus: so I doubt not, but scholars labours shall be as welcome to your Majesty, as any other subjects presents. And in this confidence I have been bold again to offer my service to your Majesty. For as he that made that harp wherewith Thales appeased the tumult of the Lacedæmonians; and he that built the ship wherewith Themistocles did defend Greece, had cause more to rejoice therein, then in any work beside: so to none else we more willingly present our labours, then to your sacred Majesty, a general procurer of our peace, and defender of Church and country; whose vigilant heart careth for all, whose diligent eye seeth for all, whose liberal hand reacheth unto all. And not only at this present, but while I live, have I purposed to consecrate my pen to the honour of your Majesty (if God will & you please:) And I say with Hierome: 
Prefat. in Danielem.  Quamdiu in hoc corpusculo sum, scribam aliquid gratum vobis, utile Ecclesiae, dignum posteris.  
But here one thing I cannot pretermit, to celebrate the great joy of your majesties subjects for your princely acceptance of poor men's complaints, and the ready access to your royal person. It hath pleased your Majesty to signify herein, that it is your gracious pleasure and mind in giving access to be so open and affable to every rank of honest persons, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 46. l. 12.  as that they may make their own suits to you themselves, and not to employ others to be their intercessors. Therefore the King is said to go out and in before the people, 
1. King. 3.7.  that they may have free access unto him in time & place convenient: that though it be not for the safety of the Prince to be so open as the Roman Tribunes, whose doors night and day were open to all suitors; nor yet fit to be locked up and retired as the Persian kings; or as Clearchus of Pontus, 
Plutarc. quaest. Rom. 81. p. 12. l. 19  that did hide himself and sleep in a chest; or Aristodemus king of the Argives, that did climb up into his hanging bed by a ladder, that no man should come unto him: yet is it honourable (as your Majesty well knoweth, and we hope will practise) for the Prince often to show himself to his people, that they may flock unto him tanquam ad salutare sydus; 
Seneca. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as to a comfortable star, as one saith; and to be free for all to come unto, as the altar. We shall not need then (especially the Ministers of the Gospel) to complain with Ambrose, who suing to the Emperor for one Higmus an ancient Bishop adjudged to exile, 
Epist. 27.  ne sine vest & plumario pateretur extrudi, extrusus est ipse: that he should not be thrust out without his bed and clothes, was thrust out himself. But we praise God for your Majesty, as the same father doth for the good Emperor Gratian, of whom he saith: 
Epist. 126.  Scripsisti tua totam Epistolam manu, You wrote an Epistle with your own hand: whom he compareth to Abraham which killed a calf with his own hands to entertain the Angels: Nec in ministerio religioso aliorum adiumenta quaesivit; And in a religious work sought not another's help. For the like merciful disposition in your Majesty, in vouchsafing yourself to attend the causes of your subjects, we say with S. Paul to Onesiphorus: 
2. Tim. 1.18.  The Lord grant that you may find mercy with the Lord in that day.  
Now lastly I crave pardon for my boldness and plainness of speech, not doubting but that your Majesty approveth that saying of Ambrose uttered of noble Theodosius: 
Epist. 29·  Neque imperiale est, libertatem dicendi negare; neque sacerdotale, quod sentit non dicere: It is neither princelike, to deny liberty of speech; nor ministerlike, not to speak what he thinketh. And we are not ignorant of your royal disposition herein, to love those best that are plainest with you: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 71. l. 3.  which emboldeneth me to say with Hierome, Mallem apud te verecundia parumper, quam causa periclitari; I had rather hazard my credit then the cause: but I trust I shall hazard neither, by any thing which out of a single heart, and loyal affection I have uttered. I have delivered my conscience, discharged my duty, and (I hope) not written otherwise then became me. I leave the rest to your princely consideration, according to that saying in the proverbs: 
Prou. 9.9.  Da sapienti occasionem, & sapiet amplius. Thus I end with hearty prayer unto God, so to strengthen your Majesty with his grace, that you may be constant in all goodness to the end, zealous of his glory to amend what is amiss, to supply what is wanting, to cherish the good, suppress the evil, relieve the oppressed: so shall your Highness do that which shall be acceptable unto God, honourable to yourself, profitable to his Church, comfortable and joyous to your own soul in the end. Go forward then, noble King, in your wel-begun course; follow your own Christian judgement, to practise as you have prescribed, to perform as you have purposed; consider that all the people of this land are your sheep: the Lord hath made you the chief overseer and Steward, according to your princely name, both of Church and Commonwealth. Of this Stewardship you must one day render account unto God: provide then, O Christian Prince, that you may do it with joy. The Persian Kings always appointed one in the morning to call unto them; Arise, O King, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and take care of these things which Oromasdes biddeth thee be careful of. But your majesties own thankful remembrance of God's mercies, will suffice within to put you in mind, and sing as it were in your ears, what God requireth and you have promised: and to think of Mordecay his speech to Queen Esther, Who knoweth whether thou art come to the Kingdom for such a time? 
Esther 4.14.  As for us, we trust by God's grace to see so happy a change by this change, that whereas we had thought ourselves undone, we may truly say as Themistocles did, who being exiled his country was better entertained in the Persian court, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  We had perished, if we had not perished.  
God grant to your Majesty a long and prosperous reign; to your noble Queen happy continuance with you; and length of days to your honourable son, Prince Henry, increase of all princely graces with growth of years; and to your royal posterity to reign over this land, if it be Gods will, unto the world's end: and unto you all an endless reward in heaven, for your faithful service to Christ here on earth. And so I conclude with Ambrose: Ipse me citiùs quam vos obliviscar; & si unquam sermo tacebit, loquetur affectus (jacobe & Henrice) in vestris nominibus adhaerere juuat, 
(Gratiane, Valentiniane) apud Ambr.  & delectat in vestri commemoratione requiescere.  
Your majesties most humble subject, Andrew Willet.   

The Preface to the Christian Reader.  
THE wise man in the proverbs saith, He that meddleth with a strife that belongeth not unto him, is as one that taketh a dog by the ears. Prou. 26.17. Theagenes was laughed to scorn of all, because he would be meddling in every matter, and trying masteries with every one in running, wrestling, fencing; as though it were not lawful for any to have the victory where he was present. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Lest therefore I might be thought to be busy in other men's matters, and to intermeddle where I need not, to speak in a cause where I was not retained, and to defend a wrong where I was not injured: first mine answer is this, that the defence of the truth belongeth to all: as an injury offered to the body, every member is ready to propulse; and an enemy invading the country, it is every man's part to resist. Hierome well saith: Feci ut hostes ecclesiae, mei quoque hostes fierent; I always endeavoured that the enemies of the Church should also become mine enemies. Augustine also saith, 
August. Hier. Epist. 9  Incomparabiliter pulchrior est veritas Christianorum, quam Helena Graecorum: The verity of the Christians is far more fair than Helen of the Grecians: We ought therefore more to strive for it, than they did for the other. Beside, I have not held up my shield at a shadow, no man striking me; or made answer, where no man called me; or run forward, no man thrusting me: 
p. 63. l. 11. p. 88 l. 15. p. 119. l. 15  for in three several places it hath pleased this Pope's champion to challenge me: and so hath to my thinking bid me the base, and cast down his gauntlet for me to take it up. I considered that it was not fit in this case to do as children, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that being stricken, do lay their hands upon the sore place and cry: but to requite him with the like that first gave the adventure, & to return the smart of the blow upon his face that first bent his fist. 
Hieron. ad Theoph.  I say therefore with Hierome, Si superbum sit respondisse, multò sit superbius accusasse: If it be thought an insolent part to answer, it is much more to accuse: and he is judged contentious, not which preventeth a further mischief, but first provoketh thereunto. Neither can I conceal, that to this enterprise I was incited and stirred up by the reverend Lord Bishop of London, by whose advise and counsel I addressed myself thereunto: 
De 5. Haeres. 1.  saying with Augustine, Ad compellendum non potest esse molestus exactor, quando ad reddendum devotus est debtor: The exactor is not troublesome in requiring, when the debtor is willing in rendering. I have hitherto showed the motives that induced me to this work: now also I will briefly declare what I have done. I have discovered in this treatise above two hundred untruths and slanders, by this libeler without all conscience forged, & without all modesty uttered: I have answered all the politic objections, by him cunningly against the Protestants faith devised: I have his own engines, wherewith he would have battered ours, upon his own forts returned. The business (I thank God) was not great, which I found in the unfolding of this alogical (I should say, Apologicall) Epistle. But as Caesar said of a certain city, which at the very first view he overcame, Veni, vidi, vici: I came to it, I saw it, I took it: so may I say with Hierome, Sententias eius prodidisse, superasse est: The very laying open of his sayings, is a sufficient confutation. His objections required no long time to answer: to refel his arguments, it was sufficient to see them: and to overthrow his cause, it was enough to open his book. And as Lueullus said of his enemies, that came against him in complete harness: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That it would be more labour to spoil them, then to foil them: so had I as much a do to collect his reasons, as to confute them. The gaining of diverse pieces of this book which were negligently lost, was more trouble to me, than the first framing of that which I had carefully written.  
Now I have also the more willingly thrust myself into this business, to make known to the people of God, the Lords unspeakable goodness towards us, who hath given us a Prince resolved to profess in himself and protect in us the same faith of the Gospel, which was by Q. Elizabeth maintained: that still we may exercise our pens against the common adversary. Of his majesties reign we may truly pronounce, as the Prophet of Salomon's: In his days shall the righteous flourish. Psal. 72.7. All those shall be sure, we verily trust, to live in peace and enjoy his favour, that love the truth and follow righteousness. God hath sent us another Theodosius, of whom Ambrose saith: cum omnes homines vobis militent, tum ipsi vos omnipotenti Deo, & sacrae fidei militatis: As all men do war & fight for you, so you for Almighty God and the sacred Faith. 
Ambros. existit. 30. ad. Theodos.  Photion being asked of the Orators, what benefit he had bestowed upon the city: None but this (saith he) that while I was governor, none of you had cause to make a funeral Oration: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  So I trust, that Religion hath gotten such an honourable patron, that Preachers the Orators of Christians, shall have no cause to mourn for the persecution, trouble and imprisonment of such as profess the Gospel, as in former times of persecution under Popish tyranny, but to rejoice in the peaceable fruition of the Gospel. And how much are we to joy in so Christian a Prince, who doth not only publicly profess himself to be no Papist: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 10.  but hath declared so sound a judgement in some questions controversed among Protestants, that we may all from his princely mouth take out a new lesson, and learn to reform our erroneous conceits? Our kingly Ecclesiastes saith, That all that is necessary to salvation, is contained in the Scriptures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 19: otherwise then some have affirmed, that the light of nature and the light of Scripture jointly, not severally, are complete to salvation: for hence it followeth, that the Scripture severally and alone is not complete to salvation.  
We are taught to use only Scripture for interpretation of Scripture, 
Medit. in 20. c. Reu. p. 3. ar. 7  if we would never serve from the analogy of faith in expounding: as Scripture is interpreted by Scripture, so the Scripture is drawn by Scripture, not by the authority of the Church. Beware to believe with the Papists the Church's authority, better than your own knowledge. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 18.  How say some then, that the word cannot possibly assure us, that we do well to think that it is the word of God?  
No man is able to keep the law or any part thereof, as the Apostle saith: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 7.  That which was impossible to the law, inasmuch as it was weak because of the flesh, etc. how then, is it not impossible (in any sense) to be preserved from all sin in this life? How can a man do more, and God approve more than is commanded (as some have taught) if we come far short of that which is commanded?  
If Faith only justifieth, as Protestants hold, and since we could not be saved by doing, we might at the least be saved by believing: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 8. how then can our works be any means to blot out sin, or to procure pardon?  
If it be the property of faith to apply the promises: (for faith is a sure persuasion and apprehension of the promises of God, applying them to our soul. p. 11. as the Apostle saith: By grace are ye saved through faith. Eph. 2.8.) how can the Sacraments give grace, and be causes of justification, and as necessary in their place as belief itself?  
If whatsoever is not of faith, is sin▪ Rom. 14.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 13. how can natural works be acceptable to God?  

Medita. in 20. Reu. par. 1.  If we cannot think any thing as of ourselves 
* 2. Cor. 3.5. : and if all that do good, are inspired of God thereto: how is man's will apt naturally to take or refuse any particular object whatsoever?  

Medita. in ●0. Reu. par. 2.  If the Pope be Antichrist, and the head of a false & hypocritical Church: how then can the Church of Rome be the family of Christ? I hope Antichrist the head of that false Church, is no member of the Church of Christ, or belonging to his family.  
Thus in these and divers other such questions, wherein we have been distracted, our princely Ecclesiastes, as another Constantine, that decided the controversies between the Christian Bishops, hath taken up the strife: like as Archidamus being chosen an umpire between two, brought them to the temple, charging them not to depart till they were agreed. If there yet be remaining any question or controversy in our Church, let his Majesty judge between us: his Catholic and Christian judgement may reduce us to unity and consent in religion. I say then with S. Paul: 
Philip. 3. 1●.  Let us therefore as many as are perfect be thus minded; and if we be otherwise minded, God shall reveal the same unto us. Augustine saith well to Hierome: Quiescamus ab his contentionib. nostre vitae salutique parcamus; minus certè assequatur illa, quae inflat, dum non offendatur illa, quae aedificat: Let us cease from these contentions, and favour our life and health; let that which puffeth up be amended, while that which edifieth be not offended.  
Now to such as have a long time stood out, and refused to communicate with the Church of England, I would exhort them now at the length to be wiser, and not to suffer themselves any longer to be abused by that Romish generation, of whom that saying of the Prophet is true: Qui ducunt, seducunt vos; They that guide you, beguile you. Isay. 3.12. The variance and enmity that hath been of late between your false teachers, the ignatian Friars and Seminary priests, doth show that they seek not you, but themselves: you may say of them as Tully of Pompey and Caesar, that were fallen out: Nosse se quem fugere, ignorare quem sequi debeat; That he knew whom to shun, but not whom to follow. 
Hieronym. ad Ctesiphont.  I would they did embrace Hieromes counsel: In mentem tibi veniat, tunicam salvatoris non à militibus fuisse conscissam; fratrum inter se cernis iurgia & laetaris: imitari jonam, & dicito, Si propter me ista est tempestas, tollite me, etc. Remember that our saviours coat was not rend of the soldiers; but you see the falling out of brethren, & rejoice at it: imitate jonas & say, If this tempest be because of me, take me and cast me into the sea. I do not wish these seditious sect-masters of Rome to be cast into the sea; but I would have them cast out of the land, and sent over the sea, that our Church be no more troubled with them. England would do full well without them, it hath no need of their Physic: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as Pausanias answered a certain Physician, that said he ailed nothing: Because (saith he) I use not you for my Physician.  
Come then Gentlemen and loving countrymen, let us go up to God's house together; beware hereafter of the pharisees leaven: Let them alone, they be blind leaders of the blind. Mat. 13.14. Why should you pin your faith upon the Pope's sleeve? hath not the Apostle said: Ye are bought with a price, be not the servants of men. 1. Cor. 7.23? See you not how that Caiphas of Rome seeketh his own glory and dignity: and would make kings and Princes his vassals and subjects? Hierome said well: Si pacem habere non potest cum fratre, nisi cum subdito, ostendit se non tam pacem cupere, 
Hieronym. ad Theophil.  quam sub pacis conditione vindictam; If he will no peace with his brother, but as with a subject, he showeth that he desireth not peace, but under the colour of peace, revenge: this may better be pronounced of the proud Pope of Rome, then of the ambitious Patriarch of jerusalem, of whom it was first uttered.  
Thank God, which hath sent a Prince that will reform your error, & not nourish you in your superstition still: & God be blessed that hath raised us up so Christian a king, that is as able by reason to persuade to the truth, as by law to enforce: for his constant resolution for religion we can never sufficiently be thankful. He shall never need with Constantius that favoured the Arrians, to repent, 
Theodor. 33. In Ant. Valentinian.  fidem à se immutatam, that he had changed his predecessors faith: but as Ambrose saith of Valentinian: A fratre nollet se pietate superari; he would not be exceeded of his brother Gratian in piety: so his Majesty is not inferior, for care of religion, to his late renowned sister Q. Elizabeth. God give unto his Christian Majesty long continuance, and strength to proceed in his happy course, and constancy to hold out his godly purpose to the end: 
Psal. 72.6.  that he may still come down like the rain upon the mown grass, & as the showers that water the earth; to be a comfort to his subjects, & a refreshing to the Church: that as we find him a careful Governor, a godly Prince, a loving father, an example of all virtue and goodness better than the rest (as Leonidas king of Sparta said, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I had not been your King, if I had not been better than you:) so we again may show ourselves obedient and dutiful subjects, to pray for him continually, and daily bless him. Psal. 72.15. That we never be unthankful to God, or undutiful to him; nor unmindful of these great blessings of peace, continuance of religion, administration of justice; nor weary of so happy a government, as is expected; as the inconstant Athenians were of Themistocles, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to whom he well said: Are you wearied in receiving of so many benefits from one man? but that it may truly be said of us, and all the faithful subjects of the land: They shall fear thee as long as the Sun and Moon endureth, from generation to generation. Pal. 72.5. That his Majesty now, and his royal posterity over us, may reign in all happiness, godliness and peace, from generation to generation; which God grant.   

THE ANSWER TO THE FIRST SECTION OF the Apological Epistle. Sect. 1. The frailty and proneness of man to sin after the fall of Adam.  
WE see here verified the saying of S. Paul, That false Apostles are deceitful workers, and transform themselves into the Apostles of Christ, 2. Cor. 11.14. and as Satan doth transform himself into an Angel of light; so his ministers can transform themselves, as though they were the ministers of righteousness: so playeth this cunning epistler, 
Heretical cunning to utter some truth, to make way for error.  who devoting himself in this Libel to the service of Satan, in defacing the truth, and disgracing the true Church of Christ which professeth it; yet maketh a colourable entrance and plausible beginning, setting in the forefront of this beadrole of lies, an evident, known and confessed truth of the fall of Adam, and the general corruption and depravation of nature from thence issuing. But as Hierome saith, Venenum sub melle latet: 
Ad Damas.  There lieth poison hid under honey; and as Ambrose, Quia sub nomine suo culturam suadere non potest, 
In Coloss. 2.  sub alterius nomine suam conatur implere voluntatem, Because Satan cannot persuade his religion under his own name, by another colour he worketh his will: So doth this Sophister under this cloak of uttering some truth, seek to shroud and hide an heap of lies and untruths that follow; and seeketh to win credit and insinuate himself by speaking the truth, that he may be believed when he telleth a lie: So well hath he learned Democritus lesson, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that it behoveth a man either to be good, or to dissemble.  
In this first section I find some contradictions between this popish champion, and other writers of that side; I note also some errors.  
Contrad. 1. He affirmeth, that by Adam's fall human nature is left to itself naked and disabled among so many enemies. Herein he speaketh truly, yet otherwise, than some of his fellows: for Bellarmine saith, that man is of free-will now, 
Tom. 3. lib. 4. de great. & libr. arb. c. 7. ar. 6.  si fuit ante lapsum, if he were before his fall. He thinketh that man hath free-will in good things as well since his fall as before. He also affirmeth, that man's free-will, with the help of grace and without it, 
Difference about free-will.  if it be not urged by some tentation, Suis viribus bonum aliquod morale ita perficere, etc. by it own power can make perfect some moral good thing that no sin therein be admitted. 
Lib. 5. de great. cap. 4. in fine.  If man's will can bring forth of itself, without the help of grace, a virtuous and good action without sin, as Bellarmine saith; then is not man's nature left naked and disabled, as our countryman here saith: these speeches agree not.  
Contrad. 2. Touching sin and iniquity (he saith) no spiritual law promulged by Adam, 
Contradiction among the Papists.  No, Lot, job, Moses, could weed it out: p. 3. and Christ jesus, etc. that had been both able and worthy to have washed away, not only the malice and venom of sin, etc. yet it pleased the divine wisdom to leave them as a penitential memorial of our former demerit, etc. p. 4. Here the Apologist affirmeth, that sin by no law is weeded out, no not by the law of Grace under Christ, but that the venom and malice of sin still remaineth. Wherein he thwarteth the Rhemish Doctors, who teach, that good men keep all God's commandments, Luk. 1. sect. 6. and that the commandment of loving God with all our heart may be kept and fulfilled, as far as is requisite in this life, Luk. 10. sect. 5. They seem also to be of opinion, that some in this life may be so just, that they need no repentance: for they understand that place Luk. 15. ver. 7. of just men in deed, not of those, which are so in their own judgement, such as the pharisees were: if some men need no repentance, than it followeth they have no sin: for where sin is, repentance is needful: and if all the commandments are kept of good men, than none are transgressed; and where no transgression of the law is, there is no sin: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sin, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, transgression of the law, 1. joh. 3.4.  
But their evasion here will be this, that though every sin be a transgression of the law, yet è converso, the contrary is not true, that every transgression of the law is sin: and though the Apostle say, every iniquity is sin, 1. joh. 5. vers. 17. yet there the Greek word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as before, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which he meaneth man's actual and proper transgression, Rhemist. annot. 1. joh. 3. v. 4.  
Ans. 1. Your Latin text translateth both these Greek words, iniquity, showing thereby, that in effect they signify the same thing: 
The Latin text refused.  so that every iniquity or transgression of the law is sin. And let it here be noted, that they refuse in this place their own Latin text.  
2. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, injustice, is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, iniquity, or transgression of the law, it may be proved by S. Paul, Rom. 7.12. where he saith, the commandment is just, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whatsoever then is against the law is unjust: if every keeping of the law be a point of justice, every breach of the law is a point of injustice.  
3. Where the Apostle defineth sin to be a transgression of the law, and according to the rule of schools, definitio & definitum, the definition and thing defined are convertible, it followeth that every transgression of the law is sin. And if it should be doubted whether the Apostle do here set down a definition of sin, both Augustine and Ambrose do follow the same definition: the first defineth sin to be, Omne dictum, factum vel concupitum contra legem Dei: Sin is every word, work, or thought against the law of God. Ambrose saith, Quid est peccatum, nisi divinae legis praevaricatio? What is sin, but the prevarication of the divine law? ex citation. Pet. Lombard. lib. 2. distinct. 35. a.  
Contrad. 3. He calleth sin and other infirmities remaining, 
Difference about natural corruption and infirmities.  the penitential memorial of our first demerit, p. 4. The Rhemists affirm, that the motions of the flesh in a just man do not any whit defile the operations of the spirit, but often make them more meritorious for the continual combat, that he hath with them, Rom. chap. 7. sect. 10. If they be the occasion of greater merit, how are they a penitential memorial? they are rather to be rejoiced in, then repent for, as occasioning and furthering meritorious works. Thus well doth this regular Friar, and those seculars of Rheims agree in their doctrine. As he runneth into contradictions, so he lasheth forth at the first into divers errors.  
Err. 1. He seemeth to think that original sin was only derived from Adam in these words: The transgression of the first lawbreaker was so venomous a seed to bring forth wickedness, pag. 3. Whereas it is certain that original sin taketh beginning from the transgression of both our first parents Adam and Eve: for as the Apostle saith, The woman was in the transgression, 1. Tim. 2. vers. 14. therefore the man only transgressed not, and so consequently was not the author only of sin and transgression to his posterity. 
Original sin derived both from Adam and Eue.  Thus Ambrose witnesseth, Adam & Eva primi illi ut generis, ita erroris parents: Adam and Eva the first parents, as of our generation, so of our error, in Luc. 13. And whereas it is said, By one man sin entered into the world, Rom. 5.12. that is so spoken, because man is the principal in the carnal generation, as Origen saith: Non enim ex muliere posteritas, sed ex viro nominatur; non enim est vir ex muliere, sed mulier ex viro: For the posterity is not named of the woman, but of the man: for the man is not of the woman, but the woman of the man, Origen. lib. 5. in epist. ad Roman.  

Pag. 4. lin. 8.  Err. 2. The least drop of his immaculate and unvaluable blood, or the meanest of his so many infinitely meritorious operations, 
All Christ's sufferings needful for man's redemption.  had been both able and worthy to have washed away, etc.  
We grant, that in respect of Gods omnipotent power less might have sufficed, than Christ for us suffered; but in regard of God's justice, God could not otherwise have been fully satisfied, if Christ had not both in his body and soul the whole punishment due unto us sustained: as the Apostle saith, It became him &c. to make perfect the prince of our salvation through affliction, Hebr. 2.10. And again, the same Apostle testifieth, that both Christ himself was perfected, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by those things which he suffered, Hebr. 5.9. and by his one oblation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath perfected those that are sanctified, Hebr. 10.14. So then, unless Christ had died, the work of our redemption had not been perfected: for in his death and not before he said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is finished or consummate, john 19.30. Then as Origen saith, Quod ad potentiam Dei omnia possibilia, quod ad justitiam Dei possibilia solum quae justa sunt, In respect of God's power all things are possible, in regard of his justice those things only are possible, which are just. In Math. Tract. 35. So in respect of Gods absolute power Christ might have suffered less, but his justice considered, it became him to suffer all he did: simply then to affirm, that the least drop had been sufficient, is erroneous, for then all his other passions and operations had been superfluous.  
Err. 3. All sexes and ages, men, women, 
Pag. 4. lin. 22.  children (except some one or few excepted by a special writing of divine exemption) little or much, originally, or actually, have been defiled, P. 4. I pray you, where find you this special writing of exemption, whereby more than one (which is Christ) were ever freed from sin? I am sure no such writing of privilege can be found in the scriptures. Your meaning is, that the Virgin Mary was freed from all sin both original and actual: but the scripture concludeth all men under sin, 1. King. 8.46. 
Christ only exempted from sin.  There is no man that sinneth not. And origen saith, Solus Christus sine macula est, qui peccatum non fecit etc. Only Christ is without spot, which did no sin etc. Hom. 1. in Levitic. 
The Virgin Mary not privileged from sin.  Mary confesseth herself to have need of a Saviour, Luk. 1.47. My spirit rejoiceth in God my Saviour: But Christ saveth us from our sins, Matth. 1.21. then Mary had sin, from the which she was saved. So Ambrose saith, Non mirum si Dominus redempturus mundum divinam operationem suam inchoavit à matre, ut per quam salus ab omnib. parabatur, eadem prima fructum salutis hauriret ex pignore: No marvel if the Lord, being to redeem the world, did begin his heavenly work in his Mother, that by whom salvation was prepared for all, she first should draw salvation from her pledge, Ambr. lib. 2. in 1. cap. Luc.  
Thus the Epistler with contradictions and errors beginneth his plea for the Pope-catholike religion: if he make such a beginning, what is the end like to be? Sca●rus in Seneca was wont to say, 
De clamat. lib. 9  It was as great a virtue, scire desinere, quam scire dicere, to know where to end, as to know how to speak. But I may say to this Orator, that it is as great a virtue scire incipere, quam scire desinere, to know how to begin, as to know how to end: if he trip thus in the beginning of his race, and thus enterfeare at the first setting forth, he is like to stumble and fall before he come to the end. Seneca, with whose sentence he closeth up the first section, saith, Nemo tam timidus est ut malit semper pendere, quam semel cadere: No man is so timorous, that he had rather always hang, then fall down at once: Epist. 22. And it had been much better for him to have as a resty jade fallen down flat at the first and given over, then as a tired hackney to go on as he doth, continually tripping and stumbling. May we not say unto him, as Hierome of Ruffinus: Persuadeas homini ne vescentium dentib. edentulus invideat, & oculos caprarum talpa contemnat, Persuade the man that being toothless, he envy not those that have teeth; and being as blind as a mole, despise not those that are goate-eyed: Hieron. Magno. Such counsel had been good for this Romish Rabbin, not to find fault with other men's sight being blind himself, nor to reprove them of error, being so erroneous himself. Dionysius advice had not been amiss for him: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either say somewhat better than silence, or else keep silence.  
Yet one thing more I have to say to this Apologicall champion, before I leave this section, that I marvel that he being, as I understand, of the Ignatian order, which holdeth scorn to learn any thing at the secular Priests hands, should borrow this whole section (the first twenty lines only excepted) word for word, with very little alteration from the preface to the book, entitled, A Dialogue betwixt a secular Priest and a lay Gentleman, which was made by W.W. a secular mass-priest as it should seem, against the ambitious practices of the judasites: Or if he be ashamed to acknowledge a secular Popish Priest to be his good Master, than it is like they both stole it from some other author, which is most like. And then I may say unto him as Archidamas to Periander, That being a good Physician, made evil favoured verses, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  what moved thee, to desire of a good Physician to be counted an evil Poet? So I say to him, that he was much overseen of a reasonable good translator, to take upon him to be a bad author, thrusting that simply under his name as his own, which he might with more honesty confess to have been borrowed. Hierome could have taught him otherwise: Ego, qui plus conscientiae meae, quam nomini defero, furari tamen titulum eius, qui operis fundamentum iecit & construendi adificij materiam praebuit, rectum non puto: ay, which yield more to my conscience then credit, thought it not right to steal the title from him, that first laid the foundation of the work, and provided the stuff for the building, Perorat. epist. Origen. ad Roman.   

The Answer to the second Section: That not this age of Protestants, but of Papists rather exceedeth all other in errors and practical impieties.  

THis Apologicall discourser, in this section taketh upon him to discover divers errors and practical impieties among the Protestants▪ which he doth so confusedly for the manner, and so weakelie for his proofs and matter, that we may say to him, as Hierome of jovinian, Magis misericordia dignus, quam invidia: He is more worthy of pity then envy, Dialog. 1. advers. Pelagian. And if he be the author which is supposed, antiquum obtinet, he keepeth the old wont of his fellow Ignatius, whose writings some of their own fellows complain to be so confusedly huddled together, 
Secular priests reply to F. Parson's libel. pag. 44. b.  that the pains are greater to marshal them into any good order, then to answer them. The same part he playeth here, heaping up many things disorderly, and carrying all along before him as with a violent stream of words: Like as Theocritus was wont to say of Anaximenes; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: now beginneth the flood of words, and but a drop of wit: first I will examine his accusation of errors, and bring it into some order, using still his own words: 
That is no true Church or Religion, wherein many heresies and infidelities reigning are condemned and disclosed. P. 6. lin. 17.24.  
But among the Protestants many heresies and infidelities have been condemned and disclosed, which reigned among them. Ergo etc.   
First, if the proposition were true, then should not the Church of the Corinthians have been the Church of Christ, among whom there were divers heresies, according as S. Paul said unto them, 
1. Cor. 11.19.  There must be heresies among you, that they which are approved may be known.  
2 By the same reason the pagan Idolaters might have condemned the Christians, because there did spring up among them far more sects, 
The reason why there are sects and heresies among Christians.  divisions, and heresies, then among the Gentiles, whereof Augustine showeth the reason, Non praeferant nobis quasi concordiam suam, hostem quip, quem patimur illi non patiuntur, Let them not tell us of their concord, for they feel not that enemy whom we suffer. Quid illi lucri est quia litigant, aut quid damni, quod non litigant: What should it profit Satan, if they were at strife, or what hindrance were it, if they contend not? eos unum licet sentientes possidet, he possesseth them, though in unity, de utilitat. jejune. tom. 9 In like sort, it were not to be marveled at, though Papists were not divided, for Satan seeing them to agree together in a false religion, hath no need by other means and engines to win them: But where he seeth the true faith and doctrine to be received, there he bestirreth himself, by sects, schisms and divisions to hinder the growth thereof.  
3. I pray you, which is more like to be the true Church that which condemneth heresies, that they do not reign among them, as the Protestants have done, or that which suffereth and endureth them, as the Popish Church tolerateth jews, Pagans, mahometans, Maranes.  
The Popish Church doth not only suffer, 
jews, mahometans, Pagans tolerated among Papists  but practice judaism: for every year their use is to consecrate a Paschall lamb, in Missal. Roman. in fine. Under Adrian the 6. Demetrius an idolatrous Grecian, when the pestilence raged in Rome, was permitted under the Pope's nose, Pestilentiae placando numini taurum immolare, to sacrifice a bull to appease the Goddess pestilence, Paul. iovius lib. 21. in fine. And as for the Marani, being driven out of Spain, they were received in Rome by Pope Alexander 6. much against the mind of King Ferdinandus: Onuphr. in eius vita: And at this day in Spain that abominable sect aboundeth: That Church than is rather to be reproved, which tolerateth such profane enormities, then that which condemneth and restraineth them. As the Church of Ephesus is commended for hating the works of the Nicolaitanes, Revel. 2.8. but the Church of Thyatira is rebuked for suffering the woman jezabel, that named herself a prophetess, Revel. 2. vers. 20.  
4. These are contradictory and repugnant speeches, for heresies at the same time to reign and to be condemned: for in that they are condemned and disclosed, it is evident, that they reign not: for where heresy reigneth, it is approved, not condemned. Thus much of the proposition.  
Secondly, let us see the probations of the assumption. 
1. Untruth.  1. This unhappy age (saith he) hath hatched more errors, 
1. Proof.  (he meaneth among the Protestants) then ever any age or generation did in the school and regiment of Christ, etc. p. 5. lin. 26.27.  

Whether more heresies have risen since the Gospel revived, then in any age before.  Ans. 1. Though he could show more errors to have risen in this age, yet shall he never prove them to have been hatched, fostered, or nourished by the Gospel or the doctrine thereof. 2. Neither can it be justified that more errors and heresies have been invented in this age, then in any before: for within the space of two hundred years after Christ, more than an hundred gross errors were broached. In these latter times the heresies that are, be neither in number so many (setting some diversities in opinion aside, which are no heresies) nor yet of so great weight, and the most of them, are but the old heresies revived.  

2. Proof.  2. He bringeth his second proof from our historians, from the Records and Registers of London, Norwich, from the first protestant Synod, etc. wherein so many heresies are condemned, etc. pag. 6.  
Ans. 1. Our historians make mention, that ann. Edward. 6.4. 1551. that jone Butcher was brent for heresy, that Christ took no flesh of the Virgin Marie: and ann. Elizab. 3. 1561. as he noteth in the margin, one john Moor was whipped for making himself Christ, and one William Geffrey, for saying he was the Disciple of Christ, till they both confessed, that Christ was in heaven. Will you from hence conclude, that the Church of England is no true Church, because it punisheth heretics and fantastical spirits? S. Paul may as well fall under your reproof, for excommunicating Alexander and Hymenaeus, which had made shipwreck of the faith, 1. Timoth. 1.20. and for condemning the heresy of Philetus and Hymenaeus, 2. Timoth. 2.17. But this objection of jone Butcher condemned for heresy among Protestants, might well have been spared by this Ignatian Friar, if he had remembered the like practice or course of one William postel in France, a brother of his own order, with an old superstitious beldame called Mother jane: concerning whom he writ a book called, The victory of women, wherein he maintained, that as Christ died for man, so his mother jane was sent of God to save women, and that the soul of john Baptist was transfused into her. 
jesuit. catech. lib. 1. cap. 10.  This wicked woman for these impieties was burned alive by the sentence of the Parliament of Tolosa. But her devilish instructor escaped, which had been more worthy of that punishment.  
Now, whereas we are referred to our Chronicles anno 1554. which was the 2. of Queen Mary, if his meaning be to impute all errors and heresies, that spring up, to the Church, where they begin, this instance toucheth the popish Church then flourishing, it tendeth not to Protestant's disgrace. If he send us to the story of one Elizabeth Croft there mentioned by Stow, which counterfeited a spirit speaking in a wall, and uttered divers words against the Queen, the Mass and confession, 
Stow anno 2. of Queen Mary.  &c: we can requite this narration, with a like story of another Elizabeth surnamed Barton, a Nun, called the holy maid of Kent, in King Henry the 8. his reign, which feigning herself to be in a trance, as though she had been inspired of the holy Ghost, spoke divers things against the King, and his proceedings, inveighing also against the Gospel, which she called heresy: With this hypocrite divers Priests and Monks were confederate, 
Fox. p. 1055.  and among the rest your great champion Bishop Fisher: whereof some were attainted of treason, and justly executed: the Bishop with other were condemned to prison and forfeited their goods: you cannot show us such a conspiracy of Protestants, with the first Elizabeth, as it is evident there was of Papists with this latter. Now sir, tell us, what have you gained by referring us to this place of the Chronicle?  
2. The Registers of London and Norwich will tell us, that some Anabaptists have been burned for heresy, and one Ket for arianism and other impieties, and that reverend Synod mentioned hath condemned both these and other heresies: what of all this? upon these premises will you infer the Protestants of England, that ●oe thus proceed against heretics, to have no true Church. And that this (Epistler) may see his own folly, by the same reason one may conclude, that because the first Nicene Synod condemned the Arrians, the first Constantinopolitane the Macedonians, the Ephesine the Nestorians, the Council Chalcedonens. the Eutychians, the 2. Constantinopolit. the Trinity- or Patripassians, the 3. Constantin. the Monothelites: because Augustine condemneth 90. heresies, 
Jsidor. lib. 8. Etymologiar. cap. 5.  and Isidore as many, that therefore these were not of the true Church. Shall the Protestants Synod be reproved for condemning the same heresies, which in general Counsels were anathematized? and by the same reason that the Canons of our Synod are censured, may not Gratiana's decrees (their own darling) be controlled, which condemn 90. heresies, cause 24. q. 3. c. 39 these are but loose arguments: he shooteth at the mark, as a blind man at crows, and as that unskilful archer, who shooting wide, Stratonicus the Harper standing by, ran and stood at the mark, and being asked why, answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that I be not hit: as little need we to fear this blind archers darts, for they come not near us. But as Hierome said to Vigilantius: Risimus in te proverbium, vidimus camelum saltitantem: We smile to see the proverb verified upon you, a Camel dancing: So as soon may we see a Camel dance, as this Caviller perform what he taketh in hand.  
3. His third probation is from a particular enumeration of divers heresies and infidelities pretended to be amongst us: 
3. Proof.  as Arrians, Eunomians, Vigilantians, Nestorians, Eutychians, Grecians, etc. pag. 6.  
Ans. 1. Some of these heresies, are malicious slanders of our Church: 
Slander or untruth. 2.  as Arrians, Eunomians, Nestorians, Eutychians, Grecians, Anabaptists, Catharists, Hernicians, julianes, our Church neither knoweth their names, or any called by them, nor yet their heretical opinions: We neither deny the divine nature of Christ with the Arrians & Eunomians, nor divide his person with the Nestorians, or confound his natures with the Eutychians, nor deny his humanity with the Anabaptists, nor the proceeding of the holy Ghost from the Son with the Grecians: neither do we hold any to be pure without sin as the Catharists, nor deny the grace of baptism to children with the Hernicians; neither make two beginnings one of good, another of evil, as the Manichees; nor affirm with the Donatists, the Church of God to be limited unto a certain place, as they to Africa: all these heresies we accurse, and utterly condemn.  
But the Papists are the men rather, which are blemished and spotted with these heretical opinions: 
Papists come nearer Arrians, Nestorians, Eutychians, etc. then Protestants.  with the Arrians they hold Christ not to be God of himself: with the Nestorians they in effect make two Christ's, one offered in the sacrifice of the Mass, another to whom they offer in heaven: with the Eutychians they take away the trueness of Christ's body, making it to be in a thousand places at once: with the Anabaptists they extenuate his humanity, denying that he opened his mother's womb: they affirm that the commandments may be kept, and so in effect are Catharists; for where the law is not transgressed, there is no sin: they make a Sacrament of Confirmation, as a supplement 
* Par. 3. distin. 5. c. 1. Vrbanus denieth that we are pleni Christiani, full Christians without confirmation.  of Baptism, and so deny grace of Baptism to be sufficient, and are herein like the Hernicians: with the Manichees they condemn the marriage of Priests: as the Donatists did tie the Church to Africa, so they to the Papacy of Rome.  
Some of these, as they are imputed to Protestants, we deny to be heresies at all: as that of Vig●lantius, that relics are not to be adored: of jovinian, that neither fasting, nor virginity is meritorious: of Aerius, that prayer is not to be made for the dead: of Wickleffe such opinions we receive, as are agreeable to the Scriptures: if either he, or any of those before named, held any thing unsoundly, not warranted by the word, we bind not ourselves to their opinions.  
Some of the heresies and schisms rehearsed, the Church of England condemneth, though such, we deny not, but have been found amongst us: as Brownists, Barrowists, Kettists, not many pretenders, to be Prophets very few. 
Papists one charge an other with Anabaptisme, Atheism.   
Some of them are objected to the popish sectaries by their own fellow popelings, as Anabaptists, Antichrists, damned crew, Atheists.  

jesuit. catechiss. lib. 3. c. 1.  The Jesuits are charged with Anabaptistry by their fellow Catholics, binding themselves so by the vow of obedience to their superiors, that they are disloyal to their Princes. 
Lanquets Chronic. ann. 1534.  And it is certain that the Anabaptists hold the Pope to be better than Luther, which showeth that Popery cometh nearer to Anabaptistry, than protestancy.  
They also call the Jesuits the chief captains of Antichrist, 
Preface to Jesuits catechism fol. 6. a. in margin. Manifestat. pag. 112. a. pag. 86.2.  out of whose sect it is very probable (say they) that man of sin shall rise.  
In like sort the Priests call the Jesuits plots the infernal consistory. The Jesuits say, some of the Priests stand in the state of perdition, thus by their own testimony it appeareth who is the damned crew.  
Likewise who are the Machevils and Atheists of these days, they shall speak themselves. The Priests say of the Jesuits, that they are the society of the Devil, and school of Machevelisme. And Parsons chargeth all them again to be Atheists, 
Relat. p. 42.  Heretics, Apostates, that inveigh against him.  

Reply to manifestat. p. 91. a. Manifestat. p. 32. b▪ Reply p. 38. b.  The Popish Priests call the Jesuits Donatists, revived Arrians: the Jesuits again charge the Priests with Anabaptisme. Thus than we see by the confession of our adversaries themselves, who are the Atheists, Antichrists, damned crew, the Anabaptists, Arrians, Donatists of these days. May we not now say unto him with the words of the Gospel, with thy mouth will I judge thee, o evil servant? And as Hierome saith, 
Luk. 19.22.  Sententias vestras prodidisse▪ superasse est: 
Ad Ctesiphont.  Your own confession is your conviction. And herein our adversaries as Democritus said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: they bring forth blind accusations, as bitches do blind whelps: so being blinded with malice against the Gospel, they lay those things to our charge, which they themselves are guilty of.  
4 His fourth probation is from the writings of divers chief Protestants in Germany, 
4. Proof.  who do condemn every one another to hell for heresy and infidelity in the greatest question of justification, sacraments, original sin, predestination, of faith, of the law, of the Gospel, of the nature of Christ, 
Untruth 3. see the answer.  his descending to hell, etc. p. 7.  
Ans. First, these dissensions given in instance, are between those which are called Lutherans and us, who wherein they differ and dissent from us, come nearer to the Papists, than Protestants, as in the opinions of the corporal presence in the Eucharist, of the ubiquity or omnipresence of Christ's body, of free will, universal grace, hypothetical election, faith of infants, and such like: but among the Protestants that purely profess the Gospel of Christ, and especially in England, there is no difference or dissent in any of these points, or those before objected, or in any other substantial point of faith. If it shall be objected that among us some question there is concerning the descent into hell, 
The article of Christ's descension into Hell denied of no Protestant.  it is not of the truth and substance of the article, which no Protestant denieth, but of the manner only, wherein there is as great a difference in the popish Church, for Durand a principal Doctor of that side maintaineth contrary to the opinion of the rest, that Christ did not descend into hell, 
M. 3. dist. 22. qu. 3.  secundum substantiam suam, sed per effectus quosdam, not in the substance (of his soul) but only by certain effects, 
Bell. lib. 4. de Christo. c. 15.  whom Bellarmine of purpose confuteth.  
Secondly, neither needeth the adversary to object against Protestants this division between them and the Lutherans, seeing there is as great a rent in the Papal Church: for the whole Church of France dissenteth from the common opinion of the Romanists, in very principal points: they to this day do not acknowledge the Pope to be above general Counsels: and for this cause they do not submit themselves to the decrees of the late Tridentine Synod, 
Dissension in the Church of Rome.  neither take it for a general Council. They refuse also the sixth book of the Decretals, and of late by a public Edict they have expelled the whole order of Jesuits out of the kingdom of France, 
Decree of the Parliament of Paris an. 1594 against the Jesuits.  who are in other places of the Pope's dominion of greatest credit and estimation.  
Thirdly, though the intemperate heat of some Lutheran writers can not be excused against the Ministers of the reformed Churches, as failing both in the cause which they handle, and in the manner of handling (for among ourselves such bitter invectives are not used) yet of all other the railing of popish sectaries one against another most exceedeth, as may plentifully appear in the late writings and books of the Popish Priests and Jesuits set forth against themselves.  
The Priests call their jesuited Archpriest traitorous, a vassal, 
Papists rail one upon an other.  parasite, idol of the Jesuits, a puppy dancing after the Jesuits pipe, Manifestat. p. 25. a. The Jesuits they call knaves, conspiring companions, man.. p. 32. b. They charge them with traitorous, blasphemous words, Mans. p. 35▪ a. with coggery, blasphemy, Manives. 53. b. with erroneous and heretical doctrine, Manif. p. 106. a. damned for heretics, p. 105. a. progeny of vipers, blasphemous wretches, proud pharisees. man.. 108. a. traitorous positions hatched in hell. Reply, p. 67. a.  
Against Friar Robert Parsons in particular the Priests thus bestir them, 
Friar Parsons set out in his colours.  they compare him to Robin Goodfellow, Rep. p. 79. b. they call him the foxed father, Rep. 67. a. a diabolical, unnatural, wicked fellow. man.. p. 107. a. cursed be the hour wherein he was borne, this child of sin, of sacrilege, of iniquity of the devil. ib. b. he hath shaped the declaration of the spirit of Satan, Rep. p. 102. a. And of all the Jesuits in general they thus speak and write, the jesuitical ghosts, and such wicked spirits, as transforming themselves into angels of light, do lead more souls to hell, than the fiends of most ugly shape appearing in their own proper colours. man.. p. 81. b.  
Now on the other side let us see how Friar Parsons requiteth their kindness, he chargeth them with folly, frenzy, Ma●. fol. 11. with erroneous heretical positions. f. 13. perfidious sycophants. f. ●7. with lies, false calumniations, little conscience. f. 41. He further saith, they lie notoriously against their conscience. f. 46. egregious foolery. man.. f. 65. wicked companions, consciencelesse railing people. f. 90. frantic▪ possessed, mad, insolent. f. 94. Apostata in heart, traitorous and judas like natures. f. 98. used of the devil. f. 83. devilish detraction. f. 94. devilish hatred. f. 98. assault of Satan under Priests coats, etc. f. 99 So I trust, that the saying of Christ will shortly be verified upon this Satanical brood, as it beginneth, thanks be to God, to be in part fulfilled in England already, that because Satan maketh insurrection against Satan, his kingdom is at an end, Mark. 3.26.  
Now, I hope, by this it is evident, who they are, that condemn each other to hell, not Protestants but Papists: for thus, as we see, they hue one at another, and one whet an other, as, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one iron sharpeneth an other, as Solomon saith, Prou. 27.17. and though their tongues be also whet against the truth, yet shall they not prevail: the more they hew at it, the more shall it flourish, like as the plant: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which being cut, doth sprout and contendeth with iron. But because they brag in their talk, and swords are in their lips, Psal. 59.7. this reward they shall have (which we see now come to pass) their own tongue shall fall upon them, Psal. 64.8. And as Origen saith, surget gens contra gentem, i. haeresis contra haeresin, 
Tractat. 28. in Matth.  one nation shall rise against another, that is, one heresy against another, as the heresy of the Jesuits against the Priests.  
The fifth probation is from a particular induction of divers sects among the Germans to the number of 37. and affirmed by the computation of Caspar Vlenbergius to be 260. known sects: 
5. Proof.  
Vlenberg. cause 22.  by Oecolampadius 77. divisions are confessed, and Luther is produced a witness, 
Untruth. 4.  affirming as many religions to be among them as men. p. 7.  
Ans. 1. If all this were admitted without contradiction, that so many divisions were among the Protestants, it were no sufficient argument to condemn our religion: for then by the same rule, the Idolatrous Pagans might have disproved the Christians faith, because they were divided into so many sundry sects, Simonians, Menandrians, Basilidians, Nicolaites, Gnostickes, Carpocratians, Corinthians, 
Augustine de haeresibus ad Quod vult Deum.  Nazarites, Ebionites, Valentinians, and divers others, to the number of fourscore and ten, rehearsed by Augustine.  
2. These sects by him noted having their beginning in Germany, disgrace not the protestancy of England, that is not so distracted. And whereas the freedom of that country, and of many chief cities there, forcing no man's conscience, but tolerating divers religions, might seem to give way to this diversity, therein the fault is rather to be imputed to the politic state, then to the Religion professed.  
3. It is untrue that Vlenbergius, Caus. 22. numbereth 260. divisions among Protestants: for in that place he treateth of no such thing. And Caus. 9 where he professedly setteth forth the sects among Protestants, 
Sects among Protestants neither many nor in matters of weight.  he by searching every corner, by devising and inventing new sects, and new names of sects, can find in all but 34. whereof fourteen are divisions among the Anabaptists: among whom by the testimony of Sebastianus Francus, 
Vlenberg. Caus. 9 p. 322.  there alleged by Vlenberge, there were 70. several schisms at the least. But what is that to us? Those 77. differences which Oecolampadius mentioneth, 
Oecolampad. aequa respon ad Luther praefation.  are objected to the Lutherans, and concern not English Protestants, and they were but in the divers explications of Scriptures, and, in quibusdam phantasijs, in certain fantasies, as he saith, not in any substantial points of faith. Neither is the testimony of Vlenbergius much to be weighed against Protestants, being himself a professed Romanist, and domestical, as it were of that family: and the law saith, Domestici non sunt idonei testes: 
Cod lib. 4. tit. 20. l. 2. Valerian.  The Domesticals, or of the same household, are not fit witnesses.  
4. Caspar Vlenberg, and this shameless detractor from his mouth, have used great sleight and cunning in mustering of these sects together: for sixteen of this number do all belong to the Anabaptists: Muncerians, apostolics, Separates, Catharists, Silentiares, Enthusiasts, Ecstasists, Free brethren, Adamites, Hutites, Augustinians, Monasterians, Bocaldians, Hoffmanists, Georgians, Memnists. What unfaithful dealing is this, to impute unto the Protestants those heresies, which are by them condemned, both by the writings of 
* Heidelbergens praefat. ad colloqu. Franckenthalens.  Protestants, and by their judicial proceedings? as Muncerus was beheaded in Thuring, Hoffman imprisoned at Strausburgh, and died in prison: David George dying at Basile, was taken up after he was buried, and by the sentence of the Senate burned anno 1556. all which Vlenberge, was not ignorant of. Beside, among the ten sects of the Lutherans, there are falsely reckoned up by Vlenberg, the Antinomians which were adversaries to the law, 
Mansfeildens'. tit. de Antinom. fol. 89. Mansfeildens'. tit. de Osiandrin. fol. 226.  and the Osiandrines whose error was, that men are no otherwise made just, then by God's essential justice: both which heresies are condemned by the Lutherans. And as for Stancarus, they may take him and his followers on their own side: for he approveth neither Luther, Melancthon, Bullinger or Caluine, liking better of Popish writers: for thus he writeth: 
Lib. contra Tigurinos'.  Plus valet unus Petrus Lombardus quam centum Lutheri, etc. One Peter Lombard is of more value, than an hundred Luther's, two hundred Melancthons', three hundred bullinger's, four hundred Peter Matyrs, five hundred Calvin's, who if they were all pounded together, there would not come forth one ounce of true Theology.  
In the fourth place he produceth the Maiorists, so called of George Maior: who did hold, that good works are necessary to salvation: 
Vlenberg. cause 9 sect. Lutheran. 5.  as though ever any Protestant held otherwise. And where he imputeth to the Flacianes, that good works are not necessary, but rather perniciosa ad salutem, pernicious to salvation, it is an impudent slander: and yet of these two he maketh divers sects. The Lutherans, Adiaphorists, who retain divers ceremonies, and ubiquitists, that hold the omnipresence of Christ, are all one: yet he would cunningly make three sects of them. The Substantiarians, Accidentarians, the first holding original sin to be of the substance of man, the other but an accident, were no sects, but private opinions of some men, as the first is imputed to Flacius Illyricus, of whom he once before named the Flacians.  
Concerning the division among Caluinists, which are ten in all: 
Caspar. Vlenberg. cause 9 sect. sacramenter.  he either maketh some particular opinions into sects, as Caralostadians, Zwinglians, Oecolampadians: or urgeth some differences in external matters, not in religion, as Consistorials, non Consistorials: (for Puritans and Caluino-papists, are terms of his own devising) or in proceeding, as Clancularians, that live secretly among the Lutherans, and yet dissent from them; politics, that love peace; Causarians, that are turbulent: which two last terms are fitter for their politic Papists and secular Priests, and Causarian or turbulent jebusites, then for Protestants.  
5. He reckoneth up men's particular opinions, and maketh so many sects of them: as the Stancarianes, Flacians, Maiorists, 

Tetrastyl. pill. 4 part. 4. Synops. Pap. in fine 2. table. Lib. 7. de justit. qu. 1. art. 3. De concord. lib. 2. cap. 5. Peres. de tradit. par. 3. Durand. in 4. dist. 11. q. 3. Lib. 3. de interpret. scripture. cap. 3. In 2. distin. 40. Alph. lib. 11. cont. haeres. 3. Catarrh. apolog. cont. Dominic. à Soto. Gab. lec. 57 in can. Miss.  
Diversity of opinion in the Roman Church.   Caralostadians, Zwinglians, Oecolampadians: which reckoning, if it may go for payment, in multitude of sects, the Popish Church shall far exceed: there are already more than 300. differences of opinion noted, and found out among Popish writers: As Arius Montanus holdeth, against the common opinion, that the Hebrew Scriptures only of the Old Testament are canonical: Dominicus à Soto, that things commanded of God may be vowed: Nichol. Cusanus, that Popes have erred: Peresius, that it is unlawful to make the image of God: Durand, that the bread in matter is not changed, or transubstantiate: Lindanus, that the canon of the Mass redundat, is in some points superfluous: Capreolus, that contrition doth not merit: Alphonsus, that matrimony is no Sacrament of the New Testament: Catharinus, that a man may be sure by faith of remission of sins: Gabriel, that indulgences do not profit the dead. In these and some hundred such points, divers particular writers of the Popish profession do dissent from the common opinion: we might with greater reason charge them with so many sects, of Montanists, Sotists, Cusanians, Peresians, Durandists, Lindanians, Capreolists, Alphonsians, Catharinists, Gabrielians, and such other, than they have invented new names of strange sects, not heard of among us, upon some men's private opinions and fantasies.  
6. Beside, there are in the Popish Church an hundred known sects of Monks and Friars: Augustinians, Carmelites, Carthusians, Dominicans, Franciscans, Celestines, Cistercians, Hieronymites, & the rest, 
Fox. p. 260. Divisions in the Church of Rome.  the true Catalogue whereof to the number of 101. is set down by Master Fox, that worthy Chronologer. Further, 23. schisms have been already in the Papal Sea, that we say nothing of the divisions in the Popish Church between the Guelphs and Gibelines, Thomists and Scotists, Divines and Canonists, Nominals and Reals: between the grey Friars and Doctors of Paris: the Dominicks and Franciscans about the conception of the Virgin Mary, anno 1509. 
Math. Paris. fol. 167.  And now between the secular Priests, and irregular jesuits.  
Now, let this (Pistle-maker) cast his accounts, and I think he will find, that he hath gained nothing by this accusation of the multiplicity of schisms: he should first have pulled out this beam out of the eye of their Church, before he had taken upon him to espy a mote in ours. But it falleth out to him, as Euripides saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An angry man never consulteth any thing well: So his rage and malice against the Church of Christ, carrieth him to utter things against himself: for this false charge of schism and heresy, is truly returned upon their Church: to the which that saying of Ambrose may fitly be applied: Haeresis veluti quaedam hydra fabularum vulneribus suis crevit, & dum saepe reciditur pullulavit: Heresy (amongst them) as that Serpent Hydra in the fable increaseth by the wounds thereof, and where it is cut, 
Lib. 1. de fid. cap. 4.  it sprouteth forth again. Thus much of the first part of this section, concerning the objection of errors.   

The second part of practical impieties.  
FOr the strengthening of this accusation, three proofs are produced. First, the multiplicity of suits. Secondly, the multitude of statutes. Thirdly, the testimony of Protestant writers that complain of the impiety of these times, pag. 8.9.  

A loose argument.  For the first, he appealeth to the testimony of judges, records of Courts, etc. contentions between tenant and tenant, Lord and Lord, Lord and tenant, etc. to the rich estate of so many Lawyers, pag. 8.  
Ans. 1. Although the multiplying of suits, and aptness to go to law, and that for trifles, be not commendable, yet it is no sufficient argument, to disable and make a nullity of a Church: for even the Corinthians, to whom S. Paul doubteth not to ascribe the name of the Church of God, 
1. Cor. 1.2.  were contentious, and full of quarrels: as the Apostle saith unto them: Now therefore there is utterly a fault among you, because ye go to law one with another, why rather suffer you not wrong, etc. 1. Cor. 6.7.  
2. If suits have increased, since the expulsion of the Pope's jurisdiction out of England, 
Religion not the cause of multiplicity of suits among Protestants.  religion is not the cause thereof, but other probable reasons may be yielded, without any blame to the Church or Religion: first, because since the dissolution of Abbeys, and the dispersing of those lands into many men's hands, which before were united and annexed to those Corporations, it could not otherwise be chosen, but that questions about titles, and privileges should grow: as infinite were the suits, which were commenced before, between Abbots and Bishops, the Priors and their Covents, between one Cell and another: which controversies have had their time, and now begin to slake, as Westminster Hall can testify, and in the next succeeding age, are like to be fewer, and we wish they may so be. As for Lawyer's wealth, it is no disparagement to the Gospel, though it may be a blot to their conscience, if it be not rightfully gotten: neither are there many that have of late days gained so much by the law (though some I confess, by the confluence of Clients, and if I may so say, the monopoly of causes, have gotten enough) for it is thought, that scarce the tenth man, of the whole number, that are called to the Bar, do get their maintenance by it. And it is well known, that some of your friends and well-willers (Friar Robert or Richard, or what else the first letter of your name R. betokeneth) have helped to share and shave in the law among the rest.  
Secondly, whereas many appeals were made to the Sea of Rome, and infinite causes promoted thither, Bishops fetched up their Chapters, Priors their Covents by process to Rome, Archbishops their Suffragans, yea sometime the subjects their King: Is there not great cause since this foreign course, in prosecuting of suits was stopped, that much more business thereby be procured at home? so that the floods of causes which streamed into that sea, being turned an other way, must needs make an inundation and overflowing of suits at home.  
Thirdly, the Gospel hath not caused such multiplicity of suits; but it is an abuse of this long peace which hath increased the wealth of the land: and riches breed quarrels, and make men impatient of wrongs. I make no doubt, but that in our neighbour kingdom of France, suits have been multiplied, and Lawyers thereby far more advantaged, since the appeasing of the civil wars then in many years before, which change can not be laid upon their religion, which is not there changed, but upon the alteration of the times. This then is not an effect of the Gospel, but a defect in those that know not to make use of this peace and abundance procured by the Gospel.  
3 This objection of unkind and unnatural suits and debates doth most fitly rebound upon their own heads, for never was the Clergy fuller of stomach, nor more ready to revenge, and apt to quarrel, then under the yoke of Popery. What contentions then happened? sometime between the King and the Archbishop, as between King William and Lanfranke; King Henry the first, and Anselm; King Stephen and Richard; Henry the second, 
See M. Fox of this matter Monum. Pa. 241.  and Becket; King john, and Ste. Lancton; King Henry the third, and Boniface: sometime between Archbishops and their Suffragans, Bishops and Monks, Deane and Chapter, secular Priests and Monks, between Friars of one sort, and Friars of another. 
The broils and turbulent stirs in the Roman Church.  Such were the stirs and broils between the Archbishop of Canterbury, and Richard of York, between Lanfranke, and Archbishop Thomas: between Theobald A. B. of Canterbury, and Silvester Abbot of S. Austin's: between William of Canturbury, and jeremias Prior: between Boniface Archbishop of Canterbury, and the Canons of S. Paul: between the said Boniface, and the Monks of S. Bartholomew, that sat there in harness in his visitation: between the Abbots of Westminster, and the Monks of the same house: between William of Winchester, and Boniface of Canterbury: between the said Boniface and the Canons of Lincoln: between the Monks of Canterbury, & Canons of Lichfield: a number of such hot contentions, and frivolous quarrels might be produced, which have reigned in Popery: what Bishops sea, what Abbey, Nunnery, Chapel, what Church cathedral, conventual, or collegiate, was free from these broils? And as these contentions were many, 
Fox ibid.  so they grew upon small occasions: as between Boniface of Canterbury, and the Canons of Lincoln, for giving of a prebend: between Edmond of Canterbury, and the Monks of Rochester for the election of the Bishop: between Gilbert of Rochester and Robert the Pope's Legate for sitting at his right hand: between the Abbot of Bardney and the said Robert for the visitation of the Abbey: between William of Elie and the Canons of York, for not receiving him with Procession. Thus the Popish Clergy, upon the wagging of every straw, were ready one to offend an other.  
And concerning unnatural suits among kinsfolks, brethren, parents and children, and for unsufferable abuses, he might for shame here have held his peace, seeing all these have so abounded and overflowed in Popery: when the husband became a betrayer and persecutor of his wife, 

Unnatural strife in Popery.  
Fox p. 1276. P. 2050.   as john Greebill of Agnes his wife: a poor woman that was burned at Exeter was persecuted of her husband: the father betrayed his children, 
P. 1986. col. 1.  as Woodman his son Richard: the children accused their parents, as Christopher and john Greebill, their mother Agnes Greebill: children were constrained to set fire to their parents, 
P. 1277. col. 1.  as joan Clerk to her natural father William Tilsworth: 
P. 774. col. 1. P. 838. col. 1.  and the children of john Scrivener did the like: the brother conspired his brother's death, as Alphonsus Diazius a Spaniard, 
Sleidan. lib. 17.  most traitorously sent up his man with a Carpenter's axe, wherewith he killed his brother joannes Diazius at Nuburge in Germany, himself staying and waiting below till the bloody act was performed.  
Who seeth not now how shameless and impudent these men are, to object these things to the Protestants untruly, which are verified and justified upon themselves. Such unnatural and wicked practices as these are, shall they never be able to produce against us. This accusation therefore as a stone that is rolled, 
Prou. 26. v. 27.  shall return upon themselves: and as Hierome saith, sicut sagitta si in lapidem mittatur nonnunquam in mittentem revertitur: 
Hieron. ad Rustic.  as an arrow, shot against a stone, recoileth upon the shooter: and like as the smoke as Plutarch saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though it rise much at the beginning, yet when the fire burneth clear, vanisheth: so the truth shining forth, shall chase away this smoky calumniation.  
Secondly, he proveth the intolerable vices of this age, by the public acts & statutes of Parliament, since the revolt of King Henry 8. wherein more unsufferable abuses, etc. both for number and strangeness have been recorded and condemned, then were in all the Parliaments of her majesties christian predecessors. p. 8.  
Ans. 1. If this were a good argument against the Protestants Church, 
A loose argument.  because they have by public laws condemned more vices: then the age, wherein Moses lived should be convinced to be worse than any before, because he brought in a number of laws, not known or heard of in the ages preceding: then shall the reign of the Christian Emperors from Constantine, give place to the regiment of the heathenish idolatrous Emperors: who brought in more laws (twenty to one) then were under pagan Governors decreed. 
Cod. justin. lib. 1. tit. 5.6.7.8.9. & deinceps. Lib. 2. per omnes titulos, and so in the rest.  Examine the Code who please, he shall find more laws promulgated in the space of one hundred years under the christian Emperors Constantinus, Constantius, jovinian, Theodosius, Valentinian, Arcadius, Honorius, and others, then in three hundred years before, under all the pagan Emperors.  

The reason of many laws in the time of protestancy.  2 The reason is evident, why the times of reformation have brought forth more laws, because divers enormities which were tolerated before, by the light of truth being discovered, began also by wholesome laws to be restrained. Hereunto do bear witness, the laws and statutes enacted against the incontinency of Priests: 
Henry 8. an. 32 ca 10. Ann. 21. cap. 6. Ann. 21. cap. 5. Ann. 28. ca 13. Ibid. Ann. 33. cap. 9 Ann. 37. cap. 9 Ann. 32. cap. 9  against the unreasonable exaction of Mortuaries: concerning the probate of testaments: against the nonresidence of Ministers: to restrain pluralities and heaping together many spiritual promotions: against unlawful games and plays: against usury: against perjury. These and twenty more abuses, either in popery neglected, or else but slenderly corrected, by the care of good magistrates thereunto by the word of God incited and stirred, have been by wise and godly laws prohibited and provided against. So that this tendeth rather to the commendation of Christian Princes professing the Gospel, to stay the course of ungodliness by their christian care and prudence, then to suffer them to increase, as their predecessors did by careless connivence.  
3 This objection also may be retorted upon themselves: for the constitutions and canons can not easily be numbered, which have been made in the Roman Church, against the monstrous abuses in those times both in the Clergy and lay sort. As to give an instance of some: That Prelates should not sell their offices for money, Synod. colonians. sub Adulph. med. 3. cap. 3. That they should be content with one Archdeaconry, 
Corruption of manners in the Church of Rome.  Lateran. part. 24. c. 5. That Clergymen should not sell Ale by measure, or keep an Inn or house of lodging, Synod▪ Hildeshem. c. 14. That they should not beat or wound one an other, Synod. Maguntin. c. 100 That they haunt not Taverns, or play at dice, Senonens. decret. 25. That they should not wear gilded spurs, or golden buttons, Lateran. sub Innocent. 3.16. That stage plays be not brought into the Church, colonians. par. 3. c. 26. Against Clergymen, that forswear themselves, Lateranens. 17.4. Against such as blaspheme and curse God, Reformat. Ratisp. c. 29. That Clerks sing not filthy songs, Senonens. decret. mor. 25. That they play not the jesters at rich men's tables, Colon. part. 2. cap. 32. That they use not drink add aequales haustus, by stinted draughts, colonians. par. 5. c. 6. Against those that exercising jurisdiction, take pensions of Clergymen, keeping concubines, Lateran. sub Leon. 10. sess. 11. An hundred such decrees may be found in the late Synods of the Papal Church, which do bewray the unclean and corrupt lives of the Roman Clergy: so that we may say of them, as the Apostle of some, it is a shame to speak of the things which are done of them in secret. And as Hierome saith, 
Ephes. 5.12.  magis vitam tuam ordinare disce quam alienam carpere, 
Hieron. ad Celant.  learn rather to order your own life, then to carp at an others. So our adversaries should learn first to amend their own errors, before they complain of Protestants disorders. This multitude indeed of Popish provisions is an argument of their manifold corruptions: as Arcesilaus said, as where many Physicians are, many diseases reign, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so, where many laws are, much injustice also is found.  
3 The third proof is from the testimony of some Protestant writers, of Luther, Caluine, Musculus, jacobus Andreas, john Riuiu●, which complain of Epicures, knaves, dissolute persons, men of a beastly life, of outrageous wickedness, that it appeareth that Atheism and Epicurism hath invaded the life of man, Devils rather incarnate, then reform, and all these in the cities and places, where the Gospel is professed, Apolog. p. 9.10.  
Answ. 1. Is not this now a goodly argument, there are Epicures, Atheists, Devils incarnate, in the places where the Gospel is received, therefore no Church among them, 
A loose argument.  nor true Religion? Was there not among the Apostles judas a Devil incarnate? and among the Corinthians some Epicures, that said, Let us eat and drink, 
1. Cor. 15.32. Verse 34.  for to morrow we shall die? Some Atheists, that had not the knowledge of God, and doubted of the resurrection: 
2. Cor. 12.21.  There were also unclean persons and fornicators: will you therefore infer that all the Corinthians were cut off from the Church of God? Even Cyprian complained in his time in a lamentable oration, of the corrupt manners of Christians being then under persecution, There is no devout religion in Priests, no sound faith in Ministers, no charity showed in good works, no form of godliness in their conditions, men are become effeminate, and women's beauty is counterfeit. If Christians were such exercised with persecution, it is no marvel that some among Protestants envying peace, become carnal and secure. And though we justly complain of the profaneness of these times, and of the overflowing of iniquity, even where religion is most purely professed; yet are we neither Catharists, nor Donatists, to think, that the Church of God is perfect in this life, and consisteth of all Saints, without the medley of hypocrites, worldly and carnal persons. We mourn for such with the Apostle, Many walk, of whom I have told you often, 
Philipp. 2.18.  and now tell you weeping, that they are enemies of the cross of Christ. And we say with Augustine, 
Contr. Gaudent. lib. 3.  Si mali sunt in ecclesia, profecto eos aut ignorant boni, aut suis judicijs manifestatos ecclesiasticis legib. damnant; aut si eos noverint, nec damnare possunt, pro ecclesiae pace tolerant, If there be evil men in the Church, either the good know them not, or being convinced by ecclesiastical laws, condemn them; or if they know them, and can not by punishment bind them, they do for the peace of the Church bear them.  

Complaint of evil and corrupt manners among Papists.  2 Whereas there are five Protestants brought in, complaining of corruptions among them, five times five popish writers might be alleged, that with open mouth have cried out against the filthy abuses of the Sea of Rome: some of them let us hear speak in their own words.  
Adrianus 6. confesseth, In sancta sede aliquot annis multa abominanda fuisse, 
In instruction▪ ad Cherega●.  omneque malum à culmine pontificis manare: That many abominable evils have been some divers years in the holy Sea, and that all mischief hath flowed from the pontifical throne. Gulielmus Holcot calleth them, Sacerdotes Priapi, Dagonis, angelos abyssi: 
Lect. 182. in lib. Sapient.  The Priests of Priapus, of Dagon, the Angels of the bottomless pit. Petrus de Aliaco: Ad hunc statum venisse ecclesiam, ut non sit digna regi, nisi per reprobos: 
De reformat▪ eccles.  That the Church is come to that pass, that it is not worthy to be governed, but by the reprobate. Budaeus: Pontifices Roman. crapula, 
Budaeus de ass.  luxu, spurcissim. libidinibus, etc. pessimum quemque superare: That the Bishops of Rome, in gluttony, riot, filthy lusts, do exceed the worst men that are. 
Lib. 6. de imper. gest. cap. 6.  Luitprand. Aulam pontificis factam esse prostibulum meretricum: That the Pope's Court is made a stews of harlots. Agrippa thus writeth of Sixtus 4. Lupanaria utrique veneri erexit, Cardinalique cuidam masculae veneris usum certis mensib. indulsit: 
De vanitat. scient. c. de l●▪ nocin.  He erected brothel houses for both kinds (of men and women) and granted to a certain Cardinal the use of masculine venery for certain months.  
Huldericus Augustan. Plures non tantum adulteria, 
In epist. ad Nicolaum.  stupra & fornicationes, verum etiam incaestus, & peccata contra naturam commisisse: That many have committed not only adulteries, whoredom, fornications, but also incest and sins against nature. Ambros. Ausbertus: Archidiaconi à presbyteris adulteris pretium accipiunt: 
In Apoc. c. 18.  Archdeacon's do take a fee of adulterous Priests. Lateranens. sub Leon. 10. sess. 11. In some places they which have ecclesiastical jurisdiction, Pecuniarios quaestus à concubinarijs percipere non erubescunt, Are not ashamed to make a money gain of Priests keeping concubines. Ann. 1565. After a view taken, there were found 28. thousand Courtesans or strumpets in Rome: 
Juel. defence. Apol. p. 436. Constit. Othon. de concubine. Cleric●r. removend.  and the Pope taketh a yearly rent of them▪ Marescallus Papae de facto exigit tributum à meretricibus: The Pope's Marshal doth exact tribute of the strumpets. And what great holiness is exercised in Rome, these verses do testify: 

Pasquil.  Roma vale, satis est vidisse, revertar,  
Cum leno, aut meretrix, scurra Cinaedus ero.  
Now farewell Rome, it is enough thee for to see;  
I will return, when bawd or whore, or buggerer I mean to be.  And such as is the sanctity of that Sea, of the same disposition are the rest: 
Christ. Franch. collat. jesuit. in fine. Hieron. ad Furiam.  for in Italy, this name Christian is a word of derision, taken for a fool, or idiot. Such like profaneness Hierome noteth of some in his time: Vbicunque viderint Christianum statim illud de triui●, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Graecus impostor: As soon as they see a Christian, behold, say they, a Greek deceiver.  
Now what familiarity that Sea hath with Satan, and how near they are to devils incarnate, themselves shall bear witness: for thus the secular priests do write of Parsons: Now all Catholics must depend upon the Archpriest, 
Quodlib. p. 151  and the Archpriest upon Fa. Garnet, and Garnet upon Parsons, and Parsons upon the Devil: So Parsons as summus pontifex, 
Pag 156.  or judge paramount in earth under the devil of hell. The whole order of jesuits they call, the barbarous and savage generation of Belials brood: a most seditious, infamous, pragmatical, 
Pag. 83. Pag. 150.  treacherous, diabolical faction. Neither is Friar Parsons behind with his part, charging the Priests with hellish hatred, 
Manifest. f. 89. a, b.  serpentine tongues, devils envy, devilish device. What better testimony, then from their own lips, what more pregnant witness, then from themselves? And now to make up the friars mouth, I will conclude with a story out of Christianus Massaeus, who thus reporteth, 
Lib. 20. histor.  that anno 1491. the devils began to inhabit and possess the Monastery, Dominarum Quercetensium, of the Quercetensian Nuns, whom four years and four months they miserably vexed. And thus we see in part, that prophecy in the Revelation to be fulfilled: 
Revel. 18.2.  that Babylon is become the habitation of Devils, and the hold of foul spirits. How say you now (Friar R.) where are the Epicures, Atheists, adulterous and unclean persons and devils incarnate to be found in greater abundance, then in the bosom and lap of your Babylonish Church the mother of fornications? It is a simple part in an adversary to object that to another, which reboundeth upon the accuser; as Aeschylus saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He might better have bit his lip, than uttered these words, or forged this accusation. But, I will prove (saith he) those which give this evidence of the rest to be worst of all themselves, pag. 27. lin. 2. As though it were an hard matter to show this Libeler (which is supposed to be of the Ignatian order) by the sentence of their secular Priests, in Machiavillan practices to be well exercised, unless he be unlike all the rest of that faction. But as Augustine saith to julian: Ista communia, quae dici ex utraque part possunt, quamuis veraciter ex utraque part dici non possunt, de medio, si placet auferamus: Those common matters, 
Lib. 1. cont. julian.  which may be objected of either side, though not truly of each part, let us take, if you will, out of the way. And concerning the licentious life, and evil manners of divers in the reformed Churches, which give the enemy cause to blaspheme their holy profession, though I doubt not, but they are more wicked, that herein upbraid the Protestants, I pray God give grace to all degrees and sorts of men amongst us, that as the Apostle saith, 
1. Thessaly. c. 4.12. 1. Pet. 3.1.  they may behave themselves honestly toward those which are without: that they which obey not the word, without the word may be won by our conversation. And as Hierome well saith: Nos modò id agamus, ut male de nobis loqui nemo sine mendacio possit: Let us do this, 
Hieron ad Celant.  that no man may speak evil of us, unless he lie.    

THE ANSWER TO THE THIRD Section: How neither errors nor abuses among Protestants, proceed by disunion from the Pope Catholic Church.  
Socrates' being demanded why he wrote nothing, answered: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Because I see the paper is worth more, than the things I should write. The same I may more truly say of this section, that it is not so much worth, as the paper, which it hath blotted, with many bold, 
Relat. pag. 1. pref. of Blackwell.  vain and untrue assertions: and if I might be so bold, as use their own words, as many lies, as lines.  

Untruth. 5.  1. He calleth himself a Catholic subject of England, pag. 11. lin. 16. his meaning is, that he is half a subject, as he is English to the Prince, 
Traitorous positions of Jesuits.  as he is Catholic to the Pope: for if he be a jesuit that thus writeth, how can they be faithful subjects, which call these positions, wicked, pernicious, 
Manifestat. fol. 13. a.b.  erroneous, heretical, traitorous: that the Pope hath no authority to restrain, punish, or force by way of arms, either by himself or others, any temporal prince for heresy, Apostasy, etc. that if the Pope attempt any such matter, he may be resisted by Catholic subjects: that if they should know of any designment or treatise of the Pope by way of force in England, they would reveal the same. Thus these popish judasites count those heretics and traitors, that are not traitors to their Prince.  


Traitorous conclusions agreed upon at Salamanca. 1602.  
Reply to the manifest. fol. 66 a.b.   From this ground have proceeded these diabolical, not theological conclusions resolved upon at Salamanca 7. of March 1602. concerning the invading of Ireland: 1. That the Catholics in Ireland may favour the Earl of Tyrone in his wars, and that with great merit and hope of everlasting reward. 2. All Catholics sin mortally that take part with the English against Tyrone. 3. They are in the same case, that help the English with any victuals. 4. The Catholics of Ireland, that fight against the Queen, are by no construction Rebels: To these Articles subscribed the Popish Divines and preachers, john de Sequenza, Emmanuel de Royas, jasper de Mena, Peter Osorio. Lo these are the jesuited Catholic subjects of England.  
If he be a secular Priest, that thus professeth himself a Catholic subject: he shall give us leave also to doubt of his obedience and loyalty: for what profession soever they make of their faithful service and subjection to the Prince's Majesty, I fear me their hearts are not sound. For whereas, the Priests are charged by Parsons to say, that the Pope hath no authority by way of force or arms immediately or by others, to restrain, punish or repress any temporal prince for heresy, 
Reply f. 36. b.  etc. they utterly renounce this position, and call it a spiteful collection. They say further, that the Pope's indirect authority, in temporalibus, 
Reply fol. 40.  in temporal things, is not called in question: neither is the power of deposing of princes examined. And whereas Parsons laboureth to prove, that although the Pope directly have no temporal dominion or jurisdiction over Christian temporal princes, etc. yet indirectly for conservation and defence of religion, etc. he may also use the sword or help of temporal forces, 
Manifest. fol. 16. a.  either immediately from himself, or by other princes, at his direction, etc. The Priests to this answer, that they labour about a matter not in controversy. So than it is their opinion, 
Reply. f. 40.  that although the Pope not as a Bishop or Ecclesiastical person, yet as a temporal Prince, may depose Kings, and invade kingdoms. Then it is to be vehemently feared, lest that this should be their evasion, that if the Pope should make an invasion, they would obey him, though not as a spiritual Prelate, yet as a temporal Prince: I may therefore here say with Hierome: Non bonae suspicionis est, 
Ad Damas.  cum in eodem sensu verba dissentiunt: It is no good suspicion, when as in the same sense the words differ. For this cunning circumlocution of words bewrayeth a divers sense.  
May we not now think, that these Catholic subjects are like unto the Popish Bishops in King Henry the 8. his time, that professed themselves good subjects to the king, and yet were obliged by oath to the Pope, swearing in this manner: Their counsel to me credited by them, their messengers or letters, 
The oath of Popish Bishops to the Pope.  I shall not willingly discover to any person: the Popedom of Rome, the regalities of S. Peter, I shall help and retain and defend against all men: the rights, honours, privileges, authorities of the Church of Rome, of the Pope and his successors, I shall cause to be conserved, etc. I shall not be in council, treaty, or any act, in the which any thing shall be imagined against him, or the Church of Rome, 
Fox. Monum. pag. 2053.  their rites, states, honours, etc. if I know any such to be moved, I shall resist it to my power, etc. Let any man now judge, whether any taking this oath to the Pope, could be good subjects to their Prince, no more can they, that stand for the regalities, privileges and jurisdiction of the Church of Rome, as both Priests and Jesuits do, for aught I can see.  
2. He calleth this the decaying and withering age of the Protestants, 
Untruth. 6.  pag. 11. lin. 18.  
It is strange to see how bold and confident these vain people are, that notwithstanding God hath hitherto subverted all their traitorous devices, and made frustrate their vain hope: yet they do flatter themselves in their purposes, and do expect an increase of their kingdom▪ and a decay and extirpation of the Gospel.  


The vain hope of Papists.  
Manifest. fol. 18. a. Manifest. fol. 57 a.   The Priest he dreameth, that Priests may be raised up out of our own Universities, and from among the Ministers themselves. But Parsons himself saith, that this is a reason to be laughed at.  
But the jesuit is yet more bold: God will at his time appointed most certainly restore the realm of England to the Catholic (he meaneth Popish) faith. And again: We shall not find that difficulty and resistance by the grace of God in England, which good men do find in other countries, for bringing in of any reformation, 
Pag. 58. a.  that is attempted. Yea he taketh upon him to prescribe what his Catholic Prince shall do (when he hath him) and how he shall demean himself toward his Nobility. 
Manifest. p. 62. a.   
Indeed we will go thus far, with Friar Robert, that God at the time appointed, may restore etc. But we verily trust, that no such time is appointed, or shall ever come: and by the grace of God, as they have found (I think) more difficulty hitherto to plant Popish religion in England, then in any other country, so shall they find still. And concerning his Catholic Prince (whom Parsons still meaneth to be the Catholic King of Spain, or some to be brought in by him) I will answer him with their own Priests words, 
Reply fol. 74. a. lin. 3.  God forbid that time should ever come: neither do I trust in God it ever shall.  
And that it may yet further appear, what a vain hope is hatched in their breasts, first during her majesties days, they had small reason to look for reiving of superstition: whose constant resolution, and settled judgement against all mixture or toleration of contrary religion, we all were persuaded of while she lived they needed not to doubt, her Majesty herself had professed in the late Proclamation not long before her peaceable departure, to the comfort of all her subjects.  
And the jesuit himself further confesseth, that there is no hope that the King of Scotland (now our Sovereign Lord King of England, Scotland, France, 
Manifest. fol. 49. a.  and Ireland) will be a Catholic, which the whole Church of England believed before, and now to their great comfort seeth, and with thanks to jesus Christ acknowledgeth. The Priests also thus write, That there is no competitor unto the Crown of England that is a Catholic, in whom any probability in the world of enjoying the Crown can be imagined, as all men know. 
Repl. f. 76. a.   
Thus the mass-priests were bold to write not long since, but simply and suspiciously, as though England would afford any competitor to stand up against the lawful title of his Majesty, who only by his royal descent had interest to succeed in the Crown, which God be thanked we see to all our comforts, without any contradiction, or opposition to be peaceably derived unto his Majesty, which long may he possess with honour to God's glory.  
We trust then that God, which in his mercy hath sanctified this land to profess his Gospel, will consecrate it as his Temple, to be the pillar of truth, and candlestick to hold out the light of his word to the world's end: and that he will put into the heart of our gracious Sovereign, and honourable Counsellors so to provide, that true Religion may be transmitted unto posterity, and so bless the King's royal posterity, and especially his majesties dearest son and heir apparent Prince Henry, that Religion may be so planted in his princely youth, that it may grow up and increase with him. It joyeth me here to remember that courageous farewell, which that renowned King Henry the 8. gave to the Pope: England hath taken her leave of popish crafts for ever, never to be deluded with them hereafter. Roman Bishops have nothing to do with English people, 
Fox. p. 1083.  the one doth not traffic with the other, at the least though they will have to do with us, we will none of their merchandise, none of their stuff, we will receive them of our council no more. This prophesy rather than Proclamation of that magnanimous King, we gladly accept, and with all joyful acclamation, say Amen unto it.  
Add unto this the prophetical exclamation of Roger Clerk Martyr at his condemnation an. 1546. at Ipswich, fight for your God, 
Fox. Martyrlo. p. 1232. col. 1. edit. 1583. Revel. 18.2.  for he hath not long to continue. But most of all are we secured by the prophesy of the Revelation, that Babylon is fallen, which we see in part already fulfilled; for the tenth part of the city is fallen already: that is, 
Revel. 11.13.  the tenth part of that politic body of Antichrist, which consisted of Monks, 
The kingdom of Antichrist decaying.  Friars, Nuns, with their Abbeys, Priories, Cells, chantries, is overthrown, as by a mighty earthquake in the kingdoms of England, Scotland, Ireland. And we further are most sure, that after Babylon beginneth to fall, 
Revel. 18.21.  it shall not rise again, nor be found no more. And howsoever God may in justice deal with some nation in particular for their unthankful receiving of the Gospel, to suffer them to be misled again, yet we make no doubt but the general body of Antichrist is decaying, and hath received a wound irrecoverable. Wherefore be it known unto you ye Papists, that your kingdom is withering and decaying, and ye are they that wax worse and worse, deceiving, and being deceived, 1. Tim. 3.12. but the Gospel of Christ shall flourish, and they that love him, shall be as the sun that riseth in his strength: 
jud. 5.31.  Only let us that profess the Gospel be of good courage, let us keep the profession of our hope without wavering: 
Hebr. 10.24. Hebr. 12.12.  let us lift up our hands that hung down, and our weak knees. Let us not be like, as Hierome saith, to those that slack their rowing, 
Lib. 3. advers. Pelagian.  Quomodo qui adverso flumine lembum trahit, si remiserit manus, retro labitur, & fluentib. aquis, quo non vult ducitur: Like as he which haileth a boat against the stream, if he let go his hands, falleth back, and is carried whither he would not; so he that is remiss in religion, is in danger to fall back to superstition: but the worst I hope is past, the beginning of reformation is harder than the perfection, as Lampis said of the getting of riches, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that he got great wealth easily, and small hardly: So we hope in God, that true religion may more easily be continued, than it was at the first founded.  
3 This jesuited, or rather judasited Friar (for of that rebellious and exorbitant order he is supposed to be) proceedeth on in his frierly vain of lying: 
Untruth. 7.  he bringeth in john Rivius to say, that they (meaning all Protestants) be Atheists, Epicures, deniers of the soul's immortality, p. 11. l. 21. Whereas neither he speaketh of all Protestants, but only of certain dissolute livers among them; neither yet affirmeth them to be deniers, etc. but that they do run headlong into sin, as though they did think etc. that the foul perisheth with the body. There is great difference between him that openly denieth the immortality of the soul, and him, that by his licentious life may be thought not to believe the soul to be immortal. Indeed we read that in the Council of Constance it was objected to one of your Popes, whom ye hold can not err, namely, john 23. Quinimo dixit & pertinaciter credidit, animam hominis cum corpore humano mori etc. Moreover he said, and obstinately believed, that the soul of man dieth together with the body, and is extinguished▪ as the soul of brute beasts. But from among the Protestants you shall not be able to show one that ever so affirmed, or believed.  
4 Where he saith, 
Untruth. 8.  their own general and approved doctrine especially in England, that true faith and good works are inseparable, concoct. Lond●n. 1562. art. 12. condemneth such men for infidels and misbelievers, p. 12. l. 7. First, 
Evil livers among Christians are not straightway infidels.  it is untrue that those words are found in that article▪ though we admit and receive the doctrine: that article faith indeed, that good works spring out necessarily of a true and lively faith, but it condemneth them not strait for infidels, that have not this working and lively faith: for there is great difference between him that hath the right knowledge of God, though not effectual or working, and him that hath no knowledge, or the same erroneous. And if it be admitted, that some infidels, or misbelievers might be found among Protestants, and where the Gospel is professed, is that any derogation (master Friar) to the Church of God, or profession of the Gospel, which condemneth such? Did the Church of Corinth cease to be a Church, 
1. Cor. 15.13.  because some among them had not the knowledge of God, and denied the resurrection? Or is the popish Church free from infidels and misbelievers? I would Atheism and profaneness had not invaded the Pope's chair. I think that Pope was little better than an infidel and misbeleever, that said to one of his Cardinals, 
Leo. 10. to Cardinal Bembus. Ex Balaeo. Slander 9  quantum nobis profuit fabula ista d● Christo, how much hath this fable of Christ advantaged us?  
5 Of the like credit and truth are these words that follow, that the Protestants have been the only cause of so many Infidelities, Atheisms, Epicurismes, judaismes, p. 12. l. 20. that every man among us is left to his own private deduction, 
Slander 10.  and deceitful judgement, ibid. lin. 27. If this fellow were not passed all fear of God, and shame of man, he would have trembled thus to have blasphemed the servants of God. Paganish infidelity, Atheism, and Epicurism we detest. judaical ceremonies and superstitions we have renounced with popish trash. No man is permitted of his own head to coin a new faith. The word of God is a rule and direction to Protestants how to believe, and how to live. These are but popish slanders, and friar-like inventions. Where truth faileth you, your uncharitable tongue helpeth out, which was proud Diotrephes practise against the Apostle, prattling against us (saith S. john) with malicious words. 
john. 3.10. Ad Celant.  But as Hierome saith Scillaeos' canes obdurata aure transibo, I will stop mine ear (against those backbiters) as the Scillaean dogs and Sea-monsters; he may for shame hold his peace: for as Sophocles saith of the thief:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He that is manifestly taken stealing, had need hold his peace: So he that is deprehended in a lie, for shame may be silent.  
6. This Catholic Friar goeth about, as well as he can, to prove the religion of Protestants, to be the cause of Epicurism, Atheism, etc. his confused prattle, and disordered huddling up of much homely stuff, I will reduce into some order if I can: his simple reason, if it be any at all, standeth thus: That religion, wherein a man seeth so many divisions and no agreement, which is uncertain and inevident, is a palpable provocation and allurement to Atheism, Epicurism, infidelity, Apolog. p. 14. lin. 3.4.16.  
But such is the religion of Protestants: Ergo, etc.  
The proposition or first part of this reason being admitted, the assumption, that the religion of the Protestants is uncertain, full of divisions, having no agreement: he laboureth diversly to persuade.  

The first Probation.  
HE reasoneth thus from the less to the greater, à minore ad mains, as we say in Schools: If in arts Alchemy be refused because of the uncertainty: if for matters of story, the diversity of opinions about the original of the Britain's, hath caused many to think there never was any Brute at all: if because some writers, as Hierome, Orosius, Fasciculus temporum differ about the coming of Peter to Rome, some Protestants are not afraid to affirm he was never at Rome: if for the same reason, the Protestants deny the books of Macchabees, judith, Tobias to be Canonical scripture, p. 13. much more may that religion be doubted of, which is so full of uncertainties, etc.  

The Solution.  
HE had need be a good Alchemist, that out of this leaden argument should draw any sound or solid reason.  
First, where the foundation is false, the building must needs be deceitful: this dirty dauber worketh with untempered mortar, and patcheth up his matter with false grounds: 1. For neither do the Protestants deny that Peter was at Rome, but that he neither came thither so soon (the 2. year of Claudius) nor continued there so long (namely 25. years) as the Popish Church holdeth: 
Untruth 11.  He should have named such Protestants, whom he chargeth with this denial of Peter's being at Rome. 
Untruth 12.  2. These doubts and objections moved by Protestants, arise not only now chiefly by reason of some difference in the historian writers, but are grounded upon certain places of Scripture, which they shall have much ado to answer, as is elsewhere declared. 
Synops. p. 141.  3. The books of Toby and the Macchabees are not refused only for that cause, 
Untruth 13.  for that they cannot be assigned to any certain time, but for other reasons, both for the matter, which is fabulous and erroneous, in many points; and the manner, divers speeches and places being repugnant and contradictory. 
Synops. p. 12.15.  So then he hath rapped forth three untruths together: such a plentiful forge this Friar hath, to coin his Alchymicall stuff.  
Secondly, be it known unto him, that the Protestants faith relieth upon a more sure ground, than either Alchemy in Arts, or in story Brutus' being in England, or Peter's coming to Rome: the first is fantastical, the second conjectural, the third historical: the first but an invention; the second a tradition; the third a collection or collation of times. But the faith of the Gospel, is grounded upon the Scriptures, not upon man's vain fantasy, or blind traditions, or uncertain collections: therefore this reason hath no show of probability, nor force of consequence: the argument is denied. I think the Friar was telling over his beads, or busy about his Memento, when he thus argued: somewhat he would say if he knew what. Like as Hierome saith of one: Pisoniano vitio laborat, 
Hieron. ad Oc●an.  eum loqui nesciret, tacere non posset▪ He hath Piso his fault, he knoweth not how to speak, and yet cannot hold his peace. And as Diogenes compareth such, which understand not what they say: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Like as haps making a great sound without any sense.    

The second Probation.  
THis Popish champion in the next place, by way of comparison between the Pope-catholike Church and the Protestants, endeavoureth to show the uncertainty of the one, by the certain and infallible authority of the other. The Cacolike, or as he saith, Catholic Church, for whose election, calling, preserving from error and consummation, the whole mystery of Christ was wrought, hath condemned and utterly extirped 400. heresies, and by the same infallible authority and censure in divers general Counsels, where the whole Christian world was assembled, reproved and anathematized those that reign in Protestants, pag. 14. and in this their Catholic Church there was never (saith he) or is any disagreement or contradiction in matter of believing▪ pag. 15. lin. 17.18.  

The Solution.  
FIrst, in that he saith, the mystery of Christ was wrought for the Catholic Church: where his meaning seemeth to be, that Christ died only for the Church: as we acknowledge this to be an evident truth, if by Catholic Church, the true Church of Christ, 
Contradiction in Popish teachers.  and not the Roman only to be understood: so herein he contradicteth and gainsaith his fellow Friars: for Bellarmine confesseth, though now a Cardinal, yet then an Ignatian Friar, when he so writ, that Christ's blood was shed, for Turks, jews, 
Bellarm. de Euchar. lib. 4. c. 25 Dialog. 5▪ p. 498  Infidels, & quibuscunque impijs, and all wicked men whatsoever. Friar Fevardentius also proveth, that Christ suffered, pro cunctis in universum hominibus, for all men universally.  
2. But where by the Catholic Church, he understandeth the Roman Church, that receiveth the B. of Rome, as the head of Christ's Church: and to this Roman Church he applieth and appropriateth the mystery of Christ's work in the redemption of the world: What a gross absurdity is here uttered, 
Untruth 14.  and how inglorious to Christ, that he died for none, but for those which are under the Roman jurisdiction? As though it were at the Pope's devotion, who should be partakers of redemption in Christ: the Scripture saith, He that believeth in Christ, shall not be condemned, joh. 3.18. But now, though a man believe in Christ, 

Romanists, Donatists, Marcionists, Luciferians, limit the Church of God to countries.  
Augustin. de unitat. eccles. cap. 14.   by this friarly gloss, it is not enough, unless he also believe the Pope to be Christ's Vicar. Even like as these Romanists would have all Churches depend upon Rome in the West: so the Donatists being carried with the like humour, did contend for the South, that the Church of God was only to be found in Africa, thereto abusing that text, Cantic. 1.6. Vbi pascis, ubi cubas meridie: Where feedest thou, and liest at noon, or in the South, as they interpreted. By the same reason saith Augustine; Martion, upon that text, Psal. 48.2. Mons Zion, latera Aquilonis, 
De unitat. eccles. cap. 19  Mount Zion, the sides of the North, might also challenge a privilege for the North: quia ponticus dicitur fuisse, quae partes ad Aquilonem sunt: Because he is said to have been of Pontus, which is toward the North. As these Heretics did strive for the South and North: so the Luciferians would have the Church of God only at Sardis in the East: unto whom Hierome saith: Non ob Sardorum tantum mastrucam filium Dei descendisse: 
Cont. Luciferianos.  That the son of God did not only descend for a Sardish mantill; that is, to save only the Sardians: Even so did he not only die to redeem the Romans. Yea, if any sect among Christians have divided and cut themselves off from Christ, the Papists that challenge most to be privileged, are most like to be excluded: 1. Idolaters shall not inherit the kingdom of heaven, 1. Cor. 6.9. such are Papists notoriously known to be. 2. Heresies also do shut men out from the kingdom of God, Galath. 5.20.21. But the Church of Rome holdeth and professeth many apparent heresies, as even now shall be showed. 3. The Apostle saith, Ye are abolished from Christ whosoever are justified by the law, Galath. 5.4. 
Papists cut off from the true Church.  But the Papists do seek to be justified by the righteousness of the law: for these are their own words, True justice is by keeping the law, Rhemist in 2. Rom. sect. 5.4. The scripture saith, If any man shall add unto these things, I will add unto him the plagues written in this book, Revel. 21.18. They which add unto the scriptures, can not be saved: Such are the Papists, that beside the written word, do receive many traditions, which they call verbum Dei, non scriptum; the word not written. By these and sundry other reasons, which might be produced, the pope-catholike is found to have the least part in Christ, unless they do revoke their errors, and repent them of their misbelief.  
3 True it is, that Christ will so preserve his Church, and every faithful member thereof from error, as that they shall not fail in the foundation: but as to infirmities of life, so to errors of doctrine, which are not fundamental, even the true Church of Christ is subject, till God by his word do otherwise teach them, 
Philip. 3.15.  as the Apostle saith, if ye be otherwise minded, God shall reveal the same unto you. But concerning any particular visible Church, such as the Roman and the Latin Church is, 
Untruth. 15.  it is untrue that it is absolutely preserved from error, but so long only, and so farforth as it doth yield and submit itself to be guided by the direction of God's word. 
The visible Church may err.  For what privilege hath one local Church more than an other? What can Rome challenge more for itself, than Ephesus, Sardis, Smyrna, and the other Churches of Asia, to whom our Saviour directed his Epistles, Revel. 2.3. whose candlesticks are now removed. The earthly jerusalem had greater assurance for their continuance, and more ample promises, than ever Rome had: for the Psalm testifieth thus, the Lord hath chosen Zion, and loveth to dwell in it, saying, 
Psal. 13●. v. 13.14.  this is my rest for ever: yet is Zion now forsaken, and jerusalem become desolate: for the promise is conditional, if thy sons keep my covenants, etc. v. 12. Let not reachles Rome therefore presume before jerusalem, even unto the Romans doth the Apostle speak, 
Rom. 11. v. 21.  if God spared not the natural branches, take heed lest he also spare not thee. Let the Romanists therefore take heed, lest it happen unto them, 
Tract. 35. in Math.  as unto the jews, as origen saith, alapa Christum caedentes, alapam aeternam receperunt, ab omni prophetia percussi & privati: for giving Christ a blow, they received an everlasting blow, being shaken from, and deprived of all prophesy. The like deadly stroke proud Rome must expect to be deprived of all prophetical spirit and true judgement, for striking and persecuting Christ in his members.  

Untruth. 16.  4 Untrue also it is, that the Church of Rome hath condemned and extirped 400. heresies, seeing that it may easily be proved, 
Roman Church retaineth and maintaineth many heresies.  that it doth maintain at this present one hundred at the least of those ancient heresies which have been in former time condemned by Irenaeus, Tertullian, Hierome, Augustine, Epiphanius, Damascene, and other of the Fathers.  
From Marcellina the companion of Carpocrates they have received the adoration of Images: 
August. heres. 7 Heres. 16. Heres. 24.  of the Heracleonites extreme unction: with the Tatians, they condemn marriage: with the Pepuzians they allow women to be priests, 
Heres. 27.  in that they authorize them to baptise: with the Catharists, that some are so just, that they need no repentance: 
Heres. 38.  with the Angelici, they worship Angels: 
Heres. 39  with the Apostolici they admit none to orders, as they did not to their communion, that had wives: with the Hierarchites they have brought in Monks and Nuns: 
Heres. 46.  
Heres. 47.  with the Euchites canonical hours: with the Priscillianists they make Apocryphal writings equal to the scriptures: 
Heres. 17. Heres. 70. Heres. 50. Heres. 88 Heres. 46.  with the Anthropomorphites they picture God the Father like an old man: from the Pelagians they have borrowed free-will: from the Manichees the prohibiting of the eating of flesh. Many such heresies are without any wresting or forcing fastened upon the Romish professors, 
D Sutcliffes challenge cap. 4. Tetrastyl. 2. pill. par. 3.  as a learned writer of our Church hath already challenged, and charged them with fifty heresies: and another hath proved them guilty of forty more, and so many as want of an hundred, shall be supplied shortly, and the number made up, in the enlarging of the last recited work, as God shall give strength and ability thereunto.  
5 Neither is it true, 
Untruth. 17.  that divers general Counsels where the whole Christian world was assembled, have anathematized and condemned the religion of Protestants: 
Protestants never condemned in any true general Council.  for whereas in the margin he referreth us to the Concil. Constant. Concil. Florentin. in Union. Concil. Trident. the first of these by our adversaries confession was not a general Council: for whereas Sess. 4. of the Council of Constance it was decreed, that the Pope ought to be subject unto the authority of a general Council, Bellarmine telleth us, Non erat tum generale Concilium, etc. 
Lib. 2. the council. authoritat. ca 19  It was not then a general Council, when as the third part only of the Church was present, only those prelate's, which were under the obedience of Pope john: if it were not general in the 4. session, neither was it in the 8. session, wherein the opinions of Wickliff and Hus were condemned.  
As for the Florentine Council, neither was it by the same reason general: for at the same time the general Council of Basil was celebrate, which beareth this style, sacrosancta generalis synodus Basiliensis in spiritu sancto legitimè congregata universalem ecclesiam repraesentans: 
Florentine proved no general Council.  the most holy general Synod of Basill lawfully assembled in the holy spirit representing the universal Church. The 31. Sess. beareth date ann. 1438. in which year began the Council of Ferraria, adjourned afterward to Florence, as it appeareth in the poem to the Council. And lest it might be thought, that the Synod basilians. was now determined, it is manifestly apparent, 
Sess. 1. basilians.  that it both began before ann. 1431. and continued after, being not dissolved before ann. 1442. which date the 45. sess. beareth. But the Florentine Council was ended ann. 1539. as it appeareth by the date of the letters of Union. How then could the Florentine be General representing the whole Church, 
Florent. sess. ultim.  whereas another general Synod at the same instant was congregate at Basill? Neither yet was any thing concluded in the Synod of Florence against the Protestants faith: The question there handled, and for the deciding whereof both the Greek and Latin Church were assembled, was concerning the proceeding of the Holy Ghost from the Father and the Son. And whereas the greeks were requested by the Pope, that the Synod would discourse of the transmutation of the bread, they refused, affirming they had no authority so to do, being called together, 
Florentin. sess. 25. in fine.  pro illa tantum spiritus sancti processione, only for and about the procession of the holy-ghost. As for the letters of Union, wherein other articles are contained, they were not made by the consent of the whole Synod: for as the story saith, Multi prinsquam huiusmodi subscriptio fieret discesserunt, 
Florent. synod. conclus.  Many were departed before any such subscription was made: neither did the Greek Church observe this union afterward, though Pope Eugenius cunningly made two of the Greek Bishops, Bessarion, 
Decret. Eugen. ex Platin. ant● concilium.  and another, Cardinals of Rome, to keep the Greeks in obedience to the Roman Church, but all would not serve.  
Concerning the Tridentine Convocation, there subscribed only unto it of Cardinals, 
Ex edition Petr. Crabb.  Archbishops, Bishops, not above 42. and the most of them were of Italy, Sicily, Spain, though since an other tale is told us from Collen, that there subscribed 25. Archbishops, 
Trident. synod. impress. Colon. pa. 416.  and 168. Bishops, but they are all summed in gross, their names are not expressed. Is not this silly chapter or conventicle of popish Bishops worthy the name (think you) of a general Synod? 
Tridentine, a Chapter rather than a Council.  with the which neither the Kings of England, and France, nor yet the Princes of Germany, consented or communicated. Many provincial Synods have made as great an appearance of Bishops, and some have exceeded. In the second Council of Carthage there were present 214. Bishops. In the fifth Council of Carthage, ann. 438. Bishops 73. 
Caranza.  In the Synod Epaunens'. 70. In the fourth Toletane 70. 
Ex Petr. Crabb.  Bishops subscribed an. 681. why then should this late chapter of Trent presume beyond these provincial Synods, to be called General, or Universal, consisting of so small a number of popish Bishops conspiring together, neither in number, honesty, or learning to be compared unto the Bishops of divers provincial Synods, we therefore force not whatsoever this conventicle hath decreed.  
6 It is a notable untruth, 
Untruth. 18.  that in the popish Church there is not, neither ever was any disagreement or contradiction in matters of believing, whereas the contrary is most manifest & apparent, as these particulars do show.  
The Council of Constance excommunicateth all those which communicate in both kinds, sess. 13. The Council of Basile doth grant to the Bohemians the use of both kinds. 
Papists differ in matters of faith.   
Both the said Counsels decree, that a General Council is above the Pope: 
basilians. sess. 33. Ibid.  and that it is veritas catholicae fidei a verity of the catholic faith so to believe: and that pertinaciter repugnans est censendus haereticus, that he which obstinately resisteth, is to be judged an heretic: and it is de necessitate salutis credere etc. of the necessity of salvation to believe that a general Council hath supreme authority: and yet for all this the contrary was decreed, 
Martin. 5. epist. 16. post council. Basiliens.  that the Pope is above a General Council, Lateran. sub Leon. sess. 11.  
The Franciscane Friars did teach, 
Fox pa. 800.  that the Virgin Mary was conceived without original sin: the Dominicanes held the contrary.  
The Rhemists hold, that none are absolutely elected without respect had to their works, Annot. Hebr. 5. sect. 7. Bellarmine proveth the contrary, 
Lib. 2. de great. ca 10.  that we are elected freely without any foresight of works.  
Some of the popish writers extol free-will, 
In 2. Sentent. dist. 28. in 3. dist. 27.  giving unto the same a natural power of itself unto good, Scotus, Durandus, Gabriel.  
Some do affirm the contrary, as Capreolus, Marsilius. 
In 2. Sentent. dist. 28. In 1. qu. 20. Lib. 1. de Sacram. ordin. ca 4.   
Some of them hold, that, Episcopalis ordinatio, the ordaining of Bishops is no sacrament, Dominicus a Soto, Caietanus, Durandus: Bellarmine with the rest affirm the contrary.  

Lib. 1. de matrim. ca 5.  Some that Matrimony is no sacrament of the new testament, as Durand, Alphonsus, Petrus a Soto: Bellarmine with the rest hold the contrary.  

Lib. 2. de sacram. ca 20.  Concerning the indelible character, which they say is imprinted in the soul by the sacraments, Scotus saith, it can not be proved by the scripture; Gabriel doubteth whether the Church have determined it: Bellarmine maintaineth the contrary.  
Some think that in the Eucharist the substance of Christ's body is present, but without quantity, as Durand; 
Lib. 3. de sacram. Eucha. ca 5.  others that it hath quantity, but no distinction or order of parts; as Ockam: Bellarmine saith it hath both.  
Nicolaus 3. defined, that Christ had no property in any thing, 
Extrau. joann 22. tit. 14. ca 4.  Sext. decretal. lib. 5. tit. 12. c. 3. john. 22. decreeth that opinion to be heretical, that affirmeth Christ and his Apostles to have had nothing. And at this present there is no small division and discord between the popish seculars, and jebusites, even in matters of judgement and doctrine, not only in external points of difference.  
1 The Priests deliver this position, that a Catholic may commit of frailty any sin, that an infidel, heretic, or schismatic committeth, Reply p. 50. b. This Parson's denieth, and proveth the contrary, Manifest. p. 28.  
2 Father Parsons holdeth, that if a man do detain an other man's goods wrongfully, and be possessor malae fidei, he is absolutely bound by all possible means to restore them to the true owner, Manifest. f. 45. a. The Priests hold the contrary, that a man is not bound to restore, when it can not be done without imminent danger, as to deliver a man his sword, wherewith he purposeth to kill an other. Reply f. 63. b. and they are in the right.  
The Ignatian divines at Salamanca in Spain, resolved upon these conclusions to be sound in popish divinity, that the Catholics in Ireland might with great merit aid that Rebel Tyrone: that the Catholics sin mortally, that take part with the English: that they are by no construction Rebels, that fight against the Queen: Reply f. 66. b. All which positions the secular Priests do rightly conclude to be false and unchristian. Ibid.  
4 Parsons affirmeth, that the consideration of Catholic religion is the principal point in the succession to the Crown, Manifest. fol. 63. a. And he seemeth to conclude, that succession by birth and blood is neither of the law of God, or nature, Quodlib. p. 30. The Priests hold the contrary, that Catholics are not bound to stand for a Catholic competitor, unless there concur the right of succession, Reply f. 76. a.  
5 The Priests affirm, We are most confident not only in the excellency of our Priesthood, but also in the assurance, that we in the execution have a sufficient direction of God's spirit.  
6 Parsons calleth this high presumption of heretics, and denieth both, that by their character only Priests were made secure from erring, and so consequently the sacrament of orders not to confer grace, which is a popish ground; as also that they cannot have such assurance of God's spirit: Manifest. fol. 87. a. b.  
7 Parsons saith, that in God's high providence we find the necessity and inevitabilitie of many accidents, Manifest. fol. 100.1. The Priests say, these words taste unsavoury, if not hereticallie, to put absolute necessity and inevitabilitie, in those actions, which are subject to man's will and reason. Reply fol. 98. a.  
8 Parsons saith, that this position, that the life and estate of secular Priests is more perfect than the state of religious men (which the Priests maintain) is refuted and condemned, not only by Thomas Aquinas, 
Difference between Popish Priests & judasites in points of doctrine.  but by S. Chrysostome and other writers of that time. Manifest. fol. 104. b.  
9 The Priests call Parson's interpretation of that place of S. john, Try the spirit, etc. false and heretical, thereby leading his Reader into a presumptuous error of judging all both men and matters. Reply fol. 101. b.  
10 The Priests hold, that the Pope as an Ecclesiastical Magistrate, hath no power to move war for religion against any temporal Prince, or for whatsoever cause, or pretence, etc. and that they would oppose themselves against him, if he should come in person in any such attempt, and that they will reveal, whatsoever they shall know therein. Imp. consyd. p. 38. Parsons, full like himself, calleth these positions, pernicious, erroneous, heretical. Manifest. f. 13. b.  
11. The Priests doubt not to say, that the Pope was not endued with the worthy gift of the holy Ghost, termed discretio spirituum, discerning of spirits, and that he was deceived in setting up the Archpriest, Relat. p. 57 Imp. consyd. p. 11. Parsons stiffly maintaineth the Pope not to have erred herein. Manifest. 76. b. In divers other points these two Popish sects do differ, as may be gathered out of their late polemical writings and invectives set forth by one against the other.  
And three hundred more of these contradictions and diversities of opinion in matters of faith and doctrine, which have been and are in the Roman Church, might be brought forth, but that it were needless (these few examples being sufficient to convince the adversary of error) and superfluous: 
Tetrastyl. pill. 4 part. 4.  this being elsewhere in another work performed, whither I pray the Reader to have recourse.  
Is not this then a shameless man, that hath told us so many lies together, and blusheth not to abuse such honourable persons, with his friarly glosses? if his neck were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Isai▪ 48.  an iron sinew, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his face brass, as the Prophet saith: he would never have faced out, such manifest untruths. But he may be very well compared to raging and running brooks, which as Basile saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as they run carry every thing along, which they meet with: So doth this bragger huddle up together, whatsoever is in his way, be it true or false. And they think it a good piece of service, if they may with straining and overreaching bolster out a bad cause: much like to some, that Hierome speaketh of, who thought they might make bold with their disciples: Nos, qui necdum initiati sumus, audire debere mendacium, ne parnuli & lactentes solidioris cibi edulio suffocemur: 
Ad Pammach. & Ocean.  And that we, which are hardly yet entered must hear lies, least being yet but little ones and sucklings, we might be choked with stronger meat. But though their disciples are credulous, and will believe them upon their word, they have small reason to think, that wise and grave persons will be so easily deceived.    

The third Probation.  
IN the third place the Epistler seemeth to reason thus: 
Apol. p. 15. lin. 20. ad 28.  that if a man may doubt to give assent to any religion, where there is such diversity: this being but a speculative consent of faith, only exacting an agreement of the understanding: how much more doubt and difficulty will be made, etc. for the obtaining of heaven, etc. His reason, if it be any, standeth thus: 
It is an hard matter among Protestants to make choice of the right faith, 
Untruth. 19  which consisteth only in the understanding:  
Ergo, it is an harder matter among them to obtain heaven.   

The Solution.  
1. IT is no hard matter among Protestants to discern of the true religion, seeing they make the Scriptures the rule of their faith: but among Papists it is doubtful, seeing they refuse to be tried only by the Scriptures, (which they blasphemously affirm not to contain all things necessary to salvation) but they run unto uncertain and doubtful traditions: 
Bellarm. lib. 4. de verb. c. 3.  and so as the Apostle saith, they measure themselves by themselves: where then the rule is crooked (such as are their human traditions) how can that be strait, which is measured by it? But we say with Augustine: Regula est illa, Our rule is the will of God contained in the Scriptures: 
Enarrat. 2. in Psal. 31.  stet regula & quod prawm est, corrgatur ad regulam: Let the rule stand (the word of God) and let that which is amiss be corrected according to that rule.  
2. Neither is there such diversity of opinion, 
Untruth. 20.  or multitude of divisions among Protestants, and thereupon such manifest and apparent danger of a false election: as is showed before. And it is an absurd and gross thing in a disputer, still to beg the thing in question. He may take himself by the nose, and his fellow Friars, that make among them above an hundred sects: one holdeth of Francis, another of Benedict, another of Austin, another of Ignatius the founder of the Jesuits: like as among the Corinthians, some held of Paul, some of Apollo, some of Cephas. So that that saying of Hierome fitteth the Popish professors: 
Lib. 1. advers. Pelagian.  Nunc quoque mysterium iniquitatis operatur, & garrit unusquisque, quod sentit: Now the mystery of iniquity worketh, and every man prattleth his own fancy.  

Faith is not an act only of the understanding. jam. 2.  3. Neither is faith only an act of the understanding, and a speculative consent: If your Popish faith be nothing else, the devil may well be one of your Catholics; for he in his knowledge and understanding believeth there is a God, and consenteth that the Scriptures are true, and the history of Christ's nativity, death and resurrection he knoweth and confesseth. But the right Christian faith, beside the illumination of the understanding, maketh an assured confidence of the heart, and settleth the conscience, and maketh us at peace with God: and by this faith, 
Rom. 5.1.  every one that unfeignedly seeketh God, believeth that he will reward them: as the Apostle saith, He that cometh unto God, must believe that he is, and that he will reward those that seek him. 
Heb. 11.6.  Here are two parts of faith expressed, a knowledge, that God is; and a belief or assurance, that God will reward his seekers and followers.  
4. The argument proposed concludeth well against Papists, that he which is doubtful of faith, is much more doubtful to obtain heaven: for a man may have their speculative faith, & yet be no whit nearer to heaven, nor sure thereof. 
True faith worketh assurance of salvation.  But the right faith, which Protestants profess, doth put them even while they live, in assurance, and in some sort in possession of the kingdom of heaven: as our Saviour saith: He that believeth in him, that sent me, hath everlasting life, 
john 5.24.  and shall not come into condemnation, but is escaped from death to life: Wherefore it is an hard and difficult matter with Papists to obtain heaven, or to be assured thereof, though they have the Popish faith. But with Protestants, after they be endued with a lively justifying faith, there is no doubt or difficulty in obtaining the reward: 
1. Pet. 1.5.9.  for we are kept by the power of God through faith to salvation: and the end of our faith is the salvation of our souls. He therefore that is in the way of faith, is sure to come unto the end, which is salvation. I may therefore use against this Romanist the words of Basile: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  You are guilty of that, which you accuse in another. It is an hard matter for your followers to obtain or be sure of heaven: and therefore you judge so of the Protestants. But as Augustine saith: Quisquis adhuc malus non putet neminem bonum esse: Let not him that is evil think no man good. 
In Psal. 25.  Because Popish religion is desperate and comfortless, think not every religion to be so.    

The fourth Probation.  
THe argument here urged, may be framed thus: He whom all or most deny to have title or interest to a kingdom, will faintly take it in hand. 
Apol. p. 16. l. 9 Pag. 16. lin. 22.  The Protestants make the kingdom of God uncertain, improbable, impossible to be obtained: and so deny men to have interest to it: Ergo, they are the cause that few adventure, so certain and painful a work for so uncertain and doubtful recompense. 
Lin. 26.   

The Solution.  
1. TO the proposition, this may be answered: that although in terrene kingdoms, where a title is denied of all, there is small hope to obtain, because to a temporal inheritance, admittance is by temporal means: and entrance to kingdoms is made by the favour and assistance of united friends, yet moved by the justness of the title, as the Wiseman saith: In the multitude of the people is the honour of the King, 
Prou. 14.28.  and for the want of people cometh the destruction of a Prince: yet in the obtaining of the kingdom of heaven the case is far divers: for the children of God have good title unto it, and great interest in it, and will earnestly contend and strive for it, though all the world say nay: as Elias was not dismayed in his course, though he thought himself to be left alone, and to be forsaken of all men. 
1. King. 19.10.   

Untruth. 21.  2. It is an impudent slander, that the Protestants make the kingdom of God uncertain, improbable, or impossible to be obtained: these are the proper badges of the Popish Church. For how do not they make the kingdom of God uncertain, when they teach, that the certitude of remission of sins is a vain confidence, and void of all godliness: 
Concil. Trid. sess. 6. c. 9 Rhemist. 1. Cor. 9 sect. 9  and others call it, a faithless persuasion of salvation, for a man to be assured by faith, that he shall be saved.  
How is it not also improbable? seeing if any among them are likely to go to heaven, their Popes, whom they call holy Fathers, Christ's Vicars, having S. Peter's keys, to whom the spiritual treasure of the Church is committed, to whom it belongeth to canonize Saints, who are privileged not to err, they in all reason and probability, should be most sure to go to heaven? Is it probable, that they can open heaven to others, and command the Angels to carry other men's souls to heaven, 
Clemens 6. in bulla.  that they can canonize others, and be excluded heaven themselves? And yet they dare pronounce of some of their Popes, 
The Pope that helpeth others to heaven, may go to hell himself. Quo● lib. p. 57  and those not the worst, that they are damned, as Bellarmine is reported to have said to an English Doctor of Sixtus the last, that descendit ad infernum, that he was gone to hell, as far as he could conceive or understand.  
Yea by their doctrine the kingdom of heaven is impossible to be had: seeing they do ascribe it to men's works and merits: for this I dare by warrant of the Scriptures affirm, that he which maketh account to purchase heaven by his works, and not to obtain it by faith, is not like to come thither: For by the works of the law no flesh shall be justified. 
Galat. 2.16.   
This objection than might well have been spared, which reboundeth back upon their own face. Thus are they snared in their own words: and so it falleth out unto this brabbler, as it is in job: He that speaketh many words, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Job. 11 2.  shall be answered again. If he be loath to have the nakedness of his mother discovered, he should have followed Hieromes saying: Vis me tacere, ne accuses; depone gladium, & ego scutum abijciam: Would you have us quiet, you should not have accused us: if you had laid down your sword, I should not have needed to take up a shield. Clitarchus could have told you: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Utter not those things which you are loath to hear yourself.    

The fifth Probation.  
THe mahometans were never more wicked then after the Persian schism and division amongst them. 
Pag. 17.  Likewise the jews were divided into many sects and religions at the coming of Christ, Samaritans, pharisees, Sadduces, Essenes', &c. whereby that nation etc. was drowned and overwhelmed in such monstrous and erroneous iniquities.  
The conclusion must be: Ergo, Protestant's being so divided, are most wicked, etc. 
Slander 22.   

The Solution.  
FIrst, this argument is denied: for though among the Infidels and misbelievers, such as the Turks are, and the jews were at the coming of Christ, where none hold the truth, but all are in error, divisions and sects make them worse: yet is it not so among those, which profess the truth: 1. For there the diversity of sects, and the springing and publishing of heresies, doth make the defence of the truth more glorious, and the defenders thereof more faithful and constant: as the Apostle saith: There must be heresies even among you, that they which are approved among you, may be known. 
1 Cor. 11.19.  2. And yet in the mean time, the authors of schism, and hatchers of heresies, are thereby given over to greater ungodliness: as the Apostle again saith: But the evil men and deceivers, shall wax worse and worse, 
2. Tim. 3.13.  deceiving and being deceived.  
3. For if the Church of God, were then at the worst, when heresies and schisms are raised: then should the state of the Primitive Church be condemned, when so many wicked doctrines of Ebionites, Basilidians, Valentinians, Marcionites, Arrians, Sabellians with the rest were stirred up by the devil.  
4. The reason of this difference is evident: because that where the truth is professed, the opposition of errors doth give occasion, that the same be more thoroughly sifted, as the wheat is by winnowing made more pure, and the light shineth brighter in darkness. But where there is no truth or sound knowledge at all, 
The Church of God may profit by heresies, though others wax worse and worse.  there divisions do but harden them the more in their error, like as chaff being winnowed is scattered and dispersed: and as they which walk in darkness without light, the further they go, the more they wander. This is the very case of the unbelieving Turks, and of the misbelieving jews, pharisees, Sadduces, Herodians, they were all out of the way. This point is well touched by Augustine: Non ad diabolum pertinet, 
Homil. de pastoribus.  quis isto, vel illo modo erret, omnes errantes vult quibuslibet erroribus: It is nothing to the devil, whether a man err this way, or that way, all that be in error are his, what error soever they hold. No marvel then, if both jews and Gentiles by their divisions waxed worse and worse, because they still were under the kingdom of Satan, howsoever divided.  
Secondly, if this argument be admitted, it would conclude strongly against the Papists, whose divisions are notoriously known both to have been, and at this present to be such between the Secular Priests, and irregular Ignatians, both at Rome, in France, and in England (which were happy, if it were rid of them both) and so hotly pursued on both sides with all reproachful terms, of knaves, heretics, diabolical Machiavels', devils incarnate, and such like, as they are not able to show ever to have been among Protestants. And these divisions not only to consist in verbal differences, 
In the solution of the second probation.  or repugnance in external rites and liberties, but in material points of doctrine, as hath been before showed. Therefore among Papists, where neither sect holdeth the truth, this argument may well hold by this their erroneous dissensions and diversities, to convince them of monstrous and gross iniquities.  
Thirdly, against English Protestants (whom this Libeler chiefly impugneth) this engine of his hath no force: for (to God's glory be it spoken) fewer divisions have not been seen in the Church of England (excepting some few novelties of certain new fangled teachers, who in time, I doubt not, but will wax wiser) then at this present. And I trust our domestical heats shall every day abate and slake, and our contentions at home decrease, that we may with one joint force oppose ourselves to the common adversary: like as Abraham rescued Lot from the Gentiles, though some private jars between their families had broken out before. The Grecians are said, that when their enemies approached, though they had been at civil discord before, would compound their quarrels, to resist their foreign foes: And it is written of Themistocles and Aristides, two famous Captains of the Athenians, that when they went on embassage together, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or to conduct an army, Inimicitiam in finibus patriae deposuerunt: They laid down their enmity in the borders of their country. It should be a shame for Christians not to be so wise for the defence of the common cause, as the Heathen were: That saying of Augustine to Hierome is to be embraced: Fieri potest, ut tibi videatur aliud, quam veritas habet, dum aliud à te non fiat, quam charitas habet: You may so long think otherwise, than the verity, so that you do nothing beside charity. If men will needs retain some private opinions, yet let them refrain public dissensions. And here an end also of this section.     

THE FOURTH SECTION: THAT THE Author's intent and scope is nothing less, then to teach a most undoubted certainty and unity in Popish religion.  

Pag. 18.19.  THis section hath nothing worth the answering: neither containeth any thing, beside slanders, brags, face, and bold assertions.  

Untruth 23.  1. He impudently saith, and with a brazen face, that Protestants may be had in just suspicion, 
Lin. 10  that many doubters or deniers (at least in affection) of all worship are entered in among them. Whereas it is out of all doubt, that many such Atheists are fostered, 
Sect. 2.3. proof  in Rome, Italy, Spain; where the name Christian is used as a word of derision: as is rehearsed before.  

Lin. 20.28.  2. He telleth us, of an ample confutation, which he hath written against all Atheists and enemies to religion, which he calleth a Resolution of Religion, wherein he hath resolved all doubts that may be imagined. This sure is a work indeed, that can meet with men's thoughts and imaginations. This book we would gladly see, which he so often maketh mention of: some such thing I have heard intended, but it should seem, the author, like to the Bear, hath not yet licked this deformed lump to perfection. If it were ripe, it would be a good present for their mother of fornications and her children at Rome, to persuade them from Atheism and Epicurism. And yet considering this younkers spiritual father, grand provincial Friar Robert Parsons, hath written of this argument before in his Resolution, this puny father might have spared this labour, and confessed modestly with Hierome: Supersedendum huic labori sentio, 
Lib. 3. advers. Pelagian.  ne mihi dicatur illud Horatij, In syluam ne ligna feras, etc. I think to give over this labour, lest that of Horace be said unto me; Carry not sticks into the wood: video enim ● clarissimo ingenio occupata esse meliora: For I see a riper head hath brought better stuff.  
3. Where he saith, that their religion, 
Untruth 24.  which he calleth most holy and approved (most unholy and reproved rather) is resolved to the most assured and infallible word and revelation of God. This speech, it is hard to say, whether it hath more subtlety or less honesty: For if by the word and revelation of God he understand, not the word written only, but their blind traditions, which they usually call, Verbum Dei non scriptum, The word of God unwritten, he speaketh craftily: 
Popish religion relieth not upon the Scriptures.  for this their Anabaptistical revelation is not assured or infallible, but most uncertain, and deceitful. If he mean hereby only the Scriptures of God, it is an unhonest brag of him: for Popery differeth as much from the word written, as darkness from light: if it were not so, why do they not stand to their tackle, and cleave only to the Scriptures? why do they make their traditions unwritten of equal authority with the word written? what need had they to deny the scriptures to contain all things necessary to salvation? These gross positions of theirs do well declare, that they fear to be tried by the Scriptures.  
4. He saith further, nothing is more holy, credible, 
Pag. 19 l. 12.  or worthy to be believed, than the doctrine he is to teach: 
Untruth 25.  and to follow S. Augustine's phrase, that a man should sooner doubt, whether he live. He may well follow Augustine's phrase, his sense he followeth not: for Augustine in that place, (which he citeth in the margin) speaketh not of the articles of Popish religion, which he neither knew, 

Lib. 7. confess. cap. 10.  
Heretics many times resolute.   nor approveth, but of the certainty, which we ought to have of the eternal verity, that is, the Godhead, whereby we were made. And I nothing marvel to see this fellow so confident in his Popish trash, seeing it hath been the property of the greatest Heretics to show themselves resolute. Eutyches said: In hac fide genitus sum, usque hody vixi in ea, & opto mori: I was borne in this faith, 
Concil. Chalc. act. 3.  and hitherto lived in it, and desire to die. Dioscorus his companion said: Ego cum patribus eijcior, ego defendo patrum dogmata: I am cast out with the fathers, I defend the sentence of the fathers. Constantinus a Monothelite heretic being asked of the Synod if he would continue in that error, answered: Etiam domini, 
Constantinop. synod. 6. act. 6.  sic sentio, sic credo, non est possibile aliter: Yea my Lords, so I think, so I believe, it is not possible otherwise.   

THE fifth SECTION.  
THis Ignatian professor taketh upon him in this treatise to prove the certainty, excellency and dignity of their Cacolike religion. But it fareth with him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as Plato saith of lovers, that they are blind in that, which they love. As the Crow thinketh her own birds fairest, so he praiseth the deformities of his profession: but as a blind man cannot judge of colours, so his blind affection cannot discern of true religion. Let us see his reasons and persuasions, whereby he doth justify and magnify Popish superstition.  

The first persuasion.  

Pag. 20. lin. 4.  THe blasphemous impiety of Diagoras, Lucretius, Epicures, the infidelities of jews, mahometans, Brachmen and Pagans, 
Lin. 16.  are by that religion I will defend miraculously confuted and condemned, etc.  

The Dissuasion.  
I Would that Popery were free from the imputation of these four sects, which he saith are by them impugned, of Atheists, jews, mahometans, Pagans: for then some hope might be conceived, that they would give place at the length to the truth, if they were purged of these filthy dregs. But as that profession now standeth, I fear me it cannot be cleared from the imputation of all these aforesaid impieties.  
1. If Popery did not give way to Atheism, how cometh it to pass, 
Untruth 26.  
divers Pope's Atheists.  that so many of your unholy fathers the Popes have been infected that way? What was, I pray you, john 13. that playing at dice, 
Luitprand. lib. 6.  called to the devil for help, and who is reported to have drunk to the devil: and Silvester the 2. that gave himself to the devil to be made Pope: 
Ex joann. Stella. Benno.  and Gregory the 7. that cast the Sacrament into the fire: and julius 2. that threw S. Peter's keys, as they call them, into the river Tiber, and drew out his sword, having more confidence in Paul's sword, 
Ex Balaeo de act. pontiff. Rom.  as he termed it, then in Peter's keys: julius the 2. calling for his dish of Pork, which he was forbidden by his Physicians, said, Give it me in despite of God. Leo 10. said to Cardinal Bembus: Quantum nobis profuit fabula ista de Christo. How gainful to us hath been this fable of Christ? Are these now your holy fathers indeed, that were plain Atheists, and is this religion likely to confute Atheism, which as a spider taketh hold with her hands, and maketh her web, not in Kings but Pope's palaces: 
Prou. 30.26.  yea buildeth her nest in Pope's breast? And whence is it, I pray you, that you and your fellow judasites, are by your pewfellows the secular Priests so often proclaimed Atheists, Machiavilists, devilish, if Popery, whereof you take upon you to be sect-masters and ringleaders, were the overthrow of Atheism?  
Secondly, for judaism, 
Untruth 27.  how can the Roman religion clear itself: seeing they retain so many jewish rites and ceremonies: as the Priestlike garments, Altars, Incense, Palm, Salt, Oil, jubilee: and which is most notorious among the rest, they every year, like unto the jews, 
In Missal. Rom. in fine.  consecreate a Paschall lamb.  
3. And for Mahometanisme, it hath great affinity with Papisme, in doctrine, manners, miracles, pilgrimages, 
Untruth 28.  sects of Monks, in their Koran, and many rites and ceremonies, as is most pithily & learnedly proved, 
D. Sutcliff. lib. 1. de Turcopapism. cap. 5.6.7.8.9. & deinceps.  by an excellent writer, and industrious professor of our Church, in a several work of that argument, which the adversary shall never be able to answer: to that treatise I refer the reader. How then is Popery a confounder of mahometans, being rather a compounder with them, and cousin german to many of their erroneous and corrupt usages.  
4. Concerning Heathenish paganism, if Papists borrowed not much of their stuff from thence, their religion would be left very beggarly and naked.  

Plutar. quaest. Roman. qu. 86. Quaest 99  1. The old Romans married not in May: so the Church of Rome at certain seasons inhibit marriage.  
2. The Augur did not lose his Priesthood, while he lived, hence they have the indelible character of Priesthood.  

Jbid. qu. 34  3. Of them also they learn to visit the sepulchres of the dead, and bring their oblations thither.  

Plut. quest. Graec. 16. de Jsid. & Osirid.  4. Nisus King of Megaris kept the relics of his wife Abrota: the relics of Osiris were preserved in Egypt, and of Bacchus at Delphos. Hence is derived the Popish reservation of relics.  


Plutar. ibid. Popery borroweth of Pagans.  
Plut. Laec. apotheg. in Agasicle. Plut. de plac. philos. lib. 1. c. 7.   5. The Egyptians worshipped the image of Osiris: from this practice of the Heathen, the Papists have received the adoration of images.  
6. The Thasians took upon them to canonize Saints: so do the Papists.  
7. Epicurus did ascribe an human form to the Gods: so the Papists do picture God the Father like an old man.  

Aristid. Moles. lib. 1. Italic.  8. The Romans instituted an holy day in memory of their maids, which delivered Rome from the Frenchmen: the Church of Rome hath her festivities of Virgins.  

Plut. lib. de virtutibus mulier.  9 Pythes for grief for his son, whom Xerxes commanded to be slain, made himself a recluse and Anachorite, and so died: so hath the Church of Rome their Anchorites.  

Plut. de Isid. & Osirid.  10. The Egyptian Priests did use to shave their hair: and so hath the Church of Rome their shavelings. divers hundred such Paganish rites, are to this day practised among the Romanists. One hath of late written a treatise of this argument, 
Thomas Moresinus de origin. papat.  wherein he showeth the original of more than 400. points and tricks of Popish religion, to have been taken from the Pagans: There the reader shall find himself more fully satisfied in this matter. 
Untruth 29.  We see then how well Pagans are confuted by that religion, which this champion taketh upon him to defend.  
It is not then the Roman superstition, which hath confuted and condemned Atheists, jews, mahometans, Pagans: but the religion, which we defend, that profess the Gospel of jesus Christ, hath exploded all these impieties, and put them to silence, and hath rooted out all other heresies beside. Who have now impugned the heresies of the Tritheists, Anabaptists, Family of love, of servetus, Valentinus Gentilis, with others, than Protestant writers: witness the learned works of Calvin, Beza, Bullinger, Peter Martyr, junius with the rest.  
He hath therefore here made a good argument for the Protestants, whose faith is therefore worthy to be of all received, because thereby all heresy and impiety is subdued: as Hierome saith, Fides pura moram non patitur, ut apparuerit scorpius illico conterendus: 
Ad joann. Hierosolym.  Pure faith seeketh no delays, as soon as the scorpion appeareth, it nippeth it on the head.    

The second persuasion.  
I Mean not the religion of Martin Luther, 
Pag. 21. l. 2, 3, 4 5, 6, etc.  so often recanted, altered, changed, etc. nor of licentious Calvin, and a few artificers of Geneva, or of Knox that galleyslave of Scotland, or of Edward Seimer, or of King Edward a child of nine year old, etc.  

The Dissuasion.  
HEre many shameless untruths are powered out together.  
1. It is untrue, 
Untruth 30.  that Luther at any time recanted his judgement in religion, in departing from the Church of Rome and forsaking her trumpery: you would threap kindness upon Luther, as you have done of late in a lying pamphlet of reverend Beza that he died one of your Catholics. If Luther altered in some private opinions, 
jesuit. Catechis. lib. 1. cap. 17. in fine.  it is nothing to us, who depend not upon Luther, Calvin, or any other for our faith. And if he did so, it is no marvel, seeing it was hard for one man all at once to find out the truth in every point: seeing the Apostle saith to the Philippians, If ye be otherwise minded, God shall reveal even the same unto you. 
Philip. 3.15. Religion not perfected at once.  Faith is not perfected at once: and as in other things, the invention of a thing and the perfection come not together, as the Greek Poet saith: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  

Xenophanes.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
God at the first all things doth not show,  
But in process of time, they better do grow.  So is it in religion. But howsoever Luther might vary from himself, what is that to us the Protestants of England, who are the greatest eye sore to these blear-eyed Popelings? It is well▪ you cannot upbraid the Church of England with any innovation of doctrine for these three score years well nigh, since the first through reformation of religion in blessed King Edward's reign.  

Slander 31.  2. As for licentious Calvin, and galleyslave Knox: the one is a malicious slander, the other a scurrilous term. These men were both famous for their learning, and reverenced of all that knew them for their godly life. I do not a whit marvel that the memory of these men is odious to all Papists: for Calvin hath so decalued, made bare and bald their naked religion, and Knox hath given it such a knock and deadly blow in Scotland, that I trust in God it shall never there rise up again.  
3. That King Edward a child of nine year old, without any assent or assembly of Parliament, 
Untruth 32.  or other (as Fox himself is witness) did reform religion, is a fiction of your own. First, Master Fox witnesseth no such thing: for although the King by the advice of his Council appointed a general visitation over all the land for the redressing of certain disorders, yet was not the Mass abolished, nor religion wholly altered till the Parliament held, 
Fox pag. 1298. edit. 1583.  ann. 1. Edward. Novemb. 4. Secondly, indeed true it is, that in Queen Mary's time the Papists came before the law: Preachers were prohibited, Bishops deprived, and divers imprisoned: as Bishop Cranmer, Latimer, Ridley, Hooper, Rogers, Mass publicly solemnized. Thirdly, 
Fox p. 1492. col. 2.  you had forgotten, that the usurped authority of the Bishop of Rome, which you make the chiefest ground of your Cacolike religion throughout your whole dispute, was with common consent of Parliament, consisting of the three estates of the land, the Lords spiritual and temporal, 
Ann. 1534. Fox p. 1056.  and Commons, abrogated by King Henry the eight of famous memory: so that no new act was requisite in that behalf in the entering of King Edward's reign. Fourthly, 
King Edward's godly youth no prejudice to reformation.  King Edward a King of nine years of age, by the advice of the Parliament repealeth divers Statutes, and among the rest one made against Lollards, ann. 1. Richard. 2. who was then but eleven years old: I pray you, what great odds in their ages? 
Fox p. 1299. col. 1.  might not the one build up true religion at those years, when as the other pulled it down? or will you take exception against josias, because being yet but a child, he began to seek the Lord, and to purge religion? 
2. Chroni. c. 34. v. 2.  or is the authority & sovereignty of the Prince the less, because he is young? or is the spirit of God tied to age, and limited to years? Doth not the Scripture say, Out of the mouth of babes and sucklings thou hast ordained strength? 
Psal. 8.2.  And hereunto agreeth that saying of Cyprian, Impletur apud nos spiritu sancto puerorum innocens aetas etc. 
Lib. 3. epist. 14.  The innocent age of children with us is filled with the holy spirit. And so was it in this princely child the josias of this age, of whom we may say with Ambrose, Non moveat aetas, imperatoris perfecta aetas est. Est enim perfecta aetas, 
In obit. Theodos.  ubi perfecta virtus: Honorius iam pulsat adolescentiae fores, provectior aetate, quam josias, We should not respect his years, the emperors age is perfect: age is perfect, where virtue is perfect: Honorius is now growing to be a young man, elder than josias.  
4 Further it is a great untruth which followeth, the will and testament of King Henry being violated, 
Pag. 21. ●. 9.10.  and his Bishops and Clergy committed to prison, or deprived. 
Untruth. 33.   
For neither doth he show wherein the testament of the King was violated in the entrance of King Edward's reign, and therefore may be justly suspected to be a falsary: neither doth he cite any author for it, no such thing either by Master Fox or Stowe (to whom in these matters he appealeth) being affirmed: so that it seemeth his own fantastical brain hath forged this fancy.  
True it is indeed, that the Protestant Bishops were deprived, and excluded both from the Parliament and their bishoprics, 
Fox pag. 1410.  as Doctor Taylor Bishop of Lincoln, Doctor Harley Bishop of Hereford, with others, in the entrance of Queen mary's reign.  
But untrue also it is that the Popish Bishops were deprived or committed to prison during the time of the Parliament, 
Untruth. 34.  when the act passed for reformation of religion, which was in November ann. 1547. the Bishop of Winchester was not sent to the Tower till the morrow after S. Peter's day the year following ann. 1548. nor deprived before ann. 1551. 
Stow ann. 1.2. Edw. 6.  
Fox p. 1339. col. 2.  And Bonner was not commanded to keep his house, till the 11. of August ann. 1549. in the third year of King Edward's reign. 
Fox 1304. col. 1, 2.  This shameless man we see dare adventure to utter any thing.  
5 Of the like truth is that which followeth, That the Protestants of this time without any disputation or advice of any learned or Parliamental Divine (all such then being deprived) by the consent of unlearned noble men, 
Pag. 21. l. 13.14.  Knights of shires etc. enacted and decreed matters of religion.  
For it is notoriously known, that during the Parliament, 
Untruth. 35.  ann. 1. Elizab. there was a conference and disputation held at Westminster, between nine of the Popish Clergy, Bishops and Doctors, with as many of the Protestant Doctors and Divines, whereof one was a Bishop, which disputation was broken off by the frowardness of the popish disputers, 
Fox pag. 2124. Stow ann. 1. Elizab.  that wilfully refused to obey the order appointed.  

Untruth. 35.  Neither as yet, when matters of religion were treated of in Parliament, were the popish Bishops deprived: for the Archbishop of York was then of the Council, and the Bishops of Winchester and Lincoln were not committed to the Tower, but upon their disobedience and contempt of authority, 
Stow ann. 1. Elizab.  in violating the prefixed order of the disputation.  
And it is also evident, that the acts which passed ann. 1. Elizab. had the consent of the three estates of the realm, as may appear by the style of them, 
Ann. 1. Eliz. c. 3.  We your said most loving, faithful, and obedient subjects, representing the three estates of your realm in England. And it is certain, that divers learned Divines were consulted with concerning the affairs of the Church, as these reverend men, Scorie, Cox, Whitehead, Grindall, Horn, Sands, Elmer, jewel, with others, the meanest of them far more learned, honest, godly, than your Parliament divine Story, who uttered this phranticke speech in the Parliament house, that while they laboured about the sprigs, 
Fox p. 2125.  they should have stricken at the root, etc. with other mad words: but he himself was happily not long after rooted out, and spewed out from the earth as an unclean thing: 
Untruth. 36.  wherefore there was more than the consent of the unlearned etc. to the things then enacted. What a farthel now of lies hath this glozing Friar bundled up, he hath uttered as many leasings, as scribbled lines: he runneth along, and maketh haste, as though the truth could not overtake him, as Cyprian saith, ita scelera festinant, 
Epist. 3. ad Cornelium.  quasi contra innocentiam festinatione praevaleant, impiety by haste thinketh to prevail against innocency. I may compare this fellows reports, as Saleucus did the Locrensian laws to a spider's webs, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a fly falling in was taken, but a wasp did escape: so his silly and credulous disciples may be entangled with his talk, but the discreet reader will deride his folly, and break his snares.    

The third Persuasion.  
I Defend that religion which all most learned and virtuous men of the whole Christian world twenty times gathered together in general Counsels, 
Pag. 22. lin. 21. etc.  have ever concluded out of holy Scriptures, which many thousands of national and provincial Synods, etc. all Universities, Colleges, Schools, laws of all Christian Princes, spiritual and temporal, have decreed, etc.  

The Dissuasion.  
1 HE had said more truly, that the most unlearned and vicious men of the world have approved their religion, not the most learned and virtuous, which is an idle and fabulous speech. 
Untruth. 37.  Many of the Popes have been most unlearned: Alphonsus saith, Constat plures Papas adeo illiteratos fuisse, ut grammaticam penitus ignorarent, It is evident that some of the Popes have been so unlearned, 
Contr. Haeres. lib. 1. c. 4. Pope's unlearned.  that they were ignorant of their Grammar. The like ignorance hath reigned in times passed not only in the Popes, but in the whole court and city of Rome. Arnulphus said openly in the Council of Rheims, 
Arnulph. in council. Remens'.  Cum hoc tempore Romae nullus sit, ut fama est, qui sacras literas didicerit etc. Seeing there is none at this time in Rome, as the fame is, that hath studied the sacred scriptures, with what face dare any of them teach us that thing which they never had learned. And such as was the city of Rome, the whole papal Clergy and priesthood was not unlike: as what great learning their Massepriests had, it may appear by that Canon where mention is made of a Priest that baptised, 
Part. 3. dist. 4. ca 86.  In nomine patra, filia, & spirita sancta, such as was their latin, such was their doctrine, both barbarous & false.  

Untruth. 38.  2 Now what virtuous and holy men your Popes have been, 
Platina.  who are the great patrons of the Roman religion, it may easily be seen: whereas that Sea hath afforded in great numbers, 
Benno. Sleidan. Theod. Ni●m. Raphael Volaterran. Onuphri●s. Vergerius. Guicciardine. Sleidane. Agrippa. Ex Balaeo.  1. Sorcerers, such were john 12. Benedict 8. Benedict 9 Gregory 6. Silvester 2. Gregory 7. Paulus 3. with others. 2. Murderers, as Clemens 5. Urban 6. john 23. Sixtus 4. Alexander 6. Paulus 3. 3. Adulterers, as Innocentius 8. Alexander 6. Leo 10. julius 2. julius 3. Some incestuous, john 23. accused in the Council of Constance that he had known his brother's wife: Alexander 6. with his own daughter Lucretia: Paulus 3. with his own sister committed uncleanness. 
The virtuous life of Popes. Ex Balaeo. Dis●was. to perswas. 1.  Nay these unholy fathers have not been free from the touch of the unnatural sin of Sodomy, as julius 2. julius 3. Sixtus 4. Alexand. 6. Many of them have been Atheists, as is declared before.  
3 As true it is that all virtuous men have approved Popery. Of the like truth is the next gloss, 
Untruth. 39  that they have 20. general Counsels of their side, 
Bellarm. lib. 1. de council. c. 5.  whereas Bellarmine himself numbereth but 18. general, orthodoxal and allowed Counsels, and five of them Lateran. 1. Lateranens. 2. Lugdunens'. 1. Lugdunens'. 2. Viennens. are not extant: and how then can it be known what they decreed?  
4 He telleth us also of many thousands of national and provincial Synods, 
Untruth. 40.  
Tom. 1.2.3. concilior.  whereas he is not able to produce one thousand, nor yet much above one hundred of such Synods (the general excepted.) And of all these Synods general or particular, Ecumenical or provincial, where he can show one for popery, we will bring forth three against it, and of all their Canons and Decrees we will undertake to allege three to one, that shall testify with us against them.  
5 He may be ashamed to say that all Universities have decreed with them, 
Untruth. 41.  
Fox p. 448. col. 1. Pag. 450. col. 2. Universities approving the Protestants faith. Fox p. 1049. col. 2.  whereas both the University of Oxford gave public testimony of john Wickliff his sound doctrine and honest life: and publicly in the University of Prage his positions were defended by john hus. And King Henry had the judgement of ten Universities, that his marriage with his brother's wife was unlawful, which notwithstanding was dispensed with by Pope julie 2. and ratified by Clement 7. And at this present (God be thanked) the Protestants have as many Universities if not more on their side in Germany, Denmark, Helvetia, the Low countries, England, Scotland, and other nations, than the Romanists have for them.  
6 The Imperial laws, Prophets, Apostles, Evangelists, holy and learned Fathers, Historians, Synods, 
Untruth. 42.  Counsels, Laws, Martyrs, Confessors, 
Pag. 22. lin. 15.16. etc.  all which this shameless popeling boasteth of, are against them, as hath been sufficiently proved in more than 300. questions in controversy between the Protestants and Papists. 
Synops. Papismi. Pag. 22. lin. 15.   
7 Yea he blusheth not to say, that their religion is ratified by Sibyls and Rabbins before Christ, whereas in very deed they are both against them. 
Untruth. 43. Lib. 8. ex version. Castalion.   
First for Sibyl's Oracles, they do evidently describe the Pope of Rome, calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that should have a manifold, 
Sybilles' oracles against the Pope.  that is, a triple crown, and his name should come near to Ponti, so is he called Pontifex, that all the world should visit his foot: that he should gather together huge heaps of gold and silver, be skilful in Magic art. And afterward in the same book Sibyl speaketh of the utter ruin and desolation of Rome.  

Untruth. 44.  Concerning the Rabbins, neither do they witness for the Romans, 
Rabbins against the Romanists. Numb. 24.24.  but did rather by the scriptures gather that they should be enemies to the Church, for so they understand that prophesy of Balaam, that Cittim shall afflict Heber, of the power of Italy and Rome: so Onkelos, jarchi, Ezra, Sadaiah, Isaac, Bochai, as they are cited by that learned man in his Consent, whose name (as I have heard) this opponent beareth, 
Consent of scripture ann. ●und. 2550.  but neither his wit nor learning. Is not this now a brave lad, that would make us believe, that these speak for him, that are utterly against him? But whereas he challengeth beside, that mahometans, jews, Pagans, Infidels, Heretics, Schismatics, Devils, damned souls, souls in Purgatory, do witness with them: We willingly yield them all these; they are fit jury men to bring in such a verdict: only I take exception against two of this empanelled inquest: the souls in Purgatory, which is nowhere, and therefore it is a vain proof; and the damned souls, who if they might utter their complaint from hell, 
Pag. 22. lin. 20. & dein●.  they would cry out against their popish instructors, which by their idolatry, doctrine of free-will, merits, pilgrimages, invocation of Saints, blind traditions, and by many other gross errors, and blind ignorance condemned them to hell.  

Pag. 22. lin. 3.  8 He saith further: That the Queen by her new taken prerogative proceedeth in spiritual causes without Parliament. Here are two untruths couched together.  
1 Her Majesty did while she lived exercise no authority in those causes which the statutes of this realm have not yielded unto her: 
Untruth▪ 45.  and therefore without Parliament she proceeded not; that authority in spiritual matters being restored to the Crown by act of Parliament.  
2 False also it is, 
Untruth 46.  that this prerogative is new taken up: that the Prince should be the supreme governor over all persons, and in all causes as well ecclesiastical as temporal: 
See the admonition after the Queen's injunctions, in what sense supremacy is yielded to the Prince in her Dominions.  for her Majesty did not challenge any authority and power of ministery of divine offices in the Church (as the Papists do falsely slander the state) but only she was acknowledged during her princely life and reign to be supreme governor of the Church in her realm, to prescribe laws for the same by the word of God, and to see them executed, and no otherwise. This prerogative is ancient, never denied to Christian Princes. David, Solomon, jehosaphat, Hezekiah, josias, reformed religion, deposed idolatrous priests, made ecclesiastical orders and laws. Eleutherius calleth King Lucius God's vicar in his kingdom, and saith, 
Fox p. 107. col. 2.  it is his duty to call his people to the faith and law of Christ. Pope Leo thus decreed, Res humanae, etc. human matters can not otherwise be safe, nisi quae ad divinam confessionem pertinent, 
Caus▪ 23. q. 5. c. 21.  & regia & sacerdotalis defendat dignitas, unless those things which belong to the divine profession, both the kingly and priestly authority defend. 
Inter leges Edward. 3. c. 1. Fox p. 166.  And among other offices of the Kings of England, this is one, Vt regat ecclesiam, That he govern the Church. Yea the popish Clergy were the first that recognised King Henry the 8. to be the supreme head of the Church of England. 
Fox p. 1056.   
9 Where he saith, 
Pag. 22. lin. 9 Untruth. 47. Tertullian. cont. Praxeam. Alphons. lib. 1. c. 4. Cusan. de concord. l. 1. c. 14. Laurent. Vall. de donation. Constantin.  The definition of the Pope in such cases is impossible to be false, by all moral judgement: You should have said moriall, or a fools judgement: for it is notoriously known, that divers Popes have been heretics: Marcellinus was a Montanist: Liberius an Arrian: Honorius was condemned for an Heretic: Anastasius and Celestinus were Nestorians. Yea it is also manifest, that the Bishops of Rome have erred in their definitions and decrees. Nicolaus 1. alloweth baptism made only in the name of Christ, Decret. 1. de baptis. Platina saith, Post Stephanum etc. After Stephen this custom was observed, 
In Stephano.  Vt acta priorum pontificum sequentes aut infringerent, aut omnino tollerent, That the Popes which succeeded did infringe the acts of their predecessors, or clean take them away: The former then or the latter must needs err in their decrees. Erasmus saith, joannes 22. & Nicolaus totis decretis intra se pugnant, idque in his, quae videntur ad fidei negotium pertinere, 
Annotation. in 1. Cor. c. 7.  john 22. and Nicolas in all their decrees do fight one with another, and in such things as belong unto faith. But if you weigh not the credit of this testimony, 
The Pope may err. Aeneas Silvius de council. Bas. lib. 1.  hear one of your Pope's confession, Quid si criminosus papa contraria fidei praedicet, haereticisque dogmatib. imbuat subditos, What if a bad Pope do preach contrary to the faith, and corrupt his subjects with heretical opinions. It is possible then for a Pope not only to err himself, but to preach, publish, and enjoin it to others.  
What an heap of lies hath this fabulous Friar told us, and all within the compass of one page: I may say to him as Diogenes to Plato, who requesting of him three roots out of his garden, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sent him a bushel: even so (saith he) when you are asked, you answer many things. But this unskilful gardener, unasked, hath cast us out of his garden, stinking weeds by lumps, & served us with a bushel of lies. Cyprianes saying may very well be applied to such overreaching Romanists: Romani cum sua mendaciorum merce navigant, 
Lib. 1. epist. 2.  quasi veritas post eos navigare non posset: The Romanists hoist up sail to carry their merchandise of lies, as though the truth could not sail after them, so this nimble Cursitor trips away with his false footing, as though no man could trace his wide footsteps and overtake him.    

The fourth Persuasion.  

Untruth▪ 48.  1 I Defend a religion which hath confuted all adversaries, Atheists, 
Pag. 22. lin. 33.  Epicures, jews, Pagans, Mahometans, Magicians, Philosophers:  
2 Which hath conquered above 400. sects of internal and domestical heretics, subdued all nations. 
Ibid. l. 35.  
Untruth. 49.   
3 Not a religion builded upon vain conjecture etc. wherein so many heads, so many religions, deniers of scriptures, 
Pag. 23. l. 4.7.  deceitful false translators, 
Untruth. 50.  corrupters and forgers of holy evidence, devisers of doctrines for pleasure sake, etc.  
4 But a religion founded upon the most certain and infallible word of God, etc. 
P. 23. l. 15.16.  
Untruth. 51.   

The Dissuasion.  
1 HOw well popish religion confuteth Atheists, Epicures, jews, Pagans, mahometans, 
1. Disswas. to Perswas. 1.  I have showed before: that popery borroweth from all these, that divers of their Popes have been Atheists, 
Szeged. in specul.  Gregor. 7. Silvester. 2. Paulus. 3. Benedict. 9 joann. 13. Leo. 10. Alexander. 6. with other: jews and Turks are tolerated under the Pope's nose, only the Protestants are persecuted unto death. And for Magicians, Platina showeth, 
Platina.  that more than twenty of the Popes have been given to that devilish study. How Papists are confuters of Philosophers, I leave it to their own report, of one Maldonat an Ignatian sectary, that in a great auditory in one lecture laboured to prove by natural reasons that there is a God; in an other, that there is none: 
jesuit. catechiss. lib. 2. c. 7.  and that the Jesuits do maintain at this day by the pen of Rene de la Fon, that the Godhead must be proved by natural reason.  
2 Untrue also it is that Popery hath conquered so many heresies, retaining still a great number of them, 
Sect. 3. solut. 2.  as is before sufficiently declared: neither have they cause to brag of their universality, in subduing all nations: for popery was never so general, as pagan Idolatry: neither had the Pope ever command of all nations, the Greek Church having ever been divided from him: and I trust every day his jurisdiction will be less, and his account of nations come short; as thanks be to God, his nails are well pared, and his arms shortened in many famous cities and kingdoms in Christendom.  
3 Of the Papists it may be more truly said, that they have as many heads, so many religions: of the divers sects and schisms in popery, 
Sect. 3. solut. to probation. 3.  and differences among their writers, which rise to the computation of many hundreds, relation hath been made before.  
They are the deniers of scripture, not Protestants, that have not blushed to say, 
jewel. ex Felin. Panormitan. sum. Angel. defence. apolog. pa. 385. silvest Prierias cont. Luther. Pigghius in loc. commun. de eccles. Cusan. ad Bohem. epist. 2. Piggh. Hierar. lib. 1. c. 2. Papists deniers of scripture.  that the Pope may change the form of words in baptism: that the Pope may dispense against the new testament: that the Pope may dispense against all the precepts of the old and new testament: that the scripture taketh authority from the Church of Rome: that no man may lawfully believe any thing by the authority of scripture against the determination of the Church. Another saith, the authority of the scriptures is founded in the allowance of the Church. Another, Apostoli quaedam scripserunt, non ut praessent, etc. the Apostles writ certain things, not that they should rule faith and religion, sed subessent, but should be under. Let any man now judge if these men be not deniers of scripture, which do derogate from the authority thereof, that take upon them to chop & change it, to annihilate the precepts thereof, and dispense against it.  
So they, not Protestants, are the false translators of scripture, who allow the vulgar Latin only to be authentical, which in many hundred places altereth, and corrupteth the Hebrew text: As Genes. 2.8. God planted a garden from the beginning, 
Latin text corrupt.  for, toward the East. Genes. 15. she shall break thy head, for, he. Gen. 4.13. they read, my sin is greater, than I can deserve pardon, for, than I can bear. Gen. 6.5. their cogitation intent to evil, for, only evil continually. Gen. 12.15. and the princes told Pharaoh, for, the princes of Pharaoh saw her. Gen. 26.9. why didst thou lie, for, why saidst thou. v. 19 they digged, in torrent, in the brook, for, in the valley. Gen. 35.16. he came in the spring time to the ground which bringeth to Ephratha, for, there was a little space of ground to come to Ephrah. Genes. 36.24▪ found out hot waters in the wilderness, for, Mules. Gen. 40.13. shall remember thy service, for, shall lift up thy head. Psal. 68.4. exalt him that ascendeth, super occasum, upon the west, or sunset, for, upon the heavens. v. 6. delivereth prisoners in strength, for, in fetters. v. 13. though ye sleep between the lots, for, lain among the pots. v. 17. ten thousand, for, twenty thousand, and a thousand such places might be alleged, wherein they have corrupted the scriptures.  
The Papists also are the men, that forge scripture and other evidences, 
Papists forgers of evidences.  for they thrust upon the Church divers Apocryphal books, of Toby, judith, Macchabees, with the rest, which the ancient Church of the jews, to whom all the books of the old Testament, 
Rom. 3.2.  and oracles of God were committed, never received, nor allowed: So have they forged and devised divers other writings, as the Decretal epistles of the ancient Bishops of Rome, which were Martyrs, as of Zepherinus, Calixtus, Pontianus, Vrbanus, Fabianus, with the rest, which are all counterfeit stuff: as are also the liturgy of S. james, the writings that pass under the name of S. Martialis, Abdias, Hippolytus, 
Tetrastyl. 1. pill. part. 3.  Dionysius, and many such, as is elsewhere declared more at large.  
4 Neither is it true that popish religion is founded upon the infallible word of God contained in the scriptures, but most of it upon blind, fallible, and uncertain traditions: 
Tetrastyl. pill. 2. par. 3.  and many opinions the Church of Rome holdeth directly opposite and contrary to scripture, as elsewhere hath been showed.  
Thus this (frivolous adversary) passeth on along, heaping up slanders and untruths, not remembering what the wise man saith, 
Prou. 12.22.  Lying lips are an abomination to the Lord, but they that deal truly, are his delight. But we need not marvel at it; for this is familiar with them, with great boldness to face out their own forgeries: and they may well say in Hieromes phrase, domi nobis ista nascuntur, 
Hieron. ad Pammach. & Ocean.  we have plenty of such stuff at home. But as the Lacedaemonian magistrates said to Cephisophon the Orator, when they expelled him, that it was a good Orator's part, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to make his speech answerable to his matter: so should this sophister have done, and not to profess truth in his speech, where none is in his matter.    

The fifth Persuasion.  

Untruth. 52.  1 I Defend a religion, 
P. 23. li. 21.  where so much virtue is practised, such obedience, chastity, poverty, etc.  

Untruth. 53.  2 Which brought the professors thereof to heaven, as religious hermits, 
P. 24. l. 16.  Monks, Friars, Priests, Bishops, Popes, etc.  
3 Not that religion, which made those which before were good, 
Untruth. 54.  
P. 24. l. 19.20. etc.  chaste, obedient and contemners of the world, to be wicked and given to impiety.  

The Dissuasion.  

Disloyalty of divers Papists to their prince.  1 WHat obedience popery teacheth to their princes, the late practices both in England and France do proclaim to all the world: as the treacherous conspiracy of Parry, incited by Cardinal Coomes letters: of Somerfield and Arden solicited by Hall a popish priest: of Babington with other stirred up by Ballard: Lopez by Parsons: Savage and York by Gifford: Squire by Walpoole a jebusite. 
Jesuits Catechism, lib. 3. c. 6.8.  In France james Clement a jacobine murdered Henry the third. Barriere and Chastell attempted the like against the now King of France, at the instigation of the Jesuits. The Prince of Orange was by the like treachery murdered: and the death of the Chancellor of Scotland intended. 
Ibid. c. 22.  This may suffice to show their obedience.  
For their chastity, I appeal to the stories written of their unholy fathers the Popes. What place in the Christian world can afford more filthy spectacles of adulterers, incestuous persons, Sodomites, than that Sea and city of Rome, I appeal to the inquisition made in King Henry the eights reign, at the suppression of the Abbeys, 
Praefat. Balaei de act. Roman. pontific.  when in some places the Priests and Monks were descried to have kept some two, some three, some six, some more, one among the rest twenty concubines: such also is their chastity.  
Much agreeable also is their poverty: for Abbeys and Monasteries grew to be so poor, that they had gathered a third part of the land and more into their hands; in so much that the Kings of this land were forced to make provision by statutes of Mortmain, 
Ann. 7. & 34. Edward. 1. ann. 18. Edw. 3. an. 15. Ricard. 2. c. 5.  that no more lands should be given to religious houses without the King's licence.  
The annuity which the five orders of Friars gathered, amounted to an hundred thousand pounds yearly: for they had five pence a quarter of every house, 
Supplicat. of beggars, Fox p. 1015.  twenty pence by the year, which will arise (counting but ten households in every parish, and parishes ten thousand) to little less sum than is named.  
The new upstart Ignatian fathers have also entered the vow of poverty with the rest: 
Of the jebusites vow of poverty.  And what poor souls they are, contemning all worldly riches and pleasures, their own fellows the secular priests can very well certify us. They tell us that Friar Hawood did ride up and down in his Coach, and that his pomp and train was such, that where he came, it seemed to be a little Court by his presence. 
Reply fol. 14.  Friar Garnets' pomp and expenses could not be guessed at less than five hundred by the year, his apparel very costly, with his two geldings of thirty pound a piece. 
Reply fol. 15.  Friar Oldcorne was able to keep at once eight good geldings, his apparel worth thirty or forty pound. Friar Gerard got by one two hundred pound, by another seven hundred pound, of another 160. pound, of another 500 pound, beside the disposition of 100 pound by the year. Another jesuit is reported to have worn a girdle, 
Fol. 24. p. 2.  hangers and rapier worth ten pounds, 
Dialog. p. 90.  and a jerkin that cost no less: his apparel with his horse and furniture was valued at one hundred pound. He was thought to dispend four hundred by the year, and yet had no patrimony. And such is their vow of poverty and contempt of the world, which this puny Ignatian on his fellows behalf and his own boasteth of.  
2 As I deny not but that divers ancient Monks, hermits, Bishops, & some Popes of Rome might be and are saved: yet that by the popish faith, as it is now professed, they were saved, 
divers may be saved in the popish Church, but not by the popish faith.  I much doubt; nay I assuredly believe they were not it will be an hard matter for him to prove, that all these, of whom there is hope that they are in heaven, were idolaters, worshippers of images, artolaters, adorers of bread, invocaters and worshippers of angels, free-will men, reposing themselves upon their merits, maintainers of traditions against the scriptures, followers of jewish rites and ceremonies, such as the modern Papists are. Nay we are sure they were none such: for the ancient Bishops of Rome, the Monks and hermits of former time, were of a divers faith and judgement in religion, than now the Popery and Monkery of the Romish Church is: for otherwise the Apostle telleth us directly, 
1. Cor. 6.9.  that no idolaters shall inherit the kingdom of God. And if it be so likely a matter that your Popes are saved, why did one of your great Rabbins so peremptorily give his sentence of Sixtus 5. none of your worst Popes, 
Bellarmine quodlibet p. 57  that he was gone to hell. I make no question but wellnigh an hundred Popes might be named in all probability more like than he to go to that Limbus, whereof some were necromancers, some murderers, some atheists, some adulterers, some thieves and robbers, some blasphemers, all which sins by the Apostles sentence, exclude from the kingdom of heaven. 
Galath. 5.20.21.   
3 It is a slander, that the Gospel hath made those which were before, chaste, obedient, etc. licentious, wicked: the contrary is manifest, that they which were in popery irreligious, lewd, profane, being converted to the Gospel, became virtuous, holy devout persons, witness George Tankerfield, Master green, julius Palmer, 
Fox Monum. Pag. 1690. P. 1851.1934. P. 2012.2039.  Mistress Lewes, Roger Holland, who of blind and licentious Papists were wrought by the Gospel to be godly Christians, zealous Protestants, and constant Martyrs: the contrary hath appeared in Protestants revolting from the Gospel to popery, 
Revolters from the Gospel to popery wax worse than before.  who after their apostasy waxed worse and worse. This is exemplified in Gardiner, Bonner, Harding, with others: the first two of half Protestants, having taken the oath in King Henry's reign against the Pope, afterward did violate their oath, and a good conscience; and beside their licentious life, fell to be deadly enemies to the truth: The other of an earnest and modest Protestant, was turned to be an intemperate and railing Papist, as his hasty writings do declare.  
We see then, what little conscience this man hath thus to charge the glorious profession of the Gospel: he shall not be able to show one example of any, that being truly converted to protestancy from Popery, thereby was made worse: for the contrary experiment many instances may be exemplified, and that common by word doth show as much, An Englishman Italianate, is a devil incarnate: which phrase is not only used of Protestants, but it is currant among the Romanists: as the secular priests do give out of one, 
Epist. relat. pag. 10.  that was a favourite to the Ignatian friars, that he was an Italianated companion, and a devil incarnate.  
Now then against this accuser of the brethren, that saying of the Prophet may be well applied, he hath conceived mischief, and bringeth forth a lie, Psal. 7.14. We see the fruits of his long travail, such as the conception is, such is the birth, mischief in his heart, and a lie in his lips. Cyprian telleth us, from whence this cometh, Scias hoc opus esse diaboli, ut servos dei mendacio laceret, 
Lib. 4. epist. 2.  ut qui conscientiae suae luce clarescunt, alienis rumorib. sordidentur, this is the devils work, to belie the servants of God, that they which in their conscience are unspotted, by others reports should be tainted. Democritus said well, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that envy was as the truth's ulcer; so the envy of our adversaries would make the truth ulcerous by their malicious reports. But our true defence shall be as a salve to this sore, and where they would fester with biting corrasies, we doubt not to cure with wholesome cordials, and against their vain slanders to use the defensative of true dealing, that all this roving shooters darts shall be, I trust, but as bulrushes, and his endeavour as of one that worketh against the stream, who while he laboureth to disgrace the Gospel, shall gain shame to himself: to whom that saying of Hierome may be returned, 
Praefat. in Esram.  Frustra niti, neque aliud fatigando, nisi odium quaerere, extremae dementiae est, to strive in vain, and to purchase hatred with weariness is extreme madness.    

The sixth Persuasion.  

P. 23. l. 24.  I Defend a religion approved by infallible signs, by thousands of supernatural wonders, which by no means could be counterfeit, or falsely reported, so many naturally blind, restored to sight, 
P. 24. l. 4.  deaf to hearing, dead to life, etc. which no natural cause or art of devils themselves could bring to pass.  

Untruth. 55.  I defend that religion, which made them so holy, that it reclaimed, 
Euseb. Fox. Bed. Gregor. Ruffin. Sozomen. etc.  that all creatures have done homage to them, the sea and waters against nature supported them, the ravening fowls nourished them etc. the devils themselves with trembling obeyed them.  

The Dissuasion.  
1 THese stories being admitted, which are reported by the forenamed authors of the miracles wrought by the Apostles, holy Martyrs, and Confessors of the Primitive Church (though we have great cause to suspect, that some of these stories have been corrupted by their evil handling, through whose fingers since they have passed, and that in many things the authors themselves might be too credulous) yet what doth this advantage the adversaries cause? 
The miracles of Martyrs and Saints not done in the popish church.  Let him first prove that the Apostles, and the holy Martyrs and Confessors were Papists, before he seek to win grace by their miracles. He might as well have mustered on his side all the signs and miracles wrought by Christ and his Apostles, as these which were done by holy men continuing in the Apostolic faith and doctrine.  
2 But they can tell us of miracles (to take away this first answer) which were effected by such men as were known to be great patrons of divers popish superstitions, such were Odo, Dunstane, Editha, Bernake, Bartholomew a Monk of Durrham, Augustine the Monk, Brendane, with such others: And that every one may judge of the truth herein, I will produce the miracles ascribed to these Pope-saints, and martial them in their order.  
Of Odo it is reported, that he caused a sword to come flying into King Ethelstanes sheath, when he had lost his own, as he should fight with Analanus: that he kept the Church of Canterbury, that no rain dropped upon it, 
Ex Malmesb.  while the roof was in making: that when he broke the host over the chalice, being at Mass, it dropped blood.  
Such like stuff is fathered upon Dunstane: 
Fabulous miracles of Dunstane.  how being tempted with the cogitation of women, he caught the devil with a pair of tongues by the nose, and held him fast: how a Lute hanging upon the wall did sing and play alone, without any touch of finger: how by making the sign of the cross, he set a great beam of an house, being displaced, into his right room again: How the Virgin Mary with her fellows appeared visibly to him singing: and the Angels often talked familiarly with him.  
Of Editha this tale goeth, 
Editha her feigned miracles.  that her body being taken up by Dunstane, all was found corrupted, but only her thumb, wherewith she used to cross, and her belly for her chastity, as she herself is said to have expounded the mystery, appearing to Dunstane: 
Ex Chronic. Saxonic. Osber. in vit. Dunstan.  yet this chaste Nun is detected in the truer histories to have been King Edgar's concubine, by whom she had a base son: whosoever worshipped the Tomb of this Editha, if they were blind, deaf, halt, mad, were healed, 
Malmesbur.  saith the Legend writer.  
Bernacus went over the sea upon a broad stone, 
Capgrave.  turned Oak leaves into loaves, stones into fishes, water into wine, his Cow being cut in pieces he restored to life. The same author saith, that Christ appeared to Austin, and talked familiarly with him: that Bartilmew saluted a wooden Crucifix, 
Capgrave.  and it bowed down and resaluted him again: that Brendan caused a fountain to rise out of a dry ground, and was carried into Paradise. A thousand such tales, their Breviaries, Itineraries, Legends contain.  
3. And that we think it not strange, that Popery so aboundeth with miracles, the Pagan Idolaters shall vie with them at this stake, and the best cards take all.  

Miracles coined among the Heathen. Origen. lib. 2. cont. Celsum.  For raising of the dead, they will tell us, that Zamolxis in Scythia, Pythagoras in Italy, Ramsimitus in Egypt, Protesilaus in Thessalia, Hercules in Tenarus: all went down to hell, that is, were dead and raised up again. But Celsus that Heathen scoffer doth deride these fables.  

Trisymach. lib. 3. de urbib. conduit. Theodor. in transformat.  For strange transmutations, and metamorphoses: there shall we find, that Amphiaraus spear, was changed into a Laurel tree, being pricked down in the ground: of Smyrna changed into Myrrah (by changing certes of the letters, and not otherwise:) of Diomedes companions turned into birds, Ulysses' fellows into beasts: of the Arcadians into wolves, 
Augustin. de civitat. Dei. lib. 18. c. 16.17.  Lucianus and Apuleius into Asses.  
For miraculous passage upon the seas: they will report unto us, how Arion the Musician, and Enalus with the Virgin, 
Plutarch. in convivio.  which he loved, leaping into the sea, were borne up by the Delphines, and carried safe to land.  
What can now the Roman Iconolaters say more for themselves in this kind, than the Pagan Idolaters? If Religion should be tried by miracles, the one as well as the other, can tell us tales enough, if we will believe them. But what is to be thought of these lying and feigned miracles, Augustine will tell us: Removeantur ista vel mendacia fallacium hominum, vel portenta mendacium spirituum: Remove out of the way these lies of deceitful men, 
De unitat. ecclesiae. cap. 26.  or strange deceits of lying spirits.  
4. I will further show the vanity of the forged and devised miracles by these reasons following.  
First, it is evident by the testimony of the ancient Fathers, that miracles were not usual in their time. Ambrose saith: 
In 1. Cor. c. 12.  Quare nunc non ita fit, ut habeant homines gratiam Dei, qua operentur miracula? Why have not men now adays grace given them to work miracles? Augustine saith: Modò iam caeci non aperit oculos miraculo Domini, 
The power of miracles not usual in the Church now.  etc. Now the blind receiveth not his bodily sight by the miracle of our Lord, but the blind heart receiveth sight by the oracle, or word of the Lord: now the dead body riseth not, but the soul riseth, that was dead in the living body: now the deaf ears are not opened, etc. Bernard saith: Licet nostra non habeamus miracula, etc. 
Serm. de Benedict.  Although we have no miracles of our own, yet the miracles of our patron are a consolation to us. Seeing then these Father's thought that they had no power to work miracles, what impudency is it against their own judgement to ascribe miracles unto them? As an Epistle goeth under Augustine's name, wherein he is feigned to report, that as he was about to write a letter to Hierome, his soul being lately departed, appeared unto him, and talked with him. 
Epist. 205. Miracles falsely fathered upon the Fathers. Epist. 106.  Likewise how Hierome after his death, caused the souls of divers to return to their bodies, and so they revived again: how he delivered one condemned to hell: and how sixteen blind persons were restored to sight, in the translation of his body.  
Of Bernard it is avouched, that after his death he healed eleven blind, ten maimed, 
Lib. 4. de notis eccles. c. 14.  and eighteen lame persons: and all these miracles Bellarmine justifieth to have been so truly done. How are they not ashamed to father such fables upon the Fathers, contrary to their own judgement.  
Secondly, this may be an evident argument, that these Legends smell, because they make miracles so common, 
Multitude of miracles in the Popish Church maketh them suspected. Vit. Hilarion.  to flow from them in heaps: as that Hierome healed sixteen blind at once: Bernard in one day of all infirmities 39 persons: Hilarion is affirmed to have cured 200. possessed with devils at Cyprus, beside a great many of other diseases. Christ and his Apostles were but bunglers in working miracles to these, if they may have their saying. Origen to Celsus, who counted it as a fable that Christ raised some from the dead, maketh this answer: Si fabulosa haec essent, multos resurrexisse finxisset: 
Lib. 2. cont. Cels.  If these things were fabulous, they would have feigned more to have risen, whereas now three only are said to have been raised. We may therefore worthily doubt of these strange reports of miracles, wherein they have no measure, bringing forth such a beadrole of them.  
Thirdly, we have the adversaries own confession, who themselves suspect the credit of these tales: therefore Alexander the 3. forbiddeth a certain Popish saint to be worshipped, 
Decr. Gregor. lib. 3. tit. 45. c. 1.  although miracles were done by him, without the authority of the Church of Rome. Innocentius 3. also decreeth, 
Ibid. 2.  that Prelates should not suffer those, which come to their Churches, to be deceived, varijs figmentis, aut falsis documentis, with divers figments and cozening tricks. The Abbot of Clumack testifieth, that he noted four and twenty lies in the song of Benedict, 
Lib. 5. epist. 29.  as he sung it in the Church. 
In 2. Timoth. pag. 138. a.  Espencaeus a learned Papist holdeth that to be but a fable, reported by Christianus Massaeus, lib. 8. Chronic. of Trophimus, that having buried his wife in a rock dying in travel, 
A notorious fable.  with the child sucking at her breasts, two year after sailing that way, found her alive and the child sucking. Many fables are current among the Ignatian Fathers, 
The fabulous visions of Jgnatius founder of the Jesuits. Mass. lib. 1. c. 8.  of the strange visions, which their founder Ignatius Layola had: As how he was rapt into heaven, where he saw the Trinity in three persons and one essence: how the tools and pattern were showed unto him, whereby God made the world: how at the elevation of the host, he saw jesus Christ in it in body and flesh, just as he was upon the earth, etc.  

The legend of Xaviers wonders an Ignatian impostor.  The like stuff they have vented of Xaviere one of the Ignatian sect, who wrought great wonders among the Indians: how he raised six dead men to life: how sending a little child with a cross to one possessed with devils, they went out; fretting at this most of all, quod per puerum pellebantur, because they were cast out by a child, as saith the fabulous author: How a devil being cast forth, scratched him by the back and belly, 
Tursellin. lib. 1. cap. 7.  as he prayed to the Virgin Mary, that he was constrained to keep his bed, till the skin was healed: 
Lib. 2. cap. 7.  How when he was dead, a blind man by rubbing his hand upon his eyes received his sight: how with his whip, wherewith he used to beat himself, 
Lib. 5. cap. 4.  and a piece of his girdle, an infinite number of diseases were cured. All these tales, 
Lib. 4. d● not. eccles. c. 14.  though magnified by Bellarmine, who is ready to take any occasion, to grace his own order; yet by other Papists not so light of credit, are rejected, as mere fables and old wives tales, 
jesuit. catechiss. lib. 1. cap. 7.  as they well deserve.  
Fourthly, many of these Monkish miracles and frierly fables are ridiculous, and not beseeming the gravity of right holy men: 
Popish miracles ridiculous.  such is that of Dunstanes holding the devil by the nose with a pair of tongues: and of the devil scratching Xaviere by the back: Are not these very worthy matters (think you) to be registered? Such tools Hierome calleth, Prandiorum, coenarumque fabulas, table talk, and mimum Philistionis, vel Marilli stropham; he compareth them to Philistions jests (who made verses to move laughter, 
Apolog. 2▪ adverse. Ruffin.  and died of laughing) or Marillus toys.  
Fiftly, 
The end of popish miracles rendeth to superstition.  the end of these Popish miracles is to be considered, which is not to persuade faith in jesus Christ, or to stir up to godliness of life, which was intended by our Saviour Christ and his Apostles in their miracles: But this was the drift of them, to confirm their own superstitious devices, in the adoration of Images, invocation of Saints, visiting the tombs of the dead, worshipping their relics, and such like. This difference Origen well observed between the miracles of the Christians and the Pagans: Magorum nemo, per ea quae facit, 
Lib. 2. cont. Celsum.  sicut jesus ex rebus quas factitârit, mirandis, ad morum imitationem invitat: None of the Magicians by their miraculous works (as Christ did by his) do move men to amendment of their manners.  
May we not now justly wonder, that any are so simple to give credit to such gross fables: but that it is a just judgement of God upon those, that will not receive the truth, to believe lies. These false teachers, as Ambrose saith, Per ea quae placida sunt, suadent foeda: 
2. Thessaly. 2. In 2. Tim. c. 2.  By pleasing tales persuade beastly stuff: And their blind scholars, as Hierome saith, sub martyris nomine bibunt de aureo calice Babylonis, under the colour of martyrs (and of their miracles) do drink of the whore of Babylon's golden cup: but like as Satyrus the Savian his friends are said to have stopped his ear with wax, that he should not hear the railing speech of his adversaries; so men had more need to stop their ears against these flattering and pleasing tales, as against the Siren songs. But I have stayed too long in raking in this channel, and stirring in this dunghill of popish legends.    

The seventh Persuasion.  

Pag. 25. li. 1.2.  1 I Defend not a religion tossed and tennised up and down with so many bounds and rebounds, 
Untruth. 56. lin. 4.5.  both in head and members, containing so many falsities by their own proceedings.  

Untruth. 57  2 So many contradictions in essential things, as there be essential questions.  

Lin. 8.  3 Neither do what it could, having the temporal sword, hath hitherto condemned us. 
Untruth. 58.   

Lin. 11.12.  4 But a religion, which in the space almost of 1600. years never changed one point of doctrine, 
Untruths many, see the answer.  never admitted error in faith, or the least contradiction therein, either in decree of Pope, or confirmed Council.  

The Dissuasion.  
1 ANd I defend that religion, which hath not been tossed up and down, chopped, or changed in head or members, as this alogistical discourser sclandereth the Gospel, but hath continued one and the same for these 60. years, since the first abolishing of the Mass in England, all which time the profession of the Protestants in England in the substantial points of faith, hath not altered hitherto, neither I trust, shall hereafter.  
The Communion book hath been but once altered among us all this while, whereas the form of the Mass in the Roman profession hath been often chopped and changed, patched and pieced, by adding to it, and taking from it, which was for the space of 700. years, in fining, and refining, 
Polidor. Virgil. lib. 5. Platin. in Sixto 1. Polidor Virgil. lib. 5. de in ventorib. rer. c. 10.  before it came to that deformed perfection which now it hath. Read Platina and Polidore Virgil, there shall you find, how and by whom, and in what process of time every part of the Mass was devised.  
2 Which containeth neither falsities, nor contradictions in any essential points, as popery doth: neither shall this trifler be able to show any such falsity, or contrariety, who herein, and every where almost, would have us take his own word, as though he were the Pope himself: for proof he bringeth none. We know what the Law saith, Solam testationem prolatam etc. nec causam probatam, 
Cod. lib. 4. tit. 20. l. 3. Carinus.  nulliu● esse momenti, That a witness produced, and no cause or matter proved, is of no force.  
3 A religion, that hath publicly by the word of God, and godly laws with full consent of Parliament abrogated and condemned all gross papistical errors, as of justification by works, art. 11. of works of supererogation, 
Book of Articles agreed upon in the Convocation, ann. 1562. confirmed by act of Parliament. Ann. Eliz. 13. c. 12.  art. 14. of free-will, art. 10. of purgatory, art. 22. of speaking in the congregation in an unknown tongue, art. 24. of the five popish sacraments, art. 25. of the bodily presence of Christ in the sacrament, art. 28. of receiving in one kind, art. 30. of the blasphemous sacrifice of the Mass, art. 31. of the unlawfulness of Priest's marriage, art. 32. of worshipping of images, invocation of Saints, art. 22. that the Pope hath no jurisdiction in England, art. 37. What will not this impudent man now dare to say, who boldly affirmeth, that Popery is not by public authority condemned in England. Now then because their Law saith, Qui crimen, quod obiecit non probaverit similem poenam sustineat, 
Sixtus 3. can. 4.  He that proveth not the crime objected, shall endure the like punishment; so this thing objected, redoundeth upon his own head: For true it is that the faith of Protestants is not condemned by the ancient Canons and Decrees of the Roman Church, 
Synops. Papism.  but receiveth plentiful witness from thence, as is already showed in divers hundred questions.  
4 A religion, which hath continued these 1600. years in the true Church of Christ, 
Untruth. 59  not as Popery▪ which for most of their opinions must come short of this computation by 800. years: which is full of errors, and contradictions, in the Decrees of Popes and Counsels.  
For errors, the Council of Neocesarea ca 7. decreeth, that the Priest should neither give consent to second marriage, 
Apparent errors admitted and allowed in the papal Church.  nor be present at the marriage feast, but rather enjoin penance for it, and so in effect condemneth second marriage.  
Toletan. 1. ca 17. He that in steed of a wife hath a concubine, 
Untruth. 60.  is not to be repelled from the Communion. This Council is approved by Leo 4. as it may appear, Can. 21. and the other also, Distinc. 20. ca 1.  
In the sixth general Synod Can. 2. the Council under Cyprian that approved the rebaptizing of such as were baptised by heretics, is confirmed: c. 72. Marriages between Catholics and heretics irritas existimari, are judged to be void, contrary to S. Paul, 1. Cor. 7.13. Yet this sixth Synod cum omnib. canonib. with all the canons is received and approved by Adriane, Distinc. 16. c. 5.  
Nicen. 2. act. 5. it was concluded, that Angels have bodies of their own, and are circumscriptible, & multoties in corpore suo visi, and have been often seen in their own bodies: which is a manifest error: for Angels of themselves are invisible spirits.  
Nicolaus 1. de baptis. decret. 1. alloweth baptism only made in the name of Christ, without express mention of the Trinity, contrary to the scriptures, Math. 28.19.  
Nicolaus 2. in a Council at Rome, where Berengarius recanted, resolved upon this conclusion, Christi corpus sensualiter manib. sacerdotis tractari, frangi & fidelium dentib. atteri, That the true body of Christ was handled sensibly by the Priest's hands, broken and chawed by the teeth of the faithful, the consecr. dist. 2. c. 42. which gross opinion, the modern Papists are ashamed of. 
Contradictions of idolatry in Popery.   
For contradictions, Concil. Carthag. 3. c. 47. the Apocryphal books of Toby, judith, Ecclesiasticus, Macchabees, with the rest, are made Canonical: 
Contradiction of doctrine in the popery.  Laodicen. can. ultim. these books are rejected out of the Canon; and yet both these Synods are confirmed by Leo 4. Distinct. 20. c. 1. 
Untruth. 61.   
In a Council at Rome under Stephen. 7. all the acts and decrees of Pope Formosus are repealed: 
Sigebert in ann. 903. Platina.  in a Council of Ravenna under john. 9 they were again revived.  
Gregor. 3. epist. ad Bonifac. determineth virum uxore infirmitate correpta, etc. that the husband, the wife being weak, and not able to do her duty, may marry an other.  
Nicholas 1. decreeth the contrary, 
Nichol. 1. de matrim c. 6.  that the marriage of such ought not to be dissolved.  
Alexander. 3. forbiddeth marriage to be made with the sister of her that was betrothed, and is deceased. 
Later. conc. par. 6. c. 8. Par. 6. c. 27.  Benedict doth determine the contrary.  
Pope Alexander judgeth matrimony contracted with per verba de praesenti, by words of the present tense, and consummate with another, to be void. 
Lateran. par. 6. c. 8.  Benedict determineth the contrary, that the marriage consummate, though a contract made before in that form with an other, 
Ibid. c. 28.  is not to be violated.  
Nicolaus. 3. Abdicationem proprietatis rerum etc. 
Sext. decret. lib. 5. t. 12. c. 3.  That Christ did by his example abandon the very property of things.  
joannes 22. defineth the contrary, 
Extrau. joann. tit. 14. c. 4.  that the opinion of them that say Christ and his Apostles had nothing, is erronea & haeretica, is erroneous and heretical.  
The Council of Constance, sess. 13. doth excommunicate all those that receive the Communion under both kinds. The Council of Basile granteth to the Bohemians the use of both kinds.  
The Counsels of Constance and Basile determined that a general Council hath authority above the Pope. The contrary was concluded, Lateranens. sub Leon. 10. c. 11.  
Many such contradictions in matters of faith and doctrine may be found in the Roman corporation, 
See before sect. 3. Untruth. 18. Crastovius in bell. jesuitic.  which otherwhere are set down more at large to the number of 250. and in another work 300. more of their differences and repugnances are expressed. 
〈◊〉. pillar. 4.  Therefore this (petifogger for popery) is detected of great untruth, that no error or contradiction was ever admitted in their religion: Wherefore he being thus notoriously convinced of a false testimony, is worthy to pass under the censure of the Epaunens'. Synod, 
Epaunens'. synod. c. 3.  reus capitalis criminis censeatur, etc. to be held guilty of a capital crime. And concerning this spirit of contradiction among the Romanists, we may say with Ambrose, Diversa & distantia prompserunt, non locorum separati, 
Epist. 64.  sed mendaciorum divortio, They have uttered divers and contrary things, not separated in place, but differing in lying. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And as Melanthius said, that the City of Athens was saved by the disagreement of the Orators; so I doubt not but that this division among them shall tend to the further establishing of the truth. For as Plutarch saith of the contradictions of Poets, that they will not suffer them to have any great strength to do hurt: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so the manifold divisions in Popery, shall have no force to seduce such as are wise.    

The eight Persuasion.  

Pag. 25.  1 I Defend not a religion etc. which separateth man from his God and creator by so many sins and iniquities, and yet hath no grace, 
Untruth. 62.  no sacrament for men of reason and actual offences, 
Untruth. 63.  no means or preservative to prevent them etc. for that instrument of justifying faith, which be no benefit unto them, 
Untruth. 64.  which by their own grounds have no faith at all.  
2 But a religion, that hath in every state a remedy for those that have offended, for the state of all, till they come to such discretion and judgement, as may be cause of sin, the sacrament of baptism, both taking original offence away, and arming the soul against new and actual infections.  

Pag. 26.  3 To confirm the former grace etc. the sacrament of confirmation.  
4 To feed and foster all estates, the sacrament of the most holy body and blood of Christ.  
5 The sacrament of penance for the cure and comfort of all offenders.  
6 The sacrament of extreme unction to avoid the relics of sin, and give strength in that extremity.  
7 For particular helps and assistance to particular states, particular sacraments: the sacrament of Orders and of Matrimony, etc.  

The dissuasion.  
1. ANd we defend a religion, which doth not separate man from God (as this Libeler belieth it) but teacheth faith in Christ whereby we are reconciled unto God, and are at peace with him, Rom. 5.1. Not that religion, which separateth from God in destroying faith, 
Popish religion separateth from God, the Gospel joineth and reconcileth to God.  which joineth us to God, in teaching justification by works, whereby faith is evacuated: as the Apostle saith, Ye are evacuated from Christ, whosoever are justified by the law, Galath. 5.4. But that religion, which preacheth faith in jesus Christ, which is both a remedy for sins passed in the remission of them: We are sanctified, and justified in the name of the Lord jesus, 1. Cor. 6.11. And a preservative also from further offending: for the grace of God teacheth us to deny ungodliness and worldly lusts, Tit. 2.12. Which faith for the remission of sins is sealed and confirmed in the most holy Communion; 
Tridentin. sess. 13. c. 5.  which the Popish sort denieth properly to be ordained for remission of sins: contrary to the words of our Saviour, who in the institution of this Sacrament, saith directly: this is the blood of the new Testament, that is shed for many for remission of sins, Mat. 26.28. This faith is both preached and practised in this religion: which they undoubtedly have attained unto, which have believed, and are careful to show good works, Titus 3.8. But this justifying faith by the grounds of Popish religion cannot be had, seeing they teach, that for a man to be sure of his salvation by faith, is a faithless persuasion, and the faith of devils: and yet such was S. Paul's faith, 
Rhemist. 1. Cor. 9 sect. 9 Rom. 8.38.39.  whereby he was persuaded, that nothing could separate him from the love of God in Christ.  
2. I maintain a religion, which leaveth not infants dying before baptism, 
The Sacrament of Baptism corrupted in Popery.  without remedy, and condemneth them to hell for the want thereof without their fault, as the Church of Rome doth: but even comprehendeth such infants, being the seed of the faithful, under the covenant of God's grace, who hath promised; I will be thy God, 
Genes. 17.7.  and the God of thy seed: which maketh not Baptism unperfect, only to serve for sins going before Baptism; 
Rhemist. Heb. 10. sect. 4.  but extendeth the efficacy thereof, as well to sins following after, as passed before. For as Circumcision was a seal of the righteousness of faith, Rom. 4.11. so likewise is Baptism, by which through faith in the blood of Christ, both our sins before and after Baptism are forgiven.  

Bellar. lib. 1. de bapt. cap. 7.  Which doth not allow women▪ lay men, Turks, jews and Infidels to baptise, as the Romanists do: whereas Christ gave this power only to Ministers and teachers, Go teach all nations, 
Matth. 28.20.  etc. baptizing them &c.  
Which doth not profane this Sacrament in baptizing of Bells, 
Fox pag. 865. col. 1. edit. 4.  as they do: neither doth contaminate it with the human additions of spittle, salt, oil: Can any man forbid water (saith S. Peter) that these should not be baptised? 
Act. 10.47.  then they only used water.  
3. Which doth not bring in new Sacraments, not instituted by Christ and his Apostles, as are those of Confirmation, Penance, extreme Unction, Orders, Matrimony; but only contenteth itself with two Sacraments of Christ's ordaining, Baptism and the Lords Supper, because we find no more of Christ's institution: which doth not add more strength against the devil, to their devised sacrament of Confirmation, 
Bellar. lib. 2. the confir. c. 11.  then to Baptism a Sacrament of Christ's institution: neither giveth virtue to Chrism, 
How a Christian is truly confirmed against tentation.  tempered of oil and balm, with the sign of the cross, which are but terrene and external things, against spiritual temptations, as they do: for the weapons of our warfare are not carnal, 2. Corinth. 10.4. but exhorteth Christians to put on the whole armour of God, the shield of faith, the sword of the spirit, the word of God with the rest, 
Ephes. 6.13.  whereby they may be able to resist in the evil day: By this means is a faithful man armed and confirmed against spiritual temptations.  
4. That religion which mangleth not the Sacrament of the body and blood of Christ, 
Rhem. joh. 6. sect. 11. Rhemist. 1. Cor. 11. sect. 16. Rhem. Matth. 26. sect. 4. Trid. sess. 13. c. 5. Trid. sess. 22. c. 3.  robbing the faithful communicants of the cup, the one part thereof: nor yet teacheth that wicked men do eat the body of Christ: neither forceth the glorious body of Christ from heaven into the form of a piece of bread: neither saith, that this sacrament was not ordained properly for remission of sins: neither that it is available without the faith of the receiver, by the action and work itself done: all which positions the profession of the Roman sect maintaineth: But which according to Christ's institution exhibiteth the holy Sacrament in both kinds of bread and wine, according to the first institution, Matth. 26.28. and teacheth only the faithful to be partakers by faith of Christ's body and blood: as our Saviour saith: 
The right use of the Lords Supper.  He that eateth me, shall live by me, joh. 6.57. which affirmeth that Christ's body is not in earth, but in heaven, Act. 3.21. And that the special use of this Sacrament is to confirm our faith in Christ for the remission of sins, Matth. 26.28. and that (least men should be secure) it profiteth no man, unless he examine himself, whether he be in the faith, 1. Cor. 11.28.  
5. That religion, which doth not enjoin men of necessity to make confession of all their secret sins into the ears of the Priest, with an opinion to merit by it: 
Bellarm. lib. 2. de poenit. c. 12.  nor yet imposeth upon them penal works, 
Rhem. Mat. 11· sect. 21.  thereby to satisfy the justice of God for the punishment due unto their sin: But which teacheth men to confess unto God: I acknowledge my sin unto thee, 
No true repentance in the Papal schism.  etc. and thou forgavest the punishment of my sin, Psal. 32.5. to challenge God's mercy, not our merits: According to the multitude of thy mercies put away mine offences, Psal. 51.1. and to hope for satisfaction to Godward only in the death of Christ: He was wounded for our transgression, etc. with his stripes are we healed, Isay. 53.5.  
6. Which doth not imitate without ground the Apostles anointing of the sick with oil, which was a sign for that time of the miraculous gift of healing: for whom they anointed, they healed, Mark. 6.13. Neither thinketh to cure spiritual maladies, with bodily bathe, as though the suppling of the body, 
The true comforts of the sick.  were a supply to the soul: neither doth it leave the sick remediless or comfortless, but prescribeth prayers to be used by the Elders and Ministers to be sent: for the prayer of faith shall save the sick, jam. 5.15. and spiritual instruction and consolation to be ministered, if there be a messenger with him to declare unto man his righteousness, job. 34.23.  
7. Which doth not appoint orders, to consecrate men to a blasphemous service to make the body of Christ, and to install them Priests of the order of Melchisedech (as that corporation doth) of which order of Priesthood is none but Christ, 

Trident. sess. 23 c. 1.  
Abuse of orders in popery.   Psal. 110.4. Nor which maketh it no essential part of their ministry to be able to teach and instruct the people: 
Jbid.  but especially requireth, that Ministers should be apt to teach, 1. Timot. 3.2. that they should be pastors and teachers, etc. for the edification of the body of Christ, Ephes. 4.11.12. Neither doth it teach, that the grace of the spirit is actually conferred by orders: but that men set apart to this calling, 
Jbid. c. 4.  not relying upon their ordination, should take heed to themselves and unto learning, thereby both to save themselves and their hearers. Which doth not deny the remedy of marriage to any condition of men, 
1. Timot. 14.16 Abuse of matrimony.  as the Roman signory doth to their Clergy, seeing the Apostle saith, Marriage is honourable among all men, Heb. 13.4. Neither doth it tie the grace of marriage, to the matrimonial solemnity (as this contradictor saith it giveth grace against the cares and difficulties of that condition, pag. 27.7.) but teacheth that the married parties not relying upon the ceremony or solemnity, should give themselves to fasting and prayer, 1. Cor. 7.5. no doubt, to obtain among other, matrimonial graces.  
Thus it is evident, that not the Protestants faith, but the Papists belief, leaveth many without help and remedy: As infants dying without baptism, are in their judgement damned: Priests not having the gift of continency, are denied marriage: Sick men have no true comfort, but a little greasing of the eyes and ears: Sinful men are by their popish penance made hypocrites: their ordered Clerks are deprived of the principal part, which is the preaching of the word.  
Thus this caviller for his false accusation, shall have Damasus fee, Calumniator si in accusatione defecerit, 
1. Decret. Damas'.  talionem accipiat, A false accuser, if he fail in his accusation, shall receive the law Talionis, himself to incur the same: for it is in deed the popish irreligion, that affordeth no true comfort, stay or remedy to their miserable disciples; that a man may say to them, 
job. 13.4.  as job to his deceitful friends, ye are physicians of no value. And whereas they think to cure spiritual maladies with corporal medicines, as with oil, chrism, salt, holy water, crossing, to be defended against temptation, it is, as Ambrose saith, 
Lib. 3. de virginib.  ut qui latere laterem lavat, as if a man should cleanse clay with clay, magis se oblinebat luto, such an one should defile himself more. And as Diogenes said, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that Patation the thief was no better than Epaminondas, because he was professed, or entered into religion: no more is an evil man made better by such popish ceremonies.    

The ninth Persuasion.  
1 I Defend not a religion, where God is made author of all sins, and thereby worthy no religion. 
Untruth. 65.  
P. 27. l. 14.   
2 Where the decision of spiritual doubts appertain to temporal and unlearned princes, men, women, children. 
Untruth. 66.   
3 Where such sentences, though never so much disagreeing, 
Slander 67.  and apparently false must be obeyed for the infallible word of God.  
4 Where man hath no liberty or freedom of will, 
Slander 68  where our good works are necessitate.  
5 Where the predestination of God taketh away all election and indifferency etc. 
Slander 69.   
6 But that religion, 
Untruth. 70.  that so acordeth the eternal prescience and predestination of God, 
P. 28. l. 4.5.6. etc.  with the temporal cooperation of man, that it both leaveth the first infallible, and yet proveth the temporal action, appetite, etc. to be voluntary, free, in the power of man to be effected.  

The Dissuasion.  
HEre is nothing else, but an heap and pack of slanderoous untruths, which by one common answer of denial might be easily removed: but somewhat more shall be said.  
1 The Protestants make not God author, either of all, or any sin; 
Rhemist. annot. in james 1. v. 13.  but the Papists rather, that thus write: They mean not, that God is any way the author, causer, or mover of any to sin, but only by permission etc. Ergo they grant that by permitting and suffering God is the author and causer of sin: 
How evil actions are disposed of God.  And true it is, that he which permitteth evil to be done and hindereth it not, is consenting to it, and a doer of it, because accessory to it. But we say, that God is not so much as a permitter or sufferer of sin, as it is evil: and yet, as he is a disposer of evil actions to good, and an imposer of punishment, is not only a permitter and beholder, but an agent and doer even in evil actions: so that although sin do no way stand with the will of God in approving or consenting to it; yet it standeth with his providence, in ordering, disposing, and judging of it: 
2. Sam. 16. v. 10.  As God is said to have bid Shemei curse David, because he both disposed it to David's good for his further trial and probation, and judged Shemei by it to his greater confusion. Thus origen well distinguisheth between God's will and providence, Multa sine dei voluntate geruntur, nihil sine providentia, etc. Many things are done without God's will, nothing without his providence: his providence is that, whereby he dispenseth and provideth; his will, whereby he willeth any thing or nilleth.  

Admonition after the Queen's Injunctions.  2 The Prince challengeth not the decision of spiritual doubts, but only to have the rule over all manner persons within his realms either Ecclesiastical or Temporal; so as no other foreign power shall or aught to have any superiority over them. 
What authority the Prince hath in Ecclesiastical matters. Article. 37.  And again in the book of Articles it is thus contained, We give not to our Princes the ministering either of God's word or sacraments, but only that prerogative which we see to have been given always to all good Princes etc. in holy scriptures by God himself, that is, that they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiastical or Temporal. And beside, 
Preface to the Communion book.  the deciding of doubts is referred to the Ordinaries directly, and not to the Civil Magistrate.  
3 A most wicked slander it is, that we are bound to take such sentences for the infallible word of God. The contrary is evident in the Articles of religion set forth by authority of Parliament, wherein the Church of England thus professeth, It is not lawful for the Church to ordain any thing that is contrary to God's word written. Again, 
Artic. 20.  things ordained by them (that is, general Counsels) as necessary to salvation, have neither strength nor authority, 
Artic. 21.  unless it may be declared that they be taken out of holy scripture. If Protestants attribute no greater authority to the whole Church, 

Papists receive the decrees of the Church as the word of God.  
joannes Maria.   much less to Princes and Magistrates that are but members; though principal ones of the universal Church. Indeed it is the doctrine of Papists that the decrees of their Church must be taken and obeyed, as the infallible word of God. One saith, Determinatio ecclesiae appellatur evangelium, The determination of the Church is called the Gospel. Another saith, Quicunque non innititur doctrinae Romanae ecclesiae, 
Silvester Prierias cont. Luther.  ac Romani pontificis tanquam regulae dei infallibili, à qua sacra scriptura robur trahit & authoritatem, haereticus est, Whosoever doth not lean unto the doctrine of the Roman Church, and of the Roman Bishop, as the infallible rule of God, from the which the sacred scripture doth draw the strength and authority, is an heretic. The Rhemists say, We must believe the Church, nay believe in the Church, 
Annotat. in 1. Tim. c. 3. sect. 9  and trust it in all things.  
4 It is also untrue, that we take away free-will. We affirm, that man's will is free unto evil without coaction, 
What free-will man hath.  and free unto good by divine operation: as the scripture saith▪ If the son make you free, then are you free in deed, john. 8.36. 
Lib. de corrept. & great. c. 13.  So there is a free will, and a will freed, as Augustine well distinguisheth, Peccant per liberum arbitrium, non liberatum, they sin by free will, not will freed: Will is always free to sin, but unto good it is freed by grace.  
Good works also we hold to be necessary in respect of God's prescience: 
De praedestinat. lib. 1.15.  for that thing must needs be, which God foreseeth shall be: Qui si hoc praescierat, quod non est, praescientia iam non est, 
How good works are necessary.  as Augustine saith, who if he foresee that which is not, it is now no prescience. But in respect of the will of man, good works are not necessary, or compulsorie, but voluntary, and so both virtuous actions, and commendable: therefore that is an impertinent speech of the libeler, 
Pag. 27. lin. 30.  who can either praise, or discommend that which is done, whether the doer will or no? For good works are done by the faithful willingly, though wrought by grace: for as Augustine saith, Deus ex nolentib. volentes facit, God of nilling, maketh us willing. But you might with greater reason have opposed your grand Master signior Robert Parsons with this question of necessity, who putteth an absolute necessity and inevitabilitie in those actions which are subject to man's will, Manifestat. f. 100 Reply f. 98. a.  

Predestination taketh not away man's free-will. Act. 2.23.  5 Neither doth the doctrine of predestination and election among Protestants take away the liberty or freedom of the will: for though Christ by the determinate counsel and foreknowledge of God were delivered, yet judas was not thereunto forced. Augustine saith well, Dei praescientiam non cogere hominem ut talis sit qualem praescivit Deus, sed praescire talem futurum, qualis futurus erat, quamuis sic non eum fecerit Deus, That God's prescience doth not force a man to be such, 
De praedest. lib. 1. c. 15.  as God foresaw him, but foreknew him to be such, as he should be, though God made him not to be such: Like as in a Ship under sail, though it be carried one certain way to the haven, yet the Mariner may walk in the Ship which way he will; yet so, that at length he must be brought to the haven where the Ship arriveth: so all the actions of man, though they be done freely, not forcibly; yet they must fall out according to God's foreknowledge, and be overruled to the end appointed by God's providence.  
6 But it is an hard matter for the popish religion to accord the eternal predestination of God, with the temporal cooperation of man's will: for some of them hold, that a man may fall from his election and predestination, Ye can not be saved (say the Rhemists) though ye be predestinate, except ye keep Gods commandments: 
Annot. in act. 27. sect. 3.  As though it were possible for them which are predestinate, 
Popish doctrine can not accord God's predestination and man's free-will. Rom. 8. v. 29.30.  either not to walk in obedience of God's commandments, or in the end not to be saved. How then is God's eternal predestination maintained, where the same by man's free will may be reversed? Again, if whom God predestinateth he calleth, and justifieth, and maketh conformable to the image of his son, than it is not in man's power or free-will to be called and justified (as they say men believe not, 
Rhemist. Math. 20. s. 1.  but of their own free will) but their vocation and justification dependeth upon their election: so that it is not of him that willeth or runneth, but of God, that showeth mercy. 
Rom. 9.16.  Wherefore the certainty of God's election can not stand with the natural liberty of man's will and actions: for if it be in man's power to believe, or not to believe, then is it not in the mercy of him that calleth and electeth, but in the will of him that receiveth and accepteth. Wherefore according to the sentence of the law, Particeps criminis, 
Cod. lib. 4. tit. 20. leg. 9 Gratian. in authentic.  non est testis idoneus, That he which is partner in the crime, is no fit witness: So this opponent being guilty of that which he objecteth, may be worthily excepted against, as an insufficient witness. It is strange to see how his tongue and pen run along without all honesty or modesty to coin and devise fables, not against one or two, but the whole company of all that profess the Gospel, as Bernard saith, 
Cantic. serm. 24.  Vides quam ingentem multitudinem velociter currens sermo tabe maliciae inficere posset, See what a great multitude his swift running speech with the plague of malice might infect. But the best is, his words are but wind, he hath so often fabled unto us, that we may well think he keepeth the same tract still. And as Aristo said, of a bathing or speaking, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that purgeth not, there is small need: so is this friars prattle that proveth not, like to a bath that purgeth not; it might well have been spared.    

The tenth persuasion.  

Untruth. 71.  1. I Defend not that religion, that divideth the militant and triumphant Church, 
Pag. 28. lin. 16.  depriving Angels and glorified souls of that honour and dignity which God required, men in earth, and the militant Church of that help it needeth.  

Untruth. 72.  2. Which spoileth the patient Church of the faithful departed of the relief, 
Lin. 22.  which ever they received of those alive.  
3. Where no memory is left of the passion of Christ, except in most sacrilegious and blasphemous swearing, 
Untruth. 73.  
Pag. 29. lin. 8.  etc. no sign, image or representation, no commemorative sacrifice, etc.  

Lin. 16.  4. Where no order, etc. no consecration or distinction of callings, 
Untruth 74.  except the Letters Patents of a temporal Prince can give that to others, which is not in the giver, etc.  

Untruth 75.  5. But that religion, which consisteth of a most perfect hierarchical regiment, of Pope, patriarchs, Archbishops, Bishops, Priests, Deacons, Subdeacons', etc.  
6. The meanest of these by calling and consecration of greater honour, 
Lin. 28.  than any ministerial preferment among Protestants, 
Untruth 76.  being no real thing, but an ens rationis, an Idol of the mind, as the making of Pursuivants, Apparitors, etc.  

Untruth 77.  7. Our Pope is so ample in jurisdiction, that no temporal Prince Christian, 
Pag. 29. lin. 2.  or Infidel, no professor of regiment in ecclesiastical causes, etc. was by many degrees possessed of so large a regiment.  
8. Our private Priests the most reverend and learned fathers of the society of jesus, 
Pag. 29. lin. 4.  are honoured of the greatest Princes in the world, 
Untruth 78.  etc.  

The dissuasion.  
1. NEither do I defend that religion, that divideth the militant and triumphant Church, in robbing God of his honour, in giving it to Angels and Saints against their wills, who refused to be worshipped here in earth, as the Angel of john, and Peter of Cornelius. 
Revel. 22.9. Act. 10.26.  And therefore God requireth no such honour to be given unto them: so that, as our Saviour saith of Moses: There is one which accuseth you, even Moses, in whom ye trust: 
Joh. 5.45.  even so the Angels and Saints shall be witnesses and accusers of popish superstitious worshippers, who honour the creature in steed of the Creator.  
But the religion, which Protestants profess, 
The intercourse between the Church triumphant and militant. Revel. 5.10. Revel. 6.10.  and I defend, doth make but one family in heaven and in earth, Ephes. 3.15. joining them together in an holy society and communion: we in earth giving thanks for them, whom God hath delivered from these terrene miseries: and they longing to see us also with the whole Church to be made partakers of their joy. As Cyprian saith: Magnus illic charorum numerus nos expectat, parentum, fratrum, filiorum de salute sua securi, de nostra solliciti: 
Ex Augustin. de praedestinat. ad Prosperum. lib. 1. cap. 14.  A great number of our friends doth there look for us, of our parents, brethren, sons, secure of their salvation, and solicitous for ours.  
Other intercourse between the Church militant and triumphant there is none, neither of our prayers to them, that were superstitious: for the Lord saith, Call upon me in the day of trouble, and I will deliver thee, Psal. 50.15. nor of their help and assistance to us, that were superfluous: God is able alone and sufficient to defend his Church: as the Angel saith, None holdeth with me in these things (in the defence of the Church) but Michael your prince, which is Christ. Dan. 10.21.  
2. Which doth not that wrong to the faithful departed, 
Papists do wrong to the dead.  to thrust them down into the extreme pains of purgatory (which they say exceed all the pains of this life) when as the Scripture saith, that they which die in the Lord, do from thenceforth rest from their labours: 
Revel. 14.13. Revel. 7.17.  and all tears are wiped from their eyes. They need not therefore any relief from the living, being in joy and happiness.  
3. Which doth not make any representation of Christ, by Images: for we are commanded, not to corrupt ourselves in making any graven image, or representation of any figure, 
Christ but once offered in sacrifice.  Deuter. 4.16. Neither doth it presume to offer up Christ in sacrifice, as the Papal priesthood doth, because the Scripture saith, that Christ doth not offer himself often: but he appeared once to put away sin by the sacrifice of himself: 
Heb. 9 v. 25.26  
Heb. 10.14.  And with one offering hath he consecrated for ever them that are sanctified. But our religion prescribeth the holy Sacrament of the body and blood of Christ to be used according to his institution, in his remembrance: as our Saviour himself saith, Do this in remembrance of me. Whereupon it was thus concluded and resolved in a general Council: 
Luk. 22.19.  Ecce vivificantis illius corporis imaginem totam, 
Constantinop. synod. 7. gener. Ex Nicen. 2. action. 6.  panis scilicet substantiam, quam mandavit apponi: Behold the whole or all the image of that quickening body, the substance of bread, which he commanded to be used. We have then no other commemoration, or representative image of Christ, but only the Sacrament celebrated according to his own institution. As for blasphemous swearing by instruments of our redemption, 
Swearing usual among Papists.  though too many among Protestants are addicted to that evil custom, yet he might have been ashamed to object it to us, knowing how common a thing it is among Papists to swear: as it appeareth by their own Synod, which thus complaineth: Quo colore nunc consuetudo passim iurantium in omni negotio excusari possit, 
colonians. part. 13. cap. 13.  non videmus: With what colour the custom of such, which swear upon every occasion can be excused, we see not. Those sacrilegious oaths, to swear by the Mass, by the cross, nails, body, blood of Christ, his wounds, by S. Peter, S. Anne, S. Mary and the rest, where else had they their beginning but in Popery? Yea it seemeth that swearing by such is not only usual among them, but commendable also: for one Sanpaulinus for reproving one of swearing, was suspected to be a Lutheran, 
Fox. pag. 904.  and thereupon further examined, sifted, condemned and burned at Paris ann. 1551.  
4. It is also untrue, that there is no consecration or distinction of callings among us: for both Bishops have their consecration from the Metropolitan with his Suffragans, 
Consecration of the Clergy in England.  and Ministers their ordination from their Ordinaries (by imposition of hands) which ought to be and is assisted with other Presbyters. The Prince doth not challenge any power or authority of the Ministry of any divine offices in the Church, or to confer orders, or consecration, but only by the Letters Patents conferreth the temporalties of bishoprics; the Metropolitan with his assistance consecrateth, as other patrons present to benefices, and the Ordinary suiteth. And this hath been the ancient use and custom of England and prerogative of the Crown, 

Edward. 1. anno 25. Edward. 3. anno 25. statut. de provisorib. Richard. 2. anno 13. stat. 2. c. 2. Henr. 4. ann. 2. cap. 3.  
Popish hierarchy against the Canons.   that licence should be demanded of the King to choose, and his royal consent to be had after election made, as it is evident in divers ancient statutes.  
5. As for the Papal Hierarchy it is altogether imperfect and out of order: 1. The office of the Pope is injurious and Antichristian, taking upon him to have jurisdiction, and prerogative over all other Bishops: contrary both to the Scriptures, which gave unto all the Apostles the same authority, and to them all the keys were equally committed, and power to bind and loose, Mat. 18.18. And to the Canons: for Nicen. 1. can. 6. parilis mos, the like custom and jurisdiction is decreed to the Patriarch of Alexandria, as to the Bishop of Rome. Chalcidonens. action. 16. equal privileges are yielded to Constantinople, which is called new Rome, as to old Rome. 
Synops. p. 149.  The like may be showed out of the eight first general Counsels.  
The offices of Archbishops and Bishops, as we condemn not absolutely, when they are used not as titles of ambition, but as wholesome means to preserve unity, as they should be exercised among Protestants: so in the Papal policy we mislike them, being but the Pope's creatures, and fit props to uphold his Antichristian and usurped power.  
But concerning your seven orders of Priests, Deacons, Subdeacons', Acolythists, Readers, Exorcists, Doorekeepers, we hold them as superfluous and unnecessary services. The Apostle showeth that Christ hath given some to be Apostles, 
Ephes. 4.11.12.  some Prophets, some Evangelists, some pastors, some teachers: for the gathering together of the Saints, for the work of the Ministry, for the edification of the body of Christ, etc. If these be sufficient to edify the Church, 
Popish orders of the Clergy superfluous.  and to labour in the ministery, then are these Popish degrees unnecessary, and not given of Christ, neither belonging to the ministery of the Gospel. And if they will needs bring in Doorekeepers to be an order of the Clergy, why not Sextins also, bell-ringers, grave-makers, Church-sweepers, Waxe-chandlers, waterbearers, whip-dogs, and what you will? for all these there is use of in the Church, and so for seven orders, we shall have twice so many. This is the goodly Hierarchy, which this Ignatian Novice boasteth of.  
6. I doubt not but the meanest office of the Gospel is more honourable before God, than the greatest Antichristian dignity, which are plants not of the Lords planting, and therefore shall be rooted out. 
Matth. 15.13.   

No indelible character in Orders.  The indelible character, which they say is by their Popish orders imprinted in the soul of the receiver, whereby they are made partakers of Christ's priestly power, and really distinguished from others; is indeed nothing but an Idol of the mind, and an imaginary fantasy: for spiritually in the soul and before God, there is no difference between the Priest and the people. Christ hath made us Kings and Priests unto God his father: 
Revelat. 1.6. 1. Pet. 2.9.  and all Christians are a chosen generation, a royal Pristhood.  
And as for your ens rationis, it is the very opinion of some Papists, that the character of Priesthood, is no real quality of the mind, 
In 4. distinct. 4. quaest. 1. Distinct. 6. q. 9  but only rationalis respectus, a relation or rational respect: Durand. Scotus holdeth, that it cannot be proved by any manifest testimony of Scripture. 
Gab. ibid. q. 2.  Gabriel doubteth whether the Church have defined it.  
They are your own Church-seruitors, Sextins, Doorkeepers, Church-sweepers, that are made no otherwise, than Pursuivants, Apparitors, etc. The Ministers of the Gospel, though they are not really distinguished from the people, by any inherent quality of greater holiness, 
Ministers how they differ from the people.  and more merit; yet are divers in the ecclesiastical Oeconomie and dispensation of the Church, in their different functions and offices, whereunto they are set apart: first, by the probation and examination of their gifts. Secondly, by the imposition of hands with prayer of the Elders and pastors. Thirdly, by their endowment and ability of gifts for the execution of their Ministry: all which the Popish priesthood wanteth.  
7 A manifest untruth it is, that the Pope hath had more ample jurisdiction, than any Prince Christian or Infidel: for the half of those countries never submitted themselves to the Pope's devotion, 
Emperor more ample in jurisdiction then the Pope  which were under the emperors obedience. Constantine the great had command over all Europe, Africa, all Asia minor, Arabia, Armenia, Phrygia; as it may appear by the assembly of Bishops called by the emperors authority out of all these countries, to the general Nicen Council.  
And at this time both the great Turk in Europe and Asia, and Prester john in Africa, have larger dominions, and greater authority, than ever the Roman Bishops have had. That jurisdiction which now the Pope hath, is (thanks to God) brought into a narrower compass, though it be too much; and I trust shall every day be more confined: And whatsoever power he hath, or ever had over other Churches, is but usurped: for Peter, from whom he claimeth, 
Galath. 2.  was but the Apostle of the Circumcision; S. Paul's lot was over the uncircumcision.  
8. This last article containeth nothing but untruth. For neither have these Ignatian fathers (which call themselves proudly, of the society of jesus) converted by their preachings many kingdoms to the regiment of Christ, but rather subverted and 
* As Valens the Emperor sent Arrian Priests to infect the Goths at their first conversion, Lanquet anno Christ. 380.  corrupted them in faith. The Spaniards tyranny hath subdued the poor Indians, not the jebusites hypocrisy, though they tell us of many fabulous and lying miracles wrought by Xaviere, and other of that order in those coasts; as hath been showed before.  
Indeed it is well known, how they have attempted to reduce divers kingdoms to the temporal government of the Pope-catholike King of Spain, 

Jesuits have perverted rather then converted countries.  
jesuit. Catechis. fol. 152. b.   by their treacherous conspiracies, and wicked devices to take away the lives of Princes: Such were the accursed attempts of Comolet, a seditious jebusite in France, and Varade another false brother of that order, confederate with Barriere, to take away the life of the now King of France: and of Guignard and Guerret, 
jesuit. Catechis. fol. 187.188.  jebusite Priests convicted of treason: and john Chastel brought up in that society, who was worthily executed for attempting the King's death. In England such have been the practices of Saunders, Allen, Campion, Parsons, Walpoole, with divers other of that rank: who by their traitorous plots have practised against the life of our late Sovereign, to bring this famous Country into slavish servitude to Spain, which I assuredly trust, shall never be. And these are the fruits of the preaching and pains of this irreverent order.  
Untrue also it is, that they are honoured of the greatest and richest princes in the world: for the renowned King of France, who in riches, puissance and greatness, is not inferior to any Christian Prince, neither honoureth or favoureth them: but the whole order, for working against the peace of that state, was by decree of the Parliament of Paris, anno 1594. exiled and expelled that nation. Let it also be noted by the way, that this Ignatian and jebusited brother, 
jesuit. Catechis. lib. 3. cap. 18. The Jesuits slender account of her Majesty.  much like the rest of his order, counted the Queen of England his then Sovereign, none of the great, puissant, rich, or Catholic Princes: for I think he is not so blinded to imagine, that either her Highness then, or his Majesty now and the state favoureth them, or hath any cause so to do.  
That Jesuits are so familiar with some Princes that have given their power to the beast, I do not marvel, seeing this hath been prophesied of before: for they are the frogs that come out of the Dragon's mouth, that go unto the kings of the earth, Revel. 16.13.14. But if such Princes were not blinded, or had but like experience of their cloaked holiness, and mystical impiety, 
Ignatian Friars no fit Courtiers.  as their neighbour Princes have, they would soon find them to be unfit Courtiers, but more unwholesome Counsellors. And (me thinks) these Polypragmon friars, jetting in Prince's Courts, and intermeddling in State-affairs, are much-what like to limping Vulcan in Homer, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that taking upon him to be a skinker to the Gods, a great laughter suddenly was taken up among them. But it were happy that such Princes would take counsel of themselves, and not endure to be carried away with these seditious frierly humours: 
Ad Theophii. advers. joann. Hierosolym.  Hieromes counsel were good to such, Verba ei de alieno stomacho non fluant, faciat, quod vult, non quod velle compellitur, Let not their words and sentence depend of another's will, but let them do as their own mind moveth them, not as an others humour forceth them. As for the noble kingdoms of England, Scotland, France, they have sufficient experience of this kind of vermin, no more to be bitten by them: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But as Pythagoras gave this precept to his scholars not to taste of such things as had black tails, that is, not to converse with men of black and evil conditions: So I trust we are sufficiently taught to beware of these crouching friars lewd and ungodly practices.    

The 11. Persuasion.  
I Defend a religion etc. where there is no festivity, no office or part of divine service etc. but representeth unto us one benefit or other, no ceremony is used in the holy sacrifice of the Mass, no action of the Priest, 
Pag. 46. lin. 18.19.20. etc.  no ornament or attire he weareth, no benediction he giveth, no sign of the cross he maketh, but hath his religious signification and preacheth unto us: his introite to the Altar, his actions there, his return from thence, the very vestments wherewith he is adorned, 
Untruth. 78.  his putting of them on, his putting them off, his Amice, Albe, 
They speak nothing less than Christ crucified.  Girdle, Maniple, Stole, Vestment, speak nothing but Christ crucified, etc.  

The Dissuasion.  
1 Indeed, such Church such preaching: this superstitious insinuation by cross, 
Popish preaching by ceremonies.  turnings, coming, going, putting off, putting on, copes, vestments, is fit instruction for such blind worshippers. But Christ is otherwise preached in his true Church, then by dumb ceremonies. Moses was read and preached in the synagogues, Act. 15.21. Faith cometh by hearing, Rom. 10.17. not by showing, shadowing, or signifying. What hypocrites are these to thrust out of the Church the plain reading of scripture to the people's understanding, and to supply it with mute and maimed shows and ceremonies, in which respect the Prophet's words may be used against them, who required these things at your hands? Isay 1.12.  
2 But that it may better appear, what a goodly kind of preaching this is by signs and circumstances, I will briefly bring in view some of their pope-edifying significations, which by great oversight, the Friar, belike ashamed thereof, hath omitted: and to begin with his own trumpery.  

Bellar. lib. 2. de monach. c. 40.  First, the shaving of Monks and Friars is very rich in sense and signification. 1. It betokeneth the revelation of the mysteries of our redemption by Christ. 2. It expresseth the similitude of Christ's crown of thorns. 
What Monks and Friars shaving signifieth.  3. It insinuateth the amputation and cutting away of carnal desires. 4. The circle of hair which is left, representeth the fashion of a crown, because to be devoted to God's service, is to reign. 5. The bearing and making naked of the head, implieth an apert and naked life, and an open and free heart for celestial meditations.  
Likewise they use divers Magical enchantments in the dedication of Churches. 
Popish ceremonies in dedicating of Churches.  1. They make 12. crosses upon the walls, and set twelve burning lamps over against them; signifying thereby, that the 12. Apostles by their preaching brought light to the world. 
Bellarm. lib. 3. de sanct. c. 5.  2. They burn incense, set up taper-light, anoint the altar and vessels with oil, to show, that the place is consecrate to holy uses. 3. They sprinkle ashes over all the Church, therein writing the Greek and Latin Alphabet, thereby setting forth the preaching of the faith, which was first taught in those tongues. 4. They beat upon the Church door with an hammer, to drive Satan from thence.  
In Baptism they use many interpretative toys, 1. They touch the ears and nostrils with spittle, that the ears may be ready to hear, and the nostrils to discern between the smell of good and evil. 
Bellar. lib. 1. de baptis. c. 25.26.27.  2. All the senses are signed with the cross thereby to be defended. 3. Salt is put into their mouth, that they may be kept from putrefying in sin. 4. They are anointed with oil in the breast, to be safe from suggestions. 
Popish toys used in baptism.  5. They are anointed with chrism in the top of the head, and thereby become Christians. 6. A white garment is put upon them that are baptised, to betoken their regeneration. 7. A vail is put upon their head, in sign, that they are now crowned with a royal diadem. 8. A burning taper is put into their hand to fulfil that saying in the Gospel, Let your light so shine before men, etc. Math. 5.  
In Matrimony the like toys are observed: as to cover the parties with a vail: to join them together with a particoloured scarf of white and purple: to mutter certain words over the ring to hollow it.  
Thus have they pestered the Church with a multitude of idle, unprofitable, and unedifying ceremonies, which the Apostle calleth a yoke of bondage, Galath. 5.1. And as Augustine saith, Ipsam religionem quam Deus paucissimis sacramentis liberam esse voluit, onerib. premunt, 
Epist. 119. c. 19 cited distinc. 12. c. 12.  ut tolerabilior sit conditio judaeorum, etc. They cumber or oppress religion with burdenous ceremonies, which God would have free with few sacraments. 
Pharisaical religion.  And these frivolous observations and superstitious types, do tend to instruction, and bring religious lessons (as this expounder of riddles telleth us) like as the Pharisees phylacteries and fringes of their garments tended to keeping of the law. 
Untruth 79.  They writ the law in parchments and scrolls, 
Math. 23.5.  and tied them to their frontlets, and bound them upon their arms, whereas they should have kept them in their hearts. Thus the Papists keep the memory of Christ's death in crosses, vestures, pictures, and such like, which should be revived by the preaching of the word, whereby Christ is described in our sight, and among us crucified (as S. Paul to the Galathians) and graft in men's hearts by a lively faith. 
Galath. 3.1.   
3 Now further as these papal Romans do boast of their preaching and significant rites and ceremonies; so the pagan Romans can pretend the like for their religion, 
Pagans significant ceremonies.  whose hieroglyphical toys are very consonant and suitable to these new histrionical tricks of Christened Romanists. 1. They sacrificed to Saturn bareheaded, because all things are naked and open to God: 
Plutarch. quaest. Roman. Qu. 11. Qu. 26.  for the which cause also popish Priests were shaven, to betoken their open and free hearts, etc. 2. Their women in mourning used white garments, to betoken innocency and simplicity: so doth the white garment used in popish baptizing, 
Qu. 61.  as we have seen before. 3. It was a great offence to utter the name of their Deus tutelaris, their God of defence: so the masspriest mumbleth his mystical enchanting words in secret. 4. When they took up the table, 
Qu. 64.  they always left somewhat remaining, because no holy thing (such as they counted the table) should be left empty: so the mass-priests do reserve some part of the sacrament upon the altar, and hang it up in the pyx.  
4 They did burn lamps in their temples, and at the graves of the dead, 
Qu. 75.79. Polidor. Lib. 6. d● inventorib. Qu. 86.  and consecrate wax candles to their Gods to signify the everlasting light: so do the Papists.  
5 The ancient Romans married not in May, because it was an holy time used for solemn expiations: so the Church of Rome inhibiteth marriage at certain seasons for the holiness of the time.  
6 They used not to marry their Cousins, that by marriage they might increase kindred. 
Qu. 108.  In the Papal signory for the same cause marriage is forbidden between Godfathers and Godmothers and their Godchilds, as they are called, because they are already of a spiritual kindred.  
7 The Pagans used a kind of shaving, which betokened a crown, and thereof was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Euripid. in supplicib.  such is the shaving of Monks, and for the like signification of a crown, as hath been showed before.  
8 The Priest of the Sun among the Phoenicians did wear a vestment of purple wrought with gold, 
Alexand. ab Alexand. lib. 2. c. 8.  to show the dignity and excellency of that priesthood: for the same cause have mass-priests their rich and costly copes of divers colours.  
9 In Boeotia they used to cover the Bride with a vail, 
Plutarch. coniugial. precept.  and crown her with flowers: which use is yet retained in Popery.  
10 The heathen used to cleanse themselves with sprinkling of water, thinking thereby to be purified. 
Alexand. ab Alexand. lib. 4. c. 17.  Thus in Popery they think to purify their houses & the people, with casting of holie-water upon them.  
Is not this now a goodly religion, that retaineth still the idolatrous and superstitious usages of the heathen? that instructeth the people by signs and figures, even as the Pagans preached to theirs? May we not justly return upon them the rebuke of the Apostle to the Galathians, Seeing you know God, how turn ye again unto impotent and beggarly rudiments, 
Galath. 4▪ 9  whereunto as from the beginning you will be in bondage again? Hierome saith, Ego libera voce reclamant mundo pronuntio, ceremonias judaeorum perniciosas esse & mortiferas Christianis, 
Hieron. Augustin. tom. 3. oper. Hieron.  & quicunque eas obseruaverit, in barathrum diaboli devolutum: I do freely pronounce (though the world say nay) that the ceremonies of the jews are pernicious and deadly to Christians, and whosoever observeth them to be thrown down to hell: much more are they in danger which observe pagan ceremonies and inventions. Therefore we take no great care to answer them for this matter, resting upon the words of our Saviour, Let them alone, they are blind leaders of the blind: 
Math. 15.14.  Their own blindness and grossness in their superstitious corruptions, doth sufficiently bewray the badness of their cause, 
Plutar. de superstition. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and madness of their religion, to whom that saying of Plutarch may fitly be applied: You need not draw a superstitious man out of the temple, for there is his punishment and torment: So that, which this (figurecaster) hath taken for an argument of their profession, is found to be but a torment to their conscience, and a punishment of their superstition.    

The twelfth Persuasion.  
1 I Defend not that religion, which denieth all things etc. as their opinions all negative do witness. 
P. 47. li. 13.14.  
Untruth 80.   
2 That hath taken away and converted from spiritual religious uses, 
Untruth. 81.  to private and temporal pleasures and preferments, all monuments and foundations of devotion etc.  

Untruth. 82.  3 Using nothing necessary to salvation.  

Untruth. 83.  4 But that religion, whose opinions are all affirmative.  

Untruth. 84.  5 That hath founded Churches, Schools, Colleges, Monasteries.  
6 That observeth all things, that wanteth, or omitteth nothing belonging, 
Untruth. 85.  or that can be required to true religion.  

The Dissuasion.  
1 NEither doth that religion, which I defend, deny any thing, much less all things (as it is falsely slandered) that are found to be agreeable to the scriptures; neither doth it consist of all negatives: affirming the scriptures to be sufficient, and to contain all things necessary to salvation: that the Church and general Counsels may err, 
Protestants affirmative doctrine.  that the Pope is Antichrist, that the scriptures ought to be read in the vulgar tongue, that Magistrates have authority in spiritual causes, that all sins in their own nature are mortal, that faith only justifieth, that Christ only is our alone sufficient mediator, that there are only two sacraments of the new testament: an hundred more opinions it holdeth affirmatively, and the negatives to these doctrines it refuseth. And if our religion should be condemned, because it holdeth some negatives, exception likewise might be taken against the Decalogue, wherein of ten, two commandments only are affirmative, the fourth in the first table; and the first in the second; all the rest are negatively propounded.  
2 An impudent slander it is, 
Foundations for learning and religion standing among Protestants.  that the religion of Protestants hath taken away all foundations of devotion. 1. Seeing that bishoprics, Cathedral Churches, all Colleges in the Universities, Hospitals, parish Churches, erected for maintenance of learning, relief of the poor, for the edifying of the people, are yet standing and flourishing among us. 2. Only those unclean Cells of Monks, the seminaries both of spiritual and corporal fornication, are removed (though I deny not, but they might better have been disposed of, as was intended) by example and warrant of virtuous Princes: As josias overthrew the foundation of the Chemarims, an idolatrous order of Priests erected by his superstitious predecessors: 
2. King. 23.5.  jehu destroyed the house of Baal, 
2. King. 10.27.  and made a draught-house of it. And things abused to idolatry, are justly confiscate to the Prince, as Ambrose defendeth the taking away of the lands, 
Ambros. contr. Symmach.  which were given to the maintenance of pagan idolatry: Sublata sunt praedia, quia non religiose utebantur iis, quae religionis iure defenderent: Their lands and manors were taken away, because they did not religiously use them, which they defended under colour of religion. 3. Neither were all Abbey-lands converted to temporal pleasures and preferments (though we grant too many were) but divers were given to Hospitals and Colleges, and to other good uses. 
What is to be thought of the dissolution of Abbeys.  And this is warranted by the imperial laws, that things abused by false worshippers, should be given to the use of the Orthodoxal Church, as may appear by that law of the Emperors, Valentinian and Martian: 
Cod. lib. 1. tit. 8. leg. 8.  Domum vel possessionem, etc. That house or possession which belongeth to heretics, Orthodoxae ecclesiae addici jubemus, We will to be annexed to the orthodoxal Church. 4. These lands and possessions were surrendered into the King's hands by the voluntary act of the owners thereof thereto not forced or constrained, 
Statut. Hen. 8. ann. 31. c. 13.  as is extant in the public acts of Parliament, and at such a time, wherein the popish religion was not altered, saving in the Pope's supremacy, and therefore this is a false imputation to the Gospel. And yet, as is before showed, possessions abused by men of false religion, by the Imperial laws, are confiscate to the Prince: as it was decreed by Anastasius, Praedia & possessiones, quae in haereticas personas quocunque modo collata vel translata fuerunt fisci nostri iurib. decernimus vendicari, 
Cod. lib. 1. tit. 8. leg. 9  Lands and manors howsoever conferred or translated upon heretical parsons, we decree to be forfeited to us.  

All things necessary to salvation in the Gospel.  3 A foul slander is uttered of our Religion in the next place: for nothing necessary to salvation is wanting in the profession of the Gospel: There is Baptism 
a Hebr. 6.2.  for infants: catechizing 
b Ephes. 6.4.  for children: preaching to beget 
c Rom. 10.17.  faith: the law to persuade 
d Rom. 7.7.  repentance: the Gospel for 
e Rom. 5.1.  comfort: the reading of scripture 
f john 5.39.  to increase knowledge: the Sacraments 
g Rom. 4.11.  to confirm it: prayer prescribed if any 
h jam. 5.13.  be afflicted: singing of Psalms for those that are 
i jam. 5.13.  merry in the Lord: godly visitation for 
k job. 33.23.  the sick, with assurance of remission of sins upon their repentance: comfort over the dead in the 
l Revel. 14.13.  hope of the present rest of their souls with God, and 
m 1. Thessal. 4.13.18.  the resurrection of their bodies to come.  
4 It is Popery rather, that consisteth of negatives, as it is evident by their manifold oppositions to the doctrines before rehearsed: as that the scriptures contain not all things necessary to salvation: that the Church can not err: 
Popish negative doctrine.  that the scriptures are not fit to be read in the vulgar tongue: that the Pope is not Antichrist: that faith only justifieth not: that there be not two only sacraments: that Christ only as one mediator is not to be invocated: These negatives with a number more, the Roman separation maintaineth. And where they affirm and set down any thing positively, they affirm their own fantasies (the doctrine of the Trinity only and some few other points excepted) and oppose themselves therein to the scriptures.  
5 First, 

Plutark. quaest. Rom.  
Temples many built among Pagans.  
Plutarch quest. Graec.   what if many Churches have been erected in popery? Were not many Temples also built in the time of Paganism, as at Rome to Diana, to Honor. q. 13. to Matuta. q. 16. to Bona. q. 20. to Saturn. q. 42. to Horta. q. 46. to Vulcan without the city, q. 47. to Carmenta. q. 56. to Hercules. q. 59 to Fortuna parva. q. 74. to Aesculapius without the city. q. 94. to Apollo at Delphos. q. 12. to Ocridion at Rhodes. q. 27. to Tenes at Tenedos. q. 29. to Ulysses at Lacedaemon. q. 48. with many other: Not the building therefore of Churches, Temples, and other Monuments, but the end whereto they were first founded maketh them commendable.  
Secondly, let it be considered to what intent these Monuments were erected in the popish time, and so many Monasteries builded; not, for the most part, of any true devotion, or to the honour of God, but pro remedio animae, pro remissione peccatorum, in honorem gloriosae virgins, for the remedy of their soul, 
Monasteries founded for murders.  for the remission and expiation of their sins, to the honour of the glorious Virgin. As King Ethelstane after the death of his brother, which he had procured, builded in satisfaction two Monasteries of Midleton, and Michelenes: 
Fox pag. 149. col. 1. Pag. 155. col. 2. Pag. 159. col. 1.  Elfrida for the death of Ethelwold her husband builded a Monastery of Nuns in remission of sins. Queen Alfrith in repentance of her fact for causing her son King Edward to be murdered, founded two Nunneries, one at Amesburie by Salisbury, the other at Werewell: let any man now judge what good beginning those Monastical foundations had.  
Thirdly, it will be an hard matter for them to prove, that all the founders of Churches, Colleges, and other Monuments, were of the Roman opinion 〈◊〉 religion, as now it is professed.  
For Charles surnamed the Great, 

Founders of Monasteries not of the new Romans faith.  
Hoveden continuation Bedae ann. 792.   who is said to have builded so many Monasteries, as be letters in the A, B, C, held a Council at Frankfurt, where was condemned the 2. Nicene Council with Irene the Empress, that approved the adoration of Images, which is now maintained by the papal corporation.  

Ann. 927.  In King Ethelstanes time, the Prince was acknowledged to have the chief stroke in all causes, whether spiritual or temporal, as it may appear by divers constitutions by him made for the direction of the Clergy. In this King's reign divers Monasteries were builded, as the Abbey of Midleton, 
Fox. p. 149.  and Michelenes.  

Ann. 940.  In King Edmund's time, the opinion of transubstantiation was not generally received, but then newly hatched by certain miraculous fictions imputed to Odo. 
Fox. p. 151. col. 1. Guliel. lib. 3. de gestis pontiff. Ann. 975. Histor. jornalens.  Under this King the order of the Monks of Bennets order increased: and the Abbey of S. Edmundsburie with great revenues endowed.  
In King Edward the Martyr's reign, Priests were suffered to have their wives, and were restored to their Colleges, and Monks thrust out by Alpherus Duke of Mercia. In this King's time were founded the Nunneries at Amesburie and Werewell. I trust then, that in these times, when neither images were adored, nor the Prince's authority in ecclesiastical causes abridged, nor transubstantiation believed, nor the marriage of Ministers inhibited, all went not currant for Popery, as it is now received.  
Fourthly, this age of protestancy for this 40. year in England, under the happy regiment of our late Sovereign Queen Elizabeth, hath been more fruitful of pious works, in building of Hospitals, alms-houses, free Schools, Colleges in the Universities, specially in Cambridge, founding of fellowships & scholarships, erecting of Libraries, specially the University Library at Oxford, by the liberal charge & christian care 
* The charge of this work is thought to amount to 4000 pounds, which sum was before mistaken by wrong information, Synops. p. 960.961.  of Master Bodlie a religious and well disposed Gentleman, than any like space of time which can be named under the regiment of the papal Hierarchy. See more of this elsewhere.  
And concerning the godly care of the foresaid virtuous and liberal Gentleman, he deserveth to be compared either to Pamphilus which erected, or Acacius and Euzonius, which enlarged and amended the famous Library of Caesarea, in whom that sentence of Hierome uttered of Pamphilus is now verified, Beatus Pamphilus cum Demetrium Phalereum & Pisistratum, in sacrae bibliothecae studio voluit square, imagines ingeniorum, 
Tom. 4. Marcell.  quae vera sunt & aeterna monumenta toto orb perquireret, Blessed Pamphilus equalizing Demetrius Phalereus and Pisistratus, in taking care for Libraries, he sought for the images of men's wits, the only true and eternal monuments through the whole world.  
6 I suppose rather, that all things requisite to true religion are wanting in Popery, where the people are nuzzled up in ignorance, no edifying in their Churches, 
All things to true religion requisite are wanting in popery.  where all the service is muttered in an unknown tongue: no reading of scripture, which should make them wise to salvation: no comfort in prayer to salvation, which they understand not: seldom receiving of the sacrament, and that but in one kind, and so it is maimed and defective in the sacramental effects: where then there is no knowledge in themselves, no edifying toward others, no true prayer to God: no comfort in meditation of scripture, no strength in the celebration of the sacraments: where men are taught not to rely only by faith upon Christ, but to trust in their merits, not to rest in Christ's mediation, but to seek for the intercession of Angels and Saints: not to be content with a spiritual worship of God, but to prostitute themselves to dumb Idols: not to cleave only to the scriptures in matters of faith, but to run unto traditions: How then doth this religion observe all things; nay rather how are not all things there wanting that are requisite to true religion? And as the living have small comfort; so as little hope is there of the dead, whose souls after they have passed the troubles of this life, they send to Purgatory flames, there to suffer more than ever they endured before: like as a Ship, having escaped the dangerous surges of the Sea, should suffer wrack, and be lost in the haven. Of such comfortless doctrine, that saying of Plutarch is verified, Death to all men is the end of life, but to superstition it is not so, 
Libr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for it extendeth fear beyond a man's life: then hell gates are set open, fiery streams, and infernal rivers are let go, and horrible darkness with fearful sights, and terrible scritches etc. A right description of popish Purgatory, 
The comfortless resolution of Popery.  grounded upon a faithless superstitious fear. And such is popish doctrine, neither affording comfort to the living, nor joy to the dead: that a man can not say of them, as a certain Thessalian being asked who are at most ease, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  answered, they which have made an end of warfare. But these which die in popery, after they have made an end of the warfare of this life, by their doctrine enter into their greatest labours and pains.  
Thus have we heard with how many cunning sleights this glozing Friar hath endeavoured to persuade unto his profession: he hath wrapped up together in this one section no less than half an hundred untruths: and as he began, 
Untruth. 86.  so he endeth with a lie, that they were all unius labij, of one language, before the Gospel was revived: for it is certain that the greeks always used the Greek tongue; the slavonians, the Sclavonian; the Aethiopians, the Aethiopian language. And how untrue this is, their own canons shall testify: for Innocentius decreed, that in great Cities where people resort of divers languages, that the Bishops should provide fit men, qui secundum diversitates rituum & linguarum divina illis officia celebrent, 
Gregor. decr. lib. 1. tit. 31. c. 14.  which according to the diversity of their rites and languages should celebrate divine service. Lastly he telleth us, that he will prove by above an hundred arguments, that their religion is only true & lawful, etc. in a certain book which he calleth a Resolution, pag. 47. li. 32. which pamphlet, when he hath hatched it to his perfection, and sent it out of the owlelight into the sunshine, which as yet, so far as I can learn, is not come from under the brooders wings, it may be, either I or some of my brethren will pluck a feather with it. And thus is this Section ended, and with such success, as all liars and slanderers must look for. And though this false accuser might be thrust under the old canon, which decreeth, Vt qui primum obiectum non probarunt, 
Carthaginens. Council 7. ca 3.  ad caetera non admittantur, That they which prove not the first thing objected, should not be admitted to the rest: yet I will examine whatsoever he can say, and cast his light stuff into the balance, and lay his counterfeit coin to the touch, that the vanity of the one and deceit of the other may appear.     

THE sixth SECTION, WHAT MOVED the Author to dedicate his work to the Counsel.  
The Answer.  
THis Section coming out of the same forge, bewrayeth the same author, it is so patched together with untruths & falsehoods, like the former. He abuseth those honourable persons, and deceiveth himself to think to win grace with wise men by telling of fables. Simonides being asked why of all other he deceived not the Thessalians, answered, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  because they were more simple and unlearned, then could be deceived by me, saith he: But their honours are too wise and prudent, then to be deluded with such a fablers fictions. His several motives confusedly shuffled together, I will bring into some order if I can.  
1. Motive. 
Pag. 49. li. 5.6.  As this cause which I handle is most honourable of all, so I am bold to offer the defence thereof to your honours, the most honourable and noble consistory of our nation, etc. 
Pag. 48. lin. 10.11.12. etc.  Yet he limiteth this honourable authority before, saying, that the ends and offices of a religious and spiritual commonwealth, 
Untruth. 86.  
The end is the same, though the offices divers.  are divers from those of a temporal and civil government: and in that respect, matters handled in the one do not so properly appertain to the redress and judgement of those which rule in the other; 
Untruth. 87.  but are to be decided and reform by the governors of that profession, 
See the answer.  to which they are belonging, etc.  
The remove. 1. I had thought that the general end both of the civil and ecclesiastical body had been one and the same, though the offices and functions be divers, namely, 
The general end of the spiritual and temporal body all one. 1. Timot. 2.1.2.  preservation not only of peace, but the maintenance of true religion to bring the people unto God: I am sure S. Paul so teacheth, that prayer be made for Kings, and all that are in authority, not only, that we may lead a quiet and peaceable life, but in all godliness and honesty. It belongeth then not only to the civil state to provide for peace, that the people may live quietly, but for true religion, that they may live also godly & honestly. In these two points Eleutherius sometime Bishop of Rome showeth the office of a King to consist, 
Ann. 169. Fox. p. 107.  thus writing to Lucius King of Britain, The people and folk of the Realm of Britain be yours; whom, if they be divided, you ought to gather together in concord and peace, to call them to the faith and law of Christ, and to the holy Church, etc.  

The Prince's power to reform religious disorders.  2. It is an absurd speech, that reformation of religion belongeth not properly to the judgement and redress of the Prince & her noble Counsellors. Thus these pragmatical Friars would both pull out their right eye of judgement, that they should not be able to discern, and cut off their right hand of power, that they should not reform what is amiss in religion: for if the most sovereign care of piety and religion do properly belong to the Prince; then the Counsellors of state, the most honourable Ministers under the Prince can not be excluded. And therefore the Apostle in the place recited, maketh not mention only of Kings, but also of all that are in authority under them. This also hath been the ancient practice of this land: Eleutherius adviseth King Lucius with the Council of his realm out of the scriptures to take a law to rule his people by. 
Eleutherius epistle to King Lucius.   
The Statute of Praemunire made against provisions and presentments of bishoprics and other benefices from the Pope, 
Ann. 25. Edward 3. stat. de provisorib.  was enacted by King Edward the third, by the assent only of the great men of his Council and Nobility, and of the commonalty, without the Spiritual Lords.  
The like Act was made under Richard. 2. that all they which procured such presentations from Rome, or any excommunications from thence in those causes should be banished: 

Ann. 13. Rich. 2. s●. 2. c. 2.  
The authority of noble men redress of spiritual disorders.  
Fox. p. 1424.   to the which act the great men only of the temporalty, without the Clergy, gave their assent: Yea of late in Queen Mary's reign, the greatest friend to the Pope that ever he had in England, the Prince (advised most like by her Counsel) did of her own authority send certain articles, concerning religious matters, as retaining of ceremonies, using of processions, manner of baptizing, admitting to orders, and such like, to the Bishop of London presently to be put in execution. Yea this discourser, soon forgetting what he had said, confesseth, whose chief care, speaking of the honourable Counsel, must be in taking order for such causes, meaning of religion, p. 49. l. 14. then as they may receive direction from the spiritual state (which we deny not) so the correction and administration belongeth unto them. Thus as a man running in a maze, and not knowing where he is, he speaketh contraries, affirming unawares, what he before untruly denied, that the Magistrates chief care and solicitude must be in taking order for such causes, he meaneth of religion, pag. 49. lin. 13. And thus as Augustine faith, Impij in circuitu ambulant, qui in gyrum it, nunquam finite, etc. 
In Psal. 139.  The ungodly walk in a maze, as he that goeth in a compass, never is at an end. And thus this oblivious discourser, runneth himself out of breath, saying and unsaying: for if the Magistrates chief care must be in taking order for causes of religion, how do they not properly belong to the judgement and redress of those which rule in the commonwealth? Much like he is to the roape-maker in Purgatory, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who as fast as he twisteth the rope, an ass behind devoureth it: So his wrested speeches, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as the over-running of his mouth, are licked up by a contrary breath.  
Now (right honourable) this Popes-creature at the first discovereth himself, he is his grand-masters factor, to engross all ecclesiastical causes to his unholiness, and would cut your honours short both of judgement and power in matters of religion: And thus full well like a wise Orator, he doth wisely at the first exasperate them, to whom he would insinuate himself. But go on (my Lords) in your honourable course, to whom I do not only wish all excellent knowledge and judgement in religion, as S. Paul said unto King Agrippa, 
Act. 26.29.  I would to God that not only thou, but all that hear me to day were both almost, and altogether such as I am, etc. but prosperous success also in the defence thereof: And I say with Hierome to every one of your honours, 
Ad julian.  Cur qui in seculo primus es, non in Christi familia primus sis? Why should ye not, that are chief in the world, be chief also in Christ's family?  

Pag. 49. lin. 18.19. etc.  2. Motive. Because you are sworn counsellors to assist our Princess, whose chief style and title is granted to her father King Henry the 8. by Pope Leo the 10. (defender of the faith) for defending the Catholic Roman religion against Luther, 
Untruth. 89.  etc.  
The remove. 1. This title to be defender of the Church or faith, was due unto the Prince, and given to the Kings of England long before King Henry, in Edward the Confessors time, Illos decet vocare reges, qui vigilanter defendunt, 
Inter leges Edward. Fox. p. 166.  & regunt ecclesiam Dei, It is meet to call them Kings that vigilantly defend and govern the Church of God.  
2 Her Majesty according to her princely style, hath showed herself in deed while she lived, a most constant Defender of the faith, and to none of her predecessors was this style more truly given: for it is not contained in her majesties style, to be defender of the Roman or Papal, but simply of the faith.  
3 What if it were bestowed upon King Henry for writing against Luther, 
Title, to be defenders of the faith, how annexed to the Crown, and in what sense.  etc. that famous King did not receive it in that sense, or at the least retained it not: neither is it now annexed to the imperial Crown in that regard for writing etc. which concerned the King only then being, not his succession, nor yet as a gift from the Pope, but as a right due to all Christian Princes to defend the faith. What the occasion first was of this title it skilleth not, neither by whom, nor for what it was taken up, so long as it is not a vain title, but the Princes proceedings are answerable to the style.  
4 The heathen Emperors of Rome first used in their style to be called Pontifices maximi, High Priests, as it may appear by the Epistle of Antoninus Pius to the people of Asia: 
Euseb. lib. 4.  yet the Christian Emperors continuing that style, to be named Pontifices maximi, 
Edict. imper. Et council. Chalced. action. 3.  as Flavianus Valentinianus, pontifex Inclytus; Flavius Marcianus, pontifex Inclytus, etc. yet were not bound by their style to maintain the idolatrous religion of the pagan Emperors, from whom it was descended: but they in another sense did call themselves high priests, as having the chiefest care of the Christian faith as the other had before of idolatry: So the Queen's highness then, and the King's Majesty is now called a Defender of the right Christian faith, howsoever their predecessors might be defenders of another religion. And as Pilate did write Christ King of the jews ignorantly, confessing the truth; so did the Pope name the King of England Defender of the faith, prophesying as Caiphas against himself, and foretelling unawares, that the Princes of this land should become true defenders of the faith indeed.  
5 This title of Defender of the faith is more truly annexed to the Crown of England, than the style of Holiness to the Pope's chair, and of Catholic to the King of Spain, who, I could wish indeed, were that which they are called. But I fear me, these titles do agree unto them, even as the titles of benefactors, and of saviours were usurped of Antiochus, and the Ptolemy's, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which were cruel tyrants: And as Dionysius the younger called his daughters by the names of virtue, chastity, justice, being an enemy to them all. Who herein are like unto those, qui titulos potentiorum praedijs suis affigunt, who, the better to hold their lands, do entitle great men with them▪ against which fraud Arcadius made a law: 
Cod. lib. 2. tit. 15. leg. 1. Augustin. in Psal. 21.  And as Augustine saith, Haeretici ad defensionem possessionis suae Christi titulos ponunt, sicut nonnulli faciunt in domo sua etc. Heretics to defend their possession pretend the title of Christ, as many use to do in their houses, entitling some great men with them to keep them from wrong: Ipse vult possessor domus, & frontem domus suae de titulo alieno vult muniri: He will be the owner of the house himself, yet will have another bear the name: So the Pope will be the master of faith himself, yet pretendeth the name of Christ, of holiness, of Catholic religion. So are not our late Queen and now sovereign Lord defenders of the faith, but their Christian proceedings (thanks be given unto God) are answerable to their honourable titles.  
The third motive: Our unjust persecution under your predecessors requireth amends, 
Pag. 50. lin. 8. Slander 90.  and I hope at the least shall receive a toleration.  
The Remove: 1. The punishment, which hath been inflicted upon treacherous judasites, is no more persecution, then for felons and murderers to be executed at Tyburn: they suffer worthily for their traitorous conspiracies and practices: shameless men they are, that complain of persecution, 
Traitorous positions of Jesuits.  when as they hold most traitorous positions against the Prince and state: as whereas the secular mass-priests profess (if it be in truth) that if the Pope should attempt by force of arms to invade the land, they would resist him in person: and that if they knew of any designments by the Pope to enter by force, etc. to reform religion, they would reveal it to the State. Disloyal P●rsons in the name of that whole disordered crew, 
Manifest. f. 13. p. 2.  calleth those assertions, heretical, and traitorous: yea, those wicked Popish Iudas●●ed Divines at Salamanca in Spain resolved upon these devilish conclusions: That they sinned mortally, which aided the English in Ireland; that it was a meritorious act, 
Reply to the Manifestat. fol. 66. b.  to assist Tyrone; that the Catholics in Ireland, which did fight against the Queen, were by no construction Rebels.  
Beside these villainous positions, which no estate in the world could endure, 

In the book of important considerations.  
Decreed at Paris in Parliament anno 1594.   the jebusites and Mass Priests practices have been most odious against the life of our Sovereign: the treasons are confessed by the secular Priests themselves. Therefore if the state of France upon one attempt of john Chastel against the King of France, suborned by the Jesuits, expelled the whole order: greater cause hath the state of England, having experience of many wicked plots devised and practised both by the secular and irregular Mass Priests, to exile the whole society of both, & to make their return into the land of treason. Have not these miscreants now great cause to complain of persecution, and to glory of such filthy martyrdom? I say unto them with Augustine against the Donatists: Recte haec à vobis dicerentur quaerentibus martyrum gloriam, 
Cont. Gaudent. lib. 2. c. 13.  si haberetis martyrum causam: These things were well alleged of you that seek the glory of Martyrs, if you had the cause of Martyrs.  
2. Nay rather these ungodly and seditious practisers, 
Popish professors persecute rather then are persecuted De unitat. eccles. c. 17.  by their impiety, obstinacy, idolatry, do persecute the state, then are persecuted of the state: as Augustine saith, Gravius Saram ancilla per superbiam persecuta est, quam eam Sara per debitam disciplinam: The bondmaid did more persecute Sara by her obstinacy, than Sara did her by due discipline and severity.  
3. Yea these froward persons, that have been so often by proclamation forewarned to be packing (whereas the law is a sufficient monition itself) and divers of them, whereas they had deserved death by the law, were but exiled and banished, as 21. at one time, and 31. at another: adventuring notwithstanding to enter the land, 
Stow anno Elizab. 27. 1585. Ann. 28. 1586  whether more of a superstitious mind to pervert souls, or of an ambitious desire to gain a kingdom to the Pope's signory, it is hard to say, or which is more like, of a treacherous resolution to destroy both, and so rushing upon the pikes, are accessary to their own death, 
Popish professors accessary to their own death.  and cause of their trouble themselves. Protestants in the late days of persecution could not obtain that favour to be banished, neither were they suffered to depart, but Ports and Havens were laid to keep them in. But this Seminary brood may be gone, if they will, the passages are open for them, and yet they will remain among us to their own peril. Wherefore we may here say again unto them, as Augustine to the Donatists: Patent ●ortae, & exire non vultis; quam persecutionem pa●●●ini, nisi à vobis? diligit vos persecutor vester, 
Cont. Gaudent. lib. 2. c. 13.  & persequitur vos furor vester, ille ut fugiatis petit, iste ut pereatis impellit: The gates are wide open, and ye will not go out; what persecution suffer you, but from yourselves? your persecutor loveth you, your own fury persecuteth you; 
Seminary Priests and Jesuits may be packing.  he desireth you would be packing, this forceth you to your own perishing. Wherefore it is evident that these clamorous mates suffer no persecution, but punishment for their evil demerits, and they suffer most justly, that no amends is requisite in this case, unless it be by the like. But if they would be exempted from the danger of the Prince's laws, let them follow the Apostles counsel: Wilt thou be without fear of the Prince? do well, Rom. 13.3. And let them do as Ambrose saith to the Emperor: Ego in consistoria nisi pro te stare non didici, 
Epist. 32. ad Valentin.  & extra palatium certare non possum, qui palatij secreta, nec quaero, nec novi: I have learned not to stand in the imperial consistory, but for thee; neither can I strive in the Prince's palace, which neither know the secrets thereof, nor desire. So let them neither strive against the authority of Princes, nor press to know, and knowing to bewray their secrets. We desire not their company, neither have need of their physic. And as Pausanias answered a Physician, that said all was well with him: Because (saith he) I use not you for my Physician: So I make no doubt but all would be well with us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  if such Italianated Physicians would be packing.  
The fourth motive: 1. You vowed it in Baptism, your promise to God, 
Pag. 50. lin. 16. Untruth 91.  to his Church, to your country, is to be performed.  

Untruth 92.  2. Many, or most of you being of age and discretion in the time of Queen Mary, have practised and professed it.  

Untruth 93.  3. So many of your noble company, as are admitted to the honourable order of the Garter have sworn it.  

Untruth 94.  4. You are all sworn Councillors to our Queen, which by title of inheritance, and at her coronation by the oath and fidelity of a Christian Prince hath obliged herself to maintain it, etc.  
The Remove: 1. They which were baptised under the Popish religion, were baptised in the name of the Trinity, not into the name of the Pope: they were entered into the profession of the Christian faith, not of the Popish religion▪ for then by this reason he that is baptised by an heretic, were bound to maintain his heresy, if baptism in Popery were a bond to profess that superstitious fantasy. We deny not, but that true Baptism in substance is given in the Roman synagogue, but that neither proveth it to be the true Church, nor those baptised among them to be obliged to their religion: For though we confess with the Apostle, that there is one Lord, 
Eccles. 24.5. Baptism in Popery proveth it not to be a true Church.  one faith, one Baptism, yet are not these only professed and had in the Church, but only fruitfully and truly professed in the Church. In the which alone, as (Augustine saith) God is not worshipped, but in the which alone God is truly worshipped: in the which alone faith is not kept, but in the which alone faith with charity is kept: Nec in qua sola unus baptismus habetur, 
Cont. Crescon. lib. 2. c. 29.  sed in qua sola unus baptismus salubriter habetur: Neither in the which alone is this one baptism had, but in which alone baptism is wholesomely had. And this is the cause why we iterate not Baptism given in Popery, because it was ministered in the name of Christ, and so bindeth to the true Christian profession, not to the Roman separation. And therefore we say not, to use Augustine's words, Vt cum ad nos veneritis alterum accipiatis, 
August. ibid.  sed ut eum, qui apud vos iam erat, utiliter accipiatis: That when ye come to us, you should receive another baptism, but that which they had with you, they should hold it with profit. He seemeth then erroneously to think, that▪ Baptism and the Church cannot be separated, that because we renounce not Baptism ministered in the Popish Church, we are bound together with their baptism to acknowledge their Church and faith. But this is a manifest error: for as Augustine truly saith: 
Lib. 5. de Baptism. c. 16.  Non omnes qui tenent baptismum, tenent ecclesiam, sicut non omnes, qui tenent ecclesiam, tenent vitam aeternam: All which hold baptism, do not hold the Church, as all that hold the Church, do not hold eternal life. We confess then that the Church of Rome, 
Lib. 5. the Baptism. c. 7.  hath legitimum baptismum, lawful and true baptism in substance, sed non legitimè, but not rightfully, or lawfully, as Augustine distinguisheth: And, Aliud est habere, 
Lib. 4. the Baptism. c. 17.  aliud utiliter habere: It is one thing to have it, another to have it profitably: Baptism may without the Church be had, but not profitably or fruitfully had. Wheresoever baptism is had, it is the baptism of Christ, not of men; of the author, not of the Minister: and therefore it bindeth to the faith of the first institutor, not to the doctrine of the corrupt imitator. Neither yet do the Papists baptise those again, which were initiated by that Sacrament, among Protestants, and afterward became Apostates; neither do they think them to be tied by that baptism to the Protestants faith, as this Apologist confesseth he was borne in the Queen's reign of parents conformable to the time, pag. 52. and so baptised under the Gospel, yet hath played fast and loose with us, notwithstanding that bond.  
2. Untrue it is, which in the next place is boldly affirmed: for divers of their Honours, were borne since the reign of King Henry the 8. and so not of years then to discern. Some of them were in that time of the faith, which 
* The Lord Archbishop of Canterbury brought up under Master Bradford holy Martyr. Philip 3.5. Galath. 2▪ 3.  they now profess. The rest may say with S. Paul every one for himself: What they were in time past it maketh no matter to me, Galath. 2.6. By this rule, neither Saint Paul that had been a circumcised Pharisie, should have been become a preaching Apostle, nor yet Titus an uncircumcised Grecian a baptised and believing Christian, if a profession first received might not upon better judgement be rejected, or an opinion once entertained, might not with more mature advice be reversed: As though a plant disliking the ground might not be removed, or the air for a man's health, that is sickly, changed▪ Augustine to this purpose saith well, that was challenged of the Donatists, 
Lib. 3. cont. Petilian. c. 10.  because he had been a Manichee: quantum ille accusat vitium meum, tantum laudo medicum meum: The more he blameth my disease, I commend my Physician. The objecting of former error, doth tend to the praise of the reformer.  
3. The honourable Knights of the Garter never took any such oath to bind themselves to the obedience of the Papal faith, but rather the contrary: as may appear by the oath prescribed by statute to be ministered unto all her majesties officers and ministers, whereby they acknowledge the Queen's highness to be supreme governor in this Realm, etc. in all spiritual or ecclesiastical causes, 
Ann 1. Elizab. c. 1.  as temporal; and that no foreign Prince, Prelate or person, hath or aught to have any jurisdiction, power, 
The Council sworn against the Pope's jurisdiction.  etc. within this Realm. Thus this (sly merchant) would entangle their Honours with repugnant oaths: as though they should swear one thing, when they are installed into the honourable order of the Garter, and the quite contrary, when they are sworn of the Council.  
4. And as true it is, that our late Queen's Majesty did oblige herself by oath to maintain the Popish religion: which is a most notorious slander of her Highness: there being no such thing contained in that princely oath, 
In the 7. section.  as shall afterward be showed, and her Majesty having given her royal consent to the book of Articles of religion, confirmed by act of Parliament, and to divers statutes made for the abrogation of the Papal jurisdiction. Thus we see, 
Imputation of perjury in effect to her Majesty by the jesuit. Eccle. 10.20.  how disloyallie (this Pope's creature) behaveth himself to his Prince, being not far from the imputation of perjury, as though her Majesty should have promised one thing upon her oath, and performed the contrary. The Preacher adviseth, not to curse the King in thy thought: But these malapert popelings dare adventure, not only to think, but to speak and practise evil against their Prince. An evil requital for her princely clemency toward them: of whom we may say, as Ambrose of Theodosius: Quasi parens expostulare malebat, 
De obit. Theodos.  quam ut judex punire, etc. vincere volebat non plectere: Who had rather as a parent expostulate with them, then as a judge punish them; win them rather with favour, then winnow them with rigour: if her Highness had not been otherwise by their unnatural proceedings provoked. And as Cleomenes said to the Argives that upbraided him in like manner with perjury: It is in your power to speak evil of me, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but in mine to do evil to you: So these men do not consider, that for their lewd leasings her Highness might have justly recompensed them with sharp proceedings.  

Pag. 51. lin. 13.14. etc.  The fifth Motive: Never any Catholic subject of England hitherto, hath abused so much your Honours, dishonoured the cause of religion, for which we daily undertake so many troubles, etc. to make so bold a challenge, except he were able to perform it, 
Untruth 95. None of them have made good their challenge, nor ever shall.  and my confident assurance is, I shall not be the first unhappy and unadvised man to do it.  
The Remove: What your success hath been in your challenges, and how well ye have performed the defence of the Popish cause, is well known to the world: which of your writers hath not been answered to the full? or who is there of you, that hath not been overtaken in that he hath undertaken? Your great patrons, Harding, Saunders, Bristol, Martin, Campion, Stapleton with the rest have had their hands full. 
Protestant writers not answered.  But which of you hath rejoined upon B. jewel, D. Fulkes, D. whitaker's, D. Sutcliffes' replies? Your offers are brags, rather than bicker, false charges, rather than true challenges. There is (saith the Wiseman) that maketh himself rich and hath nothing, Prou. 13.7. And such are those bragger's, that think no men's writings comparable to theirs, and scornfully rather contemn, then sound confute any thing brought against them. You could do little, if you might not brag; but your vain confidence will soon fail you, and your swelling words will soon abate, and your vain cracks will crack upon your own heads: 
Ad Pammach.  as Hierome saith, Cito turgens spuma dilabitur; & quamuis grandis tumour, contrarius est sanitati: The rising ●ome is soon dispersed, and great swellings show no soundness. Cicero well said: Oratores imperitos ad vociferationem ut claudos ad equum confugere: That unskilful Orators use outcries, as lame men horses: the one cannot go unless he be carried, the other can say nothing unless he cry out. And set the loud outcries, vain brags, and bold face of our adversaries aside, what are they, and what is their cause? It is not so among disputers, as they say it is with Bee-masters: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That is judged to be the best hive, which maketh the greatest noise. The greatest crackers are not the best fighters, nor the loudest noise showeth not the best cause. And as they have sped hitherto, the like success let them look for hereafter.  
The sixth Motive: I will prove the religion, 
Pag. 50. lin. 1, 2  I defend to be conformable to the present forcible laws of England established by our Queen Elizabeth, etc. 
P. 51. l. 18.19. Great untruth.  I undertake to prove directly by the Parliament laws, and proceedings of Queen Elizabeth, that their religion is false, that we defend, true, etc.  
The Remove: If this man were not passed all shame, he would never have been so audacious as to have uttered this untruth: for it is a fiction without all colour, he might as well have told us of the man in the Moon, and the Sunshine at midnight, and as soon might he have proved it, as that, which here he saith. He goeth on and telleth us he will prove by the proceedings of Queen Elizabeth, that Christ is really present in the Sacrament of the altar: As though the Church of England and all Protestants do not hold Christ's body to be really, that is, 
Popish religion hath no affinity with the Queen's proceedings. Untruth 96.  verily and truly present to the faith of the worthy receiver: but if by really, he understand carnally present, it is directly contrary to the 28. article of religion: which in direct words saith▪ that transubstantiation is repugnant to the plain words of Scripture: and further addeth, that the body of Christ, is only eaten after a spiritual and heavenly manner, and the mean whereby it is eaten is faith.  
He will prove that Saints and Angels are to be reverenced and prayed unto. A reverence, who denieth? 
Untruth 97.  but to pray unto them is contrary to the 22. article, Invocation of Saints is a fond thing.  
That there is a Purgatory: 
Untruth 98.  which is contrary to the 22. article, the Romish doctrine concerning purgatory is vainly invented. That prayer, alms, 
Untruth 99  and other good deeds are available for the faithful souls departed: contrary to article 31. that the sacrifices of Masses, etc. for the quick and dead, are blasphemous fables: that only faith justifieth not: 
Untruth 100  contrary to article 11. that we are justified by faith only, is a most wholesome doctrine.  

Untruth 101.  He will prove that good works are meritorious before God: contrary to article 12. good works cannot put away sins, and endure the severity of God's judgement.  

Untruth 102.  That there is an external Priesthood and sacrifice in the Church of Christ: contrary to article 31. the sacrifices of the Mass, wherein it was commonly said, that the Priests did offer Christ etc. were blasphemous fables and dangerous deceits: that we are not justified by an imputative justice, but grace and justice are inherent and internal things: 
Untruth 103.  contrary to article 11. we are accounted righteous before God only for the merit of our Lord and Saviour jesus Christ, by faith, and not for our own works, or deservings.  
That there be seven Sacraments in number: Baptism, Confirmation, 
Untruth 104.  Eucharist, Penance, extreme Unction, Orders, and Matrimony: contrary to article 25. There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism and the Supper of the Lord: those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony and extreme Unction, are not to be accounted for Sacraments of the Gospel.  
These articles were first agreed upon by the whole Convocation of the Clergy of this land, and put forth by the Queen's authority anno 1562. and again approved and allowed by the assent and consent of her Majesty, and subscribed unto by the whole Clergy assembled in the Convocation anno 1571. and established by act of Parliament anno 13. Elizab. c. 12. as may appear by divers branches of that act, whereby they are punishable which refuse to give assent to the said articles, or do teach any thing repugnant, or contrary unto them.  
Notwithstanding all this, this shameless man blusheth not to tell us, that these his erroneous opinions directly contrary to the very express words of the said articles are conformable to the present forcible laws, and the proceedings of Queen Elizabeth. Thus these fellows would make us believe that the black crow is white, and that the Moon is made of green cheese, as the saying is: or they might as well tell us with Democritus, that the Moon hath hills and dales; with Metrodorus, that the Sun is made of stone; with Philolaus▪ of glass; with Epicurus, of the earth; with Heraclides, that the earth moveth round as the wheel upon the axle-tree; with Philolaus, that it is whirled about as the Sun and Moon: or what else he may tell us, that is most fabulous and incredible, as well as this, that the Romish religion is agreeable to the laws in force in the Church of England. As he is found tripping here, so I trust his credit shall be in the rest: Ambrose saith, Nerui sunt, 
Epist. 44.  & quidam artus sapientiae non temere credere, It is as the sinews and joints of wisdom, not rashly to give credit: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And as Demosthenes was wont to say, that the best preservative against Tyrants, was not to trust them: so is it against liars, not to believe them.  
The 7. Motive. What reason should move me, than very young in years borne of parents conformable to the time, 
Pag. 52. lin. 16.17. etc.  in and under the Protestant Regiment of Queen Elizabeth, brought up in that University and other places, which were always least favouring of that belief etc. to be of a different and contrary opinion, when if I would have been of the same profession, I might have been regarded as others of my condition.  
The remove. The reason here used, may be thus framed: That is likely to be the right faith, which a man, leaving all possibility of preferment, cleaveth unto.  
But so hath this man done, in embracing the popish profession: Ergo, etc.  
First, if the proposition were true, this argument might be retorted upon them: for in the late days of persecution in England, many zealous Protestants did not only forsake all expectation of worldly preferment, but did willingly forego their life for the truth sake, and endured more for their conscience only, then ever did any Papist: therefore if he have reasoned well for Popery, he hath reasoned better for protestancy, that it is in the right belief.  
2 Other reasons may be alleged, why many depart from the truth, 
Causes and motives of and to heresy.  even where they may live with good conditions, beside a conscience of religion: As an ambitious desire of preferment caused some to start aside, as is evident in the examples of 
a Nicepho. lib. 1. ca 7.  Theobutes, 
b Ambr. li. 1. de poenit. ca 15.  Valentinus, 
c Cyprian. lib. 1. epist. ca 6.  Novatus, 
d Ex Augustin. de haeresib.  Martion, 
e Niceph. lib 4. ca 22. Ex council. Antiochen. Epist. 6. ad Cornel. Math. 23.14. Socrat. 7.27.  Montanus, who for the thirsty desire to be made Bishops, which they could not obtain, fell into heresy. Some of a covetous greedy mind have become singular, thinking thereby to grow rich. Such an one was Paulus Samosatenus, Ex sacrilegijs ad summas divitias pervenit, By sacrilege he came to great riches. So Cyprian testifieth of Novatus, Spoliati ab eo pupilli, fraudatae viduae, etc. He rob orphans, and defrauded widows, as the Gospel witnesseth of the Pharisees, that they devoured widows houses, under colour of long prayer. Some are possessed with a spirit of frenzy, and deluded of Satan: as the jews persuaded by one Moses, did cast themselves headlong into the Sea. The Donatists did throw themselves headlong into the fire and water, and from the tops of hills. 
Lib. 2. contr. Gaudent.  Augustine saith of them, Diabolus vobis istum furorem inspirat, Who else but the Devil doth inspire this furious mind into you? And hence it cometh that many are bewitched of Satan, and justly given over of God to be deceived by him to believe lies, because they received not the love of the truth. 
2. Thessal. 2.10.   
Secondly, for the assumption. 1. seeing this Ignatian brother confesseth he was very young, when first he forsook the faith of the Gospel: he had greater cause to suspect the rashness of his shallow youth in receiving, then commend his steadfastness in retaining his first error: He should rather say with S. Paul, 
1. Cor. 13.12.  When I was a child, I spoke as a child, I understood as a child, I thought as a child. Otherwise his stiffness in continuing, as he was, may be rather imputed to an obstinate resolution, then to a tender persuasion of his conscience. Youth is soon infected, and tender years easily tainted. It seemeth to be true in him, which Hierome saith, Difficulter eraditur, 
Hieron. ad Lae●am.  quod rudes animi perbiberunt, It is hardly recovered, which simple minds have once received. And seeing he telleth us he was borne of Protestant parents, I would not have him more wilful than the heretic Eutyches, who said, 
Stiffness of heretics.  Sicut accepi à progenitorib. ita credidi; in hac fide genitus sum, etc. in hac opto mori, As I have received of my progenitors, 
Concil. Ephesm. 2. insert. council. Chalcedonens. action. 1.  so have I believed; in this faith I was borne, in this faith I desire to die: for seeing he was borne of right believing parents, and in the faith of the Gospel, he can not pretend like cause of his persisting, as obstinate Eutyches did. I know not who his parents were, but by his confession they were better resolved in religion then their son: let him take heed then, lest Eudoxius speech inverted be verified upon him, pater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, filius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a godly father, 
Socrates lib. 2. ca 32.  a godless son.  
2 But if it might be lawful for me a little to sound this young father's mind, I could guess at an other cause of his revolt, than his pretended conscience: for it is well known, that the Ignatian fatherhood (whose cognisance as I am informed, this sectmaister beareth) is an order peramount in the Romish corporation, and a passing gainful trade. These new upstart friars are notable catchpoles, and cozening (by their own mass-priests report) coney-catchers, and such as angle with long rods, 
Ignatian fetches to get riches.  and fish for their own advantage.  
They can tell us of Friar Gerard's golden web, who could weave, 
Quodlib. p. 90.  or rather wave to himself from divers persons above six thousand pound: of Friar Hawoods' pomp in riding in a coach, and of his lordlike train: 
Reply to the Manifestat. f. 14. a. Ib. f. 15. a. Quodlib. p. 91. Repl. f. 24. a. Repl. f. 14. b.  of Friar Garnets' expenses after five hundred pounds by the year: of Friar Oldcornes stable of eight geldings, all at one time: of Friar Holts large offer of pensions: of Friar Walpoles crowns: of Friar Gerard's Church-stuff, valued at two hundred marks: of a vestment given him of needlework esteemed at an hundred marks. May we not now say unto them as Apollonius of Priscilla and Maximilla, Dic mihi prophetae vestib. & gemmis ornantur, propheta tabula ludit & tesseris, 
Hieron. catalogue. scriptor.  Do prophets glitter in rich vestures and precious stones? Do prophets play at tables and dice? But such are these jolly fellows, jetting up and down in silks and velvets, with jewels, rings, and chains of gold: and it is very like they do sport themselves also, both above and under boo●d at their pleasure.  
And as they are nimble fingered gentlemen to tell money, so they have a special faculty in bestowing of Legacies. Friar Gerard being put in trust for the disposing of 3000. pound and more, 
Repl. f. 24. a.  could very handsomely convey it into his own purse. An other lay brother of that order got from a rich man lying sick at Valledolid in Spain a great sum of gold, which he had purposed to have given to the poor Englishmen, 
Ibid. fol. 26. a.  which lived there. And herein they do well revive the memory of the heretic Dioscorus, of whom Ischyrion complained, that whereas the Emperor had decreed to send corn for the relief of the parts of Lybia, he would not suffer it to be transported, 
Libel. Monach. Constantinop. 5. action. 1.  but sold it in time of dearth at great prices, and how Peristeriae testamentum violavit, he violated the testament of Peristeria, and the legacies given to the Monasteries he bestowed upon bawds and harlots.  
This great wealth, pomp, and credit of the Ignatians considered, who are regarded (as we were told before) of the most rich and puissant princes of the world, 
Pag. 46.  might it not be a great allurement to this (aspiring springal) to associate himself unto that company, and to thrust his sickle into their harvest? for if they that glean after them, which are but their factors and dispensators can fill their hands, that they stick not to hazard twenty nobles at once at play, 
Reply to the Manifestat. fol. 24. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the reapers that go before them must needs make a better match? they come to the golden harvest, as Stratocles and Democlidas profanely called the judgement seat. And thus much also of this Section.   

THE SEVENTH SECTION: OF THE Author's particular defence to her Majesty.  
I Do not purpose to examine all the Libelers idle speeches, vain repetitions, and unsavoury words: if I should make answer to every thing, and spend time to note every foolish prank he playeth, I should (as the wise man saith) be like him: 
Proverb. 26.4.  I will therefore make choice of his principal stuff and leave the rest: Not, as Hierome saith, Quia difficile sit eum vincere, 
Adverse. Heluid.  sed ne respondendo, dignus fieret, qui vinceretur, as though it were an hard matter for him every where to be vanquished, but lest he should be thought worthy to be answered.  

The first Apology or defence.  
1 BEginning with my Catholic, Christened, anointed, and crowned Queen Elizabeth, 
Pag. 54. lin. 1.2. unto 105. these are but glozing speeches. Pag. 54.  to whom I wish as much spiritual benediction, and terrene honour, as any subject may to his temporal Sovereign etc.  
2 Whereof she hath vowed defence, by the vow of a Christian in baptism etc. by the oath and fidelity of a Christian Catholic anointed at her coronation etc. for defence whereof the glory of the style of her title was first granted etc. 
Untruth 106.   
3 Whereof she retaineth in princely person some reverent notes, as the using of the sign of the cross upon sudden and strange accidents, 
Untruth 107.  etc. not prevaricating in the main point of the real presence etc.  
4 I will teach nothing contrary to her princely dignity, and prerogatives, 
Untruth 108.  nothing repugnant to her own truly interpreted proceedings.  

The antilogy.  
1 HE that should read Cardinal Wolsey's style thus writing, Ego & Rex meus, I and my King, would think that this vain craker trod in his steps, saying here and in other places, My Catholic Queen etc. And whether for this or other of their proud tricks, the secular mass-priests have well matched them together, these are their words, 
Manifest. f. 19 b.  Never shall the Catholic Church or commonwealth of England find so wicked a member, as a Wolsey, a Parsons, a Creswell, a Garnet, a Blackwell.  
But if this suger-toonged fellow would have had her Highness then and his Majesty now think, that he wisheth so well unto them, 
The Apologist detected not to wish well to his Majesty.  let him tell us, whether he were not brought up in the Ignatian school of treachery, and if he be not of Parson's mind, that it is treason if the Pope should invade England, to bear arms against him, or agreeth he not with the Ignatian brood of Salamanca, that resolved it was no rebellion for the Queen's subjects to fight against her in Ireland: or what thinketh he of Parsons, Walpooles, Giffords, Allens attempts against their country, and their suborning and exciting of traitorous Parry, Lopez, Squire, Savage, York, with the rest of those detected parricides: for all these wicked conspiracies were forged in the Ignatian ignited and fiery shops: These were the actors, but they the inventors: as it was said of Laelius, that he was the deviser, and Scipio the performer of divers actions. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And yet for all this, we must believe this (dissembling Friar, that is by all likelihood consorted and confederate with the rest of that crew) that he wisheth her Highness then, and his Majesty now, as well as if they were of his religion.  
2 Concerning the vow made in baptism, I have answered before, 
Remove to 4. motive artic. 1.  that the vow is made to Christ, not to the Pope; and therefore baptism received in popery, doth not bind the party baptized to maintain and receive popery. It was the heresy of Petilian the Donatist, whom Augustine confuteth, 
Lib. 3. contr. Petilian. ca 19  that Conscientia dantis attenditur, quae abluat accipientis▪ That the conscience of him that giveth baptism, doth cleanse him that receiveth it: Against whom Augustine showeth, that it is the baptism of Christ, if it be given in his name, whosoever is the minister thereof: Baptismum Christi nemo Apostolorum ita ministravit, ut auderet dicere suum, 
Ibid. ca 56.  The baptism of Christ none of the Apostles so ministered, that he durst call it his: much less may the Pope or popish Priest challenge the baptism which he giveth in the name of the Trinity to be his. It was Cyprians error confuted by Augustine, 
Baptism and the Church may be separated.  that Baptism and the Church could not be separated. Si baptisma (saith he) in baptizato inseparabiliter manet, 
Lib. 5. de baptis. ca 16.  quomodo baptizatus separari ab ecclesia potest, & baptisma non potest? If baptism remain inseparable in the baptised, how can he that is baptised be separated from the Church, and not baptism with him?  
Concerning the Prince's style to be called Defender of the faith, I have likewise said enough before. 
Remove to motive 4. artic. 4.   
Now because he doth so often inculcate the Prince's oath, that all men may see his false dealing, I will set down the same before omitted, as it is in Magna charta expressed: This oath than is prescribed to be taken by the Prince at the Coronation, and to be ministered by the Metropolitan or other Bishop. Seruabis ecclesiae dei, Clero & populo pacem ex integro & concordiam in deo etc. 
The oath of the Prince at the Coronation.  You shall keep peace and concord in God to the Church of God, the Clergy and people according to your power, he shall answer, I will. You shall cause to be done in all your judgements right and equal justice, and discretion in mercy and truth according to your strength: he shall answer, I will. You shall grant just laws and customs to be held, and promise them to be protected by you, and confirmed to the honour of God, which the people shall choose, according to your strength: he shall answer, I do grant and promise: All these things pronounced, let him confirm, that he will keep them all, Sacramento super altare protinus praestito, etc. By an oath presently taken upon the altar, etc.  
What is there now in this oath, that bindeth the Prince to the defence of the Popish religion? there is not so much as one word tending to any such thing contained in the oath itself: only mention is made of the altar, which was so called in time past, though it were made of wood, because it represented the true altar which was Christ's body: 
Lib. 6 c. 21. in Levitic.  for so Hesychius interpreteth the Altar. And Augustine speaking of the violent outrages of the Donatists, saith, Effractis altaris lignis, Having broken the boards of the Altar. 

Epist. 50. ad Bonifac.  
The Communion Table called an Altar.  
In epist. praefac. liturg. Chrysost.   Their Altars which were no other but Communion Tables, were then of wood: the making them of stone is but a late device, as Beatus Rhenanus testifieth: Araerum superaddititia structura novitatem prae se fert: This building of Altars added to the rest, doth show novelty. And it is most evident, that when the name of altar was first used, as in Augustine's time, there was no opinion in the Church of the carnal presence, or of the sacrificing of Christ's body, but only spiritually: as it is evident by these sayings of Augustine. 
Octogint. trium quaest. q. 61.  Christ is our priest for ever according to the order of Melchisedech, which offered himself a sacrifice for our sins, and hath commended the similitude of that sacrifice to be celebrated in remembrance of his passion, that the same thing, which Melchisedech offered to God, now we see to be offered in the Church of Christ through the whole world: But Melchisedech offered not Christ's flesh, but only bread and wine. Again he saith, The flesh and blood of this sacrifice before the coming of Christ, 

Cont. Faustum Manich. lib. 20. c. 21. How Christ is sacrificed now. August. cum citation.  
Gratian. pag. 3. distinct. 2. c. 48.   was promised by sacrifices of similitudes in the passion of Christ; it was given by the truth itself, after the ascension of Christ; it is celebrated by the sacrament of remembrance: therefore now Christ's body is not sacrificed verily and truly, but only sacramentally, non rei veritate, sed significant mysterio, not in verity, but in mystery.  
And I pray you, what kind of argument is this, the Prince at the Coronation, taking his oath, layeth his hand upon the Altar: Ergo, she sweareth to maintain the Popish sacrifice of the Altar: as though he that prayeth or taketh his oath in the Churches, which have been consecrate to idolatry, thereby giveth consent to maintain idolatry? 
2. King. 5.18.  Naaman though he kneeled with his master the King leaning upon his hand in the house of Rimmon, yet gave not consent to that idolatrous worship: yet this example is very unlike and not to be imitated, only I allege it to show the weakness of this argument.  
3. As for the sign of the cross, wherewith, you say, her Majesty used to sign herself, or women with child▪ etc. as you speak here but upon hearsay: so if it should be true, as you say, you have not gained much by it. For neither our Prince then, nor Church did ascribe any virtue to the sign itself, or adore and worship it, as Papists do: 
The sign of the Cross civilly used.  The sign of the cross may be used in banners and streamers, and set into the Diadem of Princes, as a civil sign of honour: as Ambrose, if that oration be his, 
Oration. de obit. Theodos.  writeth of Helena; Sapienter Helena egit, quae crucem in capite regum levauit: Helena did wisely, in rearing up the cross in the head of Kings. And though this sign is not any ways to be adored, 
Not to be contemned.  neither yet do we think it ought to be contemned: As that law of Honorius was commendable, wherein the jews are prohibited, 
Cod. lib. 1. tit. 12. l. 1.  speciem crucis incendere, to burn the fashion of the cross: And that of Theodosius, which decreeth a great punishment to him, qui in solo vel scilice crucem depinxerit, 
Cod. lib. 1. tit. 11. l. 1.  which painteth the cross in the ground or pavement to trample and tread upon it: Or if any should use the sign of the cross (which notwithstanding we allow not) as in Basils' time, not with a superstitious opinion of it, or confidence in it, but as an outward testimony of their inward faith: as Basile saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Lib. de spirit. sanct. c. 27.  That they which trusted in the name of the Lord jesus Christ, were marked with the sign of the cross: Whosoever shall use the sign of the cross in any of these manners, is yet far off from Popish superstition.  
And I am verily persuaded, that if his Majesty, or the Church of England did think, that the civil, reverent, significant using of the cross, without a superstitious opinion of it, were in deed, or could justly be taken, as a badge or cognisance of Popery, as it hath been an offence to many good Christians, it should be more sparingly used, and may in time, if it seem so good to his Majesty without prejudice of the tru●h or religion, be wholly removed, that there might not be the least exception taken against our Church. But this (quarrel picker) according to the saying, will play at small game before he will sit out, and so doth he here by fastening his hold of so small an occasion. Her Highness then, and his Majesty now, and the Church of England holdeth a real and true presence of Christ's body to the faith of the worthy receiver in the Sacrament: but her Highness was not persuaded of any gross carnal presence, as is evident by her royal assent to the articles of religion, therefore herein her Majesty was much abused and slandered.  
4. Lastly, whereas the Roman profession is altogether repugnant to Princes▪ prerogatives: as in that it alloweth the Pope to excommunicate Princes, to depose them, to transfer their Crowns, appeals to be made to the Pope from the Prince, that the Pope may absolve subjects from their oath of fealty; that the Pope, not the Prince in his own kingdom, is supreme in all Ecclesiastical causes: that the Pope invading a kingdom by force, under pretence to reform religion, is to be assisted against the Prince: all which positions the Jesuits the Popes parasites do hold, 
Popish religion repugnant to the prerogative of the Crown.  as it may appear in their seditious books and answers to the Secular mass-priests. And these all being directly repugnant to the prerogative royal of the Crown: as it hath been adjudged by by public acts of Parliament, not of late only, since the reviving of the Gospel, 
Anno 1. Eliza. c. 1. Anno Richar. 2.16. c. 5.  but even while Popery reigned, and that by the express consent of the Popish Clergy: How is not this man to be thought to be past all shame, that persuading to Popery, saith he will teach nothing contrary to the Princely dignity? etc. We may say truly to him, which Petilian the Donatist untruly objected to Augustine, that he had, ingenium Carneadis Academici, Carneades the academics wit, 
August. lib. 3. cont. Petilian. c. 16.  who disputed, Nigras nives esse cum albae sint, nigrum argentum, etc. That snow was black, and silver black, whereas they are both white: so he goeth about to persuade things that are quite contrary. We need not here follow the counsel of Seneca: Quaedam falsa veri speciem ferunt, dandum semper est tempus, veritatem dies aperit: Some false things make a show of true, we must give some space, for time trieth the truth. But the falseness of these improbable speeches appeareth at the first, we need no time to descry them.    

The second Apology.  
FRom pag. 55. to pag. 66. the Apologist runneth as it were in a maze, now in, and now out, as though he had lost himself in a wood: I will do my best to trace him, and find him out: I shall not need to follow him in all his wanderings and turnings, nor to answer all his tautologies and vain repetitions, but I will gainecope him, and cross him the next way, and reduce his idle and superfluous speeches into some order and form. All these leaves contain but one argument, which may be collected thus:  
Her Majesty and the state are bound to maintain the religion of her famous noble Christian progenitors Kings and Queens of this land:  
But they were all known to be of the Roman religion, and as he himself saith, Papists, pag. 59 lin. 7. Ergo.  
First let us see how he proveth the proposition or first part of this argument, and then how the second.  
1. Many of them were holy Saints, and miraculously witnessed of God to be in heaven, even by Protestants testimony, 
Pag. 55. l. 24. etc. Pag. 55. lin. 4, 5. etc.  etc. whom the Protestant Ministers must needs condemn to hell and damnation, if they will leave any little hope for themselves to be saved, 
Untruth 109.  for one heaven cannot possess them both. 
We do not condemn them to hell.   

The antilogy.  
1. IF this were a good argument, than Christians borne at their first conversion of idolatrous parents in many ages succeeding together, should never have changed their religion, but continued in pagan idolatry still, for fear of condemning all their progenitors to hell: neither Constantine the great in the Roman Empire, nor Lucius in England should have become Christened Kings. 
Parents corrupt religion not to be followed.  If Idolatrous parents be in state of damnation, shall the children tread in their steps to go the same way? The scripture teacheth otherwise, that though the father die in his iniquity, yet if he beget a son, that seeth all his father's sins which he hath done, etc. he hath not lift up his eyes to the idols of the house of Israel, 
Ezech. 18.14.  nor defiled his neighbours wife, etc. he shall not die in the iniquity of his father, but shall surely live.  
2 If the son be bound to his father's false religion, as idolatry, superstition, wherein he erred, lest he should think him to be condemned, he were likewise obliged to imitate his ancestors vices and corruptions of life, as adultery, oppression, violence, whereby they were polluted: should a man certainly condemn himself, to believe that his predecessors are uncertainly saved? Their sins being of ignorance might be pardoned, whereas the sons seeing his father's sins, and not amending, are more surely sealed.  
3 That many therefore of the renowned Kings and Queens of this land are Saints in heaven, is not by any Protestants denied, as he saith by some it is confessed: for they might be carried away with some errors of the time, than not revealed, yet holding the foundation, through God's mercy they might be saved. It is a divers case, 
Errors of simplicity in times of ignorance by God's mercy pardoned.  when a man sinneth of infirmity or simplicity, and when he offendeth willingly & of obstinacy: to stumble, in the dark, craveth pity; to grope at noon days, is great folly: I say therefore in this case, as our Saviour to the Pharisees, If ye were blind, ye should not have sin, but now ye say we see, 
john. 9.41.  therefore your sin remaineth. And as S. Paul saith, The time of ignorance God regarded not, Act. 17.30. God therefore might show mercy to them that erred of simplicity, which is no warrant for them, that should now be seduced willingly. Cyprian to this purpose thus saith, as he is rehearsed by Augustine, Ignosci potest simpliciter erranti, 
Lib. 4. de baptism. ca 5.  etc. He that erreth simply may be pardoned, as the Apostle Paul saith of himself, I was a blasphemer and a persecutor, but I was received to mercy, because I did it ignorantly. Then it followeth, Post inspirationem verò & revelationem factam, qui in eo quod erraverat perseverat, prudens & sciens sine venia ignorantiae peccat: But he which after the inspiration and revelation of the truth should persevere in error, doth sin wittingly, not ignorantly; and therefore must look for no pardon or pity. This is then the different case between the parents erring in time of darkness, and the sons stumbling in the day light: Their salvation doth magnify God's mercy in pardoning their imperfections; it doth not justify their religion, in commending their superstitions. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Our parents errings are our learn, their wants are not our warrants: We must not imitate and follow them, as Plato his scholars his crookedness, Aristoteles his stammering, Alexander's courtiers his stooping.    

The Apology.  
1 THe 2. proof. 
Pag. 56.  Because all states that live in England are indebted to those Princes, Clergy men for learning, the Noble for nobility, men of arms for heroical acts, etc. her Majesty hath received life, being, Crown, 
Pag. 57  Kingdom and Diadem, won and converted &c. augmented and enlarged by so many Henry's, Edward's, etc.  
They builded Churches, Monasteries, common Schools, 
Pag. 58.  etc. What donations and free gifts were granted to the English Clergy, etc.  
2 For the defence of this religion all those princely prerogatives were granted by the free subjects of England to their Kings her Catholic predecessors, 
Pag. 61.  which she still enjoyeth by that title, as alienations, advousions, citations, corporations, escheats, fools, forfeitures, franchises, deodands, etc.  
3 The nobility possess their lands, castles, 
Pag. 62.  etc. titles of honour by their ordinance: And that miserable people of England that untruely challengeth the name of the Clergy among Protestants, bishoprics, Deaneries, degrees and titles of Schools, Universities, Colleges, etc. was derived from our Catholic Kings, etc.  

The antilogy.  
1 IS not here now great ado about nothing? and is not this a goodly argument? The ancient Kings and Princes have been great benefactors to all degrees and states in England, Ergo, we are bound to receive their faith and religion. Who denieth, but that all sorts of men, and degrees of callings amongst us, 
How far we are bound to our predecessors for benefits received by and from them.  are to give great thanks unto God for such worthy instruments of our outward peace and prosperity? and yet who taketh himself in religion to be tied by this bond to the same conformity: thankfulness for benefits temporal, ought not to abridge us of things spiritual, neither ought our duty to men, make us forget our service to God. If this persuasion were sound, Constantine and other Christian Emperors must not have forsaken the idolatry of their predecessors, by whom the Empire had been much enlarged, and the City of Rome, with many costly Temples and buildings, & other goodly foundations beautified, many excellent laws also for administration of justice published, and to whom for the outward state of the commonwealth, the Empire was as much bound, as any Christian Kingdom at this day to their ancient Catholic Kings and founders. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That saying of Pericles, that when his friend would have had him take a false oath for him, said, he was a friend only so far as the altar, might easily have dissolved this doubt: our worthy founders have an interest in us for our houses, Colleges, lands, etc. but not for God's altar, or matters of religion.  
2 First, all those privileges and immunities were granted to the King, as belonging to his princely prerogative, not for the defence of the Popish religion, as it may appear by those several statutes, which the Apologist citeth in the margin, which shallbe examined in their order.  
1 Forfeiture. 4.5. ann. Edward. 2.17. c. 16. the escheats of felons lands are given to the King. 
Untruth 110.   

Untruth 111.  2 Franchise. 20. The ancient prerogatives and authorities of justice, 
Acts of Parliament examined, falsely alleged by the Apologist.  which had been severed by the gifts of sundry Kings, are restored, as the pardoning of treasons, murders, manslaughters, making and appointing of justices etc. ann. Henr. 8.27. c. 24.  
3 Intrusion. 1. The heir of him that holdeth of the King in chief, if he enter, before he have received seisin of the King, 
Untruth 112.  shall gain no freehold thereby, Edward. 2. ann. 17. c. 13. here is no mention made of any such regard, for maintenance of Popery.  
4 Mortdauncester. 1. The King shall have the seisin of their lands, that hold of him in chief, ann. 52. Hen. 3. c. 16. 
Untruth 113.   
5 Partition. 1. If lands holden of the King in chief, descend to many partners, 
Untruth 114.  all the heirs shall do homage to the King, Prerogatiu. regis 5 Ed. 2.  
6 Patents. 1. Aduowsions of Churches and dowers do not pass in the King's grants, 
Untruth 115.  unless express mention be made, Ed. 2. ann. 17. prerogatiu. regis c. 15.  
7 Primer seyson. 1. 
Untruth 116.  The King shall have primer seisin after the death of them that held of him in chief, Ed. 2. an. 17. prerogatiu. reg▪ c. 3. here, as in all the rest, there is no consideration pretended for defence of religion.  
8 Provision. 21. 
Untruth 117.  All the Statutes made against provisions purchased from Rome in the time of Ed. 3. Ric. 2. are confirmed. And it is further enacted, that elections of Archbishops, Bishops, Priors, Deans, be not in any wise interrupted by the Pope, Hen. 4. an. 9 c. 8. This act overthroweth the jurisdiction of the Pope, so far is it from granting any thing to the King for the defence thereof. Thus like an unskilful Apothecary, taking quid pro quo, he hath tempered a contrary drug, which as a dram of coll●quintida marreth the whole potion, though it had been otherwise medecinable.  
9 Tenure. 2. They that hold of lands escheated to the King, shall do the same service to the King, 
Untruth 118.  which they did before, Mag. chart. c. 31.  
10 Ward. 3. The King shall not have the custody of the heir that holdeth of the king by free soccage, 
Untruth 119.  & of another by Knight's service, Hen. 3. an. 9 Mag. chart. c. 27. Ward 13.14. 15. The King shall have the ward and marriage of all that hold of him in chief, Ed. 2. ann. 17. praerogatiu. reg. c. 1.2.6.  

Untruth 120.  11 Women. 2. That widows of them, that hold of the King in chief shall not marry without the King's licence: praerogat. reg. c. 4. ann. 17. Ed. 2.  

Untruth 121.  12 Wreck 2. The King shall have the wreck of the sea throughout the realm, praerogat. reg. c. 11. ann. 17. Edward. 2. Thus it is evident, that these laws by this pettifogger alleged, do not serve his turn at all: neither is there to be found so much as one syllable sounding that way, that these privileges and grants, were for that reason and intent given unto the Kings of England, as he saith, for the defence of the Popish faith: so that he is evidently convinced of so many untruths, as he hath here quoted laws. And beside let it be considered, that all these prerogatives were granted in the reigns of Hen. 3. and Edw. 2. who impugned the jurisdiction of the Roman Bishop, and therefore are reckoned up in the number of Kings of unhappy success, by this Pope's Register, p. 77. How then is it like, that these privileges were granted them for defence of the papal signory, to the which they so much opposed themselves?  
3 But concerning the dignities of the Church of England, founded, as he saith, by their Catholic Kings, we do possess them with better right, than the Popish Clergy did. For 1. whereas they erected them to the honour of God, which was the principal end of their devotion, though they failed in the means, we doubt not, but that these erections are now better employed to God's glory then ever they were in time of Popery: and that they, not we, 
Westm●n. 2. ca 41. Edw. 1. ann. 13.  used those frank gifts, contra formam collationis, against the form of collation, and mind of the founder, employing them to superstitious and idolatrous and riotous uses, 
Aedificia corū●cclesiis vendicentur. Cod. lib. 1. tit. 12. l. 11. Honor. ☞ Theodos.  not pious and religious; and therefore did forfeit their state according to the equity of the law.  
2 Beside, this is consonant to the laws Imperial, that edificies abused to heresy and superstition, should be added unto the true Church: and the reason of the law is yielded, Certum est, quicquid à fide Christianorum discrepat legi Christianae esse contrarium, It is certain, what soever differeth from the Christian faith, is contrary to the Christian law. Such things then as were abused against true religion, were out of the laws protection.  
3 These ecclesiastical dignities were first erected for the preaching of the word: as the Apostle saith, 
Popish hierarchy usurpeth places of the Church. 1. Cor. 9.11.  If we have sown unto you spiritual things, is it a great thing if we reap your carnal things? Therefore an unpreaching Clergy, such as the Popish Hierarchy is, hath no right unto them: they were but usurpers, no true owners.  
Therefore ye Popish mass-priests, and Baal's shavelings are the miserable people spoken of, worthy with Elie his posterity to beg a morsel of bread, and a piece of silver, rather than to bear the Priest's office: 
1. Sam. 2.35.  To whom that saying of Ambrose may fitly be applied, Nomen inane, crimen immane, honour sublimis, vita deformis, ne sit religiosus amictus, irreligiosus profectus, Let not your name be vain, your crimes certain; your honour high, your life awry, your habit holy; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but your hearts and works unholy. Such as Alexander said Antipater was, He did wear white garments without, and was all purple within: Such is the Popish Clergy, outwardly clothed with sanctity, inwardly full of hypocrisy.    

The Apology.  
1 NO place of error was left for those Kings, pa. 66. li. 7. 
The third proof.  Ergo their religion is to be received: that it is not likely that those ancient Catholic Kings could err, he would prove 1. by the confession of the Protestants, That it doth appertain to the title and jurisdiction of Christian Kings to determine matters and questions of religion, pag. 64. lin. 10.  
2 Because of the zeal and devotion of those Kings etc. there is no comparison, but rather Protestant Princes should err than they, pag. 64. lin. 32.  
3 Because of the number, learning and piety of them by whom they were counseled, pag▪ 64. lin. 30. as Cedde, Anselm, Dunstane, Thomas Becket, Lanfranke, pa. 65. li. 30.  
4 There was no place of error left for those Kings etc. because no decree of faith without general consent of the whole Christian word, general Counsels, etc. except God would permit the whole world to be deluded, etc. pag. 66. lin. 6.10. etc.  

The antilogy.  
1 TO prove the former Catholic Kings not to have erred, he beginneth himself with an error and fiction of his own, that Protestants refer the deciding and determination of questions of religion unto Princes, as though the resolution of all such doubts were laid up and locked in the Prince's breast. 
What power Protestants yield to Princes in causes ecclesiastical.  We do attribute unto our Christian Princes no absolute power to determine what they will, nor privilege them from error, as they do their Pope.  
The allegations in the margin affixed are frivolous: for neither did the Convocation ann. 1562. refer the deciding the questions of religion to her Majesty: 
Untruth 122.  but they were first agreed upon by the Archbishops, Bishops, and the rest of the Clergy by the word of God, whereunto her Majesty afterward gave her royal assent.  
Neither can any such thing be showed out of any act of Parliament, 
Untruth 123.  ann. 1. ann. 5. ann. 13. Elizab. as he cunningly, according to his fraudulent manner foisteth into the margin, only the chief government of all estates and▪ in all causes, is given to her Majesty, and that they ought not to be subject to any foreign jurisdiction: artic. 37.  

Untruth 124.  The author of Synopsis is also in this behalf slandered: 
Synops. contr. 7. qu. 1. par. 3.  for he speaketh not, where that question is handled, of deciding of questions of religion, but of the constituting of Ecclesiastical laws, the authority whereof is showed to belong to the Prince with three limitations. 1. The Prince is not to prescribe any laws, but such as require the true worship of God. 2. He is to consult in these cases with the learned and godly of his realm. 3. Such canons and ordinances, the execution whereof properly belong unto the Ministers of the Church, are excepted: and so it is concluded, that no laws ought to be made without the authority of the Prince, which the Prince is bound to execute.  
Now, sir, doth it follow hereupon, that Christian Princes are absolutely to be obeyed in all ecclesiastical laws whatsoever? unless you could show this by the confession of Protestants, which you shall never do, your reason is not worth a rush.  
2 Neither doth it follow, because some of them were men of great sanctimony, as instance is given in King Alured, of his devout prayers, godly exercises, charitable works, pa. 64. whose singular virtues are as much magnified by Protestant Historiographers, as by any: or because they were disposed to justice, 
Fox pag. 143.  personally sat in judgement etc. pa. 56. li. 26. made good laws: that therefore in matters of religion they might not err, and be deceived.  
The mercy of Antoninus Pius, that said, 
Prince's civil and moral virtues do not justify their religion.  he had rather save one Citizen, then destroy a thousand of his adversaries: the charity of Adrianus, that never saw poor man, whom he did not relieve: the gentleness and clemency of Titus, who never dismissed any man from him without hope to obtain his suit: the justice of Alexander Severus, who, when he met any corrupt judge, was ready to thrust his fingers in his eyes: julians' liberality, which built Hospitals for strangers, 
Sozomen. lib. 4.15.  gave great store of wheat and wine for relief of the poor people. These noble virtues much to be commended in Princes, do not therefore justify pagan idolatry, to the which they were addicted.  
And to exemplify this matter in Christian Emperors, Constantius was a just and temperate Emperor, yet an Arriane. Anastasius otherwise a good Emperor, yet erred about the Trinity, who published, that men should worship not three but four persons in the Godhead. justinian, a wise and just Emperor, yet infected with the heresy of Eutyches, who held, that Christ had two persons, and so in effect made two Christ's: In like manner might divers ancient Kings of England be men of noble and excellent virtues, and yet carried away with the errors of those times in matters of religion.  
3 Neither were they the freer from error, because they were assisted with Dunston's, Anselmes', Lanfranks, Beckets': they were so much the more like to be deceived, because they were ruled by such superstitious deceivers: for if the blind lead the blind, 
Math. 15.14.  they are both like to fall into the ditch. As for Cedde, who is numbered with the rest, as he was some hundred years before them, so in judgement he was unlike them, as shall even now be showed: Neither was virtuous King Alured wholly for them, or of that faith which the Church of Rome now holdeth, as followeth presently to be declared.  

The whole Christian world not deceived.  4 We do not think that the whole Christian world can be, or was ever deceived: but God always therein in some part or other, had his Church, which held the truth, though the same not always glorious and visible to the world: and so we doubt not, but that in all ages and times since our saviours ascension, there have been, that professed the Gospel: Neither can it be showed, that ever Popery possessed the whole Christian world.  
But concerning General Counsels, we know they have erred, 
General Counsels may err.  and may err again: As the general Council of Antioch, where Athanasius was condemned: Another at Antioch, wherein the heresy of the Macedonians was confirmed: the Synod Arriminens. concluding for Arrius: the second Ephesine that favoured Eutyches; and divers other general Counsels have erred, as is confessed by our adversaries. And not only those assemblies of heretics and their favourites, but even of Catholics, by the confession of the Papists themselves have erred, as the general Counsels of Constance and Basile, 
Bellar. lib. 1. de council. ca 7.  which decreed that General Counsels had authority above the Pope, which the Ignatian Divines hold to be an error. For aught then, that hath yet been alleged, the ancient Catholic Kings of this land, were not privileged from error, and therefore in matters of religion they might be deceived: So then, though Abimelech said to the people, What ye have seen me, do the like: 
jud. 9.48.  yet in religious affairs it is no sufficient warrant to do, as others have done afore: But like as (saith Ambrose) in military affairs, the sentence of men therein exercised and experienced must be expected: Quando de religione tractatus est, cogita Deum: 
Epistol. 30.  So when religion is treated of, think upon God. God in his word must be consulted with: men's errors in faith are no more to be imitated, than their faults of life: for herein should we be like Dionysius followers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who because he was dim-sighted, they feigned themselves to be so, stumbling one upon another.    

The Apology.  
THe supernatural signs and miracles, 
The fourth proof.  written as is confessed by the Protestants themselves in the lives of Saint Oswald, S. Edmunds, S. Edward's, Lucius, Kingylsus, Offa, Sigebertus, etc. testify the truth of their religion, whereof some for the sanctity of those Princes are hereditary to their posterity, not by any desert of Protestants, as the miraculous curing of the naturally uncurable disease called the Kings or Queen's evil, obtained by the holiness of S. Edward, pag. 66. lin. 12. & deinceps.  

The antilogy.  
1 TO this argument of miracles I have answered before, 
Answ. to sect. 6.  that they are no certain demonstration of a true religion, because the Pagans also boasted of miracles done amongst them. And whereas the heathen are supposed to have forged many things, so it is not to be doubted, but that many of these miracles given in instance, were the dreams and fictions of idle and fabulous Monks: as Berinus walking upon the sea, 

Fox pag. 122. ca 1.  
Popish legend miracles.  
Fox pag. 125. col. 2.   having not one thread of his garment wet: and how Aldelmus caused an infant of nine days old at Rome to speak, to clear Pope Sergius, suspected to be the father of that child: and how he drew a length a piece of timber, that went to the building of the Church in Malmesburie. The like tale goeth of Egwine, who having fettered both his feet in irons fast locked, and cast the key into the Sea, to do penance upon himself, 
Fox ibid.  for certain sins committed in his youth, a fish brought the key to the Ship, as he was sailing homeward from Rome. Of like truth is that fable of Bristanus Bishop of Winchester, who as he prayed walking in the Churchyard for the souls of men departed, when he came to these words, requiescant in pace, a multitude of souls answered again, Amen. I report me now to the indifferent reader, whether we have not just cause to suspect the credit of these legend miracles.  
2 But these miracles, which he saith, were wrought by those Christian Kings being admitted, he shall never be able to prove that these were of the Popish Church or belief, Lucius, Oswald, jua, Ceolulfus, with others, as in the next defence, in the answer to the probation of the assumption, shall God willing be made plain.  
3 Whereas he nameth Offa and Sigebert among the miracle-makers, he hath committed a great oversight, or used a cunning sleight, to face out the matter with bare names: for Offa by the enticement of his wife, was accessory to the cruel death of King Ethelbert, 
Ex histor. jornalens.  who came peaceably to sue for the marriage of his daughter: and therefore it is not like that God would endue a murderer with such a miraculous gift. But the cause is soon conjectured, why the Pope's Clergy doth so much honour the memory of Offa, for in part of penance and satisfaction for that wicked act, he gave the tenth of his goods to the Church, builded the Monastery of S. Albon, gave the peterpence to Rome, and was a great benefactor to that See.  
Sigebert King of West Saxons, was a most cruel tyrant, who caused the Earl Combranus to be most cruelly put to death, because he admonished him to change his manners, 
Fox p. 129. Stow an. 757. Sigebert a cruel tyrant.  and was himself by the just judgement of God slain by the Swineherd of the same Earl: and yet this man is numbered among the Catholic Kings, that wrought miracles. Another Sigebert there was King of East Saxons, who became a Christian: but it is not like that this (Legender) meaneth him, who was welnie 150. years before this Sigebert, who is named after Offa, in whose time he lived, ann. 748. he then putting these two together, Offa, Sigebertus, 
Stow an. ●16.  may be thought rather to insinuate that Sigebert, which lived in the time of Offa, than the other, who was almost 150. years before. Thus very skilfully, as we see, he hath marshalled and mustered his Mirabilists together.  
4 Concerning the cure of the King's evil first obtained by King Edward 1. it is not to be imputed to the holiness of his person, but the efficacy of his prayers, 
Of the cure of the Queen's evil.  to the which that virtuous Prince was much given: as David by his godly songs rather than his musical instrument allayed Saules malady. 2. King Edward did not cure the woman brought unto him so much by miracle, 
Stow in Edward Confessor.  as by ordinary means, as suppling and cleansing of the soar, pressing out the corruption, and bathing the flesh. 3. He did not only cure the woman of her disease, but she became fruitful, being barren before. He also healed a man that had been blind 19 years, and caused him to see as the story reporteth, the credit whereof I refer to the Reader: how cometh it to pass, that these cures also are not hereditary as well as the other? 4. If this miraculous cure of this disease is to be ascribed to the Popish religion, how cometh it to pass that a Protestant Prince our late Sovereign Qu. Elizabeth therein was comparable to any of her predecessors, who yet did not ascribe it to any desert in herself, or holiness of her person, or virtue of her crown, but to God's mercy invocated by her prayers? 5. It is not yet proved, that the beginning of this strange cure was founded upon any point of Popish profession, but upon the confidence which that good Prince had in God, whom the Protestants more truly worship than Papists. 6. Whatsoever is here alleged for countenancing of the religion of these Christian Kings, the Pagans also can produce the like for theirs. Traianus the Emperor made a blind man see, 
Ex Suetonio. Cure of strange diseases among Pagans. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. quaest. Graec. 50.  and a lame man go. Among the Argives the posterity of Alexida Amphiraus daughter, are thought to cure the falling sickness, and are called Elasiae, from driving away of that disease: Therefore this is no sound argument to grace that religion, though all the rest were evident, which yet wanteth proof, that this gift was first bestowed for the merit and desert of the popish belief, which is thought rather to remain as a grace from God of that sacred calling, and a sign of his special assistance and protection of Princes: though in his strange cure the conceit and opinion of the diseased may somewhat help, some other means medicine and diet more, but godly prayers most of all, that we need not altogether pretend a miraculous work. Ambrose saith, Moses non imperabat, sed impetrabat, Moses precabatur, Christus operabatur: 
Serm. 18. in Psal. 119.  Moses entreated, not commanded, he was the prayer, Christ the worker. Another saith, Elizeus cum spiritu magistri haereditario, 
Hieron. de vir. perfect.  scindere tamen aquas, nisi sub Dei inuocatione non potuit: Helizaeus, though heyring his masters spirit could not divide the water without calling upon God: so this gift howsoever to Prince's hereditary pretended, can not be without prayer and works of piety effectually practised.    

The Apology.  
THe proposition of the argument proposed, that Princes are bound to the religion of their predecessors, hath been thus handsomely proved, as we see: now it followeth that I examine his proofs of the assumption, that all these Catholic Kings were Papists.  
1 They builded Monasteries, and granted divers privileges for praying to God and Saints, for the souls of them, and their posterity, pag. 58. lin. penultim.  
2 They voluntarily forsook their Kingdoms, and professed Monastical life, Kingylsus, Ive, C●lulsus, etc. pag. 59 lin. 17.  
3 Thirdly, Christian Kings of the Britons from Lucius to Cadwallader, ann. 150. Kings of the English or Saxon, Danish, 
Untruth 125.  and Norman nation, embraced it with all zeal themselves, and promulged the same by all laws etc. to their posterity, pag. 60. lin. 12. etc.  
4 Her majesties father observed it all his life, and of denying the Roman jurisdiction repent at his death, 
Untruth 126.  pag. 60. lin. 24. etc.  
5 My Sovereign that is, in the time of her Sister Queen Mary, professed it with much devotion, pag. 6. lin. 29. 
Untruth 127.   
6 The King ought to take his oath upon the Evangelists, and blessed relics of Saints etc. to maintain holy Church with all integrity and liberty, 
Falsificat. or untruth 117.  according to the constitution of his ancestors, pag. 64. lin. 30.  
Upon these evidences he inferreth thus: So that no man can doubt of what faith they were, except it be a question whether he that prayeth to Saints prayeth for the dead, offereth sacrifice of the Mass, granteth Church liberties, honoureth the Sea of Rome, buildeth Altars, Monasteries, Nunneries, etc. be a Papist or Protestant, pag. 59 lin. 1.2.  

The antilogy.  
ALthough I might safely insist in the proposition, that a Christian Prince ought not absolutely to be addicted to the religion of his forefathers, yet that the weakness of the Apologists defence may appear, I will discover his nakedness in this behalf, that he hath not gained by his slender reasons, that those Christian ancient Kings were of the now Roman religion.  
1 Though some Monasteries were built by the founders for the remedy of their soul, yet all were not, specially those which were erected at the beginning, between ann. 600. and ann. 700. when as yet superstition had not got such deep footing: afterward they which had committed any murder or grievous sin that troubled their conscience, they were persuaded to found some Monastery for the remission of their sins: as Offa builded S. Alban's for the murder of King Ethelbert: 
Ex histor. jornalens.  Ethelstane the Abbey of Midleton for consenting to his brother Edwines death: Queen Alfrith the Nunnery of Amesburie because of the death of King Edward the Martyr, 
Fox pa. 159. Monasteries built for redemption of souls. Fox pa. 279.  which she had procured. Yea in process of time as religion decayed, they had a conceit by such works to redeem their souls: as King Henry 3. built the Monastery of Converts, pro redemptione animae suae, & johannis patris sui etc. for the redemption of his soul, and the soul of john his father. Is not this good gear (think you) and sound Catholic doctrine, that men should play Christ's part, and by their own works redeem their souls?  
2 Though divers of those ancient Kings became Monks, yet neither was the Monastical life so far out of square as now it is: they made it not a cloak of idleness, and filthy living, a nursery of idolatry, and gross superstitions; but they desired that life, as fittest for contemplation, and free from the encumbrances of the world. divers of the heathen Emperors left the Imperial administration, and betook themselves to private contemplation, as Dioclesian, Maximinian; Lanquet, ann. Christ. 307. Neither doth this one opinion of the excellency of Monastical life show them to be resolute Papists: for it followeth not, because they were Monks, that consequently they held transubstantiation, worship of images, and the more gross points of the Romish Catechism.  
3 He shall not be able to prove the tenth part of that great number of 180. Kings either to have themselves professed the now Roman religion, or by laws to have prescribed the same to others: some instances I will produce.  

Stow ann. 179. Ancient Kings of England dissenting from the Church of Rome. ann. 664. Fox pa. 123.  In King Lucius days not the Pope, but the King was God's vicar in his kingdom: and it was his part to gather the people together to the law of Christ, as Eleutherius Bishop of Rome testifieth in his epistle.  
Cedde and Colman dissented from the Church of Rome about the celebration of Easter. Wilfride about the same time confesseth, that Images were invented of the Devil, which all men that believe in Christ (saith he) ought of necessity to forsake and detest. 
Fox ibid. col. 2▪ lin. 8.9.   
King Alfred or Alured translated the Psalter into English: and he was instructed by joannes Scotus, 
Ann. 880.  who writ a book de corpore & sanguine Christi, 
Pag. 144.  which was condemned by the Pope in the Synod Vercellens. being of bertram's opinion against the corporal presence, which fancy was not as yet received in the Church, 
Ann. 996. Fox pa. 1142. Fox pa. 147. to pag. 151.  as is apparent by the sermon of Elfricus against transubstantiation.  
In King Edward, Athelstane, and King Edmund's time, the Prince had power to constitute ecclesiastical laws, and to prescribe rules and orders for ecclesiastical persons, as may appear by divers of their laws.  
In King Edgar's time Priests marriage was lawful, 
Histor. jornalens. in vit. Edgar.  which began then to be restrained.  
Many laws and acts have passed since in open Parliament, to restrain the jurisdiction of the Bishop of Rome, to inhibit the purchasing of provisoes from thence, arrests, 
Ann. Edw. 3.38. c. 1, 2. Rich. 2. ann. 13. stat. 2. c. 2. Henr. 4. ann. 9 c. 8.  processes, excommunications under pain of exile, imprisonment, forfeiture of goods, and that not without express consent of the Clergy. See Richard. 2. ann. 16. cap. 5.  
These than which allowed not the worship of images, believed not transubstantiation, gave the Prince authority in spiritual causes, approved the marriage of Ministers, and the translation of the scriptures into the vulgar tongue, restrained the authority of the Roman Bishop, may worthily doubted of, whether they were Papists.  
4 King Henry was so far from repenting his proceedings against the usurped Roman jurisdiction, 
King Henry's purpose to reform religion.  that if God had spared him life, he intended a thorough reformation of Religion, as was easily to be seen both by his resolution for religion uttered not long before his death to Monsieur de Annebault the French Ambassador, and his answer made nearer to his death to Bruno Ambassador to the Duke of Saxony, 
Fox pag. 1291.  that he would take his part against the Emperor, if the quarrel were for religion.  
5 More untrue it is, that our late Sovereign in the late days of persecution, professed that religion with such devotion. The cruel and unnatural dealing toward her highness then, is a sufficient argument to convince this large reporter of a great untruth: how she was sent for by commission, 
Fox pag. 2091.  in great extremity of sickness, to be brought alive or dead: 
Pag. 2092.  committed without cause to the Tower: her servants removed from her: straitly examined: 
Pag. 2093.  her own servants restrained to bring her diet: denied the liberty of the Tower: 
Pag. 2095.  a straight watch kept round about her: in danger to be murdered: in continual fear of her life: 
Queen Elizabeth's troubles and dangers in her sister's time.  her death by Winchester's platform intended, which by God's providence she escaped: Add hereunto Stories desperate speech uttered in the Parliament house, that he was not a little grieved with his (fellow Papists) for that they laboured only about the young and little sprigs and twigs, while they should have stricken at the root, etc. All this evidently bewrayeth what opinion they had of her majesties resolution in religion, and what she had of theirs. In the mean time their cruel proceedings are laid open, who (if it were as this Coniecturer saith) would so persecute an innocent Lady, whom they commend for her devotion.  
6.1. That evidence which he allegeth from M. Fox his mouth out of the Register book of the Guildhall in London, 
Fox p. 166. c. 1.  containeth not the precise form of the Prince's oath to be taken at the Coronation (which before I have recited out of Magna charta) but certain monitions and instructions concerning the duty of the King. 2. He useth great fraud in setting down the words both inverting the order, and leaving out what he thinketh good: as that the King ought to love and observe God's commandments, then must he be an enemy to idolatry, and to the doctrines and commandments of men, such as many be observed in the Roman Church: Beside he saith, to maintain holy Church, whereas the words are to maintain and govern the holy Church etc. but they can not endure that Kings should rule and govern the Church. 3. For the King to take his oath upon the Evangelists and blessed relics of Saints, it showeth not, that the King did worship those relics, or swear by them, 

The King sweareth not by relics at the Coronation.  
Genes. 24.2. Genes. 31.53. Ambros. contr. Symmach.   though he lay his hand upon them: no more, than he doth swear by the book, that putteth his hand upon it; or Abraham's servant by his masters thigh when he swore unto him; or jacob by the heap of stones over the which he took his oath: But as Ambrose well saith, Christianus imperator aram solius Christi didicit honorare, A Christian Emperor hath only learned to honour Christ's altar: And so Christian Princes have learned to give all religious honour to Christ, and not to impart it to his servants, to make them sharers with their Master.  
Thus hath this (sophistical dialogist) failed as well in the probation of the assumption, as in his enlarging of the proposition: But whatsoever her majesties predecessors were, she was not bound, where they wandered out of the way to err in their steps. josias of idolatrous parents both father and grandfather, was himself a religious Prince, and a true worshipper of God. Heathen stories will tell us, that noble Pericles came of an evil race: Pompeius the great of despised Strabo, Ulysses, Aesculapius, famous men, of lewd parents. The grave Poet also doth insinuate as much: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Homer. Iliad. ●.   
The son excels in virtues fame, the parent evil of whom he came.   
As of evil parents virtuous children may descend, so out of superstitious antiquity religious posterity may issue and flourish: And as Ambrose well answered the objection of Symmachus the pagan, Maiorum ritus seruandus est, The rites of the elders must be kept: Omnia postea in melius profecerunt, All things, saith he, have been made more perfect in time, etc. Will they find fault with harvest because it is late, or with the vintage in the end of the year? Even so the vintage of the Gospel is not to be condemned, because it falleth out in the end of the world: Dicant igitur in suis omnia debere manner principijs: They may as well say, that every thing should keep the beginning, and not grow unto perfection.  
Now followeth the second part, wherein the Apologist goeth about to approve the now Roman religion, by setting forth the unhappy success of those Princes which any way have opposed themselves to the Sea of Rome, I will examine all his demonstrations in order.    

The 1. Demonstration.  

Untruth 128.  1 THe gates of hell have been set open against it, and yet never prevailed, as Christ hath promised, pag. 67.  
2 The pagan Emperors could never conquer, nor command it, although they had put the greatest parts of the Popes to death, pag. 67.  

Untruth 129.  3 Rome was spoiled and sacked by Alaricus, Huns, Goths, Vandals, Visigothes, but that holy Sea prevailed.  

Untruth 130.  4 Alaricus caused miraculously to retire at the voice of Leo then Pope, pag. 67.  

Untruth 131.  5 The very countenance of Pope Zachary forced Limprandus that had besieged it to desist, pag. 68  

Untruth 132.  6 The Saracens burned the suburbs of Rome▪ and yet Pope Gregory the 4. without force repelled them, pag. 68  
7 The Duke of Bourbon miserably slain at the assault, when he had besieged Rome, pag. 68  
8 That invincible Sea hath been impugned by the might and endeavours of the supreme Regent's of Germany, Bavaria, Persia, 
Untruth 133.  and Armenia, India's, japponia, yet that little Sea of Rome, and the faith thereof hath subdued them all, pag. 68  
9 It was assaulted of julian, Valens, the Arrians, but they were confounded: 
Untruth 134. Untruth 135. Untruth 136.  the Grecians, Armenians, jacobines, denied their obedience unto it, and became the Turks vassals.  

The Remonstration.  
1 THat promise, that the gates of hell should not prevail, was made to Peter's faith, which the Church of Rome hath lost, not to Peter's person: as Ambrose saith, Fides ergo est ecclesiae fundamentum, 
De incarnate. ca 5.  non enim de carne Petri, sed de fide dictum est, quia portae mortis non praevalebunt e●: Faith than is the foundation of the Church: for it was spoken not of Peter's flesh, but Peter's faith, that the gates of hell should not prevail against it. Neither can the city of Rome show such assurance of God's protection, as Jerusalem could, 
Psal. 132.14.  where the Lord had promised to dwell for ever: yet was that holy city forsaken. And whether by the gates of hell, we understand the external assaults of Infidels and barbarous people, or the spiritual corruption of doctrine, both the one way and other the Sea and City of Rome hath been subdued: For never any city hath been so often besieged, and sacked, as that hath been, even since it was Christian, by the Huns, Goths, Vandals, Heruli, Lombard's, Saracens: neither any place professing Christianity, hath been so infected with error and heresy, that in both respects it is evident, that the gates of hell have prevailed against it.  
2 The ancient Bishops of Rome (for as yet they were not called by any peculiar title Popes) died for the true faith of Christ, from the which the Popes have a long time swerved: wherefore they succeeding in place only, not in faith and doctrine, can not challenge any dignity or prerogative by those holy Martyrs, whose steps they do not follow. As for Sibyls prophesy, that the fisher's hook should subdue the Roman Empire (though we rely not upon such blind prophecies) it was then fulfilled, when the Apostles faith (whom our Saviour made fishers of men, and not only Peter) was embraced of Christian Constantine, and the whole Roman Empire made subject unto it. 
Math. 4.19.  And Augustine rehearsing certain verses of sybil concerning Christ, which begin with letters, which laid together make these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: jesus Christ the son of God the Saviour: And the first letters of these five words put together bring forth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
De civitat. Dei. lib. 18. ca 23.  which signifieth a Fish, he interpreteth the same of Christ, showing in what sense he is compared to a Fish, because as a fish in the sea, so he in the sea of this world, viws mansit. i. sine peccato, continued alive, that is, without sin: then as well by the fisher's hook may we understand the doctrine of Christ. But if ye will needs appropriate the fisher's hook to the Sea of Rome, than the sense may well be this, that the Pope, claiming under Peter's title, and pretending the fisher's hook for religion, should fish for advantage, and subdue the Imperial dignity, arrogating the same to himself, leaving nothing but the image, that is, the bare name and title of the Empire, as is prophesied Apocal. 13.14. as we see it come to pass this day.  
3. He maketh mention but of four sackings of Rome, and yet that Sea prevailed: But in truth, it was twice four times and oftener besieged, spoiled and sacked, since they began to decline from the true Christian faith: As by Alaricus, ann. 407. Ataulphus King of the Wisigothes, anno 414. By Attila King of the Huns anno 454. Gensericus 357. By Odoacer King of the Heruli 478 By Totilus King of the Goths, 
L●●quet.  anno 550. who spoiled Rome with fire, overthrowing the walls and towers, leaving it almost desert: and it was taken again and spoiled by the same Totilus anno 554. Rome besieged by Agilulphus King of the Lumbards' by the space of an whole year, 
Rome often taken and sacked, since it was Christian.  anno 605. Besieged by Luitprandus anno 738. By Aistulphus of Lombardy anno 755. Subdued by Desyderius King of Lumbards' anno 769. Rome besieged and the suburbs subdued by the Saracens anno 837. And again, anno 923. And anno 915. the Saracens of Africa entered Italy, and most cruelly entreated man, woman and child.  
We shall not find that old Rome under the Pagans was half so often assaulted, and sacked in twice so many years by Brennus, Hannibal, Pyrrhus, and the rest that surprised it: neither can any city in the world be named, that hath endured greater miseries and calamities than Rome since it first received the Christian faith. 
The great miseries and calimities of Rome. Hieron ad Principium.  Hierome in his time described the miserable state of Rome being taken of the Goths: Capitur urbs, quae totum cepit orbem: The city is taken, that hath conquered the world, it perisheth by famine before the sword, the bodies lie slain in the high ways, the mother eateth her own children, etc. Thus this indefectible Sea, as this bragger ●aith, prevailed and vanquished: when as never any city was more often subdued and brought to greater misery.  
But he meaneth, perhaps, that Rome for all this continueth still: what then? 
Secundum computationem. Lanquet & Cooperi.  yet it never flourished so long together as the Empire of the Assyrians, which continued well nigh 15. hundred years, from Ninus anno mundi 1788 unto Sardanapalus anno 3132. The nation of the forlorn jews is not yet extinguished: what gain they thereby, but ignominy and shame? And Rome the seat of Antichrist may have some remainder till the coming of Christ, but to their greater judgement and everlasting confusion: 
2. Thessal. 2.8.  whom the Lord (as the Apostle saith) shall consume with the spirit of his mouth, and abolish with the brightness of his coming. The spirit of God in his word shall wound him, Christ at his coming shall utterly confound him: the first we see already effected, the second we shall see in due time perfected.  
4. Attilus was not miraculously caused to retire at the voice of Leo: but as Blondus saith, Facundus pontifex orando mollivit: 
Decad. 1. lib. 2.  The eloquent Bishop did by his oration mollify him, and cause him to leave Italy: It was not then the miracle of his voice, but the subtlety of his speech that moved him. Some other affirm, that Leo obtained peace of this condition, 
Co●peri chr●ni. anno 455.  that Rome should become to him tributary: if money and tribute can work miracles, than this was a miracle. As for that fable, that Attilus should say that he was not moved at Leo his persuasion, but at the sight of two holding naked swords and threatening him, which were supposed to be Peter and Paul; if it were of any credit, it is not like it should here have been omitted: for many things are here unlikely: First, the Apostles were preachers, not fighters. Secondly, what need Paul threaten, could not Peter suffice. Thirdly, visions are not showed to Pagans and Infidels, but to the faithful. Fourthly, if any such matter were, it was not Leo his miraculous voice, but this imagined meancing vision.  
5. Neither was it the countenance of Pope Zachari● that caused Luitprandus▪ not Limprandus, etc. as he writeth, to desist. For Blondus by him cited, saith, that Zacharie at Narnia, inter missaria solennia orationem habuit: mollivit sanctus vir barbari regis animum, 
Blondus dec. 1. lib. 10.  made a solemn oration in the time of solemn Mass, and the holy man did mollify the mind of the barbarous King. But other stories report, that when Luitprandus had fiercely besieged the city, the Bishop desired aid of Charles of France, who by his friendly persuasion withdrew Luitprand his Godfather from the siege: If then it were either the Bishops eloquent oration that mollified him, 
Cooperi Chronic. ann. 738.  or Charles persuasion that moved him, it was not the contemplation only of the Pope's countenance, that turned him.  
Thus he would bear us in hand, that where the enemy was mitigated sometime by entreaty, sometime by policy, sometime by confederacy with other, that the virtue of the Pope's person, and the very beck of his countenance did it. Ataulphus desisted from his enterprise, 
Lanquet anno 414.  who had purposed utterly to destroy Rome, and to build another city in place thereof, by the intercession of his wife Plac●dia. Gen●ericus having invaded Rome, by the intercession of Leo abstained from slaughter, 
Anno 460.  having first robbed Italy, and taken away all the riches thereof. So the Lumbards' that had invaded Campaine and took certain cities, by the rich gifts and intercession of john the 6. Bishop of Rome were quieted. 
Cooperi anno 701.  When Aistulphus had besieged Rome, he was constrained by King Pipinus to give over and yield to his mercy: 
Anno 755.  to whom Stephen then Bishop went into France to crave aid of him against the Lumbards': It was not then Pope Stephanus face, but King Pipinus force that repelled Aistulphus. So Stephen the 3. sent to Charles of France to quiet Desyderius, 
Lanquet anno 769. Ann. 773.  that kept great revel in Rome. Adrian likewise perceiving that his threatening excommunication could not stay the rage of Desyderius, desired help of Charles.  
And if the Pope's countenance and manly looks can do such feats: how came it to pass, that Theodorick, not fearing Pope john's face, caused him to be banished, being afterward famished to death? 
Anno 525.  Martin Bishop of Rome was banished by Constantine the Greek Emperor. john the 11. was deposed by Otho the Emperor, 
Ann. 6●6. Ann. 963.  and afterward being restored to his Bishopric was taken and slain in adultery. john 12. was cast into prison. john the 17. had his eyes put out. 
Anno 966. Anno 995. Anno 1053.  Leo the 9 was vanquished of Gysulphus and taken prisoner. Benedict 6. was taken of Cynthius, and cast into the tower of S. Angel, where he was famished. Many of the Italian Popes had such miserable ends. I do much marvel, that the Pope's majestical countenance could not deliver him from the sword, from putting out of his eyes, from imprisonment, from banishment, from captivity.  
6. And why could not john the 10. as well without force expel the Saracens that spoiled Italy, but was fain thereto to use the help of Romanus the Emperor of Greece, as Luithbertus; or of Albericus Earl of Hetruria, as Blondus saith: 
Cooperi Chronic. ann. 1009.  Or why might not Gregory the 5. as well as this Gregory the 4. without force drive the Saracens out of Italy, which took Capua, and besieged Barum? But they were overcome in battle of Vrceolus Duke of Venice and Gregory a Captain of Constantinople.  
And why could not Gregory the 4. as well have kept them from burning the suburbs of Rome, if he had such a facility in chase the enemy, as from entering the City? And as Ambrose well answereth Symmachus, who boasted of the deliverance of Rome from Hannibal: Cur se obsideri passi sunt▪ etc. If your gods drove Hannibal from the walls, why did they suffer him to come so near as to besiege them? But if Rome under Popes had been so strangely delivered, as it was before from the French by the cackling of Geese: how would then this Friar have cackled, and craked of this exploit, as Symmachus by this act pleadeth for idolatry? whom Ambrose thus wittily taunteth: Senones capitolij secreta penetrassent, nisi eos p●uido anser strepitu prodidisset: en qual●s templa Romana praesules habent: ubi tum erat jupiter, numb in ansere ●●quebatur? The secrets of the Capitol had been to the French betrayed, if the fearful geese had nor them bewrayed: such Priests the Roman Temples have: whore was jupiter then, did he speak in the geese?  
7. He might have spared for shame to make mention of the Duke of Burbones besieging of Rome: for never was any enterprise more dishonourable to the Pope and his Cardinals: for the soldiers broke in upon the Pope being at Mass, and he was constrained to flee to the Castle of S. Angel, where he was besieged, and notwithstanding his curses, forced to yield himself, and to grant his Bulls: in the mean time they spoiled the city, made jests of the Pope: they had one riding like the Pope, with an whore behind him, sometime he blessed, sometime he cursed, 
Fox. pag. 988.  sometime they called him Antichrist. And all this was done by the emperors soldiers, not Protestants, but Papists.  
What if the Duke died in the last assault, of a stroke with an handgunne, and (as he saith) censured? first, this is the condition of war, it spareth none. Secondly, this notwithstanding the City after his death was taken. Thirdly, the Pope was forced afterward to absolve and release, whom before he had cursed.  
8. The reason why so many Kings and Regent's of the world prevailed not in their attempts and endeavours against the Sea of Rome, 
Why the Pope in times passed so much prevailed.  is evident, because they had before given their power and authority unto the beast, with one consent, Revel. 17.13. and therefore God's justice required that they should be beaten with their own rod, and suffer under that power, which another by their authority first usurped. But the time shall come, that the same Kings and Nations, which before gave their kingdom to the beast, shall hate the whore and make her desolate and naked, Revel. 17.17.  
But concerning the Indians, if the Spanish tyranny had not prevailed more than Popish subtlety, and cruel violence obtained more than Monkish conscience: they were like to have had a cold suit of it and a simple harvest.  
9 julian was punished for Apostasy from the faith, not for denying fealty to the Pope, and Valens judged for his Arrian heresy, not for gainsaying the Papal hierarchy. The Grecians and Armenians were subdued to the Turks, not for resisting the jurisdiction of the Pope, but for other grave and weighty causes, which may be alleged: first, because the Empire being divided anno 101. when Leo the 3. proclaimed Charles the great Emperor of Rome, was thereby weakened, and so by little and little decayed, till at the last it became a prey to the Turk. The Pope then himself was the first occasion of this judgement, which befell them. Secondly, in that the greeks began to have small respect to the Roman Bishop, the Pope himself was the cause, for that he first forsook the Greek Empire, erecting another in the West: as the author of the tripartite work saith: Schisma hoc fecit partitio imperij, etc. The partition of the Empire made this schism: because the Empire, that was but one, was made two: Et hinc probabile est, 
Op●scul. tripartit. lib. 2. cap. 11.  quod Graeci cum suo domino coeperunt rebellare ecclesiae Romanae: And hence it was that the greeks with their Lord began to rebel against the Roman Church: The Pope therefore may for this thank himself. Thirdly, 
The causes of the overthrow of the Greek Empire.  but the greatest cause of all this division of the Empire, and so consequently the confusion thereof, was the idolatry of the greeks, who in a general Council held at Nice confirmed and allowed the adoration of images about the time of Adrian the 1. by whose counsel Irene the Empress took up the body of Constantine her husband, and burned it, 
Cooperi anno 778.  and cast the ashes into the sea, because they disannulled images. Immediately upon this inhuman fact of Irene, and for their idolatry, followed the division of the Empire, by Leo the 3. the next successor of this Adrian. And for the same cause, namely their idolatry, was the City of Constantinople surprised and sacked of the Turks: for after the City was taken, the great Turk caused the image of the Crucifix, which was set up in the great Church of Sophia, to be taken down, and writing this superscription over the head: Hic est Christianorum Deus, This is the God of the Christians, made it with sound of Trumpet to be carried round about the Camp, and every man to spit at it: ex joann. Ram. lib. 2. rerum Turcicar. This is more like to be the cause of the destruction of that city. Fourthly▪ and as God hath punished the East Churches for their backsliding; so must idolatrous Rome look to have her part, which both in manners and doctrine is as corrupt, as ever was the Greek Church. Many years since it was said: Latini licet ad ea, 
Opuscul. tripartit. lib. 1. cap. 2.  quae sunt fidei verius adhaereant deo, quam Graeci; tamen quoad mores multo pluribus sceleribus implicati sunt: The Latins although in matters of faith they cleave more truly to God, yet are in manners more corrupt. But now the church of Rome is notoriously known both in faith and manners to be much worse: If the greeks were judged of God for failing in one, the Latines cannot escape, that come short in both.  
10. Lastly, he telleth us, that in the Primitive Church before Constantine, almost an hundred pagan Emperors, either truly elected, or reputed, persecuted it, and all them, excepting ten or eleven, died miserably, when the persecuted Popes put to death by them, came not to the third part of that number, pag. 69. lin. 3, 4. etc.  

Untruth 137.  1. Untrue it is, that there were before Constantine almost 100 pagan Emperors: there were not many above half that number. 2. Neither were then the Bishops of Rome called Popes by a peculiar style, as now they are. 3. This maketh nothing for the present Papal Hierarchy: for the Bishops of Rome are declined and fallen away from the faith & doctrine of those first persecuted Bishops & Martyrs. 4. Whereas, I confess, there was then great difference between the imperial & ecclesiastical state, both in the short reign, & miserable end of the one, & the long continuance & glorious death of the other: the case is now altered, for since the time of Gregory the 1. when the Bishops of Rome began to fall away from the true faith, the Popes both for their wretched end and short reign may compare with either the Imperial, or any Episcopal seat, and far exceed them. For the first, Anastasius voided his entrails into the draft. 
The miserable end of Popes.  Silverius died in banishment. Vigilius drawn up and down by the neck in the streets at Constantinople. Sabinianus died being frighted in the night. 
Ex Platinae Functio, Balaeo, de act. Roman. pontificum.  Agathon that condemned Ministers marriage died of the plague. Constantin. 2. condemned to prison, and his eyes put out. Leo. 3. cast from his horse, and beaten to death. Stephanus. 8. wounded in a tumult, and so battered, that he never would show himself afterward abroad. john. 13. slain in adultery. Bonifacius 7. died of an apoplexy, his body was drawn through the streets with ropes, and stricken through with spears. Silvester 2. slain of the Devil, being a Necromancer. Benedictus 9 suffocated by the Devil. Lucius 2. beaten with stones to death. Adrianus 4. choked with a fly. Innocentius 4 suddenly died in his bed. Nicholaus 3. died suddenly and speechless. Clement. 6. died suddenly of an apostume. john 15. had his eyes put out and died of the stinch of the prison. Now sir, what have you gained by objecting the miserable end of the pagan Emperors: I think your Popes may therein compare with them; more wretched and desperate ends shall we not find of any Princes or Prelates▪ then of profane Popes.  
For shortness of reign, Popes go beyond all regents either temporal or ecclesiastical, that ever were in the world, not to speak of the regiment of two or three years and not above, of which sort many Popes may be numbered: how many of them attained not to a year, 
Ex Bal●o Platina Functio etc. The short reign of Popes.  how many not to many months, yea not to many days? Leo 2. Benedict 2. did not pope it above ten months: Benedict 10. nine months, as many Benedict 11. Alexander 5. eight months: Christophor. 1. Lando. 1. seven months: Leo 6. as many: Celestinus 2. six months: joannes 19 five months: Romanus 1. three months: Benedict. 5. Gregor. 8.2. months.  
Some of their popedoms are reckoned by days: as Silvester 3▪ was Pope but 49. days: Adrianus 5. forty days: Pius▪ 3.27. days: Bonifacius 6.25. days: Damasus 2.23. days: likewise Marcellus 2. Sosimus 2. twenty days: Celestinus 4. eighteen days: Stephanus the successor of Zacharias three days: And is not now this bragger ashamed to object the brevity of the Imperial dominion?  
Concerning the number of Popes, since the declining time of that Sea, from Gregory 1. you shall find for one Emperor two or three Popes. There have been under Queen Elizabeth's reign not fewer than 8. or 9 Popes. And because it may be answered, that Princes do reign by succession, and so many come very young to the Crown; Popes enter by election, and are aged when they are chosen: let comparison be made between the Papacy and other Episcopal seas, to the which also men of gravity and years are elected, you shall find three Popes to one Bishop. As to give one instance for many, in the archiepiscopal Sea of Canterbury: 
Fox pag. 134.170.394.675.778. edition 1583.  There have been since Augustine's time, who was sent into England by Gregory 1. about ann. 600. and odd, only 73. Archbishops: But Popes since Gregory 1. there are numbered almost 200. for he was the 64. Bishop of Rome: 
Caranza Concilior. sum.  and there have been in the whole number 240▪ Bishops of that Sea or thereabout. Wherefore as Ambrose well answered Symmachus who thus objected, unde rectius, quam documentis rerum secundarum cognitio venit numinis? Whence better may the presence of the Gods be known, then by prosperity? saith Ambrose, Odi bimestres Imperatores, & terminos regum cum exordijs coniunctos, I like not two-moneth Emperors, and reigns ending and beginning together: Many such two-moneth Popes may be produced, and popping aside, as soon as they are pooping. Such infelicity of the head, doth give no great cause to those Popes-creatures to brag of their prosperity. So that as Leosthenes said of Alexander's army, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  their Captain being dead, that it was like to blind Cyclops, that groped with his hands, having lost his ere: so may the papal Hierarchy be resembled, so often changing their head▪ and as one said to Dionysius, that a tyranny was a fair sepulchre; such is the Popedom, as a pompous and garnished sepulchre, wherein the Popes take their ease, tyrannising over the Church for their own advantage, but in respect of any profitable work in Christ's Church, they are as mewed and closed up in a sepulchre.    

The third Demonstration.  
THis Pope's Chronicler goeth forward and telleth us of divers Kings and Emperors that have been punished, and some of them deposed from their Kingdoms, for resisting the Sea of Rome▪ as the two Frecards of Scotland: Sanetius King of Portugal, Bolislaus King of Polonia: King Philip of France, the Empire translated for disobedience from the French to Otho the 3. Henry the 4. Fredrick the 2. Otho the 4. Lodovike the 4. deposed. The East Empire taken of the Turk. Alibrettus King of Navarre; the two Henry's of Bourbon deposed and deprived, pag. 69.70. I will examine these examples in order.  

The Remonstration.  
1 FRequard the younger was stricken of God with a painful disease whereof he died, 
Untruth 138.  not for his disobedience to the Pope, but for his wicked life: for he killed his wife and deflowered his daughters, and was therefore excluded from the communion of Christians: his nobles were purposed to have taken punishment of him, but were stayed by Colmannus, who told them, that God's vengeance was at hand: 
Bucanan. lib. 5. reg. 54. Cooper. an. 646.  and not long after he was wounded by a Wolf in hunting, and thereby fell into a strange disease, and so died. Thus Bucanane reporteth, who is falsified to say, that all this fell upon him for his disobedience to Rome▪ which beside that there is no such mention in the history, was not like, seeing Colman himself dissented from the Church of Rome about the celebration of Easter, as hath been before showed, and so might be touched himself for his disobedience to that Sea. 
Untruth 139.   
2 Frequard the fi●st was indeed disgraded of his Lords and cast into prison, and for sorrow slew himself: yet this happened not for any attempts against the Pope, but as Bucanane saith, 
Bucanane untruly reported lib. 5. reg. 52.  because he maintained factions amongst the nobility, and the Pelagian heresy and the contempt of baptism were objected against him: and as others write, 
Cooper. an. 630.  this judgement befell him for his cruelty and negligence in the affairs of the commonwealth.  

Untruth 140.  3 If it be Sanctius the first whom he meaneth (for divers Kings of Portugal were of that name) he was with the consent of Honorius the third deposed, 
Conestaggius lib. 3. de reb. Portugal.  and the government committed to one Alphonsus, not for disobedience to the Pope, sed propter ignaviam, for his slothfulness in the administration of the kingdom.  

Munster lib. 4. c. 5.  4 Bolislaus being rebuked for adultery of Stanislaus Bishop of Graccovia, slew him, and was deprived therefore of the Crown by the Pope, 
Untruth 141.  and fell into madness: Munster showeth this to be the cause, not his resisting of the Pope. He might as well say that Pompilius a King also of Polonia, who was devoured of Mice with his wife and children, 
Munster lib. 4. c. 3.  which came from the bodies of those whom he had commanded unjustly to be slain, was judged thus of God for his resistance to the Pope.  

Untruth 142.  5 Whatsoever befell Philip of France, is not to be imputed to any offence committed against the Pope, but to his adulterous life, 
Lanquet chron. ann. 1060.  who repudiating his' first wife Bertha, by whom he had children, coupled to him Bertradam the wife of julio: but howsoever it fared with him, in the mean time Urban for his disloyalty to Princes escaped not unpunished, 
Ann. 1098.  who for fear of his enemies hid himself two years in the house of Peter Leo, and so died.  
But why omitted he to make mention of an other Philip of France in the time of Boniface the 8. who more resisted the Pope's authority then ever any King of France did: 
Fox pag. 341.  he defeated the Pope of bestowing ecclesiastical dignities, forbade any gold or silver to be exported out of the land to the Pope, who also thus wrote unto the Pope: To Boniface, bearing himself for chief pastor, little health or none. 
Fox pag. 343.  Let thy foolishness know, that in no temporal things we are subject to no man. Was Philip punished for being thus bold with the Pope? No, but Boniface himself smarted for his contempt of Kings, for he was taken prisoner by King Phillip's soldiers, robbed of all his treasure, forced to ride upon an unbroken colt, with his face to the horse tail, almost famished for meat, if he had not been relieved by the alms of the town of Anragum where he was, and returning to Rome for sorrow he died. 
Fox pag. 348.   
6 Neither was the Empire translated from the French to the Saxons for disobedience to the Sea of Rome, 
Untruth 142. Untruth 143.  but the line of Charles ending in Chunrade the Emperor, he appointed Henry the first Duke of Saxony to succeed him in the Empire, 
Chron. Cooper ann. 920.  who yet was never crowned of the Roman Bishop: his son Otho the first, not Otho the third (as this blind historian shuffleth at it) was after his father admitted to the Empire, which Otho, to whom he supposeth the Empire to be translated, did curb the Roman Bishops as much as any before him: for he reproved john the 11. for his adulterous life, condemned him in a Council, and deposed him. This instance then which he hath produced, showeth rather the evil success of the Roman Bishops, then of the Christian Emperors.  
7 This Otho the third, to whom he saith the Empire was transferred, 
Untruth 144.  was not such an obedient child as he thinketh to the Sea of Rome: for he caused one Crescentius, that had set up john the 17. to be Bishop of Rome, 
Cooper an. 995.  to be put to death, and the Bishop to be deposed and bereft of his sight, and elected in his place Gregory the 5.  
8 Henry the fourth was a most courageous Prince and of happy success, he reigned 50. years, 
Untruth 145.  and in 62. battles encountered his enemies. Gregory the 7. assoiled most treacherously his subjects of their oath, and set up Rodolphus against Henry the fourth, whom he overcame in four battles, and in the last Rodolphus was slain. Paschalis the 2. incited Henry the 5. against his own father, and moved him most unnaturally to make war against him: 
Lanquet ann. 1106.  during which war the aged Emperor for sorrow died. He might then have spared this example, which showeth more the Pope's pride and tyranny, than the emperors misery: for about this time when the Popes thus ruffled with the Emperor, 
Ann. 1108.  a certain Bishop of Fluentine taught that Antichrist was come.  
9 True it is, that Fredrick the 2. was strangled to death by his bastard son Manfredus, set a work, as is supposed, 
Hieronym▪ M●●ius: Petr. de vineis. Platin. in Innocent. 4. Lanquet ann. 1254  by Innocentius 4. who also poisoned Conradus, the next Emperor frederic's son, being under the Pope's curse: and this treacherous parricide Manfredus was afterward for his good service rewarded by Alexander the 4. with the Kingdom of Sicily: this example bewrayeth the Pope's treachery more than the emperors infelicity.  

Untruth 146.  10 Concerning the excommunicating and deposing of Otho the 4. Lewes the 4. King Alibret, the Henry's of Bourbon, etc. the Pope was an agent in all these affairs, and a judge in his own cause, showing himself the right Antichrist, 
The ruffling of Popes against Emperors. Caus. 15. qu. 6. c. alius.  taking upon him to depose Emperors and Kings at his pleasure. Thus did Pope Zacharie depose Childerick King of France, and set up Pipinus in his stead. Thus Innocentius the 3. served King john, interdicting his whole realm, causing him to surrender his Crown. Vrbanus 2. put down Hugo Earl of Italy, discharging his subjects of their oath. 
Caus. 15. qu. 6. c. 5. Naucler.  Innocentius the 2. took the Dukedom of Sicily from the Emperor, and made Roger King thereof. Adrianus the 4. did excommunicate William King of Sicily, 
Vitae pontific.  and would have deposed him of his kingdom, if he had not been superior in battle. 
Bull. Adrian.  The same Adrian did excommunicate Fredrick the first for setting his name before the Popes in writing. This insolency of the Popes and their tyrannising against Kings and Emperors, was justly suffered of God, because they had given their power to the beast, and helped to advance his proud throne, and are justly recompensed not for their disobedience to that Sea, but for their disobedience to God, in submitting their princely estate, which is God's ordinance to antichrist's command. 
Untruth 147.  These calamities then not brought upon these Emperors by Gods handy work, but wrought by the Pope's malice in his own cause, do convince him of Antichristian tyranny, not them of disloyal obstinacy. They may as well condemn Gedeons' sons, 
judg. 9  that were wickedly murdered, and justify Abimelech that cruelly put them to death: and magnify Zimri, 
1. King. 16.9.  that prevailed against the King his master and slew him. And as well may the thief, that robbeth by the high way & killeth, boast of his good success, as these treacherous Popes, that rebelled against the Emperors and Kings their Lords and Masters.  
11. In that Constantinople was taken in the festivity of Pentecost, and of the holy Ghost, 
Untruth 148.  concerning whose proceeding the greeks are in error, as he saith: this showeth that not for denying of the Roman jurisdiction, but their corruptions in the Christian religion, 
Demonst. 2. artic. 9  and for their idolatrous superstition, as hath been before showed, that famous city, new Rome, was surprised. Let old Rome in time take heed, least being partaker of new Rome's corruption, it taste not ear long also of their destruction: for the Scripture saith, Be not partaker in her sins, that ye receive not of her plagues▪ Revelat. 18.4. And I say unto them with Hierome: Maledictionem▪ 
Lib. 2. advers. jovinian.  quam urbi salvator in Apocalypsi comminatus est, potes effugere per poenitentiam, habens exemplum Ninivitarum: Thou mayst escape (O Rome) the curse threatened in the Apocalypse by repentance, having the example of the Ninivites. Seneca said well: Fulmina paucorum periculo cadunt, omnium metu: Thunderbolts fall to the hurt of few, to the fear of all. So it were good for old Rome to fear that punishment, which is fallen upon new Rome for the same sins.    

The fourth Demonstration.  
HE telleth us further of the miserable ends of Luther, Oecolampadius, Zuinglius, Caluine, Cranmer: of the Duke of Saxony and the Landgrave taken prisoners: of the pitiful deaths of the Prince of Condie and the Admiral, like ●ezabel cast down at a window: of the Prince of Orange miserably slain in Flaunders: of james the bastard in Scotland dishonourably put to death: of Christian King of Denmark deposed from his kingdom, etc. pag. 71.  

The Remonstration.  

Untruth 149.  1. LVther, Oecolampadius, Caluine, as they were men of virtuous life; so was their end not miserable, but comfortable: what railing Cocleus saith, it skilleth not. Sleidane, Beza, with others, that had better cause to know them, do report no otherwise of them. This blind Censor had forgotten the pitiful ends of some Popish champions of that time, as of 
a Ex Jllyric. de vocabul. fidei.  Hofmeister, 
b Carion. fol. 250.  Eckius, jacobus 
c Fox. p. 2106.  Latomus, which all three died roaring and raging in desperation.  
2. Zuinglius was slain in the field dying in defence of the truth: 
Untruth 150.  so was good josias wounded in battle and thereof died. Cranmer was put to death for the Gospel, as Stephen was stoned for the faith of Christ: you may as well urge the examples of the one, as judged and punished of God, as of the other.  
3. Much better was the Duke of Saxonies and the Lantgraves' case, that were persecuted of the Emperor and taken prisoners, than he, whose captives they were: for they would rather die, then forsake their faith: but the Emperor, 
Fox pag. 2112. col. 1.  that great Charles the 5. the Pope's stout champion died in contempt and ignominy, being in his old age become ridiculous unto children.  
3. The P. of Condie & Orange's death are monuments of Popish treachery, not arguments of God's severity: he might be ashamed, thus to blaze and boast of the perfidious conspiracies of Papists against Protestant Princes: and it is not far from blasphemy to make that God's act, which the devil wrought by his wicked ministers: As though judas also betrayed not his master, and brought him to his end: note this also I pray you as a judgement of God upon Christ.  
4. As for that godly Admiral of France, he was as innocent Naboth, suspecting nothing, cruelly murdered: but as Naboths' blood was revenged in Ahab and jezabels' blood; so all the wicked instruments of this horrible and almost inexpiable massacre, were judged of God: the bloody end of Charles the 9 then King; of Henry the 3. then Duke of Anjou, and of the Guises, great doers in that bloody enterprise, are well known to the world, I need make no rehearsal of them. Who seeth not how this blind fencer, is beaten with his own weapon, and confounded with his own examples?  
5. Whatsoever happened to james the bastard, 
Untruth 151.  was not for any resistance against Rome, but his own misdemeanour was his ruin. This james Hamelton the bastard (if it be he whom he meaneth) was condemned, and beheaded, and his body quartered for treason: Quod certo die cubiculo effracto regem trucidare constituisset: Because he had appointed upon a certain day to break into the King's chamber, and kill him: This was his offence. But otherwise he was no enemy but a friend to the Church of Rome: for in the same story it followeth, that few grieved at his death, but his kindred and the Popish priests, 
Bucanan lib. 13.  Qui in eius incolumitate omnium suarum prope fortunarum spem collocarunt: Who in his safety placed the hope of all their happy state. But I marvel that this great travailer, making mention of the affairs of Scotland, could forget the notable example of God's judgement showed upon David Beaton Cardinal of S. Andrew's, 
Fox pa. 127●. col. 1.  a cruel persecutor, who was slain in his bed, and lay unburied 7. months, being at last raked up in a dunghill: this happened not (I think) for any disloyalty to the triple crowned beast.  
6. Christian King of Denmark was deposed, 
Untruth 152.  not for his gainsaying of the Papal jurisdiction, but for his cruelty and misgovernment: and in open Parliament was for his tyranny deprived of his kingdom, and his uncle Frederick Duke of Holsatia chosen in his place.  
7. Penda, Redwaldus, Osricus, Eaufridus were not punished for resisting the jurisdiction of Rome, 
Untruth 153.  but for impugning the faith of Christ being pagan Idolaters: of the two latter Beda thus writeth: Vterque sacramenta regni coelestis, 
Beda lib. 3. histor. gent. Anglor. c. 1.  quibus initiatus erat anathematizando perdidit, etc. Both of them standing accursed lost the sacraments of the heavenly kingdom, which they had received, and yielded themselves again to be defiled, idololatriae sordibus, with the filth of Idols: and they were both slain of Cedualla King of Britons. First then they were punished for their apostasy from the faith of Christ, not from the fealty of Rome. Secondly, they were rather judged for holding the faith of the now Church of Rome, in worshipping of Idols. Thirdly, yet if it were directly proved, which he intendeth, these arguments drawn from outward calamities, 
Beda lib. 2. c. 20  which are common both to good & bad, are but uncertain: for the same Beda also maketh mention of Edwine Oswaldus, Sigebertus▪ Egericus all Christian Kings: 
Lib. 3. c. 9 Lib. 3. c. 18.  the first slain of Carduella King of Britons, the other three by Penda a Pagan Prince.  
8. He saith further, that eleven thousand Monks of Bangor were slain of the pagan soldiers, for their disobedience in dissenting from the Sea of Rome, only in the paschal observation and manner of shaving, pag. 72.  
1. Who seeth not this Popelings uncharitable judgement, 
Untruth 153.  who would have them slain as rebels, which were in truth put to death as Martyrs, for preaching and praying for good success against Ethelbertus a pagan King of Northumberland? 2. And is he not ashamed to sit in God's place of judgement to award so heavy a punishment for so small a matter, as dissenting about shaving of crowns, & c? 3. But God suffered not this pitiful slaughter to go unrevenged: for cruel Ethelbert was slain in the field by Christian Edwine, ● succeeded him. 4. And because he talketh of shaving of crowns, 
Fox pa. 119.  we read also, that Suanus the Dane took the city of Canterbury and put to death 900. Monks, by tithing of them, that is, saving every tenth man alive: and 8000. of other persons were put to the sword likewise. 
Fox. pag. 161.  We may as well say that these religious persons had their crowns thus pared, because they were shaven after the Roman fashion, as that the other were slain for not being so shaved.  
9 King Edwine was not deposed from his kingdom, 
Untruth 154.  and Edgar substituted in his place for banishing of Dunstane, as this Dunstanist supposeth, 
Fox. pag. 152. col. 1.  but for his licentious life: who in the same day of his coronation used the unlawful company of a certain woman whose husband he had slain before.  
Thus this trifler maketh every thing serve his turn: and would make us believe, that all judgements and calamities, which befell those Princes, were inflicted for the Pope's cause. He is herein much like Colotes the Epicure, who in a certain book taketh upon him to prove, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that a man could not live according to other Philosopher's rules, that there was no life but among the Epicures: and so this Roman Epicure thinketh, that there is no life nor safety without the Epicurean fellowship of Rome. But the law telleth us, In re propria nemo idoneus judex: 
Cod. lib. 4. tit. 20. leg. 9 Gratian.  No man is a fit judge in his own cause: no more is he in this. And so I proceed.    

The fifth Demonstration.  
WIlliam the Conqueror, William Rufus, Henry the 2. King john, Henry the 3. Edward the 2. Richard the 2. are brought in as impugners of the Papal jurisdiction, and for the same strangely punished of God, from pag. 73. to pag. 79. These examples shall be examined in order.  

The Remonstration.  
1. IT appeareth not in story, 
Untruth 155.  that William Conqueror did oppose himself to the Pope's signory: for he caused Stigandus Archbishop of Canturburie to be deprived, and Lanfranke a great champion for the Pope to be set in his place. Indeed at his first conquest he dealt hardly with some Monasteries, spoiling them of their gold and silver: but for that he made amends: For he founded Battle Abbey in Sussex, and Selby Abbey in Yorkshire, 
Stow anno Willel 20.  the Priory of S. Nicholas at Excester, the Abbey of S. Stephen at Cane in Normandy.  
He caused the Lady Church at Meux in France to be burnt, and two Anachoretes: but the first was repaired again at his charge: 
Stow.  the other were wilfully burnt, because they persuaded themselves, they ought not to leave their Cell and cave in that extremity.  
This victorious Prince greatly repent with tears at his death of all his outrageous deeds: commanding all his treasure to be distributed unto Churches, poor folks and Ministers of God: and made a large confession of his sins before his death, with an eloquent exhortation to his sons and Nobles, forgiving all men, and opening all prison doors to them which were there detained: what reason then had this Popish pickthank, so ill to requite this Prince, so great a benefactor to the Papal professors?  
Concerning the punishments noted to have befallen this Prince: as the great famine in his days, and of the breaking of his entrails, and the denial of burial: the first was a judgement rather upon the whole land, being by conquest made desolate, then upon him that did conquer it: the second is no rare thing, for a man by the leaping of his horse over a ditch to break the rimme of his belly, as this Prince did: for the third, true it is, that a gentleman forbade his burial, because it was taken by violence from his father, where the Duke had founded the house of S. Stephen: This wrong was done, not for any private gain, but for the erection of that Church, which the Papists count a meritorious work: and yet the gentleman was compounded with, and the body peaceably interred. These were neither such extraordinary judgements, and whatsoever they were, might be laid upon him for his transgressions, not for his disobedience to the Sea of Rome.  
But hath not this Pope's hireling showed great thankfulness to such a liberal benefactor and principal founder, who augmented & enlarged nine Abbeys of Monks and one of Nuns in Normandy: 
A notable benefactor evil requi●ed▪ Stowe.  and in whose time 17. Monasteries, and 6. Nunneries were builded, as he himself confessed upon his deathbed, whom the Bishop of Ebroike commended, in his funeral sermon, for his magnificence, valour, peace and justice. Among many other, this brabbler had least cause to take exception against this valiant Duke.  
2. Concerning William Rufus, 1. his resisting against the Pope was just, and upon good ground, because of his unsatiable exactions, alleging this reason, Quod Petri non inhaerent vestigijs, praemijs inhiantes, etc. 
Ex Math. Parisiens'.  That the Popes follow not Peter's steps, gaping for bribes, neither have they his authority, not imitating his sanctity.  
2. Whereas he would not suffer Anselm without his licence to go or appeal to Rome, but for his stubborn behaviour banished him, the King therein allegeth the custom of the land from his father's time, and all the Bishops took part with the King against Anselm. 
Fox pag. 185.  3. The death of William Rufus being slain by the glaunsing of an arrow shot by one Terrell, as the King was hunting in the new forest, is noted by historians as a judgement of God upon him for his oppression: As Richard an other son of William the father was slain in the same forest which he had made, 
Fox pag. 189. Stowe.  plucking down Churches and dis-peopling towneships 30. miles about: 
Untruth 156.  It was not then the Kings restraining of the Pope's usurping, but his own usurping upon other men's possessions, that might be thought to incense the divine wrath against him.  
3. It is also untrue, as this dreamer surmiseth, that Henry the first could not be quiet in conscience, till he had restored the Ecclesiastical (he meaneth Papal) liberty: for he reform the too great liberty and licentiousness of the Clergy, 
Fox pag. 191. col. 1. Cooper.  and seemed little to favour the usurped power of the Bishop of Rome: neither would suffer any Legate to come from the Pope unless by himself required. Beside, he obtained of Calixtus the 2. that he might use all the customs used before of his forefathers in England. 
Fox pag. 199. col. 1.   

Untruth 157.  4. Whereas this fabler affirmeth, That never any Governor before King Henry the 8. challenged any such prerogative of supremacy, except in the investiture of Bishops, pag. 74. lin. 20. This is a notable fiction, as may appear by the words of William Rufus to Anselm, The custom (saith he) from my father's time, hath been in England, that no person should appeal to the Pope without the King's licence: 
Fox pag. 185. col. 1.  He that breaketh the customs of the realm, violateth the Crown and power of the Kingdom.  

Untruth 158.  5. Neither is it true, that such troubles befell Henry the 2. for his disobedience to the Bishop of Rome, as foreign wars and business abroad, and the rebellion of his own children at home: But these troubles are by the best historians imputed to other causes, as some make the original thereof to be his refusal to take the protection of Jerusalem against the infidels, 
Fox pag. 228. col. 2.  being humbly sued unto by Heraclius the Patriarch, who in his Oration to the King, foretold of the plagues like to ensue. Others affirm, that the King was punished for his licentious life: 
Histor. de regib. Angl.  for he was a great wedlock breaker, keeping a famous concubine called Rosamond, after whose death he detained the daughter of Lewes King of France married to his son Richard, 
Stowe.  and kept Ellanor the Queen in prison twelve years.  
Neither is it true, that after 〈…〉 reconciled to the Church of Rome, 
Untruth 159.  that 〈…〉, but they rather then began: for the 〈…〉 upon his oath of the death of Thomas 〈…〉 certain conditions from the Pope 〈…〉▪ of his reign, 
Fox pag. 227. col. 1.  and immediately after followed 〈…〉 with his son Henry, ann. 1173. and with the Flemings and Scots ann. 1174. of his reign ann. 20. or after others ann. 22. 
Stowe. Cooper. Ann. 1174.  It is therefore untrue, that the same day of his reconciliation the Earl of F●anders retired, and the next day after the King of Scots was taken prisoner.  

Untruth 160.  Neither immediately upon this reconciliation of the King were his sons reconciled, and he himself restored to his pristine tranquillity of mind and body: for his sons Henry and Geffrey raised war against their father again ann. 30. of his reign, and shot at him, piercing his uppermost armour, though some semblance there had been before of their submission to the King: And afterward in the 35. year of Henry's reign, his sons Richard and john levied an army against their father, who for sorrow thereof died: whose dead corpse at the coming of Richard bled abundantly at the nose, thereby strangely accusing his unnatural proceedings against his father.  
6. Neither was King john punished because he had controversy with the Sea of Rome as is pretended for after he was released of his excommunication, and absolved, 
Untruth 161.  which was in the 15. year of his reign, 
Stow in King john.  and the land released of the interdiction, which had continued 6. years, than began his cruel wars with the Barons; and Lewes the French kings son, ann. 17. & 18. notwithstanding that the Pope took part with the King, and excommunicated the Nobles: 
Caxton lib. 7. & Gisbur●e.  and last of all he was poisoned by a Monk of Swinsted. The cause of this strife between the King and the Barons, is alleged, 
Cooper in King john.  for that he would not use the laws of S. Edward. And some part of his trouble may well be imputed to his stubborn behaviour against King Henry his father, who finding his son john to be numbered amongst his enemies in a certain schedule exhibited to him, thereupon sickened with grief, 
Stow in Henry the second.  and gave his sons Gods curse and his, which he would never release till his dying day.  
7. King Henry the third was not punished with civil wars for opposing himself against the Pope, 
Untruth 162.  but rather for being too much ruled by him: for after that in a Parliament held at Oxford in the 42. year of his reign he had condescended to certain ancient laws and ordinances, whereunto he had before refused to yield, 
Stow in Henry the third. Lanquet in Henry the 3.  and for conservation whereof, those dozen peers, which he speaketh of were ordained, the King Ann. 44. procured an absolution of his oath from Rome, whereby he had before obliged himself to maintain the said ancient laws, whereupon followed those intestine wars between the King and his Nobles, in the which the King and his sons were taken. This contention than was caused, not for the King's disobedience to the Pope, but his too great confidence in the Pope's authority to absolve him from his oath, to abrogate the laws enacted.  
8. True it is, that many miseries and calamities, as civil war, famine strange diseases happened under the reign of Edward the second, and he himself at the last lost first his Crown, 
Untruth 163.  and then his life: but as untrue it is, that these troubles fell upon him, for meddling too far against the See of Rome: It is most evident in histories, that he was deposed for misgovernment, following the counsel of covetous, 
Stowe in Edward the 2. Lanquet anno 1320.  cruel and wicked persons, Pierce Gaveston, and the two Spencers, in whose quarrel he in a short space put to death 22. of the greatest men in the realm.  
9 The like cause is showed in histories of the great troubles that happened between Richard the second and his Nobles, and of the great misery he fell into, namely, his negligent administration of the commonwealth, the intolerable exactions of his officers, 
anno●387 ●387. & 1397.  his cruelty in causing his own Uncle Thomas of Woodstock and other Nobles to be cruelly put to death: for these and the like causes he was deposed and deprived of his Crown and regal dignity. It was not then his meddling in ecclesiastical jurisdiction (as this wizard calculateth) but his loose, 
Untruth 164.  unjust, and careless government that wrought him this wo. And if it were enacted in this King's time, that Urban the Pope should be acknowledged for head of the Church, as is here affirmed; small reason there was in this discourser to exemplify this King for his disobedience to the See of Rome, which is the scope of all this senseless section.  
10. King Henry prospered well in all his affairs after he took upon him to be the supreme governor in Ecclesiastical matters; so did his son virtuous King Edward the 6. so did not Queen Mary: nothing had good success almost that she enterprised: whose reign was shortest of all her predecessors, unless it were usurping Richard. He therefore speaketh untruely and uncharitably, that King Edward was not unjustly punished in his father's fault: 
Untruth 165.  for neither had his father of famous memory faulted herein, nor himself punished for the same, but blessed of God with a godly reign, and an happy end. And thus hath this fabulous chronicler held us with a long tale, feeding the reader with his own fancies: for among all these examples by him produced, he hath not verified his conjecture in any one of them, that they were punished of God for resisting the papal jurisdiction.  
But the contrary may easily be showed, 
The unhappy end of Prince's devoted to the Pope.  that no Kings had worse success, than they which were devoted to the papal usurped authority, and none better than they which impugned the same: and for the proof hereof, I will not go far from home. And first concerning the evil hap of Princes made slaves to the Pope, other countries yield plentiful choice of examples: as of Ladislaus King of Bohemia, 
Ex Aenea Silvio in histor. Bohem.  a great enemy to the doctrine of john Husse, who died suddenly of the Pestilence. Another Ladislaus much about that time King of Polonia, at the incitement of Eugenius the 4, 
Fox pag. 741. col. 1.  broke truce made with Amurathes the great Turk, & was miserably slain. Rodolphus rebelled against the Emperor Henry the 4, 
Fox pag. 180. Lanquet anno▪ 1080.  being set up against him by Gregory the seventh, and was slain in battle. The strange ends and bloody deaths of Henry the second, Charles' the ninth, Henry the third, Kings of France, great patrons of popish religion, are very well known, the first slain with a shiver of a spear as he jousted against Montgomery; 
Fox pag. 2112.  the second died of bleeding at the ears and nose and divers other parts; the third was murdered by a Friar.  
But leaving to make mention of foreign stories, this one Island of Britanny doth afford sufficient supply: who was more devoted unto the Pope and Pope's religion before the Conquest, than Offa and Edgar? and yet none were more punished in their posterity. 
Ex histor. jornalens. Stowe.  King Offa first gave the peterpence to Rome, he founded the Abbey of Bath and of S. Albon, and was himself at the length shorn a Monk: he most unjustly caused Ethelbert King of Eastangles, who gently came unto him mistrusting nothing, to be beheaded. But what befell the posterity of this Offa? not one of them prospered: Eglantine fredus reigned but four months, the rest that succeeded were either slain or expulsed: Kenulphus, Kenelmus, Ceolwulphus, Bernulphus, Ludecanus, Withlacus, of the which Ceolwolfus was banished, all the rest were slain: the last two Kings of Offa his race were Berthulfus, 
Fox pag. 111. Stowe.  and Burdredus, which were expulsed of the Danes, and so the Kingdom of Mercia was extinguished. This Offa had a daughter called Ethelburga, which was married to Brithicus King of Westsaxons, which first poisoned her husband: then she fled into France, 
Fox pag. 132. Stowe ex Asserio.  and became Abbess of a certain Monastery; from whence, for committing adultery with a Monk she was expelled, and ended her days in poverty and misery. And such success had Offa his posterity. Edgar was a great friend to the Pope, and one of the greatest patrons of Monkery, he restored and new founded 47. Monasteries: but it fared full evil with his posterity, his base son Edward was slain by the counsel of his stepmother Queen Alfrede: his other son Ethelred was expelled his Kingdom by Swanus the Dane, 
Stowe.  and constrained to live in exile in Normandy: his son Edmund surnamed Ironside, was forced to divide his Kingdom with Canutus the Dane.  
Since the Conquest, Richard the first was much addicted to the Church of Rome, and the Ministers thereof: he took his scrip and staff at Canturburie to go in pilgrimage to jerusalem to recover the holy land (as they called it) from the Infidels: and he betook the regiment of his Kingdom to William Longshamp Bishop of Ely the Pope's Legate. In Palestina he fought many battles prosperously, yet returning home, he was taken captive by the Duke of Austria, and sent to the Emperor, paying for his ransom an hundred thousand pound: at the last, after he had reigned not many years, nine and nine months, 
Stow. Lanquet.  he died of the stroke of a poisoned quarrel shot at him at the besieging of the Castle of Chalne.  
Richard the 2. was a great factor for Pope Vrban, whom he decreed by act of Parliament to be obeyed as head of the Church: 
Rich. 2. ann. 2. c. 7. Stow. Lanquet.  yet was he an unhappy Prince in all his proceedings, and at length was deposed and cruelly murdered in Pumfret Castle.  
Henry the 4. was a great agent for the Pope in persecuting of Christ's members: 
Fox. pag. 523. col. 1.  in the second year of whose reign was made the statute ex officio, wherein they are adjudged to be burned, that should hold any thing contrary to the determination of the Church: by virtue of which statute many good men were put to death under the reign of the three Henry's, one succeeding another. But what followed? 
Stow. Lanquet.  the father and the son reigned not long, not making much above 23. years between them, and Henry the 6. holding on the same course against Christ's members, was deposed from his Crown.  
Richard the 3. much affecting and affected of the Pope's ministers▪ for whose sake the Archbishop of York being Cardinal undertook to persuade the Queen to deliver Richard Duke of York to his uncle, 
Stow ex Thom. Mor.  as a lamb into the lion's mouth, and prevailed therein: his butcherly end is well known, how his dead carcase was carried naked behind a Pursuivant of Arms, all be sprinkled with blood and mire, and homely buried.  
Queen Mary had both a short and an unprosperous reign: she lost Calais, deceived in her childbirth, 
Fox. pag. 29●.  left desolate and forsaken of King Philip her husband before she died, and ended her days in grief and sorrow.  
But chose, as these Princes, which yielded themselves to be directed by the Pope, were of all other most infortunate: so those magnanimous Kings which maintained the liberty of the Crown against the usurped authority of the Bishop of Rome, were prosperous in all their affairs.  
Edward the 1. first made the statute of Mortmain, 
Ed. 1. anno 7.  that no lands and possessions should be given to any religious house without the King's licence: 
Kings of England prosperous that bent themselves against the Pope. Ed. 1. ann. 25. Ed. ●. ann. 25.  the statute also of Praemunire made against provisions of bishoprics and other Benefices to be purchased from Rome was then ordained. King Edward the 3. also abridged and cut short the Pope's jurisdiction, prohibiting under great penalties, that none should procure any such provisions at Rome, or prosecute any suits in the Pope's Court, the cognisance whereof appertained to the King's Courts. King Henry the 7. would admit of no more Cardinals in England, 
Fox. pag. 1071. col. 1. ex orat. Dom. Radulp. Sa●ler.  after he was rid of one. King Henry the 8. abolished the Pope's authority. King Edward the 6. expelled the Mass and other Popish trumpery▪ yet were all these victorious Kings. Edward the 1. against the Welsh: Edward the 3. against the French: Henry the 7. against that tyrant and usurper Richard the 3. Henry the 8. for his valiant battles famous: Edward the 6. in suppressing of Rebels and other enemies prosperous.  
And concerning the reign of our late noble Sovereign Queen Elizabeth, whom God in his mercy appointed to be a reformer of religion and a nourisher of his Church, what Prince in the world (I speak not of this age only, but of many hundred years before) can compare with her majesties time, in any kind of outward blessing? 
The prosperity of Queen Elizabeth's reign.  first, in the years of her life she went beyond all her progenitors. Secondly, in the length of her reign she exceeded all, but only two, Henry the 3. and Edward the 3. Thirdly, in peaceable government for so many even 44. years, none came near her. Fourthly, in love of the subjects at home. Fiftly, in honour and reputation among foreign Princes. Sixtly, in prosperous success abroad, in deliverance from more than twenty conspiracies at home: Queen Elizabeth had no peer. Seventhly, add hereunto the wealth of the kingdom. Eightly, the pureness of the coin. Ninthly, but most of all the pureness of religion. Tenthly, the abundance of learned men, such as no nation under heaven hath the like, of grave Counsellors, and Martial Commanders: who can but confess, that in all these kinds the Gospel hath brought a rich blessing to this land. And as Queen Elizabeth loved and lived in peace, so she ended her days in a good old age, full of years: and, which of all other may worthily be accounted the greatest blessing, hath left the kingdom to a most worthy and noble successor, a professor and protector of the same faith and religion, our renowned King that now is; by whose hands, we doubt not, but that the Lord will accomplish, whatsoever he seeth needful for his Church.  
But because this Romish soothsayer taketh upon him to play the blind prophet: What is like (saith he) to be the event thereof hereafter, I had rather others should write and show their conjecture, which I for reverence to my Sovereign will here omit: And hereupon he hopeth that his prudent Princess, will imitate the examples of her noble predecessors▪ Henry the 1. and Henry the 2. in recalling that, which they did in their inconsiderate times, etc. pag. 79. Hereunto I briefly answer, that his prognostication and exhortation are both alike, they both show a dreaming and fantastical spirit. His foolish hope (we see) is vain and frustrate: for her Majesty left her happy reign in the same faith wherein she began it: and as she did nothing inconsiderately at her entrance, but with great advice; so had she no cause to repent her in the end. If her majesties predecessors were inconstant, in pulling down what before they had set up, she being appointed of God to be a wise builder, was not therein to follow so simple a plot.  
As is his hope and expectation, such is his lying spirit of prophesying. Indeed the Papists did promise themselves a great day at the next change: 
The vain hope and expectations of Papists made frustrate.  they did not mutter it in corners, but clatter it in their vain pamphlets: Parsons made a book of reformation against that time: but blessed be God, which hath disappointed their hope. I nothing doubt but that righteous Abel shall offer still acceptable sacrifices unto God in the Church of England, when all hypocrites and Popish sacrificers shall hang down their heads with Caine. Yea and I hold this to be no small miracle, that God, where such trouble was feared, hath with such peace, consent of hearts and minds, approbation of all good subjects, acclamation and rejoicing of the whole Church of God, set the imperial diadem upon so godly, christian, and virtuous a Prince his head: such grace from God few expected, all good men desired, England I am sure hath not deserved, yet God in his mercy hath granted: So that we have just cause to say with the Prophet David, This is the Lords doing, and it is marvelous in our eyes. 
Psal. 118 23.  It is written of Sylla, that after Italy was delivered from the civil wars coming to Rome, the first night he could not sleep for joy: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But we the Church and people of England have greater cause, not one but many both nights and days to awake to give thanks unto God, for our deliverance from troubles not so much felt, as feared. And thus also I have at length dispatched that tedious and frivolous section.     

THE EIGHT SECTION: HIS Defence to the honourable Council, and all other men of Nobility.  
THis Section being as the rest confusedly shuffled up, and as a rude chaos tumbled together, I will, if I can bring it to some form, not vouchsafing an answer to all his idle words and vain repetitions, which are not to be regarded, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as Aristotle well answered a certain brabbler, who said, O Philosopher, I am troublesome unto you with my speech: no (saith he) for I marked thee not.  

The first Defence.  
SVppose ye might contend in politic government with many, etc. let it be, some might be admitted fellows in arms etc. yet to that, which is most or only material in this question and controversy of learning, religion, etc. are too wise to make so unequal a comparison, to balance yourselves with so many Saints most holy, learned, professed Divines and Bishops, etc. pag. 80. lin. 12.  

The Answer.  
1 THeir honours are much beholding to this cunning Carver, that he will allow them in matters of policy, and of martial affairs to equalize those in the popish times employed in both: but in learning and religion they must come far short of popish Bishops etc.  
2 But herein also I doubt not, for true religion and knowledge of God, that our honourable Lords & Nobles far exceed most of that shaven crew: for who knoweth not, that in a popish Bishop, 
Popish Bishops what learned Clarks. Fox pag. 949.  learning and divinity is not of the greatest regard? Was not the Bishop of Cavaillon a profound Clerk, that said to the Merindolians, that I● was not requisite to salvation to understand, or expound the articles of faith: for there were many Bishops, Curates, yea and Doctors of Divinity, whom it would trouble to expound the Paternoster and the Creed. Such another learned Prelate was the Bishop of Dunkelden in Scotland, that said to Thomas Forret Martyr, that it was too much to preach every Sunday: for in so doing, you make the people think▪ that we should preach likewise. He said further, 
Fox. pag. 1266. col. 2.  I thank God I never knew what the old and new Testament was: whereof rose a proverb in Scotland, You are like the Bishop of Dunkelden, that knew neither old nor new law. Such religious and devout Bishops were some other in Scotland much about that time, which held, 
Fox. pag. 1274.  that the Paternoster should be said to Saints: whereupon it was used as a byword in Scotland: To whom say you your Paternoster?  
I appeal now to the indifferent Reader, whether our learned Nobles of England may not be compared in true learning and sound divinity, with such unlearned popish Bishops? But I pity this poor man's case, that could play the Orator no better then at the first dash to alienate their minds, into whose bosom he sought to insinuate himself, forgetting that rule of Ambrose, Qui tractaet, debet andientium considerare personas, ne irrideatur prius, 
Lib. 7. in Lucam.  quam aud●atur: He that treateth of any thing, must consider to whom he speaketh, lest he be laughed at, before he be hearkened to: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for, Like as they that drink bitter potions, do loath the very cups; so they which accuse at the first, win no grace with their hearers.    

The second Defence.  
NExt, this bold lad braveth it out, producing certain examples of the hard haps of some Nobles among the Protestants: as of the Lord Cromwell, condemned by the law which he had provided for others: the Dukes of Somerset and Northumberland, basely disgraced and put to death: 
Pag. 81.  Robert Earl of Leicester miserably died, terrified with monstrous visions of Devils: Sir Francis Walsingham his miserable death, despairing words, filthy stink of body, basely buried in the night, 
Pag. 82.  will be an eternal infamy against him.  

The Answer.  

Untruth 165.  1 THe end of the Lord Cromwell was neither unfortunate nor miserable, making a virtuous and a godly end, 
The Lord Cromwell defended.  with confession of his sins, and confidence in God, and faithful invocation of his name: he was attainted by Parliament, misled and misinformed, not condemned by any law of his own making: 
Stowe anno Henric. 32.  whom King Henry afterward wished to be alive again, which he would not have desired, had he been persuaded he was a traitor. Thus wise Princes are sometime swayed with false reports, and overcome with flatterers, and repent, when it is too late.  
But miserable indeed was the end of Bishop Fisher, who was attainted by Parliament, for practising with Elizabeth Barton called the holy maid of Kent against the King, 
Fox pag. 1069. col. 1.  who died in a bad cause, giving his life for the usurped authority of the Pope, against the lawful calling of the King. Such was the death of Sir Thomas Moor, who died scoffingly and profanely, 
Fox ibid.  suffering for the like obstinacy and superstition. How could he omit or forget these two notable examples of deserved misery, and object the much lamented case of that honourable Lord Cromwell▪ dying in his innocency?  
2 Concerning the death of the good Duke of Somerset, it was no judgement upon him for his religion, 
Untruth 166. The good Duke of Somerset defended. Fox pag. 1372. col. 2.  which as he had zealously maintained while he lived, so therein he constantly died. But herein it might be, that God chastised the oversight of the Duke, in condescending to the death of his brother the Lord Thomas Seymer, wherein secretly his own overthrow was intended, though he simply perceived it not. And again this is rather to be supposed a judgement against that ambitious Duke of Northumberland, who by his Machiavilian devices cut off these two brothers, the King's Uncles, to make a way for some of his to the Crown, as the event of matters afterward showed: but he was overtaken in his own plots, and suffered justly in the same place, where the other good Duke by his means not two year before innocently ended his days.  
3 As for the Duke of Northumberland, take him to yourself, for at his death he denied the Gospel, 
Untruth 167.  and in hope of favour consented to the Popish religion, and exhorted others to do the like, whose recantation was presently published to the world: 
Fox pag. 1408. col. 1.  Therefore let that Church challenge him, in whose faith and communion he died, his end full well declared, that his religion was more for his own advantage, then in conscience.  
4 That which is reported of the Earl of Leicester, the credit thereof relying upon this bragger's bare word, 
Untruth 168.  alleging no author for it, may with as great reason be by us denied, as it is by him affirmed. Yet admit it was so, that he was in his sickness troubled with fearful visions, that is not to be imputed to his religious profession, but to his licentious conversation, wherein it is like enough he committed some things not beseeming a professor of the Gospel. But he needed not to have noted this, if it were true, as he saith, for so strange a thing, for men in their sickness to be troubled with illusions of Devils, and terrible visions, 
Visions of Devils not strange in Popery.  seeing it is so usual a thing in Popery, and often happening to popish professors: Did he think so to blind the world, and possess men with his strange reports, that they could not call to mind the fearful examples of Pope Silvester the second, 
joannes Stella. Platina.  of Innocentius the fourth, of Cardinal Crescentius? whereof the first gave his soul to the Devil to obtain the Papacy: 
joann. Baleus.  the second in the night was stricken on the side by a certain Bishop that appeared to him in vision, 
Math. Parisiens'. Flores histor.  and was left for half dead, and not long after died: the third being vicegerent for the Pope in the late Tridentine chapter, sitting up late to write letters to his unholy Fatherhood, was so frighted with the sight of a great black dog which appeared with flaming eyes, 
Sleidan lib. 23.  and long ears, that he fell by conceit thereof into a grievous sickness, whereof he not long after died.  
5 Sir Francis Walsingham, neither died miserably, nor in despair: 
Untruth 169.  as he was in his life faithful to his Prince, a lover of his country, 
The commendation of worthy Sir Francis Walsingham.  a great patron of scholars and martial men, sound in religion: so we doubt not, but he ended his days in comfort and peace of conscience. This worthy Counsellors memory honourable among Protestants, and all that love their country, is odious to Papists, because by his industry and vigilant eye many dangerous conspiracies against Queen Elizabeth were discovered, 
Stowe ann. 28. Regin. Elizabeth.  and by name that most horrible treason of Babington and Ballard, with their accomplices, in the 28. year of her majesties reign, wherein those traitorous Papists intended the utter overthrow both of their country and religion: to such indeed that excellent man was an adversary, and for this cause, this vile raker in dead men's ashes spiteth his venom at him.  
Where he objecteth the filthy stink of his body, etc. as herein the testimony of an adversary is little worth, speaking upon his own bare word; so he might have remembered what is truly reported of Cardinal Wolsey, that his body being dead, was black as pitch, and so heavy, that six could scarce bear it: and that it did so stink above the ground, 
Fox pa. 996. col. 2.  that they were constrained to bury it in the night season.  
The like end had Stephen Gardiner that great patron of Popery, whose tongue, before he died, 
Fox pa. 178●. col. 1.  hung out of his mouth all swollen and black. And I pray you what a sweet co●se was Bonner's fa● bellied carcase, that was buried full honourably, as he deserved, between two thieves in S. George's Churchyard in Southwark.  
As for the wanting of funeral pomp, it is no disgrace to the dead, but it was rather an honour to him, whose liberal expenses in the service of his country, and beautiful relief to the living, could leave very little to be bestowed upon himself, when he was dead. Lazarus had but an homely burial in the world, yet was his soul attended upon by Angels. Augustine well saith: Si aliquid prodest impio sepultura pretiosa, ob●rit pio vilis aut nulla: 
Lib. de cur. pro mortuis. c. 3.  If the wicked be profited by their sumptuous sepulture, the godly is hindered by his mean burial furniture. We may say in this case of this honourable man, as noble Agesilaus, who forbade that any picture or monument should be made of him, when he was dead, giving this reason: If I have done any thing well, that shall be my monument; if not, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  no tombs or pictures are any thing worth. So this man's worthy acts, while he lived, shall be his monument now he is dead: which do more commend him, than the sumptuous pillars of some that lie not far from him, of far unlike desert.    

The third Defence.  
1. HE taketh upon him to prove, that the Popish religion hath made the professors thereof honourable and glorious: 
Untruth 169.  It was never yet (saith he) accounted dishonourable to any to be a professor of that religion, which made him glorious▪ pag. 82.  
2. The children of the greatest Princes and Nobles were Priests and Bishops in England, pag. 84. as S. Guitlacke, S. Suitbert, Thomas of Hereford son of the noble Cantilupus, etc. Cedda, Dunstane, etc. pag. 83.  
3. The only order of S. Benedict hath had twenty Kings, above 100 great Princes, many Popes, 1600. Archbishops, 400. Bishops▪ 15000. famous men.  

Untruth 170.  4. He rehearseth divers Archbishops of Canterbury most honourable in their time: Baldwine, Hubert, Kilwarbie, Peccham, Stratford, Offord, Braidwarden, Islip, Langhton with others, pag. 84.  

The Answer.  
1. THe Popish religion is a dishonour to such Princes and Nobles, 

Popish religion a dishonour to Princes.  
Platina. Ex Auentino.   that profess it: unless any man be so simple to think it was an honour for the Emperor Henry the 4. to wait upon the Pope Gregory the 7. three days and three nights in winter at the gates of Canossus: or for Frederick the 1. to yield his neck to be troad upon by Alexander the 3. and to be rebuked for holding Pope Adrians' stirrup on the wrong side: or for Henriricus the 6. to suffer Pope Celestine to set the crown on his head with his feet, and to cast it off again: or for King john to kneel down at the feet of Pandolphus the Pope's Legate, and to surrender his Crown to the Pope. Doth not now this Popish profession add great honour to Princes, 
Ex Chronic. v●rnac.  submitting themselves unto it?  
2. That the sons of Princes have become Priests and Bishops, in the time of Popery, is not denied: and so have Priests and Bishops been made Kings and Princes: as Adelualphus son of Egbrichus being Bishop of Winchester, was made King of England, anno 829. Daniel a Priest was elected King of France anno 719. 
Stow. Lanquet.  It was not devotion, but ambition, that made Bishops prick forward to be Lord Chancellors, 
The ambition of Popish prelate's.  Lord Treasurers, chief justices of England, as we find in former ages: neither was it the sanctity of Popery, but the riches of the Clergy and their bravery, that alured unto them the Nobility.  
3. If Bennets order have brought forth so many of all degrees, it is more like that their fat offerings, great revenues and idle bellies procured it, than any devotion of that sect wrought it: neither is it a good argument to prefer those colours, because so many have worn them. The Epicures sect had more scholars and disciples, than any of the rest: The Scribes and pharisees had more followers, than Christ: and Diana of Ephesus was worshipped of all Asia and the whole world, Act. 19.27. He hath said yet no more for the Benedictines, than the Epicureans, pharisees, Diana's worshippers can allege for themselves, that many Kings, Philosophers, Priests, and many famous men were of their sects. Lastly, if these judasites have indeed such a good opinion of Bennets rule, what ailed Friar Parsons to be so fierce against poor Barkworth a masspriest of the College of Valledolid, 
Of Bennets order.  to cause him to be expulsed, to be buffeted upon the face, and drawn by the heels upon the pavement, because he was a furtherer of certain youths that entered into the order of Benedict? The story is reported by their own mass-priests in their reply to Parsons, Manifestation, pag. 69. I would think, that his fellow Friars should give him little thanks for speaking so honourably of the Monks of Maledictes (I would say) Benedictes order.  
4. Concerning the Bishops of Canterbury, which he hath rehearsed, to have been so honourable in their time: it is but his own fancy. The most of them have left no notable memory behind them, unless it be of their ambition, contention, rebellion against their Prince, cruelty against the members of Christ.  
Baldwine is famous for his contention with the Monks of Canterbury: 
Of the Popish Archbishops of Canterbury.  he suspended the Prior from his Priorship, and 22. Monks from service. And Kilwarbie for contending with Walter Archbishop of York, for bearing up his cross through the middle of Kent, ann. 1272. 
Fox pag. 394. to pag. 396.  So Peccham excommunicated Thomas Bishop of Hereford, who appealed to Rome: he contended also with William of York for bearing up his Cross through Kent: and at another time with the Prior and Monks of Canterbury. john Stratford being refused and not suffered to visit in Norwich diocese, excommunicated the Bishop, suspended the Prior, interdicted the Covent, anno 1343. Offord and Braidwarden sat each of them but ten months: and therefore could leave no great memory behind them of their doings.  
Some of them are noted for their disloyalty to their Prince, 
Popish Archbishops of Canterbury traitors to their Prince. Ex Chronic. S. Albani Ann. 21. Rich. 2 tit. 16.  as Thomas Becket, who set himself against Henry the 2. Winchelsey was banished the Realm by Edward the 1. because he was a disturber thereof, and took part with Rebels. Langhton suffered King john his liege Lord to kiss his feet. Arundel was adjudged by act of Parliament to be a traitor, and condemned to banishment, and his goods confiscate. As for Courtney and Chichley, they are detected in stories for their cruel hatred against the Church of Christ: the first a great enemy to Wickl●ffe and his followers: the other a most butcherly persecutor of God's Saints, 
Fox. pag. 440. Fox. pag. 588. & 641.  and a contriver of the virtuous and valiant Lord Cobham's cruel and unjust death, against whom Arundel his predecessor gave sentence, and he executed the same. Sudburie is pitied in Chronicles for his misery, being most cruelly beheaded of the Rebels, not for religion, 
Stow.  but because he simply counseled the King, not to go to satisfy the tumultuous people's demands and complaints, which afterward he did, before they could be appeased.  
Islip is famous for nothing more, but that he prohibited upon pain of excommunication the people to abstain from labour upon certain Saints days. 
Fox. pag. 396. col. 2.  Murton is commended, not as a Bishop for true devotion, but as a wise and politic man for his sage advice for conjoining the two houses of York and Lancaster. 
Stow.   
We see then what small honour Popery giveth to the sectmasters thereof: true religion would have made them shine, whereas their superstition hath buried them in oblivion: according to the saying of the Wiseman, The memorial of the just shall be blessed, but the name of the wicked shall rot, Prou. 10.7. Ambrose well saith of Valentinian: Non ego floribus tumulum eius aspergam, sed spir●tum eius Christi odore persundam; 
Ambros. in o●it Valentin.  hoc eius reliquias sacrabo, hoc gratiam eius commendabo, I will not sprinkle his grave with flowers, but perfume his spirit with the sweet savour of Christ, with this will I honour his relics, and commend his gracious memory: So had those Princes and Prelates by true religion purchased an eternal memory, whereas by their idolatry and superstition, they have gained rather shame and ignominy. Thus hath this brrgger faced us out with a glittering show of honour, which is turned to dishonour rather and disgrace: and so as Seneca saith, quae decipiunt, nihil habent solidi; tenue est mendacium, 
Epistol. 79.  perlucet si diligenter inspexeris: deceitful things have no soundness: a lie is but a thin metal, if you mark it well you shall soon see through it.  
Now this caviller turneth himself from defending of his religion, to pick quarrels with ours, and to lay open the infirmities and offences of it, and to object against it.  

The first objection.  
1 HE objecteth out of Luther, that he should write, 
A great slander of Luther.  it is the nature of the Gospel to cause wars, that there is no Magistrate, 
Untruth 171.  no superior, etc. it is to be entreated by many prayers, that the countrymen obey not their Princes, etc. no law, nor any syllable of law can be opposed upon Christians, more than themselves will, pag. 86.  
2 Caluine, Beza, with others, decreed in their conventicles, 
A devilish slander.  that all lawful policy and civil government must be taken away; they kept a council to destroy the King of France, 
Untruth 172.  his children and wife, the Queen mother, etc. a Tailor, and Cobbler at Frankfurt instituted new courts, pag. 86.  
3 Tyndall taught, and Fox maintaineth these propositions following, 
Heaps of lies and untruths many. 173.  that it is impossible for us to consent to the law of God: the law requireth things impossible: the law maketh us hate God: every man is Lord of other men's goods: the children of faith are under no law, pag. 87.  
4 The Protestants did write a book against the temporal regiment of women, pag. 87. 
Untruth 174.   
5 The Lord Cromwell, john Duke of Northumberland, 
Untruth 175.  Cranmer, were put to death for treason, pag. 87.  

Untruth 176.  6 The Council of King Henry the eight (only the Lord Chancellor Wriotheslie excepted) did violate the Kings will and testament, pag. 87.  
7 The Protestant Council of King Edward would have disinherited her Majesty, and Queen Mary, pag. 88  

The Rejection.  

Epist. ad frat. inferior. lib. de potestat. secula. lib. contr. Turc. lib. de captivitat. Babylon.  1. FIrst concerning Luther, my answer is 1. that in those books which are quoted in the margin, and cited by the adversary, Luther hath no such words in the edition of his works at Wittemberge, at the least not in any such sense that I by diligent search could find. 2. for if he could have been detected of such gross and erroneous sayings, it is not like that Leo the 10. in his Bull against Luther, wherein his errors are condemned, would have omitted them. 3. in which Bull artic. 34. these words are fathered upon Luther, that he should say, Praeliari adversus Turcas est adversari Deo, etc. To war against the Turks is to resist God visiting our iniquities: which words Luther in his answer denieth not, thus expounding himself, 
Luther's opinion of the wars against the Turks.  that he simply condemned not the war against the Turks, but the Pope's subtlety, that under that colour sought to enrich himself, Hoc praeliari contra Turcas saepe pontificib. magno fuit lucro, This warring against the Turks, hath brought great advantage to the Bishops: 4. For otherwise Luther taught obedience to the Magistrate, and misliked all tumultuous and disordered courses, as it may appear by his misliking of Carolostadius violent proceedings, who stirred up the people by violence without the Magistrate to cast down images at Wittemberge: 
Ex joann. Sleidan. lib. 3.  which Luther did not disprove, as though he maintained Images, but that this aught to be done by the Magistrate, and not by force, upon every private man's head without order and authority. 5. But they are the Papists, not Protestants, that encourage the people to rebellion: as Innocent. the 3. did discharge the subjects of their oath and fealty to King john. So did Pius 5. and Gregory the 13. incite the subjects against Queen Elizabeth, proclaiming in their wicked Bulls, that all Catholics might lawfully withdraw their obedience from her. They were your popish Divines of Salamanca, 
Traitorous conclusions of judasites.  no Protestants that hatched these traitorous conclusions as Cockatrice eggs: that it was a meritorious work to assist Tyrone against the Queen; that the Catholics of Ireland, that did fight against the Queen, were by no construction Rebels, etc. 
Reply to the Manifestat. fol. 66. pag. 2.  This shameless judasite might have blushed to object this untruly against Luther, that which his own faithless crew, and generation of vipers is guilty of. 6. Lastly, 
Protestants not bound to all Luther's opinions or sayings.  if Luther had so said or writ, we defend him not, neither take upon us to justify all his hasty sentences and rash speeches: We are no Lutherans, neither have we received our faith from Luther, or yet depend upon him. Why may not Protestants take the like liberty against their writers, which Papists use against theirs? When Harding was pressed with the absurd sayings of Sylvester Prierias, and Pighius, he maketh this answer, We bind ourselves neither to the words of Sylvester nor of Pighius, if they err, 
Answ. to Apolog. pag. 608.  what is that to us? let them bear their own burden.  
2 Secondly, it is a most uncharitable slander of Caluine and Beza, and other Protestants, that they should conspire the death of Princes: It is usual with Papists not Protestants so to do, as witnesseth the treasons of Morton, Saunders, Allen, Ballard, Hall, Gifford, Reynolds, Parsons, Walpole, with others, who all have been detected to be practisers against the life of our late Sovereign, and the state of this land. The Tailor and Cobbler at Frankfort were Anabaptists, as was john Leyden the beggar at Munster, who came nearer Papists then Protestant's: for they said, of the two, namely, the Pope and Luther, Luther was the worse. 
Lanquet ann. 1534.  Against these Anabaptists did write Melancthon, Vrbanus Rhegius, with other Protestants, while the Papists let them alone.  
3 tyndal's opinions are sound and good doctrine as he propounded them, and Master Fox maintaineth them, not as the Papists wrested them. 1. He saith, that it is impossible for a man to fulfil the law of his own strength, 
Fox. pag. 1247. art. 2, 3.  and of ourselves to consent to the will of God: saith not the Apostle as much? 
Tyndals' opinions justified.  That which was impossible to the law, in as much as it was weak, etc. the wisdom of the flesh is not subject to the law of God, neither indeed can be, Rom. 8. 2, 7. 
Fox. ibid.  2. He saith not, that the law maketh us to hate God: but in the law we are proved to be enemies to God, and that we hate him: so the Apostle saith, I knew not sin but by the law, Rom. 77. and the wisdom of the flesh is enmity against God, Rom. 8.7. 3. When he saith, every man is Lord of an others goods, he speaketh not of a community in possession, but of the Christian and charitable use, which in pity is to be extended to our poor brethren: 
Fox. pag. 1248. art. 18.  If thou showest not mercy to the poor, etc. thou robbest him of his own. Doth not the wise man say as much? Withhold not the good from the owners thereof, Pro. 4.27. meaning the poor, who before God are owners in respect of their necessity of that which the rich have in abundance and superfluity.  
4. Where he saith, the children of faith are not under the law: 
Fox. pag. 1250. art. 18.  he expoundeth himself, that they are not compelled for fear of the law to do their duty, but for the love of Christ: 
How the faithful are not under the law.  for the spirit of God worketh in them a willing obedience which proceedeth of love: He saith herein none other thing, then S. Paul before him: Against such there is no law, Galath. 5.23. The law is not given to a righteous man, 1. Timoth. 1.9. which places are not to be understood of the precept and substance of the law, but of the effect and terror of the law, which worketh not upon the faithful. Tyndals' doctrine is herein all one with Saint Paul's: and this caviller doth but bewray his ignorance herein mixed with malice.  
4. Fourthly, what if some one Protestant have of a singular opinion, provoked by the cruel government in Queen Mary's time, written against the regiment of women, let the author answer it himself: Protestants are not to be charged with men's private conceits. We do bless God for the government of Infants and women: God hath used these weak means for the good of his Church in the happy reigns of King Edward, and Queen Elizabeth: yet we hold it a greater blessing when Kings, not Queens, men, not children, are left to succeed in the kingdom: as to the praise of God we see this day.  
5. Whether the Lord Cromwell were guilty of treason, (howsoever the Parliament, being misinformed and misled by the malice of his enemies, might judge of him) by this it is cleared, because the King not long after wished, that his Cromwell were alive again. 
Fox. pag. 1189.  The Duke of Northumberland did suffer worthily for treason against the Crown, and died a Papist, whatsoever show he made before of the contrary: therefore the Church of Rome hath best right to him, he is no disparagement to the Gospel. It is utterly false that Cranmer was put to death for treason: for he was thereof acquitted at his arraignment in the Guildhall at London: neither are traitors in England adjudged to the fire as Cranmer was, 
Fox. pag. 1418. col. 1.  but otherwise punished.  
6. He showeth not wherein King Henry's testament was presently violated, and therefore we may suspect the reporter of untruth: His body was interred at Winsore, his legacies to the poor of 1000 marks, and of the gift of twelve pence by the day to twelve poor Knights, were performed, his son succeeded in the Crown: and all this was done according to the King's last will and testament. But if it had been in some point violated (as it is not like that the Chancellor, who had racked most cruelly Anne Askew an innocent woman with his own hands, was a man of such conscience, only to refuse) so there were divers of the King's executors resolved Papists, as Cuthbert Tonstal, Southwell, Peckam, with others: 
Stow ann. 1547.  so that the blame hereof will be upon the Papists shoulders, especially seeing most of them, then counted Protestants, afterward in Queen Mary's time turned Papists.  
7. That ambitious practice of the Duke of Northumberland to disinherit both the Queen's Mary and Elizabeth, as it is confessed by us: so it toucheth not the credit of the Gospel, seeing, as is before showed, the contriver of this disinheriting of the right heir, ended his days in the profession of the Popish faith, 
Fox pa. 1408. col. 1.  to the which he exhorted the people to return.  
Thus this agent for the Pope goeth on still to tell leasings, and would have his own word go for pay. But the law saith: Vox unius, vox nullius, licet honoratae personae: The voice of one, 
Cod. lib. 4. tit. 20. leg. 8. Constantin. Ad Pammach. advers. joann. Hierosolymit.  is the voice of none, though he were an honourable person: and as Hierome saith, Testimonium pro se, nec Catoni creditum: No not Cato was credited in his own cause. Were this Ignatian sectary of a more worthy order, and an honester man than he seemeth to be, he must not think his own surmises can surprise the the truth; nor his bold assertions shall be taken for good evidence: It had been more commendable in him to be bashful to speak the truth, then shameless to utter any thing: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as Cato said well, he liked better of young men, that were given to blushing, then of pale and wan.    

The second Objection.  

Untruth 177.  1. IT is a common opinion with this people, that the laws of Magistrates do not bind in conscience and in secret, but only in public and open show for avoiding of scandal. What treason may not privately be plotted and put in practice by this doctrine? pag. 86.  

Untruth 178▪  2. What other thing doth their approved doctrine of sole faith portend to the world, but a desolation of all order, etc. if a man be only justified by faith, etc. all offences against a commonwealth, even to take away the sceptre and Crown of the Prince, may securely be put in action, etc. pag. 86.  

Untruth 179.  3. That law enacted by Parliament of King Henry the 8. that all contracts of marriage whatsoever were void by a second marriage consummate, was revoked by K. Edward the 6. yet by the first Parliament of Queen Elizabeth is revived: from which opinion, and the doctrine of remarrying for incontinency, etc. what divorcements, dissensions, breaches of wedlock, etc. have ensued? pag. 89.  

The Rejection.  
1. THe Protestants deny not, but that the laws of Magistrates as touching external rites and observations do bind in conscience, but not in regard of the things commanded, which are of themselves indifferent, and touch not the conscience, as the prohibiting of eating of flesh, wearing of apparel, but in regard only of our obedience due unto the Magistrate in lawful things. 
How Magistrates laws bind in conscience.  But concerning Princes laws of things necessarily appertaining to God's service and the keeping of the commandments, such do simply bind in conscience, enjoining the same, and none other things which God commandeth in his word. And this is that which is affirmed in Synopsis, 
Synops. cont. 4. qu. 7. part. 1.  which doctrine the adversary shall never be able to disprove: and therefore he seeketh to obscure this truth by lying; being not ashamed to utter here two great untruths, as though it were affirmed, that Magistrates laws do not at all bind in conscience and secret, and as though the question were of all laws, and not only of external rites and usages, which are in their own nature indifferent: for treasons and treacheries are directly contrary to the law of God, and do pollute the conscience: and such laws do bind absolutely in conscience, both in respect of the particular thing commanded, and of the general rule of obedience.  
2. Though Protestants teach, that only faith doth justify, yet they affirm not only faith to be necessary. And our opinion is, 
Faith justifieth▪ alone, but must not be▪ alone.  that justifying faith cannot be without fruits: that whereas there are no good works there is no faith: neither was that ever a right faith, which never brought forth good works. It is therefore a foolish consequent brought in by him: Protestants are justified only by faith: Ergo, felons, murders, treasons may be safely practised among them: for where these things are maintained there is no faith perceived. Good fruits make not a tree good, but only declare it to be good: doth it therefore follow, that it is no matter whether a good tree bring forth fruit or not? nay, if it do not, it is found to be no good tree. We say therefore with S. Paul, that they which have believed should be careful to show forth good works; 
Tit. 3.8.  these things are good and profitable to men. But this shall clear our doctrine of justification by faith only from all suspicion of treasons, treacheries, that these cursed attempts are not to be found among the solifidian Protestants, but among the nullifidian Papists, who standing upon the merit of their works, make no conscience (a great sort of them) to practise against their Prince and country, as it hath been more than twenty times in the reign of Queen Elizabeth, attempted by Romish Priests, and judasites and their sectaries, and by God's great mercy and watchful providence discovered.  
3. That law of reversing precontracts by marriage consummate, was made in the Popish Church, and as yet the whole body of Popish religion remained in England, only the Pope's supremacy excepted, anno 32. Henric. 8. But it was reversed under a Protestant Prince King Edward the 6. 

The law of precontracts whether in force.  
A great untruth.   This exception tendeth rather to the disgrace of Popery, than protestancy. It is further a most impudent forgery, that the statute against precontracts was revived anno 1. Elizabeth: only so much is revived, as was repealed by Queen Marie, as touching other prohibitions of marriage, not that which was revoked by King Edward. The practice also of the Church showeth the same, where a sound and lawful precontract is admitted, against an usurped marriage though consummate. As for marriage after divorce for fornication, where Christ hath given a liberty again to marry, 
Matth. 5.32. except for fornication: and Matth. 19.9.  it ought not to be restrained for fear of any ensuing inconvenience, lest man should seem to be wiser than God. And yet greater danger is feared, and more mischief like to be intended, where marriage upon divorce is denied, 
Whether marriage after divorce for fornication be lawful.  then where it is admitted: for there, one party being a continual offence to another, they shall be constrained to live unchastly and incontinently, or tempted to practise one against the life of another, that the yoke may be loosed: whereas when a second marriage, where the justness of the cause to the Magistrate is approved, is granted, the foresaid dangers, are the one helped, the other prevented. Augustine thus resolveth: Potius uxore vivente aliam ducat quis, quam humanum sanguinem fundat: 
Caus. 33. qu. 2. c. 9  It were better for a man to marry another, his first wife living, then to shed blood. And Ambrose concludeth peremptorily: Viro licet uxorem ducere si dimiserit uxorem peccantem: It is lawful for the man to marry a wife, 
Ambros. in 1. Cor. c. 7.  having dismissed the first for her offence against marriage.  
Thus it is apparent, with what weapons our adversaries fight, with slanders, wrest, misreports. But as the law is, Testi non iurato non credendum: 
Cod. lib. 4. tit. 20. leg. 8. Constantin.  A man is not to be credited, not speaking upon his oath: So this fellow is not to be trusted, who I am sure, would hardly swear, unless his conscience be cauterised, these things to be true, which here he hath objected. I remember Augustine writing to Hierome, commendeth the faithfulness of one Ciprianus, that carried his letters: Non illi diligentia deerit in custodiendis rescriptis, alacritas in perferendis, nec fides in reddendis: He wanteth not neither diligence in keeping my rescripts, nor cheerfulness in carrying them, nor trust in delivering them. But this talebearer in reporting of Protestants opinions wanteth all these: he is neither diligent in understanding them, nor willing to remember them, nor faithful in rehearsing them. Where he would foil others, he showeth his own folly; where he would blame us, he shameth himself: he pretendeth to accuse others, and had more need himself to be excused: much like to the soldier, that Cato so much misliketh, which in walking useth his hands, and in fight his feet: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  when he should in walking stir his feet he useth his hands, and when in fight he should exercise his hands he runneth away with his feet: So playeth this freshwater soldier, when he should lay on sound strokes in telling the truth, he runneth on with fables, thinking so to carry all before him.    

The third Objection.  
NOw this quarrell-picker proceedeth, and taketh exception to the marriage of Ministers, which he would prove to be prejudicial to the Commonwealth: I will abridge his discourse being confused, and follow his sense, though it be needless to rehearse all his words.  
There have been accounted 40. thousand parish Churches in England, admit the least survey of thirteen, fifteen, 
Untruth and slander 180.  or sixteen thousand: There being so many married Ministers, for among all those it is a dishonour at this day to be unmarried: if 75. persons of the Israelites descending into Egypt in the space of 400. hundred years multiplied to 603550. people, there being for every married Israelite a thousand married Ministers, in the like space of time they will amount to 603550000. a greater number than many England's are able to maintain, unless they should be sent out to the wars to be slain. But to permit multiplication of men to such ends, to utter them by slaughter, is wholly Turkish, etc. pag. 90. to pag. 92.  

The Satisfaction.  
1. TO let pass his uncharitable slander, that it is a dishonour among Protestant Ministers to be unmarried, whereas we honour the gift of true chastity, and reverence them that have it: and there are divers among the Protestant Ministers, both Bishops and others, which have embraced single life: 
The number of Parishes in England.  likewise not to touch his false account of the number of Parish Churches, which neither maketh 40. nor yet 13. or 15. thousand. The whole sum upon a diligent survey taken in the 44. year of Edward the 3. not exceeding beside London 8600. Parish Churches, 
Stowe▪  
Stow 5. Elizab.  and London containeth 108. Parishes: In the whole they are not above 8700. or at the most 9000. Parish Churches. But to let this matter pass.  
2. If marriage by the word of God be free for all men, as the Apostle saith: For avoiding of fornication let every man have his wife, 1. Cor. 7.2. And, Marriage is honourable among all men, Hebr. 13.3. then how absurdly doth this fellow infer that for fear of some inconvenience, 
Restraint of marriage against the ordinance of God.  God's ordinance should be restrained, and some forbidden to marry: shall men presume to control God's works, or to infringe his ordinance, or to seem to be wiser than he? as the Prophet saith, 
Isay 40.13.  Who hath instructed the spirit of the Lord, or was his counsellor, or taught him?  
3. By as good and much better reason may the marriage of the poorer sort and common people be forbidden, who are ten to one for every Minister, and have less provision for their maintenance. This Pope politician belike would give advice, that least people should multiply too fast, there might be a law, that a certain number only should attend upon the duties of marriage, and be set apart for procreation: that as it is among horse and other cattle, that the goodliest beast is kept for a stale, so it might be among men: such seem his profane conceits to be. And with as good right may any other order be restrained from marriage, as Ministers, in respect of the Commonwealth, seeing that they have the best means of education for their children. And we see by experience, that from their families have issued forth many worthy men both for Church and Commonwealth, whom the world should have been deprived of, if this wizards conceit might take place.  
4. And if the marriage of Ministers were like to be so burdensome to the Commonwealth: how came it to pass that Moses that wise lawgiver could not foresee it in the marriage of the Levites, who were the 13. part of the Israelites, and all lived upon the tithes and offerings of their brethren, whereas the Ministers now are not the 200. part of the people. What intolerable presumption is it in this shallow brain, to sound a depth beyond his plum, and as another Hobab, to take upon him to teach Moses: but without either wit or honesty, both which Moses father in law had, and the direction of the spirit withal.  
5 The scripture saith, The multitude of the people is the honour of a King. Prou. 14.28. Among the heathen, Lycurgus and Solon deprived those of certain honours, 
Plutarch. Laconic. apophthegmat. in Lycurgo.  which lived single, or had no children. Among the Romans they had great privileges, that were increased with many children. 
Procreation of children God's blessing.  A certain Spartan young man doing no reverence to the Captain Dercyllidas, as he passed by (among whom it was ignominious not to reverence old age) gave this reason, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  because you have begotten none to rise up unto me when I am old, which saying was misliked of none. If the heathen than did count it such a benefit to have procreation of children, shall Christians scoff at the fruits of generation, and despair of provision for such a multitude? As though God which feedeth the fowls of the air, and upon whom all creatures depend, could not provide for his people otherwise, unless they should be sent to the wars, that the sword might devour them. For thus this seraphical Apologist concludeth, if wars had not been to prevent so many marriages, and kill so many thousands of men, how could this nation have provided for so many? pag. 92. What could sensual Epicures, profane Diagoras, or skoffing Lucian, have said more to the derogation of God's providence? What is it to limit God's providence, if this be not? as though God seeth not an hundred ways to provide for his, without this bloody stratagem, in appointing them to the sword?  
6 But whatsoever he ridiculously hath objected against Minister's marriage, that it is against a commonwealth, is truly verified upon popish monastical single life: what horrible pollutions, whoredoms, fornication, incest, sodomitry, bastardy, secret murders of infants then reigned, 
Forced chastity mischievous to a common wealth.  by reason of forced and dissembled virginity, it would offend Christian ears to hear. In Gregory the first his time, there were found six thousand infants heads in a Moat or Fishpond, which he perceiving to have been caused by forced single life, revoked his decree made before for the same. It was one of the grievances of the Germans exhibited by the Princes in the Council of Noremberge against the Romish Clergy, That whereas Priests were by the canons forbidden to marry, they went about night and day to attempt and try the chastity of matrons, virgins, wives, daughters, and sisters of lay men: and it hath been found by experience, that partly with gifts and flattering words, partly by secret confessions, 
Fox pag. 860. col. 1.  many virgins and matrons have been moved to sin and wickedness, etc. And it happeneth oftentimes, that they do detain and keep away wives and daughters from their husbands and fathers, etc. They complained further that they suffered the Clergy for a yearly stipend to dwell with concubines and harlots, and to beget children by them: they compelled also chaste Priests to pay tribute for concubines, 
Fox pag. 862. col. 1.  and so it should be lawful for them, either to live chaste, or to keep concubines. The chastity and single life of the Monks and Clergy of England, was according to the same pattern, 
Praefat. Bal. ad librum de acts Romanor. pontific.  whose dissembled sanctity and pharisaical hypocrisy was laid open at the suppression of those houses, and their filthy abominations and uncleaneness of life discovered. All which abuses had no other beginning, then from that forced virginity and devilish prohibition of marriage: as Bernard well perceived in his time: 
Super Cantic. serm. 66.  Tolle de ecclesia honorabile coniugium, etc. Take from the Church honourable Matrimony, shall you not fill it with incestuous persons, concubinaries, Sodomites, etc. Thales is brought in, thus advising Periander, 
Plutarch. sympos.  when his herdman had brought in a foal, which in the foreparts resembled a man, but behind an horse: I would wish thee to set none to keep Mares, unless you give them wives, or women: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whereby he insinuated, that where the natural remedy is denied, unnatural lusts and desires rage.  
Now let any good commonwealths man judge, whether honest marriage, or unhonest and unchaste life be fitter for human society: This brabbler condemning the first, must incline to approve the second: as indeed one of their Pope's Nicholas 1. is reported to have said, Honestius esse plurib. occultè implicari, 
Szegedin. in specul.  quam apertè cum una ligari, That it was more honest secretly to use many women, then openly to be tied to one. And herein they are right Platonists, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Plate dial. 5. the Republic.   whose opinion was, that it was profitable for wives and children to be common: Neither is it any other like, but that then many simple foster-fathers' kept other men's children at their fires, and that frierly companions presumed too far of Plato's community. Thus this slander I trust is answered, though it be not much to be regarded: for as the Emperor saith, In re propria nemo idoneus judex, No man is a fit judge in his own cause: 
Cod. lib. 4. tit. 20. leg. 9 Gratian.  no more is this coapesmate, in the defence of his Ignatian carnal community, and accusation of matrimonial chastity.    

The fourth objection.  
HIs next exception against Protestants, is for the omission of fasting days: 
Untruth 181.  whereas, if there be but twelve thousand parishes supposed, and in every parish an hundred persons, if they should fast but an hundredth days in the year, and spare every of those days one meal, estimated but at a penny, every man should spare an hundred pence, which is ten shillings; every parish fifty pound in the whole land; the sum would arise to six hundred thousand pounds: yea, making account of thirty hundred thousand men according to the muster books; and so many women put to them, the sum would amount to thirty hundred thousand pounds.  
He further calculateth the charge of the progeny of Ministers, reckoning them at an hundred thousand, and their diet at threepences a day, which would come to 547500. pounds, which would serve for the maintenance of wars, that so many taxes might be spared, raised upon better subjects, pag. 93.94. Thus much he prattleth in effect.  

The Rejection.  
1 TO omit his simple and silly calculations, and vain suppositions, as that an hundred pence make ten shillings (every child could have told him that fivescore pence make but eight shillings four pence) and that the offspring of the Ministers within these forty years riseth to an hundred thousand (he can not find half that number) and that threepences a day for so many amounteth to five hundred thousand, 47. thousand, 
The Apologists loose calculations, and simple countercasting discovered.  and five hundred of pounds, which in true account cometh but to 456250. for threepences a day in the year consisting of 365. days, maketh but four pound eleven shillings threepences, which for an hundred thousand reacheth to the foresaid sum, and no more: But it is lost labour to trace him in all his triflings: as is his divinity, such is his arithmetic.  
2 Concerning days of abstinence for maintenance of fishers and preservation of flesh, he can not be ignorant, but that they are observed among Protestants, 
Fasting not neglected among Protestants.  though not for any superstitious opinion of religion therein, as among Papists. Likewise the forbearing of one meal once or twice in a week is a thing in practice in England, and was enjoined by public order in the late years of scarcity, and is still observed upon friday at night, in the houses of great men, and of the abler sort. As for the rest for poor artificers and labourers, I fear me in most towns of England, their meal more than twice or thrice in a week costeth them not above a penny. And is his meaning such to rake out so many pence out of the hungry bellies of the poor, whereas (poor souls) their empty stomachs had need be better filled: for I dare say that the third man in this land especially in the country is of this number, that doth either fast of necessity, or fareth often very meanly and coarsely: he than is like to come short of his reckoning. But I know why he is so eager for these pence, either to help his holy father with his peterpence again, or his fellow Friars with their begging pence.  
2 But as Protestants mislike not abstinence and fasting for maintenance of the commonwealth, and relief of the poor, but wish that the abler sort would spare of their superfluities from their tables to feed poor Lazarus; so I am assured that true fasting is better exercised among Protestants then among Papists: For what is their fast? forsooth they will eat no flesh, but marmelade, sucket, jellies, spiced cakes, wine, all manner of conserved and preserved dainties they will feed of on fasting-nights, and lick their sweet fingers: Such was the fasting of some in Hieromes time, that would eat no oil, but they would seek for figs, pepper, nuts, dates, cakes, etc. some would eat no bread, 
Hieron. ad Nepotian.  nor drink water, sed sorbitiunculas delicatas & contrita olera betarumque succum, etc. but seek for delicate suppings, 
The manner of popish fasting.  and herbs shred together, and the juice of beets, etc. This is the right pattern of popish fasting. And lest I might be thought to do them wrong, the mass-priests and judasites herein do one accuse another: 
Parsons Manifestat. fol. 4. pag. 2.  these lay to the others charge their drunkenness, playing at dice, the finding of a maid in one of their chambers: and these things were done in prison, where it is most like, if in any place their fasting and chastity should be best performed: I trow drunkenness cometh not by fasting and abstinence, nor yet dallying with maids in corners.  
3 Concerning the great charge of Minister's progeny, admit it come to so much in 40. year space, as this Pope's auditor hath laid his counters, 
Minister's progeny not burdenous to the land.  to five hundred thousand pound and odd, as in deed, it doth not, as is before touched, neither the number of them being so great, nor the charge rising to such a sum: but be it granted: 1. may not the same objection be urged against any other order or calling, of lawyers, artificers, labourers, or such like? might not every parish in England spare an artisan or labourer some one or other, whereas one Minister is necessary for every parish? will not the progeny of any one, either Tailor, Shoemaker, Weaver, Husbandman, through the land, accounting for every parish but one, arise in like time to the like multitude? And in his profane and popish conceit, are Ministers, that draw the people to God no more necessary, than butchers, cobblers, hedgers, & c? 2. If the offspring of Ministers should all be of the same calling, as the sons of the Levites and Priests were, and all be maintained of tithes and offerings, as the other were, they might with greater show of reason be thought to be burdenous, and yet the other were not: but seeing they are dispersed into other callings, and so diversly employed some in trades, some in merchandise, some in profession of learning, some for the seas, some for the wars and other services of the King; the same exception might be taken as well against any other of the King's subjects, as against them. 3. Who seeth not, what a foolish reckoning he hath made: he maketh account of an 100 thousand now after 40. years continuance, and of 500 thousand pound now by the year increasing, which he holdeth sufficient for the maintenance of war, and supply of taxes etc. But let him be asked what the number of the one was, and the sum of the other, 10.20.30. years since? he must come short by so many parts and degrees of his account: and yet so many years since, the English wars began, and subsidies were thought needful to be levied, when as yet the increase of Ministers and of their charges came not to the fifth part after that rate, when as notwithstanding the yearly expenses of the wars in Ireland and other places did rise to 200. thousand pound by the year. 4. But what is this counter-casters meaning? would he have this sum of 500 thousand levied yearly of the Clergy? 
Of raising of subsidies.  all their revenues and livings to a groat will not reach it: wherefore would he have it collected? to maintain wars, and spare subsidies? I trust they shall cease: our greatest wars are like to be against the Pope and his adherents. Let it be noted then, that this popeling giveth counsel how wars might be maintained against the Pope his unholy father, who is the greatest enemy to this nation. And for the sparing of subsidies and taxes, raised upon better subjects, I answer, first, that both the occasion thereof, the necessity of wars being removed, and the King's princely disposition so standing, that he would have subsidies rarely lifted up, I make no doubt, but hereafter they will more sparingly be required, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pag. 99  that there need no such supply. Again, the Clergy toward the raising of these subsidies were always most forward, 
Ministers good subjects.  & paid more for their number by five parts at the least, than any of the Laity: for whereas they make not for their number the hundred part of the land, and for their revenue receive nothing near the tenth part, so many impropriations being deducted; yet their share in the subsidy was very near the fifth part of the whole, if not more: And therefore in this regard there were no better subjects than they, as also in respect of their loyalty in themselves, and service to the Prince, in retaining the people in due obedience. But if they were no better subjects then traitorous Jesuits and Seminaries, I say not it were no great matter if they were one hanged against another; but if they were all shipped to the Sea, and sent to the Indians and Cannibals, or whither else, so they were not in England. I think the whole land would be in greater quiet and safety. 5. Lastly, this cruel wretch showeth himself another Haman, who to have the jews destroyed offered to bring in 10. thousand talents into the King's coffers, Esther. 3.9. So this fellow offereth five hundred thousand pound to have the Ministers and their offspring rooted out: like another Caligula, that as he wished all the Roman citizens had but one neck that he might strike it off at once; the same in his heart he desireth in the ministery of England. But I doubt not, but I shall sooner see the Frogs of Egypt, that crauled in every place, with an East wind to be cast into the Sea, than the Doves of the Church to be driven to forsake their holes. But whereas he addeth, That the behaviour and disobedience of Protestants in commonwealths is worse than among jews, 
A wicked ●●ander and ●ntruth 182.  Turks, Pagans, etc. neither can it be imagined, how amendment should be had, except a reformation of Protestants disobedient doctrine be made. pag. 94. 
Untruth 183.  His own cauterized conscience knoweth, that this is an abominable slander or fiction of Protestants, but a true narration of mass-priests and Jesuits: for if Mortons' rebellion in the North, Saunders commotion to war in Ireland, Allen, Parson's invasion by the Spaniards, Babingtons' conspiracy, Lopez poisoning, Parries murdering be laid together, with many other traitorous attempts both against Prince and country, it will evidently appear, as clear as noon day, that never any such villainy was attempted against any Turk or Heathen Prince, as hath been practised by those Papists.  
And concerning doctrine, 
Popish traitorous positions and practices.  Protestants teach obedience to Princes even in Ecclesiastical causes, Papists deny it: yea they maintain monstrous positions, that the Pope may excommunicate and depose Princes, may absolve the subjects of their oath and fealty: that the Pope invading a country for religion, aught to be assisted by the subjects against the Prince: that the Pope's designment to invade a country by force to the same end, ought not to be revealed to the state: these are Parson's positions. 
Manifestat. fol. 13. pag. 1.  Add unto these, the Jesuits conclusions at Salamanca: that it was meritorious to assist the rebels in Ireland against the Queen: 
Reply fol. 66. pag. 2.  that they which took part with the Catholics against the Queen, were by no construction rebels, etc. Wherefore seeing there can be no amendment or redress of Popish traitorous practices, till both they and their doctrine be avoided the land, we are to wish and hope in time, that as Popish doctrine is already sent back to Rome the mother thereof; so the traitorous Jesuits and Priests, and all their factious crew, and adulterous seed of that strumpet, may in good time also be dispatched thither, to suck their own mother's breasts: that both the bondwoman and her sons may be cast forth, and not be heirs with Isaac. And if they will with judas depart from the Ministers of Christ to the pharisees, we may wish unto them judas end, as one saith: judas ivit ad Pharisaeos, non ivit ad Apostolos; ivit ad divisor & divisus perijt: judas went to the pharisees, not to the Apostles; 
Caus. 33. qu. 6. de poenit. c. 1. Innocent.  he went to those which were divided, and being divided in the midst perished. And happy were it with the Church of England if it were honestly rid of such make bate companions, that we might dwell by none but good neighbours; as it is said of Themistocles, when he offered his ground to sell, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  caused it to be proclaimed, that he had a good neighbour. Now this adversary breaking off here his uncharitable accusations, returneth to his former defence, which how silly and weak it is, shall in the discovery thereof appear.      

The fifth Defence.  
1. WHat disloyalty of behaviour to Commonwealths can be noted in Catholic religion? 
Untruth 182.  do we not teach all duty unto Princes and superiors? pag. 94.  
2. What is there in that sacred function of Priesthood, now treason by the proceedings of England, 
Untruth 183.  that can be guilty of so great a crime? in the statute of treason in Edward. 3. nothing is remembered but that which tendeth either to the betraying of King or country. pag. 95.  
3. What is in Priesthood now, that was not in former times? 
Untruth 184.  which ever in Parliament hath been reputed the most honourable calling, etc. the same Priesthood, which was given to S. Peter and his Apostles: the same which S. Augustine and his associates had, that converted England. pag. 96.  
4. There is in that sacrament (of Priesthood) no renouncing or denial of any authority in England, 
Untruth 185.  no conspiracy to Prince, no betraying of kingdom, etc. pag. 96.  

Untruth 186.  5. That Priests do absolve from sins, etc. the cause is no temporal thing, and yet it cannot be the cause of this treason: for Deacons, which have no such authority, are traitors by the same statute. pag. 96.  
6. That our Priests are consecrated in foreign countries, is not the cause: 
Untruth 187.  for in former times it hath been the greatest honour to our Clergy to be consecrated in those foreign countries: and to be ordered in France, to which we be friends, and in England is equally treason. pag. 97.  
7. The Grecians and Germans divers in doctrine to the Church of Rome, have their Seminaries of Priests maintained by the Pope, 
Untruth 188.  and yet they condemn not their Priests for traitors: and it is as improbable, 
He hath such an intent.  that the Pope hath an intent to bring England under his temporal government, as it is unprobable in those countries.  
8. How can those religious Schools be such adversaries, etc. where there is no Reader, no professor, no Lecture, 
Untruth 189.  no doctrine against our English government: where prayer is continually made for her Majesty! The rules and government there consent with the ancient foundations of Cambridge and Oxford. pag. 98.  
9 What disobedience can it be to deny to any temporal Prince supremacy in causes Ecclesiastical? 
Untruth 190.  
It is great disobedience.  a pre-eminence distinct, etc. which our Kings themselves ever approved in the Roman See: which never any Turk, or Goth, or Vandale or Infidel challenged, etc. nor any temporal Prince, 
Untruth 191.  unless it be in England. pag. 98.  
10. The enemies to this See do not condemn it as a disobedience, to appeal to Rome in spiritual cases, 
Untruth 192.  to go on pilgrimage to Rome, to fetch any Crucifix or picture from thence: all Catholics and Christians of the world, without prohibition of their Princes, have access thither. pag. 99  
11. Our most triumphant Kings have performed those offices (in visiting of Rome) in their own persons. pag. 99  

The Answer.  
1. Do ye ask what disloyalty there is in your Cacolike religion? when by Popish doctrine Princes are not chief in their own kingdoms over Ecclesiastical causes and persons: 
The disloyalty of judasites and mass-priests.  and the Pope hath authority by the same to excommunicate and depose Princes, and absolve subjects from their oath of obedience? And do ye teach all duty to Princes, when the pestilent vipers the judasites do hold, 
Parsons Manifestat. f. 13. p. 1.  that subjects ought to assist the Pope invading a country by force for religion against their Prince, and that they are bound to keep secret the Pope's designments to that end: that they were no rebels which aided the Popes catholics in Ireland against the Queen: 
Reply to the Manifestat. fol. 66. pag. 2.  I would not so often allege these matters, but that this brablers confused tautologies can not otherwise be answered.  
2. There be other points in that statute, beside betraying of King or country, that are made treason; as to violate the King's wife, or his eldest daughter, or the wife of his eldest son: but these matters are impertinent: they serve only to show the untruth of his speech. And even by this statute, popish Priests and judasites that maintain a foreign Potentate, a known enemy to Prince and country, are found to be traitors: for they which are adherent to the King's enemies in his realm, 
Ed. 3. ann. 25. ca 2.  giving them aid and comfort within the realm, or elsewhere, are by that statute judged traitors.  

Popish priesthood much differing from the ancient priesthood.  3. In popish Priesthood there are many things now, which were not in former times: as to have power to make Christ's body, that it is a sacrament, and hath an indelible character; their shaving, greasing, to have dependence upon the Bishop of Rome; the vow of single life annexed to orders; these things in the honourable calling of the Ministers of the Church, the ancient and pure age of the Church did not acknowledge. And though the popish priesthood for some hundred years past, hath been in great credit, yet was it another manner of ministery, which was honoured of the ancient Christian Emperors: As the Bishops of the Nicene Council, whom Constantine so reverenced that he would not sit down, till they had beckoned to him. Meletius, whose eyes, lips and breast Theodosius kissed & embraced: 
Socrat. 1.5.  Chrysostome, whom Goinas the Goth did reverence, 
Theodoret. 5. ●. Theodor. 5.33.  and caused his children to fall down at his knees: all these were Bishops of another order, than the Pope's creatures now are. It is also a vain boast, that S. Peter had the same priesthood. S. Peter's presbyters were not Lords over Christ's flock, as the Pope's Clergy is, 1. Pet. 5.3. Peter doth make himself a sympresbyter with the rest, not lord over them, nor they to depend of him: and confesseth Christ to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the chief shepherd 1. Pet. 5.4. he dare not arrogate that title to himself as the Pope doth. In some respects they may have the same priesthood which Augustine the Monk had, (though as yet the sacrifice of Christ's body was not annexed to the priesthood, nor many years after) for he came from Rome, and sought the pre-eminence of that See: 
Ex libro jornalens. & Fabian.  but before his coming there were in England other Bishops, who depended not upon the Roman Bishops, neither did acknowledge Augustine's authority, and refused to yield obedience unto him.  
4. In the very receiving of popish priesthood, the mass-priests bind themselves to be subjects to the Roman Bishop in spiritual things, and so deny the lawful authority of the Prince in causes Ecclesiastical. The judasites beside do enter into a vow of obedience to execute whatsoever their superior shall command them to do: by virtue of which vow, many treacherous conspiracies have been contrived: yea they have a special vow of mission, 
jesuit. catech. lib. 2. ca 16.  whereby they bind themselves to go whither soever the Pope shall send them. Who seeth not, how fit an engine this is, to draw them on to practise against both King and Country, as hath been seen in England, but to their own cost hitherto (thanks be to God) and I trust shall be so still.  
5. Popish priests and Deacons are not deemed traitors for their absolutions, or any other priestly function, 
To acknowledge a foreign▪ Potentate is a treasonable▪ act.  but because they do receive priesthood by authority of a foreign Potentate claiming jurisdiction in England, and who as a temporal adversary hath displayed his banner in the field against the Prince, the maintenance of whose authority is judged traitorous.  
6. To receive orders in foreign countries simply is not made treason; for the Church of England receiveth such Ministers as were ordained in other countries professing the same religion, as at Basile, Geneva, in Germany: But either in the realm or without the realm to be ordained by any authority derived, or pretended from the See of Rome, 
Elizabeth ann. 27. c. 2.  is by the law decreed to be treason, because therein they which are so ordered, acknowledge and receive the Pope's usurped power and authority in England, who is an enemy both to Prince and country, wherein they are guilty of treason.  
7. Though in some free cities in Germany & in Greece under the Turk Seminary Priests be tolerated, that is no precedent for England, neither can it stand with the policy of this kingdom to admit any such mixture: And in that they are not there taken for traitors, the case is not like; 
Difference between the state of England, and other countries and free cities.  for if they had practised there against the life of the Prince, and state of the country, as in England, there is no question but they would have taken the like order with them. Neither in England, for more than twenty years was it made treasonable to be made a Popish Priest, till such time as the state perceived that their entering into the land, seducing of subjects, conspiring together, tended to the subversion and overthrow both of Prince and country. And it can not be, but that the Pope should have an intent to bring England under his temporal government (whatsoever he intendeth in other countries) seeing both the judasites and Priests acknowledge that the Pope hath indirectam potestatem in temporalib. hath an indirect power even in temporals, 
Parsons Manifestat. f. 16. p. 1. Priests reply fol. 40. pag. 2.  by force of arms to restrain Princes, and to reform them, and to dispose of Kingdoms.  
8. This article is wholly untrue: for neither are the Lectures read in the Jesuits Colleges very commendable, when one Maldonat a judasite in one public Lecture proved there was a God by natural reason, 
jesuit catechism. li. 2. c. 7.  and in another, that there was none. And Parsons would have had his traitorous book of titles publicly read in the College at Rome to the Students, as his fellow priests report. What the professors of the Jesuits College are, and how affected to the Civil government, may appear by their treacherous attempts. Varade a judasite in France approved the wicked treason of Barriere against the King: so did Comolet, who openly in his Sermons said, 
jesuit catechiss. lib. 3. c. ●●. Lib. 3. ca 13. ibid.  they wanted but an Ehud: Walpoole a jesuit delivered a poisonful confection to Squire, ann. 1597. to destroy the Queen: Parsons before that, with other of the Spanish faction, practised with Lopez to the same deed. 
Sutclif. de Turcopapis. lib. 1. ca 8.  As is their practice, so is their doctrine: Parsons maintaineth as a principle, that necessity of true (he meaneth his Cacolike religion) is required in all pretenders to the Crown: whereby he meaneth that no title should be admitted, 
Manifestat. fol. 67. pag. 2.  though nearest by blood and lawful succession, unless the profession of the Roman faith were coincident to it. 
Jesuits position and doctrine. jesuit. Catechism. lib. 3. ca 21.  Guignard made a book, wherein he maintained, that to kill offenders (he meaneth Princes that stood not for them) was meritorious: Chastell one of their scholars, that was executed for attempting the King's death, maintained before the judge, that in some cases it was lawful to kill his King. At Salamanca in Spain, 
Ibid.  these conclusions were resolved upon by the Divines of the Jesuits College, that all Catholics did sin mortally that took part with the English against Tyrone in Ireland: that they, which did fight against the Queen, were by no construction rebels, etc. These and such other positions were subscribed by john de Sequenza, Emmanuel de Royas, jasper de Mena, 
Reply to Manifestat. fol. 66. pag. 2.  professors of Divinity in the College of Jesuits there, and by Peter Osorio preacher there. What a brazen face now hath this fellow, that saith there is no professor, lecture, doctrine in their Colleges contrary to the English government? and what manner of prayers they used to make for Queen Elizabeth, we may judge by these their practices and opinions. And if it were not so, that these Schools and Seminaries are corrupters of youth, the Court of Parliament of Paris, upon the apprehension of john Chastel, who struck the King with a knife in the face, who was a student of the Jesuits College of Clairemont, would not have decreed, the whole company of priests & students there, as corrupters of youth, 
jesuit. catechiss. lib. 3. ca 18.  disturbers of the common quiet, enemies of the King and state, to avoid within three days out of Paris, and within 15. days out of the Realm.  
9 We grant that when the Pope was in his ruff, many Kings, made slaves unto the beast, yielded unto his usurped jurisdiction in affairs ecclesiastical: but of ancient time it was not so: for the good Kings of juda, David, jehosophat, 
Prince's chief in causes Ecclesiastical. Cod. lib. 1. tit. 4. leg. 1. & leg. 3. Toletan. 3.2. Matisconens. in fine. Toletan. 4.58. Toletan. 8. Toletan. 12.  Hezekiah, josias, had the chief stroke in religious causes: So had the Christian Emperors, Gratianus, Valentinianus, Theodosius, Martianus, that made laws concerning the faith. Likewise the Christian Kings of the Goths in Spain decreed, ratified, and confirmed ecclesiastical laws, as Reccaredus, Guntranus, Sisenandus, Reccesinuthus, Eryngius, as is extant in these Synods Provincial here alleged.  
10. To have free access to Rome, only to see the City, and the behaviour of the people, may by Princes in their discretion to their subjects be permitted (though I think it be hard for any with a good conscience, in regard of the public offences there occurrent, so to do) but to bring from thence a crucifix or a picture, as a mark of the beast, can not be but dangerous: which although it be not treason in England, though a disobedience, yet Adam Damlip for a less matter by Winchester's procurement was condemned of treason, for receiving a French crown of Cardinal Poole in Rome, only for his relief. But to make appeals to Rome, as to a higher Court, and to the Pope as to a superior judge, 
Appeals to Rome not to be suffered. Fox pag. 1229.  is a great derogation to the imperial dignity, and no well reform commonwealth can endure it: Neither is England here alone (as he untruly saith) but other reformed Churches, of Scotland, Geneva, the Heluetians, have cut off such unnecessary and unnatural appeals.  
11. What Kings and Princes have done in times passed in visiting Rome and going in Pilgrimage in their own persons, when they were led with blind devotion, it maketh nothing to us: Of ancient time Princes were wiser, and I trust God will open their eyes at the last to acknowledge their error, and shake off the yoke of Antichrist, according to the prophesy of the Revelation, that they shall hate the whore, and make her desolate and naked, etc. Revel. 18.16.  
Thus with all his subtleties and shifts of descant this mass-priests proctor hath endeavoured to free that order from suspicion of treason: But as the Prophet Ezechiel saith, He hath daubed up a wall with untempered mortar, Ezech. 13.10. with like workmanship hath he made a bulwark for his order: But as it is in the law, 
Cod. lib. 4. tit. 20. leg. 10. honour.  Particeps criminis non idoneus testis, He that is partner in the crime is no sufficient witness. So is he an unfit advocate for the Ignatian order, being himself of that treacherous brotherhood: I could advise them, if they had grace to receive good counsel, that they would not suffer themselves to be any longer abused by their unholy father, to run upon the pikes at his pleasure, and hazard both their bodily life, and the salvation of their souls: not to be so desperate, as Scipio his soldiers, of whom he boasted, that at his bidding they would cast themselves headlong into the Sea. What though you would reduce your country to your opinion, and the obedience of the Pope: your purpose is not good your counsels prosper not, you are deceived in the disease which you would cure, at the least, with peril of body and soul you use too costly a remedy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as Marius to the Physician that came to cut him of a certain disease, made this answer, that the remedy was not worthy of so much grief.    

The sixth defence.  
1. FIrst he standeth upon the glory of the popish kingdom, 
Untruth 19●.  Consider (saith he) the glory of King Henry the 8. and this kingdom before his fall, and their infamy after: the short or turbulent season of King Edward, and for this present what it is, and what like to be, etc. I leave to the lamentable consideration of all men now, and the pitiful experience of those which shall prove it afterward: France, Spain, Italy may be named the flowers of the world: the power and jurisdiction of the Pope more glorious, 
Untruth 19●.  then was ever any Regiment of any spiritual superior: the kingdom, riches, revenues of the K. Catholic, are the greatest of any Monarch. p. 100.101.  
2. Their religion consisteth of all affirmative positions, teaching duty to God, 
Untruth 195.  honour to Magistrates, equality to all, oppression to none, etc. pag. 101.  
3. Quarrels and contentions between King and subjects, Nobles and Nobles, 
Untruth 196.  as in the time of Henry the 2. have been comprimitted by the spiritual Roman authority, etc. rigorous onerations imposed by Princes eased: unappeasable wars with France and other nations brought to an end, pag. 101.  
4. The Protestants denial of restitution and confession, what wrongs and abuses hath it wrought, 
Untruth 197.  etc. who can now keep subjects from devising against Sovereigns, etc. for want whereof so many suits and actions of law, such a multitude of Lawyers: what dilatory pleas, non suits, etc. practised, and uncontrolled by Protestants doctrine, etc. pag. 102.103.  
5. The Religious Clergy enjoyed the third part of the substance of our nation, etc. which was employed toward the necessaries of their poor, 
Untruth 198.  chaste, and single life: they did furnish armies, more than all the Ministers, and Abbey gentlemen, the poor were relieved, etc. were they not better bestowed, then in hunting, hawking, carding, courting, etc. pag. 103.104.  
6. Catholic Religion left and kept England in amity and league, 
Untruth 199.  with the Popedom, Empire, Spain, etc. whereas no history maketh relation of so chargeable and prolonged wars of this kingdom, with other nations, as our late and now present, Spanish, Irish, Flemish, pag. 104.  
7. Lastly he showeth that by separation from the Roman religion, 
Untruth 200.  Noblemen and Gentlemen have lost much learning and knowledge in seeing other Prince's Courts and countries: Soldiers the skill and honour in arms: Scholars the benefit of study in other Universities: Merchants their trade and traffic, etc. and so he concludeth to this effect, that these things considered, it were better to be in such condition as England was in, in the 22. year of Henry the 8. when this reformation began, then ever it was by protestancy since, now is, or by probability will grow to be in time to come, pag. 106.  

The Answer.  
1. KIng Henry his government was as glorious, his battles as victorious, his success as prosperous after the reformation of religion, as before, if not much more▪ As in appeasing the commotions in Yorkshire and Lincolnshire anno 28. Again, 
Stow in Henri●. 8.  another in Yorkshire suppressed anno 3●. Notable victories obtained against the Scots anno 34. And again anno 36. And in the same year he prevailed against the French, when Boulogne was yielded to him.  
King Edward's reign was neither so short, nor troublesome, as Queen mary's was; which both at home was plagued with mortality and famine, and abroad dishonoured with the loss of Calais, that had been English well near 300. years. This is too unshamefast dealing to object the one, and conceal the other.  
Queen Elizabeth's reign hath been most flourishing with love of subjects at home, and honour of other nations abroad: and as his Majesty truly witnesseth: She did so long with such wisdom and felicity govern her kingdoms: 
Praefat. ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as (I must in true sincerity confess) the like hath not been read nor heard of, either in our time, or since the days of the Roman Emperor Augustus.  
As for your lamentable consideration and pitiful experience, what England is like to be: you show yourself herein but one of Baal's false Prophets, that prophesied good success to Ahab: as you promised to yourselves, at the next change of the kingdom, a glorious day in England, and an utter subversion of the Gospel: As his brother Friar, or father Parsons uttereth with the like boldness, 
Manifestat. fol. 57 par. 1.  God will most certainly at his time appointed restore the realm of England to the Catholic faith again. But the Lord be blessed that hath disappointed their vain hope, and frustrate their wicked desires: I trust through God's mercy that England still under the Gospel shall see as flourishing days as ever before.  
As for those flowers of the world, etc. some of those have brought forth but simple flowers: as may witness that bloody massacre of France, and the continual civil wars for many years together, wherein not so few Christian people as 100 thousand have perished: England (thanks be to God) hath no such flowers growing in her garden, neither I trust ever shall. Neither do we desire, nay we would not for all the kingdoms of the world, change our state with any of those flower countries, Italy, France, Spain, which in deed are flowers and leaves without true fruit.  
Though the Pope's jurisdiction hath been large, yet can he not compare with the pontifices maximi among the Romans, which was an office of such high authority and great command, that the title was afterward annexed to the Empire: and the Emperors took upon them to be called, the high Priests. The other patriarchal Seas also did equalize Rome in largeness of jurisdiction, especially Alexandria, 
The Pope equalized in largeness of jurisdiction. Nicen. 1. c. 6.  to the which was subject all Egypt, Libya, Pentapolis, with all the Christian Churches of Africa. The Pope hath no great cause to brag of his greatness: for his wings are well clipped, and I doubt not but to see yet more of this proud birds feathers pulled. Neither is largeness of dominion a good argument for religion: for then pagan idolatry, which was more universally received at once in the 〈◊〉, than Christianity, should thrust out the Gospel of 〈◊〉.  
And as for the King of Spaine● 〈◊〉, he may thank the poor Indians for it, whose throats the Spaniards have cut for their gold: 
Riches and external glory no good argument of religion.  neither is it such, but that he knoweth how to spend it, and for all his great treasure, his coffers are often empty enough. But let it be remembered, how these popelings measure religion by riches and outward glory, which if it were a good rule, the rich Chaldeans, Assyrians, Persians should rather have been the people of God than the poor Israelites: & the rich Scribes and pharisees should be preferred before the Apostles.  

Popish religion derogatory to God.  2. Popish religion denieth duty to God, making other Mediators beside Christ, teaching invocation of Saints, adoration of images, which are peculiar to God: neither doth it give honour to Magistrates, abridging them of their lawful authority in matters ecclesiastical, and giving the Pope authority, to excommunicate and depose Princes, and to absolve their subjects of their oath. Concerning the particulars of Popish profession, what little comfort is in them, how derogatory to God, contrary to Scriptures, I have showed before in the answer to the 5. section.  
3. The Pope so well appeased the quarrels between Henry the 2. and his Nobles, that after the King had reconciled himself to the Pope for the death of Thomas Becket, and yielded to do penance, 
Stow.  his troubles began afresh between him and his sons Richard and john, that he died for grief. 
The Pope a mover, not a compounder of wars.  And the Pope by his Legates and factors in England and other countries hath been a mover, not a compounder of strife; a raiser, rather, then layer of war. Did not Gregory the 7. set up Rodolphus against Henry the 4. the Emperor, between whom many bloody battles were fought? Did not Pope Paschalis incite Henry the son against the Emperor Henry the father, and dispossessed him of the Empire? 
Ex Platina cause 15. qu. 6. c. juratos. Ex Mario.  Vrban the 2. did put down Hugo Earl of Italy, discharging his subjects of their oath and obedience. Gregory the 9 did excommunicate Frederick the 2. and raised up the Venetians against him. And in England, Pope Innocent the 3. commanded under pain of his great curse, that no man should obey King john: he gave definitive sentence in his consistory, that he should be deposed from his Crown: 
Fox. pag. 252.  and appointed Philip King of France to execute this sentence, promising him full remission of his sins to kill or expel King john. Vrban the 4. set Henry the 3. and his Nobles together by the ears, 
Lanquet anno 1262.  absolving the king of his oath made to perform certain articles agreed upon at Oxford: whereupon the Baron's wars were renewed. Pope Boniface set variance between England and Scotland, 
Ex Chronic. Thom. Walsingham.  in the reign of Edward the 1. challenging Scotland, as proper to the Sea of Rome. But in steed of easing the people of rigorous exactions imposed by Princes, the Pope himself hath used unreasonable extortions. Rigandus de Asteri● the Pope's Legate in England in Edward the 2. his reign, demanded of the Clergy 8. pence in the mark toward the Legates charges, 
The Pope's intolerable exactions.  but they granted only 4. pence in the mark: He also laboured to bring in a new manner of collection of Peter pence, 
Fox pag. 370.  but was resisted by the King. The like did Henricus the 3. Repressit impetum Legati propter violentiam denariorum: 
Matth. Paris. anno 1215.  He restrained the attempts of the Pope's Legate, touching his violent exactions of money. The Bishops of England after great and forcible entreaty agreed to pay to the Pope 11000. marks. 
Ex ●od. anno 1247.  The King of England (saith the same author) made payment to Pope Alexander the 4. upon a very frivolous and fond matter 950000. marks. 
Anno 1●57.  Bonner himself witnesseth, that the Popes pray in England came almost to as much as the revenues of the Crown. 
In Praefat libel. Steph. Gardi●.  The Pope had the first fruits of all the Bishoprics in England, which came to a great sum. Canterbury paid 10000 Florence's, and 5000. for his pall: York as much. Winchester 12000. Elie 7000. The whole sum of all the first fruits in Europe, 
A Florence is four shillings six pence starling.  which came to the Pope's coffers, amounted to 2460843. Florence's, which maketh well nigh 6. hundred 15. thousand, two hundred and ten pound starling. judge by this now (Christian Reader) what an impudent man this is, to make the Pope a mitigator of great exactions, whereas he hath been the most cruel extortor and exactor in the world. As is his credit in this, so let him be believed in the rest.  
4. Popish confession is so far from keeping subjects from devising against their Prince, as that it hath been the special engine and instrument to contrive treachery against the state. 
Caxton lib▪ 7.  Simon the Monk was confessed and absolved of his Abbot when he enterprised to poison King john. 
Stow anno Henri●. 8.30.  Friar Forest in secret confession declared to divers subjects, that King Henry the 8. was not supreme head of the Church, and so abused confession to sedition. Peter Barriere was confessed in the College of the Jesuits in Paris, and took the Sacrament, 
jesuit. catechiss. lib. 3. ca 6.  when he intended to murder the french King that now is. john Chaestell also that conspired the like, had been often schooled in the Jesuits chamber of meditations. 
Ibid. ca 20. pag. 204.  These are the fruits of popish confession, devising of treasons, revealing of secrets, seeking occasion to do evil; for by this opportunity, 
Abuse of popish confession.  divers lewd Priests solicited the parties that came to be confessed unto evil. As mention is made in the papal rescripts of one, 
Lateranens. council. part. 50. cap. 21.  qui cum alterius coniuge frequenter in ecclesia dormivit, which oftentimes in the Church slept with another man's wife: And this should seem to be so usual a practice, that for restraint thereof they decreed against it, non debet episcopus, 
Caus. 30. qu. 1. ca 10.  vel presbyter commisceri cum mulierib. etc. the Bishop or Priest ought not to lie with the women that come to be confessed. Wherefore, seeing auricular confession gave occasion and opportunity to such evil, they shall not easily persuade, that for want of such confession, such abuses and injuries have grown.  
Concerning restitution, 
Protestants deny not restitution.  Protestants allow it and require it to be made, approving of that sentence, non tollitur peccatum, ●isi restituatur ablatum, that of sin there is no remission, where there wanteth restitution. But we affirm and teach that satisfaction to God by us can not be wrought: we must let that alone for ever: that work Christ only hath performed. Multitude of suits, dilatory pleas, corrupt judgements, are not uncontrolled by Protestants doctrine, but we mislike and condemn them, and trust by our prudent Prince in time convenient, to see many of those disorders redressed: Neither were the popish times free of such unnecessary suits and contentions between Bishop and Bishop, Bishop and Prior, Prior and Covent, among the Friars and Monks, as I have showed before at large, in my answer to the second section, pag. 8. Yet these quarrels and suits of law notwithstanding, our Church & Religion is not for that abuse to be condemned, no more than the Church of Corinth ceased to be of Christ's family, because they went to law one with another, & that before heathen judges, 1. Cor. 6.  
But sure it is, that these abuses have not sprung, because auricular confession is intermitted, which was as a heavy yoke and burden upon Christians shoulders, and did rather terrify, then certify the conscience: which superstitious use the wiser heathen condemned: as Antalcidas being asked of the Priest what great sin he had committed in his life, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  made this answer, if I have done any such thing, the Gods know it: he thought it superfluous to declare it to men.  
5. And was it not think you a very poor life, that had the third part of the substance of the land, as is confessed to maintain it? Neither is it true, that the abbeys furnished more armies, than all the Ministers and Abbey-gentlemen: for, I think not, but the Clergy in England alone hath contributed more in subsidies, tenths, benevolences, yearly toward the maintenance of the Prince's wars, than all the abbeys in England yielded to the Crown: for they stood upon their privileges and immunities, and gave but what they list themselves. The poor you say were relieved, so many statutes against them, and to burden the country were not known. True it is, that the abbeys maintained the idle vagrant life of rogues & beggars: and it is verily thought, that the fry of them which was bred then, hath so spawned forth into the whole land, 
Of the Abbeys relieving of beggars.  that unto this day this nation could not be disburdened of them. You seem to mislike the statute of late made for the restraint of vagrants and vagabonds, than the which a more wholesome law could not be made in that kind, if it were well executed: neither is the country more, but less burdened, in relieving their home-born poor, & being eased of other common walkers. But it is no marvel, that this Friar holdeth with beggars, for he is cousin-german himself to the begging friars: no thanks then to abbeys and Friaries in relieving of lay beggars, when they sent out such a number of irreligious beggars of their own: they should have done better to have kept their own begging mates at home, that the lay people being rid of such unshamefast beggars, might have been better able to maintain their own. But concerning this relieving of common beggars, wherein he giveth such praise to abbeys, their own canons have utterly misliked it: sint autem mendicantib. validis non solum hospitalia clausa, etc. To valiant beggars, let not only the hospitals be shut, but let it be utterly forbidden them to beg from house to house: for better it were to take bread from the hungry, least being provided of his bread, he should neglect equity and justice, that is, live idly, colonians. part. 11. ca 5.  
You ask, if they were not better bestowed, then in hunting, 
Of the bestowing of Abbey lands.  hawking, carding, courting, etc. I answer, 1. that although we wish that Abbey-lands had been converted to better uses, yet they were abused as much before as now, and much more. 2. for beside, that it is not to be otherwise thought, but that the lord Abbots, and fat Monks disported themselves with hunting of wild game abroad, and tame at home, in carding, and courting of Nuns, and pretty puling cloister virgins, more than I think Abbey gentlemen now use to do: those lands then served to maintain idle and unprofitable persons, whereof there was no use in the commonwealth: whereas now many serviceable gentlemen are thereby brought up and sustained, fit for the dispensing of justice in peace, and to stand for the defence of the land in time of war.  
6. It is a great untruth here uttered: for never did this land enjoy greater peace, and of longer continuance with other countries, Spain only excepted, than it hath done for the space of these 40. years under the Gospel: What bloody and cruel wars have been in time passed between England and France, in Henry the 2. King john, Edward the 3. Henry the 5. with Scotland, in Edward 1. Edward 2. Henry the 8. But under the gospel peace with these countries hath been firmly established, and we trust is like to continue still.  
7. As for knowledge and experience gotten by travail, our Gentlemen and Noblemen of England are not therein unfurnished: Rome and Spain are not so safe and free for travailers, that would preserve a good conscience: but there is little lost by that: for few are there, that visit those countries, but are made worse thereby, according to those ancient proverbs, The nearer Rome, the further from Christ: He that goeth once to Rome, seeth a wicked man: he that goeth twice, 
Fox pag. 843. col. 1.  learneth to know him: he that goeth thrice bringeth him home with him. But there are other Countries more safe to travail unto, and more profitable to be conversant in, then either Rome or Spain.  
Neither are all martial feats there learned: England since this division from Rome and Spain, hath sent forth as valiant Captains and commanders both by sea and land, as ever it did: nay former ages therein can not compare with these times. What Captains are more famous in our histories, than General Norris, Captain Williams, Morgane, the noble Earl of Essex, and others in land affairs: who more renowned than Captain Drake, Furbisher, Hawkins, Candish, with the rest in Sea travails?  
Our Merchants indeed have been somewhat hindered of their traffic and intercourse in the King of Spain's dominions, 
Of the hindrance of Merchant's traffic.  but that hath been as much loss to them, as to English Merchants: neither hath England wanted any necessary merchandise, notwithstanding this restraint. And we doubt not, but religion and the Gospel standing and flourishing still in England, that passage hereafter may be more open and free for Merchants. If it should not, England hath no cause to repent of her bargain, though she had bought the Gospel yet more dearly, with the loss of all traffic and intercourse with other nations. For be it known unto you (ye Popelings) that this land never flourished more with all kind of blessings, then since it hath been under God's blessing by the Gospel, and the Pope's curse: Neither would we for all the world be in the like condition, as we were in the 22. of King Henry the 8. We thank God for this happy change, & heartily pray, that in this change, we never know any other change, until the world change: that as the Apostle saith, We may keep the commandments without spot and unrebukable until the appearing of our Lord jesus Christ, 1. Timoth. 6.4. that as Origen well saith, Ignis semper ardebat super altar, sic semper nobis ignis fidei & lucerna scientiae accensa sit. That as the fire always burned upon the altar, so the light of faith and lantern of knowledge may always shine unto us in this land: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And as Augustus Caesar said to Piso that builded his house most curiously and sumptuously, You rejoice my heart, building so, as though Rome should last for ever: I trust God shall so direct the heart of our chief builder in this Church of England, to lay such a foundation, that God's house among us shall stand for ever.     

THE ANSWER TO THE NINTH Section of the Author's defence to all honourable Ladies and Gentlewomen.  

The Defence.  
1. I May not suffer the foundresses of so many Churches, Chapels, Altars, Monasteries, Nunneries, Colleges, to be reproved for that piety, pag. 107.  
2. I can not suffer such a triumphant company, so famous for miracles, renowned for sanctity, etc. whose bodies many years after their death remained uncorrupted, etc. whom so many testimonies from heaven and earth have confirmed to be most happy Saints, to be condemned, pag. 107.  
3. Which for the love and honour of our religion, forsook all temporal pleasures, etc. and became sacred Nuns, as Edelburga, Etheldreda, etc. Alfritha wife to King Edgar, etc. Editha king Edgar's daughter, etc. with many others which are there reckoned up, pag. 108.  
4. He urgeth the fearful examples of the principal Protestant Ladies of England, etc. grievously afflicted of God, and made dishonourable to the world, pag. 108.  
5. In the next place, pag. 109. he seemeth to frame this argument, because the Ladies of England in their daily and new devices, esteem it not dishonourable to learn of the Ladies of Italy, France, Spain, and Rome: that therefore they should imitate them in their religion.  
6. All your earthly honours, titles, names, were either first founded, or afterward confirmed etc. by the Popes, Emperors, etc. pag. 110.  
7. That religion defended your marriages to be honourable, and a sacrament; by that religion, your matrimony was not in the pleasure of your Lords: repudiations and divorcements at their wills were not known: concubines could not possess the maintenance of your honours, their bastards might not enjoy the inheritance, etc. pag. 110.   

The Answer.  
1. NEither do Protestants reprove the ancient founders of Churches, 
Untruth 201.  Chapels, Colleges, for their piety, but praise God for them: but for their superstition in erecting Monasteries to a false end, 
abbeys builded to a superstitious end.  for the remission of sins, and redemption of their souls: as King Offa builded S. Albon, for the murder of King Ethelbert: K. Ethelstane founded the Abbeys of Middleton, 
Ex histor. Malmesbur.  and Michelenes, to make satisfaction for the death of his brother Edwine. Elfrida wife to K. Edgar, 
Fox 149. col. 1.  erected a Monastery of Nuns for the remission of sins, for the death of her husband Ethelwoldus: 
W. Malmesb.  as hath been declared before, answer to sect. 7. pag. 58.  
2. We condemn not any, that have been famous for sanctity, renowned for true miracles, and witnessed to be Saints from heaven. But we receive not all those for Saints, that have been canonised in the Popish Church, as Thomas Becket, that was a traitor to his Prince: and there is mention made in the decrees of one, that was worshipped for a Saint, 
Decr. Gregor. lib. 3. tit. 45. c. 1.  that was slain in drunkenness. And many of their miracles, as of Dunstane, Berinus, Bristanus, Brendanus, with others, we hold be Monkish dreams and fabulous fictions: as hath been also before showed, answer to sect. 7. pag. 55.  


Untruth 202. Fox pag. 157. col. 1.  
Fables of incorruptible bodies.   Of the like credit are the tales of their incorruptible bodies: as that of Editha, that the rest of her body being consumed to earth, her thumb, her belly, and the part under her belly were uncorrupted, the first for her piety in using to cross herself, the other for her chastity. As that also is held to be a fable, that William the Conqueror's body was found uncorrupt more than 400. years after his burial. The Papists themselves deride the tale, which is told from the Indies, of the body of Xaviere, 
Stow in Will. Conqueror. jesuit. Catechis. lib. 1. c. 17.  which six months after the burial looked as fresh, as when he lived. These are silly arguments for one to ground his conscience and religion upon. And the Friar may barrel up these fictions, to disport his Italian and Spanish dames with, our Ladies and Gentlewomen of England are more wary birds, then to be taken with such a threadbare Falconers stale.  
3. Concerning those noble Ladies, 
Of the superstitious choice of Monastical life.  which became Nuns: 1, the profession simply of Monastical & single life, is not a sufficient argument of a good religion: for the Romans had their vestal virgins, that professed single life, the jews had their Esseni, that embraced a strict and solitary kind of life, 
Menavinus de religion. Turcar. c. 2.  and the Turks at this day have their Mahometan Monks, whereof there are four principal orders. 2. And seeing most of them had a superstitious opinion of Monastical life, as being a state more meritorious & worthy of heaven, therein they deceived themselves, and with the Pharisie, that boasted of his righteousness, of his alms and fasting, were so much the further off from true justification: and while they placed religion, in touch not, taste not, handle not, in superstitious abstinence from external things, in not sparing the body, they followed the doctrines and commandments of men, not of God, Coloss. 2.22. 3. Though in the choice of Monastical life, they were conformable to the Roman Church: yet in many other opinions they dissented: for transubstantiation was not yet hatched, and many gross errors beside, since forged by that black Smith. 4. Neither was Monastical life then like to Popish Monkery in these days: their life more chaste, their time not so idly spent, their superstition not so gross. And that there was great difference between old and new Monkery, some of their own side do bear witness: Multis persuasum est aliam tunc fuisse, quam nunc est Monachismi rationem: Many are persuaded, that the profession of Monks then, was divers from that is now, colonians. par. 10. c. 1. 5. Lastly, let us see what devout persons some of these women were, which are here rehearsed. Ethelburga wife to Edwine King of the Northumber's, 
W. Malmesb. lib. de reg.  was not the daughter of Anna King of Eastangles, but of Ethelbert King of Kent: neither do I find, 
Vntr. 203.204.  that she became a Nun: so here are two untruths couched together. It may be, he meaneth another Ethelburga, the daughter of Offa, which poisoned her husband Brighthricus K. of Westsaxons, and fled into France, where she was thrust into a Monastery, 
Ex histor. Malmesbur.  from whence for playing the harlot with a Monk, she was expulsed. This belike is one of his sacred Nuns. 
Of popish holy and virtuous Nuns.  Etheldred being married to king Egfride, refused to company with him, and having been 12. years married, she forsook her Lord, and took the habit of a Nun at the hands of Bishop Wilfride, 
Stowe.  (with whom she is thought to have been too familiar) whom her husband had before deposed: Was this one of your sacred Nuns, that contrary to the Apostle, the wife hath not power of her own body, but her husband, 1. Cor. 7.4. refused to perform the duties of marriage, and chose rather to be a Bishop's virgin, 
Fabian●.  than a King's wife? Alfritha wife to K. Edgar, was she, that caused Edward the bastard son of Edgar being King to be murdered, for which fact, she built two Nunneries, and became herself a Nun: This is another of his sacred Nuns. He telleth us beside of one Kineswida, or Kineswina: one of that name there was wife to K. Offa, by whose counsel and persuasion he caused Ethelbert K. of Eastangle a learned and virtuous Prince to be slain: 
Ex historia Malmesbur.  Let her go also for another of his sacred Nuns. Are not our Ladies of England now much beholding to this Nunnes-novice, to propound unto them such examples to follow, and I am out of doubt (saith he) no Protestant Lady of England, will, or dareth to compare herself with the meanest, etc. What not to compare themselves with whores and murderers, such as some of these were? you are like soon to persuade with such sweet motions.  

Untruth 205.  4. But more fearful examples of the principal popish Ladies of England might be showed, than any can be produced of Protestant Ladies: for the further evidence hereof, I refer the reader to the 33. year of Henry the 8. And yet this is a simple argument, to condemn the religion of Protestants because of afflictions: for by this reason neither Moses law in the desert, nor Christ's Gospel in the time of Herod, when nothing but temptations, troubles, and afflictions waited upon God's Church, should find allowance.  
5 But it is yet a more absurd argument, 
Of Italian and Spanish fashions in apparel.  to move our Protestant Ladies to embrace the Italian or Spanish religion, because they follow their guise in apparel: Is it not enough for them to trip, but you would have them stumble and fall? If a man chance to drink a cup too much, shall he not give over, till he be stark drunk? because he is over the shoes, must he be needs over the boots? They are not to be commended for the one, but they might well be condemned for the other. Indeed the Israelites first followed the East manners, Isay. 2.6. and then also received their errors: The land was full of Idols, v. 8. But I trust that English religion shall sooner devour Roman and Italian manners, than these shall corrupt the other. And it ought much to move our English Ladies, that they should not disguise themselves in the outward man after their fashions, whom they are unlike in their inward conditions, not to imitate their conversation, seeing they abhor their religion: as Hierome well saith, Aut loquendum nobis est, ut vestiti sumus; aut vestiendum, ut loquimur: 
Ad Furian.  quid aliud pollicemur, & aliud ostendimus? Let us profess, as our apparel is, or be appareled as our profession is, why do we promise one thing, and practise another? with Italian and Romish religion, let us shake and cast off all other Italian toys and fashions.  
6 And what if many honours and dignities have been confirmed by Popes, Emperors, etc. doth that bind us to be of their faith? them must we also be Pagans, for many Castles, Cities, towns, honours, privileges, were founded and erected by them, which Christians now enjoy: If, from whom we receive temporal benefits, we should imitate in things spiritual, neither should josias have reform religion, coming of idolatrous parents, both father and grandfather, nor yet the Apostles have embraced Christ's doctrine, being borne of parents obedient to the Pharisaical traditions, nor yet K. Lucius in England descended of so many pagan predecessors, would have received the Christian faith, nor yet Constantine succeeding in the Empire, so many unchristned Emperors.  

Untruth 206.  7 Though Protestants make not Matrimony a sacrament, yet it is more honourable among Protestants, than Papists. 
Marriage more honourable among Protestants then Papists.  Some of them call Marriage a profanation of orders, they forbid marriage to be solemnized at certain festival times in the year, as not fit for such holy seasons: they hold Marriage between Infidels not to be firm, but that the marriage knot is dissolved, if either of the parties become a Christian: in these and divers other such points they show, that they have no great reverent opinion of Marriage. 
Slander 207.  It is also a slander, that among Protestants Matrimony is at the pleasure of the husband, or divorcements at their wills. We only allow divorce for fornication, according to Christ's rule, not as the Church of Rome, that allow separation between man and wife for the love of Monastical life, sometime with consent, sometime without, as Etheldred did forsake her husband's company, and became a Nun, as was touched before. They allow also separation of marriage for other causes, as for infidelity, heresy: the Protestants then allowing but one exception of fornication, are freer from this accusation, than the Papists are. As for concubines and bastards, though all Protestants in outward profession can not be excused, yet they were both more usual in the popish Church. Many of the Kings had their concubines, Ethelbald his judith: Edgar had his Elfleda: Henry the 2. his Rosamund: Edward the 3. his Alicia: Edward the 4. jane Shore. And he might with shame enough have concealed bastardy, so much magnified in Popery: The Papal Bishops set up Edward, 
Fox. pag. 157.  Edgar's base son, and for that time put by Egelredus the lawful heir. How many of their unholy fathers the Popes have been infamous for their concubines and bastards? Sergius the 3. had a concubine called Marozia: 

Pope's concubines.  
Luitprand. Platina. Sleidan. lib. 21. Guicciardine. Agrippa de vanitat scient. cap. de. lenocinio.  
Sa●seuinus. Luitprand. Marullus Volaterr. geograph.   john the 10. Theodora: Gregor. 7. Matilda: Alexander the 6. had julia Farnesia: Leo 10. Magdalena: Paulus 3. Laura: Sixtus the 4. did erect stews for both sexes: Paulus the third had 30. thousand harlots in Rome in a catalogue, of whom was gathered to their ghostly fathers use a monthly rent. And as for bastards, they abounded in that holy See: john the 10. was bastard son to Pope Landus. john the 11. the son of Sergius the 3. by the famous strumpet Marozia: Innocentius the 8. had 16. bastards, whom he openly acknowledged for his children, whereas before they used to call them their nephews: Alexander the 6. had also divers basely begotten, as Caesar Borgia, 
Guicciard. Bastardy not rare in popery.  another Duke of Candie, and juffredus: Paulus the 3. had a wicked son like the father, Petrus Aloisius: Bloody Bonner here in England had divers base children, to whom he gave in farm divers of the lands belonging to his See. An hundred such examples might be showed of popish Prelates, that kept their concubines, and filled the Church with bastardy. But would any man think, that this Ignatian Friar, so much misliking concubines, would not therein clear his own order, and discharge themselves of that crime whereof they accuse others? yet let us hear what one of their fellow mass-priests reporteth: Have you not beard I pray you, how not long since a jesuit here in London erected a kind of family of love, 
Manifestat. fol. 97. pag. 2.  lecturing by night three or four nights together, to his auditors all of women, and those fair ones for the most part? Have you not heard of the night meeting for fear, at leastwise I am sure you have heard of many, & do know some, who missing their wives the while, have scratched their heads where it itched not, and bit their lips. Therefore this objection I return, and cast it as his own dirt upon the libelers face: We may say unto him, as S. Paul to the jews, Thou that teachest another, teachest thou not thyself: And that old saying is verified upon him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He taketh upon him to be a physician of others, and is diseased himself. Hierome well said, 
Hieron. Ocean.  Perdit authoritatem docendi, cuius sermo opere destruitur, He loseth the authority of teaching, whose speech is overthrown by his own doing. And Menander could have told him: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That not the words, but the manners of the speaker persuade.    

THE ANSWER TO THE TENTH Section of the Author's defence to all inferior subjects.  

The Apology.  
THe sum of the Epistlers defence here is this, to persuade the inferior sort to embrace Popery, Because all their ancestors were of the same religion, they lived by pensions, farms, annuities, alms of religious houses: no fines or enhanced rents, etc. no forfeitures, turning out of farms, destruction of woods, etc. no wife to provide for jointure, no daughter to endow, etc. no elder son to enrich with new inheritance▪ not so many jars and quarrels in law.   

The antilogy.  
THis Pope's peddler openeth his pack to every one, and is odious in obtruding the same wares: for like a tired hackney, he keepeth his old tract, and still treadeth in the same steps: He hath said nothing in this Section, which is not alleged before: he broacheth the same stale stuff, wearying his reader with his vain repetitions, and long periods: that I may say to him, as Hierome against jovinian, Quotiescum que ●um legero, ubicunque me defecerat spiritus, ibi est distinctio: totum incipit, totum pe●det ex altero, totus sermo omni materiae convenit, quia nulli convenit: As often as I read him, I find no distinction, till I want breath: every sentence begins, and yet hangs upon another: whatsoever he saith, is fit for every matter, because it fitteth indeed none. But to answer this babbler and Battist: although not all, yet most of our Ancestors were popish, what then? So were their Ancestors Pagans. Few of the Apostles Ancestors were of their faith. If this Achitophel's counsel had taken place, neither the Apostles should have received Christ, and refused the Elders traditions, nor England have embraced the Christian faith at their first conversion from Paganism. Indeed Stephen's obstinate hearers did well follow this popish counsel, Ye have always resisted the holy ghost, as your fathers did, so do you, Act. 7.51. Thus this Popeling would persuade the people of England, to resist the truth, because their forefathers did so.  
2. They had pensions, farms from abbeys, without fines or forfeitures: a great matter: whereas they were before farmers and pensioners, now they are owners and possessors of Abbey lands. They gave alms to maintain idle vagabond and lewd persons: and made a great rabble of impudent beggars, besides their mendicant friars: And was it so great a matter for abbeys to do all this, when they possessed the third part of this land? Concerning raising of fines, enhancing of rents, destruction of woods, 
Of raising of fines, cutting down of woods, etc.  these are no fruits of the Gospel: they which profess it in sincerity, are as far off from these oppressions as any Papist: and is it so charitable a work to preserve woods, and destroy and dispeople towns, as some of your friends in Northamptonshire and other places have done? Is more compassion to be showed to trees than men? to woods than towns? And it is no marvel, if many took no great care, to provide jointures for their wives, dowers for their daughters, inheritance for their children: for the Monks had enough to advance their own kindred: and because they were so kind & loving to men's wives & daughters, it had been an unnatural part to neglect their children.  
3. What hath he alleged here for Popery, which the pagan Idolaters might not pretend for themselves? thus the superstitious women reasoned in jeremy's time, When we burned incense to the Queen of heaven, etc. then had we plenty of victuals, and were well and felt none evil: But since we left off to burn incense, etc. we have had scarceness of all things, and have been consumed with the sword and famine, jeremy. 44.17.18. Thus Symmachus reasoned for the Pagans, Secuta est factum fames publica, quando in usum hominum concussae quercus, quando vulsae herbarum radices: Public famine followed the fact (when the Idols were destroyed) when was it heard of before that men did shake down acorns, and pull up roots for food? Thus many simple people were wont to say, 
Plenty and abundance no good argument of religion.  it was a merry world when we might have 20. eggs for a penny, a bushel of corn for six pence. All this while they considered not, that while they had abundance of earthly things, they were pined for want of spiritual: though they sat by their flesh-pots, & had bread their bellies full, as the unthankful Israelites murmured Exod. 16.3. yet they considered not, that all this time they were held in the spiritual bondage of Egypt.  
Therefore we frankly profess, though the Gospel should bring scarcity, trouble, war, penury with it (and yet it hath flourished with all temporal blessings, with peace, abundance, plenty) yet had we rather with Moses suffer affliction with God's people, then to enjoy the pleasures of sin; to possess all the pleasures and riches of the world with an evil conscience and corrupt religion: And we say with the Prophet David, Thou hast given me more joy of heart, then when their wheat and wine increased, Psal. 4.7. We rejoice more in the truth of religion, than all prosperity & abundance whatsoever: and as Hierome well saith, Nudam crucem nudus sequar, nec lucra seculi in Christi quaeras militia, I will follow Christ's naked cross myself naked: the world's gain must not be sought in Christ's service. It is memorable which is reported of Agesilaus, who when the Thasians, as he passed by with his army, brought him meal, fat geese, fine cakes, with other junkets, he refused them all, the meal only excepted, giving this answer, That those things which delighted servile minds, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  free men abhorred: So these things whereby Papists measured religion, as riches, prosperity, external glory; Protestants, whom the Gospel of Christ hath freed from popish superstition, do hold them too light weights, to weigh against the truth.    

THE ANSWER TO THE ELEVENTH Section of his defence to the ministery of England.  

The first invective.  
1 LAstly to come to the Protestant Ministry of England, whose displeasure as I esteem it least, so I name them last, pag. 113.  
2 I defend the doctrine of all godly and learned professors of Divinity, of all Popes, Fathers, Doctors, Counsels, 
Untruth 208.  Universities, Colleges, etc. since the time of Christ to Martin Luther, where so many millions of miraculously approved Saints have lived and died, pag. 113.  
3 I impugn a new, poor, lewd, licentious, and unlearned company of Ministers, etc. ignorant, wicked, deceitful, 
Vntr. 208. the judasites are all these, and not Ministers.  heretical, heretics, seducers, reprobate persons, that learned their religion of the Devil, etc. those that died without repentance condemned in hell.  
4 I impugn a private religion of one nation, 
Untruth 209.  in one only time, etc. pag. 114.  

The Defensative.  
1 THis judasite Friar is now become the Pope's martial, to place every man in his rank and order: But his authority reacheth only to martial his fellow friars: And if the worst are always in the last place, how cometh it to pass, that the Ignatian friars (if they have their right) have the last place in public processions, as being the youngest order of the rest: I think this frierly companion would hold great scorn, that his order should be thought therefore to be worst, as it is in deed, but not for that cause. Well it hath pleased his Mastship to talk with Ministers in the last place: 
The place maketh not the man.  that is no disgrace to them, but to him, that gave them not their due place. And here Agesilaus answer may serve, who being yet a child in the beholding of certain plays, being set in the meanest place, said: It is well, I must show, that the place doth not commend the man, but the man the place. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
2 Most of the ancient professors of Divinity, Doctors, Counsels, general, particular, Universities, Colleges, which were & lived and flourished in the purer ages of the Church, do condemn popish religion, as it is now professed and practised, 
Answer to the third and fifth section.  as hath been declared before: These are but facing words and bragging speeches: As though Bish. jewel, that reverent father hath not long since made this challenge, that he will prove the principal articles of the Protestants faith, by the testimonies of the ancient Fathers and Doctors of the Church, that lived within 500 year after Christ. Bish. Cranmer also avoucheth, that the real presence (as the Church of Rome holdeth) cannot be proved by any Doctor above 1000 years after Christ. 
Fox pag. 1874.  If this benchwhistler be ignorant of these challenges, let him understand it now, and put up his pipes: if he knew it before, it is great impudency in him to make these brags, till they be answered. But as for your millions of Saints, I have told you often, that those Saints, whom you challenge, if they be right Saints, they were not yours, as being ignorant of the grossest points of popery. If they were wholly yours, they were no Saints: for I am sure, that heretics and Idolaters make but course Saints, unless you will have the Devil to bear the cross. And seeing Saints do abound in the popish Church, 
Multitude of popish Saints to be suspected.  and it is so easy a thing to be Sainted there, their Saintships may be worthilier doubted of, that grow to so many millions; whereas Christ's flock is but a little flock, Luk. 12.32. and few there are, which find the narrow way that leadeth unto life, Math. 7.14. That saying therefore of Agesilaus may fit them, who when as the confederates murmured that they supplied more soldiers than the Lacedæmonians, commanded the crier to bid all the artificers, as potters, braziers, smiths, carpenters, to depart; and there were few left but the Lacedæmonians, who are not permitted by their law to follow any base handicraft: then he smiling, said, see how many more soldiers we have sent out, than you. As there is great difference between cobblers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  tinkers, potters, and other base artisanes and right soldiers; so popish Saints differ from true Saints, and though they have more in muster and number, yet the Protestants, I doubt not, have more in right account and true value.  
3. But who are the licentious, unlearned company, wicked, ignorant, deceitful, heretical, their fellow Priests shall testify, who thus witness of the judasites; whom they call proud Nimrod's boisterous hunters, jesuitical humorists, Machevillian practisers, furious spirits, men without conscience, 
Manifest. fol. 25.6. fol. 26. a.  cousining and conspiring companions, ambitious hypocrites, the more knave the better luck: and one of them they term, an Italianated companion, a Devil incarnate: 
Ibid.  an other, a devilish politician: 
Fol. 25 a.  the whole order they name the society of the Devil, the school of Machevilisme: an other they call a most diabolical, 
Manifest. 107. a. Reply. fol. 102. a. fol. 105. a. Manifest. fol. 108. a. fol. 112. a. Manifest. fol. 97.6.  unnatural and wicked fellow: the rest they affirm to be led with the spirit of Satan, damned for heretics: Bathamans' blasphemous wretches, proud pharisees, the infernal Consistory. They object unto them, their night lectures, and their auditors of women, and those fair ones for the most part, whiles their husbands missing their wives, scratched their heads.  
Now sir take your Popish livery of deceitful, heretical, taught of the Devil, and such like to yourself, which your fellow Mass priests have shaped you▪ being best acquainted with your manners. As for us the Ministers of the Gospel, we esteem of these blasphemous words, as of Rabsakeh his railing: who though he uttered many shameful words against the city of God, yet they were not able to cast one stone against it, to hurt it: no more shall this railing Rabsakeh, notwithstanding his wicked terms, fasten one true word upon Christ's Ministers.  
4. Our Religion, the faith of the Protestants, the Gospel of Christ, neither is in England only professed, but in Scotland, the Low countries, Helvetia, Geneva, in many cities and kingdoms beside; in some peaceably, in some with trouble and persecution. Neither hath the Gospel only flourished in these times, but every age hath had some witnesses of it: as learned Illyricus hath sufficiently proved in a large Treatise of that argument. Therefore we cannot judge this prattler otherwise, than a vain fellow, that, till he be answered, is bold untruly to affirm, that the Religion of Protestants should be in one only nation, and in one only time.  
Indeed, they which die among Protestants, without repentance toward God for their sins cannot be saved: but their faith and calling are not to be repent of. It is to be feared rather, that they which die in the popish communion, without repentance of their idolatry cannot be saved: 
1. Cor. 6.  For no idolaters can inherit the kingdom of God: and he that is under the kingdom of Antichrist cannot be under the kingdom of Christ. Ye promise salvation to your Disciples, as the pharisees did to their proselytes, 
Math. 23.  making them twofold more the children of hell: and your Masses afford like help to the comers to it, as the Priests Corban did to the suitors to the Altar. We know, that out of God's Church there is no salvation. 
Hieron serm. de resurrect.  Duae portae sunt; porta paradisi, & porta Ecclesiae; per portam Ecclesiae intramus portam paradisi: There are two gates; one of paradise, another of the Church; by the gate of the Church we enter the gate of Paradise: this gate of the Church the Gospel only openeth, which teacheth justification by faith alone in Christ, who is the door and the way.  
Neither is it like that the Ignatian seducers can promise salvation to others, wherein they fail themselves: as their own fellows have censured them: 
Manifest. fo. 105. a.  All Jesuits, except they amend their manners and reform their order, are damned for heretics, and thrust out of God's Church as▪ Apostates, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Atheists, etc. to whom their credulous simple scholars might say, as Agesilaus to the Thasians that offered to make him of the number of the Gods: First, saith he, make yourselves Gods, and then I will believe ye can make me one too.    

The second invective.  
HE would show that it is more reasonable to give credit to so many preceding Archbishops of Canterbury, then to the three protestant Archbishops, Cranmer, Parker, Grindall: these he doth first extenuate, and then extol and magnify the other.  
1. For the first, he saith, 
Vntr. 210.  they were of three diverse religions in substantial points: yea of seven or eight diverse religions.  
2. None of them burned for protestancy, 
Vntr. 211.  quartered for denying the supremacy, a Saint for life, renowned for learning.  
3. Cranmer condemned of high treason, 
Vntr. 212.  proved publicly perjured, and to have counterfeit the hands and consents of fifty Clergy men: recanted his error, 
Vntr. 213.  was in the case for relapse, 
Vntr. 214.  for ignorance was hissed out of the common schools of Oxford. p. 215. 
Vntr. 215.   
4. The Archbishops, their prodecessors, S. Augustine, S. Laurence, Mellitus, justus, Honorius, etc. & others, 
Vntr. 216.  68 in number, many most holy and learned men, miraculously approved of God. p. 126. Therefore it is more equal to credit these than the other.  

The Defensative.  
1. WE depend not for our faith upon any Archbishops, whether Papal or Protestants: we receive not our faith of men, neither are pinned upon their sleeves for our judgement in Religion: the Apostle hath taught us, that we should not have the faith of our glorious Lord jesus Christ in respect of persons: jam. 2.1. Yet the three Protestant Bishops rehearsed, proving their faith by the Scriptures, are more to be credited, than all their predecessors, grounding their belief upon human traditions: Neither did they vary, as is surmised, in the substantial and fundamental points of religion, or were therein of three diverse, much less of seven or eight sundry religions.  
2. Though to be quartered for denying the supremacy, and maintaining the foreign jurisdiction of the Pope, be a condign punishment for traitorous Papists▪ and proper unto such rebellious and disloyal persons, as the judasites and Baal's Priests have been found to be: yet it is certain that blessed Cranmer was burned for protestancy, as were learned Ridley, godly Latimer, zealous Hooper, constant Ferrar; all Protestant Bishops. Cranmers' godly life and Episcopal virtues, his soberness, gentleness, charity, humility, soundness of doctrine, diligence in his calling, are at large set forth by the grave pen of that faithful servant of God master Fox; 
Fox p. 1865.  such as in few of his predecessors are to be found, neither his adversaries are ever able to confound. His learning also was well known, as appeareth by his learned books: as that of the Sacrament: 
Fox p. 1874.  which as he himself testified, was set forth seven years ago then, and no man hath brought any authors against it.  
3. He was acquitted and pardoned of high treason, and not thereof condemned, 
Fox p. 1418. col. 1.  as he untruly reporteth, & stood only in the case of doctrine: he was not perjured, having taken an oath to the Pope only under protestation, as he himself confesseth. And if he had sworn obedience simply to the Pope, it was an unjust oath: like unto Herod's, and not to be kept. The law saith, Illicitum juramentum non valet: an unlawful oath is of no force. And their own Canons say: juramentum contra bonos mores non ligat: an oath against good manners bindeth not. So is the oath made to the Pope: it is unjust to Princes, to whom due obedience is denied; and against good manners, in that disloyalty to the Prince is thereby maintained. The Popish Bishops rather were perjured, that being sworn to the King first, took afterwards a contrary oath to the Pope, as Bishop Cranmer objecteth to Bishop Brooke; 
Fox p. 1575. col. 1.  whereas their first oath was lawful and just, and therefore firmly to be holden. Those fifty Clergy men's hands were not counterfeited by Cranmer, but subscribed by themselves, for the abrogation of the Papal jurisdiction: Indeed Fisher charged Archbishop Warrham with counterfeiting of his hand in the sitting at Blackfriar's about the business of the king's marriage. 
Stow.   
He recanted his error, and executed just revenge upon his right hand, that was the instrument of his rash subscription; first consuming the same in the flames of the fire. This is no more disgrace unto him than Peter's tears and repentance for denying of his Master: neither was he by their law in case of relapse, when he was adjudged to the fire, having not as yet showed his remorse of conscience, and repentance for his unadvised act of subscription. He was hissed indeed of the young heady scholars: but that argueth their temerity, not that reverend father's simplicity. The Donatists served the Catholic Bishops after the same manner, making such a noise, 
Augustin. breviat. collation. 3.  that they could not go on in their defence: say also, that Augustine & the other Catholics were therefore disgraced and put to silence.  
4. Concerning the Popish Archbishops: 1. if number might prevail, the high priests by a greater proportion exceeded our Saviour Christ and his Apostles, and the pagan sacrificers the Christian Bishops and preachers. 2. Many of them were not very holy men: whereof some were disloyal to their princes, 
Fox. p. 395. A●n. 21. Ric. 2. titul. 16.  as Thomas Becket to Henry the second, Robert Winchelsey to Edward the first, Thomas Arundel to Richard the second, who was by Parliament adjudged a traitor. diverse of them were busy, malicious, uncharitable, contentious, as Baldwine, Stephen Laughton: Richardus Magnus had great strife with the Monks of Canterbury: Boniface, Kilwaruy with the Archbishops of York, for bearing up of their Mass in London and Kent: john Peccham with Thomas Bishop of Hereford: 
Fox. p. 394. p. 395.  such was the holiness and meekness of these proud papal Archbishops. 3. For their miracles, they were mere forgeries: such as are reported of Dunstane, that he caused an Harp to sing and play alone hanging on the wall, 
Fox. p. 156. col. 2.  how he held the devil by the nose with a pair of tongues, tempting him with women: such were the feigned miracles of Thomas Becket, which were condemned by the great men of the land as fables: Magnates interdixerunt, ne quis martyrem Thomam nominaret, ne quis miracula eius praedicaret: the great men forbade, that no man should call Thomas a martyr, or speak of his miracles.  
4. Neither were many of them such learned Clerks: 
Ex Hector. Crikeladens.  though some of them, I confess, had more learning then true piety or honesty, as Lanfranke, Anselm; yet for the rest, what were they? Was not Augustine the founder of that Sea, a great Divine, that must needs send to Gregory for resolution in these profound questions: Whether a woman great with child may be baptised: 
Fox p. 117.  after how many days the infant ought to be received to baptizme, and such like? And it should seem that learning in their Archbishops was not greatly requisite: when Robert Burnell Bishop of Bath, and Thomas Cobham, two reverend and learned men being elected were refused; and Peccham a grey Friar, and Reinald Bishop of Winchester, an ambitious man, 
Fox. p. 395.  better acquainted with suits of law (being Chancellor) than questions of Divinity, were appointed in their stead.  
5. But as I hold Bishop Cranmer in true learning and sound Divinity, to be equal to any his prodecessours; so in godly constancy to go before them: for he was the first and only Martyr of that Sea, that died for the truth. Elphegus the 26. Archbishop was stoned to death for denying tribute to the Danes: 
Fox. p. 120.  Simon Sudbury was beheaded of the rebels, 
Stow in Richard. 2.  because he gave counsel that the king should not come at them to hear their complaints: But neither of these died in the cause of religion.  
6. Neither did the truth want witnesses from among these ancient Archbishops: 
Wil Malmesbury de viti●. lib. 1.  Cuthbertus the 11. Archbishop, forbade all funeral exequys to be made for him after he was dead: Elfricus the 26. did write certain Sermons against transubstantiation, 
Fox. p. 1139.  the authenticals thereof are yet extant in the libraries of Exeter and Worcester: Simon Islip forbade upon pain of excommunication, 
Fo. 396. col. 1.  that no man should abstain from bodily labours upon certain Saints days. 
Act. 14.17.  Therefore even amongst them, the Lord left not himself altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without witness, as the Apostle saith. Wherefore he hath gained nothing, by this mustering of his Popish Archbishops: of whom we may say, as our Saviour of the pharisees, They are blind leaders of the blind: Math. 13.14. Hierome saith well of such: Quòd me damnant episcopi, non est ratio, sed conspiratio; quorum authoritas me opprimere potest, docere non potest: In that the Bishops condemn us, it is no reason, but treason; their authority may impeach me, but not teach me. Metellus, because he was blind, 
Senec. declamat. 2.  was forbidden among the romans to exercise his Priesthood: and they had a law, that no Augurs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having any soar or disease, 
Plutarch. quaest. Rom. q. 73. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  should execute their office: As little regard is to be had to these blind prelate's, lame and diseased in judgement; as in the same place it is expounded: that it is not fit for them that are corrupted and diseased in their souls, to handle Divine things.    

The third invective.  
1. IN the laws of Henry the 8. Edward the 6. and Queen Elizabeth, I will overthrow them. 
Vntr. 117.   
2. If they allege Universities, they are overflowed: 
Vntr. 118.  Oxford hath had in Catholic times thirty thousand students, all ever of the same mind with us.  
3. For other Clergy men, we have had an hundred thousand more, Synods two to one, in number two hundred to one. p. 116.  
4. If they urge Scriptures, by resorting to the Original tongues, the Greek and Hebrew, etc. the victory is ours. 
Vntr. 119.  We use more Scriptures for numbers of books, more for diversity of tongues. Our expositors of Scripture, professed students in Divinity, etc. excellent linguists, many natural borne greeks and Hebrews. Their expositors of Scripture never were to be compared to those: 
Vntr. 120.  In the Parliament where their religion was decreed, there was no person present, that understood either Greek or Hebrew. p. 117.  

The Defensative.  
1. THis is as like to be so, as if I should say, that by the Pope's laws now in force at Rome, the faith of Protestants is maintained: (and yet I will show twenty Canons amongst them, that give testimony to our faith, to one decree that he can allege amongst us, making for them: this I have already performed in Synopsis throughout.) Wherefore in this so shameless and unreasonable assertion, I will vouchsafe him no other answer, but say with Augustine: 
Cratander▪ petilian. lib. 2.38.  Non invenio quomodo te refellerem, nisi ut aut iocantem irriderem, aut insanientem dolerem: I know not how else to answer you, then either as a jester to scorn you, or as a mad man to pity you.  
2. The most famous Universities in the world, as of Herdelberge, 
Tigur, Argentine.  Magdobing, Wittenberg, Basile, Geneva, Vtricke, Lepden, Cambridge, Oxford, with many more are with the Protestants. King Henry for his divorce, had the consent of the most famous universities in Europe. Oxford was not wholly yours, no not in the grossest times of popery: 
Fox. p. 448.  for they cleared under their common seal john Wickliff and his doctrine of the suspicion of heresy.  
3. We confess Papists have been and yet are more in number: so did the Pagans in multitude exceed the Christians: but the Scripture hath taught us, not to follow a multitude to do evil: Eccles. 23.2. Synods both general and provincial Protestants have more on their side than Papists: I refer the Reader for the truth hereof to Synopsis.  
4. If you would, as ye say, be tried by the original Scriptures, the controversy would soon be at end: but your sayings and doings agree not. Why should ye be afraid to prefer the Hebrew and Greek text before the vulgar Latin: making this only authentic in Sermons, readings, 
Tidentin. sess. 4. decr. 2.  disputations, as it was concluded in the Tridentine Chapter? why did they not amend their vulgar Latin according to the original? reading still Genes. 3.15. She shall break thine head for, he, or it: Genes. 8.4. for seventeen, seven and twenty: Psal. 68.13. for live among the pots, sleep between the lots: and in diverse hundred such places they serve from the original. Ye use indeed more Scriptures, for number (as all the Apocryphal works▪ which were never recorded of the Church of God under the law, neither written by Prophets, or approved by Christ and his Apostles:) but not for diversity of tongues. For the Canonical Scriptures are extant in the Hebrew, Greek and Latin, the apocrypha, some in the Greek and Latin, some in the Latin only. You have little cause to brag of your popish expositors, such as Vigilius; 
De primate. Rom. eccles. tom. 1. Concil.  that because Peter is called Cephas, which signifieth a stone, inferreth that he was Cephas, that is, caput, the head of the Church, deriving one from another because of the similitude of the letters: such a proper interpreter was Pope Innocent, that applied that saying of Saint Paul [They that are in the flesh, cannot please God,] against marrying. 
Distinct. 82.2.   
Your best Linguists and most learned Interpreters, as Paguinus, Arius Montanus approve not the vulgar Latin, and do differ in judgement therein from the Church of Rome▪ Protestant's are not inferior for the knowledge of tongues, excellent linguists, and learned interpreters, but do far exceed the Romish Church. Witness hereunto Tremellius a born Hebrew, junius, Mercerus, Calvin, Beza, Stephanus with others: whose fit translations, apt expositions, and most learned Commentaries do obscure all their popish scholastical Tractates, silly allegories, and sophistical disputes.  
What knowledge in the Hebrew and Greek the parliament men had, as it is uncertain to guess, so neither is it necessary to know: sure I am, that they received direction from most learned men, Whitehead, Elmer, Horn, jewel, with others; with whom none of the contrary side in the knowledge of the tongues and study of Divinity, were to be compared.  
Thus we see, what are the chief grounds of popish religion; The multitude of professors, general consent of Universities, schools, synods: these are but weak grounds: a few professing the truth should be heard before a multitude in error. josua doth not so reason: though all the people beside should have forsaken God, 
josua. 24. v. 15  yet I & my house (which were but a small company to the rest) will serve the Lord▪ Epiphanius writing to Hierome, saith: quasi multitudo peccantium scelus minuit; & non numerositate lignorum maior gehennae ignis succrescat: as though the number of sinners doth lessen the sin; the more the wood is, the greater is the fire of hell. Seneca well saith: Ne pecorum ritu antecedentium sequamur gregem, Let us not be like to sheep, still to follow those which go before. Argumentum pessimi turba est; quaeramus quid optimè factum, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  non quid usitatissimum: The multitude is an argument of the worst part; let us inquire what is best done, not what is most in use. Titus Flaminius' said well to Philopoemenes the Captain of the Achaians, that was furnished with a great number of soldiers, but wanted money: That he had arms and legs, but no belly. So our adversaries contending with multitude, but bringing no truth, do show us legs and arms enough; but the substance of truth, which is as the belly and bowels of religion, they have not.  
He breaketh off here his bitter invectives, and cometh after his Ignatian humour, by cunning persuasions to insinuate himself.    

The fourth Article: his Insinuation.  
HEre the Epistler seemeth thus to reason: If Catholics be in error, then either they wilfully or ignorantly err. 1. But neither the first: 
untr. 221.  seeing we undergo many penalties and punishments for our profession: p. 218. We follow a profession so austere and rigorous. 
untr. 222.  p. 220. Their Religion is pleasant, and by professing it they live in honours and delights, which have enticed Protestants▪ 
untr. 223.  to be mahometans, etc. 2. Not the second: We have all authorities, times and places for our defence, etc. we have traveled all countries, 
untr▪ 224.  studied in all Universities: we want wives, riches, honours, the impediments of true Divinity and study. If Religion can be found in this world, we have sought and found out all means: they none. p. 218.  

The Repulse.  
1. THey suffer not punishment for their profession, but for their practising; not for religion, but their rebellion. Which of them hath been put to death for his opinion, in holding transubstantiation, adoration of images, invocation of Saints, Purgatory, or any such like popish error? but because they submit themselves to the papal jurisdiction, and are sent hither by his authority to corrupt and seduce the subjects. We may say then unto them, as Augustine to the Donatists: Tribunus non est persecutor vester, sed persecutor persecutoris vestri, id est, erroris vestri: The magistrate doth not persecute you, but that which persecuteth you, which is, your error.  
2. Neither is popery such an austere and rigorous life, nor their imprisonment so hard, as they complain; seeing their leisure suffered them in Wisbich prison to contend for superiority and highest place● at the table: they one accused another of dicing, carding, drunkenness, 
Manifest. fol. 4. l●b.  fornication even in prison: these are not the fruits of an austere and rigorous life. The Priests tell Friar Parsons, 
Repl. f. 72. ●  that if laughing will serve their turn, they can laugh as fast as he. They have reported of the Ignatians, that some of them ride in coaches, have their stables of change of geldings, do spend after five hundred pounds a year, go richly appareled: this seemeth to be no such rigorous and penitential life.  
3. The honours and riches of protestants are not to be compared to the glory of the Cardinals in Rome, Bishops of Spain, Abbots in France: but for the most part of the Protestant Ministry, I think they in their imprisonment and affliction (as they call it) have lived in greater fullness and plenty, and more at hearts ease. That some Papists are turned Protestants for honour and pleasure sake, I do easily believe: but that Protestants have become mahometans, he cannot show, unless they be such temporizers, and corrupt converts, as he speaketh of. Popery is a fitter stock to graff an Atheist and Mahometan in, than protestancy: according to the common byword, An English Italianate, a devil incarnate.  
4. Neither is austerity of life a sufficient argument of the truth. The pharisees were more given to fasting then Christ's disciples: among the mahometans there are hermits, and barefooted Friars: the Donatists were very desperate, and would cast themselves down from the hills and rocks, and break their necks; As Augustine saith: I would know, who first of your side did cast himself down headlong: 
Crat. Petilian. 2.89.  Valdè illud granum fertile fuit, unde tanta seges praecipitatorum cadaverum pullulavit: sure it was a very fruitful grain, from whence have budded forth so many precipitated carcases.  
Wherefore notwithstanding any thing yet said, they may be guilty of wilful error, although they did (which may be done with an obstinate and perverse mind) suffer and endure much for their profession.  
5 And this lastly serveth (if it prove any thing) to clear the Protestants from suspicion of wilfulness, who have endured more by imprisonment, famishment, whipping, racking, tormenting, burning, and many more torments, by an hundred fold at Papists hands only for their conscience, than the other have felt for their offence against the State.  
1. wives being chosen in the fear of God are no impediment to study: they are helpers rather, and a means to ease the mind of Ministers from worldly business, that they may be more fit for meditation. There was no place more apt for heavenly meditation, than Paradise; yet God thought good to make woman there. No persons more given to meditation then the Apostles, yet they had their wives following of them to minister to their necessities▪ 1. Cor. 9.5. Nay rather vagrant and unsettled lust, such as reigneth in popery, is a distracting of the mind. And they are like to be good Divinity Lectures, which the judasites use to read in the nights to the auditories of fair women, 
Manifest. p. 97.2.  while their husbands missing of them, scratch their heads where it itcheth not; as the Massepriestes report.  
2 It is not the traveling abroad, or studying beyond the sea, and seeking means a far off, that can bring a man certainly to true knowledge. Which of the Christian professors can compare with Solon, Lycurgus, Thales, Plato, Pythagoras, for long travail, visiting of strange countries, seeing the behaviour of many nations? yet this could not bring them to the knowledge of Christ. The pharisees did compass sea and land, they were greater travelers than Christ or his Apostles were at the first: it did nothing help them to the finding out of the truth. Every Church and country having the word of God may find at home which is the truth, aswell as by searching abroad, as Moses saith: Neither is it yet beyond the sea, 
Deut. c. 30.13 14.  that thou shouldest say, Who shall go over the sea for us and bring it us? but the word is near unto thee. Hierome saith▪ Des●●t notus tantùm in judaea esse Deus, in omnem terram exivit sonus Apostolorum: God hath left to be known only in judea, the sound of the Apostles is gone forth into all the earth. Divinity is as well studied at Cambridge as at Rome, at Oxford as at Paris, and for soundness of judgement and integrity of truth much better without comparison. Seneca saith: Proprium agri est, nihil di● pati, 
Lib. 1. de Tranquil. vitae  & mutationibus ut remedijs uti▪ It is the property of sick persons, to endure nothing long, and to use often changes as remedies▪ So this shifting of places and changing of countries argueth the sickness of the mind. Plutarch very well compareth such to hens▪ that when they have heaps of corn before them, yet do seek in corners, and pick out of the dirt, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Plutar. de curiosit.  and scrape with their feet: So the sicke-braind students having much better doctrine at home, and more plenty of true knowledge, do go further and speed worse.  
Now in the last place, this Epistler (belike) failing of other proofs, betaketh himself to his protestation.    

The fifth point: his Protestation.  
IF they will appeal to the Scriptures, I the poor author hereof have studied them all, and more than Protestants use. Then after the profession of his reading of the Fathers of the Church, historians, Counsels, schoolmen, he concludeth with this protestation: I take God and the whole Court of heaven to witness, before whom I must render an account of this protestation, etc. that the same faith & religion which I defend, is taught and confirmed by those holy Hebrew and Greek Scriptures, Historians, Pope●, Decrees, Scholies, Expositions, Counsels, Schools and Fathers: and the profession of Protestants, condemned. p. 221.  
That I should not be able to judge, what maketh for us, what against us▪ I hope no man will challenge me of so great ignorance. That I would willingly err to follow a profession so austere, etc. I hope no Reader can be so partial to judge, etc. p. 222.  

The Concertation.  
THis Ignatian professor (as it seemeth) dwelled by evil neighbours, when he is forced to commend himself: he boasteth much of his reading and knowledge, as though he only were conversant in authors. I doubt not but that there may be found some hundreds of ministers, and this poor author among the rest, that can truly say as much of themselves, as this bragger professeth. At this time therefore I shall need to make no further answer, than to set a modest contestation against his proud protestation. At this time I shall have use of that saying of the wise man: Answer a fool according to his foolishness, lest he be wise in his own conceit. 
Ad Saluinum.  Prou. 26.5. And though I fear (as Hierome saith: Vereor ne officium putetur ambitio) lest that which is but officious, should be held to be ambitious; that whereunto I am driven of necessity, should be deemed vanity: yet I say with the Apostle, Wherein any man is bold, I speak as a fool, I am bold also: 2. Cor. 11.21. Like as Pericles being depressed and depraved of his enemies, was urged modestly to commend himself: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Are ye angry (saith he) with me, which think myself inferior to none, neither in the understanding of things, nor in uttering what I understand. So to make answer to this vain challenger in his own words, I hope it may be excused, because he hath first thereunto by his importunity provoked: If he will appeal to the Scriptures, I have studied them all, and more than Papists use: if they contend to credit the Hebrew text in the old Testament, and the Greek in the new, I have studied them in those languages, and the ancient glosses and scholiaes Latin and some Greek for their exposition: if they will stand to the report of the ancient historians, Eusebius, Ruffinus, Socrates, Sozomen, S. Hierome, S. Bernard, and others, I have perused them: if they will be judged by the decrees of the first Popes, I have often with diligence considered the decrees, both all that were before the Council of Nice and after. If they will be arbitrated by the present schools and scholastical reasons, I have read some of them▪ If they admit the first four general Counsels of Nice, Constantinople, Ephesus, Chelcedone, I have seen and read them all from the first of Nice to the last of Trent; as all approved particular and provincial Counsels, which be extant and ordinarily used. If they think there were ever true religion among Christians, and that it was exercised in the first six hundred years, I have carefully read over all the works of origen, Cyprian, Ambrose, Hierome, augustines, Chrysostom, Damascene, Pamphilus, Eusebius, Theodoret, Ruffinus, Socrates, Sozomenus, Euagrius, Bernard, the Imperial constitutions, with other authors, old and new; and with greater diligence than Ignatian Friars commonly use to do, having (I thank God) of mine own writing and collations out of the foresaid Fathers and Writers, not much less than two reams of paper.  
Yet I take God to witness, before whom I must render an account of this my protestation, that the same faith and religion which I defend, is taught and confirmed by those holy Hebrews and Greek Scriptures; and in the more substantial points, by those Historians, Counsels, Fathers that lived within 5. or 6. hundred years after Christ; and in many points, by them that followed after: and the profession of Papists by the same condemned.  
I have examined, and with diligent advise read over many books and writings of the best learned Protestants: and not any that ever came to my hands, containeth any argument or reason, in my judgement, worthy or able to withdraw a reasonable and indifferent mind, not blinded with pleasure, or seduced by affection, from embracing the Catholic faith of the Gospel, which I defend.  
That I should not be able to judge, what maketh for us▪ what against us: I hope no man will challenge me of so great ignorance.  
Thus have I answered him in his own words; and I am persuaded much more truly: for to his protestation these exceptions may be taken:  
1. What if this Ignatian novice be not of such great reading, as here he maketh show of? (as we cannot find by his writings) his protestation will then help him little, according to the law: 
Cod. lib. 4. tit. 1. leg. 13.  Nemini ex delicto sibi lucrum afferre permittitur: No man is suffered to gain by a false testimony.  
2. It may also be thought, that for want of better proofs he falleth to protesting: 
Cod. lib. 4. tit. 1. l. 3. Diocletian.  as it is provided in the law: Inopia probationum res decidi potest per iusiurandum: where other proofs fail, the matter may be decided by oath.  
3. He is convinced of manifest falsehood, in that he dareth avouch, that all the Fathers confirm his faith, and condemn the profession of the Protestants: whereas it is most notoriously evident, that for the grossest points of popery, as Transubstantiation, the sacrifice of the Mass, worshipping of images, justification by works, the supremacy of the Pope, prohibition of marriage, and such other, they have no show at all of any evidence from the Fathers within 500 years after Christ. And in many substantial points they do apparently testify for Protestants: as Cyprian for the equality of Bishops, Hierome for the Canonical Hebrew Scriptures, origen against the carnal presence, Augustine against free-will, and election upon the foresight of our works, Ambrose for justification by faith. And these and many other such natural points, these Fathers with others do give such clear testimony to the truth, that it is impudency to deny it: and yet this brazen face would bear us down, that they do speak only for papistry which they never knew; and condemned the evangelical or protestants faith, which they professed. Wherefore this protestation having no probability of truth, but being devised for his own advantage, and coined to serve his turn, is of no great credit. They have a rule in their law, that witnesses should not praemeditatum afferre testimonium, 
Caus. 4. qu. 3. c. 3.  premeditate their testimony before▪ to be resolved, whatsoever other evidence there is, to testify according to their own resolution: so playeth this fellow, as it is in the Psalm: He hath conceived a mischief, & bringeth forth a lie, Psa. 7.14. Look as he hath premeditate and devised with himself, so he uttereth, how soever the matter standeth.  
4. And he is too confident to imagine, that no man will think, but that in reading he is able to know, what maketh for them, what against them. For a● his prejudicate affection is, so is his reading: his blear eyes take the strait for crooked: like to him that sailing upon the waters, thinketh the trees & banks to go with him; so he imagineth in his hasty reading, that all runneth along with him. As the jewish Rabbins read the Scriptures, as Celsus, & profane the writings of Christians; so seemeth he to have read the Fathers, wresting them to serve his own turn. I may therefore say unto him with Seneca: Multò satius erat te paucis authoribus tradere, 
Lib. 1. de tranquillit. vitae.  quam errare per multos: It had been better for you to have studied a few Authors well, then to have erred in so many.  
5. Lastly, it had been far more seemly, if another man had made report of his great readings, & not himself, according to the saying of the wise man: Let another man praise thee, & not thine own mouth; a stranger and not thine own lips, Prou. 27.2. He is herein much like to Grunnius in Hierome: 
Hieron. ad Rusticum.  cum mensa apposita librorum exposuisset struem, adducto supercilio, contractis naribus, rugata front, duobus digitulis concrepabat; hoc sign● ad audiendum discipulis provocans, tum nugas meras fundere, etc. When the table was laid, & heaps of books brought forth, casting up his eyes, snor●ling with his nose, knitting his brows, knacking with his fingers, to move attention, he poureth forth mere toys. I say of him with Seneca: Puto multos potuisse ad sapientiam pervenire, nisi putassent se pervenisse: I think that many might have attained to wisdom, if they had not thought they had obtained it already: So it is likely, that this resolute champion might have received grace to acknowledge the truth, if he had not falsely persuaded himself, that he had found it already, remaining in error. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Lib. de sui laud.   
And to conclude, he hath gained very little by this his ostentation. But as Plutarch well saith: That another man's dispraise followeth a man's own praise, & the end of vain glory is no glory: so the more this boaster commendeth himself, the less his credit and reputation will be with wise men.     

THE ANSWER TO THE TWELFT SECTION: THAT IT IS neither dishonourable, nor unreasonable to persist in Protestancy; nor honourable to grant a reformation, or rather deformation of Popery.  

The first Inducement.  
FIrst he urgeth and presseth certain defalked and maimed sentences of Luther: No man, I trust, will so much condemn himself in obstinacy to be of Luther's mind: 
Vntr. 225.  and if he be not, he cannot be a Protestant, etc. p. 123. the words of that graceless Luther are these: How often hath my heart panted, reprehended me, and objected against me, What, art thou only wise? can it be credible that all others have erred so long a time? I had never a greater or more grievous tentation, then for my preaching, because I thought with myself, Thou hast stirred up all this tumult: in which tentation I have been oftentimes drowned even to hell itself. p. 124. Because I have entered into this cause, now I must look unto it, and of necessity say it is just: if you ask a reason, Doctor Martin Luther will have it so, etc. I Doctor Martin Luther do say, that this article, Faith alone without works doth justify before God; the Emperor, the Pope, the Cardinals, etc. shall suffer it to stand, and they shall have hell fire for their labour. p. 125.  

The Advertisement.  
1. Protestant's do not bind themselves to all Luther's opinions, neither take upon them to justify all his rash speeches, and whatsoever hastily dropped from his pen. Popish professors do not tie themselves to any private Doctor's opinion among them. Luther was an excellent instrument in his time, yet had his errors. We are no Lutherans, and it is not necessary for Protestants to follow Luther's judgement in all things. 
Protestants justify not whatsoever Luther hath written.  We receive not our faith from Luther: but from whence Luther received instruction, namely from the Scriptures, from thence also is our faith derived. We honour the memory of so worthy a man, yet his erring footsteps we will not trace him in; but say with Hierome: Non consuevi eorum insultare erroribus, quorum miror ingenia: Whose wit I commend, their errors will I not defend.  
2. What if Luther be untruly alleged? whereof there is just suspicion, because the Citer followeth not the addition at Wittemberge of Luther's works, but another at jeane: wherein it is like the adversary hath played the part of a corrector, and made Luther speak according to their own sense. For some of those books which he citeth (as colloquium mensal.) I do not find extant in the addition at Wittemberge, where it is most like the authentic copies of Luther's works are kept. Therefore it is not unlike but they have used Luther, as Gregory complained in his time: Alij tractatus nostros calumniantes, ea sentire nos criminantur, 
Hom. 25. in Luc.  quae nunquam sensisse nos novimus: Others cavilling at our tractates, do accuse us to think that which we know, we never thought.  
3. Those speeches wherein Luther is traduced, if they be interpreted with favour, though the sound seem to be somewhat harsh, the sense is not hard. In the two first he showeth what temptations he had, 
Luther's temptations.  how he was troubled with many doubtful cogitations, and sometime even with grief as it were plunged in hell; that he wished in his heart, that he had never begun that trouble in the Church, and that his works were burned. As though such temptations are not incident to the faithful servants of God: David was sometime so perplexed, that he doubted of God's promises, and thought that all men were liars, Psal. 116 11. that even the Prophets of God deceived him. Saint Paul also had fightings without, and terrors within: 2. Cor. 7.5. It should seem then to be a rare thing for popish professors to feel such conflicts in their soul, seeing this freshwater soldier, that never entered into the lists of these spiritual combats, findeth fault with Luther herein.  
In the third sentence objected, Luther doth nothing else but show his constant resolution of the truth, 
Luther's constancy.  which shall stand in despite of Emperor, Turk, Pope, Cardinals and all adversaries. His peremptory profession thereof might have been better qualified in terms, which I will not every where justify. But his meaning is good, that the truth shall prevail, and have the upper hand: for, as Hierome well saith, 
Dialog. 1. advers. pelagian.  Veritas laborare potest, vinci non potest: The truth may be blamed, but not shamed. But as for your graceless term of [Graceless Luther] I doubt not but that he hath least grace, that goeth about to disgrace him whom God with many excellent gifts had graced. These railing speeches are but like unto Shemei his casting of stones at David, 
2. Sam. 16.6.  wherewith in the end he hurt himself. And as Seneca well saith, 
Lib. 2. ad Serenum.  Ignominias & probra velut clamorem hostium ferat, & saxa sine vulnere circa galeas trepidantia: These opprobrious words are like the cry of the enemy a far off, and as stones that do fall down about our ears without any hurt: So while this railing Rabsakeh useth no better weapons, we are well enough; we hear him, but feel him not: he woundeth his own credit, he hurteth not our cause. And we say to him, as a certain Rhodian to an unshamefast man, that made great outcries; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I regard not what you say, but that another keepeth silence: We more respect other men's reverent silence of Luther, than his rash loquacity.    

The second Inducement.  
1. PRide, wine and women, are the originals of Apostasy: so was it in Luther. If pride had not been, they had kept their vow of obedience: 
Vntr. 226.  if wine and riches had not been, they had kept the vow of poverty: if women and wantonness had not been▪ they had kept the vow of chastity: But truth is stronger than all, etc. p. 126.  
2. The whole Christian world twenty times gathered together in general Council, hath given sentence with us: 
Vntr. 227.  many thousands of provincial Counsels: all Kings, etc. all Popes, Fathers, Schools, Universities, etc. all former heretics have approved it.  
3. We have offered them all trials; 
Vntr. 228.  as great security and safe conduct, as Popes, Emperors and Kings could give, to come to disputation. p. 127.  
4. Their own scholars condemned them: Cranmer and Latimer exploded with hissing and clapping of hands in Oxford. 
Vntr. 229.  We never had so much as a piece of promise for equality of disputation, etc. The disputation in the first Parliament to their little glory: that in the Tower, no man is ignorant how much it did disgrace them. p. 127.  

The Advertisement.  
1. THese three indeed are the pillars of popery. If pride were not, the Pope would not have sought to lift up himself above Emperors and Kings, to tread upon their necks, cause them to hold their stirrup, to kiss his foot: the papal hierarchy would not refuse to submit itself to the civil authority. If the desire of riches were not, the Pope would not so have peeled and polled all Christian nations, with intolerable taxes of First fruits, annates, tenths, provisions, 
The Pope's intolerable exactions. A florence is 4. shillings 6. pence▪ Legatio Adriani 6. excus. Wittenberg. 1538.  Archbishops palles, Peter pence, and such like. The first fruits of bishoprics in England amounted to the sum of 80000. florenes, that is almost 20000. pounds: and the value of the first fruits through Europe did arise to the sum of 2460843. florenes, that is 553189. pounds or there about. If the love of women and carnal desires had not been, the popish crew would never have condemned lawful marriage, to live in adultery, incest, fornication, openly to maintain courtesans and strumpets, as is notoriously evident and practised in Rome: their Mass priests would not have corrupted virgins, detained wives and daughters from their husbands and fathers, 
Fox. p. 860.  as the States of Germany complained in the Council of Norimberge.  
These three then are the pillars of popery indeed (with the which Luther and the Protestants are untruly slandered) yet hath the truth prevailed, according the posy of Darius nobles. And whereas he would have this conclusion put under the pillow of the Prince, and be awaked out of her dream, lest she should sleep too long, etc. the truth is that Queen Elizabeth both awake and asleep, while she lived was resolved of this conclusion for the truth, and well perceived Popery to be grounded upon a sandy foundation; that outward glory, commodity, pleasure and vanity were the chief pillars of that religion. In this faith she lived, in this faith she now sleepeth and resteth in the Lord, and shall be awaked in the last resurrection to receive the endless reward of the same. And though Queen Elizabeth now sleepeth, yet God hath raised up and awaked our gracious Sovereign to stand up in her place, and to maintain the same truth. You may well put your conclusions under his pillow when he sleepeth: but when he awaketh, he will soon descry, that your Popish instructors are but night birds; your best reasons, dreams; and your religion, darkness; and with Darius give sentence with the truth.  
But of all other, this objection of pride, riches, wine and women was unfittest to proceed from this Ignatian Friars mouth. For doth he with his fellows think to dance in a net? have we not been certified from their companions & copesmates the Mass priests, that some of the Jesuits use to read Lectures by night to the auditories of women, while their husbands scratch their heads at home. They tell us of their rich apparel, 
jesuits fasting and chastity.  their riding in coaches, their stables of geldings, their expenses after 500 pounds by the year: as hath been before showed more than once. Is not this now a pretty vow of poverty and chastity, which these new upstart Friars are entered into? I say therefore with Hierome, Ignominia est Ihesum esurientem fartis praedicare corporibus, 
Hieron. regul. monachor.  & ieiuniorum doctrinam per rubentes buccas, tumentiaque ora proffer: It is a shame to preach of Christ's fasting with a pampered body, and to commend abstinence with red cheeks and swollen face. Of all other of the Popish profession it may be worst said of them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which Thucydides uttered of the Corinthians: That they were worthy to reprove others.  
2. Neither can he show us twenty general Counsels in all: (Bellarmine can find but eighteen, and some of them not extant) neither is he able to produce a thousand provincial Counsels, nor half so many: 
Lib. 1. de Concil. c. 5.  and both general and provincial Synods are more against them, then with them, as I have else where declared. 
Synops. pap. s.  Popes we yield them and heretics: the one their fathers, the other their brethren. The ancient Fathers that lived within six hundredth years after Christ, are against them. All schools and Universities never approved their doctrine. The University of Oxford cleared Wickliff of heresy: The University of Prage favoured john hus: The most famous Academies in Europe gave sentence with king Henry concerning his marriage, against the Pope. And at this time Protestant's neither in number, nor in fame of schools of learning will give place to the Romanists.  
3. What safe conduct you use to grant to the learned Protestants to come to disputation, is evident by the example of john Husse and Hierome of Prage: the first, notwithstanding his safe conduct granted by the Emperor Sigismond, was unjustly put to death at the Council of Constance; the other could get none at all.  
4. True it is that Bishop Cranmer was entertained by the young students very rudely, 
Popish manner of disputation.  with hissing and clapping of hands: but that showed their impudence, rather than his impotency. That he deserved not to be hissed, his learned writings to this day do sufficiently declare. But they disputed with him, as the high Priests and Scribes did with Stephen; they gave a shout and stopped their ears: 
Act. 7. 5●. Act. 17.18.32. Augustin. brevit. & collation. collat. 3. diei.  and as the stoics and Epicures disputed with Paul at Athens, railing upon him, and mocking him. Thus the Donatists conferred with Augustine and other Catholic Bishops: they with their outcries and exclamations made such a noise, that the other could not proceed. And no other course do the Jesuits take at this day in their disputations, seeking by their turbulent behaviour and Stouterlike voice to countenance their cause: as this last year Anno 1602. appeared in a colloquy at Ratisbone between Hunnius with other ministers, 
Ex Egidio Hunnio.  and Tannerus with other Jesuits. So that we may say of such disputers, as Cicero of Orators: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That they which use to exclaim, do betake them to clamorous outcries for want of skill, as a lame man to his horse: even so hissing and clapping of hands in a disputor, bewrayeth want of matter.  
4. Our Chronicles indeed will tell, how little that disputation in the time of the first Parliament, was to the glory of the popish sort, how perverse and forward they were, and contemptuous to authority; that being appointed to dispute in English, they would have it in Latin; & whereas they were to begin, they utterly refused: & so through their wilfulness the disputation broke off. The conference in the Tower, to whose disgrace it tended, the report thereof in print will sufficiently testify. They say it is good beating of a proud man: but to dispute with a froward spirit, that will never yield nor confess himself overcome, is a wearisome labour. 
Popish vain brags of their disputations.  Thus these bragging Friars, if we will believe them, are always conquerors: whereas, poor souls, they have been put to unreasonable and shameful foils; but that they set a good face upon it▪ as Thucydides said of Pericles; when he was asked of Archidamus king of the Spartans, which of them wrestled best: A man, saith he, can hardly tell: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hieron. Occano.  for when I cast him down, he by saying he had no fall, persuadeth the beholders, and so overcometh. Such Hierome speaketh of: Nihil impudentius arrogantia rusticorum, qui garrulitatem authoritatem putant, & in subiectum sibi gregem tumidis sermonibus tonant: Nothing is more impudent than certain arrogant Rustics, which by brabbling strive to have great authority, and thunder out swelling words among their disciples and flock. And thus do these bragging Friars boast of their disputations in corners, among their simple and credulous scholars.    

The third Inducement.  
1. I Will plead by time, as Daniel did, it is the seuentieth year of our desolation, since king Henry the eight began to impose this heavy burden upon us. The year of jubilee is begun, when all exiles are to return, etc. p. 129.  
2. Your Honours know what a general amity Pope Clement the eight hath concluded, etc. that which maketh peace and unity with God and man is true religion, that bindeth them together. 
untr. 230.  p. 130. there is no religion wherein England can agree with any, because the religion thereof is different from all: neither can any two protestant nations have this peace together, because no two of them be of one religion. p. 131.  
3. If we will agree in this point with Catholic nations, we shall agree with God, 
untr. 231.  with Angels (for the same is approved by them) with all glorious souls in heaven, with patient Christians in Purgatory, we shall have peace with ourselves: We shall disagree with none but devils and damned spirits. p. 131.  
4. If it be in your power to procure this atonement, and perform it, you shall effect the most honourable thing this age hath seen, etc. If you can perform it & neglect it, though ye be no formal persecutors, yet because you suffer others to do it, etc. except you will recall your minds, you are like to taste of the same vengeance, etc. What is to be done, your Honours know: what you will do, I commit to your honourable & prudent considerations; and crave leave to give my lawful charge upon those impious and irreligious enemies of Christ, and rebellious traitors to the holy Catholic Church, etc.  

The Advertisement.  
1. YOu must have daniel's cause, before you can have assurance of daniel's deliverance. And you are somewhat too forward in your account: for the Papists had no great captivity in Henry the eights time, while the Mass the very marrow of Popery continued, and the whole body of the Roman doctrine, the opinion of the supremacy excepted. And ye had beside, a breathing time in Queen Mary's reign, such as that of Saul, who breathed out threatenings and slaughter against the disciples of the Lord. Act. 10.1. such a breathing, as I trust ye shall never have again in England. I hope this was no time of your captivity. And again you are somewhat too forward, to look for the reviving of the papal kingdom so soon after 70. years: 
The long captivity of Protestants in time past.  stay till you be equal to the captivity of protestants, that 7. times 70. years endured the tyranny of your terrene god the Pope; as long as Israel sojourned in Canaan and Egypt, 430. years, Exod. 12.40. and much longer: and then after that time expired, lift up your heads if you can. But because you plead prescription of 70. years, you shall have your mind: yet they shall not be the seventy years determined for judaes' deliverance: but the 65. years (which want not many of seventy) which were limited for Ephraim's destruction: Within five and threescore years Ephraim shall be destroyed from being a people. Isa. 7.8. And we trust in God that the proud idolatrous Ephramites of Rome, according to this time, taking beginning from the first reformation in England, shall have Ephraim's portion, and their kingdom come to desolation. Concerning your Pope's jubilee, enjoy you the benefit thereof, get you packing to Rome, and solace yourselves there: England careth not for jubilee pardons, nor for such paltry pardoners, as ye are. Protestants have enjoyed through God's mercy, a full jubilee under the Gospel in King Edward and Queen Elizabeth's happy reigns: 
The Protestants jubilee.  and now we trust beginneth another joyful jubilee under our noble King: and so our hope is, that the Church of God under his M. & his royal posterity, shall enjoy the profession of the truth, from jubilee to jubilee, till we all come to celebrate an everlasting jubilee in heaven. The Pope hath lately solemnized his jubilee like as the jews kept their jubilee, when Christ was put to death, who brought deliverance to his Church, but destruction to the jews before the next jubilee came: So this Pope's jubilee, 
The Pope's ●●bile.  wherein they have confederate to persecute Christ and his members, is like to be ominous to that bloody generation, & prosperous we hope to the church of God. This Romish jubilee lately celebrated in new Babylon, may fall out to be like Balthasars' feast which he made in old Babylon; 
Dan. 5.  the destruction of the city followed the same night: to whom fitly agreeth that verse of the Poet: 
Virgilius.  
Namque ut supremam falsa inter gaudia noctem  
Egerimus, nosti:  
It was our last and only night,  
That we thus spent in false delight.  So may this happily be the last popish jubilee: and this great solemnity may end with a Sardonian laughter; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  according to the saying of the wise man: Pride goeth before destruction, and an high mind before the fall. Prou. 16.18.  
2. If religion be the bond of peace, then can there be no sound peace between the Church of God and the synagogue of Rome, which is declined and fallen away from the true religion and service of God. The Pope's peace we desire not, as we fear not his curse: if he love quietness, protestants will not offend him; if he seek trouble, they can requite him. But if Scotland be comprehended in this league and amity (as among other nations, this Pope's muster-maister hath numbered it) I hope England shall have a share, that is now one with Scotland.  
It is untrue, that England can agree with none in religion: it acordeth with Scotland, Geneva, Helvetia, Belgia, with the protestants of France: some diversity in external right maketh no difference in religion. And as untrue it is, that no two protestant Princes can have this peace together: seeing it is most manifest, that for 45. years there was a firm peace between England and Scotland, being united in religion; such as for so long a time was not known for five hundred years, while both these kingdoms professed popery. And indeed it is a rare thing to see one protestant Prince offend another with war: but it is very common for Princes and States addicted to the popish profession, to wage battle one with another: France, Spain, 
Division and enmity among popish Princes and kingdoms.  Naples, Milan, the Venetians, Geanes, Florentines, romans, have often one with fierce war assaulted another. As we shall read among the Pagans, how in Graecia the Spartans', Athenians, Corinthians, Thebans, Argives, Megarensians, with other cities, did with cruel war one afflict another: 
2. Chron. 15.5  so that as the Scripture saith: In that time, there was no peace to him that did go out and go in, but great troubles were to all the inhabitants of the earth. Such is the peace among the Romanists, neither sound and in truth, nor of any long continuance: but like unto judas kiss, so is the Pope's peace and amity, as Ambrose saith: Amoris pignore scelus implet, 
Lib. 3. de spir. cap. 18.  pacis instrumento odia serit: By a token of love he worketh mischief, and by an instrument of peace soweth hatred. So his unholy Fatherhood feigneth peace if it be for his advantage, and breaketh it at his pleasure, if it may serve his turn better: as Eugenius the fourth caused Ladislaus to break the truce made with Amurathes the great Turk, 
Fox. p 736. cap. 1.  to the great loss and disadvantage of all Christendom. Wherein the Pope very well resembleth Cleomenes the Spartan King, who having made truce with the Argives for certain days, set upon them the third night after and slew them: alleging for himself, that he had made truce for days, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not for nights.  
3. Popish religion can neither make us at peace with God, whom it robbeth of his due honour, making other Mediators, invocating Saints, worshipping idols: nor with Angels, 
Popish religion reconcileth not to God, nor to the Saints.  who refuse to be worshipped, Reu. 22.8: nor with Saints, who while they lived, refused that adoration which is now ascribed unto them in popery, as Peter would not suffer Cornelius to worship him. Act. 10.26. To the souls imagined to be in purgatory, it offereth wrong; keeping them in torment, that by the Scriptures are to rest from their labours. Reu. 14.13. Neither can popish professors have peace in themselves, seeing they deny justification only by faith, by which we are at peace with God. Rom. 5.1.  
That religion agreeth with none but devils: for it maintaineth lying wonders, which are by the working of Satan. 2. Thess. 2.9. It forbiddeth to marry, and to abstain from meats, which are the doctrine of devils: 1. Tim. 4.1.3. It persecuteth & casteth into prison the servants of Christ, which is the work of Satan. Reu. 2.10. Popery therefore which derogateth so much from God, cannot reconcile us, or make us agree with God: superstition doth not draw us nearer to God, but maketh us further off. 
Dialog. 2. adverse. Pelagian.  Hierome well saith: hoc nobis praestat Dei timor, ut omnes alios contemnamus timores: The fear of God doth make us to contemn all other fears. But in popery, beside the fear of God they teach to be afraid of Saint Peter, Saint Paul, Saint Mary, of purgatory; and they do accumulate and heap together a thousand fears beside. Seneca well saith: Superstitio insanus timor: amandos timet; quos colit, violate: quid interest, utrum Deos neges, vel infames? Superstition is a mad error: it feareth those that are to be loved; whom it worshippeth, it violateth: and what difference I pray you, to deny or to defame God? Thus in popery God is violated and defamed, when other Mediators are assigned, as though God of himself were not both willing and able to hear us. Xenophanes wittily derided the Egyptians that howled and cried in their temples: If they be Gods, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  why do you lament them? if men, why do ye sacrifice unto them? This Philosopher would have condemned popish superstition, which prescribeth the spiritual sacrifice of prayers to be made to men and women departed.  
4. Their honours are ready to procure atonement, if you will be reconciled to the Church of God: but if you would have peace made with the Antichristian synagogue, it is impossible: Nulla pax impijs: There is no peace with the wicked, saith the Lord, Isa. 48.22. I may say unto them with Hierome: Nihil grand est pacem voce praetendere, 
Hierom. add▪ Theophil.  & opere destruere: It is no great matter to pretend peace in word, and to destroy it in deed: so these fellows call for peace and atonement, and yet be the only enemies thereto. Archidamus being made an umpire between two, brought them to the Church, and charged them not to go thence till they were made friends, and the strife ended. So, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  if they will have this controversy at an end, the only way is for them to resort to the Church, and submit themselves to the true worship and service of God: and herein to follow the example of that honourable person, who having first reconciled himself to the religion, doth now enjoy the favour of his Prince.  
But if ye Ignatians and seditious Seminaries still proceed in your factions and disloyal courses, his Majesty and their Honours restraining your stirring spirits, are no persecutors of you, but prosecutors of justice against you. Augustine well saith to the Donatists that likewise complained of persecution: Tribunus non est persecutor vester, sed persecutor persecutoris vestri, id est, erroris vestri: the magistrate is not your persecutor, but a persecutor of your persecutor, that is, of your error. Your vain threatenings of tasting of the same vengeance, are like to fall upon your own head: as he that rolleth a stone, it shall return upon him. Pr. 26.27. like as railing Rabsakehs' threats against Hesekiah did first light upon himself. As protestants are not fond of your love, so neither do they fear your threats. This is popish Divinity to threaten Magistrates, whereas they are to be prayed for, not to be prated upon; to be blessed, not cursed. Ambrose well saith: Coactus repugnare non novi, potero flere, 
Orat. in Auxent.  potero gemere: etc. Though I be forced I will not resist; I can weep, I can mourn: he saith not, he will curse, or threaten.  
Their Honours as they are wise, do know what is to be done; and as they are godly and just, will do as they have done, maintain truth, and seek to root out superstition. Cyrus was wont to say: That no man was fit to rule, if he were not better than they which are ruled. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Their Honours as they are in authority and rule above others, so in piety and zeal I trust will seek to go before them.  
But more impious and irreligious to Christ, and rebellious traitors to Church and Commonwealth did never any land bear, than this mischievous Ignatian generation of vipers and cockatrice brood, as England and France have had sufficient experience. Let him give his charge when he will, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we have a discharge for him, and will charge him afresh again. As Scipio said to a young man, showing a goodly shield: That it became a Roman, to trust more to his right hand, then to his left: that is, to know how to offend as well as defend, to fight as to fence: so shall they find that English protestants are not only ready with Paul to shake off the venomous viper, but with Aaron's rod also to devour the counterfeiters rods: not to keep off their force only, but to force them again: not to repel, but to reply; not to ward only but to wound. And so I end with that saying of Hierome: Si pacem desideras, arma depone; blandienti acquiescere possum, non timeo comminantem; sit inter nos una fides, pax illicò sequetur: If you desire peace, lay aside your armour: I can yield to entreating, but I fear not threatening: let there be one faith between us, and peace will soon follow: But otherwise, as he again saith: Si ista est causa discordiae, mori possum, tacere non possum: but if difference of faith be cause of discord, I may die sooner than hold my peace.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.     

Errata.  
In the title page read Romanists: latin epist. p. 3. l. 3. in the margin. r. epist. lib▪ 6. l. 21. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
In the pref. p. 2. l. 11. r. Hiero. l. 24 r. Leontius. p. 6. l. 7. in marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 7. l. 27. put out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 9 l. 23. r. Herodicus. p. 10. l. 5. r. Herodicus. p. 14. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 15. l. 15. r. Higinus. In the 2. preface p. 3. l. 32. r. known.  
In the Book. P. 14. l. 1. r. Kettistes not many, pretenders etc. p. 40. l. 10. r. nor. p. 41. l. 25. r. be. p. 45. l. 34. r. 1439. p. 63. l. 8. r. more. p. 77. l. 8. r. 10. thousand. p. 85. l. 13. r. tales. p. 121. l. 27. marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 125. l. 4. r. treason. p. 157. l. 1. r. an 150. p. 165. l. 19 r. Attilas'. l. 37. r. menacing. p. 173. l. 10. r. Sanctius. p. 203. l. 32. r. badger. p. 212. l. 25. r. Epicurus. p. 249. l. 13▪ r. blasphemers. p. 256. l. 1. r. Magdeburge. l. 9 Leiden. l. 35. r. received p. 258. l. 4. marg. r▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 162. l. 5. r. contestation. p. 263. l. 29. r. Papists. p. 265. l. 12. r. Porphirie. p. 267. l. 12. & 17. r. edition▪ p. 272. l. 3. r. Stentorlike.