Answer to a Supplicatory Epistle for the Pretended Catholics

An Answer to a Popish Treatise, touching the persecution of Catholics in England, written to the R. H. LL. of her Majesty's privy Council, The Preface to the R. H. LL. of the Counsel.

W Heras (Right Honorable) the reformation of those which refuse to serve God with us in such holy exercises of religion as for this purpose are established amongst us, hath been carefully sought by some punishment of their obstinacy according to the good laws provided in this behalf: there are which complain of this moderate severity, and both unfitly & vnduetifully term it by the hateful and odious name of persecution. Of which sort one hath written a whole treatise of this matter by way of an Epistle to his friend which he entitleth of the persecution of Catholics in England. In which discourse the Author is not afraid to offer most shameful wrong to many faithful officers of her Majesty's justice, charging them with rigorous and cruel dealing who have soberly and temperatly carried themselves, in the execution of such laws upon them, as their ill merit had worthily made them subject unto. By which bold slanders, he giveth himself occasion, so to complain and cry out of the persecution of Catholics in England: as if God had not set over us and them, a gracious Lady, of famous renown for mildenes and clemency, who seeketh only by a reasonable correction to win them to obedience: first to almighty God, and then to her lawful authority: but rather some cruel Nero or persecuting Diocletian that desired nothing but their destruction and their blood. Which notwithstanding it cannot be unknown to any that live in this state to be a complaint most unjust, and untrue: yet hath there stepped up another (as he would seem to be) an abetter & a voucher of that most slanderous libel: yea a translator a printer & a publisher of it unto others: who herein hath worse provided for the credit of their untruth then his author had done before him. For he first had cunningly put his large speech into the bosom of his fellow, as ready, as it seemeth to be abused as he was willing to deceive him, having y ^e credulity of his friend & the secrecy of his writing to conceal some part of his offense. But this translator by printing and publishing of it, and namely in our English tongue hath laid them both open to the just reproof and condemnation of all the lande: For what English man will not now condemn them both for false witnesses against the church of God and their own country, when they shall read or hear them in so many things to be so foully defamed contrary to the knowledge of all the lande: but especially I marvel with what face he could once offer to present it, to y ^e reverend senate of your most honorable chamber. For howsoever he might flatter himself to be able to make some of the people affected to his cause, and dwelling far from these parts, to believe some piece of his slanders: yet could he never be in any hope, so to abuse your H. who of your own knoledge & understanding are able to convict him of so many untruths. Which notwithstanding this Author fearing no rebuke nor shame for it (as speking out of a vaut or frō under a mask by concealing of his name) hath emboldened him self to offer it even unto your Honors, with another discourse of his own, which he entituleth an Epistle to the Council. The substance of which his treatise is, that the cause of our pretended Catholics is such, as it deserveth not the extremities which (upon the credit by like of his Author) he complaineth to be used against thē, but rather is worthy to be well entreated, if for the time it may not have all the honor he esteemeth to belong unto it. Of which two epistles, the one being written in latin to a friend, concerning this pretended persecution of Catholics in England, hath been already sufficiently answered by that reverend Father Master Doctor Humfrey in his late book of Iesuitisme, or of the practices of the church of Roome. The other remaining yet unanswered, I was moved by some of my Friends to the cause to take pains to make answer to it. Which at the first I confess I was loath to take upon me, notwithstanding I saw the great advantage I should have of mine adversary in the maintenance of a most holy and honorable quarrel. For considering so many excellent wits, and so well able to deal in these causes, to sit quyetly at their books, or peaceably to edify the Church by preaching of the gospel, whether it be that they fear the diverse events of writing, by reason of the exquisite judgments of the learned, and the bitter malice of the enemy: or that they esteem it unprofitable for the Church to leave or slack their other worthy labors, to strive with a contentious adversary that will never be satisfied: me thought their example was a good president for him to follow, that cometh so far behind so many of them in all sufficiency for this purpose. But especially I was willing to have w ^t drawn myself, for the reverence I most worthily have of the grave sentences of your H. which I saw I could not escape, dealing in a matter wherewith your H. table is seized already. For knowing mine own weakness, I justly feared to begin my simple practice of this kind of pleadinge in so high and honorable a Court, and before such Judges, whose wisdoms can so easily discover any want of those which come before them. But when on the other side I set before me the price of the cause which we strive for, the quality of my vocation & calling, the most unworthy slanders wherew ^t the enemy chargeth y ^e sacred truth of God, and the lawful authority of this land: I could not see y ^t any of y ^e former reasons ought so far to prevail with me as to withdraw me from a service so holy, so dutiful, and so necessary as I judged this to be. For, as for the examples of such as like not to deal in these public causes, I saw there were also many contrary presidents, and that of many worthy men, who in like times had stood in the gap and in the breach against the enemy. Moreover, I considered this our time to be like that, whereof we read in the book of Neemie, wherein because of the often and hot charges of these Samaritans, envying the raising up again of the new Jerusalem, out of the ruins wherein they had joy to see it, we are constrained so to build it as we may stand also ready armed to make head against the enemy, and to beat him back when he shall assayle us. Which because the learned will see to be no matter of game and striving for the golden pen, but a necessary service of God and his church, I hope they will be satisfied better with that which may be sure for defense then fair for show. But chiefly this is my hope of all your H. both for the grave wisdom God hath endued you with, and for the accustomed favor you are wont to show to all such as to their power do endeavor faithfully to serve the Lord. As for the enemy, I know in deed his malice is bitter, and his pen foul and shameful. For so both others of them, and especially the defendant of the late censure hath notoriously testified in his wicked slanders of as worthy men as the sun hath seen any in this age of their profession. But seeing it lieth not in us to make them modest and that we are called in good and il report: yea in life and death to serve God & his church: I willingly commit any injury that may be done me by them for his cause, to him to whom the punishment thereof appertaineth, and who (as Enoch prophesied long ago) cometh with thousands of his Saints to do justice upon them all, and to reprove those which are wicked amongst them, of all the deeds which they have wickedly committed, and all the hard speeches which wicked sinners have spoken against him. Wherefore being satisfied for these doubts, and knowing no other sufficient cause to the contrary, I have thought this defense to be my most bounden duty to almighty God, to her most excellent M. to your H. and to this whole state and church. Therefore I have resolved by your LL. good favor (seeing no man else so long time had undertaken to deal with this Plaintiff) to maintain against him to my small power, the glory of God in the just defense of his truth, & the honor of y ^e authority I have named, in their most lawful proceedings against such as untruly are called Catholics. Thus having before your H. most humbly rendered some reason of this my doing, I come now to join with mine adversary.

The effect of this Authors purpose, is (as he himself declareth in the beginning of his book, and hath been touched before) in presenting your LL. with the Epistle entitled of the persecution in England: & with this treatise of his own, is to complain of intolerable extremities used against the pretended Catholics, for their only conscience sake as he affirmeth: and also to become suitor to your Honors in behalf of their cause, that if for the time it may not be received as he thinketh it worthy: yet at the least it may not be so hardly entreated, as he would make the world believe it hath been hitherto. Which their cause being not of the things of this life wherein reason and discourse may try and discern, but of religion: he ought to have taken his reasons to persuade the religion he would maintain to be good, out of the holy and sacred books of the canonical scriptures. For of these we read that they are able to make us wise unto salvation thorough the faith that is in Christ Jesus: & as the Apostle addeth in the same place they are given by inspiration from God to furnish us, and to make us fully able, to instruct in that which is truth, and to convict whatsoever agreeth not with it. Therefore as in question of metal the touch stone is called, for to show the good, and to discover the bad: so should he have touched with this true & only touch, both our metal and his, that that which is base or fine in either religion, might have been discerned. In doubtful controversies in the law, they were commanded to repair unto the hie priest, into whose breast the Lord had put Vrim and Thummim, whereby he was able to give answer in all causes. Christ is our hie Priest, and the holy scriptures as being that wisdom of God to be revealed to us, the Urim and Thummim whereby we are answered as by Oracle from God in all our controversies. Therefore in this most weighty cause, counsel ought to have been sought for there, where the breast of Christ is open unto us, and where a perfecter light then that of Vrim & Thummim shineth to our most safe direction. But this Author that we may know by the testimony of the Prophet Isaiah, that there is no spark of true light in him, leaveth the law & the testimony, and seeketh to human reason, as to a cunning enchantres: and as Saul to seek answer, he goeth from the living unto the dead: for the word of God is living, and the sons of men are borne dead in their sins. But let us see his reasons such as they are, and howsoever he would fly y ^e saymasters furnace & the subtle weight, yet because we know there is no other certain way to try what goodness it may be of that he bringeth, we must make a say of it by the fire of the Lord's altar, and weigh everything by the weightes of his sanctuary.

The reasons he bringeth are principally two, whereof the one is of the punishment laid upon them, and the other of the cause wherein they stand. He toucheth briefly two other reasons which are of less moment & rather of complemēt & circumstance, thē of any great weight or substance in this question, which are of the person & of the ende. For if it fall out (as by God's grace I undertake to show) that the punishment and the cause is such as that these falsely named Catholics are dealt with in justice, and that mitigated with great moderation and clemency: then do these with all receive their answer. Yet something I will answer particularly to these reasons, and first to that which is taken of the persons of those who are punished. In this he allegeth that they are of our own blood and Nation, and borne subjects of the lande. Wherein what doth he plead for them that may not be with as good reason brought for all malefactors which the law doth punish. And to whom else doth the law extend but to the borne subjects of this lande, and such as are naturalized and enfranchised amongst us. Therefore if this proof were good why they ought not to be dealt with according to law, thē may all the prysons be discharged, and every malefactor hath by his birth a sealed pardon for all crimes that he may commit. But he addeth they are not only Subiectes but also dutiful and honest. This dependeth upon the trial of their cause, which the law according to all righteous justice having condemned as worthy such punishment as it layeth upon them: His private and unjust clearinge of them for good and obedient, yea (ready to die at her Majesty's feet, and for your H.) cannot be sufficient. Which testimony, would to God it might be truly given to them all. Then surely there would be more hope to reclaim them to obedience unto God, and to her Highness. But notwithstanding it be true, that there are a number of those which are mis led in their ignorance to the liking of superstition, otherwise dutiful, at the least in outward show hitherto: yet the unsound and traiterous hearts of a number also, have been discovered in the rebellions in the North and in Ireland: yea further also by manifold practices both against the whole state, and the Royal person of her M. and of sundry of your H. Whereof certain proof hath been made both heretofore and of late, as well in the K. Bench, by the just conviction and condemnation of the traitors there arraigned, all pretended Catholics, Jesuits and Priests: as also at Chensforde in Essex by like sentence against y ^e priest. Who should have been (as Judas was to the Roman bands) a Captain & a leader to a Company of Romans altogether both in superstitious Faith and Infidel like disloyalty, to so horrible an act as any true Subjects heart cannot but abhor even to remember. Whereunto adding the doubtful answers and obstinate silence that commonly are made and used by such as have had this interrogatory ministered unto them: Whether in case of the Popes commandment, and the threatening of his excommunication to the contrary, they would take arms with him, or any sent by him against hir M. or with her H. against the Pope: we may worthily fear what affection of loyal duty & obedience may be in many of the rest which have not yet been demanded that question. And in deeede it cannot be that such of them as have the Roman faith not in ignorance but in some knowledge of the treasonnable grounds it resteth upon, without denial of the Pope to be God's vicar, and of all their holies, should be faithful Subiectes to her H. and this state, abiding as it doth by the grace of God, in the true profession of the Gospel. Therefore it is not enough to say, it is only their conscience in religion they stand in, to prove them good and loyal subjects. For though every profession of religion do not overthrow the state they are under, maintaining another Religion, yet there are also some professions which can in no sort be permitted by authority, without the certain overthrow and ruin of the state where it is allowed. The profession of the gospel may be tolerated by any prince or state in the world without any danger to them. For our doctrine holdeth nothing that may impugn their lawful right and authority, but contrariwise teacheth all due honor and obedience to be given to them, and that for conscience sake. Wherefore both they may suffer the excercyse of it without danger, yea to the great establishing of their states and thrones in assurance, and consequently also such professors may be faithful and loyal subjects, yea even to heathen princes: as the Apostles and the fathers of the Primitive Church were. But an Anabaptist that holdeth there ought to be no magistrate, though he allege a thousand times he standeth but for his conscience & religion: yet because his conscience and religion is such, as the principles and grounds of it are contrary to all States and authority, the magistrate cannot endure such a conscience and religion without the certain danger of having the mace and scepter wroong out of his hands. Much like to this is the cause of our pretended catholickes. For notwithstanding they allow of Magistrates & of authority in general, yet I say they hold a faith and doctrine the maximaes and rules whereof are as opposite to the present state of this lande in particular, as are the principles of the Anabaptists against all estate and dignity. The proof whereof is manifest in these two pointes. The first is that the state now established within this realm, professeth by the gracious goodness of almighty God the service of him according to the truth of the gospel, and agreeably hereunto, that the lawful heirs of the crown of this noble land are souerayne in their estate and dignity, to see all causes and persons within their kingdom and dominion both ecclesiastical and civil ordered and governed according to the commandments of God without subjection to any foreign power of prince or priest whatsoever. The second is that everyone of the pretended catholic and Romaine faith upon pain of damnation is to believe the B. of Roome (who is a forreyne prince and Prelate to us) to have supreme authority over all the church of Christ as his general vicar upon earth, and consequently to believe, that the K. and Q. of this noble land are to be subject unto him, to receive that religion which he will deliver them, to obey his censures & y ^t so far as that in case of his excommunicating & depriving of them, they are to leave their crown to another. Yea further, that (as absolved from their oath and allegiance) at his commandment the natural and sworn subjects ought to put such his sentence of deprivation in execution against their liege and natural prince. Which two points being so contrary the one to the other, how is it possible that any of these Romaine Catholics knowing and believing particularlye this point of their doctrine, can be a true and a faithful Subject to our Sovereign Lady ELIZABETH, against whom such most unlawful and wicked sentence hath been already by two of their Popes pronounced and sought by all means to be put in execution. Which things well considered, I doubt not but your LL. see it to be great wisdom not to prove their fidelity in a kingdom, and so rare a jewel as hir majesties person is, for all their flattering speeches of being ready to spend their life and their goods in hir quarrel: but rather to keep a vigilant and jealous eye open over them night and day, that they may not be able (how willing soever they would be) to do anything to the annoyance of her royal person, and of this noble state & kingdom. Wherefore as touching their persons though they be the natural subjects of this state, yet if they offend the godly laws thereof in refusing to serve God with us, & so much more if they shall also declare themselves unnatural & Romaine both in allegiance and religion, there is no cause by the word of God why in respect thereof they should not be dealt with by the lawful Magistrate ordained of God for the punishment of all offenders, according to the law provided in this behalf. And thus much for the persons.

Now for the end. He denieth your LL. shall ever attain to that you pretend, by this punishment, (that is to bring such Catholics to conformity in matters of religion) but rather be further off. The reason whereof he addeth, that such constrainte to do against their conscience and judgment (whereby he saith they must be tried at the latter day) is the loss of their souls, the memory of which injury cannot but breed a deep grief and detestation of the thing they may have been so forced unto. But his reason shall be after considered. First let us weigh, that he determineth no good will to be done upon them by any punishment. Experience in deed hath declared it to be too true in some, yet no man can justly say therefore, that there is no use of punishment. For both many others hereby are kept in duty, that they do not in like sort fall away, and who can tell what it may please God to work even in them hereafter by this means, which have not yet profited by it. Sure I am it hath done good to many in times past, who by this means have been recovered from their vnduetiful disobedience, unto a godly reformation. And the authority amongst us, doing like duty upon the same commandment of God, to punish the obstinate Heritike and Idolater: what reason is there, why we should not hope of like effect and fruit of it now, that hath come of it at other times. To let former times pass under the K. of Judah and Israel, Agustine acknowledgeth often and plainly, that the Discipline of the Magistrate, had been profitable to many of y ^e Donatists. And if saith he, it have not profited some, is the medicine to be neglected, because the pestilent contagion of certain is incurable? So likewise some amongst us, thorough the goodness of God, have received profit by this means. But if other some for the obstinate hardness of their heart that cannot repent, will never be reclaimed, is the means therefore to be neglected which may be profitable to many? As for the reason he addeth, that to be constrained to do against their conscience, doth make them further off, and more detest that which they have so committed, cannot hold in such as receive profit by the correction of their offense. For they will think themselves most bound to your H. all the days of their life, whose means herein God hath used, to bring thē out of the horrible darkness and shadow of death, wherein they sat before, into the Gospels most glorious and marueylous light. To the rest if it be not profitable, yet have your H. done the worthy duty of Christian Magistrates, wherein you may quyetly rest, and with great comfort. For the Lord requireth nothing but obedience of us, and reserveth the blessing of all good means to him self, to bestow in such measure as seemeth best to his heavenly will. Thus I would leave this reason, but that there is a word yet to be added to a speech of conscience, which this Author hath boldly set down here, that is, that at the latter day a man shall be tried by his conscience and judgment, which he referreth to this end, to obstinate such as have apprehended a liking of y ^e pretended catholic faith, and a dislike of ours, as if they offended not by this recusance, having their conscience so persuaded (the very ground of all libertinism) & that authority should not compel them to do y ^t which is against their conscience, for fear of condemning their souls, abusing to this end the places of the Apost. in the 2. & 14. to the Rom. for the 2. the Apostle there doth not affirm y ^t a man shall be judged in y ^e day by an erroneous conscience & judgment, but by a conscience witnessing either to clearing or condemning agreeably to the law of God. Which appeareth both by his word in y ^t he calleth it the law of God written in their heart, & by the whole purpose of y ^t place, which is, to show all both Jews & Gentiles to stand condemned by the Law of God, the Jews by the law written in tables of stone: the Gentiles even w ^t out that, by y ^e same law written in their harts. Wherefore it is utterly untrue to affirm y ^t any man shall be judged by his conscience or judgment whatsoever it be True it is that whatsoever a man doth, he ought to do it of an undoubted faith grounded upon the word of God, that such his doing is pleasing and acceptable to God in Christ: and whatsoever he doth otherwise is sin, because it is not of faith, nor this true persuasion of doing well, which is the plain meaning of the other place in the 14. But hereof followeth not, that he that is misled by an erroneous conscience shall be judged and cleared according to it: or that the Christian Magistrate ought not to require any lawful duty of the subject what conscience soever he have of it, that the doing of such a thing is good or evil. For it is not the erroneous or good conscience whereby we shall be judged otherwise then by all our deeds both good and evil, but it is the law of God, against which if any man transgres, either ignorantly or willfully, he is made guilty of sin and subject to the sentence of condemnatiō by the law. Which law our recusantes are convicted grievously to offend, because they break it, in not giving to God the honor which belongeth unto him, in refusing his holy word and Sacraments, and with them Christ Jesus and his redemption offered thereby unto them, not keeping the Lord's Sabaothes, and disobeyinge the good commandment of authority, requyring the performance of so many holy duties of thē. Which sins though they ignorantly commit, as not knowing that they sin in such recusance, but rather being persuaded that their so doing, is a high service of God & acceptable unto him, yet shall not their ignorance excuse them. for the Lord will surely beat every servant that doth not his Masters will, yea though he know it not: because his ignorance is not of the creation of God, but of his own corruption originally drawn from Adam. Neither shall this good intent excuse them anymore then the Jew, which ignorantly crucifying Christ, and persecuting the Apostles, were persuaded they did God great service. For it is obedience that the Lord requireth, which who soever yealdeth not, upon what cause or pretence soever, is guilty by the Law. On the other parte, if retayninge still that wicked persuasion, that to join with us in y ^e service of God (as it is now established amongst us) is a wicked & a sinful act, yet notwithstanding for fear of punishment, they conform themselves, they offend, and are guilty (though not of sin against y ^e holy ghost, as some late Puritan Seminarist doth affirm) yet of sin great and grievous, not in doing the thing which is lawful and good, but because they do it not well and Christianly, that is in faith and true persuasion, that such their doing is pleasing to God, but contrariwise condemning it in their heart as unlawful, & them selves of hypocrisy: so that while they dwell in that persuasion, they can do nothing that may be acceptable unto God. Therefore such as are desirous to please him, are with prayer to examine this their persuasion by the holy scriptures: whereby finding (as undoubtedly they shall in due time, whom the Lord will save) that it is not according to god, they ought to change their minds by true repentance, and then doing the duties required of them in faith, and certain knowledge of pleasing God in them, their doings shall be godly and acceptable in Christ Jesus. But if they cōtinew obstinate still, yet is not authority to be blamed for compelling them, as y ^e noble Kings Asa and Iosia did command and compel the people by severity of their laws and punishments to serve the Lord: what ignorant and ungodly persuasion so ever they have to the contrary. For this duty God requireth at y ^e Magistrates hand to whom he hath not committed his sword in vain and in it self it is so necessary, that if this pretence were sufficient cause why men should be respected: not only the Magistrate, should become gilty of not doing the duty which God requireth of them: but also no Christian estate or policy could stand. For this would soon be every man's answer in case of being enjoined anything concerning God or men, howe holy or just so ever it were that did dislike him, that his conscience is against it. Therefore it can be no cause by the word of God, after y ^e procuring of such means for their instruction by y ^e Gospel sincerely & duly preached unto thē, as our Savior Christ hath appointed for the calling of men from their errors to the knowledge of the truth, why your H. should forbear either to require so godly a duty of them, or to punish the disobedient as their offense may deserve. At their own peril be it if thorough ignorance or willfulness they take darkness for light, and light for darkness. Such commandment, & punishment for disobedience is not of it self hurtful unto them, but rather greatly profitable: both by telling them what they ought to do, and by threatening and punishing the obstinate: whereby some may be wakened more seriously to examine their conscience, & so come to yield obedience unto God and to the law. And thus far have I dealt w ^t his circumstances. Now remain his two other reasons, which are of substance and weight in deed in this matter, if he were able to make them good. For the one is a justification of their cause, the other a challenge of the punishment laid upon them. But first he blameth her M. justice as extreme, and keeping no proportiō with the offense, wherewith they are charged, and secondarily, mayntayneth their cause not only to deserve no such punishment, but to be worthy of all favor. First therefore, I am to examine what he saith against her M. justice: You persecute heauely (saith he unto your H.) and that in such measure, as the like hath scarce been mentioned in Christianity before, albeit in some points more covertly then some other did. This persecution he setteth out after by comparyson of the discipline (as he writeth) of the Catholic church, & namely in the time of Queen Mary, affirming this persecutiō in all respects, far to surmount & ouerreach that, & to be both greater & incōparably more grievous. To the same effect he addeth many other like speeches in the end of his epistle which there shall receive their answer. By which complaint a man would think that might worthily be thought so, if it exceed so far as he affyrmeth that most cruel and bloody persecution of the true Catholics, and constant Martyrs of God in Queen Mary's time. But of this he giveth occasion to speak more fully hereafter. Now to answer his most unjust and slanderous accusatiō of the justice done upon them, I deny this to be true, wherw ^t he would charge the present State. which I deny, not only because they are no Catholics, and therefore no punishment of them can be properly called persecution, but a just execution of obstinate heretics: but also, because y ^t for mere conscience, and matter of Religion, no such thing is done, or hath been done to any man since her M. most peaceable and happy Rain. He complaineth of the rackinges, and stretching of their joints, the renting and dispersing of their bowels, the dismembering of the partes of their bodies, and maketh many such like grievous complaints. What may be done to such of them as are willful and obstinate seducers I leave to your wisdoms to consider. This being true that such are Heretics. seducing and deceiving in as dangerous matters for men to be abused in, as ever did any Heretics before them: which both hath been often heretofore, and may at any time b • sufficient arguments, and unanswerable of their part, be proved against thē. But yet I say further, that notwithstanding that it is so far of that these tragical complaints should be true, that no one of all their Catholics, for cause of his conscience and religion only, being no otherwise an offēder against the laws hath lost either life or limb, since the happy day of her M. coronation, until this time. All which gracious time there hath not been for recusance, nor for being at mass, nor yet for saying mass, how often soever they so offend, neither by former Statutes nor those of the last Parliament, which they most complain off, any further punishment appointed, then of loss of liberty and goods. True it is, that her Maiestye by the Sage advise of youre Honors, and of her whole Nobility and Commons, hath provided by law for the punishment of such pretended Catholics as shall be found gilty of any treasonnable practice against her H. estate, and person: being forced by most urgent causes, and many dangerous attempts of theirs, daily pressing her thereunto. For considering first the bloody resolution of the Council of Trent & the daily attempts to put it in execution: there was great and most worthy cause why your H. should seek by all godly provision to prevent their intended mischief. The secret and detestable decree of that Tridentine conspiracy against God, and against his anointed, was to make a League amongst all the Princes whom they had made drunck with the golden cup of their fornicatiō, to confer their means and join all their forces together, to root out the true profession of the Gospel, if it were possible, out of the earth. The execution whereof hath not been forgotten from time to time in all places professing the truth, nor is not neglected even to this day, as means and occasions may serve them to bring their most ungodly & bloody purpose to pass. To which their ende they have hitherto run with so vyolent a course, as it appeareth neither the fear of God, nor any respect of men, which worthily holdeth others from such extremities, could restrain them from most desperate acts, and full of all tragical immanitie. Christian and Catholic Kings and States in Style and Title have been stirred up against their natural Subiectes, to persecute them with fire and sword, to the hazarde of their own Estates. Such hath been the fury and violence wherewith this cause hath been carried. Civil wars have been kindled in all partes where the Gospel hath been by any number professed, thorough their false accusations of most dutiful Subiectes, as enemies to the State of their Rulers, to alienate their favor from them: so as there is none of these parts of Europe, which are next about us, which hath not been afire, and some are yet wasting and consuming in this flame. By means whereof have been infinite confusions, and moste barbarous crueltyes committed: the Brother not sparinge his natural Brother, nor the Father the blood of his own Son. Calamitie and destruction have been in their ways, as it is in the Prophet, and the way of peace they have not known. The base by their occasion hath despised the Noble: and the vile him that was honorable: yea the refuse and sweep of the world, have been set up by their practyses to procure in most traiterous manner the death of the worthies of the earth. Many a noble Prince by these Catholic practicers, & Executioners of the Counsel of Trent, have been shot with dagges, pistoles, and other shot, and most cruelly slain. Thus they dealt with the religious and courteous Earl of Morray, Regent of Scotland, whose death was persuaded and counseled by the Pope and the Cardinal of Lorrayne, and who after was traitorously slain by the Archbishop of S. Andrew's Neuew, by whom he was shot out of a window as he took his horse, over against the place where he lodged. Thus also dealt they with the godly & wise Admyrall of France, who in like manner ryding in the street, was shot out of a window, and after in time of peace, nay of a Royal marriage of a K. most cruelly slain, and so shamefully outraged: after he was murdered, as seldom or never was any enemy in time of most deadly war. I might add here the destroying of a noble Prince of great hope, by consent of his own father, & poisoning of the virtuous Q. of Nauarra with many practices against the K. her son, & other Princes. Here also I might worthily mention the most horrible and barbarous slaughters which they have committed in the pursuing of their wicked and devilish resolution against the gospel. But to leave at this time the tragedies which they have played in other partes by the treasonnable assaults, and deaths of many famous Princes, and the cruel massacrees and butcheries of many thousands of the people: I will remember the reader chiefly of such things as have been done by them here at home, and are best known unto us. Wherein, to let pass the imprisonment and hard usage which sometime they used her most excellent M. with in the time of her sister, (and now repent them of nothing more then that it was no worse) and the fires they made in those days with the flesh and bones of their own Countrymen for the truths sake, (whereof I shall speak by occasion more fully hereafter) and sundry other matters not so commonly known, of plats and attempts against the Royal person of her M. and also of some of your H: I will only mention certain euydent and notorious acts, whereby, the deposition of her H. from her estate and dignity (which from God by her just right and title, and to the great joy of all her good Subjects, her Grace doth most lawfully enjoy, hath been attempted to be put in execution against her. Whereof was a solemn instrument & writing called the Popes Bul, which was first certified by his messenger, being an English priest, and after set up here in London by an English Catholic traitor. By which Bull her M. is declared excommunicated, & deposed by him from her Royal state, Crown and dignity: her Subiectes are absolved from their oth and allegiance unto her: the land interdicted and left to him that could put this sentence in execution, and seize upon it. Which whē the neighbor Princes either occupied at home, or considering y ^e consequence of making war with so mighty a Princes, have not advanced thenselves to put in execution, the Pope hath from time to time labored to stir up some of her M. own Subjects against her, to execute this wicked sentence upon her. Hereof arose the rebellion in the North, which by the grace of God, and by the means of your H. wisdom was disappointed, and just execution done upon some of the Rebels. After this another Pope succeeding in impiety his predecessor, raised of late a new rebellion in Ireland, bearing name of his falsely named Holynes, having leaders and companies at the Popes wages, and Peters keys for their ensign and upon their forte, against which also the sword of the Lord and of Gideon prevailed. For a third to be raised even in the bowels and heart of this noble land sundry English fugitues have been entertained of the pope: Wherof some have justified these insurections, and accounted all the Rebels executed for Martires in their printed books, yea themselves as it is said, have been in Campe against her Majesty with them as trumpets of sedition. Others are bestowed in Seminaries, some to teach and some to learn to serve the Pope against God, against our Souerraigne, and against their own Country. For which purpose, so soon as they are ready, they are sent over hither to withdraw her Majesty's subjects from the duty they owe to their natural Prince, and to confess and reconcile them as they term it, to the obedience of a foreign power. Which practice of confessing and reconciling to the Pope in secret, your HH. for the excellent wisdom God hath endued you with, for the preservation of her highness & our whole Church from the mouth of the Lyon that would devour us, do evidently see to be as dangerous a practice for the laying of a new plat of rebellion as may be deuysed. Therefore lately upon these and such like great and necessary causes enforcing, it was enacted that such Priests and Catholics or any other, pretending whatsoever they may pretend, as shall be convicted so to withdraw y ^e subjects from our natural Prince, to any foreign subjection, should be held guilty of hye treason against her Ma. state and dignity, & executed accordingly. Whereupon you HH. keeping a vigilant and a careful eye over those men, and finding some of them guilty of treason, both by that and other ancient laws of this lande, have in deed caused justice notwithstanding their pretence, of holy conscience and religion, according to all law and equity to be done upon them. For as other malefactors escape not the severity of the law, whatsoever they may be, or pretended to be, whether Catholics or of our own profession, if they be justly convicted to be fellons or murderers: so likewise who soever by due trial of the law, hath been found to be guilty of treason, notwithstanding they have been pretended Catholics, and some of them annointed Priests, and father Jesuits which they have boasted could not be touched, yet have they been condemned and executed according to their demerits. This then being the estate of the pretended Catholics this day amongst us, what hot persecution is this that he complaineth of, & what numbers are these that are persecuted except all the Catholic Rebels and Traitors, (as Saunders doth make his reakoning) and other malefactors be comprehended in this number? And so in deed I grant, some of these Catholics after the quality and condition of their offense have been dealt with, according to the ancient laws and customs of this lande. But this is an account void of all reason, to esteem that which is the punishment of treason, of murder, of felony, and other such like offenses to be laid upon them, for their religion and conscience only. Which hath been hitherto so spared, as some of them being found guilty of treason and condemned for it, vpō declaring thē selves to stand so affected towards her highness touching their obeeience, as they would neither with the Pope, nor any other take arms against her, notwithstanding they remain still such as they were for their conscience and religion, yet thorough her Majesty's exceeding clemency have obtained pardon after their conviction of high treason. Wherefore seeing for conscience of popery only, no man hath been touched in life nor member, but only punished by fine and imprisonment, and that the just execution of Traitors, Rebels, Murderers, Fellons, be they pretended Catholics or whatsoever they be, can in no reason be termed persecution: I worthily conclude that the complaint of this accuser is without all cause and reason, and his charge and accusation of the state most undutiful, slanderous, and unjust.

Now because he will needs call to the remembrance of God and men the bloody sins of their fathers, sins as red as crimson and scarlet, that is the fearful and horrible persecution of the professors of the Gospel, and compare the proceeding of their Catholics against us, with ours against them, both generally in other places, and at other times, and particularly in England, in Q. Mary's days and taketh upon him to justify that our dealings against them do far surmount their persecuting of us, and is incomparable more grievous: I must needs here stand a little to compare them, though it be in deed a thing in it self as shall appear, void of all reason once to enter into the comparison of them together. What hath been done in England against them since the time of her Majesty's reign, I have already declared, namely that no one hath yet been touched in his body for matter of his conscience only, being neither Rebell nor Traitor nor Murderer, nor otherwise guilty of crimes capital and worthy of death by all good Laws. The same is justly to be affirmed of the days of that most noble Prince of famous memory, for his rare piety in so tender years King Edward the sixth: her Majesty's worthy Brother, that in the few years of his happy reign there was not one of these Romaine Catholics for only matter of religion, put to death or any torment of body. Nor before him in the days of their renowned Father, King Henry the eight, were any of their Catholics put to death, except a few, which were executed for the supremacy, being a matter of State and not of religion, as having no manner of ground for it, in the word of God, and giving a dangerous interest for the Kings & Queens of this Land, to a foreign power. As for other Kingdoms and States professing the Gospel, this Author him self doth acknowledge their proceedings against them, not to have been unto blood. Now then let us in the other part consider the general and particular proceeding of these pretended Catholics against our brethren, not for any crime of just desert of death, but only for their most holy faith. Which though I cannot here lay out at large, being the argument of so many great books and volumes as are written of them, yet I may give the gentle Reader a general view of their bloody acts, of perpetual infamy to their pretended Catholic profession. The towns of Merindall and Cabrieres with 22. other Towns and Villages, were most tiranously destroyed, without respect of men, women, or children. In Cabrieres, a thousand persons were slain, whereby some estimat may be made of the number which might be murdered in the rest. Of which so horrible waste, and so much innocent blood most cruelly shed, there was utterly no other cause, but that the godly people of that Country had separated themselves from the abominations of the Church of Roome, and sought to serve the Lord according to his word. Likewise y ^e people of y ^e valleys of Lucerne Angrogne, S. Mart. Perous & others, were pursued with hot persecution and cruel wars by the instigation of the Pope, for many years. Both these being faithful and dutiful to their Princes, only for the godly faith which they professed, were in most savage and unnatural manner persecuted, and destroyed by them. Besides those who were slain in the bloody wars which they made for the maintenance of their Roman superstitions in Germany and in Scotland, the Stories of those countries report sundry cruel executions, to have been done upon many faithful servants of God, only for the testimony of the truth. In our own country, since the beginning of y ^e restoring of the knowledge of y ^e Gospel amongst us, & especially in Q. M. days: what hath been the state of our Church, & what hath y ^e enemy laid to our charge? surely we were never charged with any treason, but y ^e only cause of our persecutiō was y ^e refusing all cōfidēce in our selves, or any other creature, we believed to be saved only by y ^e precious death of our Savior Christ and that we refused to bow down before their Idols and to worship them. These and such like matters merely concerning religion, and the true faith of the Gospel were the things which were laid to our charge, and no other. And for these causes how cruelly they have used us, all the world can testify. For what part of the world hath not hard of our Sufferings, and the furious and fiery wrath wherewith the enemy persecuted us for no other cause then for the Gospels sake. Some in deed fled as Jacob from the wrath of his brother Esau, and thorough the goodness of God escaped their bloody hands. But they which remained were slain for God's sake, as saith the Prophet, all the day long, and counted as sheep appointed for the slaughter. In Spain and Italy the chief seats of y ^e bloody inquisition, besides many which were openly murdered: poisons, strangling in prisons, drowning in rivers, and sondrie other secret executions which came not to so open knowledge of the world (according to the depth & most suttle practices of Satan), are reasonably thought to have destroyed many more then have been consumed by the light fires of England. France, and Flaunders, have had also as hot a Furnace amongst them, as that of Nebucad-nezers was, whereinto they have cast a great multitude of those which would not fall down before their golden Image. But besides those which they have burned, who can number the thousands and ten thousands which their bloody sword, in their so long and cruel wars, have devoured. The slaughters of France especially & their cruel masacrees, (for of whom we have so strang a thing, we must have also the name whereby they term it) have been so barbarous & so many, that I know not how to express the savage cruelties, and tragical immanities committed in them: except I should here leave my paper all in blood, as the Paynters & workers of tapestry do their table and their Tapistry, when they come to paynte and work so strange and horrible cruelties as no art nor Instrumēt, no pencil nor needle is able to express. Thus being provoked by mine adversary, I have briefly touched and in general, the tyrannous and bloody acts of this cruel generation. For the more full declaration whereof, I must refer the gentle Reader to the stories of the several Countries, where these horrible persecutions have been exercised, and especially to the worthy work of the Acts and Monumentes of Martyrs, written by the reverend and learned M. Fox, in our own language for the purpose I have now in hand, it may suffice thus generally to have pointed, as it were to the opening of the fifth Seal, and to have shown some view of the infinite number of the souls which lie behind the Altar, and cry night and day unto God, with the voice of the blood of Abel, that the Lord would require all this blood which they have so cruelly and unnaturally shed at the hands of this posterity of Cain. Whereby seeing it appeareth that for the only cause of Religion they have murdered so many, that they have made all Europe to run with the blood of the Prophets, as Manasseh did the streets of Jerusalem: and that of the other part, there hath been hitherto no proceeding against them for like cause, to the shedding of one drop of their blood, all indifferent Judges may see the bold vanity of this Plaintiff in affirming our dealings towards them to ouerreach any their persecution of us, and to be incomparably more grievous. And yet this notwithstanding, the adversary having received all good for all evil done to us, cannot be ignorant off: yet their Advocate is bold to make comparison not only generally, but also particularly concerning the persons, in the number and quallitie of such as have suffered, and the manner of their usage both in their imprisonment and in the execution. Wherein first he alledgeth that many were tolerated by them. This was not any charity in them, but it was the gracious goodness of God our most merciful father who would not suffer thē so to shake our Olive tree but that there should remain some still upon the tree: nor so to vintage and gather the grapes of his vineyard, but that there should still be hidden here a cluster and there another, some few grapes under the leaves that should not be gathered. But what toleration upon hope of their repentance hath been extended and is daily towards them, I report me to the conscience of everyone who understandeth how many there are that need this favor, and hath compared the number of thē with the number of such as have been called to question for these matters. The second point of his comparyson of the persons, is of men with men, whereby he meaneth the condition and estate of such as have suffered: wherein he may remember the imprisonment of her Ma. under whose shadow thorough the goodness of God, we are now refreshed from the burning heats wherw ^t they consumed us. In which estate her highness had so many lyōs mouths opened against her, as except the Lord had shut them in time, we had never seen these happy days. He may remember also the departure out of the land, both of some other of the Nobility, and of the Duches Grace of Suffolk. Likewise, the right reverend Cranmer, and his companions, which were not so used in prison, that they could boast as some of theirs have done, that they never fared better, nor lived more at their ease: but after a hard imprysonment, were burned in the fire for the testimony of the Gospel. We boast not of any but of the Lord, as knowing what our calling is, yet do we rejoice & glorify God with special thanksgiving, when he giveth so rare a blessing to those which are of great power and authority, that they not only do believe, but also suffer for his names sake. In which respect I have thought good to answer thus much to this second point of his comparyson.

Further, touching the usage of such as came in trouble for religiō in their time, he affirmeth it to have been civil, for the prisons they were committed unto, the conferēces used with thē, the relieving and not tormenting of them in time of their imprisonment, and last of all in their execution, with all favor. But if such usage as we have had at their hands, in all these respects be their civility, how great need had we to pray, and to provide that we have not experience of their cruelty. The prysons whereinto they cast those whom they had bond as Paul with chains for the Gospel, were the common Gaoyles, and prysons of all malefactors: nay some of them, such as for the horror and annoyance of them, they were not wont to send the most guilty offenders into. But now they (I speak of such as are called to question for religion) have convenient & wholesome rooms, yea large houses and fair gardens for their pleasure, & as they use it, for their pastyme. Their conferences were either threatenings, or snares of death: whereby they sought to extort a denial of the truth by terror, or by deceitful words to draw out some free speech against some of their abominations, for which after they might condemn them to the fire. But we confer w ^t them, as desirous to deliver their souls from the wrath to come, and their present estate from such punishment as the law doth lay upon them. Releeuing of the prisoners of Christ was thorough their extreme dealing an occasion to sundry of great troubles. But who hath heard of any, who for this only cause hath fallen into any trouble amongst us. They killed five prisoners for the Gospel at Canterbury with famine, and miserably relieved the rest for any torment. As in time of imprysonment, not one of theirs hath been offered any for religions sake. In deed, if under color of conscience, they have intermeddled so far in matters of State, as y ^t they have been to be tainted of treason, it may be such have been examined upon the Rack, according to the ancient order, both of this and other States in like cases: that thereby they might be constrained to confess that to the safety of many, which otherwise they would obstinately conceal to the overthrow of their Country. Whereof not having us in suspicion at any time, but persecuting us only for the Gospels sake, yet some with Joseph, have had the iron enter into their soul, and other with Paul and Silas, have been laid in the dungeons and there also had their feet put into the stocks, singing to God as if they had been in heaven. I might name also a great mumber, who with Peter and John, were whipped and scourged, and rejoiced that they were vouchsafed to suffer for the word of the Lord Jesus: whereof as there were many, so a young child amongst the rest, was so sore beaten, that he died of it, who before his death was sent to his father, whom they had put in the stocks in Lollards Tower, setting a dish of water by him with a stone in it (not much unlike that of the Jews, which as they read) said of Jeremiah, let us put wood into his bread) to torment the poor man with the pitiful sight of his child so shamefully beaten: and many other such foul extremities I could remember them off. How they dealt with Hun, & as it is like with some other which died in prison, is partly understood to their just reproach, and will be plainly discovered in the day when all secretes shall be revealed. It were to long to examine their like dealings in other countries: therefore I refer the Reader to their stories, and namely to the 6. and 9. Chapters of the Spanish Inquisition, where he shall see what close prysons, what spare and loathsome diet, what strange and barbarous extremities are used by them. The last point of the comparyson of usage, is in the execution of death, which he saith hath been done of their part in all favor: for just reproof whereof, let the gentle Reader look over the Story of D. Tailor, who being cruelly used all the way he went to execution, there being ready for it, was stricken a great stroke upon the head with a waster, and hurt again with a fagot cast at him, which light upon his head, & brake his face that the blood ran down, after stricken upon the lips, and last of all so smitten with a Halbard, that his brains fell out.

But of all other, horrible was the execution of the Garnesey woman Perotine, both in her own person, in y ^t she was executed being great w ^t child, & also in her child which being taken up out of y ^e fire, & viewed by the officers, was to the perpetual reproach of their most barbarous cruelty, cast again to his mother into y ^e fire, In elder time also terible was y ^e executiō & death of Sir John Oldcastle y ^e worthy L. Cobham, is a witness to all ages, of their barbarous executions. It were to long to rehearse the stories of their most cruel executions in other Countries, in all ages. Therefore I refer the reader to the books themselves, namely to the 12. chap. of the Spanish Inquisition. Only two examples I will set down for a show, one of more ancient time and the other of very late. In the low Countries at Tourney, Bertram a zealous professor of the Gospel, found such favor, as this man speaketh in his execution: that after many rackings and torments before, he had his right hand and foot pressed and misshapen with hot irons, his tongue cut of, his mouth stopped with a ball of iron, his body let up and down to the fire till it was burned to ashes, which were cast into the river. Of late in the year 1581. at Roome, Atkines an English man, a zealous professor of the Gospel for a like matter as Bertrames was before, (which was the taking of their mass Idol from their altar and throwing it upon the ground) had this favor shown him in his execution, that all the way he went to it (as it is reported by such as saw it) there were four did nothing but thrust at his naked body with burning Torches, and by a devise for the purpose was burned, so as his legs were burned first that the Tyrantes might feed their eyes with a horrible spectacle of so strange torments of the constant Martyr & witness of Christ, this hath been their execution w ^t all favor. Thus we see the chastisement laid upon them, is the rod of a tender & most loving mother, correcting her obstinate sons to bring thē to her obedience & duty: but they have beaten the true church of God with Scorpions, & as the Sirians did to y ^e Israelites in Galaad, they have threshed it with flayles of iron. Their greatest restraint is such (I speak of those which are restrained for matter of religiō) y ^t they have convenient rooms & houses w ^t gardens to walk in, but they thrust our poor brethren into their darkest dungeōs, into y ^e caves & holes of the earth, as into the dens of Dragons. Their diet is liberal and such as pleaseth them selves to have, but they so fed the true Church of God in their time, and yet do where their authority may serve that she might, and yet may, in such places renew the complaint of the old church of Israel, and of her chief head and captain Christ Jesus. I have eaten ashes as bread, and mingled my drink with weeping. They gave me gall and wormewoode to eat, and vinegar for to drink, they opened their mouths upon me as roaring Lions, they made me so spare that I might tell my bones, my heart melted in me like wax, my tongue did cleave to the roof of my mouth for drought, and I sat me down upon the earth, and in the dust. But the Lord whose right hand worketh such changes and alterations hath had compassion of our estate in this land, his name be praised for it, and hath opened the prison doors, he hath delivered those which were vowed to death, when his appointed time was come he hath shown mercy to his Zion, he hath raised her out of the dust, he hath anointed her with oil, and furnished her table, even in the fight of all her enemies. And now that the Lord hath given her enemies into her power, to require at their hand, all y ^e blood of her dear children which they have shed so many years, and to recompense them double for all that she hath received of them, yet hitherto she hath patiently waited if the Lord may give them repentance, and forborne to use any like extremity towards them. Therefore all these former points well considered, whether he compare y ^e persons or usage, it will be found in deed there is no comparison but for this reason, because the numbers of such of ours as have suffered, have been a thousand to one of theirs, the persons of greater state both for birth and calling, the usage, so far diverse, both in the time of imprisonment, and in the execution, that we in our most just & lawful punishment of thē, have contained our selves within the bonds of Christian lenity and mekenes, nay I may truly say, that in some obstinate and buysie seducers we have been short of duty. But they in their most wrong full and tyrannical persecution of us, have matched if not exceeded the most savage cruelties, that ever were heard off amongst the Barbarians and the Heathen. And thus much for answer to the comparison, wherein I doubt not but it easily appeareth to all indifferent readers, howe far unlike their doings are to ours.

It followeth now to examine whether of us can render better reason of such our proceedinge. This Advocate justifieth theirs by two special arguments, whereof the first is the authority whereby they proceeded against us, which he saith, was an ancient general law, meaning thereby the law of putting Heretics to death, whereas we have only new national statutes as he saith, to punish them by. For the law of putting heretics to death, I grant it to have been a general and ancient law amongst God's people, when the Magistrates have been of the faith of the Church. And as it is ancient and general, so hath it good warrant of the word of God. For the Magistrate beareth not the sword in vain, but is the Minister of God's justice and vengeance upon all offenders according to the quality of their offense. Further also heretics above all other offenders, most grievously transgress, both against God, whose holy service and honor they profane, and also against men, whom they by poisoning of the heavenly doctrine do destroy with death everlasting. Both which being so clear as they need no further proof: it must needs follow that the Magistrate ought to put an Heritike to death. And thus was it expressly commanded in the law of Moses, and executed by Asa & Iosia the noble and zealous Kings of Judah. Against which iudgmēnt in vain do some allege the parable of Tares to be suffered to grow till the latter day. For the tares there, are not only Heretics, but as our Savior there doth expound it, all the wicked who are called children of the devil, the servants not Magistrates but Angels: the pulling up, not the execution of particular evil doers by temporal death, but the destruction of all the wicked children of the devil unto death everlasting. Which points are so plain to any y ^t will consider the parable w ^t judgment, as they cannot be denied. No stronger are y ^e rest of the proofs y ^t are by the favorers of this cause brought in out of Celsus a principal writer for the maintenance of it, nor which this new advocate for heretics would insinuate for this purpose, though for the authority of the cannon law to y ^e contrary he dare not plainly discover this to be his opinion, saying faith is the gift of god. For this concludeth not that no man by compulsion & correctiō may so profit, that he may be occasioned to use such means whereby after he may believe. Nor that such as are obstinate heretics ought not to be executed by death. For by like reasō no malefactors should dy for fear of destroying them everlastingly: repentance being the gift of God as well as faith. Of this therefore we are agreed, but who is to be judged an heretic is all the question between us. They by their Cannon law judge all heretics that hold not the faith which at this day is professed in the church of Roome. But we deny their Cannon law to be any competent judge of heresy, a great part of which law is the sink of all error and abomination, or any other cannons, decrees, and authorities of men whatsoever: and affirm the only word of God left written in the books of the holy and canonical scriptures, to be able to judge of these matters, as partly was declared in the beginning of this answer. Further we affirm and that agreeably to the same holy scripture (whereunto we refer our selves for trial) that the faith now taught & received by y ^e Church of Roome in such points as it differeth from us, to be nothing but a new and late superstition and heresy. The cause then falling out thus between us, that their doctrine differing from ours, is error & heresy, & ours wherein it differeth frō them, as in all y ^e other parts thereof, is the pure word of god, sweet as the sweet bread of the Passover without any leaven, & fine as the silver tried & refined seven times in the furnace: we are certainly assured by the same word, (whereby we shall be judged in that day when the truth shall shine as the Sun, and they shall see it, which do not repent of this their contradiction of Core, ) to their everlasting confusion) that y ^e ancient general law whereof he speaketh, can make nothing at all with them, or against us. Of the other parte whereas he would show us to have small or no authority to proceed against them as we do, as having in his opinion only, certain national statutes whereby our proceedings are warranted, he is to understand that upon such reasons as hath been shown of their doctrine and ours, the same ancient and general law, which chargeth Magistrates with the keeping of all things written in the law, and with the civil punishment of all offenders, is a most sufficient warrant for the authority which God hath now set over us, to compel all the subjects within this Dominion to serve the Lord our God, according to that right order of his service which he himself hath appointed, and to correct their errors and obstinacy which shall be disobedient, as the quality of their offense shall deserve. Upon the warrant of this ancient law, Iosia in his time constrained all Israel to serve the Lord their God, which cannot otherwise be understood then of compelling them thereunto by new national statutes, the severity whereof enforced an obedience to God and to the King. Likewise the authority of the law of Moses commanding to put to death the false Prophet and the Idolater, Asa made a statute in his time, that whosoever did not seek the Lord (understanding thereby a renouncing of Idolatry, and a worshipping of the only true God according to his law) should dy the death. Which as it was lawful then and in them, yea dutiful and necessary, even so upon like ground, is it as lawful & dutiful for all Christian Princes now to make like statutes vpō y ^e same warrant, for the government of the Nation and people committed to them. There is no cause then why he should make so light of our national statutes, being the true and lively use of the law of God, by this means renewed, and recovering his force again by such proceedings. It appeareth therefore by these reasons, that the authority is sufficient and strong whereby they are punished, yea and such as may well warrant a further proceeding against so many of thē as may be justly condemned for heretics, that part of the Cannon law, standing now as well in force, as it did in the time of their tyranny and giving us that power against them which they never could have of it lawfully against us, whom they could never convict of any error. And thus much for answer to the authority whereupon both our proceedings are grounded being y ^e first of the two reasons he alledgeth. Now come we to the other argument, which is of the difference of the cause between them & us, the principal point of all this treatise.

The difference he noteth is in four points, whereof two, which are the antiquity and vniuersallitie of their faith, he doth but lightly touch by the way, the other two of unity and policy, he discourseth off more at large. Whose steps because I have bound myself to follow, somewhat I must answer to the former, before I proceed to the other two wherein he seemeth to have more confidence. Our faith (saith he) is the only Religion of our forefathers, in England. To this I answer: First it is not true, and then if it were, yet it can be no sufficient reason for thē, nor against our cause. For the first, it appeareth by the resistāce which the auncyent Britons made to Agustine the Monk, the Pope of Rome's Messenger or Nuntio hither, and the whole discourse of that Story. Which showeth y ^t they which were before the Conquest, received neither his Supremacy nor his faith: that frō the beginning of Christianity in the lande, to that time the religion had been free from most of their corruptions. Their trāsubstantiatiō y ^e Saxons which after prevailed believed not, as appeareth by a sermon found written in the Saxon tongue, appointed in their time to be uttered unto the people at Easter before the Communion: and published now in print by authority to all the world for proof thereof. But I put the case our Forefathers had never had other Religion in England, were this a sufficient reason to prove it good? If it be, then many superstitious abominations of the Heathen may be justified and acknowledged good Religion. The cursed false worship of Mahomet in Asia, hath contynued as long as the Idolatrous superstition of the Church of Roome: yet were it utterly impertinent for the posterity living this day in those partes to allege this reason, that it is the only religion of their forefathers in Asia. When the Apostles came preaching the Gospel to the Gentiles, they had been a people in the ages & generations before that time in respect of y ^e true knowledge of religiō neglected & not regarded of God, having in a manner frō y ^e beginning of the world, which was 4000. years continued in their Idolatry. Yet was this no sufficient cause to continue in it still, and despise the Gospel as a new faith. Which though it had not been vouchsafed thē before, yet was more ancient then their wicked superstitions. Contrariwise it was fit for them, the longer they had lain in darkness and in the vale of the shadow of death, with so much more joy to see and behold the Sun, when it began to rise in their countries. Even so notwithstanding it were true that darkness had covered this lande in all the time of our forefathers, yet now that we their children have the favor to see this glorious Sun to rise in our horizon, and to see his coming forth like the coming forth of a Bridegroom out of his chamber, or of some worthy knight and Champion setting out to run his course. Should we love darkness more thē light, & refuse the riches of gods mercy most freely & bountifully bestowed vpō us. Nay we ought rather to celebrate y ^e goodness of god towards us with everlasting praises, for that he hath revealed to us the mystery hidden from so many ages, and unknown so long to the world, as it is now revealed: and our own happiness, whose eyes do see the light of the Gentiles, the glory of Israel, & whose ears do hear the wisdom y ^t is greater then Salamons. Thinges which in deed many of our forefathers especially in some late hundred years, have not seen nor heard, and we now by the grace of God, do see and hear them.

The same may be said of their generallitie, namely that first it is not true, that this their faith was left us by the general consent of all Christendom, and then that generality in it self sufficeth not to prove religion good. For the first it is manifest by the holy scriptures, that the Apostles who as it appeareth by their writings, preached the doctrine which we profess, never taught their superstition, having left us no one point of all that which is properly their faith, and wherein they differ from us. The ancient fathers testify (I speak of the most ancient of them) such partes of Christendom as they lived and taught in, to have believed no such faith. The Stories of the Church make mention of Christian Churches in Asia, and in Afric, and some partes of Europe also, which never received the faith of the Church of Roome that is, that which is properly the Romish faith and wherein it dissenteth from us: as neither their supremacy nor Idolatry, nor sundry such other points which are the beauty and crown of popery. Therefore it is untrue that they have it left them by a general consent. Further all generality in it self, is not sufficient to justify a matter of faith. What hath been, and yet is more general in the world, then Muhammadism and Paganism which yet Christian men for all y ^e generality of it, do worthily according to God's word detest and abhor. The general consent of y ^e whole Church, I mean of all the holy assemblies which at the same time in all the world profess by public ministry Christian religion, as a most grave & reverent testimony, ought worthily to be regarded by all her modest and humble children: Yet because it may be subject to error in some point, yea most substantial and material points (as the experience of the apostasy which the Apostle prophesied off doth sufficiently declare) even y ^t can be no sufficient warrant of the truth. Only y ^e written word of God, is sufficient, which alone hath this prerogative above all creatures, to certify & assure our consciences in matters of religiō. Whereby we being taught the faith which we have believed (as we are ready thorough the grace of God to make good at all times before all men,) our faith cannot be any new or particular opinion, as he wrongfully chargeth it, but is the ancient and general faith of the Church, which hath testimony given unto it by the law, and by all the Prophets which spake from Moses to Samuel, and those which followed after. These are ancient Fathers in deed, whose heads are all white as wool. In comparison of whom the fathers they boast off have never a one of them a graye hair upon his head, they may seem to have been borne but yesterdaye. In which respect according to the Law, they are to rise up and give place and do their duty to these who are aged Fathers in deed. For where as simply there is nothing ancient but that which is everlasting, and all other things are ancient in respect and in comparison of that which is younger: We most truly affirm our faith to be so far more ancient then theirs, as that for every hundredth years their doctrine is old, which at this day the Church of Roome teacheth, that which our Churches profess is ancient, 1000. as being the faith of the righteousness of God witnessed unto by the law and by the Prophets. Therefore if it had never been heard of in England before, and though it have been condemned by that ungodly Pius Quintus and his successor of like impiety, and their followers, as Christ was by Caiaphas, and the Apostles by Annas and his whole consistory, yet remaineth it still, and shall remain forever, no new nor particular opinion, but the ancient and general faith of the Church, the Apostolical and prophetical doctrine whereby in all partes of the world have been and shall be saved whosoever were appointed to everlasting life. For which cause godly hath it been procured by your HH. and established by her highness authority amongst us, as was the obedience of the law by Josiah, when it was found after that it had been lost by negligence of the priests for certain years. In like sort the true Gospel being found again which had been lost by the negligence of their Priests, (if not also by their malice and for the furtherance of their pomp and riches which it served not for) hath been in deed advised by the right Reverend Synod of the ministry of this our whole Nation, and restored to his former & ancient authority, by the high Court of Parliament, enacting & ordaining by statute the approbation and allowance of it. Which if it have been done as here he cōplayneth without trial or disputation, and confuting of the adversary openly, the blame is to be laid upon none but themselves. For who can make a coward to fight: he may be challenged, he may have his day appointed, and by some means be brought into the field: but if his heart shall fail him when he seeth his enemy in the face, and that the evil quarrel he cometh in, doth take away his courage, so that he yield himself to the pleasure of his adversary without striking of any stroke: hath he after any reason to complain that he was not fought withal? Even so it is not unknown to your HH. and to this whole state, that our adversaries were called to disputation, and the day appointed, at which also they came, as if they would have disputed: but belike considering there is no wisdom against the Lord, nor power that can prevail against his truth, they began to pick quarrels to avoid the brunt of the battle and forsook the field refusing to dispute. Our reverend Fathers of worthy memory Cranmer, Ridley, Latimer &c. dealt not so with them in Q. Mary's days, but encountered with them, both in y ^e convocation house, & also at Oxford to their shameful foil, and just reproach, howsoever after they having the law in their own hands, did most unjust and cruel execution upon them, by burning them in the fire. An argument void of all reason and full of violence and wrong, which yet by the grace of God, they fully answered, receiving virtue from above, and being fortified with an heroical magnanimity and a most Christian and noble spirit, whereby they endured the cruel torment of the flaming fire with great patience and comfort rejoicing, they were vouchsafed not only to believe, but also to suffer and that unto death, and so cruel a death for the testimony of the Lord Jesus, and the witness of his truth. And yet these men (according to the Proverb that he y ^t flieth may fight again) not being ashamed that men should remember the foil of y ^t day, when they were not able to stand with those who were appointed to dispute with them: now as if they had gotten new heart of grace & some good armor of proof, which even the very word of God, the spiritual sword, whereby we fight against these men, were not able to pierce; have nothing in their mouths nor in their pens, but disputation, whereof if they came to it again as their late chāplan did, I doubt not but they would have soon enough. But of this I have ocasion to speak more hereafter. Now let us proceed to his other reasons.

The other two reasons which are debated by him more at large, are of unity and policy, both which he affirmeth to be in their religion, & denieth to be in ours. For unity I say, as in the other, that neither if they had y ^t unity & agreement amongst themselves, whereof they boast, y ^t they were thereby sufficiently warranted, and then y ^t they have it not. Of the other part, that in ours, is the true unity which is in verity. For the first, y ^t all agreement is no sufficient proof, of the goodness of y ^e matter wherein they agree, it may easily appear, for that all malefactors have a kind of agreement. So likewise have the enemies of the Gospel of Christ, as the Apostles out of the 2. Psal. declare y ^t the Jews & the Romaines y ^e ancient enemies of Christ, that y ^e Gentiles & the people of Israel y ^e state civil & ecclesiastical did all agree & cōspire together against God & against his anointed. Therefore except he can prove that faith wherein they agree, to be y ^e true & ancient faith of God's Church, his unity is nothing but a conspiracy, and their hye consistory as y ^e cōsistory of the hie priests, cōfederat together against Christ, and against his Apostles, or as y ^e agreement between Core, Dathan & Abiram with their rebellious companies, against Moses and Aaron. Further I say, their Church is so far off from that unity and agreement which he boasteth off, that contrariwise it hath been, and is full of contentions and controversies. Which if we consider, in the public state of their Church, is most manifest in the infinite variety & difference of Saints, & means of salvation chosen to worship and to trust unto, by sundry Nations, Towns, companies, and persons, as it liked them best. Likewise by the diverse Missales, Breuiaries, and Ceremonies used amongst them. Further also by their sundry sects of Monks & Nuns, which they have so multiplied of late, whereas not many hundred years ago, they had only the order of Bennet. But especially in the Popes counsels, universities, and brotherhoodes of Monks and Freers, it appeareth that the Lord burst their Church as a vessel of claye, and an earthen pot stricken with a bar of iron into so many pieces and fitters, that there scarce remaineth whole any one potsherd so big as might serve to fetch fire withal. The agreement of the Popes was such about Formosus, y ^t for some years every Pope disanulled his predecessors acts: they condemned one another, yea they followed their cause with such bitter malice ( Platina their own writer reporting it) that Formosus was takē up after his death, and burned, and his ashes cast into the river. The schism of two or three Popes at once, which continued so many years and occupied all Christian Princes, to the perpetual infamy of their malicious discordes, doth witness to all posterity, how far their Church is from this unity they would boast off. Further their book of decrees though Gratiā would force them to agree, declareth what contrary and repugnant sentences have been pronounced by them in sundry causes and points of great importance. And this hath been the unity of the Popes amongst themselves: with others they have agreed thus. They have moved and maintained wars both with Kings and Kesars, and those both Greek, French, and Germans. Many counsels have been excomunicated by them, and they again by the counsels. Most famous and noble Churches have likewise had experience, what bitter spirit of contention and discord hath possessed them. They have alienated and clean cut off, the renowned Churches of Asia, whereof a great many were planted, with the Apostles own hands. In like manner have they contended and striven with the Churches of Africa. And in Europe the seat of their impiety, neither the Churches of Germany, France, England, Denmark, nor sondrie other, but have been divided and rent a sunder with their quarrels, and in a manner brought to waste, by means of the controversies they have had with them, and others raised and nourished by them. But especially their own Italy, as other monuments, and the pertialities and factions of the Guelphes, and Gibellines and their present estate doth witness.

Moreover Clement the fifth maintained a great contention with the famous university of Paris about his indulgences. And other of them had a great quarrel with the begging Friars concerning the order of Monkery. And this hath been the unity which the Popes have had amongst themselves, and with others. Their Councils also, as being the unquiet body, of so restless and contentious a head, have been at variance one with annother: as those of Basil and Constance, and sondrie others. Their Monks and Friars have had great wars, both amongst themselves and with others, both with the Popes themselves, with the universities, and with their chief Prelates, as that which they had with Gad, with Clement the fifth, with the university of Paris, and the Archb. of Arnach: with whom they agreed little better then the Popes Nuntie at Paris this last year agreed with the Dominicans, to the most shameful reproach of their whole Church.

The Canonistes and the Schoolmen, byte one another, according to the Apostle, till they be consumed one of another. The Schoolmen, they are also divided amongst themselves into Reales and Nominals and according to their captains, under whose ancient & bāner they fight: some are Thomists, some Scotists, some hold of Occam. This is not according to him y ^t said, My peace I leave w ^t you, my peace I give unto you. Is Christ divided. According to these public examples, their private Doctors & writers have behaved thenselves evē of late years in writing one against another, as Catharinus an Archb. and one of the Popes Minions, Dominicus de Soto, confessor to Charles the fifth: Caietanus, Tapperus, Pighius, with sundry other, and the Fathers of the Council of Trent, all which so agreed, that according as it is said of Ishmael, their hands were everyone against all others, and all others against them. Their agreement was like y ^t which was amongst the Babylonians after the Lord had stricken them with the confusion of their tongues, that one understood not another: and like the discord of the Midianites, who thrust every man his sword into the side of his own Countryman. Which their contentions and debates were of no small matters, but of original sin, of justification by faith, of the certayntie of hope, of the virtue of y ^e death of Christ, of the virtue of Baptism, of the supremacy, of the higher authority, of the Pope, or of the Counsels, of the Church, or of the Scripture, of the residence of Bishops, and such like. I might here also show howe their doctrine disagreeth with it self, one point overthrowing another, but this may suffice to rebuke the vanity of the boast of their agreement, and to lay out some part of the evidences which I am to show against them, to prove that their Church is not that friend, that Dove, that Spouse of Christ, which is but one, whereof they so often vaunt: but a contentious and quarrellous company at continual wars with others and amongst themselves, as the posterity of Ishmael, and as the host and tents of Madian. Now let us see with what dissention he can charge our Church in England. Wherein if he would have proceeded soundly to the just charging of us, he ought if he had been able, to have brought out the public confession and articles of faith agreed unto in King Edward's time, and have shown any in England that professing the Gospel dissenteth from them. Or if he would have us to answer for all that profess our faith in all the world, yet ought he to have sought out the ancient records and authentic confessions of faith, which the professors in the several Countries where they are, have exhibited by common consent and agreement unto their Princes: But being not able so to do, as shall appear after in the particulars that he allegeth, he seeketh some few places out of the infinite works and books, written by some of our profession, which may seem to have a show of repugnance between themselves.

If a man should deal thus, not only with their wrangling writers, which are full of quarrels & controversies: but even with the ancient and learned fathers, it were an easy matter to note, a multitude of differences and contrarieties in them, in matters of greater importance, then any he chargeth us withal. He hath made choice especially of three, in whose works he will show a difference in some points. These three are the famous and worthy Clerks of blessed memory in the Church of God, M. Luther, P. Melancthon, and John Calvin. Three such worthies in the Campe and Tentes of the Lord God of Hosts, as Ioshab, Eleazar, and Shammah, are reported to have been in the Hoast of David. For though many have done worthily, and therefore may justly be accounted in the honorable places of the thirty of David's worthy Soldiers, and some of them of y ^e second three, yet hardly have they attained to these three. Of which three Luther and Melanchthon, were the burning Lamps and the shining lights of Germany. Luther clear as the light, shined first as in a dark place, and as the appearing of the day, to those which sat in y ^e shadow of death. He was endued of God with a spirit of power, as Elias: so as he stood not only against 400. false Prophets of Baal: but against almost 400000. The Lord had made him as he had done Jeremiah, a defensed City, and as a pillar of iron, and wall of brass to all the Kings, Princes, Priests, and people of Europe. He was a chosen instrument in the Lord's hand, an elect vessel, even a vessel of gold, made of God, to bear his name before Princes and rulers, and to present the truth of the Gospel to Kings and Kesars, as he did at Wormes in the imperial assembly, to Charles the fifth, to the Princes Electors, and other the great States and Princes of Germany. If he were rude in speech as he truly wrote to Erasmus, yet was he not so in knowledge. Nay both his skill in divinity was profound, and his tongue was eloquent to utter it. Notwithstanding as the elect vessel so first called, and the Doctor of the Gentiles, least he should be lifted up with the Revelations which had been shown unto him in Paradise, being wrapped into the third heavens, received some blows and buffets of the Angel of Satan: so no marvel if the Lord suffered Luther likewise some other way to take a blow of Satan, and in some respect to be foiled, that he might humble him, and teach us to trust in God and not in men. Jacob having seen the face of God in Peniell, and wrestled with him all the night, yea prevailed against him (by which victory he got that new and honorable name of Israel, whereby to this day he is more renowned in the Church, then all the Affricani & Germanici which had their praise of men) yet carried not away such a victory and so great glory without such a blow that he halted of after all the days of his life. In like manner this worthy Israelite so saw God, and so wrestled to his everlasting praise before God and man, as yet he halted and was blemished in some part all the days of his life. Which was for the humbling of him, that the sight which he had seen, as in Peniel, that the Revelations which he had, as if he had been taken to the third Heaven and Paradise of God, should not lift him up above measure: and that the Church hereby should be instructed, to depend upon no mortal creature, but only upon the Lord. Therefore if he failed in a point or two, this is not so much to be objected against him, much less against us: as his name is to be esteemed, for the favor he was vouchsafed of God, to be his chosen instrument unto us, to discover so far as he did, the truth which our adversaries had drowned in the bottom of the sea. His spirit indeed was vehement and hot as fire, his style and pen as a sharp two edged sword in his hand, and cut like a Rasor, which was given him of God to cut in sunder the Troupes and companies of the enemies of the Gospel. Which if he were not always able so to wealde and handle, but that sometime also the sword fell upon those, whom he ought not only not to have hurt, but to have defended, it was his weakness and infirmity: yet such as ought not to prejudice his other honorable service, done to God and to his Church, against their enemies. And so much the less ought it to be prejudicial, because sometimes he found his vehemency that way, not very well bestowed, and sought to heal again the wounds, which he had made. Which he did both at other times, subscribing to the same points he had oppugned: as appeareth by sundry letters of diverse men, and by the sollemne agreement, made with the Churches of Helu • tia and Suenia, and by his own confession to Melanchthon, as it is sufficiently testified at his last farewell from him before his death.

Melanchthon the second light of Germany, was given of God as a great blessing, and help to Luther in all his battles, who was faithful to him, as was Jonathan to David. He was excellently learned, not only in Divinity, but also in the tongues and sciences, and generally in all good learning, as appeareth by his worthy labors in them unto this day.

For what art or science was not polished with his learned hand. He fyled the tongue with his precepts of rhetorike. He made reason more reasonable, by his skillful rules of logic. He lift up our heads to behold the Stars, & taught us to look back into the times that are past. Finally, all good learning received help of his excellent wit.

God gave him a soffter and a milder spirit, a nature more easy to be dealt with, lovely and amiable, gracious and courteous to all men. Whereby the Lord, joining those two excellent wits, of contrary nature together, so tempered them both, as they might be fittest for his service.

Luther's fiery nature needful for him, being to stand in the Front of all the battle, least it should have been too hot, was mittigated with a gracious aspect of this sweet nature of the other, and a fit cast of his temperat beams, for the purpose: Whereby he so increased the light, and aswaged the heat of Luther, that the Church of God received great benefit by their happy conjunction. For when Luther's vehement spirit was moved, as was the spirit of Elisha, when Jehoram came to ask counsel of him, then Melanctons company and conversation mittigated his extreme heats and hye displeasures, even as the music which pacifyed Elisha, and quyeted his mind that was sore offended. So of the other part, whereas Melanctons meekness was in danger to be turned into coldness of zeal, and fear to profess the truth which God had made known unto him: Luther was to him as the Aungel was to the Prophet Isaiah, which by the burning coals of the Lord's Altar kindled and inflamed his zeal. For by his noble spirit of magnanimity, he strengthened and fortified the other against the fear of flesh and blood. Such was the comfort and benefit which they received of their mutual gifts, to the great edification of the Church. And this is the golden pair, of two of the worthiest Ministers of y ^e Gospel that Germany hath brought forth in any age. Out of whose large volumes the pretended differences objected unto us, are taken and gathered. The third is John Calvin one of the soundest Divines and of deepest judgment in matters of religion, both of doctrine and of discipline, that God gave to his Church this thousand years: whose good name is in deed as y ^e wise man saith, a most sweet and excellent ointment. For howsoever Bolsec and the slanderous defender of the late Censure, have railed in y ^e spirit of Semei against him, and sought to their power to spoil and mar this precious ointment: yet all that are of the Church in these partes of Europe smell the savor of it as the Apostles did the narde of Marie, which she poured upon the head of our Savior Christ: and as they that were in y ^e Temple did the sweet and fragrant odor of the holy ointment when it was poured out upon Aaron's head, and trickled down to the hem of his garment. This worthy man of God, like a goodly Star rising first in France, and after ascending to Geneva (where also it went down) so shined in his time in the middes of the Church, as if all the Firmament thereof, had been but one Star, and as if in all the Cope of Heaven, there had shined none other. And these three worthies of all the Lord's host, at once this weak Author hath specially chosen to encounter and to deface with contrariety to themselves, and one with another, putting his trust as it seemeth in this: that his surmysed contrarieties should never come to be examined.

The points wherein he chargeth them with contrariety, are of the Sacraments, and first in general, of the number of them: whereof he affirmeth that Luther acknowledged but one, Calvin two, Melanchthon three or four. For Calvin I confess, he saith there are but two, and in deed there are neither more nor less. For a Sacrament being a seal of our Communion with Christ, it cannot be shown that our Savior Christ appointed anymore or less Seals of the righteousness that is by faith, and our conjunction with him, then only two, namely Baptism and the Supper of the Lord. Which without any manner of question or difference, is manifestly declared to be the general judgment of the Churches professing the Gospel by the book of the harmony of the confessions of their faith. Which having been long ago exhibited to the several Princes of the Countries, states, and kingdoms where these Churches are, are now of late very profitably published, to the just conviction of all such as slander the reformed Churches to be variably distracted & rent in sonder, with infinite differences of faith. For it appeareth by that most profitable labor that the Lord hath knit and united them together, with a holy unity both sweet as the ointment of Aaron and also profitable and rich as the due of Zion, and of Hermon. By which pleasant hermony of the confessions both of this Church and many others, it appeareth that the general judgment and faith of our Churches, acknowledgeth only two Sacraments. Wherein the Churches of God agreeing so well together, the diverse opinion of a particular man or two, if it were so, culled not prejudice their holy unity in y ^e faith. But how untrue it is, y ^t is here objected to Luther & Melanchthon, will plainly be discovered. For Luther that he ever held or taught that there should be but one Sacrament as the Author chargeth. I say is an unjust & slanderous accusatiō. In the places he allegeth for his proof in the beginning of his book, of the Babilonicall captivity, after the denying of the seven Sacraments, and granting of three, which he there expressly nameth, Baptism, the Lord's Supper, and Penance. His words are these. Although saith he, if I would speak after the use of the scripture, I should have but one Sacrament, and three Sacramental signs, whereof more largely in his time. By which words it is evident that Luther meant nothing less, then to teach but one Sacrament in that sense we here speak of a Sacrament, which containeth in it, both the sign of the Sacrament, or holy thing signified by it, and also the Sacrament or holy thing it self: for such he plainly confesseth three: Baptism, the Lord's Supper, and Penance. But by one Sacracrament, understandeth the matter and substance of the sacramental signs, which is in deed but one, namely our Lord and Savior Jesus Christ. Which manifestly discovereth the simplicity of this Author, if not having red nor eonsidered the place himself, he vouched it upon confidence of the collection of some other, or his very evil conscience: if knowing this to be Luther's meaning, he have so wrongfully and unjustly slandered him. Thus for one Sacrament, he hath his answer.

Now to that he objecteth of three or four. For four he citeth Melanctons common places, where Melanchthon having named three, Baptism, the Lord's Supper, and Penance. he addeth after these words. It liketh me most, that ordination also be added, whereunto he annexeth this reason: that it is commanded of God, and that great promise is made to the ministry and preaching of the word. For answer whereunto it is to be noted, that first in the place alleged, he nameth only three, then after adjoineth this, that he could like also the ordinance of the ministries (for the commandment of God, to ordain Ministers, and the promise of God to assist and bless the Ministry of such as are lawfully called) were also named a Sacrament. Which importeth as if he had said, that in some sense, ordination also may be called a Sacrament. Further the confession of Ausb. and the Apology of it, as he truly alledgeth, both endyted by Melanchthon, maketh mention only of three. Whereby it appeareth, that Melanchthon taught not simply four, but only three, and that the name of a Sacrament in some sense, might be attributed to the fourth: and for teaching sake, as he speaketh in his Apology, in the title of the number, & use of Sacraments. Where handling this matter, expressly he useth these words, we do not think it any great matter although some for teaching do otherwise number, so that they duly keep the things which are delivered in the Scriptures, neither did the ancient Fathers number always the same. By which place it appeareth, that Melanchthon (so that the holy things, which are left by the scripture to be used by us, be observed,) esteemed it not greatly material, for the name of a Sacrament, to how many or how few of these things it were attributed, wherein he leaneth upon the judgment of the ancient Fathers, who all agreed not of the certain number of those things, which should be called by this name.

It appeareth then that Melanchthon, in this place did not properly call, Ordination of the Ministers a Sacrament, but in this freedom and liberty whereof he speaketh, not binding himself straightly to the sense of the word, but using it as he thought good, for more plainness of teaching that which he would have understood. But yet he will say it remaineth, that there are three, by Luther and Melanchthon.

To this I answer, that it is true that this is the ordinary speech of them both, when they speak of the number of sacraments to reakon three, namely Baptism, the Lord's Supper, and Penance: but in such sense, as being well considered, it shall appear they swerve nothing at all from the general judgment, of the faith of all our Churches. This I show by a place of Luther, in the ende of his book of the Captivity. Where having said before of Babylon, that in some sense, there are many things which may be called Sacraments, he addeth these words, yet properly it hath been thought good, to call those only Sacraments which have promises, with signs annexed unto them. The rest because they are not tied unto signs, are naked promises. Whereby it cometh to pass, that if we will speak exactly, there are only two Sacraments in the Church of God. Baptism, and the Bread: Seeing that in these only, we see both the Signs ordained of God, and the promise of forgiveness of sins, for the Sacrament of Penance, which I have reakoned with these two, wanteth a Sign visible and instituted of God, and so goeth forward, to prove against the Scoolemen by their own difinition of a Sacrament, which requireth such a visible sign, that Penance can be no Sacrament. Whereby it appeareth, that when Luther and Melanchthon name anymore then two, they speak it in a more general and improper signification of the word. But when they teach exactly, and attribute the name to no more then the true difinition of a Sacrament doth agree unto, that then they hold and teach only two, that is Baptism, and the Lord's Supper as Calvin doth, & as all the reformed Churches do hold and believe. Which may suffice for an answer to his cauell of difference in our Churches, and amongst these learned writers concerning the number of the Sacraments. The second objection of difference, is of certain Sacraments in particular, and that of two, of Penance, and of orders. Concerning which two, that Luther and Melanchthon sometime call thē Sacraments, and sometimes not, he hath his answer already, that it is in such sense as they differ not from the universal judgment and faith of the Church, or one of them from another, which may be his sufficient answer to all the places which to his purpose he alledgeth out of them. As for Calvin, that he should call orders, an vnordinarie Sacrament, it is so far off to prove that he pretendeth, that it confirmeth my answer. For Calvin speaking of Sacraments, showeth that in a general signification, this name may comprehend all manner of Signs, given of God for better assurance of his promise, of which sort he nameth the Rainbow, the Fleece of Gideon and such like, but (saith he) I speak here only of those which are the ordinary Sacraments of y ^e whole church. And a little after, the Sacraments of the Jews being abolished, two Sacraments are instituted in the Church, namely Baptism and the Lord's Supper, I speak (saith he) of those which are appointed for the use of y ^e whole Church. For as for laying on of hands, whereby the Ministers are ordained, as I do not unwillingly suffer it to be called a Sacrament, so do I not number it among the ordinary Sacraments. Wherein it is manifest, that Melanchthon and Calvin agree between themselves, and both of them with the faith of the Church. Thus all men may see that we are not as sheep broken out of the fold, scattered upon the Mountains, and wandering everyone a several way in our opinions, nor giddy as it liketh this writer slanderously to term us: but we are in the Folde kept carefully under one shepherd, united in one God, one Lord, one faith, one Baptism, and the same hope of life everlasting: For further proof whereof, I beseech the learned reader, y ^t would be satisfied to read y ^e Hermony, of the Confessions of all the Churches which this day make profession of the Gospel in Europe. And thus much for the unity amongst us, and their bitter, yea and bloody dissention, contrary to that he boasteth of themselves, and slandereth us.

Now remaineth the second argument of this sort, and the last of all his proofs of the good policy that is in Popery. Which though it be so much more largely laid out then any of the other, as it seemeth to be the principal, and the rest to have served but to make the way before it, and to help him to utter this his falsely named wisdom and policy, yet he will fondly seem to fall into it, by occasion of having named policy once a little before. But in deed his true reason is, that if it were possible he may deceive your HH. with a name of policy and wisdom: because your HH. being wise, have a special eye, and as he speaketh particular regard unto policy. But the grave and deep judgment that God hath given your HH. will easily discover his pretended policy, to be but a vain fancy, & cause your wisdoms to abide still immouable in y ^e love of y ^e true, lawful, & holy wisdom, which your HH. most worthily regard. For who can better prize and esteem so exceeding gifts more then your LL. who by the use thereof, all this happy time of her Ma. reign, have found it to be a most necessary and profitable gift, for the maintenance of a Christian Commonwealth. Which as this Author & his friends, have found to their small rejoicing, so y ^e duetiful subjects acknowledge it to y ^e glory of God, to y ^e worthy praise of your HH. to all posterity, and to our singular comfort. For except the Lord had saved us and made your HH. careful & wise to prevent and disapoynt their wicked & malicious practices against us, this State and Church may justly say with the Church of Israel, that now long ago they had devoured and swallowed us up quick. Therefore as we have tasted the sweet fruit of this principal spirit of government, wherewith the Lord hath furnished you from above: so our daily prayers to God for all your HH. are that he may daily more and more enrich your Noble harts, with the true and holy fear of him, with the zealous love of his Gospel, with magnanimity and courage, and all other princely and heroical virtues, fit for Christian Counselors, to so Christian a Queen professing the Gospel, and namely with that true wisdom which is from above, which as the Apostle James teacheth, is first pure, then peaceable, moderate, easy to be persuaded, full of mercy, & of good fruits, without disputing and without hypocrisy. For as the Prophet Jeremiah said to the false Prophets and lying Priests of his time, so may it be truly said unto this whole Church of theirs. How do ye say we are wise, and the Law of the Lord is with us, for certainly the pen worketh falsehood, the expert in the Law, work for falsehood. Have their wise men caused them to blush, have they been cast down and taken. Behold they despise the word of the Lord. Can any manner of wisdom then be in them? Surely there can be no true wisdom in them, which is as S. James saith from above, spiritual & of god, but that which is falsely so named, and is carnal as the Apostle saith. Which true wisdom howsoever this Author boasteth to be in their Romaine religion (by a sweet enchantment of great policy to entice whom he may to a liking of it) yet being well considered, it will be found to be to those that taste it, nothing but as the fruit of the Tree of knowledge of good & evil, wherewith Satan in y ^e beginning deceived Eve, & as S. Ia. saith, earthly, natural, & devilish. Earthly because it is not from Heaven. Natural because it is not spiritual, but only the vain and foolish discourse of flesh and blood, and of a natural man, who cannot conceive the things which are of God. Deuilish (which followeth next to carnal wisdom, and showeth that they which are led by their natural and human understanding are straight abused by the subtleties of Satan) because it is not of God, but of the devil that old and sutle serpent.

It is not pure as S. James declareth the heavenly wisdom to be, which is pure as the gold that is seven times refined, but base and vile, because it is allaied and imbased with all earthly and vile respects of their own gain and ambition whereunto they pretend in their Hierarchy, pilgrimages, pardons, purgatory, and all other cunning inventions and politic deuyses of their religion. No more can it be said to be as true wisdom is by the same Apostle peaceable, moderate, tractable, full of mercy, and of good fruits, because it is full of Emulation, of bitterness, of contentions, quarrels, revenges not to be pacifyed, and hates never to be reconciled, full of bloody cruelty, and of every evil work. It is not humble and void of dispute and contradiction, as is the wisdom which is from above, but is full of oppositions, and replies, encountering the wisdom of God, with vain discourses of flesh and blood. Where our Savior Christ hath appointed the word of his Cross to be set forth in a sort like it self, and the State of his Ministers to be agreeable thereunto: their wisdom controlling this for great simplicity have devised as they suppose, a wiser and a more politic way whereby it might obtain more favor and credit, which is to make it sweet to the outward senses, gorgeous for rich apparel, sumpteous for all costly furniture, statly and princely for pomp, as representing in it, the image of a kingdom, last of all it is not sincere, but rather full of hypocrisy, because under an outward appearance of humbleness, and not sparing of the body: Widows & Orphans houses were devoured, Idleness, Pride, Superstition, Idolatry, and all impiety, was hidden and covered.

Thus a fair color was cast upon a fowl Sepulcher of dead and stinking bones, and in a cup of gold, the Kings and Princes of the earth were presented with a poisoned wyne of all fornication. Which the stories of their filthiness, of their wars, of their pursuing one another to the death, yea and after death abundantly testify. Therefore it came never (howsoever he vaunteth) from our Savior Christ the wisdom of God, nor from his Apostles (which true wisdom only maketh Commonweales to flourish) but from impure, carnal, profane, and devilish wits. Neither hath it at any time, or can by any means soundly uphold & establish a Christian Commonwealth, but always hath been, and both thorough the justice of God, and by the very nature of it, must needs be the certain ruin & destruction of all estates which do receive it.

But ere I enter any further into the debating of this matter with him, I will first set down the state of the question between us in this point, as he himself hath done. That is (saith he) that the practice of our doctrine as we hold it, & of our adversaries as they teach it, whether it be true or false (which at other times & places is to be discussed:) of ours (I say) do follow infinite vtilities to a Christian Common wealth, which do not frō the doctrine of our adversaries, but rather the clean contrary hurts & damages, and this is the state of our question in this place.

In which words it appeareth that he undertaketh to prove that their Romaine faith be it true or false bringeth infinite commodities to a common weal, and ours on the other parte, be it true or false, the clean contrary discommodities.

This is a strange point in divinity, and such as scarce one would have looked to have heard, of a Jew or a Turk, acknowledging any God and truth in religion, much less of one pretending to be a Christian and a Catholic and a solliciter as he would seem for, persecuted Catholics, either y ^t a false faith can make a wise and flourishing common weal, or that true religion should be but folly, and the ruin of the state where it is embraced. For the Prophets and Apostles teache us, that no kingdome, nor state can prosper, no Prince, no potētate or people can be wise or blessed in their government, but by honoring & obeying almighty God in such sort as he hath appointed. Which doctrine oftentimes is repeated in the law, wherein it is declared unto the people of God, that this should be their wisdom with all nations which should say surely, this only is a wise and a politic people, if they kept without adding or diminishing all the precepts which God commanded. Likewise that this obedience should be their blessing, that it should be well with them if they keep his commandments y ^t the Lord would hate such as hated them, and afflict such as afflicted them, that the angel of the Lord should cut down the Canaanites before them and bring them into y ^e promised lande, that they should abide in it and multiplye and be blessed in all that they should put their hands unto, above all other people. Blessed in the fruit of them selves, of the earth, and of their cattle, and that they should enlarge their dominion from sea to sea, and from one flood to another. Of the other parte, if they did not keep the law of the Lord their God, his judgments and his statutes which he had commanded them, then the Lord threatened to bring upon them the plagues of Egypt, to curse them in all that they should deal withal to cast them out of the land, which he had caused their Fathers to possess, and making wast their cities yea their sanctuaries and their country, to bring upon them famine and hunger, nakedness, and poverty, dissolution and captivity.

These and such like sayings of the law, so vehemently uttered unto all Israel with taking heaven and earth to witness, that thus they should find it in the ende: do plainly testify that such religion must needs be good for the establishing and prospering a common weal, which the Lord him self hath left unto us, with promise of blessing to those that keep it. and contrariwise that no false service of him can be good for any state, but that it continually provoketh the curse & indignation of God against it. Therefore was the K. commanded to take a copy of the law, to have it by him, and to read in it all the days of his life, that he might learn to fear the Lord his God to observe all his words and statutes by doing of thē that his mind might not be lift up above his brethren, nor he depart frō it to the right hand or to the left, that he might prolonge his days in his kingdom, and his Sons in the midst of Israel.

To like effect was it said unto Joshua let not the book of this Law depart out of thy mouthe, but meditate in it night & day, that thou mayest diligently observe as it is written in it. For then thou shalt prosper in thy ways, and have success in thy affairs. Whereby likewise it is evident that the blessing of Kynges and Princes dependeth hereupon, so that they only which worship the Lord aryght according to his word, have promise of blessing for it, both of this life and of the life to come.

For this cause the Prophet exhorteth Kynges to be wise, and Counsellers to be well aduysed, that they worship GOD and his anointed: denouncyng unto the Ennemies the almighty power of Christ, to the confusion of all that set themselves against him, whereby he should be able as easily to break them, as a Manne with a bar of Yron doth dashe in pieces a Potte of earth.

To this purpose notable is the speech of Asaria the Prophet, unto Kynge Asa and to all Judah and Benjamin when the Lord had miraculouslye foiled the innumerable multitude of their enemies.

The LORDE (saith he) hath been with you while ye have been with him, and if ye will yett seek him, he will be ready for you, but if ye forsake him, he will forsake you. Accordynge to that which the Manne of God had said hereof before. I will honor those which honor me, and despise those which despise me.

Thys was sealed in the casting away of Saul, and the choosing and prosperous success of David as he often acknowledgeth. Lykewise in Solomon the moste wise and Politique Prince that ever sat in the seat of David. or ruled any people in the world, who because he fully established the service of GOD according to all that had been commanded by the Prophets. The Lord also established his seat & increased his glory above all the kings of the earth, till he began to decline from the Lord his God, and brought the abhominable Idols of the strange women whom he looued into his own kingdom & houses and worshipped thē, for then the Lord raised up his servant against him, who also in the days of his Son so rente away ten Tribes of Israel from the house of David, that they never returned unto it again.

Thys was the speech of the Prophet Shemaiah, to Roboam & his counselors and the people of Judah: thus saith the Lord, you have forsaken me, therefore will I also abandon you and give you into the hand of Sennacherib. which was performed, but in mercy upon their repentance.

Abiah objected against Jeroboam, that he could not prosper because he had erected Idols in his kingdom and had made him Priests contrary to the law, and assureth him self of God's assistance against him for this reason, because they had the Lord for their God, who was their Captayne, and his lawful Priests the sons of Aaron sounding the Lord's Trumpettes in the field before them.

Therefore saith he, ye children of Israel, fright not against the Lord the God of your Fathers, for ye cannot prosper.

And accordinglye it is added, that the Israelites were overthrown having 50000. chosen men of war slain, and the Jews were strengthened, because as saith the story they rested upon the Lord God of their Fathers. Diuerse was the estate of the affairs of Asa, according as he walked with God: prosperinge when he trusted in God, and decayinge when he followed the vain dyscourse of flesh and blood, and sought to the Asserians for help.

The same is always dylygentlye noted, in the lives of the rest of the Kings. Amazia, Azaria, Joash, Ezechia, Jehoshaphat. Manasseh and the rest, even to the deportation and caryinge away into captivity of both the houses of Israel and Judah with their Kynges for false worship, and dysobedyence unto the word of the Lord their GOD, as it is notablye declared in many places of the holy story and of the Prophets.

These and infinite such like examples which are in the Books of Kynges: (For which would to God all Chrystian Princes and theyre Counsellers did dyligentlye read them, and cause them to be read and expounded unto them) do declare true pyetye to be the very base and foundatyon of all sound Wysedome and Pollicye, and Impyetye, what show soever it have of outward profit and commoditye for a season, yett indeed and in the ende to be the very cause of ruin and overthrow to all estates and kingdoms.

The reason whereof is manifest because all Kynges and Princes hold their Crowns and Scepters at the will and pleasure of GOD, who is Kynge of Kynges, and Lord of Lord's, as it is written by me Kynges do reign, and as Nebuchadnezzar by proof and the just chastisement of his pride, in beeinge caste out seven years from his kingdom, to live with the Beasts of the field, confesseth that GOD dysposeth of the Crowns and Kyngdomes of the world giving and taking them to and from when it pleaseth him.

As therefore the Tennaunte at will, hath no better pollicye then to please his Lord of whom he holdeth, so the greatest pollicye and soundest wisdom that may be used by Kynges and Prynces, is to please the Lord our GOD, in all obedience, and namely in the zealous aduauncemente of his true religyon and service.

Therefore wicked and deuilyshe is this rule, and not to be patyentlye heard of Christyan Prynces, that false Relygyon, or any dysobedyence unto GOD, Idolatry, Hipocrisie, Tyrannye or any such like, can establyshe the seat of any Kinge or bring security, wealth, and honor to any state or people, or that true religion and godliness, that justice and equity should diminishe any of these and make the state weaker or less assured.

To longe hath this moste false and wicked doctrine abused Princes of weak judgment, to the turninge of their gold into dross, and their honor into dishonor. for, what can be more unwise, vnhonorable, and unprofitable in the ende then Idolatry, dissimulation, Injustice and tyranny. Or what can be more unwise and vnhonorable then a state whose wisdom is nothing but deep hypocrisy, perjury, and license of all impiety

On the other parte what can be more wise, or honorable, then a P: and state by whom true religion is zealouslye and sincerelye advanced, justice vprightlye admynistred, the royal oath, word, and promise of a P: inviolablye observed, virtue rewarded, vice punished, good laws wiselye made, ryghtly construed, and duelye executed, and so good a course of government with all Christian and noble magnanimity maintained and auoued.

For surely these two (which contain all the rest) religion and justice, piety and equity, are the moste precious Pearls that may annorne the crowns of Princes: they are Pillers, strong as Iacin and Boos, which were erected in the Temple, and are named of their stabilitye and strength, whereby their state is upholden.

Solomon, the royal Patron of all true state and honor, by wisdom and understanding, by counsel and magnanimitye, by knowledge and the fear of the Lord, as by the six steppes of his regal throne which were made for that purpose, ascended into that glorious seat, (as it was noted by the Lions at his feet on either side) above all Kynges of the earth, and satte him down as a Kyng of Kyngs, and Lord of Lord's. Whose glory so sittynge was such, as he seemed to be a new Adam, reentred into the Paradyse of God, or as the son of God whose glory in a sort was represented in him.

In which example, the Lord hath sealed unto us the assurance of the promise he hath made to honor Princes which honor him, and to cause the states to prosper and to flourishe which build up the Temple of the Lord, and neglect not any thing which he hath commanded, for the furtherance and advancement of it.

And as in old time these promises were confirmed in the glorious and happy kingdom of Solomon: So may we truly acknowledge to the great glory of GOD, a notable testimony of the fulfillynge of them in the blessed kingdom of our most noble Queen. whom the Lord hath so wonderfully blest to have as it seemeth some notable example also in these days to seal again unto all the world the certain truth of this doctrine: That happy is the King & Prince whose God is the Lord

For howe richlye hath the Lord blessed her highness and her people in comparison of all the Kings and nations round about us, with peace and abundance according to the prayer of the Psalm for Jerusalem are in all the walls and Palaces of England.

Such a peace, and such a plenty, as our Fathers never knew, nor our Chronicles report to have been in the days of any of her Majesty's moste noble Auncestors before her. Our own Countrye yieldeth us abundance of all things that grow at home: and foreign Nations serve us with plenty of all commodities abroad. So that whatsoever is in the Easte, or West, whatsoever in a manner is under the Poles or between them, we have it brought unto us. Which continuinge so many years in so calm a peace must needs have exceedingly enriched the land with wealth and treasure.

The peace of it is miraculous, in so great and longe troubles of all our neighbors about us, and in so many Plots and practices, laid and undertakē by the Church of Roome, and the rebellious Children thereof, for the disturbance of our peace.

Further also the Lord hath given her highness that honor and glory that never any of her noble progenitors attained unto: which is in her own so happy estate, to sit as judge and honorable arbitratoure of the causes and controversies of the greatest Kynges of Europe, and of all her neighbors, weyinge the Ballaunce as it pleaseth her.

And what is the cause of all these, so calm a peace, so rich a treasure and so exceedinge great honor. Surely the cause is the same for which the noble Kynge Hezekiah was blessed likewise with riches and honor.

Hezekiah opened the door of the temple of the Lord which Ahaz his Father, had shut up: He caste out the Sirian Aulters, and set up again the Aulter of the Lord in his place, he purged the Temple from the Idols and abominations wherewith it had been polluted, he caused the presence Bread to be set upon the presence Table before the Lord, the Lamps of the golden Candlestick to shine and give light in the Temple of the Lord: he called home again the Priests and Levites which were scattered abroad, and appointed liberal provision and maintenance for them. Finallye in all the work which he began for the service of the house of GOD, in seeking his God, both in the Law and in the commandments, he exercised him self with all his soul and was prospered.

In like manner it hath pleased God, that her highness should caste out of his Temple amongst us, their Roomishe Aulters, theyre Idols of Golde and Silver, of Woode and of Stone, Legendes and lying Fables, the abominations of the Mass, and all the wicked and heriticall doctrine of the Church of Roome, service in strange and unknown tongue, with a thousand superstitions used in it.

In steed whereof, her Majesty hath brought in, prayers in our own tongue, the holy word of God to be read, and truly expounded unto us. The Sacraments, which are the seals of the Gospel duly administered, the pure, clean and undefiled Water of Baptism, the Lord's Table furnished as the royal Table of a Kynge, at the marriage of his Son, with the sweet bread of the finest of the Wheat, and with Wyne of a Grape of most noble kind, that is, with the precious body and blood of our Sauioure Christ Jesus.

Her highness hath calde back again the Ministers of the Gospel, sled as Elias sometime did into the Wilderness, so to sundry places where they might find the Lord, as he saw him in the Rock, in Mounte Horeb.

Further also her Majesty (which is her special Honoure) hath as the true daughter of Sara received under her protection, such as were forced to travail from place to place, and that for the true profession of the Gospel, and given succoure and comfort to the persecuted members of Christ Jesus. And for these it hath pleased GOD to prosper her Majesty and to give her a people hollye by profession in Religion, peaceable in trāquilitie, riche in Treasure, strong in forces, faithful and loving to her Highness and her friends: but fearful and terrible to her enemies. And now, to exalte her Throne, even as high as Solomon's was exalted, what remaineth to be done, but that as Solomon furnished the Lord's Temple, and established all the order of the house of GOD in every point, as the Lord had commanded by the Law of Moses and by the Prophets: So likewise, that her Ma. would finish this far advanced most holy & honorable work of y ^e service of God amongst us. for y ^e furtherance whereof, hir highness renowned father, of famous memory, made a statute, whereby it was enacted, that the Canon law, being y ^e Law of the Popes, the ancient enemies of this Land, and the corrupt spring of infinite enormyties in the Church, should be reuisited by a number of chosen men for the purpose, and such an order set down, for the good direction and regiment of the Church, as might be most agreeable, to the Commaundementes of almyghtie God, and our Savior Christ Jesus. This godly and honorable purpose, was continued by his noble Son, the Josiah of our time, and no doubt but had been performed, to the great service of God, and edification of the Church, if the Lord had contynued his happy reign amongst us. Thys so necessary act, for the honor of God, and comfort of his people, being after repealed, hath been revived again by her highness. Which being don so longe agoo, and nothing remayninge but to appoint fit men for the purpose: the moste humble suit of all Israel of God in the land is, that a service so holy, so profitable, and so necessary, may no longer be delayed.

For incourragemēt whereof, I would to God the speech of Azariah, worthy to be written in tables of Gold, were engraven in the hearts of all, that ought and might further this holy cause that he spake unto Kynge Asa & unto all Judah & Benjamin: y ^t is, while ye have been with the Lord, the Lord hath been with you, and if ye will yet seek him, he will be ready for you, but if ye forsake him, he will forsake you, as he hath done the Israelites, who of longe time have been without the true God, without a teaching Priest, and without the Law, and the Lord hath vexed them with all calamities accompaniyng civil wars and dissensions, be ye therefore of good courage to procure the further advancement of GOD'S service, and let not your hands be feeble, for there is a reward for your work: So Lykewise it may be truly and fytlye said, to our moste noble Queen Elizabeth which was said to Asa, and to all her highness nobilitye, as to the royal seed of Judah, and to all the people, as to Benjamin, that surely the Lord hath been with you, while you have ben with him. And no doubt but if ye shall yet go forwards to do everything which the Lord hath commanded, and seek him with all your heart, no doubt I say but he will yet more & more enlarge him self towards you, and increase all your good estate exceedinglye, so y ^t all the world shall say, what an honoarble and happy Nation is this which the Lord tendereth so dearlye, and advanceth above all the Kingdoms of the World. So shall this Doctrine that I am now debating with the enemy, be made clear and manifest, that true religion, can never be dangerous to a Common Wealth, but doth always cause it to prosper and to flourish, which the Lord our gracious God grant may be confirmed more and more by our happy experience. But the other part, the Lord turn from hir Majesty, from all the Nobles and People of the Land, and teach it them, by the woeful experience of their enemies: w ^c is y ^t if you forsake y ^e Lord you shall also be abandoned of him, If Isarell be suffered to be without a teaching Ministry, as it is yet in a great part of the dominiō, & without the ordinary preaching of the Gospel, then the Lord will punish with like or greater punishment then Israel was punished withal. Therefore the Lord strengthen your hands, that they be not feeble, but that they may be strong to build up that which remaineth, for undoubtedly there is a reward for the work. Thus returning to mine Aduersaryes most wicked and ungodly Paradox again, I conclude, that this Azaria and Shemaiah, this Moses and Samuel, this David and Solomon, with the rest of the Kings of Israel and Judah. this also, all the Prophets and Apostles teache us: that godliness and true Religion establisheth the seats of Princes, & prospereth the estate of all people which receive it with that obedience they ought to do: and contrariwise, impiety, and false worship is the certain ruyne and curse of the Nation which doth embrace it. And except it were in Rome, the School of error (as one of their own Poets doth truly witness against them) and the Temple of heresy, & of such as have been nufled and brought up in her Seminaries of tares, I think it was never hard of, which our pretended Catho. here would presume: that Catholicism and Popery though it be false religion, yet should be fit to make a common wealth to florishe, or that the Gospel, though it be true (as it is) yet should because of infinite hurts & discommodities to the state where it is received.

But because this is so boldly avouched let us examine the reasons of this his confident and erroneous speech. His proofs are first general, and of this sort he hath two arguments. Whereof the first is the experience both of other Kingdoms and of our own, which have believed and received, this his Romaine Catholic Faith, and have flourished by it. whereunto I answer if it were true that he affirmeth that they had so prospered, yet he faulteth much in affirming that to be the cause of their prosperity which was no cause. For that being true which I have already sufficiently confirmed, that a false worship and heresy can never be profitable to any commō wealth and people: it being no less true ( Moses, and Christ himself being witnesses) y ^t this Romain faith is a false worship full of superstition and Idolatry and full of error and heresy. thē notwithstanding it were so that Kingdoms entertaning this heresy had prospered for a time, yet should it never follow thereof that their Idolatry had been the cause of their prosperity.

No more then the wicked abominations of the heathen were cause why some of them have prospered for a season, and that more for honor of a large dominion then ever the Kinge of Judah did. The Assyrians the first Monarchy of the world ruled in a manner all Nacions for many years, many Kings succeedinge one another in the royal seat of Assyria. After them arose the Persians who subduing the Assyrians, obtained the Monarchy, and reigned likewise a space succeeding one another. Then came y ^e Grecians who prevailing against the Persians, made themselves masters of thē, and almost of y ^e world. Last of all the Romaine Empire abolishing the former, succeeded in the souerantie, & possessed it, first in Roome and after in Constantinople & again in the West to that decayed estate which now remaineth of it, whē y ^e great Turk had ceased upon Constantinople, and all the East part of the Empire. So Tamerlan the Tartarian had a time, as also many other horrible Tirantes wherein they prospered.

That these prospered for a season, he cannot deny, as he accounteth prosperity, but I think he will not say, that the detestable profession of Mahomet, or the Pagan & Heathen abominations of the Monarchs unto Constantine in the Roman Empire, were the cause of their prosperity. It is manifest they were not, but rather the cause of their final ruyne and overthrow, as not ceasing to call for vengeance to God, until he with his Thunderbolt from Heaven had stricken thē. What was y ^e cause then? Surelye this, the goodness of God who doth good even to the unthankful and ungodly, who letteth his Rayne to fall-upon the Feeld of the just and unjust, and causeth his Son to shine upon the Christian and upon y ^e Heathē. An other may be, that the Lord purposing to execute his just Judgments upon the Kings of the earth, for their Idolatries, oppressions, violences, murders, adulteries, and all such like their impieties, raised up from time to time (as he doth also even unto this day) some to serve him in the execution of his high Justice upon thē. For which cause the Lord doth make some Nation to grow strong and mighty as the Okes of the Forest, that he may use it for a Staff in his hand to chastise the Nations, Which when it hath performed, he casteth it into the fire and raiseth up another for the consuming of them. These are the true reasons, the Lord's mercy and Justice, which caused them for a time to flourish as the Ceder in Libanus, which after he cut down, and so grubbed by the Rootes, that the place of many of them is no more to be known: and not their wicked Idolatries which the Lord always abhorred. even so do I say of all the Kings that have received Popery, and have prospered for a season, that not their Idolatry and Heresy, but that the goodness of God, doing well unto his enemies, that his Justice to punish those that love not the truth, was the cause of any prosperity that ever they enjoyed. Again (I say) that if the Books be well looked it will easily be found, that their pretended Catholic Faith and Roman Religion hath been pernicious to most noble states, and in the very nature of the doctrine, and the practice of it is contrary to the wealth liberty, honor, and authority, of any state or kingdom. The Romaine Empire may sufficiently bear witness of it. For the Empire having pity to see that Church creepinge, as it did in the beginning upon the ground, suffered it to grow up by it and to embrace it: (as the Yuie doth upon the Oak. as some have well compared it) whereof the Empire being amighty tree indeed, felt not at first any annoyance, but now hath declared y ^t it hath sucked it in such sort, as it hath drawn out all the juice and vygure of it, and brought it now to a withered stock, scarce able to bear the barren branches that are upon it. For by means of excommunicating and cursing the Emporors, by giving the Empire to whom it pleased them, by forcing wars between the house of France and the Empire, and other the noble houses of Europe, the Pope hath brought to pass that now there is no Emperor at all at Roome but him self.

As for other kingdoms in Europe, that have prospered, & now seem most to flourish: I say thereto, it rose, and riseth from other causes▪ for it is manifest by all stories, that the Popes have been the very firebrands to set them afyre, sowing causes of wars between thē, They have been the very insatiable leaches of their treasure, which could never be satisfied. Tyrants that have oppressed not only the lawful liberty of the people, but also the royal power and authority of their Princes, yea of Kings and Emperors. Wherefore neither Asia, Greece, Egypt, Africa, Hungary nor any other have been overthrown for abandoning that superstition, neither is it to be feared of any Country that in these days have altered and reformed themselves herein, but the admitting and receiving of this superstition with other wicked Heresies, or the changing it not for better, but for the worse, the contempt of the word of God and of his holy doctrine of the Gospel which everywhere impugneth this (as it appeareth by S. John) hath indeed removed the Candlestick and the true light from amongst them, and will do likewise from every nation y ^t shall not bring forth the worthy fruits thereof.

And thus as many other Nations heertofore, so it may well be that both the Countries near unto us, for refusing to have Christ to reign over them, yea, and all the world for the like contempt may be plagued with horrible calamyties. These may justly bring wrath upon any Nations, not the reforming of Popish superstitions, according to the truth and sincerity of the Gospel. And thus much for his experiences of this imagyned prosperity of Popish States, his first proof in this Question. Now let us examine his seconde reason.

This Argument, is from the cause which may make any State to florishe which he aleadgeth to be unity, and affirmeth the Church of Rome to have the means to keep it, and the professors of the Gospel to want both it and the means thereof.

Whereunto I answer, as to the same Argument alleged before, that not every agreement and consent is pleasing to God, or profitable to men: For there are agreements in Idolatry, in adultery, in robbery, in conspiracy, in murders, and in all iniquity, which are all odious to God and hateful to men. and of this sort is the unity that is amongst them which is no better then a conspyracie against GOD and his Poeple to maintain Heresy and all iniquity. but let him show us a unity amongst them of Brethren not of Freres so falsely called, but of Brethren that are the Sons of one heavenly Father, the heirs annexed with Christ, yea and by him alone of that same faith and church partakers of the same Holy word, doctrine, and Sacraments, and then I will confess that vnytie to be both pleasant and profitable, as it is in 133. Psalm:

And that the Lord hath commanded his blessing to be amongst them even life forever.

But the means of this unity, he affirmeth their Romaine Church to have, and denieth to be in the Churches that profess the Gospel. The means and causes of unity he appointeth to be these 2. understanding scriptures according to the expossitions of their forefathers, and obeying the determination of one supreme Pastor, with the general councils of Christian Prelates which keepeth their Church in unity: and the contrary causes to be amongst us and to rend us into infinite varitie of oppinions. How it is with us I will after show, but first how it is with them. The two means which he nameth in effect are but one. For if there arise question of any exposition of the fathers who shall deciude the matter, shall not this supreme Pastor of theirs with his general council determine as well of the sense of the fathers as they refer to them th'exposition of the scriptures. No doubt he meaneth (as their scholemen write of the Pope) to put all things under the feet of him that is supreme, that he might be little less, then the Angels crowned with glory and honor. Nay they make Angels also subject unto him that at his commandment they should come down from heaven to fet souls out of Purgatory and to carry them up with them to heaven again: as if this supreme Pastor stood at the top of Jacob's ladder, (one of the special honors and regalities of our Savior Christ:) and had the Angels of God discendinge down and ascendinge up unto him and at his commandment. For the exposition of the fathers understanding by this name such as lived before y ^e Apostasy, we receive them as far as either the authority of the holy scriptures or of the fathers themselves will suffer us. And further, neither we nor any other ought to receive them. To admit every exposition made by any father for good and sound, or every point of doctrine delivered by them for Christian and Orthodox I think, the adversary himself will be ashamed to do it. For there are not a few matters in them even the very best of them contrary to the express word of God, even the Church of Roome giving sentence. And the fathers themselves retractinge in their latter years that they wrote afore, and such as succeeded correcting, (and y ^t many times justly) that had been written by those which were before them. What unity may this be, that should rest upon authors not agreeing neither with them selves, nor one of them with another.

It were needels here to repeat the sentences of the Fathers so often alleged on our part, wherein they testify that they profit writing, and write still profiting, that they would have every man to read their works as they read other men's, where they agree with the holy Canonical Scriptures to receive them, where they disagree to leave them. The reason whereof is such as neither the fathers could take more neither we give more unto them. For y ^e holy scripture as it is not of private inspiration, but of the inspiration of y ^e holy Ghost, & delivered by holy personages, qualified with lawful calling frō God, to be his authentical witnesses of his truth unto us: so likewise as S. Peter declareth, it is not of private exposition. This place I know is depraved by thē against us, as if our expositions were all private & theirs only public, which are made by the Pope and his council. But y ^e Apostles meaning there, is plain to oppose private, to y ^e inspiration of y ^e holy ghost and to y ^e persons of such as were qualified by a calling immediately frō God, to be the public instruments and Ministers of it unto us. Which as it is plain to be y ^e sense of private, in y ^e mentiō y ^t is made there, of delivering y ^e scriptures, so likewise is it to be understood in y ^e exposition of them. Whereby appeareth that y ^e exposition and no other, is of public authority and to be received, which proceedeth from the holy Ghost, and is given by the Prophets and Apostles, though it be so avowed to be but by one man: and contrariwise, the sense that is repugnant or not agreeing to this, is a mere private sense, though made by as great Godly and learned a general council as ever was, which appeareth by the memorable story of Paphuntius and y ^e most famous council of Nice, altering their determination, concerning the forbidding of the marriage of ministers at his speech discovering their error and leaving it free, according to the true sense of the scriptures, whereof Paphuntius did admonish them. Therefore I affirm y ^e sense of the scriptures only to be received, which may be shown to be of the spirit of God, & is grounded upon y ^e writings of y ^e holy cannonical scriptures. Now y ^e way to attain to this sense, is by earnest prayer to God, & diligent study, especially of the text itself, and then also of all other helps which may further to the attaining of the true understanding of it. Of which sort are the tongs and the arts. Grammar, whereby the Etimoligie and propriety of every several word may be known, and y ^e Syntaxis, y ^t is the conjunction and disposition of one with another: whereby the natural sense as far as y ^e art may help, may be understood. Rhetoric to discern the tropes, of several words which with great grace besides their first significatiō are applied to note some other thing, and the figures wherewith the sentences are many times made sharp to rebuke, power full to persuade, & fitly applied to bend and bow the mind to y ^t which is entreated: without the knowledge whereof many times the full meaning of y ^e sentence cannot be understood. Logic to know how everything is affected to another in a several regard: or in the disposition of thē together, to discern of thē according to their placing, as if in a sentence, of truth or untruth of it, if in proof of a thing, whether it be forcible & strong to prove or no, or if in a longer discourse of y ^e confusiō or the good order & suit of y ^e treatise. Thus all these arts are great helps to him y ^t will labor hapely & with any great fruit of knowledge, either in this or any other study. Further also all other good sciences whatsoever bring a furtherance hereunto. For as when y ^e scripture speaketh of y ^e creatures, he that hath skil in natural philosophy, shall be better able to understand y ^t which is spokē then another, & the discriptiō of sundry places shall be better conceived by him y ^t hath sight in Cosmogrophie, so is it of all other good sciences & skills in y ^e world, y ^e knowledge whereof doth bring his gift unto us, to further us in this study, so furnished ought he to be that should be an interpreter of the scriptures. And as he is to use those helps of tongues and human sciences, so especially to labor the learned works of such good writers as have profitably travailed in that study. Amongst whom the ancient fathers are worthily accounted, who no doubt by their earnest prayer to God, by help of the tongs and many arts and sciences, and especially study and exercise in the word of God, have left us great help and furtherance in many things. Which age was surely a happy and golden age, in respect of many excellent wits, which the Lord gave to his church in those days much about one time in an age or two together. For both their mutual examples greatly furthered their diligence, and the dangers of many subtle and cunning heretics, with whom they were to deal, for the maintenance of the truth. By which and such like means it pleased God singularly to bless the moste of them, with great skill and judgment in the scriptures, especially in such points as their wits were most exercised in by occasion of adversaries. For which as they shyned in their time, like burning lamps in the golden candlestick, and as fair and bright stars in the firmament of the Church, so we both reverence their worthy memory, and read diligently their learned writings. Wherein if we find that by all the means God gave unto thē, they show us by conference of the scriptures, the true meaning of them, and help to teache us where an Apostle plainly expoundeth a Prophet, or where a Prophet giveth light to understand that which is obscure in an Apostle: We receive it with their just commendation and praise, and w ^t thanksgiving to God, and use it to y ^e edification of the church. But if at any time for want of leisure and diligence, or for some human affectiō, or because it pleased God they should be contented with such a measure of his gifts, who bestoweth his spirit as pleaseth him, we find anything mistaken in some place of scripture, not understood or wrested from his sense, some pointe of faith not agreeable to y ^e body of doctrine delivered unto us by y ^e prophets & Apostles: thē without their reproach & with acknowledgement of y ^e infirmity y ^t is in man, we leave them and rest upon the authority of those who are fathers both to them and us. More then this, what he can give to the fathers I do not see, if he will bind us always to their exposition, thē let him show us to what fathers, and to what points of thē, seeing want hath been found in the best of thē. If to the consent, then let him show whō and how many he will consort, & sufficient ground why the doctrine of religion should be ruled by thē. For our savior Christ & his Apostles never left us any such rule. And yet if it were lawful for us to leave y ^e trial of the word, & to argue it by their authority, we are never a whit the nearer for any end of our controversies. For if y ^e writings of y ^e holy scriptures endited throughout by the spirit of truth, & everywhere cōsorant to itself, be subject to this to be diversely expounded: how much more shall the writings of mē not only by possibility subject to err, & to dissent frō them selves, but which indeed have erred & forgotten them selves, so far as in one place to contrary y ^t which they have set down in another, how much more I say shall such writings be diversely drawn into sundry expositions. And thē who shall determine of y ^e true meaning of y ^e fathers. If it might be iuged according to truth, we doubt not but even by them to prove against our adversaries, most of the things which are in questiō between us, he apointeth a way, which is y ^e second cause he assigneth of y ^e vniō of their churh, y ^t is y ^e determinatiō of y ^e suprem pastor, meaning y ^t B. of R. whereby he maketh common y ^e royal style & title of christ, with every Boniface & Gregory, every unlearned monk & ungodly priest, which shall come to be B. of R. w ^t y ^e general council of christiā prelates. But I put y ^e case y ^t prelates & their suprem pastor do not agree Which is a possible case, for it hath fallen out more thā once or twice, thē would I know whether y ^e pope should be above y ^e council, or y ^e council above y ^t P. I see both by y ^t generally, our english papists ar more givē to hold w ^t the P. by this authors setting this down, y ^t y ^e pope w ^t thē is to bear the bel away. And so y ^e truth of God which is not to be over ruled by all mē, shall be cōtrolled by one many times an ignorant frier of little learning & an ambitious prelate of great presumptiō & folly. But if they should agree, yet is y ^t no sufficient warrant for us. For daily is it fulfilled in y ^e doctrine of the gospel, y ^t which once was performed in the person of our sau. Christ y ^t the Mr. builders of y ^e house of god reject y ^e chief corner stone The hie priests, y ^e Scribes, Pharisees, Elders, & the hie consistory of y ^e whole visible church thē vpō earth condemned y ^e holy one of god: they pulled & fleece frō the lamb, and drove y ^e sheep before thē to y ^e slaughter who opened not his mouth. Likewise Annas & high priest & Chaiphas (high priests) at y ^e cōdemnatiō of Christ w ^t John & Alexander, & all y ^e rest of y ^e house & stock of y ^e high priest, with & Scribes & Elders of the people condemned the doctrine of the gospel, and forbad the Apostles with straight charge & comminations, to preach anymore in the name of Jesus. These (whatsoever our adversaries vainly apply to this purpose, which is otherwise true of y ^e greter grace of y ^e gospel) had more lawful calling, & larger promises thē their B. of Rome can pretend any, & yet they erred not only in a mattter of fact but of faith, not as private men, but as hie priests, and y ^t in their iudicial sentences, sitting in the midst of the consistory. How much more then may he who hath no such calling of supreme jurisdiction in y ^e church, nor anymore by the word of God, thē any minister of the gospel, though he were lawful B. be deceived and err even in matters of faith, and that in his judgments pronounced from his seat of pride. And if then he be subject to error being y ^e head, it must needs follow y ^t the inferior members must needs be in danger of the same. For which cause this can by no means be sufficient to keep the church in the unity of one true & holy faith. If it had been so fit and necessary for this purpose, surely our Savior Christ would never have forgotten to have mentioned it, & exhorted us to obedience unto it, who was so careful that his disciples should continue after him in the same peace which he gave & left unto thē, and the same love wherewith he loved thē. Now the Apostle so earnestly exhorting hereunto, & gathering to this end, all the chief reasons which ought to join & unite y ^e faithful, one with another, as one God, one Lord Jesus, one faith, one baptism, one body, one spirit, one hope of their calling, would never have forgotten this: whereupon it seemeth by thē that all this unity should depend of one supreme pastor, whom all ought to obey. As this reason of unity is alleged for y ^e pope, so is it for all the rest of his hierarchy, the very image of the beast, that is of the Romane empire some shadow of y ^e glory whereof this Antichrist would have expressed in his Prelates after him, to whom it hath as much reason as in himself. Pity it is, that in so fair and clear a light of the day, and in this fullness of the brightness of the sun, any state should not see that as not being appointed of God to be any means of the entertaining of good agreement in the Church: so contrariwise thorough his wrath and just judgment, for the perverting of his lawful and holy ordinances which only should rule y ^e church in these cases, that it hath been and yet is the most effectual instrument of Satan to hinder the prosperous and flourishing estate of the gospel. For hereby in his supreme Vicar upon earth, he sitteth as the strong man of whom we read in the Gospel, harnesed and armed in the midst of his hall and Pallaice, possessing all his house in peace, till his weapons wherein he trusteth most, whereof this is chief, be taken from him by our savior Christ, who is stronger then he, and so cast out of his possession. The ambition of P. and of the people, hath been one cause to uphold it so long, who as the prophet complaineth, delight in it and take pleasure to have it so, y ^t their priests should exercise authority, & by their pomp increase the state & honor of thē both. An other the weakness of judgment even in those which were wise, who seeing worldly states thus governed, and not knowing the ordinances of our savior Christ in this case, thought it a thing conuen • ent. And it is to be feared, that the allowaunce of this popish hierarchy springeth in some: pretending to be Catholic from a most bitter root, as seeing hereby that thorough the gifts they receive of them, they shall always have them at commandment, to apply religion as may be fittest to serve their turn. But whē the Lord shall of his goodness vouchsafe to we • de out this root of wormwood out of their harts, and to lighten their eyes with true knowledge, they shall see both that to be true, which hath been in this matter declared, and further y ^t this supremacy and whole hierarchy, as it is no means of unity in truth, so is it the very cause of keeping out the truth, in so many places and detaining the knowledge of God unjustly and in captivity. For whereas y ^e fathers in their councils bind themselves by a solemn oth to do nothing against the present state of the Pope and his Church, and that the greatest parte of the abuses which are to be reformed in the Church of Rome, are such as their supreme pastor, & his Hierarchy are guilty of, if they call never so many counsels for y ^e purpose, yet if they be sworn & vowed one to another, to maintain all their abominations still, and yet all men be to follow the determination of the pope & his prelates: what hope is there y ^t ever they should condemn them selves & their gainful errors, what loss soever it be to y ^e world. For as if things were reformed according to the truth of the Gospel, his fatherhood should part w ^t his triple crown and leave his riding vpō men's shoulders, so every member of his body for his place in it must make less of more thē they would be willing to parte withal. Wherefore their councils are but for the establishing of their own kingdō in the world. And as are their general councils, such are their national & lesser synodes of like men, & for like purposes. To consult of the best way for the reformation of abuses, & of furthering y ^e service of God, and of his people, not a word is amongst them. For the chief abuses are in themselves It were to be wished therefore that all Christian P. or if such as pretend to be catholic will not, yet at the least, they which make holy profession of y ^e truth of the Gospel, as far as this advise may be necessary for them, regarded the reformation of so great abuses, and established the only lawful discipline in the Church, which is the mean that Christ hath appointed, for y ^e keeping of the unity of the spirit in the bond of peace. Further where he blameth us to receive no man's exposition, but our own, and to despise councils: he is to understand that we receive the exposition of any man, be he never so simple, which is agreeable to the word of God. We allow & desire, we hold expedient and necessary, lawful & holy meetings, of conferences, of synodes & councils, & would most willingly y ^t our cause might be debated in a free lawful and general Council. Which would to God we might see, (if it be the Lord's good pleasure) so assembled and ordered by the mean of Christian Princes: as the word of God prevailing, and all our controversies taken away, there might be but one flock and one sold, as there is but one shepherd Christ Jesus. And if this cannot be obtained w ^t out most unequal conditions, of appointing him to be judge of our cause, whō we are to charge before God & his whole parliment of saints and y ^e reverend assembly of such a general and free counsel, as we according to God's word do desire, to be y ^e very same Antichrist whom y ^e scriptures foretold should come for just punishment of y ^e wicked, (by having power to seduce into errors & apostasy, such as had not the love of y ^e truth) and the very head of y ^t harlot whom S. John painteth out in her colors in the reuelatiō, which hath made all kingdoms drunk w ^t the cup of her fornications: we must for y ^t remit ourselves to y ^e gret day of trial, whē Christ shall come w ^t thousands of his mighty angels, to judge the quick & the dead, and before men & angels, before heavē & earth, all creatures bearing witness of his justice, give sentence w ^t us & against our adversaries. But if this so greatly to be desired throw their unreasonable demāds, to be judges in their own cause, being to stand arraigned & endited of high treason against God, & all the states of christendom, thē would to God yet it might be obtained of such Christian P. as profess the gospel, y ^t there might be a general & free council of all the churches w ^t in their dominions. The benefit whereof, thorough y ^e blessing of god must needs be inestimable, both to the present state of y ^e church, in redressing whatsoever may be amis in y ^e churches of the gospel, & by such reformatiō, recovering thousands of our pore brethren, (who now sitting in y ^e darkness of y ^t spiritual Egypt, as in the vale & shadow of death, by such occasiō might have their eyes opened to discern where y ^e body is, whereunto as Egles they might resort: & also to all posterity, who having y ^e holy faith of Christ, according to y ^e truth of y ^e gospel, as an enestimable treasure, left & committed to their trust to be delivered over frō age to age, to y ^e end of the world: should have infinite cause to glorify & praise God for so unspeakable a benefit, & reverently to keep with all honor y ^e famous names of their so Christian & noble P. & predecessors in everlasting memory. Which so honorable an enterprise for the service of God, & y ^e infinite commodity of y ^e church, though I be not worthy vpō my knees to make any such motion unto your H. yet apprehending y ^e service to be as I have declared, w ^t your Ll favors, as kneeling before your most noble court in all humility & reverence, I most humbly beseech your H. for the zeal you bear to God & to his only Son Christ Jesus, for y ^e love to y ^e faith of the Gospel, whereby in a blessed hope you wait & attend for y ^e salvation of your souls, for y ^e pity you must needs have, to see the renting of Christendom into so many sundry sects, and partial opinions, to the certain peril of the everlasting destruction of many: & finally for the happy direction not only of your own noble children & children's childrē, & of your own country, but of all the posterity of Christendom, yea of all the world, to whom the knowledge hereof may come: y ^t it may please your good Lordships to become the honorable means & mediators, to her moste excellent majesty, to undertake this so Christian and famous an enterprise, & to see it performed to the great glory of almighty God, & the salvation of all such as he hath appointed to everlasting life. It hath pleased God to give her majesty a royal K. with the treasure & peace y ^t never any of her noble progenitors in such sort enjoyed before her: whereby of all y ^e princes professing the gospel, her majesty is most able to undertake and perfourm so worthy an enterprise. Besides her highness honor for her moste worthy deserts, is such with them all, as no doubt but the rather if her Majesty enter into this action, thei will also most gladly and willingly imbarke them selves into it, and send the chief of the ministry within their dominions for excellent gifts of God, requisite for so great a business into her noble Realm, to further that holy fruitful and famous work, with all the means which God hath given thē. This shall make her grace of all Princes next unto Solomō in honor, for the building of the Lord's house, and unto Constantine surnamed the Great: not only for the glory of his great victories, but also for his great zeal to advance the Gospel. When the Church was grievously molested with the moste wicked Secte of Arians, this Constantine the great, one of her Majesty's most noble Auncestors, called a General Counsel of all Christian Kynges and Provinces, even that most ancient, famous, and reverend Counsel of Nice: whereby the detestable heresy of Arius was condemned: that most true & holy doctrine of our savior Christ to be God, was notably confirmed, and the dangerous troubles of the church were in time happily appeased. This holy and memorable example of so mighty a prince, and one of her Majesty's most noble Progenitors, may be a worthy president for her Highness to follow, being a thing which GOD hath implanted in all noble Natures, if a House, Nation or Kingdom, have been honorable for any special virtue which hath shined in them, to be careful to maintain that honor won unto it. But there was never anymore noble act, virtue, nor honor: neither in this nor in any other Kingdom or Prince whatsoever, that may be more glorious to the posterity that shall maintain it. And no way so fitly can it be maintained, as it may if it would please her Majesty to use her treasure, her honor and creditt, with all good Princes, professyng the Gospel (which GOD no doubt hath given her, for such use as he did to Solomon, for the building of his spiritual house, which is his Church) to so hie a service of immortal fame with all posterity. Wherefore, being a matter so full of true honor to perform, and so worthy for your HH. to procure: I hope and wish with all my heart, even for your HH. sake, that it may please GOD to move and dispose your noble minds, to take in hand the solicitation of so great a service to God and his Church, and that the Lord would vouchsafe your HH. so great favor, as to be his Speakers in such a cause. I would gladly dwell still in this my moste humble suit, or the suit rather of the whole Church of Christ, offered to your Lorshippes by my unworthy hand: and particularly calling upon you, by the names of the honorable places, which under her highness you most worthily occupy: moste humbly beseech such of you my good Lord's, which have favor with her Maiestis in suites, to employ that favor which GOD hath given you with her highness, in this as worthy a suite as ever was undertaken, and such as diffray her royal charges for the Common service of the public state of the Church and Kyngdome, or write and seal her highness royal Letters and Pattentes, cheerfully to encourage her Majesty to the imploiyng of some parte of her riche treasure in so holy and noble an act, & to offer cheerfully your own service to the furtherance of it. Which may be accounted to you of GOD, as the noble gifts bestowed by the Princes of the Tribes, at the setting up of the Tabernacle: and again at the building of the Temple in the time of David. But because I rather wish your Lordship’s gifts should be free cheerful and voluntary, as being given to the Tabernacle and Temple of God, then strained by importunacie of suite. Therefore, most humbly and earnestly praying God to direct your HH. I leave and conclude this cause, whereunto by occasion I have a little disgressed with this only word, that if you shall become the lords spokesmen in this, the Lord Jesus shall abundantly reward you for it, by being your Mediator for the forgiveness of your sins, and the saluatiō of your souls with God his Father. Thus leaving this moste humble suite: not of one, nor of a few but of the whole Church of Christ unto your Lordshipps godly wisdoms: I now return again to make answer to mine adversary. To his former reasons, without any sufficient reason, that there must needs be infinite varieties of sondrie Sectes and opinions amongst us: He addeth this, that we make the Temporal Prince head of all, which is oftentimes a child, and may easily be driven as the winds shall blow him. Wherein he doeth us as great wrong as in the former. For as he unjustly charged us there, with not obeiyng any Pastor, not receiving the expositions of the Fathers, nor determinations of Councils, who teache obedience to all lawful Pastors, and both receive and use all other good means to the understanding of the holy Scriptures, as far as thei may so help us, and especially of the lawful Councelles and learned Fathers, though we give no Pastor the place of Christ, nor any Council or Father, that which is due only to the word of God. So likewise he doeth in this place, charging us to give to Caesar that which is due to GOD. True it is, we acknowledge the lawful Kings & Queens of this land, in respect of any earthly power, to be next and immediately under God, and our Savior Christ over all persons, and in all causes as well Ecclesiastical as civil supreme heads and governors: that by their authority all the will and commandments of GOD may be executed and obeyed. Wherein nothing less is meant then to derogate from our Savior Christ any parte of the hye honor and prerogative that appertaineth to the Kyng of Heaven: which is, to subdue our spiritual enemies under our feet, to animate and quicken the whole body with his most holy Spirit, giving life and strength to every parte and member of the body, to do that work for which it is placed in it, or to rule it otherwise then he hath appointed. But the meaning is to acknowledge in them that just and lawful authority, which the Church of Roome taketh from them, and which GOD hath given unto them: and all the noble Kynges of Israel and Judah did with good right and interest exercise and inioye. We are far frō perswadyng our Princes to take the holy Censures into their hands, a presumption for which Uzzah the Kyng was stricken with Leprosy by the hand of God. But yet we acknowledge as we ought, notwithstanding, thei do not exercise, nor may not exercise the office of the Ministry in their own persons, yet are thei the Lieutenauntes of God to see him worshipped and obeyed by all persons, as thei ought to obey him, and by punishment to force the Transgressours to the doing of such duttie as belongeth unto their places and calling. And thus we read that David and Sulomon Ezekia, Iosius, and other worthy Kynges did. Who reformyng the state of Religion, which had been polluted and defiled before with shameful Idolatries, appointed the Priests and Levites everyone to do his office, according to his function and charge. Agreeably whereunto the Apostle teacheth, that every soul ought to be subject to the hyer powers. Whereby it is manifest, that he comprehendeth the Ministers, of what name soever thei be as well as others. And our Savior Christ submittyng himself unto them, what professor is it that should not obey them: but such a Seruaunt as will be better then his Lord, and such a Scholar as will be above his Master. Herein therefore we give nothing unto them but theirs, which God the Lord of all hath bestowed upon them. And therefore, if a Child as Josiah was be Kyng, we acknowledge and reverence the authority in him, as well as in David or Solomon. Wherein we yielding our obedience to God, and to that authority which GOD hath set over us, can give hereby no cause of innovations, as he blameth us, or dangerous hazards to a Commonwealth, nor hinder any good means of keeping the Church in a holy unity. But monstrous in deed is the head, which thei make, appoinctyng one man sometimes (who often were unfit for any little charge) to be head and governor of all the world, and that in all causes, both Temporal and Spiritual. A thing without all comparison, more vnfitt and absurd then if a Sculler should be taken from the Thames, to be made Admiral of all the Ocean Sea. Nay, a thing utterly impossible, for the infinite variety of tongues and of causes, and the great distance of places: And what power do thei attribute to this monstrous head of the world: surely, that which thei cannot give without being guilty of blasphemy and high Treason against our Savior Christ, in making common his regalities and honors of giving Laws to the Church, ruling the conscience, and sitting in the midst of the Temple of God, with the Vicar of Rome, which may not be attributed neither to any man, of what gifts soever, nor to any Angel, or creature in the world. Moreover, thei offend also against the state of wordly Princes, withdrawyng their alleagiaunce from thē, as a number of them do now from her Majesty to give it to this head, and raising for it many Insurrections, Rebellions, and Treasons in the state, and many quarrelles, contentions, and Scismes in the Church. Wherefore, seeing that the true causes of all holy unity and agreement are with us, and not with them: that is, the obedience to God and his holy word, and a desire of free Christian and lawful cōferences, Sinodes and Councelles, and that the promises of blessing are given to the precious faith we hold, and not to their wicked false worship: I conclude, that these his general reasons are utterly insufficient, to prove that benefit by means of unity to be in their Romish faith for a Commonwealth, which he pretendeth, or to disprove it to be in the Gospel of our Savior Christ, which through his grace we profess.

Now, he proceedeth to particular commodities of a Chistian state, which he saith their Religion bringeth unto it, and ours the contrary inconveniences, making the comparison in our own Country. Which if I granted all, yet were not his general position true, that their Religion doeth make a Commonwealth to prosper, and ours doth hinder it, sufficiently proved. For Idolatry and Paganism may in some respect bring a commodity, which true Religion will not yield. Shall we then esteem Religion by that, which in someone regard is best for our ease, profit and peace. Jeroboam persuaded the ten Tribes by such a like reason, to leave the true Religion which GOD had delivered unto them by Moses and the Prophets, and to receive the worship of the Idolles which he had errected, because his Idolatrous Religion brought them this particular commodity, that thei might tarie at home in their houses, and avoid great charge, cost, and expenses, in going from Dan or Bethel, the uttermost partes of the lande of Israel, to worship in Jerusalem: whereas the other required of them at certain times in the year, to leave all they had with great peril and danger of being spoiled of all in their absence, as he would have had them to think, and to take a great and costly journey to their so great expenses and travail. Yet was not Jereboam's Religion therefore the true Religion and the other false, no, nor more profitable for them. For whether was it more profit to enjoy only for a short time, the ease in tariyng at home, and to save the travail and cost of going to Jerusalem, then by obeiyng the Commandment of God, in yeeldyng to him the service which he required to depend upon him, and thereby to be assured to have safely kept, that which for the present thei enjoyed, and to dwell in the lande, according to the promise, both thei and their posterity forever. Or whether brought them greater hurt in the ende, true Religion, which required their travel and cost to worship at Jerusalem, or Jeroboams Idol, which in the ende did caste them out of the lande, and their children forever, leading them captives into Assyria, and making them subject to the just punishment of everlasting death. To have tarried still in Egypt, seemed to some to stand better with the wealth and prosperity of the people of Israel, to enjoy that thei had gotten there, the space of four hundred years thei had dwelte in it, then with so many troubles, carriages of their household stuff, and cattle into so huge a desert to worship there. But the service of GOD required it, and in the ende it was far more profitable for them. For, in steed of being slaves to the Egyptians, who putt them into their Brick houses of Claie, and into their Furnace of Iron, thei obtained a goodly lande of their own, where thei dwelte as a free people, everyone sitting under his own Vine, and drinking the water of his own Well.

Abraham might have thought it better, to have tarried still in Ur of the Chaldeans, then to go thence he knew not whether. Yet the obedience of GOD required him to leave his own Country, which the Idolatry of his Country did not exact of him. And in the ende not only in regard of the life to come, but even of this life it fell out to his far greater benefit, then if he had not borne that hard condition as it seemed at the first, and tarried still. For, after and by this means, GOD made Abraham a Father of many Nations, his Seed as the Sande of the Sea, and the Stars of heaven in multitude, nay he gave him a son, in whom both he and all Nations should be blessed. So the Apostles were commanded to leave all and follow Christ, as in some sort many other oftentimes are likewise to do. A hard Religion would this man say, and standeth nether with any reason or policy, but is against their commodity and best estate: yet is not Christ's Religion therefore to be impugned. For whatsoever it requireth, yet is it the only true Religion, and therefore that which only hath the promise of the blessing of God annexed unto it, as the Apostles finally proved, and all shall likewise prove which follow him.

It seemed good policy to some of the kings of Judah, to be in league with the mighty king of Assyria, and to confederate them selves with the people of the nations, which true Religion did not suffer, nor allow: yet was it not the less the only true Religion, no, nor had not been in the ende less profitable for their state. For if thei had obeyed God, and depended upon him, then had thei continewed the Kyngdome in their lande, whereas even by their policy thei were caste out of it, and despersed abroad. Thei had been better to have contented them selves, with the soft running and shallowe water of Silo, which thei so much despised: for then thei had not been carried away to Babel. But Euphrates was a goodly deep water, a swifte flood, a noble stream therefore thei desired to drink of it, and to wash them selves in it, but to their own destruction: For this strong stream took their feet from them, & carried them away into captivity. There are many which by such wicked policies forslow, yea, neglect the reformation of Superstition, of Idolatry, of Popish abuses, and enormities of the Church within their Dominion. Thei are afraid innovations should breed danger to their estate, and therefore thei choose rather with the indignation of God, to let all alone, and suffer a state once established so to continue, then to alter abuses and disorders, though GOD and true Religion require it. Yet shall such policies in the ende, be found to have no sound wisdom in them, when GOD according to his word, shall visit such a Nation, and be avenged of them for all their impieties. By like reason a man that liketh not of christianity because thei must suffer persecution, which will live godly in Christ Jesus, and because the way is straight and narrow, may with as good color pretend to have just matter to refuse it. But Christian faith and the narrow way in all holy and sound wisdom, are notwithstanding to be chosen, and the broad way wherein a man seemeth to walk at his ease for a season, to be refused. For in the ende he shall prove it true which Solomon saith, that there is a way which seemeth good unto a man, the ende whereof is destruction, as there are lips that still Honie, but the feet of the same body lead into hell. It is therefore mere profaunesse & Atheism, to measure religiō by every commodity, and so far to receive it, and so often to change it, as in the vain discourse of flesh and blood it seemeth to stand, or not to stand with our profit. For this is the profane spirit of Esau, to make but a policy of Religion, and a servant to our selves. But true Religiō is to be received for itself, because God hath commanded it, and so far and in such sort, as he hath prescribed, what dangers or discommodities soever profane infidelity, and the foolish discourse of the natural man, which as the Apostle Peter saith, is poor blind and cannot se far of in these matters, shall fancy and imagine. Naie, though in deed for trial of our faith (more precious then gold) and for the honor of his name in our patience, the Lord should see it good, to excercise his people with sundry afflictions, for how soever for such secrete, and yet always just causes the Lord shall see good to deal with any Nation, yet in the ende if thei serve the Lord, thei shall find it to be moste for their comfort, both in this life, and in the life to come. And therefore this remaineth always firm, that whatsoever the natural man, and carnal policy shall judge, yet true Religion in the grounds of the doctrine, and in the exercise and practice of it, is not contrary to the florishyng estate of a commonwealth, but both in the nature of it, and by means of the promise of blessing annexed unto it, is the Religion, by which alone Kyngdomes and Commonwealthes may truly prosper and florishe. Thus wishyng to be understood of all men, that Religion is to be embraced for Religions sake, and not for policy, and that therefore, how soever it please GOD to deal with those, which shall receive it in this life, thei are notwithstanding to abide by that truth, whereby only their souls may be saved to everlasting life, and also that the doctrine and practice of true Religion, both by the nature thereof, and by reason of the promise of blessing annexed to it above, is the only religion which may prosper a K. or common wealth, & therefore no false worship, what show so ever it may have of some particular commodity for a season, can in truth and in the end prove commodious to it. I proceed further to answer that he objecteth of certain particular commodities and discommodities of our holy faith and their Idolatrous superstition.

The first point he dealeth with is of restitution of goods wrongfully gotten, which their Church he saith, teacheth so precisely, as neither by absolution nor dispensation of any Prelate, he may be pardoned without will of restitution: but dying so, is esteemed a reprobate and not prayed for in their Church. And this faith he is their doctrine, the commodities whereof he adjoineth, but first let us examyne both our doctrines. That their doctrine and practice is such as he here affirmeth, I deny, for they have sundry ways to hinder the actual restitution of goods wrongfully gotten. Whereof, that is chief and principal which he here denieth of the dispensations of the chief Prelate, for if his Fatherhoode may dispense with the sins to be committed in time to come, and give a sealed pardon afore the offense (as it is notoriously known to all the world, he taketh upon him to do, & if need be the bulls thē selves may be shown, & other most sufficient and strong proofs of it are to be made) then in case of any wrong extortion, theft, usury, brybery, Simony, or such like after committed, he hath his pardon afore hand, and is dispensed with for it many years before he have done the deed. Further, he that may dispense with the greater, may surely pardō the less: but his Fatherhoode taketh upon him to dispense with greater sins then these. for proof whereof all the world is wittnesse of his dispensation with marriage of the niece, and that he gave leave to the brother to marry with his brothers wife. cannot he then dispence wiih a petilarcin or a bribe? What power they affirm, he hath herein, appeareth by their shameless Flatterers, that attribute unto him power to dispense with all things, and that whatsoever GOD may give pardon of, that may he. As for his own profane holiness, it is, as the Canons say, a Sacrilege to dispute of his doings, whose offenses saith the Canon, are to be excused as the theft of the Hebrews, the murders of Sampson, and the incest of Lot. If the Pope be a Thief or an Extortioner, and yet to be excused as the Israelites: then if he dispense with all he may not be accused. And if his murder and incest be not to be judged, who shall judge him for giving pardon for extortion? Their Canons teache that he hath full power of God to dispense above right and law, and make justice of injustice, in changing and correcting of rightes. He alone hath the right to take from one, and give to another, all the world is his Dioces, he is the ordinary of all, having full and entire power in things spiritual and temporal. For he is L. of L. and K. of K. having the right of K. over his Subiectes. He is all, and above all, and it is necessary to Salvation to be Subject to the Pope of Rome, seeing y ^t God & the Pope have but one consistory. I am loath to turn up this dunghill, and such like, the odyous & noisome stink whereof may infect the world, but that as the Prophet saith, their own dung is to be caste in their faces. What a shameful and Diuelishe presumption is this, to take upon him these things, and yet this man would make us believe that no Prelate can dispense for goods unjustly got̄. True it is, that they cannot indeed, but that he taketh upon him to be able to do it, is too too manifest. For besides that hath been alleged out of the Canons, if we regard either his dealing in this age or in former times, we shall find he hath not only given pardon for the doing of it, but expressly commanded & committed such violent & wrongful oppressions. what part of Europe hath not the Pope oppressed with as grievous exactions, as ever Roboam did Israel? His little finger hath been heavier to the people which admitted his tyranny then y ^e whole body of any other tyrant. For they have beaten their people with rods, but he hath scourged them with whips of wyre. Oftentimes both this noble Island & other great states & kingdoms of the West have groaned under these his burdens as the Israelites did under the exactions of Pharaoh & y ^e Egyptians, & grievously complained of thē. besides many unjust paimēts which he hath imposed upon the people, he hath not spared to do wrong to Princes thenselves, & y ^t in their regal crowns & dignities, taking thē from whom he liked to spoil, & bestowing them upon whō it pleased him: as sundry examples of the K. of England & of France, yea, & of y ^e Emperors do abundantly testify. yet he will seem an enemy to theft, and himself commit spoils & robberies, like those which y ^e pirate objected to Alexander. The war for recovery of the holy land, the Pope hath been Author & incourager of with giving for y ^t purpose pardons of sins to all y ^t would fight in y ^e quarrel, of what an infinity of wars & unjust oppressions have they been causes both in other places & in the West Indies whereby their own story, since the inuasiō of such as he hath sent thither, hath been partly by wars, & partly by cunning, and crafty dealing, toiling the people with extreme labor to the death, wasted & consumed of that poor and harmless people 1500000. But these wars they will say were lawful, tēding to the enlarging of y ^e faith of Christ: which is clean contrary. For besides that if they receive that faith he bringeth, they shall be little y ^e better, if it were indeed y ^e true faith of Christ, which they would plant there, yet for that reason it were not lawful to invade a people, with whom there is no cause of any other just quarrel.

For God hath as well determined the dominions of Princes: as he hath the possessions of private mē, without which park wherein they are impaled by him, they may not walk without just cause of their necessary defense. Wherefore this was very bold that he durst affirm no Prelate to have power to forgive it. Nay not only the Pope taketh this upon him, but every hedge Priest will usurp a power to do greater matters then this.

As for example, the wicked Priest that confessing that infamous Iauregui, absolved him aforehande for the murder he should have committed in kylling the most Noble and wise Prince of Orange. And if they do this, and the life be more worth then the goods, surely they will not doubt to take upon them to do the other. Whereby it appeareth not only y ^t their doctrine hyndereth by this means the restitution of goods unlawfully gotten, but also how pernicious it is in general to all states and common wealths, & what an enemy it is to all holiness & virtue. For what greater encouragement may there be to sin thē impunity, & what more vnassurance to a state thē y ^t all mischief evē to the murders & execrable attempts against K. and P. and may be not only forgiven, but also encouraged with enriching and ennobling of the executioners of such desperate and dyuelish acts in this life, and promise of the kingdom of heaven for thē & all their fathers house in the world to come. Whereof I doubt not but your HH. will have especial regard, seeing not only this & such like horrible acts have been attempted and done by thē vpō many worthy princes round about us, & near unto us, but also by that late discovery of like most mischiuous & detestable purpose against her most excellent majesty, (whom God always preserve from their bloody hands) by a priest of theirs for that cause arraigned, endyghted, adjudged, and executed according to the law in that behalf. Besides all these, what are their cloisters & sāctuaries, but even dens of thieves whereunto whosoever flieth though he be a bankrupt or felon, a murderer, a traitor, or any malefactor whatsoever, yet are they protected there so as no justice may proceed against them.

The alter of the Lord could not protect Joab, for wise K. Salomō well understood y ^t god protecteth not offenders from justice, and the sword of the magistrate: Yet they arrogate this unto the abhominable alter of their Idol of bread, yea and to their Cloisters and other such priuileged places. But this may suffice to show the doctrine or practice of the church of Rome, touching goods wrongfully gotten & the restitution of thē.

If I should speak of their simony, their pluralities, and non residences, and all other their practices of spoiling the people unjustly of their goods: It might easily be shown, that from the Pope to the pardoner, from the B. of Rome, to the begging Friar, and the soul Priest, not one but is guilty of the crime which he would make us here to believe they so earnestly detest.

One the other part our doctrine is that true repentance (without which no offender is saved) doth require a hatred of the wickedness committed, which can never be in him who deteineth still the unjust Mammon. For if he hated it, he would as the Prophet exhorteth the Idolaters repenting, to say to the garments of their Idols, Get thee hence: If they have the repentance of David in acknowledging their sin, and having it always as a heavy spectacle before them: If they heard the noise and cry which the beams of the houses builte with oppression and blood, do make one to another, & both of them in the ears of the Lord, they must needs be careful to amend themselves, & to take out such a beam as may pull down all the building. And if Zachee restore again fourfold according to y ^e law, surely the same must needs be restored, if it be possible, or at the least there must be a will of restitution. As for not praying for thē when they are dead, which he maketh a great note and boast of, we esteem, and agreeably to y ^e Scripture, y ^t to pray for the dead, is an abuse of y ^e name of god, & a profanatiō of y ^e sacred part of his holy service & therefore do not this only for no thieves, but not for the Saints of God being departed out of this life, as having neither precept, promise, nor example of it. Our practice moreover is such as y ^t we have no dispensations, nor multitude of sanctuaries to protect the wrong doer. Now, therefore concerning this first point, this being our doctrine & practice w ^c hath been declared, be y ^e commodities of it never so many, those states are to hope in y ^e goodness of god, they shall enjoy thē which receive the gospel, & contrariwise the K. & common W. which receiveth the R. superstition, & with it y ^e dispensations, absolutions & santuaries authorised by it, cā have no cause to expect y ^t the like blessing should be bestowed upon them. For whereas it is due punishment y ^t maketh men slower to offend, It appeareth that this not being w ^t them they cannot reap the fruit whereof he speaketh: that is, to have their people stayed from extortion, theft, brybery, usury, simony, and such like. And indeed what stay there is amongst thē is manifest unto all y ^t either consider out of y ^e story their deeds in former ages or take heed to their doings in this present time. For where was there ever greater extortiō then was used by the pope & his Dataries, Nuncios, Legates, & other ministers of his extortions. And what else doth all this hierachie, but extort without all reason & order both of y ^e people & one upon another the inferior always contributing to the maintenance of the pomp & pride of the superior, & the greater of them according to the life of fishes, as the prophet speaketh, feeding thenselves with the little ones against whō they may prevail. For brybery where was ever the like corruptiō, and to this day who have fouler hands in all callings then such as receive their R. faith.

As for their usury, and symony the Jews are not so great userers as they that profess their Idolatry, and the chiefest amongst them. Theyr Simony is notoryously known to be such, as scarce one of an thousand of them entereth into his Benefice according to the Canons, but by bargening with the patron or some appointed for him to make the match between them: which their wicked example hath so poisoned the world, as hardly will it be possible thorough out to recover the world from this detestable corruption.

The seconde commodity that many by this means have received their own again is that which riseth from our doctrine and practice (whereof I have known some memorable examples) & not frō theirs. though possibly sometimes even their most ignorant people may have some conscience to be no thieves. Which in vain doeth he labor to prove to be otherwise, because we want auriculer confession. For it is not that can effectually move the conscience but y ^e living word of God which is amongst us, which pierceth as a two edged sword to the division of the soul and of the spirit, of the joints, and of the marrowe, of the thoughts and cogitations of the heart.

For there is no creature hidden in his sight, but all things naked and as cut up in anatomy before him w ^t whō we have to deal. His confirmation is a fond & lewd tale of a priest y ^t was committed not for any such matter as he pretendeth, but for being discovered to be suspicious of being a dealer in the popish practices against y ^e state. And thus much for his first point. The second is, their doctrine of the observation of vows made to god, which they teach being made of thingss lawful honest & possible, ought to be kept, If this were their doctrine, thē should our doctrine in this point agree, and consequently y ^e benefit of it to be reaped as well by us as by thē. but their doctrine accounteth the vows of pilgrimages, of offering to Idols which they call saints, & a thousand such like abominations, honest & lawful vows, being in deed wicked profanations of the name & service of God in this behalf. Likewise they hold y ^t a vow of perpetual single life, is an honest, lawful, & possible vow. but in all such as in their single life cannot cōtein it is neither honest nor lawful. The commādemēt of god by the apstole is contrary to it, if they contain not let them mary, speaking in y ^e form where in commandments are uttered.

But he will say it is possible by spiritual exercise so to prevail against the lust of the flesh, as the single life may be both honest and lawful. I grant in some, to whom God shall vouchsafe it, it may beso, but God hath made no promise to give any man that gift, what exercise soever he use to obtain it.

Therefore such vows as having been ungodly and vndiscreetely made of perpetual sole life by any, not having the gift of continēce, & if for a time not having it all his life and bynding him to continue in restless burning and unquietness, distracting him from all his business, and disabling him from doing any acceptable service to God or men, but flaming in his lusts, and defyling continually his soul and his body with dishonorable thoughts and deeds: We affirm in deed that such vows having been rashly unadvisedly and ungodly made, ought discreetly and godly to be broken, that the lawful remedy appointed of God being used, he may possess his soul and body in cleanness and honor, in the honorable and undefiled estate of marriage, who in his single life was not able to do it.

And all this we teach most agreeably to the scriptures: Contrariwise they teach that such a vow is never for any cause to be broken, casting a snare upon the conscience, which the Apostle would not do, and forcing a state of life contrary to God's commandment. The consequence whereof what it hath been, heaven and earth can witness against them: whether the spiritual fornications of this whore of Babilō: as s. John speaketh in his Revelation, or the fornications of her body committed by this occasiō of vows of single life were more, may well be doubted: but in both she hath justified her two elder Sisters, Egypt, for Idolatry, and Sodom for the vile and shameful abuses of the body. I am loath to discover y ^e filthy nakedness and shame of this harlot, in such sort as she deserveth: and therefore refer the Reader to such Writers as have not spared to stripppe her, and lay open her just confusion to all the world: As the Authors of the polygamy of the Popish Churches, and of the Cabinete, and Bale our countreimanne in his votaries have done. For which causes worthilye said a Bishop of their own, that there was greater reason to allow them again to marry, then ever there was to forbid them. For which, and the like causes we also say, that such vows as bind men to live in a wicked and unclean life, not only lawfully may, but in duty ought no less to be broken, then the wicked vows of Herod, and of the 40. men which had vowed the killing of Paul the Apostle. As for other vows y ^t are lawfully made, & may be kept in the fear of god, we teach they ought inviolably to be observed, denouncing to those which shall not keep them, that the Lord will not hold him guiltless that taketh his name in vain.

And this, touching vows is the doctrine of both our Churches. The commodities of their doctrine saith he is just and true dealing with men, who will reason thus with them selves, that if a vow to GOD be to be kept, then also a promise (which is a kind of vow that byndeth more then any obligation) to a man is to be observed. The benefit of not their, but of our doctrine, I grant by an exercise of the fear of God in keeping lawful vows, may be a means to work faithful and just dealings amongst men, Which, if the professors of the Gospel should not use, their blame & offense should be exceeding great to lie in darkness after the day be broken, and the Sun be up: But yet the doctrine remaineth still without reproof, which teacheth faithfulness both to God and man.

But this kind of reasoning (affirmatively from the greater to the less) that if they will keep promise to God, they will keep also to men, is such as cannot deserve the logic Lecture in either of their Seminary Colleges. And that a word, and as we commonly speak, a bare word and promise should bind more then a solemned instrument and obligation, as he writeth, is neither good divinity, nor humanity. And this is my answer to the seconde point.

The third and fourth he pretendeth to be great common wealth points, as he termeth them, but let us see what they are.

The 3. is of abstinence, whereof they teach, that 106. days in the year flesh is to be abstained from, and the use thereof forborne, for punishing the body, for the more fervent serving of God, beesids the religious observances & particular devotions, the commodity whereof, he saith is inestimable to a common wealth. For answer to this I say, y ^t let the commodity of it be what it may be, we have as many: besides every Wedensday thorough out the year, (wherein a certain rate is appointed to be observed of fish) which we have more then they to counterpease their obseruaunces and devotions.

But whereas he saith they abstain from flesh, to punish the body for more fervent serving of God.

This is a new device of this old learning, that when men will more seuerelye serve God at certain times then other, they should then abstain from flesh. For that purpose, of fasting we read to have been cōmanded at such times, but of abstinence from flesh in no place. This neither our Savior Christ, nor his Apostles, nor any other of the holy Priests or Prophets before them, did command.

The Nazarites in deed for the time of their vow, abstained from wine and strong drink, by the express commandment of God: But yet their profession being to serve God more exactlye at such times were not commanded to abstain from flesh: Neither was this generally commanded at any time to all the Jews, but a rule for such particulars as should take this vow of y ^e Narite upon them, these contrariwise, when they will give them selves the more to punish their bodies, and to serve God, abstain from flesh, and leave free the use of wyne and of all fish (whereof many are more deintie then any flesh for which cause the Grecians called their dayntiest and finest feeding men eaters of fish) and all other iunkettes of infinite variety.

And as they left them free, so they forgot not for the most part to use their lybertie, no not their obseruaunces: whereas a temperate and sober diet of Beefe and Mutton bread at home, would never have cost half so much as the foreign commodities of wines and delicates of all sort, nor pamper the body, or make it so unfit for any good service. Which abstinence how it punished their bodies appeared well in them: for their Abbotes and Monks, and other such like, were commonly not the worst fead, nor in worst liking.

By which kind of punishing the body, and abstaining from flesh, many times they grew so proud, as that they could not abstain from other flesh, which God in deed had forbidden them. This was but a mere hypocrisy, under color of a strait life, to use a diet, that the Epicure and Philoxenus culled not have wshied a better, nor daintier for their own mouth. The excess and daintiness of which diet being taken out of that he reckoneth the saving of flesh would come to: I suppose that which would remain over and above that, would prove but a small matter of benefit to a common Wealth. As for their observing of this and other pollitike and Ecclesiastical laws, for conscience sake, is after in the eight article upon more express and full occasion to be answered.

His irreverent speeches of the Nobles and Judges of the Lande, and of Ecclesiastical persons is not any theirs, but his own just reproach, to touch all degrees and States of the Lande, without any cause. For in the myddenyght of Poperye, and the very deepest blindness, it was lawful to have a lycense upon such days to eat flesh: which being had, it was no offense. What reason then, why they that have lycense, and take heed of offense, should now be thought for to transgress? for to God in it self, and without contempt of the authority of the Magistrate it is no sin, as after is more fully to be declared. Concerning fasting, which is the 4. article it is to bed understood, that the Church of God always kept it by abstaining from all manner of meat and drink unto the evening. which was in deed a fast, when as theirs is only the forbearing of their Supper, when they have well dined, or rather the eating at one glutton meal, the sober diet of 2. ordinary meals. By which account nothing is gained to y ^e common Wealth: but sin and the punyshment due unto it. But if it were not so, yet for so little a gain, nay, for no gain the right order of true fasting, were to be altered into a superstitious fast of certain days and times, which of necessity, and upon pain of everlasting death should be observed. And of this there is utterly no need in the common Wealth, GOD having so abundauntlye blessed the Lande with all store of all victual necessary for the use of our life.

This were an necessary pollycie in time of famyne, good counsel for a shipp that had spent her victualles, or a besieged City, to wey every man his meat, & to share him at his pittaunce, for one meal a day. But to lay this upon a free people, whom GOD hath blessed with a land of Ryuers of Mylke and Honny, to eat but one meal a day, for almost half the year is no necessary pollicye for this lande and people. Nay, neither necessary nor fit, but in cause of distress, as I said before, neither for this nor for any other. For with what reason or conscience, should the laboring man, that hath held the plough by the end all the day, or traueiled faithfullye in any other good calling, for the service of the Common Wealth, and to provide for his own necessities, and those which depend upon him, coming weary and trauayled home at night, so great a parte of the year be sent faint and feeble to his rest, and not according to the blessing of GOD eat the fruit of his labor?

Whye should he not strengthen his heart with a sober relyefe, and give the due portion to his household, to his wife, the moste precious parte of his possession, & as the vine of his house, & his children standing like Olive planttes round about his Table, and his servants, after they have waited on him, and after he have eaten and dronk y ^t they also eat for the refreshing of their faint & weary bodies, & so comfort himself after his weary travail w ^t his household.

This saving is no husbandry at all, where there is meat enough, to withdraw from the people that, which in all law of God, of nature, and of nations is due unto them, and necessary for the entertainment of their bodies in health and strength, to be able for the service of such calling, as they are called to in the Common Wealth.

This was never thought any needful pollycie in Israel, as populous as it should seem by the Stories, and more then England, and having infinite more cause, without comparison of spendinge the provision of the Lande by so many Sacrifices and oblations, as they were bound to offer, then we have, which are bound to none of those things: whereof if an estimate were made, I think it would fall out, y ^t such sacrifices & offerings spent more of their victual thē their 160. dais of abstinence saved all the year. And besides this, that there is no necessary nor lawful pollycie in it: expereince hath taught us, that it hath been cause of damnable superstition, houldinge men in that captivity, that they thought it a greater offense to eat flesh in any of those days, or to eat any thing at night, then either to commit adultery, or murder, or to break any of God's commandments.

Wherefore the superstitious fast, which this good husband, for a Common W. would persuade, is utterly needless in regard of the great store of the Land, thorough the blessing of GOD, and unlawful, as being contrary to all law, and example of any well pollycied state and government that ever was in the world, to take from him that laboreth, without any cause so ordinarylye his necessary food. It is also ungodly for the snare it casteth upon men's consciences, and for the effect which followed it, of not esteeming of the commandments of GOD, in comparyson of this moste vile and beggarlye tradition, whereby it was again fulfilled in that ye transgress the commandments of God, to keep your own traditions. Last of all for the damnable opinion of meryting by it the forgiveness of their sin, I conclude it to be neither godliness, pollycye, nor good reason to allow it. As for the true and right fasting commanded by precept, and commended by examples in y ^e sciptures unto us, it were to be wished, that as at sometimes, namely in the great plague in London, and at the earthquake, there was a godly entrance made by authority to the restoring of it unto us, so it might be fully reestablished amongst us. The use whereof in y ^e ancient & primitive Chur. was either for supplication to turn away some present or imminent danger of war, pestilence, famine or any other great calamity: or for suite to obtain some great & particular blessing, as gracious direction in the calling of such as should serve the church, & specially in the ministry & preaching of the word, or any such weighty & extraordinarye requests greatly concerning the good estate of the Church. Which occasions to seek to GOD in this most humble & earnest manner, we see by experience do remain still & shall continue to the end of the world. For both other great graces may upon sundry occasions fall out to be so necessary for the state of the Church, that this way were to be taken to obtain them, & oftentimes in respect of y ^e ministry this would be requisite. And for y ^e other cause seeing we oftentimes so multiply our provocations against God, that in justice he threateneth to pour out his plagues even upon his own people, so offending against him: it were most necessary that the church had the right use of this holy order restored to it again, that hereby the hot wrath, and high displeasure of GOD against us, might be pacified. Wherefore, it were to be wished, by all good means of all men to be sought for, that by the authority of the magistrate, and advise of the preachers of God's word: upon any such reasons either generally in the whole Lande, if the cause be general, or particularly in the place where the occasion may be, that the people were advised and commanded upon some day fit for the purpose, to surcease their worldly affairs, as they do upon a Sabbath or holy day, to fast unto the evening: to the ende that they may assemble them selves at the hours accustomed upon such days to the Church, to hear the word of God fitly for the time, & zealously preached: and also to make their earnest prayers to God for the favor they would obtain, and their most humble supplication with rent and contrite hearts in tears & strong crying in the spirit, to turn away such his heavy indignatiō from us, as we may lie under or fear to fall upon us. To take one example of many in the scriptures, we read in the prophecy of Joel, y ^t the L. threatening a famine, exhorteth y ^e people hereunto upon hope, that if they sought him earnestly, they should find him gracious and merciful, long suffering, and of great goodness. In the same place declaring y ^t he being angry, no flesh could be able to bear it, he giveth thē commandment thereof in these words. Wherefore evē now saith y ^e L. be ye turned unto me with all your heart in fasting, weaping, & lamentatiō: & a little after, sound y ^e trumpet in Zion, appoint a fast, proclaim a holiday, gather y ^e people, ordain an assembly, call together y ^e aged & the little ones, even those which such y ^e breasts, let y ^e bridegroom come out of his chamber, & the bride out of her chamber. Let the priests the ministers of the Lord weep between the altar & the porch, & say, O Lord spare thy people, and give not over thy possession to reproach, that the Gentiles should rule over thē, why should they say amongst the nations, where is their God? Thus far y ^e prophet in y ^e name of God, which I have thought good to set down here y ^t in cōsideratiō thereof, it may be understood to be a cōmandemēt of God, givē to y ^e magistrates & preachers of God's word, y ^t both of thē according to the duties of their several calling, should vpō like occasion advise & appoint such a day of fast, wherein y ^e people should humble themselves in true reap̄tance, & seek with mighty prayers deliverance frō the punishment threatened, or lying upon them. Which is so much y ^e more necessary at this time to be know̄, for y ^t we see that the wrath of God hath broken out upon us of late as a flaming fire, in visiting us with the grievous visitatiō of y ^t pestilence both in this city of London, and sundry other places of this land. Which visitation since the great plague hath continued in this City, wasting the Inhabitants as a small fire now the space of 15. years continually, and sometimes raging more fiercely as it did of late. And surely there are many just causes to fear, least the L. may command this furnace to be heated yet seven times more, and that the Angel of GOD which hath stood over this City, with his drawn sword, to strike it not only a few days as he did in the time of David over Jerusalem, but so many years may still pursue his execution, if all holy and lawful means be not used to mitigate the Lord's displeasure towards us. wherefore most humbly I beseech your Honors as one who by your LL. Honorable favor have a parte and lotte in the ministry within this City, that by your Godly means such order may be taken, that both at all times hereafter upon like occasion signified before unto your HH. and namely at this present upon so urgent & necessary cause as we are now pressed withal, such days of fast and holy assemblies may be appointed. Wherein the people thorough the blessing of God upon the word zealously preached unto them, humbling their souls in true repentance, as in sackloth & ashes before y ^e Lord, and the Lord's servants in the midst of them praying for thē as it is in Joel: O Lord spare thy people &c. It is to be hoped y ^t such repentance & prayers may stand, as Aaron w ^t his holy censors did in like case of plague in the gap and in the breach between the living and the dead, that the Angel of the Lord strike no more of us down with this fearful hand and sword wherewith we have seen already so many slain and fall down on every side round about us. A wise K. saith our Savior in the gospel, seeing a mightier King then himself coming against him with so many thousands, as he is not able in any sort to meet him in the filde, while he is yet a far off, sendeth an ambassage unto him for peace. Therefore seeing the Lord of Hosts is already come out against us with his armies, which we are in no sort able to encounter, it were wisdom for us while it is yet time to send out an ambassage of prayers, of tears, and of true repentance, to make our peace and reconciliation with him, & to restore us to his gracious and accustomed favor again. Why should we carry till the first begotten in every house be slain, as it came to pass in the day of the vnrepentance of Egypt, or til the Angel of Zennacharib be sent amongst us, and that thousands fall down besides us at our right hand and at our left? Thus I am bold as in y ^e duty of my calling to god & to his church, But yet with all humility, an reverence as speaking to thē of whō it is writ̄, You are God's, to stir up your godly wisdoms to the remembrance of the duty which at this time the Lord God requireth of us.

Now I return to my answer again, wherein I have already shown the R. fast not only to want commandment, promise, or example in the word of God to approve it, but also to be full of damnable and pharysaicall hypocrisy and pride: & further briefly proved (referring the good Reader that is desirous to be more fully instructed herein, to a godly and learned treatise written expressly of this matter in our own language) both commandment, promise, & example, for the true and right order of fast. Whereby it is evident, that the one provoketh vengeance against a superstitious people, and the other mercy & y ^e blessing of God (wherupō dependeth the good estate of every common wealth) to those which are truly humbled. Therefore I will proceed now forward to the fifth article of his comparison. The fifth is, that their doctrine commandeth sole life to all clergy men, and religious people as he speaketh, meaning priests cloisterers, & such of y ^e Laity as were officers amongst them, whereof he noteth a double commodity. But first for their doctrine, I say it is expressly contrary to the word of God, which doth declare the gift of continency to be given but to a few, & therefore not to so very great a number as he speaketh of, & accoūteth of Priests, Monks, Friers, Nuns, & other officers attendant upon thē. Wherupon I conclude this doctrine to be flat contrary to the rule of the apostle, who saith for avoiding of fornication, let every man have his own wife, and every woman her own husband. And again, If they do not contain let thē marry.

Now let him tell me what may come of disobeying the commandment of God, despising his holy ordenance graciously provided for remedy of incontinēcie. Surely evē y ^t which experience hath declared w ^t was such as it is marvel y ^e L. hath not judged that filthy and whorishe Church, with the judgment of an adultres many years ago. But he supposing thē all to have lived chaste contrary to the doctrine of our Savior Christ, as hath ben daclared, showeth a great commodity of it, in y ^t the multitude of the people by such means was greatly diminished. But Sal. commended by y ^e holy ghost for a wise & pollitike prince, saith, the honor of a king is in the multitude of his subjects: And common reason doeth sufficiently teache it, that the strength and power of a prince is in the great number of his people: as the experience of all ages and stories of all times doth plainly testify. Therefore being so very great a number as he saith, and as they were in deed, what high point of policy this may be I think few can understand. Now of the other part our doctrine is such as we leave it free to all men according as they shall find them selves to be called of God, and best able to serve him and his people in that place they ar appointed unto, either to marry or to abstain. If any man have that rare gift of continency, while the Lord continueth that favor towards him he may use his blessing.

Again, they that find themselves to need the help of marryiage that they may live in holiness and in honor as the Lord hath commanded: we teach according to the doctrine of the Apostle, that it is a devilish doctrine to forbid them marriage, and affirm it to be honorable amongst all men, without any exception of degree, or calling.

And surely if this commandment, thou shalt not commit adultrie, be given unto all men: If all be to possess by the commandment of God their vessels in honor, then they which without marriage cannot live chaste and holy, not only lawfully may but of necessary duty ought to marry. In which estate to fear the increase of the L. people, is to fear the blessing of the Lord. For as a blessing was it promised to Abraham, that his seed should be as the sand of the Sea in multitude, and as the Stars of heaven, which is oftentimes also noted as a great favor bestowed upon the people of Israel, both by Moses and by the Prophets. Which being as it is a blessing to the land in any of the people, so is it especially to the ministers of the word, if according to their duty & the exhortation of the Apostle, they bring up their children in awe and fear of God, free from any just charge of riot & intemperance, with all grace, comeliness and decent honesty, who otherwise are unworthy to have charge of the Church and house of God.

For then the common wealth shall be happy not only for that the people thereof are mnny, but that they are both many, and those both wise and godly. And what greater strength can any state or P. enjoy then then such a people.

As for his fear, that there should want provision for them all, if it were so, no godliness nor wisdom, could cast this inconvenience upon them rather then others. But this fear as it is void of all reason, so is it full of infidelity, and convicted by the present experience. For thorough the blessing of God, the abundance of all store is here so exceeding great, notwithstanding both this increase of people now so many years, against which he disputeth, and a great multitude of godly strangers, that our neighbors also taste of the comfort of it. Whereas in the late time of their fasts and sole life, notwithstanding all their policies of saving the provision by their days of abstinence and fasting, and forbidding the marriage of so great a number of the people: yet y ^e land was sore visited with famine. And this for answer to his first commodity.

The second commodity he presumeth to rise to the common Wealth of the single life of their clergy, is, y ^t they are able to keep hospitality to spare the offalles of their livings, as leases, copy holds, and such like, and to build Colleges, Churches and other Monumentes of piety, the contrary inconvenience he saith the married life of our ministers bringeth, who have enough to do to provide for themselves and their children, as many times for all their care, they are so little able to do, as they leave a mumber of poor orphans behind thē at the charge of the parish. Touching thē I grant it in part to be true, y ^t he saith of their hospitality, offals, & buyldings, but I deny their single life to have been the only cause or any great cause of it. For if they had contented themselves with such convenient maintenance, as had been fit for their calling, notwithstanding their single life they should never have been able to have kept y ^e houses he speaketh of, & have built churches w ^t y ^e surplussage of their livings. But this it was y ^t made thē rich, they worshipped him y ^t promised our savior Christ vpō like conditiō, to give him all the K. & glory of the world. They were never satisfied like the grave, but heaped living upon living, office upon office, and that with the injury and wrong of all the world. They impropriated benefices and annexed them to their Abbeys, monasteries, & other places, & to their prelacies & dignities, a thing utterly unlawful. For how should it be lawful when the poor parish (as he saith) giveth y ^e tithe of all they have to the end they may have a mā of God amongst them, who may teache them the right way to serve and honor God, and to save their souls, that this tithe should be taken from them, and given to an idle cloister of Friers, or other that do no duty for it, and leave the poor people spoiled of their goods, and unfurnished of one that should be their guide to everlasting life. By which profane covetousness they made them selves guilty, not only of their robbery of the goods of the people which they enjoyed without any just title, but also of the destruction of their souls, in taking from them the means whereby they might be taught unto salvation. And shall we then esteem it a great liberality, that if any of the poor parish had occasion to travel by them that way to make him drink or to give him a meals meat? Even as one that had robbed a man should give him a penny when he met him in the high way: These are the cups and dishes, for which our Savior Christ thundereth in the Gospel.

Ye Scribes, Pharisees, and Hypocrites, you make clean the outside of the cups and dishes, but within they are full of robbery and wrong, for indeed those their cups and dishes so filled, were full of spoil, nay of blood, and that of the souls of men which is one of the commodities they occupy, as it is in the Revelation. with like impiety they annexed benefices unto their Abbeys and other houses, and dignities by Popish dispensations, of commendamus non residences, Pluralities, tot quots, & other more the like abominations. And not content herewith they had a thousand other cunning shifts howe to draw y ^e riches of the people, yea the wealth of all the lande into their hands, as it well appeared at the putting of them down in the late reign of the renowned K. Henry the eight. It was signified to the King, in a supplication, how those jolly idle beggars as they are called there had robbed all the poor of the lande, all the hospitalles and other alms houses, and that they had drawn more then the third part of the whole lande into their possession. With this many times the common Wealth found it self aggrieved, and provided diverse and sundry good laws, as of mortmayne, mortuaries, and sundry others against their covetousness, because they gathered all to them as if they would have dwelt alone in the lande, and yet exempted themselves from the burdens & charges of the Common W. Therefore, in this excess, covetousness and insatiable spoil, if for policy to keep the more quietly the possession of so great riches in their hands, they spared some meals and offalles to the poor people or builded Colleges and Abbayes, they cannot be esteemed to have increased the wealth and riches of the people, whom so diversely they spoiled and impoverished. It had been as it is now without comparison more profitable for the common wealth: that every man had enjoyed his propriety in such a portion, as the Lord by any good title shall bless him with, by tylling and manuring whereof he might have been able to maintain the estate GOD hath called him unto, and not to stand waiting for offalles. But this was indeed a politic point for their own gain. For hereby they assured their estate by such benefits and pleasures, and bound men the more to depend upon them, and to favor their wicked superstition for the gain sake.

Now if married ministers do not the like, what hindrance is this to the common wealth: which hath in a great parte recovered again into her own hands the lands and livings, whereby that Hospitality was kept, and these houses builded, which in all good reason must needs be both more profitable and more honorable for the common wealth. For, that every man sitteth at home in his own house, and eateth the fruit of his own ground, and drinketh his own water: is it not a thousand times more profitable, and more to his just contentation, yea, and more honorable then to seek it else where, and to have it at another mans door? Further, if of that living they lawfully enjoy, the ministers provide competently for their house & childrē: Doth not the law of God, and of all nations allow them so to do? Yea, bind them to it. For he that provideth not for his house (saith the Apostle) hath denied the faith, and is worse then an Infidel. As for y ^e poverty of our ministry whereby he objecteth that many times they leave a number of poor orphans at the Parishes charges, notwithstanding in the ministry a number be sufficiently provided. Yet is it indeed to be acknowledge y ^t our ministry in many places is greatly unprovided, contrary to y ^e commandment of God, & to the just cause of fear of his indignation against us for it, if it be not some way in time relieved. But this especially ariseth of the spoil, which they made by impropriating the living of so many particular churches, to the maintenance of their cloisters, & nests of their superstitious corruptions. for remedy whereof, we are most hūmble & continual suitors to god & the authority he hath set over us, as indeed it must be acknowledged y ^t in all christiā duty y ^e minister ought to be maintained. For y ^e Lord hath expressly cōmanded both in y ^e law, & in the gospel, y ^t the Preachers of the Gospel should to live of their holy labors. To which duty oftentimes the people are exhorted & encouraged with promise of increase of blessing, if they be careful y ^t the Levite w ^c is amongst thē be not forsaken. And surely seeing they leave as they ought all other trades wherein occupying thenselves they might thorough the blessing of God be sufficiently provided to attend their studies for the service of the people in the ministry of the gospel, it is a most necessary duty which the people owe to them again, to see that they & such as depend upon them, may sufficiently & honestly live in their service, as may be seemly for the good credit of the worthy calling which God hath called them unto. The contrary whereof as I have said, we have from thē who by impropriating the livings of the Ministers from the places where unto they appertain, have left the ministry so marueylously unprovided, as that in some places there are to be found many parishes together, whereof all the livings y ^t now remain to thē for such use, are not sufficient for y ^e compitent maintenance of one man & his family. which lamentable estate of our ministry must needs be an infinite hindrance to the Gospel, both in the justice of GOD who will punish so great a contempt of his word, and so careless a negligence of the salvation of the people, and also in the nature of the thing it self: For by this occasion. such as are in some acceptable measure able to do good service in the ministry, withdraw themselves from it. For perceyuyng it to be such a calling, as besides the manifold burdens lying upon all faithful ministers doing their duties, is subject to beggary also, and the discredit and other inconveniences that follow it, they bestow them selves in some other lawful calling, wherein doing their duties, they may be able to live both in wealth and credit, by which means this insufficient, and unlearned ministry which now so pestereth the land, is entered into the possession of the Church, to the infinite hindrance of the Gospel, and the loss of thousands of the souls, which Christ Jesus hath redeemed with his precious blood.

Which spoil of the Church notwithstanding it to be so sore a wound, as yet since the beginning of the restoring of the gospel amongst us could not be healed, yet our hope and most humble prayer to God is, that her majesty by your HH. mediation unto her highness, may so relieve it w ^t her precious balm, & so bind it up with her gracious hands, as in time it may be cured & healed again. I am bold to speak of your H H. mediation in this cause (as in other places of such like) because the duty I owe to Almighty God, and to the Lord Jesus his only begotten son whom I am called to serve, doth necessarily enforce me to it. But it doth greatly comfort & encourage me in the performance of so necessary a duty, that I doubt not but your godly wisdoms do consider the service of GOD, to be the right ende and use of the high and honorable seats, wherein his own right hand hath placed you. Which the Lord ingrauing in your noble and Christian minds, surely having of God this honorable favor to be so near her highness, your HH. will godly and faithfully advise her grace both of the necessary cause of the redress of such other matters, and namely of this, that all the people under her H. Dominions may have the means by a godly, sufficient learned ministry planted amongst them, to come to the knowledge and faith whereby they may the better obey God and her Ma. and save their souls forever to everlasting life. Which so necessary service of Almighty GOD, of her Excellente Majesty, and of the Church of Christ amongst us, as it is now attended and looked for of your HH. into whose hands not next under her Highnes, God hath committed the managing & guiding of this noble state and kingdom: so no doubt but in that day it will be required, when the Lord shall come to judge both the quick and the dead. Wherefore my good LL. as before in y ^e behalf of the whole Church professing y ^e Gospel, so now again for the Church within her Ma. moste noble dominions of Eng. and Irel. I moste humbly upon my knees beseech your HH. to take so to heart this estate of the Church and ministry amongst us, that all abuses being removed, & good order established, all dutiful subjects may besides all other blessings, which now they enjoy by your LL. means, have this so worthy a cause also to praise GOD for having set so Godlye and H. Governors over them. It hath a promise to break the Bread unto the hungrye, and to make the thrysty drink, and not to turn away the ear from him y ^t crieth for relief in his necessity. Now so it is that this Church in many of her children crieth for bread, even for the bread of life, and there is no man that breaketh it unto thē, the tongues of many cleave to their roof for thirst, which they are in danger to perish in, and no man giveth them the pure water of life, to quicken their souls.

And as our Church heretofore by other means hath cried oftentimes, even till she have almost lost her voice: so now again she crieth by this most humble supplication to your Honors, to regard her necessity. if wealth, peace, wisdom, authority, or any other thing be needful for this work, the Lord hath bountifully furnished the land with all that needeth. Some reasonable way without the injury of any might by your wisdoms be found, whereby every parish might recover again their own, to y ^e maintenance of a worthy ministry amongst them. Alas that for any cause so many souls of the people committed to your charge, should perish. Wherefore, my good Lord's, turn your ears, I beseech you, to hear the humble suite of this Church, that the Lord your redeemer may turn his ears unto you in the day when you shall call upon him. So shall the saved souls of thousands praise God for you, so shall the Lord bless you, and your noble posterity: and so both all this and such other slanderous mouths shall be stopped, which are now so wide open against us. To the answering to whom I return again, for my moste humble request, relying vpō the godly zeal and wisdoms of your Honors.

The sixth Article is of raising rentes, which he saith their religion prohibiteth (except upon some great cause, and with great moderation) even to the solemn cursing of them, and would insinuate that ours alloweth it. The commodity of which not raising of rentes above measure, and to the extreme using of the Tenauntes, he saith is manifest to be great in a common wealth. For the commodity that cometh of it I grant, but for the doctrine. I affirm that ours doeth in no sort more favor any extreme raising of rents then theirs. A moderate rising of them in the raising of the pryces of all other things, we allow, as they do, when it is necessary and moderate: for otherwise it should be better with the Tenante, then with the Lord. And them selves, when they let their farms of the old rent, were wont to bind their Tenants also, to deliver their corn and victualles at an old price: But any oppression, injustice, extremity, extortion, we never allowed, but as often as good occasiō serveth, not only once a year, as he saith, they do declare such offenders accursed, according to y ^e scriptures, to more just cause of fear and terror then their bull can strike into them, by denouncing unto them, that y ^e greedy rauenours and unjust persons shall not inherit the kingdom of heaven. Therefore, whatsoever the commodity of it may be to a common W. it reapeth no less from our doctrine & pracise then theirs, nay so much more from us then them, as there is more preaching against all injury with us, then eeuer was with them.

Seventhly, he compareth us for diuorcements, concerning which, their Church holdeth, that after lawful marriage, there may because of separation from coming together: yet saith he, there can be none granted to the breaking of the marriage, and giving leave to marry again.

The benefit whereof is a restraint, saith he, of many mischiefs. Of the other part, he affyrmeth our Church to practice the contrary: whereof y ^e contrary inconveniences of unjust diuorces and adulteries follow. I answer, that our Church, yet hath herein no other practcie in our courts, thē they left us in their cannon law, being after such divorce married again, except the provision of a statute of Henry the 8. may help the innocent, which is of not making void any marriage, but for the causes allowed by y ^e word of god, which I take to be so equal and godly, as I think they them selves nor any other can justly blame it, otherwise our law & practice in this matter differeth not from theirs.

And therefore if there be any commodity of it, our Church may enjoy it.

In deed I grant, that we teach agreeably to the Scriptures, that in case of adultery committed, the party innocent is at lybertie (as touching his conscience) to be deuorced and married to another: but to the guilty we give no such liberty, but leave the party to the justice of the Magistrate: whereof no manner of inconvenience can arise. Now followeth a point in the eight place about obedience to Magistrates: where unto their doctrine he saith is very profitable, and ours very hurtefull. Howe their doctrine and practice dealeth with Magistrates, is of longe time by the light of the Gospel so discovered, as they shall be hardly able to make the world believe now that Magistrates are beholding unto them. even as the Corinthes were to the false Apostles, of whom the Apostle saith: ye suffer even if a man bring you into bondage, if a man deceive you, if a man take your goods, if a man exalt him self above you, if a man smite your upon the face. For as for taking, thei not only took whatsoever Princes offered, but extorted of them and their subjects withal importunacie and extremity. And for bringing into bondage, thei esteemed all kings to be but their vassalles, and the Pope to be Kyng of Kynges and Lord of lords, as much greater then the Emperor, as the Son exceedeth the Moon. Therefore the Pope hath used them thereafter as Pages and footmen, to wait and attend upon him, for meanest services while he rode in his Pontificalibus.

He hath made them kiss his feet and an Emperor to stand three days barefoot at his gates before he could be admitted, and then trode upon his neck when he humbled himself unto him, abusing that Scripture to his pride: thou shalt tread upon the Basiliscke, and stamp the Dragon under thy feet. He hath played at Tennis with their Crounes, tossing them from one to another as it pleased him: according as it appeareth in our Stories and the Cronicles of France. And in like manner with the sacred imperial Croune, taking it from the Grecians and giving it to the Lumbards, then taking it from them and giving it to the French, and from them again to the Germans, and from one house of the Lord's of Germany to another. He hath used them in all respects as pleased him, and as if thei had held their Crounes of his kayes: he hath made them fight his wars at their own cost and charges.

Wherefore, having thus abused the sacred and supreme authority of sovereign Magistrates: how should this Solicitor of the Pope persuade that their Religion is profitable for Princes: or how can he think to make them believe, the Gospel to be contrary unto them, whereby thei are Princes in deed subject to no foreign power within their own Dominion, but the immediate Liutenaunts of almighty God. Which having in deed set their Crounes with great honor upon their head, assured their Sceptors in their hands, and established their royal Seats underneath them: It cannot be but godly Magistrates must needs acknowledge thankfully to GOD and to his truth the benefit received. And therefore not only not admit any Popish enchantment to the contrary, but to glorify almighty God in the zealous advancement of the Gospel, whereby thei are advanced again to the hye Seats from which thei were deposed by the Romish faith, to be the footstool of a Priest. But lett us hear what cunnnyng charm he hath prepared for this purpose. We teache saith he that all Laws of Magistrates which are of things good or indifferent, yea, or not expressly contrary to God's commandment, are to be obeyed with that conscience that a man, that willingly breaketh them openly or secretly, should think he sinneth against God because he is God's Minister. I acknowledge their doctrine, but I require their ground. But he will say: whether the doctrine be true or false, yet is it profitable for Princes and States. I answer him as before, that it is an infallible rule, and to be constantly and inviolably observed by all that are not Atheists, that there is no doctrine profitable to a Common wealth that is not godly and sound, what show of profit soever it may seem to have for a season. Therefore, both in this and in the rest, if he would have persuaded their doctrine to be for a Common wealth, he should first have proved it true, otherwise he might offer us under this pretence the wicked doctrine of Mahomet. If he have no other rule but this, it is for the obedience of Kynges and Princes, whether the doctrine be true or false: I say that there is no obedience good nor profitable for Magistrates to be given unto them. (If we will judge of goodness and profit by the word of God, as we ought to do) but only that which God hath appointed that subjects should give to their Princes. Therefore, before it can be judged whither of our doctrines be more profitable, we must bebate the matter whither of them is better warranted by the word of God.

Our doctrine concerning the duty and obedience of subjects unto their lawful Magistrates, as it appeareth by the Harmonie of our confessions is this. That subjects are bound, to be subject unto all lawful Magistrates, hye or low, good or evil, and that not only for angre, that is for fear of the punishment, which the Magistrate may punish the Rebellious with, but also for conscience sake. Which words of the Apostle, for conscience sake we thus understand. Magistrates are ministers of God, appointed and ordained by him, for defense and praise of the good, and for just punishment and execution of the wicked: Therefore, he that shall resist the Magistrate, shall be guilty in conscience of making resistance against God. Further also, God in his moste holy Law of the ten Commaundementes, under the precept of honoryng our Parentes, doeth commaūde us as to do to other all such duties, which for any particular respect we owe unto thē (as the Apostle expoundeth it in the same place) so chiefly to yield unto Magistrates all duties belōgyng unto them: emongest which, subjection and obedience is the principal. By which commaundment (as by all the precepts of the Moral Law of God) our conscience standeth bound before him, to give to Magistrates, (which are the Ministers of his Justice in punishments, or rewarders properly concerning this life) such duty as by the right of their place, ministry and service, under him, doeth appertain unto them: Of which sort are subjection, obedience, love, honor, paimentes, service, prayers, and such like declared by the word of God, to belong to their hye and honorable calling. And all such we affirm, Subiectes ought not against their willes and for fear, but heartily and cheerfully to give unto them for conscience sake, as knowing them to be appointed of GOD, and for conscience of God's Commandment, which bindeth us unto it. For, God because he is our creator and reedemer, both of our souls and bodies, hath just authority to give laws which should bind them both, and as he hath right to command our souls and bodies, so is he able to punish both for the breach and transgression of his law.

Therefore, worthily Saint James saith, that there is one Lawgiuer, who cā save and destroy that is euerlastyngly and that but one only. For this conscience of the Commandment of God all the Prophets and Apostles, yea, our Savior him self was subject unto Magistrates, and so taught all men to give to Caesar that which is his. By whose doctrine and example we must willingly, even for conscience of the ordinance and commandment of God, of what calling soever we be y ^t profess the Gospel, submit our selves in all humility and reverence unto them and their laws, whatsoever not repugnaunte to the Commaundementes of almighty GOD. We seek not by any manner of pretence, to exēpt our selves from their Courtes and authority, nor from bearing the burden and charges, which thei lawfully lay vpō all their Subiectes, for the necessary service of the Commonwealthe. We hold Princes notwithstanding any censure of the Church, to remain our lawful Princes still, in the possession and right of their Croune, state, and dignities, as before: and the subjects bound in conscience of the ordenance and commandment of God, to obeie them as their lawful Princes, yea, though thei be Heathen men, and to perform all the good duties of Subiectes unto them, both in their goods and bodies. And this by the grace of GOD is both our doctrine and practice, well and soundly grounded upon the holy word of God: contrary to which no church professing the Gospel, no good writer, neither Calvin whom he noteth, nor any other have taught, or maintained any doctrine. Now let us compare the doctrine and practice of the pretended Catholics, with ours. Their Clergy howsoever (as this man goeth about) thei would bind heavy burdens (like the Pharisees,) upon other men's shoulders, yet would thei not touche them with one of their fingers. Thei would in deed have other men believe, thei ought to have a conscience, not only of the Law of God, but of human Laws, which must hold only till the Pope do discharge them: for then thei teache, thei may depose even the highest from their places and that by force of Arms. But their Clergy that bind other men thus, exempte them selves from the Courtes of civil Magistrates, from paiementes and other services due unto them: and give all such duties to a foreign Ecclesiastical Court, and to the Popes chamber. Thei content not them selves with such Privileges as their lawful Prince and Country, shall see cause to bestow upon them, but challenge of right and duty freedom from all Civil burdens, by virtue of their Clergy. Thei compound with the Popes Chamber, for such things as thei pay, and in all respects carry them selves as subjects to the Pope, and to none other. And thus thei use the Civil Magistrate, even whē thei deal best with them, and whiles thei are ministers of their superstition and cruelty. But if thei once displease them a little, and that the Pope begin to Thunder and Excommunicate, then thei depose kings, and Emperors from their Regal seats, and Imperial thrones, thei hold them no more for lawful Princes, thei absolve and set free all their Subiectes from their oath and obedience due unto them: thei Excomunicate and curse all such as shall obey any their laws, or by any act yield the duty of a subject unto them. Finally, thei command the subjects to take Arms against such their Princes, and by force and violence to take their Crounes from their heddes, and set them upon some other. And thus as other heretofore have dealt with the two Henries and Frederickes Emperors, with Philip le Bell and other the French kings, and with sondrie kings of this noble lande: So also he that of late did sit, and he that now sitteth in the chair of Pestilence, have dealt with our Sovereign Lady and Queen Elizabeth.

This then being their doctrine and practice, and ours so contrary to it: whereby according to the right due unto Princes from God, we honor and obey them: and thei to the hye offense of God and men dishonor and depose even at their pleasure? How can any man touche us in any respect as wantyng duty in this behalf, or excuse these Catholic Traitors and Heritickes from being guilty of hye Treason against the Croune and dignity of all lawful Princes, as thei are also against the honor of God and his son Christ Jesus. But this Author chargeth us that Calvin saith: No law of man can bind the conscience. Whereof (saith he) it must needs follow that the obedience we yield, is only for policy and fear. For answer whereunto I deny the consequent, and affirm the first, not to prove or infer the second. For the first, if both Calvin and we say that there is but one Lawgiuer: Saint James hath taught it before us, and giveth an evident reason of it: which is, that there is but one who (euerlastyngly) is able to save and to destroy. For his law only can bind the soul, who hath authority to punish the soul for breaking of his law. But God only is able to do this, as Saint James here teacheth, and our Savior Christ in the Gospel: Therefore the soul and conscience can have no other Lawgiuer but God alone. Likewise his laws only can bind the conscience, who cannot err in making Laws, which being the peculiar honor of God, his Laws only can bind us in that respect. Which if it were otherwise, we should be as deeply bound to keep, study, understand, and teach the Canons of the church, the Statutes and Laws of the lande, as we are the Law of God. Which if thei did in deed believe, it is a marvel how ever these men that break so ordinarily the the laws of God and of man, both of the Church and commonwealth, should hope to be saved by their works, and dream of works of superogation, for the relief of others. But though we acknowledge no other bond of conscience, to observe any human Laws whatsoever, then the Law of the ten Commaundementes doeth lay vpō us: yet doeth it not hereof follow, that our conscience is free from keeping any Law of man. For we are bound by the Law of God to yield unto all men, such duty as belongeth to them, and namely to such as are in authority, either in the Commonwealth, or in the Church, honor, love, duty, obedience, subjection, and such like. Therefore, though the law of man do not bind our conscience to be subject to princes & their laws: yet do we acknowledge the law of God doeth bind us to all obedience, which he hath commanded to be given unto them. For further clearyng of this matter, it is to be understood, that all laws are either simply good or evil, or thei are such in respect. The laws which are simply good, are only the ten commandments of the moral law of God, which bind the soul and conscience simply to obedience, and so straitly without all exception, that no circumstance or occasion may make that lawful, which is there forbidden, or unlawful which is there commanded. Now, human laws and ordinances of men, which command or forbid the same, which are commanded or forbid̄ by the law of God: As thou shalt not murder, commit whoredom, steal, or such like are also simply good, and bind the conscience: yet not in any regard of the commandment of men, for such reason as is before alleged, but only because thei are the same, which were before commanded by the living God. Of the other parte, such are simply evil Laws, as in commanding or forbidding, are opposite and contrary to the Law of the ten commandments. And these, as touching the keeping of them, it is so far of that thei should bind us, that contrariwise we stand bound by the law of God, to do the contrary. There remaineth the seconde kind of human Laws, which are not good simply always, and to all men, but in a generality for a time, and some good respect: beyond which bounds, the weakness of man cannot reach. For that which is now good for the Commonwealthe, may fall out at another time, and in another respect (which peradventure was not thought of) to be hurtful, not only to some particular man, but even to the Commonwealthe itself. Further, though thei be never so good for the time, and never so wisely made, yet even for that time that thei appear to be best, are thei not of the same sort with the Laws of GOD and such as are simply good in them selves that thei should bind the conscience. For though men have sought to make such Laws, moste agreeable to the general equity of the word of GOD, yet have thei no assurance to have attained unto it, neither in deed can have any warraunte, that thei have erred in no circumstance belonging thereunto, because of the weakness of man, both in judgment and in affection: but that which may bind the conscience, is such as proceedeth from another, that cannot err in commanding.

I add further hereunto, that the Civil and Ceremonial Law of the Jews, though thei were both expressly commanded of GOD, who could not fail in any point, yet did thei not simply bind the conscience. For in case of antinomie and repugnaunce with the Moral Law, (as our Savior argueth by the example of David, in eating of the presence bread, which otherwise it had not been lawful for him to have eaten, but in case of necessity for saving his life, commanded in the Moral Law) a man was not guilty of having sinned, by such breaking of the policy of the Church. And if these laws notwithstanding GOD were aucthour of them who could not err, yet did not simply bind the conscience: much less can those which are of men, either in the Church or Commonwealthe. Whereby it appeareth, we are bound to the keeping of those kind of Laws, that is, to obey them with a Civil obedience, without conscience of sin for any breach of them, which is proper to the Law of GOD, except we break them in such sort as we make our selves thereby also guilty of transgressyng the Law of God, doing it with hatred resistance, contempt, or other offense against authority, which GOD him self hath forbidden. Which plainly showeth our Adversaries argument, that is, Excepte we believe the Laws of men to bind our conscience, we have nothing to hinder us from rebellion, to be rather a slanderous surmise of his own, then any good consequent of reason. For by the grace of GOD we are stayed from such wicked and unlawful attempts (which are proper to our pretensed Catholics, whose mouths are full of obedience, and who utter words as it is in the Psalm, soft as Butter, and smothe as Oile, but their hearts are sharp as two edged swords, and their deeds moste full of Rebellion and disobedience) by conscience of the Commandment of GOD, who hath expressly forbidden them. But their perpetual Rebellious practices against Princes, do plainly show that this doctrine was devised.

But all stories make mention, that thei have allowed them selves anything to the dishonor of pinces, kings and Emperors have been abused by them, as their vassals and servants, and that to as base services, as to lead the Popes horse, and to hold his Stirruppe: thei have not vouchsaufed for a long time to admit them to their presence, but kept them at their gates. Thei have trodden in their necks, and taken of and put on their Crounes with their foot. Further, thei have taken upon them to depose them from their Regal seats and Imperial Thrones, and place in them, whom it liked them. The soonne hath been stirred up by them against his Father, and the subject and servant against his Lord and master, to take the Empire from him. Thei have made thē after a sort, to sue out their Liuerie, as if thei had been his Wardes, and forced them to pay full dearly for it, ere thei could obtain it.

Finallie, thei have freed the Subiecte, from their oath and obedience to their lawful Prince, and filled their Countries with insurrection and rebellions against them. I need not to vouche many authors for their so notorious acts, which cannot be forgotten, whiles the famous memory of the Henries and Frederickes Emperors, and also sundry Kynges, both in France, and in this noble lande so dishonored and injured by them, shall continue. But if all monuments of times past were forgotten, this present age doeth furnishe so many examples of their unfaithful disobedience to Princes both in other partes, and here at home: as I can want no evidence against him in this matter. For their continual practices of rebellion, their procuryng of Bulls from Roome against her Majesty: their writing of Libells and infamous books, to the dishonor of her highness renowned Father, and many other such dealynges of theirs, may sufficiently bear witness hereof. Therefore, it is to late now for them to play the Hypocrites, and pretend to advance the honor and state of Princes: whereas their Religion hath so entreated other Princes abroad, as hath been declared: and so offended their own natural Prince at home as her Majesty hath been constrained to make straight laws for her moste necessary and just defense against them. They should now cunningly persuade they sought to advance the civil authority of Princes, whereas Kings and Emperors have had almost continual wars with thē to keep thetr own. For through their ambition, thei never contented themselves with their own place, but would affect both the swords, seeking and bearing the honorable charges of the civil estate, & their Consistories vsurpyng the lawful jurisdiction of Princes, so as the Kynges of this lande have been constrained to provide for their authority by laws of Premunire, and such like to bridle their intolerable and ambitious usurpation. Therefore, of all other he might best have left out this Article. For it is manifest, thei were never longer friends to Princes, thē thei might abuse them as their vassalles, to be the Ministers of their wickedness. And so much for answer to this point.

The ninth Article is the differences of sin, and of concupiscences, which he saith is of no small importance to a Christian cōmonwealth: whose ende saith he, is to keep men within the limites of virtue and honesty. All this I grant with this addition, that the duty of the Magistrate, is not only to regard that the life of his subjects be civil and honest, but also that it be religious and godly. Therefore we are taught to pray for them, that we may live under them a peaceable life, not only in all honesty, but also in all godliness, or true worship of GOD, as the word used by the Apostle doeth signify. And to the Roma. the Magistrate is declared to be the Minister of God, for the praise and punishment of those that do well and ill, without restraint. Whereby the Apostle showeth it to be the duty of the Magistrate, to protecte and encourage, not only quiet and civil men, but also and that chiefly, those, which most endeavor to live in the fear of God, in his true worship and obedience. Which duty what Magistrate soever shall not perform, but moste dislike with, and discourage the godly, which shine as lights afore a wicked generation, standeth guilty and aunswerable before God, for the abuse of the authority he hath received of GOD, especially for this purpose, to be a comfort to such as moste zealously and sincerely, seek to serve him. On the other part for y ^e punishment of evil, the Magistrate is bound to punish transgressors, according to the quality of their offense, not only Thieves and Murderers, and disturbers of the Common peace: but also profane Atheists, & contemners of all that is holy, all Heretics, and obstinate recusantes to serve him in the holy and public excercises of true religion & stubborn Idolaters: which what Magistrate soever shall not do, is guilty of absoluyng the wicked, which the Lord will require at their hands. Therefore the king was commanded to take a copy of the whole law, and not of the second Table only, that he should look to the execution as well of the first Table, yea, and that in the first place, as to the seconde. Which we see in the holy Story to have been executed by the zealous & noble Kynges of Israel and Judah, commanding by their authority, the purgyng of the lande of Idolatry, the setting up and restoring God's true Religion and service, and the just execution of the Priests of Baal. And of Asa it is written, that he made a law after he had restored the state of Religion, that whosoever should not seek the Lord God of their fathers: that is, worship him in such order as by the law of Moses was commanded, that he should die for it.

Thus much I have thought necessary by the way, to set down touching this matter, upon occasion of the Magistrates office under God restrained by this author, to the procuryng of a Civil life only emongest their Subiectes, referryng all abuses of the Church, and of the service of God to their supreme Pastor, as thei call him. Now let us see the diverse doctrine of them, and us, touching both these points. Of sin he saith, thei teache some are mortal and some venial: and we teach y ^t all are mortal. I grant this to be their and our doctrine, but the exposition of it, and the conclusion he inferreth would be well observed. If by mortal and venial sins, thei understood only that there is great difference of sins, and that some are more grievous, and therefore with greater severity to be punished then others, some again are less, and not to be punished with like horrible torments as the other, we were well agreed. For this appeareth to be our doctrine, by the confession of our Churches, and all our good writers, and that agreeably to the holy scriptures. For so our savior teacheth us, that the first Table which is of duties, immediately respectyng God, is the greatest and chiefest commandment, and that the ignorant servant, is to be beaten but with few stripes, but he that knoweth, and yet doeth not his masters will, is to be beaten with many stripes. Likewise of such people and Cities as shall contemn and refuse the holy doctrine of the Gospel, our savior saith, it shall be easier in that day for Tyre and Sidon, for Sodom and Gomorrhah, then for that City. Whereby it appeareth, that there is a great difference of sins. Which we so acknowledge, as that we grant every pretept to be greater then other, according to the place it hath in the two Tables, and consequently the transgression of it to be greater, then the breach of any that follow it. Yet if the comparison be made of sins in like degree and proportiō offendyng against both, as of thought with thought, act with act, and these in their diverse kinds, as the greatest transgression of the one, with the greatest breach of the other, and so likewise in the rest, keeping a due rate and equality of sins, that are matched together. Therefore notwithstanding, we esteem not sin light, but all in their natures mortal and deadly, yet we make a great difference of sins. Wherefore, if thei understood by this distinction, no other matter, but to make a difference that some should be greater then others, thei have no cause to strive with us. And for this, what commodity it may bring to a common weal, we are in the blessing of God to look for it, this being our doctrine. But thei understand it far otherwise, as appeareth by the Counsel of Trent, and by this aucthour. For, both determine mortal to be such, as by their natures and in justice deserve everlasting death, wherein we also agree. But the point of variance is in this that thei say, all sins are not mortal, but that there are sins, which in justice are not to be punished with everlasting death, which kind of sin thei call venial. Not understanding that God for Christ's sake, doeth forgive it those which believe, for so we grant that all are venial. For to the believer all shall be forgiven, and there shall be no imputation of any sin: but taking it in this sense which I have declared, in which I deny any sin to be venial, & affirm all to be mortal: which our doctrine is grounded upon the word of God. For, this is general of all sin, which the Apostle without exception of any saith, that the pain of sin is death, meaning everlasting, as it appeareth there by the mention of life everlasting life in the same place. And thus the Apostle taught according to the law, wherein it is said expressly, cursed be he that abideth not in all that is commanded in this Law. But saith he, though your doctrine be true, yet doeth it not stand with good pollcie, which is to keep men in virtue and honesty, as ours doth: Because if all be mortal, who will strive against sin: whereas admittyng all not to be mortal, though a man be carried into a venial sin, yet would he strive to refrain from mortal, considering it bringeth damnatiō. And though this Roman doctrine be false, yet doeth it more encourage men to strive against sin. But I say, this is to reason like an Atheiste. For as I have often said before, there can be no doctrine fit to procure the blessing of God to any state, (whereupon dependeth the wealth peace, and honor of every people and common wealth) but only that which is of God. And therefore whatsoever he may suppose in our or their doctrine, to be for or against a state, the truth must needs be, that all things reckoned, and in the ende, it can never prove a good doctrine for any state that God hath not taught, nor that vnproffitable, which he hath delivered us. But I say further, that our doctrine in the Nature of the doctrine itself, is more to restrainyng frō vice, then that of theirs. For, what greater encouragement can there be in all good reason and policy to sin then impiety, & what stronger restraint then grievous punishment. Therefore, their doctrine which teacheth so many sins, negligences, and ignoraunces, not to be in the justice of the Law of God guilty of death, must needs hereby give encouragement to continue in ignorance, in negligences, and other such like offenses. But ours which truly teacheth the wrath of God, and everlasting death to depend upon it, must needs be more forceble to stir up all men, to be careful to avoid to the uttermost of the grace thei have received, all manner of sin, and if the less, much more the greater, which have more grievous condemnation. But he and the rest of these Romanists, in faith & in allegiaunce, suppose by making all sins, to be punished with death, that all are taught to be equal, which is nothing so. For that death is not like unto this, which is of the natural soul and body, and of the life of the natural man: but it is a deadly casting out of the presence and favor of God, with whom only is life (that which in deed and truth may be so called for the comfort that is in it) whereas the other is such a life, as some which live in it, wish rather for death and would dignity for it: As Job speaketh, if thei might find it, and desire that the Moūtaines might cover them, and the Hilles hide them from the wrath of God liyng upon them. Therefore if it be possible for men in the natural death of the body, to devise great difference of torments, so as notwithstanding all suffer death, yet one may endure (without comparison) greater torments in it then another: How much more in this case both by y ^e nature of y ^e death which thei suffer, and by the almighty power of God, is it possible that notwithstanding all sins be punished with death, yet there should be sundry kinds of that death, & the torments of the one to be in comparison (in them selves always horrible) more easy and tolerable then another. Which our Savior Christ expressly teacheth, speaking of the punishment of Sodom, and such as should with contempt refuse the Gospel. Wherefore, that being an offense of their ignorance, & not of our doctrine it is not to be imputed unto it. And so notwithstanding any thing is said by him, or can be said by any to the contrary, our doctrine in this point is most fit and strong for the restraint of sin, and their impunity moste dangerous by encouragement to smaller offenses, to draw men also in time to the easier committyng of the greater. Besides in this their doctrine it is to be noted, that thei teache the sprincklyng with a little Holly water to be sufficient to take away those sins: whereby the precious death of our Savior Christ is in this behalf made of none effect. For if thei be not mortal sins, the punishment whereof in the justice of God is death: then Christ died not for them: and if he did, then it followeth both that thei are mortal, and death the reward and stipende of them, and also that the guilt of them cannot be otherwise washed out, but with the true Yssope sprincklyng us with the most precious blood of the son of God, which purgeth all our sins. The second point in this ninth Article, is of the doctrine of concupiscence which he saith that we affirm to be truly sin, even in the regenerate: and thei say in the regenerate, that is, as this man affirmeth it in Christians after Baptism (as if all that are washed with the water of Baptism, are also borne again, which is no more true, then that all receiving the Lord's Supper, should receive also the Spirit of Christ, which the Apostle denieth) to be no sin, except that concupiscence be consented unto. I acknowledge this to be our doctrine, which to be agreeable to the Scriptures it appeareth by this, that whatsoever the law forbiddeth is sin, for of the law is the knowledge of sin, but this concupiscence is forbidden by the law. This the Adversary will not grant, but I prove it thus. There are but two cōcupiscences forbidden, one with consent, and another without, whereof that which is with consent is forbidden in the former commandments. Which appeareth by the expositiō of the seventh Commandment by our Savior Christ in the sixth of Matthew, who showeth the lustyng after a Woman in heart: that is with consent, to be Adultery and the breach of the seventh Commandment. Therefore it followeth, the other is forbidden in the last. And in deed if the same concupiscence were forbidden in the former, and no other in this, then should there not be ten Preceptes and Commaundementes but only nine. This also the Apostle teacheth, who declareth how hard it was for him to find the height and depth, the length and breadth of the corruption that is in the nature of man, till he rightly understood this Commandment. For thereby he plainly showeth the moste secrete poison of our nature to be discovered by this. Which can be no other then the very continual springyng and wellyng up of unlawful lusts, even before the heart resolutely agree unto them. Otherwise there might be in us a motion and a power not standing with the love of GOD nor of our Neighbor without offense to GOD. Which cannot be, the Law requiring of us that perfect holiness of nature wherein we were created. And surely if the Apostle had not esteemed this rebellion in his nature to be sin and mortal sin, he would never have complained so grievously of his estate in respect of it, both in other places as he doth, and especially in the seventh Chapter of the Epistle to the Romaines in a great parte of it, and in the ende criyng: Miserable man that I am who shall deliver me from this body of death.

Their doctrine being contrary, hath no manner of ground in the Scripture. For as for the first of James, it is plain he speaketh of such a sin as showeth itself in an open and outward act to be sin. As for S. Augustine, though his authority, nor any other Fathers may be sufficient to warrant any doctrine to be of God: yet taking him, alleged not for any such purpose, but as a witness of the doctrine taught and received in the Church at his time: I grant he so writeth of concupiscence, as except his writings be well examined and conferred together, a man would think he were of the opinion of our Adversary. But being examined, it will be found that his judgment is with us: namely, that this concupiscence is truly sin, and y ^t he so taught the church in his time, as it appeareth in sondrie places. What discommoditte then can it be to a Commonwealth, to have the people truly taught to know the great corruption of our nature, or what benefitt can it be that thei should not understand their wretched estate. Surely none, but this, that for want of this thei should be puffed up in a pride of their own free will and good works, and so not to regard the inestimable benefitt and comfort of the death of Christ. The Adversary allegeth in deed, that if it be so that a man sin even without consent, that then a man is discouraged to make resistance: for that no man saith he will strive against that which he cannot avoid: that is, about the resistance of mortal sin which he cannot avoid, if concupiscence be sin, and every sin be mortal. I answer not withstandyng both these be true, as thei are most true, that yet the courage of resistance is not hereby taken away. For the Apostle that confessed and taught both, though he found it a tedious combat, and sweat in a manner water and blood under his Harnesse, so as he complained sometimes, that he saw a law in his members leading in captivity the law of his mind, and in this regard cried, O miserable man that I am who shall deliver me from this body of death: desiring hereby as it were the ende of his warfare: Yet did he not therefore give over the field, and yield him self to sin. Naie, rather the new or the young man which God had begotten in him by his spirit, valiantly behaved himself in the battle, oftentimes putting his adversary to the flight, and by faith assuryng himself of the victory in Christ Jesus. And even as a worthy knight and Champiō is not discouraged with the valure of his enemy, but rather rejoiceth in it, knowing his victory shall be the greater: So thei that are not cowardes in this spiritual war but valiant in Christ, their noble courage is so much the more stirred up as thei see their enemy to be great and mighty, that the honor of their victory and triumph in Christ may be the greater. Whereby it appeareth that our doctrine can in no sort be any hinderance to virtue, or incouragemēt to vice. But theirs must needs be a great breeder of vice and extinguisher of virtue, which persuadeth men that that is no sin which is in deed sin. For hereby thei neglect the first motions and open the first door and entrance freely unto sin, which it were the best spiritual policy to resist in the beginning: whereof thei must needs be careful which know it to be sin, and the other secure and careless which take it to be no sin. Therefore, not ours but their doctrine openeth a wide gate to sin: which is yet greatly enlarged by that he addeth in the ende of this Article, that no man will strive against that which he cannot avoid. For if this be so, and that it is most evident, that while we live we cannot amende this rebellion of our corrupt nature to the law of God: then his council is, y ^t all mē give over striving anymore against sin, seeing they cannot with all their stryuing avoid it. But we are otherwise taught, that though we cannot avoid that sin dwell in our mortal bodies, yet to strive that it do not reign nor exercise Dominion over us, but that we strive against it even to blood, as the Apostle saith, and even unto death.

In the tenth place, comparison is made between our doctrine and theirs in the punishment of sin in this life, & in the world to come: and the reward of holiness in heaven. For the first he affirmeth, that we say only faith in Christ, is necessary for the obtaining of the forgiveness of sin, and this he saith is an easy point. How easy it is, may appear in the example of Abraham, who was to believe, that of his dead body there should spring children like y ^e stars of heaven for multitude, and that he should have a seed in whom both he and all nations should be blessed. What discourses would a natural man here make to hinder with himself the credit of this promise. Howe many strong bulwarks and fortresses of flesh and blood, and how many hie and mighty conceits of the natural man: as the Apostle saith, were to be overthrown and beaten down to the ground, that Abram should believe this. And how much more that by the death of Christ Jesus, we should have life everlasting, so many as believe in him, by his shame and dishonor glory and praise, by his woundse, the cure & healing of ours, by his wars and agonies, quietness and everlasting peace. Of all the things that God hath commanded, this most needeth the mighty hand of God to work it and maintain it, as in deed of all other it doth give most glory unto him. But faith being so easy a matter with them, they well show how little they understand it. For our doctrine y ^t by faith only in Christ, all our sins are forgiven, I acknowledge it to be true, and glorify God, who hath wrought in us by the powerful work of his grace so to believe. For this is our peace with him. That this doctrine is holy and true, it appeareth in that the Apostle having confirmed that Abraham was justified by faith, inferreth upon it that by the same, David pronounceth men to be happy: namely because true happiness is in having our sins forgiven, which we attain unto by faith in Christ. Thus saith the Apostle Peter to him all the prophets bear witness, that forgiveness of sins is given to everyone that believeth in him. Therefore the doctrine is sound and holy, which when we teach we declare also, in case of repentance, what the fruits are of this faith, whereby in deed we repent, namely, a sorrow for having sinned against God, which striketh and woundeth the heart with a grief, & detestation of the wickedness committed and kindleth in it a love and desire to do those things which God hath commanded. Finally such are the effects of this faith in repentance, which the Apostle noteth to have been in those of Corinth. As for auriculer confession, which enforceth men of necessity to confess their sins one by one in the Priests ear, we teache it in deed, for no parte of repentance, because we have no commandment, promise, nor example for it. In deed, we bind not men to this rehearsal and discovery of their sin unto the minister, which we esteem to be but a very tyranny over the conscience, and exhort them only according to the example of David, to make their wickedness known unto God which sufficeth. Yet if any be so tempted as he standeth in need of council & of comfort, and shall open his heart to the godly and faithful minister they are not denied the comfort that may be given them in this respect, but upon discerning of their true repentance. The minister is to assure his conscience in his word of the forgiveness of their sins, declaring the promise of the Gospel, which is of grace and pardon to all that do repent. And this is the use of that, which Christ our Savior left unto us in the power of the keys, in regard of particular comfort. A degenerate imitation whereof, only is in their absolution, which he calleth a Sacrament, without all reason. For a sacrament being a seal of the Gospel hath an outward creature applied to assure y ^e promise unto us, which should have some resemblance to the promise which is sealed by it, as we see to be in the water of baptism and in the bread and wyne in the Lord's supper. Another part of repentance they make to be satisfaction. concerning which we teach that if it have regard to y ^e party inquired, be it either any private man, or the whole congregation offended by so notorious offense: then we teache I say that the discipline left us by our Savior Christ doth require it. For in such case bindeth that of our Savior, tell the Church, and, leave thy gift at the alter, and be first reconciled to thy brother: much more therefore to the brotherhood, which is the church and the fellowship of all the brethren. As for such a satisfaction as he mentioneth here of some temporal punishment in this life, to satisfy the justice of God for sin, we affirm and that moste truly according to the scripture, that whatsoever is imagined of such satisfaction is highly derrogatory to the precious death of our Savior Christ, who only is the satisfaction for our sins. which one point of their doctrine declareth, they little understand what the justice of God and what sin is, that think it may so easily be satisfied for. He nameth three satisfactory works, of prayer, alms, & affliction of the body, whereby he saith they satsfy for their sins, which are even y ^e depths of Satan in this Rom. saith. For what may be more derogatory to y ^e cross of our savior Christ and his sacrifice once offered upon it for all, whereby he hath fully satisfied for the sins of all that shall be saved, and paid the uttermost farthing of their debt: then that a man should take that upon him, which neither man nor Angel were able to bear, that is to satisfy for his sins. To whom it may be truly said which the prophet Jeremiah said to the hypocrite people of his time, That is, color thy sins never so well, yet how shouldest thou say, I have not defiled me, I have not followed strange God's, behold thy way in that valley, know what thou hast done: Washe thyself with Snow water, and make thee clean with sope, or the fullers scouring Hearbe, yea gylt thyself over with Goulde. And as Job when he had another manner of feeling of sin, and of the gilt of man in the sight of God, then they seem to have when they have done all their satisfactory, works, and have sought to wash them selves clean with all as with snow water, the Lord shall take and plunge thē into the ditch, he will tumble them in the mire and filth of the streets, that is discover them to be most foul and unclean Let S. John teach such men, that though they think they are rich, yet that indeed they are naked and beggarly, that they may seek to him, for fine gold, which shall indeed be able to enrich him with true riches y ^t possesseth it, and for a suit of apparel y ^t shall indeed cover their shame, & give them a comely presence in the sight of God. Prayer is a holy part of y ^e service of God, whereby we call upon God according to his commandment, in certain assurance to be heard of him: but that this should be any work which God in justice should receive for satisfaction, is a wicked fancy of the church of R. and from the beginning unknown in the Church of God. Alms is a duty which God hath commanded in thankfulness of the love and favor we have received of him, to be merciful to such as st • nd in need of our help, but by satisfying by them the justice of God, is a thing which the prophets of God & the Apostles of Christ never knew of. The affliction of the body is a bodily exercise, whereof the Apostle saith it profiteth little: yet being discreetly used, may bring some help and furtherance to the making of men fitter for y ^e service of God Not that the greater the affliction of the body is, there the mind doth always most serve him. For the priests of Baal and the priests in the West Indies, (as the holy story of the Kings, and the stories of these Indies declare) exceed in the affliction of the body, yet both profane and heathenishe Idolaters. So likewise the Jesuits and some other Popish orders of Friers (notwithstanding they be but all counterfeits to the priests of Baal and to the Indians in afflicting thē selves) make some hipocriticall show hereof, and especially in the streets where they may be seen of all men, and yet are superstitious idolaters. Therefore the service of God is nothing at all to be esteemed to stand in these things. But there may be some exercise of the body, as fasting and watching at prayers and study, and such like exercises, which being used, with judgment, not to hurt offense, or disabling of the body to serve God: in the calling he hath called us unto may be some help to the subduing of the flesh and the quickening of the spirit. Thus I say, the exercise and affliction of the body, may be as the Apostle saithe, a little profitable for the subduing of our corruptions, and the stirring of us up the better, to the service of God. But to say that any such affliction, can release our sins, or satisfy the justice of God, or prevent any pains of the world to come, by having borne a parte of them in this life, as this pretended Catholic doth teach, is blasphemy against the son of God, degatory to the satisfaction made by him upon the cross, and full of pride, vanity, and hypocrisy. Therefore concerning these three works, as all others like unto them. I grant they are in Christ acceptable deeds, which the true and lively faith worketh in those which do believe: but which in no sort cā satisfy God for our least offense. But when we have done them, we pray the L. with the Prophet, O Lord enter not into judgment with thy servant, for no flesh may be justified in thy sight. When we have all done, yet our 〈1 page duplicate〉 〈1 page duplicate〉 prayer, is that the most holy and earnest prayers which our Savior Christ made unto his Father being upon the earth, may be accounted unto us for ours, that his perfect love wherewith he loved both God and man, may be accounted unto us, and that his wounds may be the healing of ours. Let them trust to their own prayers, Alms deeds, and patience, our trust is that the righteousness and obedience of Christ, that his moste holy Passion and suffering, which he suffered once for all upon the cross, shall be ours by faith, and that by this faith, we shall be both just and live forever, And this is our hope, sealed up in our hearts, by the spirit of grace to the day of our redemption: other confidence or means of satisfaction have we not. As for purgatory we do not in deed acknowledge, as he objecteth to us, but hold it to be a mere fancy of their own, having no one title of the scripture for ground thereof. But our author will say, notwithstanding this doctrine be false, yet must it needs be greatly profitable, to the restraining of men from sin, when they shall think that sin is not easily released, but must be satisfied so hardly for, even in this life, and the rest of the satisfaction (as if they would pay all their own debts to the uttermost farthing) to be made in purgatory. Is not this at least a politique way to withhold men from iniquity. I answer there can be no way or means fit for the subduing of sin in deed, but only that which God hath appointed. The weapons of our warfare, are not carnal, saith the apostle. We strive not against sin with such weapons, as the vain discourse of a natural man would think so to be fit for it. But we repair to the armory of the sanctuary, and temple of the Lord and there what weapons we find the Lord hath prepared to furnish us with against it, with those we arm our selves, and strive against sin and all our enemies. And easy it is for all those whose eyes God hath opened, to see the truth that this devise of theirs smally auailed. For with this they had another also, that these satisfactory pains of sin, either in this life, or in their feigned Purgatorye, might by pardon from the Pope be released, and likewise blasphemous to the cross and sufferings of Christ, who taking upon him to command the angels of Paradise to go fet out of purgatory such souls as he would appoint, and being a matter but of small cost, to obtain in their courts, so much Lead and Wax as might safeguard them, and exempt them from all these pains, What redier way might there be made for sin then this? For if for money a man may satisfy for sin, which his own life, nor the life of his only begotten son cannot redeem him from, as the Prophet saith, this could restrain none but beggars from sin. for the rich few of them were so covetous, the popes pardons being so cheap as they were, y ^t for bestowing so small a piece of money, they would be in danger of y ^e fire or water of purgatory. For whether it be water or fire, or what kind of pains are in it their doctors are not yet resolved. It appeareth then that for restraint of sin, it was no way profitable, but rather a most subtle devise of y ^e devil to entice all men to wickedness. According as y ^e experience hath declared. For as it appeareth by comparison of the stories of all ages since Christ, there was never anymore sinful, for ignorance of God for superstition & idolatrye, for ambitious and reuengeful wars, for treasons, murders, adultries, and a thousand villainies in this kind, and finally in all impiety, as y ^e age doth best witness: wherein this doctrine most reigned, of satisfactory works, & of purgatory. Which came to pass both by the justice of God, revealing his wrath frō heaven vpō all falls worship & ungodly devises of mā in his service, giving these who had not regard to keep his holy worship, pure in honor, & undefiled, to pollute defile, & dishonor themselves, w ^t all ungodly & dishonorable lusts, to their just confusion: and also by the nature of the doctrine it self, which in effect, making the holy morral law of God, but as it were some penal statute made by man, opened the door wide to all wickedness and abomination. Whereby it is evident howe contrary this doctrine is to all Christian states and common wealths whatsoever, whose end ought to be chiefly, that their subjects live in all true religion and honesty. But how unfit soever it be for Christian K. and estates, I confess it was a very pollitique point of doctrine for the popes kingdom. For hereby he received a double commodity. First that casting by this means his fear upon the simple and ignorant, he enjoyed more quietly the possession of his tyranny over the Church, all men standing in need of his fatherhood, and fearing to provoke him that had such a power, to keep them in purgatory still, or to release them. Another that by his pardons, and indulgences delivering men frō this prison which he had painted in their heds, he filled his coffers with treasure. Where by he enjoyed the more easily, all the contentmentes that he desired, and was the better able to maintain his proud Antichristiā kingdom, against all power that should rise against it. And thus in respect of the maintenance of their own kingdom, I think there was never so political a superstition and false worship in the world as this of the Ro. faith: which whosoever try fro point to point, shall easily discern to be most true. To the further consideration whereof, leaving the discreet Reader, I will proceed to the other point which remaineth, which is of the reward of good and evil in the world to come. Wherof our doctrine is saith he, that all the pains of hell are equal, and that the most wicked man that ever was, shall endure no greater torment, then he that is the least offender, which his report of our doctrine is utterly untrue. Wherefore let him either justify this to be true out of the confession of the faith of our Church, which he ought to do if he challenge us for doctrine, and not to charge us with everything which hath been written by any y ^t profess the gospel, or by any writer of ours of credit in the church: or let him fear without repentance & satisfaction for it, by confessing his ignorance or malice, in thus slandering the church of God, y ^e just condemnation of liars & false witnesses, whose portion is with hypocrites. He saith we teach further also that y ^e glory of all the redeemed & elect of God, shall be equal, & that everyone shall be in as great glory as Peter & Paul, which is not the general doctrine of our Church. We acknowledge that they which otherwise shall be beautiful as the firmament, and they which justify many, shall shine is Daniel teacheth, like the stars of heavē. Our savior denied not that there should be a place at his right hand, and at his left, in his kingdom in the world to come, but in this world told his Disciples that the pomp of earthly states should not be seen in him nor in his ministers. He promised unto the Apostles seats to sit upon, to judge the 12. Tribes of Israel. And the Apostle rejoiced in the hope he had that the Thesalonians should be his Crown in the day of the Lord. Whereby it appeareth, that as all the members are partakers of the power of the soul, and have their place and honor in the body, yet they receive not all power to do the same work, nor are of like honor: so in the mystical body of Christ, all shall be as members of him, partakers of his spirit, and be filled with it, for the full work and honor of that part which they shall be in the body: but not all enabled for the same work nor of like honor. But they will say how can this be, except heaven be a reward due unto the work. I answer that according to the same grace, that god giveth a diverse measure of faith, & according to the diverse measure of it, the fruits thereof, many or few in this life: so also he disposeth of the degrees of glory in y ^e life to come. whereby it appeareth y ^t as we truly deny all men

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Therefore, look what profit a Christian Common wealth may receive of the doctrine of the diffrence of glory and pain, in the world to come, it receiveth it of the doctrine which we teache. Drawyng towards an ende, our aucthour beginneth confusedlie to heap up many things together, by which order one point might have served him as well as the whole dosen. For in this tenth he hath dealt with the doctrines of Repentaunce, Confession, Satisfaction, Purgatory, of Heaven and Helle.

In the eleventh which followeth, he entreateth of Works, Merite, Frewill, and Predestination. Concernyng the doctrine of Predestination we teache saith he, In the Church of Rome, that all the Saints of God, are Predestinate before the foundations of the world were laid. And I say, we teache the same. Therefore our doctrine herein being the same, it must needs be no less profitable to any state then theirs, and so no cause of this comparison. Of Freewill we teache saith he, That a man hath liberty and freedom of his will, whereby being prevented and assisted by Grace, he may at his pleasure do any good Works, or refuse to do them. This doctrine in deed is neither ours, nor the doctrine of Christ and his Apostles. For, according to the truth we have received of them, we teache that the Nature of man through the sin of Adam is so wholly corrupted, that there is no good thing in it, that of itself it cannot think a good thought, that it is sold under sin, and that it is enemy against God is not subject to the law of GOD, nor in deed can be made subject: finally, that we are borne dead in our sins. Whervpon it followeth, that the will of man being a principal power of his soul, it is subject to the corruption of the whole, and therefore hath no will to do that which is good, willeth not of itself any good, is servant unto sin, willeth nothing but sin, and ennemitie with God: willeth not that which the Law commandeth, but is dead in sin. Whereof it must needs follow, that we are not free in our will, to will that which is good, for our will is servant to sin, and therefore cannot do the work of righteousness: Our will is dead in sin, and therefore cannot be a live to righteousness. For as a dead man cannot do the actions of a man that liveth, no more can the man that is dead in sin, do any action of will, or any other that he doeth that liveth to God. I mean not that our will is dead altogether, no more thē that a man dead in his sins, should not live the life of a natural man, and of this world: but that whatsoever natural power it hath, it is dead as touching the doing or willing of any thing that God hath commanded, in such sort as the law requireth. There remaineth still, notwithstanding the punishment of the sin of Adam, a will in man, whereby he is freely and willingly carried to that he doeth, but this will I say is of itself, carried willingly to no goodness, but only and always to evil. Therefore being dead, in respect of any good, whē after the will chooseth well, this work we teache not to be of Grace, preuentyng and assistyng, but to be wholly the work of grace. For, as if the spirit of life should reenter into a dead man, who after should rise and walk, and do other things agreeing to a living man, it cannot be said these actions proceade partly from the spirit, which is inspired into him, partly from the dead body. For, what help or furtherance can death bring to an action of life. So also the Spirit of God reenteryng into us, who are borne dead in our sins, and we after living in some measure the life of GOD by the same spirit, it cannot be said that our will choosyng to do that which is good, or any other natural faculty, dooyng in any measure the will of God, that it doeth it partly of itself, partly of the spirit inspired into us, but the honor of such actions is wholly due to that spirit. That we will is of our nature, but that our will doeth will that which is holy and good, is not partly of us, and partly of the Grace assistyng, but it is wholly the work of Grace. Yet is it the goodness of God to call it ours, that is wrought in him by us, because it is not wrought without us, neither are we as an axe or dead instrument in the Lord's hand, but the powers of our natural soul tendyng of them selves, wholly to that which is evil, are turned by the grace and power of God, to that which is good. Which doctrine as it is moste true, so doeth it give to God the honor which belongeth unto him. Neither is it a hinderance to good works, that God be acknowledged the only aucthour and woorker of them. But saith he more like a Philosopher and natural man, then a Christian and a Divine: except it be in a man's power to do well, it must needs utterly discourage him from doing good works. The answer whereof is, that those which believe, cannot but be fruitful in good works, notwithstanding thei do not to the dishonor of GOD, arrogate to themselves the praise of thē. For as a man that is quickened with a living soul, cannot but do the works and actions of a living man, so also thei which have received the spirit of Christ, whereby thei have believed, notwithstanding thei be not incoraged by this reason unto it, that of their former dead nature thei are able to hear, see, or understand, yet of the nature of that spirit, thei cannot but do the actions of that life, which that spirit doeth quicken and animate thē withal. And as a branche of a wild Olive taken frō his own stock and implanted into a natural Olive, notwithstanding that of itself, it bring no manner of help to bear a right Olive, but rather whatsoever power is in it, is contrary thereunto: Yet of the nature of the right Olive, it cannot being a lively branch of it, but bear right Olives. Even so it fareth with us. For, we are by nature wild Olives, and our Savior Christ is the true and natural Olive Tree, into whom being grafted by faith, shall we say it will never bear any fruit, except the former wild and savage nature it had before in his own stock, may be furtherance to it? No, but that nature being mortified and altered by the power of the true Olive, we cannot being lively branches in this Olive of GOD, but we must bear right and kindly fruits, according to the nature of the stock we are received into. Further, as the nature of the spirit which we are vouchsafed doeth lead us to it, so our endeavor is stirred up hereunto in thankfulnesse unto God for our salvation, which he hath assured unto us by the power of the spirit, given us to the day of our rededemption. Therefore, because we owe our selves wholly unto him that hath so dearly bought us, and so graciously saved us, we are to apply our selves to all good works whereby God our redeemer, may be glorified in us. Whose glory if it be precious in our eyes, as it worthily ought to be more then heaven and earth, we cannot want provocation to do those things, which he hath commanded.

Now for the last point of this Article of merit, and the reward of heaven: we say in deed that the doctrine of Merite, and to teach that life everlasting should be a reward deserved by our good works, is a doctrine that maketh void in effect y ^e death of Christ. The benefit whereof by this means shall be only this, to procure us this favor with God, that upon condition that we do such and such works, that then he will give us his Kyngdome for our works sake: which is a doctrine that of all other doeth moste discover Antichrist as it is moste opposite to the doctrine and honor of Christ. For, we are taught by him, that when we have done all we can do, we are to acknowledge that we are but unprofitable servants: and thei teach that their service is worthy a reward, and what reward, of the kingdom of heaven, the glory of God, and of joys everlasting and unspeakable. Thei teache these things to be but a small purchase, a little money given to their Corban, the building of a Monastery or Abbey, for a sort of Idle and Supersticious Friers to abuse the world, and things many times of the just desert of everlasting death, to be the worthy price of God's kingdom: that is in effect, that an Abbey, a Seminary College, or such like, should be as much worth as the precious blood of the Soonne of God. Thus in deed we teache not, nor whatsoever should become of all the states of the world, ought not to teache it, being the proud doctrine of that presumpteous Antechriste, guilty of hye treason against the Imperial state croune and dignity of the king of heaven and earth. Whose favor and grace, if we should say we had deserved, we should account it little worth, and should take from him his moste due and high honor of our salvation, and be moste unworthy his grace bestowed vpō us. But saith he, who will be zealous of good works, if there be no reward of them in heavē. I answer, if there were none, yet ought we in thankfulness to GOD for our first Creation, diligently to apply our selves to do his will, and obey his Commaundementes: As also all cteatures set forth his glory in their kind, notwithstanding there be no reward promised them in heaven. But I say further, that we do not teache that there is no reward for good works, but contrariwise, that the reward of them is so exceeding great in heaven, that no good deed shall be lost, no not to the bestowyng of a Cupp of cold water, in the name of a Disciple. For as the son & heir of y ^e father for all his service, receiveth a most large recompense of his inheritance: so much more the inheritance of GOD must needs be a moste bountiful recompense of all our service to him. Yet notwithstanding, the inheritance is not accounted due to the natural child frō his father, for any desert of his, but because he is his son. So likewise the inheritance of God's kingdom, yea (much less without all comparison) never can be earned by us, or deserved by any works we can do, but shall be given us because we are sons, and heirs to God by faith in Christ Jesus. So the inheritance is both a gift and a reward: a gift because it is in every respect undeserved, and a reward because he that hath dooen nothing in deed, but endeavored to do some small parte of his duty, and yet receiveth that which could not be due unto him: cannot say that he is unrewarded. And thus our Savior teacheth in the Gospel, that the penny was the reward, and the penny was given him, that bare no heat and burden of the day, but wrought only one hour. An hours work could not deserve the wages and reward appointed for him, that should work the whole day: yet he receiving it of mere gift, cannot say but that his hours labor was moste bountifully rewarded. Euerlastyng life was promised to the doers of the Law, this work we do not, yet it pleaseth God of his goodness, to give as well to us that have not done it, as if we had done it, can we say then that any thing we have dooen is left unrewarded? Thus it is plain, that giving to God the honor, which is due unto him, we acknowledge also the reward to be great in heaven. And therefore though we do not encourage any mercinarie duty, but exhort to a thankful and cheerful obedience unto God, yet the benefit that may arise to any Commonwealthe by this doctrine, that our labor shall not be lost in the Lord, is to be reaped of the doctrine that we teache.

Now followeth the twelueth and last Article, which is of Eareshrifte, or Auricular Confession. Concernyng which thei teache it to be necessary for every Christian man, once in the yere at the least to Confess himself to a Priest, telling him every fault in particular that he hath committed: and this thei teache to be so necessary, as if a man conceal any he cā not receive absolution for it, but that sin remaineth still vpō him. And this he saith is the very hedge and wall of all virtuous and good life, which he pretendeth to prove by many particularities, but first for their doctrine: the use and benefit of it shall be after examined. And first I wish them to agree amongst them selves, that it may be determined between them whether it be of the Commandment of God or not: or rather howsoever thei agree or disagree I affirm it hath no manner of ground in the word of God. Where we are only taught to confess our sins unto GOD, and to poor out our hearts before him, that the Lord may be merciful unto us. Further also in the public congregation both together with the rest of the Church, and particularly upon repentance of some notorious offense: and privately one unto another. And therein we receive and find thorough the good blessing of God great comfort and commodity in using of them. But this confessiō that a man should rehearse in a Priests ear all his sins once a year. Neither was it commanded of our Savior Christ, nor universally used in the West Church till about 300. years ago. And if this be the very lock of all honesty and virtue as he saith, and the very hedge of well doing, how could so many Churches & Christian States have wanted it so long? Was there no virtue nor honesty for 1200. years after Christ in such places as had not received it? It is not to be thought to come to his commodities, that thei wanted means for redress, both of private and public offenses all that while. Neither doth the Gospel which teacheth no such matter as this is: Leave the Church unfurnished of means, to redress all offenses that come to knowledge: which is by the godly exercise of that lawful discipline, which our Savior Christ appointed to be used in his Church: which in deed is both the lock and key of all good life next to the power of the word preached. Whereas therefore we are taught by the Gospel to preach salvation to those which believe and walk according to that faith: and contrariwise destruction to come upon every soul that shall not believe nor walk according to the commandment we have received: and to denounce this to all Estates and Dignities, to those which are of private and public calling, who cannot but find them selves to be summoned by it to the tribunal seat of God, and have their hearts oft touched withal to true repentance. It cannot be said then (without this new found devise of auriculer Confession) we have no means of good life amongst us. The living word of God that striketh deep to the partyng between the soul and the spirit, shall it be esteemed nothing worth without this Confession. Peter by this wrought through the grace of God, such a compunction in the hearts of 3000. in one day, that thei came and humbled them selves in true repentance, acknowledged their sins in having crucified the Son of GOD, and received the Faith and Baptism, in the name of Christ. Many such like examples might be vouched out of the Scriptures of mighty and powerful works and effects of the word preached. Whereby it appeareth, that the Churches wherein it is truly taught, as by the grace of God it is amongst us, are not without not only some, but not without the chiefest and most principal means to keep the people of God in due obedience of him. For further means of discipline, as we acknowledge what the right order is which God hath commanded, and both see and are heartily grieved to see in so noble a parte of the Church as this is, and after so long continuance of the Gospel preached amongst us, great abuses contrary unto it: So we cease not to be most humble and continual suitors to God and to the authority he hath set over us, that we may enjoy it. Which being in the use thereof, and in the ordinance of our Savior Christ, so necessary for the service of God, and the salvation of men, we hope that the equity and necessity of that we sue for being thoroughly understood, the Lord will dispose the hearts of so Christian authority as we are subject unto, most willingly to grant it. For want whereof, as your HH. see how wyde the enemies mouth is opened against us, so the humble and daily suit of all that fear GOD and understand this matter within this lande is, that it may please God to touche your HH. hearts with that zealous care of his glory and love of the salvation of the people, that by your HH. means to her moste excellent Majesty, order may be taken for the establishyng hereof. In the mean season we have to answer our Adversary in this case, that the preaching of the Gospel by the blessing of God, may be of power to those in whō God shall work by it, to keep them in his fear. And for the regiment of the church, y ^e abuses being theirs, that thei of all other have not to charge us in this respect. As for their auriculer Confession, the famous story of abolishing of it by that worthy and reverend Bishop of Constantinople Nectarius, upon occasion of wicked company between a Matrone of the City and one of the Church, doeth sufficiently show for how just cause it is to be abolished in a Christian state and Cōmonwealth. So doth also the experience of these 300. years wherein it hath been so universally commanded & practiced, which hath discovered it to have been one of the fittest instruments of Satan, for nourishyng and maintainyng all the abominations in these partes of the world, and the very seed of all private contentions & public wars of open violences and secrete treasons. So that when I think of the consequence of it: I marvel how Christian states and people could endure it so long. By this means thei had the best intelligence of the greatest secretes of the public states in Christendom, which thei traitorously used to the troublyng of the world and for their own advantage. Thei searched and gaged by this means, both public states and private houses, so as there was nothing in any Kyngdome, City, or Town, no, nor in any house or family but was known to them. Which was such a political point in deed for thē to keep the world in awe of them, and to hold them still in captivity, to set up and put down whom thei listed, to make their friends & to subdue their foes, as a stronger wall for y ^e maintenance of this Antichristian tyranny could not be devised.

And this is his dosen of pointes which he thinketh to be worth so many millions to a Common wealth: which if he may sell at his own price we shall buy them dear enough. But I hope I have sufficiently shown them to be so little worth, as no man but himself and his fellows, that esteem their grains, relique pouders, and such other pedlary as thei bring in now into the lande for riche Marchaundrise, will make any great reckenyng of thē. Wherein I have so dealt, as I think he cannot justly complain that I have followed impartiment matter, and left the state of his question, as he wrongfully chargeth the reverend D. Fulke, whose learned writings all the sort of them will never be able with truth to answer. Because he would be answered to his mind, he is careful we should understand his full meaning: which is saith he, not whether doctrine be true or false, theirs or ours: but whither be more political or profitable to a common wealth: Wherein he is to be admonished, that to prove his doctrine fitter for the establishing of a K. and state in peace wealth and honor, to bring upon it all good promises and blessings of God: his next and readiest way had been, to have proved the truth of it by the scriptures. For this is a most certain ground, y ^e true religion hath y ^e promises of this life, & the life to come: which are so far in this life bestowed upon us as God seeth to be most expedient, and may be without the greater loss and hinderance of the other. Therefore in leaving to prove that, he left the way he should have followed, and hath takē a clean contrary course, which is, that it bringeth great commodities, which if it were so, yet could not suffice to prove it true. For the Turk and other heathen which apply their religion as may be fittest for the maintenance and security of their state, they receive no doubt by their detestable false worship, many benefits to the assuring of their estates for a season: yet is it but an execrable false service of God, which is so commodious unto them. For whether commodities be blessings from God or no, dependeth upon this, whether the people be his people, and honor him as he hath appointed. For to such we are sure, having warrant of the truth of religion, that all benefits are the effects of the gracious promise of God to those which fear him, and are in deed blessings proceeding from the tender love of God unto his people, and seals of the everlasting blessings, promised unto us in his kingdom. But what blessing so ever is bestowed upon any other, is turned in the end into a curse, it is but feeding of the Ox for the slaughter, a lifting of them up, that when they are cast down they may fall with greater violence, and more easily be dashed in pieces. Finally it maketh them the more guilty, and bringeth a heavier destruction upon them. For how should they be blessed that fear not the Lord, upon whose favor or displeasure dependeth the prosperity or hard estate of every K: and people. Therefore to persuade that he pretended, he hath taken a clean contrary way. For if a man grant him all that he affirmeth, yet is it easy to answer that this benefit in the end, must needs turn to a loss, and this show of security to all unquietness, this settled estate to captivity & bondage. For how many examples have we of this frō the beginning, y ^t is, of K, & common weals that have flourished for a season, and in the end have been broken all too pieces. As the state of the K. of Tyre, which is described by the prophet, to have been so exceeding prosperous, y ^t in respect thereof, the King of Tyre for his glory is compared with the morning Star: yea & said, to shine as a Cherub from amongst the stones of fire, yet even he as the same prophet threatened him is now cast down from his high seat and from all his glory. And Tyre whose merchants were as P. of the earth, and her chapmen as the Nobles of the world, is now become more like a poor fisher Town, then that old City, or greatly renowned amongst the Ylands, and in all the world. We see the Ro. empire, and the K. of Italy, how notwithstanding the former honor, wealth, glory of it, yet now, and that by the means of their Popedom, it is dashed in a manner all in pieces, & cut into so many little seingnories Dukedoms, L, and free cities, that they are as y ^e potsherds of the earthen vessel, which y ^e lord as he threateneth in the Psalm, hath burst in fitters with his bar of iron. Whereby it appeareth to be y ^e right way to prove any doctrine profitable for a Christian state, to be received, to show it to be of God. Other wise without consideration of the truth of it, to say how false so ever it be, yet is it good for the state, or how good so ever it be, yet is it ill for the state, and will bring innovations troubles and poverty, this is to reason like one that hath no God. And if he went to reason thus like an Atheist, he were utterly unworthy any answer, and hath offered your Highness. the greatest wrong that a Christian nobility could be offered, once to think, that the show of his commodities to the state, should carry your H. to the liking of that false worship and superstitiō, that is against God & his holy truth. Therefore whatsoever he imagine to the contrary, the question whether it be good for a Christian common wealth and kingdom, I have answered pertinently in showing their doctrine first to be false and heretical. Which ground being first laid, I have joined in that issue he desired, declaring further, that as by the curse and wrath of God, which must needs shake and overturn the seats of such mighty ones, as shall dare to have wars with the almighty, in setting up a false & idolat. worship which he hath forbidden: So also that their doctrine it self and the practice of it in the very nature of them both is against all good policy of any Christian state, and only fit for the establshment & security of their Antechristian kingdom. For further evidence whereof I have thought good here to gather together (with some enlargement of like matters) that hath been touched in several places concerning this matter already. That being to be vewed in one sight, it may the better be judged and discerned. For better understanding whereof it is to be considered, that the good estate of a Christian K. or common wealth is to be holy in religion, and all duties immediately respecting God, honest in all conversation amongst men, free for liberty, strong for forces, quiet for peace, and rich for treasure. All which points make a state honorable and happy. But the R. doctrine and practice, bringeth in a false worship of God, all wickedness & looseness of life, tyranny, bondage, wars, trouble, weakness and vnhabilitie to resist the enemy, finally, need and poverty, all which must needs make any state vnhonourable and unhappy. That their faith is unholy, & therefore maketh their people such that doth receive it, appeareth by the worship of Idols, of bread, of wood, and of stone, by the ignorance of all sorts amongst them, and the maintaining of it to be mother of devotion, by their justifications thorough their own works, and so many other bye means, besides that only sweet sacrifice of Christ Jesus: & in a word by all their falls worship, which is wholly nothing but a service devised by men, and not prescribed by the word of God. And as in regard of God, it is an unholy and profane worship, having no ground of his word, so is it the cause of all dishonesty and wicked conversation amongst men. Which may appear not only in the justice of God, with whom it is righteous, to give over to all shame of iniquity and abomination, those which have not held his honor in any due respect, but have made it common to Idols, and by experience which hath made proof of all ungodly and loose behavior, to be even in their holiest Cloisters: but also by their very doctrine and practice of it. This may easily be discerned by any that shall compare with that holy discipline which is taught in the Gospel, their discipline, which is moste loose and desolute, except it be, in y ^t which may keep still the conscience in bondage and captivity of ignorance superstition and Idolatry. For as the discipline of Christ is the special means next to the true preaching of the word, of all godliness and honesty, both to be preserved amongst men, and also to be restored after a declination and decay, so that Antichristian disorder and confusion, in all the chief parts thereof, is next to their false and heretical doctrine, the greatest cause, that all impiety and wickedness both first entered into the Church and yet cannot be driven out, that the ancient estate of the Church may be recovered and restored again. But I will leave other points which were to long to enter into here, & note but one special corruption of their discipline, Whereby judgment may be given of the rest. This is that Antichristian supremacy whereby the man of sin in the deuilishe pride of his seat, challengeth unto himself fullness of power and sovereignty of jurisdiction, to do what pleaseth him, and to dispense with what he list. For what greater encouragement can there be to sin, then that a man may be sure for a little money, and a very little in deed, to have a sealed pardon, not only for any wickedness committed, but also for all he shall commit all his life and many hundredth years after: so foolishly and absurdly wicked is their doctrine and practice. If a man by going a pilgrimage, or saying so many times over his beads, or fasting so many days, or giving so much to the priests and seminary men: If I say by these and such like means a man may satisfy for his sins, who will be restrained from any wickedness, or be careful of the amending of his life. Thus one point of the supremacy is as a root of wormwood and an original cause of an infinity of trāsgressions & sins. Which being thorough the justice of God and the very nature of sin, enemy to all good pollices, whose end is to repress sin, what need we further proof, that the practice of this Romish religion must needs be the poison of all such states which do receive it. But no marvel though so infinite a power of the Pope be so great a cause of sin. For the very authority of absolucion which every Prieste hath, is more fruitful this way to encouragement and increase of wickedness, then that any good state or policy may bear it. I speak not here of the danger of dishonesty and uncleanness, by reason of their secret confessions. For which that worthy Nectareus abolished the use of it out of the Church of Constantinople, but of the power that they take upon them to absolve malefactors from sin, whereby it must needs be greatly encouraged. That desperate and Deuelishe Iaureguy the Spanyarde purposed to have done upon the noble Prince of Oraunge. For if every Priest have such a power to absolve from sin, any wicked limb of Satan, that shall dare in his devilish boldness to attempt the executiō of mischiefs against most H. personages, & most noble Princes: what wickedness is there that these absoluers will not dispence with, and what security for any P. or state where such priests and absoluters may be endured likewise their doctrine of satisfactory works must needs be a great emboldning unto sin. For if sin which the prophet said could not be satisfied for, though a man should give rivers, of Oil, and thousands of sheep, & Oxen, yea though he should give his first begotten son, or his own life for the redemption of it: may so easily be redeemed, by giving some part of the wicked mammon to building of Abbeis, or maintaining of Masses seminaries, and such like, which in deed greatly encreseth their sin, by strengthening such abominations: Men must needs be hereby made more careless of their wickedness, and more encouraged to offend. Whervnto also their sanctuaries & privileged places do greatly encourage. For if any malefactor may have any such defense against all justice and protection for his ill doing, how is it possible that all wickedness should not be provoked by it. Whereby it being plain that impunity is the cause of encouragement to offenders, and that the practice of the R. religion is thus discovered to be such, as it setteth the transgressor free from all fear of the wrath of God, and the judgment to come, by their dispensations, indulgences absolutions, and satisfactory works: and from all ecclesiastical punishment for a little money, by making markets of their said Bulls and pardons: and from the justice of the civil magistrates, by sanctuaries, and in all their clergy, by exemptiōs, imunitees, privileges, and appeals to y ^e seat of R It must needs be hereby most manifest, that the practice of their religion is as a breach that is made by the sea, whereby all manner of impiety and wickedness of life, doth so violently flow into the common wealth where it is received, that it is not possible to make resistance against it. Whervpon I conclude, that seeing by his own confession, this Romish faith, in the doctrine and discipline of it, both thorough the justice of God, who cannot but from heaven reveal his wrath upon so great ungodliness, and in the very nature and practice of their religion must needs be the most certain ruin and overthrow of all K. and states where it is established. I might allege here other particular causes of the breaches of some certain commandment, as their disordered orders of Monks & Friars, their unlawful vows and constrained single life, to be causes of hypocrisies, adultries, fornications, and a 1000. abominations of uncleanness. But I leave these and such like to the consideration of the discreet reader, and proceed forward to other points. Wherein I affirm the practice of their religion, not to stand with any good policy. Next to the honor of God & a virtuous conversation, whereof have been spoken already, nothing can or ought to be more regarded in a state, thē the souerainty of the state and freedom of the people. Which by the doctrine of the Gospel is maintained and established, For so we teach, according to the doctrine of the apostles, that every soul and person be subject to the civil magistrates: both to the K. as most excellent and souerain, and to those which are sent from him. Whereby both the souerainty of y ^e state is maintained, in directing & commanding, with in the Dominion which God hath given them without controulment of any foreign power: & the lawful liberty of y ^e people. For the people obeying the authority which God hath made them subject unto, they need not to be suitors for any causes in the court of any strange P. they are not to be taxed by them, but in every their respect, are free from the bondage of any foreign commandment whatsoever. But the Romish religion, nether leaveth P. sovereign in their estates, nor the people free in their liberty. For by the doctrine and practice of their religion, K. and princes are but vassals, and as feodataryes to the pope in their K. and dominions, they are to receive thē of him, and leave them at his pleasure. He hath authority to dispense of all their Crowns and Kingdoms, to set up and put down as it seemeth best to him. And as this is set down for good law in their Canons, so have they not failed to practice it, as hath appeared. Further also, they take from them y ^e dealing with all ecclesiastical causes, drawing them all to y ^e Sea & court of R. even to y ^e bestowing of ecclesiastical livings at his pleasure, by means whereof, both the emperors of y ^e R. empire, & other P. & y ^e K. of this land, have been fain to plead such causes as they have had with their subjects without their own land. further also, they took vpō thē to impose paimēts upon their subjects (besides a thousand oppressions of their souls, which they miserably tyrannised, with laws of abstinence for conscience sake, from meats and from marriage, commandment of confessing their sins in shrift, & the rest of y ^e ordinances of their will worship) whereby the pore people were oppressed with great bondage and the P. were so many and diverse ways impeached, in their crown and dignity. Further in a well pollicied estate it is required, that it be maintained in peace, and yet so, that in case of war they may be strong, both in men and treasure to defend and repulse the violence of their enemies. This the Gospel teacheth, being the gospel of peace, whereby men are not only reconciled unto God, but also one to another, according to the worthy testimonies, which both the Prophets and Apostles bear unto it in this behalf. And as the Doctrine is peace, both with God, and amongst men, so the practice of it cannot in any sort disturb or hazard the peace of the state where it is received, but with all security establish it. Likewise hath it nothing in all y ^e doctrine & practice of it, contrary to the strength of a common weal. For it teacheth marriage to be honorable amongst all men, and the honor of a P. to be in the multitude of his subjects, and exempteth none by any pretended authority of foreign power, from the service of their country. Concerning riches & treasure, it doth not impoverish, requiring only a competent prouisiō for the pastors and doctors of the church. Which as it is necessary for their service, and most due by the express commandment of God, so riseth it to no great charges of a common weal. But the R. religion, & practice of it, is against all these. For if the stories even of their own wickedest writers may be credited, as they ought most of all to be against thenselves, y ^t B. of R. have been y ^e cause of all the wars y ^t have been in Europe these 100 years. And indeed what estate cā be in security or quietness, wherein a foreign P. shall have intelligence of all the secretes of the lande. But wheresoever the R. religion is, every Prieste is an intelligencer and a spy for the pope, who both by other means, & especially by their auriculer confession come to understand the deepest secrets of every state and K. of every City, and town, village, house, family, & person within the land. Which kind of intelligence, being y ^e most certain, as uttered of conscience, and most privy, as put only into a priests ear, & so many employed herein, bringeth to pass, y ^t no P. in y ^e world hath y ^e understanding by all the means he can possibly use, of the affairs of the state next to him, or with whom he hath most to do, which the pope hath of all y ^e states & K. where his religion is maintained. Which intelligence as every mean man may easily understand being a matter of so great importance, in all causes public & private, it is to be considered, howe easy a matter it is for him, by means hereof to disturb y ^e quiet estate of any natiō or K. at his pleasure. For which cause of late, he hath sent in new Confessors, shriuers and absoluers, who under pretence hereof, may both understand the secrets of the land, and deliver Agnus deis grains, & medalls to his reconciled, as tokens of their conspiracy. Whereby they may be prepared for a day to rise up against the lande, & disturb the quietness of it. Which is so evident a means to disquiet a state, as I esteem that none which will receive their auriculer confession can be longer quiet then it shall please the Pope. Herevnto if we adjoin the consideration of the infinite power, which most ungodly and injuriously to all states this R. church giveth to their pope, it will easily appear, how contrary their doctrine and practice is to the welfare of all K. & common weals. For their doctrine is (as I have partly touched before to show the repugnance of popery, the hie authority and souerainetie of any state, and here repeat because the same is also against the peace and quietness of all commons) y ^t in certain cases, the pope may depose P. frō their imperial seats & thrones of justice, and give their crowns and K. unto others. Their doctrine is, y ^t he may absolve all subjects of such P. from their allegiance and oth made unto them, yea that he may excomminicate all such subjects as shall obey the authority laws, and commandments of such a Prince. And their practice agreeth w ^t their doctrine For thus they dealt both with diverse other P. here to fore, and thus also of late the impiety of Pius the fifth, brake forth to the excommunicating and depriving her Ma▪ in his proud bul much like the blasphemous letters of Rabs. sent to king Hezekiah, (yea & to the accursing of all such her graces loyal subjects, as according to their most bounden duty obey her wholesome laws and statutes, in these words. We charge and forbid all and every the Nobles, and subjects) and people, and others afore said, that they be not so hardy as to obey her, or her will or commandments, or Laws, upon pain of like curse upon them. Which clause of that presumptuous and wicked writ, is so important in the cause we are now in hand withal, y ^t I desire all those that shall read this, to take good heed unto it. For how can this author affirm that there should because to tolerate the rebellious practicers of this wicked foreign P. Seeing it cannot be in any reason that they can be faithful & dutiful subjects to her majesty, which obey this execrable bull. For he cannot be a liege man nor a dutiful subject of her majesty, that will not obey her laws and statutes, and take her for his natural and lawful P. and much less he that shall persuade others hereunto. But none of those which are reconciled to this their R church may do so, and their priests and seminarie men persuade them there unto. Therefore no such reconciled papists, much less they which reconcile them can be good and obedient subjects of her Ma. That such as are reconciled to their church may not be obedient to her H appeareth by the Popes bul curssing & excommunicating out of their church, all such as do obey her H. laws, where upon it followeth that they which are reconciled are reconciled upon that condition. For otherwise in case of their obedience they are accursed, but the reconciled are not in case of excommunication, therefore they have denied their obedience. Howe can it be then that this doctrine may be tolerated, that her majesties subjects by such means should be drawn from obedience of her laws, and acknowledging her lawful power over them without the certain hazard of the state. Christ and his Apostles never taught any such doctrine or practice as this is. The primative Church never heard of it. Ambrose that worthy bishop of Millayne, When he for a cruel murder and massacre of the Citizens of Thessal. had excommunicated Theod. the Emperor, yet did he not take upon him to depose him from his Imperial Crown and dignity, but howsoever in the charge of his ministry, he declared him to have no right to the Lord's table, and such other Spiritual diet and entertainment of God's children: yet as touching the things of this life, he reverenced his authority, and was obedient to him in all things. But of this practice of the Romish Church, except it be of their own doing, I suppose there is no president to be shown from Christ to this day. Further as touching the strength of a Lande to resist her enemies, the practice of this Romish faith, doth both weaken it for people, and impouerishe it for treasure where it is received. This may appear if we cal to mind that which he boasteth of in this example, that is the great number of Priests, Professors, Votaries and other superstitious persons, whom he falsely calleth religious, which waited and attended upon them. The number whereof ariseth by his own account to so many thousands, and all exempted from the service of the P. wars. yea and from any contribution and payment to maintain them, could not be but a great infeebling to the state. Further they all being restrained from marriage, whereby either if they had no childrē, or not daring to avow then most cruelly murdered them, the posterity could not multiply anything in such sort, as if it had been lawful for them to marry. But this wise political esteemeth it a high point of wisdom, to diminish the multitude of Christ. people, & of the children of Abraham, which is promised as a blessing to be multiplied as the Starrs of heaven that cannot be numbered. Concerning the treasure of the land, it is not his eating of whit meat that can recompense the great & infinite sums of treasure, which their pretended catholic religion by a thousand means drew from all the states & K. where it was received. For the ordinary revenues and profits of their religious men, as he falsely calleth them, rose here, to one third of all the land, & more in the reign of y ^e noble K. Henry the eight. The furniture of their churches with so many surplesses and Copes of all sortes of riche stuff, such as no King or Prince could wear better then many of them were of. Their great and Massy crosses of silver & gold, their Idols of finest metals, & most exquisite workmanship, the rather to deceive the people, as if they had been alive. Their other ordinary charges of wax, incense, Orgaines, y ^e plate and Jewels of their Abbeys, Pryories, & other superstitious houses were of infinite valure and price, as I think y ^e court of augmentation might sufficiently testify. Beside all these, y ^e extraordinary charges of appeals & following suits at R. the paimentes imposed by most tirannous oppression, both of y ^e king nobles, & all the people of this land to their most just and grievous complaint, (as appeareth by their letters) drawn out of this & other K. by names of Peter pence, Palles collatiōs, first fruits, & a 1000 such crafty and subtle titles & most extreme exactions, did so impouerishe the state, as both the K. the Nobles, and all the people did often and grievously cōplain, as finding in deed the Court of Rome to be the very leech that sucked the blood of all the land, and could never be satisfied. Of this we have sundry statutes testifying the popes proceedings here to have been to the defuming of the Kings person, the derogatiō and minishing of the Kings crown and regalities, the destruction of the law and all his realm, y ^e appayring & confounding of the ancient laws, customs, usages, & franchises of the Realm. Further, that by them the nobility & gentrie were impeached in their Patronages and other rightes, The commons and subjects travailed in body, and impoverished in their goods, divine service, Hospitallity and Almesse deeds hindered, the benefices of holy Church wasted and destroyed, the riches and treasure of the Realm carried away, as also the leige Personnes of the Kings council without his assent, whereby the Realm was left destitute as well of council as of substance, to the destruction of the same. Lyke complaint hath been made in France also at sundry times, and namely by Phillip le Bell, in that famous act of his, which was called Pragmatica sanctio. Which paymentes are now greatly increased. Where accounting the Churches of the French tongue in the low Countries with them, the ordinary revenue of the clergy, came to about a two hundred Millians of French Crowns. Germany and the state of the Empire held at Norinberge, made complaint of an hundred Greuaunces, & sent a note of them to the Pope, with a request to be eased of such exactions and practices of impouershing the people, as the Pope and his clergy did continually charge them with, and that the people might be left in their ancient and lawful freedom and liberty by his means, or else they would advise them selves how to help it: because they could not nor would not any longer bear such their intolerable burdens. Whereby it may appear howe contrary this Romish doctrine and practice is, to all good estates and policies. In deed in respect of their own Antichristian kingdom, I must needs confess that for the establishment, continuance, security, wealth, and honor of it, there could nothing have been devised more politique or fit, by any Satan's means, (whose depths, their Popes and Prelates understood) then that which was devised by them. For what could be fitter for them then this doctrine of the Popes supremacy over all, of his fullness of power, of receiving both the scriptures, and their exposition of thē, of obeying that he commanded, of not judging him though he carried ten thousand to hell, of devout ignorance, of judging heretics who so ever spake against them, of pursuing and persecuting them with fire and sword, of purgatory, Auriculer confession, privileges of his Clergy, the Pomp and idleness of his Hierarchy, and of all their most subtle and Serpentlike contrived false worship. The practices of Egypt, toiling Israel with all base service and villainy, and of killing their male children, or of y ^e barbarouse tyranny, of wasting the West Indies: was not nor is not, more subtly and diuelishly devised to detain those free Nations in perpetual bondage and slavery, then their Romish doctrine and practice was to have established the kingdom of Antichrist, and to have detained the people of God in everlasting servitude and slavery both of body and soul. Thus then we see that for piety and true religion, the doctrine of the Church of Rome (that is in effect of the Pope who is steare man of this ship). Concerning their power to make any writings, Canonical scriptures, to make new Articles of Christian faith, to appoint God to be served according to their own devises and imagination of men, of ignorance to be the Mother of devotion, of worshipping of Idols, and Saviors of so many sortes, Finally of all their false worship: is a Pharisaical leaven to be purged out of all Christian Churches, and states, the Cup of spiritual fornications, that all Kings and Princes are to take heed of, to be partakers of it, that they be not partakers of their plagues. And for Christian honesty of life, and duetyes towards men, their doctrine of absolutions, of dispensations, of satisfactions, and of Sanctuaries are (for the impunity or easy discharge of all malefactors) so great causes of all abominations and wickedness, and particularly, their sundry rules and orders, of hypocrisy, contention and idleness, their constrained abstinencie from marriage, of all enormityes of uncleanness and infinite murders, and such like other causes of special offenses: that the waters of Noah did not so high drown all the old world, as those floods of wickedness which by such occasions had risen, did over flow all such kingdoms and Nations, as this doctrine of theirs, like a Sea of sin might break into. For other things how much a do have our Pr. had to provide by all the wisdom that was possible to be used, to make laws and statutes against the dangers, that this their religion continually threatened against the state. They sought to maintain their lawful and most just authority, by forbidding appeals from their courts by premunire & other such like severe and rigorous laws, yet necessary for the garding of their authority from the breaking in of these men, whom yet no defense could hold out. They sought to maintain y ^e wealth of their people & subjects by laws of mortuaryes & other such like necessary laws and statutes, least these men should draw all the riches of the land unto them. And yet neither could the premunire sufficiently repress their proud ambition, nor the mortmaine their insatiable covetousness. So that their wealth, intelligence, and power considered, it appeareth to be the same mighty hand and stretched out arm of God, that hath delivered us: which freed Israel from the slavish subjection of Pharaoh and of the land of Egypt: which being so, no maruail the Christian princes, whose eyes God hath opened to see the light of the Gospel, do not tolerate their Religion and the practice of it. For besides the impiety of it: for which it is simply unlawful to tolerate their abhominable profanation of the service of God, as appeareth by the commandment of the Sabbath, forbidding the breaking of the Sabbath day, in every Son and Daughter, in every Seruaunt and Mayde in Israel, without exception of any, yea in every stranger within their gates: it cannot in any sound reason or judgment be borne with all, even for the very annoyaunces and hurts, which it bringeth to the states which do admit it. Neither is his marginal note of the example of y ^e great Turk, and of the Bishop of Bungo sufficient to persuade the contrary. For first they esteem not the manifold dishonor where with their Romish faith dishonoreth god and our Sauioure Christ. Then also I deny that either of both, suffer that doctrine and practice of their Religion, as they teach and exercise it in these partes. For is it likely that they are suffered to teach that it is of the necessity of Salvation, for every human creature to be Subject to the Pope, or that it should be in the Popes power to depose them at his pleasure? Do they suffer the Pope to challenge appeals to his Courte from them, to deminishe such multitudes of their people, and to draw out the Treasure of their Countries. No, none of all this, nor many other such like points, which they easily see to be prejudicial to their states. But being Heathen and profane Princes not regarding wherein they profane the Honor of God, by their 〈◊〉 worship. It may be they permit such exercise of their superstitions to some few of these pretended Catholics as are scattered amongst them, as doth not in any sort indāger or hurt their kingdom. But our cause being so far diverse as hath been declared, there is no reason why the Turk or the Pagan king of Bungoes doing should be any president to a Christian Princes, making profession of the holy faith of Christ and the truth of the Gospel: or why their tolerating with a few in some pointes nothing prejudicial to their estates, should persuade a bearing of such pointes and practices, as in the nature of thē overthrow the state, peace, authority, strength, and wealth of the kingdom that shall receive it. Therefore I conclude this point, that the doctrine and practice of the Romish religion, such as it is at this day, and hath been some hundredth years past, being against the Lord God and his annointed Son Christ Jesus, against his holy word, the doctrine of the Apostles and Prophets, being against the good state of any nation, Kingdom and P. that shall receive it, having infinite occasions of all wicked life, taking from them their chiefest royalties and dignities, oppressing the consciences, souls and bodies of their people, hearkening out by thousands of intelligencers and spies, the greatest secretes of their K. diminishing by cunning practices, the number of their people, and drawing out the Treasure of the lande to their intolerable hindraunce, weakening and impoverishing of them, and their Subiectes, ought by the word of God and in all sound Wisdom, reason, or pollicye to be esteemed, and judged contrary to the honor & glory of almighty God, the holy and honest conversation of Christian men, contrary to the safety, assurance, establishment, honor, peace, strength and riches of every K. and common weal. The second part of the whole epistle, Thus far this instrument of the pretended Catholics, hath maintained their cause to be worthy more favor then it findeth, by the profit he would persuade us, that the K. faith would bring to this K. Now drawing near to a conclusion, His full heart breaketh out into scornful & pathetical speeches. Wherein first he requireth a disputation, and after seeketh to move some compassion with a pitiful complainte of imagyned torments, suffered by his companions for their Religion. The reason of this request is pretended to be the want of the proceedings that have been hitherto used towards them, which is noted both in the ministers and in the state. To the ministers he objecteth, that they are always soliciting your honors against them, and that they dare admit no lawful trial of the cause, they move question of unto us. For whom to answer as I am bound in the Lord, I take it to be a very surmise of his own head, that there should be any near your Honors, continually stirring you up to draw out the sword upon them. But if any either publicly by preaching, or privately being vouchsafed that favor to have speech with any of your honors, do upon just cause put your Lordships in mind of the great and high calling you are called unto, that you bear the sword of God, a sword of protection for the godly, and of vengeance for all the wicked, if they declare by the word of God, that heretics which seek to seduce the Ll. people to a false worship, and to carry them from the service of the living God to the adoration of Idolles, that traitors which practice a withdrawyng of her Majesty's Subiectes from her obedience, and reconcilyng of them to a foreign power, are such wicked Malefactors, against whom this sword of just execution is to be drawn. Thei do herein nothing unlawful, but discharge the duty of good and faithful servants to God and loyal subjects to her Majesty. For thus we read it to be written, if a false Prophet arise up amongst you: saying, let us go and seek other God's, that Prophet shall be slain, because he hath spoken to turn you away from the Lord your God, to thrust thee out of the way wherein the Lord thy God commanded thee to walk, so shall you take the evil away forth of the midst of you. Of which sort thei are convicted to be, who lead men to the worship of Images, which is all one with other God's and Idolles, how soever thei labor in vain to distinguish them. For if it were allowed them that Idolles were the Images of Heathen men, and Images the conterfaites only of Christian men (which is nothing so, for the words are indifferent to both) yet is the matter one and the same in effect. For whether a man give the honor of God to the counterfect and resemblance of a Heathen or Christian, or to the creatures them selves whatsoever, it is all one. The rule is general that he is jealous and will not give his honor unto another. Therefore, the exhortation to the just execution of such false Prophets is a duty well becoming a servant of God. The other the Apostle also teacheth, affirming that those which resist the higher powers procure condemnation to them selves. And do these men think that thei may compass Sea and Lande to seduce men's souls into destruction, and Subiectes from their lawful obedience, and no man should take heed to their doing, and oppose him self to their wicked proceedynges? Yes the same God who is the watchman of Israel and sleepeth not, no nor slumbereth, I hope will stir up the care of all men according to their callynges, to look to the doings of these busy and seditious Seminaristes, and to further such lawful justice against them as they may by their unlawful deeds make them selves subject unto: and that your HH. according to the noble care you have had hitherto of the maintenance of God's true Religion, of the sacred person of her most excellent Majesty and of all the people (against all which thei have wickedly set them selves) will still hold your eyes open night and day over them to discover the secrete practices of their enemies, and to bring to knowledge and justice their ungodly and cruel devises, which thei conspire of under pretence of their confession. Concernyng trial of disputation he chargeth us with two things, that we refuse all trial by writing, preaching, or lawful disputation: and that we are ready only when we have the advantage. What trial he could make of any cause by preaching I cannot tell, except he have a confidence in persuasible words of human learning, and supposeth that if it were as free for thē to preach as it is for us, that then thei should work miracles. For to try y ^e truth of pointes of Religion by preaching, I think was never taken for any way of trial since the Gospel was first preached. Therefore, this part of their three ways he might well have spared, except he hope of such their ability. If he have any such confidence, he is to learn y ^t the Apostles prevailed not by preaching in such order, but that their speech was such as carried with it an evidence read and understood in the hearts of the hearers that thei spake by y ^e spirit of God. For their doctrine, as also our savior Christ's before, was with power, & not as that of the Scribes and Pharisees. And therefore, if he have hope in this, his hope is a Spiders web and as a brokē Reede that will deceive him.

There were many eloquent Orators, many profounde Philosophers, and many wisemen according to human reason, when the Apostles were sent to preach. And thei came against them, neither with persuasible words of man's teaching, nor with any depe Philosophical skill, nor with any great reachyng wit, but with the word of the Cross, as far from any outward pomp of speech, as the Cross of Christ was frō any worldly honor. Yet by this word bare and naked in show, by this breathe of the Lord's mouthe, thei prevailed against all the enemies of the Gospel, and subdued the wise and deep, the flowyng and eloquent men, to the obedience of the faith of Christ. Therefore, having not this word for him, but against him: if he had the tongues of Angels, yet should he no more prevail to the subuertyng of the faith of the elect of God, then either Tertullus the Orator, or the false Apostles in the Church of Corinth did against Paul the true servant of Christ. If the armor we fight with against thē, were but carnal as theirs is, wherewith thei strive against us, then might thei hope in deed to match learning with learning, skill with skill, knowledge with knowledge, Eloquence with Eloquēce: finally, any of these gifts common unto all men, with as great gifts to maintain war against us. But the weapons of our warfare are spiritual, and through the might of him that worketh all things, of power to overthrow every high Tower, and every strong Bulwark, that is exalted against it. To us it is, who profess by the grace of God, and teach the Gospel, to whom is promised, (and to whō it hath often been performed) a mouth and wisdom, against which all our enemies should not be able to stand. We are the weak ones, by whom the Lord confoundeth the strong, the base by whom the noble, the things of no accompt, by whom he overthroweth those of greatest reckenyng in their opinion, that the glory may be the lords. Besides he must needs think us very loose and dissolute, in the administration and discipline of the Church, that should think it a likely matter to persuade that thei should be suffered to come emongest us, to preach their wicked heresies of Idolatry, and all abominations. Where did the Apostles ever suffer this in any church established by thē? Where did ever Christian prince having received the truth, wittyngly and willingly, admit false Apostles, and erroneous teachers emongest their people? If the word of God had not made us thus wise, yet might we have learned this of all the world, and of them selves. Thei themselves, do thei suffer the true Preachers of the Gospel, freely and without restraint to preach emongest thē? Did thei ever offer this at Rome, or in any parte where their Idolatry is established? If the children of darcknesse have so much understanding, to maintain their Kyngdome of blindness: much more the childrē of light ought to be able to discern, of that which appertaineth to the mainteinaunce of the kingdom of Christ.

This then never having been any way of trial, nor in deed being not of that nature to try a truth, there remaineth to satisfy him for the rest. He requireth yet a trial by disputation, and that in two sortes, by writing or speech. For trial by disputation it hath been admitted always, and many times offered by the professors of the Gospel unto them, and that in both sortes of speaking, & writing. Martin Luther & Phililp Melancthon, Luther's worthy companion, with sondrie others of the learned & famous men of Germany, maintained the most holy and honorable cause of the Gospel by disputation, before many of the great states of Germany, against as subtle & cunning Instruments of Satan, as ever since have risen up, to oppugn the truth of the Gospel. In France at Poyssie, Theodore Beze, & Peter Martyr, men of rare excellency of knowledge and utterance, with sondrie other worthy learned men, so disputed this cause with the choice of Sorbone, and of all the Papists of France, as y ^e Cardinal of Loraine him self wished that Beza y ^t day had been dumb, or some of his auditors (noting y ^e chiefest) had been deaf: meaning thereby that God by him that day had so laid open the truth and disciphered their errors, as he feared least those that were in authority, should have received it. I leave to mention the disputation of Zwinglius, Oecolampadius, and others at Bearne, Basil, Strausborough, and other free Citees. In all which the Lord so assisted his servants, the ministers of the Gospel, as upon such trial the truth was found to be with them. And to speak here of the like at home in Kyng Edward's time, and also in Queen Mary's, when thei brought those worthy men, and constant Martyrs of Christ, Cranmer Ridley, and Latimer, and others to dispute at Oxford, with the most unreasonable inequality that might be, yet thei so received and put out all the fiery darts of the Devil and his instruments cast against thē, and so foiled and wounded their enemies, that both all that were present, whose eyes the Lord had vouchsafed to open to see the truth, and whosoever shall yet read it to this day, may easily see that the sheilde of faith was their defense, & that thei fought valiantly with the sword of the spirit, to the confusion of those that strove against them. And though their bodies were used afterward at the pleasure of their adversaries, having no regard of their calling, no reverence of their learning, no respect of their age, yet after the example of Samson, and the true Samson Christ Jesus, by death thei obtained victory against them.

In the beginning of the happy reign of her Majesty, now sitting in the Royal seat of her Fathers, their Bishops and greatest Clerks were provoked, and appointed by authority to dispute, if thei were able to maintain their doctrine, with such ministers of the Gospel as were called, to deal with them in it. Which action as it appeareth by the story, and testimony of many that were present at it, was so fōdly and ridiculously handled on the parte of the greatest Pillers of their pretended Catholic Church, that all men marvel that the memory of the confusion and shame of that day, doeth not with hold them once to move the matter of disputatiō with us. For after a little impertinent speech, thei gave over their cause in the plain field. But thei say, he that runneth away may fight again, and so peradventure these men have now gotten more heart of grace, then thei had before, or else these Romistes and Remistes think peradventure their Bishops were unlearned, but that thei in so many years travel and study abroad, have better furnished them selves for the battaill. But their weakness was notably discovered, in their great Champion and Father Jesuit, who offering defiaunce with Goliath to the host of Israel, as if the staff of his Spear had been as a Weavers beam, he was bold to caste us his Gloue, and throw us his Gauntlet, to provoke us to fight with him, boastyng to maintain his cause by Scripture, Councils, Fathers, by all Laws, Common, Civil, and Canon, and all Stories. A man would think such a Chāpion had been able to have done great matters, but whē he was after encountered with, his glory was turned to shame, and the Divinity he boasted of, was found to be but certain of the boldest and moste unreasonable asseverations of the fondest and moste absurd distinctions that ever were heard of, whereby he supposed to have been well armed against all objections. For a taste whereof I offer the gentle Reader some few, which I heard being present at the disputation. In the matters of justification of faith only, whereas he had falsely and slanderously charged us of late to have brought into the Church this new doctrine of justification by faith only, and that there were places cited out of the Fathers Greek and Latin, who lived above 1000. years ago, expressly having these words, that faith only justifieth: He answered that it was to be understood of the ungodly, wherein having confessed a truth (for so the Apostle saith that God justifieth the ungodly by faith: that is, holdeth him godly in Christ in whom he believeth, who in himself is ungodly) by suggestiō of his companion, he fought again to overthrow that he had said by a fond distinction of two justifications, a thing merely devised in the brain of man. For whoever read in the Scriptures that a man is justified before God anymore then once: but that thei whō GOD had once reputed for just he holdeth them so forever. Otherwise the reason of the Apostles justification by faith were nothing, if the Jews might have answered thus, that when he was first converted from Idolatry: Abraham was in deed justified by faith only, but after he was circumcised and had offered up his son, he was justified again, and that was by his works, but this was a fancy not once dreamed of by them. Therefore the Apostle taketh it for a ground, that being once justified by faith only he was always justified before God by faith alone. An other folly of a such like distinction was joined with this, that only in the Fathers alleged, shatteth out only the works going before his faith, (whereby he forgot that he overthrew their works of congruity, which thei pretend to confirm out of Cornelius example) but not the grace given together with faith, which is hope and charity: which answer is as flat contrary to the doctrine of the Apostle as darkness is to light. For if Abraham were justified by faith hope and charity, then was he not justified without the works of the law, for hope and charity are works of the law. It is contrary also to their own doctrine: for if the first justification be by faith hope and charity, what second justification can there be, or what other thing will thei require besides faith hope and charity, to justify with a seconde justification. This seconde justification he would have confirmed by the help of their vulgare Latin translation, which hath, Qui iustus est iustificetur adhuc, but very corruptly: for the Greek is, he that doeth justice let him do justice still: as if he should say, he that doth well let him do well still, and he that doeth ill lett him do ill still, which is as far from the question of justification as the East is from the West. In the question of transubstanciation to the place of Irenaeus, that there is a spiritual thing in the Sacrament and also a material, which he expressly speaketh of the very substance of bread: His answer was, that the material thing was the accidents that appeared, the whiteness, lightness, roundness, &c. To Oregen affirming that which is received at the mouthe to go to the stomach and to nourish the body, and to be cast into the draught: His answer was that the accidents do nourish, and that the accidents are voided. Contrary to all law and order of nature which God hath appointed. For it is no more possible y ^t accidents being not in any substance should nourish, as it is that darkness should at the same time be both darkness and light. To Theodor affirming the nature and substance of the bread to remain: He answered that Theodor understood it of the substance of the accidents, and a general substance, whereby an accident hath a being, and not of the special substance of bread, whereas it is as clear as the day at noon: that Theodor meant plainly that the very substance of the bread remaineth still in the special substance of bread, and is not altered otherwise then in the use whereto it is applied: that is, that being naturally appointed of GOD for the feeding of the body, it hath hereby the institution of that Sacrament a heavenly use, which is to feed our souls. A number of these fond and unreasonable, absurd, and unlearned distinctions of his I could allege, but thei are now at large reported, and published to the world, and these may serve for a taste of the ability of these men, who would make the world believe, thei come now so furninished to the battle, that if we would meet them but once in the field, the victory were their own. Yet I remember whē one of them alleged a place out of the Ephesians, there was sent to this Champion a Greke Testament, who ashamed to confess his ignorance, excused himself by the smallness of the print. From whom being carried to the rest of them, & so from one to another, all their chief men being there, not a man emongest them could be found, that durst take upon him, to render one poor sentence or two out of the Greek Testament into English. Are not these bold Champions to boast so much of learning to enter into a Country to convert them to the faith, to take upon them to control all our translations of the holy Scriptures as erroneous and false, and not one of so many of them, to understand the original tongues Hebrew and Greke, wherein thei were first written by the holy men of God, by whom thei were left unto us. How should thei be able to disprove our translations, who them selves cannot tell what is rightly translated, and what is not: as having no skill in the learned tongues out of the which thei are translated. Are not these famous Clerks greatly to be feared in disputation, that cannot vouche their aucthors in the tongues wherein thei wrote. Thei have now found a help for this, Gregory Martin hath knowledge enough for them all, and the vulgare Latin is authentical, so made by the Council of Trent, that is by y ^e power whereby thei may do all things. These helps I doubt not but thei shall shortly se to be so poor shifts, as thei were best not let all lie vpō Martins skill, least thei mar all, but bring up others in the knowledge of the tongues, who may begin to learn them sooner then Martin did: and to find some better succor to shroud thenselves under, then the authentic authority of their vulgare Latin text, for this will not serve them, as I doubt not but thei shall understand ere it be long.

But to return again to this renewer of the challenge of disputation, their cause being so slender, as all the tongues of men and Aungelles are not able to make good, and yet the Captains of this their new and late invasion, so unfurnished of these means: what reason can he have thus to vaunt, that we dare not admit any trial, or what cause hath he thus to boast, if he will consider that which I have truly for this purpose afore, reported of their Champion, God being witness and of mine own knowledge. He would fain excuse this shameful vanity of an ignorant and unskillful man, in the matter he presumed to take upon him: by saying he had been racked, or il handled before, he had no warning to forethinke him self, he was allowed no books, nor equal Notaries, nor suffered to oppose, but assaulted with great words, stern countenance, big voice, and uncivil reuilyng. For his Rackyng was such, as he was able after it to come and go of himself without any help. For warning me think he should not greatly need much warning, that made so proud a challenge. Goliath yet was wiser then so, for he had about him and with him his weapons wherein he trusted, and required not any warning, but was ready and appointed in all partes to maintain his challenge. Yet this I can say, that he had sometimes as much warning as thei which disputed with him, and this equity used towards him, that he him self named one of the questions to be disputed, as the opponentes did the other. He was offered to have what books he would, and desiring none but Canisius Catechism, had it provided for him. Whē any writing was, there was no answer of his set down but allowed of him, after that he had been demanded, whether that were his answer or no. To oppose was not for him that had chosen his place to stand as at the barriers, to answer all comers. For words he would take none at any man's hand, so far was he unlike to him that said, I became as a dumb man: and again as the lamb before y ^e shearer, so opened he not his mouth. And yet me think a great word or stern countenance, should not have amazed him, if he had seen him that is invisible. The Prophet Jeremiah had a face given him like the Adamant, that could not be daunted, he was as a Lion, whose countenance the beasts of the Forests are not able to look upon. If he had come of the same message, the Lord would have fortified his heart with a spirit of power, that words and countenaūces should not have daunted him. Therefore, how soever he would excuse the matter, thei which were witnesses of the dealing with their chief Champion, must needs in all indifference think, if these men upon every challenge or offer be not disputed with, that there is some other reason in it, then either the fear of any ability that is in them, or any weakness that is in us. For it is the lord that strengtheneth the weak, that showeth his power in infirmity, and calleth things that are not as if thei were. On the other part it is he that throweth down y ^e mighty from their seats, that maketh war with the proud, that breaketh the tallest Ships of the seas, and felleth down the mightiest Cedre in Libane, and highest Okes in the Forrestes. It is he that saveth by few as well as by many, by those whom his enemies despise, as well as by means that might make them to tremble. And seeing as Abia said to Jeroboam and all Israel, that it is thei which have made them Priests not of the tribe of Levi, or of the Soonnes of Aaron, but of the basest of the people, that is not by any lawful calling, but contrary to the word of God, and priests not to GOD but to Idolles, which have put out the light of the golden Candlestick, in withholdyng the knowledge of the word, that have taken away the sweet bread loaves from the presence table, and set leavened bread on for it, taking away the sincerity and truth of incorrupt doctrine & life, and bringing in the leaven of the Pharisees, nay thei that have spoiled the Church of God, of the moste precious Cupp of the blood of the new Testament, that have made void the Cross of Christ by their merits, and profaned all that was holy in the Sanctuary of the Lord: how should we fear how weak soever we seem to thē, or be in deed to deal with them? For seeing by the grace of God we have been vouchsafed the favor, to kindle again the Lamp in the Temple of the Lord, to set the sweet bread upon his Table, to restore the blessed Cup of the precious blood of Christ to the Church again: Finally, to caste out the filthe and pollutions, wherewith thei had defiled the Lord's Temple, and to reform it, so as the primitive and ancient beauty and holiness of it, may shine and appear in it again: How should we fall before them in the battle, or fear the day of encountryng with them in disputation? The Lord goeth out before our armies, his holy Ark dwelleth emongest us, his silver Trumpets sound continually in our ears. Which are sure & undoubted arguments, that as heretofore we have often prevailed against them, so now much more that our enemy so oftentimes foiled be he never so obstinate, yet can never be able to hurt us: or if he do, it shall be only thus, according to the promise, he may bruise our heel, but we shall burst his head in pieces. Thus much for his first way sf disputation, wherein I have shown that oftentimes by conference in speech, thei have fled before us. Concerning disputatiō by writing, all y ^e world is full of the learned works of our worthy fathers and brethrē, wherein thei have both taught the truth, and worthily maintained it against the wicked flaunders and objection of the adversary, and convicted them of as notorious and pernicious heresies, as ever have been since the mystery of Iniquity began to work. What should I reckon up here which are infinite, the names (which are written in the book of life) of our moste worthy fathers and brethren, who beyond the Seas have answered all their Challengers, confuted their erroneous and heretical writings, and confirmed the truth to abide forever. Our own countrymen have in like sort maintained y ^e Lord's most just and honorable quarrel, against all such as from emongest our selves have been raised up to blaspheme the truth. Cranmer that moste reverend and learned Father, answered Gardener in the question of the Lord's Supper, to the justifying of the truth, and his own everlasting praise with God and men, and the just confusion of his adversary. For their bold Harding in whom they trusted for a time, we had a precious Jewel riche in spiritual graces of infinite more valewe without comparison. Their Marshalles, Rastalles, Dormans, and the rest of that old rabble, and of this new charge: their Allens, Bristowes, and Campions have all found men to answer them, through the grace of God, of such godly learning, sufficiency, and blessing upon their labors, as by the Lord's mercy we may say with the Prophett: Thei came about us like Bees, but are extinct as a fire of thorns: thei came in confidence of them selves, but in the name of the Lord of Hosts we have prevailed against them. Wherefore, having thus been fought with at all the weapons wherein they supposed they had any skill, and their shieldes beaten to their heads so often and pierced through, what a wrangling contencious and obstinate Adversary is this, that will yet renew more chalenges, and boast that we dare: Neither abroad with never so much security, nor at home upon our own ground show our selves in disputatiō against them? Whether would they have us to go, to Roome, or to Reims, to dispute with them there? What indifferent Judges or witnesses may we have to dispute of the goodness of the finest Wheat, and the naughtiness of weeds in a Seminary of tares? What security can we look for at their hands, whose Religion it is to deal unfaithfully with us, and to break any faith of a holy Priest as thei would be thought, or the royal word and faith of Kynges and Princes to feed their cruel eyes to see us burn in the midst of their flamyng fires. Their Cannons teache that faith is not to be kept with an Heriticke, and such they judge us as Tertulles did the Apostle. And this is no old forgotten Cannon and worn out of use, but revived by the wicked practice of the faithless council of Constance, and the disloyal Emperor Sigismund, constrained by them to y ^t dishonor contrary to his safe conduit, granted to those constant Martyrs of Christ faithful & plain John Hus, and the learned and eloquēt Jerome of Prague. If ever thei would keep any faith w ^t us, thei would surely have kept that being given in the word and solemn instrument of an Emperor. And if that were not sufficient, what security will they give us, or because we cannot safely rest upon any warrant of theirs, who so traitorously & disloyally have falsified their own deed, and therefore have justly lost their creditte with us, and are banckeruptes as touching their faith? Will thei because we never brake with them come to such places as we shall appoint them: If we shall wish thē to come to Geneva in Savoy, to Newstade in Bauire, to Rochell in France, or such like places, will thei not complain that their audience cannot be indifferent? what remaineth then but to dispute in writing: which as we have done hitherto to the just defense of the truth against them: so by the grace of God some of us will be always ready to do hereafter. But if thei would have their books to pas freely without restraint, and all men to be allowed to read them: let thē first assure us, that thei will leave it free for all such as are abused by them to read ours. For we are not ignorant of their discipline, though most dissolute where it should be straitest: yet herein applied to the keeping of the poor and ignorant which depend upon them, in that captivity, that thei may not once dare to read our writings, least thei should be converted and repent that the Lord might save them. For except a few whom thei esteem desperate of being turned by any means to y ^e truth, thei restrain all with whom their discipline may prevail frō reading of our works. If thei so straightly provide to hinder the truth, and to keep captive simple souls in their blind kyngdōe of darkness: Muche more reason have our Magistrates to provide that the children of light be not lead into darkness by them. But if this discipline remaining on both parties, thei be yet disposed to dispute to inform them selves in the truth: if thei will leave this large manner of discoursing, bitter taunts, and other impertinent speeches not so fit for trial of a truth, and come to the sharp points of naked arguments, we are willing to deal with them in such order as may be most indifferent for both, and fittest for the information in truth of all such as shall after examine what hath past on both partes. For which purpose, it would be fittest that in every question the contradictory being taken, the one parte for that which he holdeth in the question laid out his arguments, taken only out of the holy Scriptures (which is the only competent Judge in this cause) concluded in good form of Syllogism, without any further deduction of the matter, then should be necessary for the better understanding of the terms which needs must be used, & of the application of the places which shall be alleged. Herevnto may be added, if there be cause, the testimonies of the Councelles, Fathers, Stories, or other authorities of credit, not to argue or prove any truth, or to convince or disprove any untruth, (for this appertaineth to God, & not to man, to his infallible word, and not to the writings of men who are all liars) but as witnesses to testify what the doctrine of the Church was in such a question in the sondrie ages & times of the church. Which being done by either party, then that either of them both answer the arguments of the other, and strengthen again his own in such place as the adverse party shall think to be weak. Which passyng thus to and fro till both have said what thei are able for thē selves, will leave such a means for those which are willing to inform their consciences of the truth, as by gods grace it will be easy to discern. His second reason, whereby it may appear, that their standing in this cause is not without substantial warrant, is noted to be the uncertainty of temporal favor in matters of Religiō: but that sectiō whereupon it is noted, containeth no such matter, but only this, that it is not enough to persuade them, that we say we have the Gospel, because other also condemn us, and say thei have it: we are not ignorant that everyone maketh claim to have the Gospel, and condemn those which join not with them. Amōgest whom that he reckoneth Luther, and a Scholar of his, I refer him to my answer, where this is alleged of him before, which answer may serve for his Scholar too. As for the Trinitaries and Anabaptists, it is but his his malice and hatred against the Gospel, to reckon us with them, whom we are as unlike in all their ungodly opinions, as thei are unlike the true Church of Christ, and her moste holy faith. But this were an answer, if we had nothing but the bare word and boastyng of the Gospel. We have made, God be praised for it, sufficient proof to all equal Judges, that it is both in word and in deed, the true Gospel and pure word of GOD, and the law of the lord, which is now the Religion through the goodness, which hath visited us from above, established and preached emōgst us.

The two next sections have some matter in them like this title: for in the first of thē he affirmeth the holy Religion, which is now established, to have been brought in by an noble man after king Henries days which he saith could do moste, by bringing in two Calvinists, as he termeth them, to read in the two Universities here. Which he so layeth out, as if we had no other stay for Religion, but that noble man's pleasure, who he saith, if he would have brought in two of any other sect, might as well have established it: whereupon he concludeth, that seeing that secular magistrate nor temporal law is no sufficient ground in religiō, there is no cause but thei should be excused, to continue still in their opinion as thei do. And thus he retourneth again to his request of disputation. But first for this his second reason. He may remember him self, that their Dagon was fallen to the ground, though not with so great hurt as after, even in the time and reign of Kyng Henry the eight of noble memory. So that to speak in any reason, he cannot lay the foundation of the Gospel now emongest us, upon the only means of the noble man, whom he noteth. He might have remembered that worthy things wer done in K. H. time. For God had givē that noble king, besides his own ability, to discover the ambitious pride, and greedy covetousness of the Clergy, the repugnance of the Popes supremacy, with the souerantie of his royal croune and dignity, the abominations of the Dispensations of the Pope, and sondrie such like weighty and material points of true Religion. For, GOD gave unto him by sides some other means, chief furtherance to the sight of these things, by that moste virtuous and excellent Princes Lady Anne Bulleyne, the moste honorable mother of our dread Soueraine Lady, now raignyng over us: whose eyes God having opened to see the truth, her religious and zealous mind, loving the wisdom that is greater then Solomon, which the famous Queen of Saba was so delighted with, and being careful for God's people, as Queen Hester, was a worthy means, to draw y ^e noble king to better judgment and knowledge in Religion, then he had been of before: which was also Godly continued by the good and gracious Lady Queen Katherine Par. Further also besides many other he had two as wise & faithful coūsailors as ever had Christian king before him. The one that reverend and learned father Crāmer, and the other the wise lord Cromwell, counselors worthy of eternal memory, for their Religious stout and wise dealing against y ^e mystery of iniquity. For having not to do only with the Popes Consistory and Vestrie, with his Cannon law & beggarly wardrope, with his discipline & ceremonies: but with his whole body, with his whole house and temple, and y ^t so rooted and grounded, as if the foūdations of it had been laid in y ^e center of the earth: yet God poured such a Christian magnanimity into their noble hearts to undertake, and such a sound judgment to devise the way, to perform the overthrow of it, and to undermine those deep foundations, as if the lord had given them a powder to rend up those stately houses, as Bulwerkes of Satan, and Castles of superstition and Idolatry, which seemed to have been built to continue to the ende of the world. Further the Gospel was taught both in other places, and also here in England, and was received, believed, and professed most constantly to the death, by sondrie true professors of it, and constant martyrs of Christ, long before that time he speaketh of. Wherefore, there is no reason to make the entrance of those two readers, the beginning of true religiō w ^t us. Moreover, also in y ^e beginning of the reign of that noble & princely king Edward: Who knoweth not that the state of religiō was established within this land by act of Parliament, before the coming in of those readers into the vniuersitees: so that this reason is utterly void of all reason, to make thē the beginning of religion emongst us, who came in two years after it had been thoroughly and quietly established, as it is at this present day. After in deed by the worthy means of the noble Duke of Sommersett Lord Protector and the right reverend Cranmer, two famous clearkes that then were of the moste renowned, for their virtue and learning in all these partes of Europe, Martin Bucer and Peter Martyr wer procured over, and placed the one in Cambridge, the other in Oxford, to the great service of almighty God, and of this his Church. For, thei according to the Apostles exhortatiō, delivered over a form of sound doctrine to many worthy scholars, which received it of thē, and delivered it over again to others. In a happy time came thei over to our Universities, to turn them, which had been in time past as heathes & dry grounds, void of the true knowledge of God, into springs of water, whose brooks might issue forth to the refreshyng and comfort of all the land, their desolatiō and liyng wast as Sodom and Gomorrhah, thei turned through the grace of GOD into a fruitful place, like mount Carmell and the garden of Eden, full of good fruit and medicinal to the souls of men. Therefore, blessed be their noble memory whosoever thei were that brought thē over. But to say that Religion stood then in such terms here in England, that if those two had been Anabaptists our religion this day in England had been such, and thei should as well have been punished for not receiving it, as thei are for refusing that is now established, is a malicious slander of a hateful heart to the Gospel of Christ and the professors of the same: seeing y ^t before their coming in as hath been declared, religion was fully settled and established here as it continueth to this day. As for that he calleth them Calvinists, to pass by that for age, Calvin might rather have been named of them then thei of him: He is to understand we have no such custom, nor the Church of God to name our selves of any men. Christ is not divided with us, we all content our selves with that honorable name of Christians. To be a Franciscane, or a Dominicane, a Thomist, or a Scotist we leave to them, who have divided & rent asunder both Christ's coat and body. We know by the grace of God how to respect the gifts of God in his holy Organes and Instrumentes of his glory, without derogatyng from God his honor to give it to another. Thus it appeareth that Religion with us had his beginning of the word of God known to many, and professed to the death by sondrie of this Nation afore the law, whereby it was established. Whereby it is manifest that Religion was not grounded upon the Temporal law and the Magistrates authority, but that the godly Magistrates and the wise men of all the lande assembled together in the high Courte of Parliament, having understood before by the word of God, and many express testimonies both here at home and else where abroad, whereby God gave witness unto it, that the Religion which of ancient time had been taught in this lande, (though for a time it had been eclipsed and darckened, and then began everywhere through the power of GOD to be renewed again,) that that I say was in deed the holy word and service of God, and the true doctrine of the Prophets and Apostles, thei agreed withal obedience unto God so to acknowledge it, and as Asa and Darius (though not with anything like severity of punishment) commanded it to be received and embraced by all the Subiectes of this state and Kyngdome. We depend not therefore upon a Temporal law for matter of Religion, but both the law and we upon the eternal law and word of God, but this injury must be done to the hye state of this noble lande, that these men may be admitted to dispute. Therefore, here he falleth in again to the mention of a disputation, and reneweth the petition of his fellows, for it promisyng largely, that if such indifferent trial may be granted between the learned of both sides, as thei demand for their instruction & due reformatiō in judgment, if thei err the matter perhaps may sone be ended. Would to God thei desired it for their instruction, and reformation in judgment, if thei did, there is enough already written for their just cause of satisfaction, or if not thei may be satisfied by writing. But whē thei have all granted that thei desire, though thei were convicted to err, is there no more hope of their obedience to God and to her Majesty: but that Then perhaps they will be reformed? If there were the fear of God in them, thei ought without all peradventure to yield them selves obedient to the voice of God, to bewail with compunction of heart and remorse of conscience the Superstition and Idolatry thei have lived in hitherto and abused the world withal, and bless the day wherein the Lord of glory may appear unto them. But such is their willful obstinacy, that notwithstanding thei were as mightily convicted and confounded as were the Jews by Apollos and by the Apostle, yet perhaps thei would err still, and go on in their willfulness to their utter confusion and ruin. If thei be denied disputation, then thei remain for their belief as before, yet good and dutiful Subiectes. But this implieth a manifest and necessary contradiction. For if thei remain still obedient to the Pope, who curseth them if thei acknowledge the Queen to be the lawful Prince by obedience of her laws, then is it not possible thei should be good Subiectes. For a good Subject doeth willingly obey her Majesty's godly laws, & acknowledge her lawful authority over them. Which thei denying to do (as thei are bound upon the Popes curse) it can in no sort stand together, that thei can keep their Romish faith, and their obedience to her Majesty: two such masters as God and Mammon, the Lieutenaunt of Christ, and of Antichrist can no man serve, but he must forsake the one, and follow the other, he must cleave to the one, & deny the other. There followeth proof for the equity of their former demand, which is that thei desire to be satisfied in one only point, that is when the articles of their difference from us, came into the church, and by whom thei were rebuked? Which issue that he would so fain join with us, he confirmeth to be reasonable, by the antiquity of the true religion, and the coming in of the false. Of the first he saith, that which is granted on both partes, that the religiō taught by Christ and his Apostles is the true religion. Herevpō he inferreth that the false is later & entered in since, which I also grant. It remaineth therefore to be tried, whether entered in since. This saith he is to be shown by notyng the time of the entrance, and the author of it, with the names of such as did cōtrol it. And this he would prove to be the only argument, and sufficient demonstration in these causes, by two kinds of proof, and first by reason. Wherein he esteemeth it strong, that there cannot rise a false Religion, the church standing possessed of a true one, but that some company or particular man should rebuke it. This reason I say is not strong to prove that he bringeth it for, that is that no false doctrine can rise without contradiction of some. I grant in open and apparaunte errors this may hold, but not in all, namely in such as crepe into the Church by Hypocrisy, of which sort is this heretical false worship of Popery. For thus the Apostle teacheth, forewarning that the mistery of iniquity begā even then to work. Which is therefore called a mistery of iniquity, because th'iniquity of it was not manifest, but should be then discovered whē Antichrist should exalt himself to sit in the temple of God, and boast himself as God. Whereby it appeareth that the Apostle showeth, that as a building is not seen, while the work is under ground, but only whē it showeth above the ground, so likewise there was a time when this Synagog of Satan was in building, but the stones of the foundation of it being laid very deep, it was long ere it appeared or was to be discerned upon the earth. Our savior Christ giveth warning, that there should come that falsely would challenge the name of Christ and his Apostles unto them, who should be able by their liyng Signs and wonders, to deceive if it wer possible, even the elect. In the Parable of tares he saith, that the housebandman being a sleep, the enemy came & sowed Tares in the night. Which notwithstanding that no man discerned in the night, nor could tell who had done it, yet when the spring came forward, sure thei wer that was not of the good seed that was sown in the field by their master but Tares: therefore though thei could not discern it, nor knew not any enemy y ^t had entered into the field to sow Tares in it, yet whē thei were sprong up thei knew the Tares to be Tares, & because their Masters seed y ^t was sown was good, the servants are assured y ^t the enemy which is Satan had sown them, though thei knew not by what hand and instrument, nor at what hour of y ^e night he sowed thē. Even so in this case, while men feared no such danger, the Enemy sowed these Heresies in the church, which for a time after were not to be discerned, till this evil seed was grown, and came to show itself vpō the ground, which being now sprong up, can we not be sure that Tares are Tares, and heresies be heresies, except we be able to tell who & when did sow thē? It is enough for us to know that our Masters seed is perfect & good, whatsoever else cometh up with it, that is not of the seed, we are sure it is a stinkyng weed, or a vile grain, sitter for beasts thē for men: and not the fine wheat, the fruit of the precious seed of our Master. This doctrine of our Savior Christ was this precious seed, as he expoundeth it. Whatsoever therefore groweth up with it, though for a season it cannot be discovered, yet if after it discovereth itself not to be agreeable to the sound and wholesome doctrine of Christ, but a wicked heresy, and the cursed fruit of a naughty seed, though we can neither tell by whom, nor at what time the Enemy did sow it, yet sure we are it is heretical, and hath been sown since the time that our Master sowed his field with good Seed. Therefore, his reason cannot prove the issue to be reasonable. Muche less doeth his experience. His second proof herein, which is to be understood as the reason before of opē errors, which show themselves at y ^e first, manifestly contrary to the holy doctrine of y ^e church. As for his examples, by hudlyng up together the Protestāt, Puritan, and Family, as if thei wer all alike, it is but the heat of his cholerike stomach. For all the world knoweth how far the true professors of the Gospel, are frō y ^t execrable heresies of the Family, which sprōg up in the time of their deteinyng of the world in captivity, & yet which of them ever once rebuked or controlled it by word or writing: but now the light hath discovered it, shall y ^e light be said to have brought it forth, or shall it not now be rebuked, because none of the pretended Catholics, have rebuked it, let them be their Judges. Cōcerning the Puritan, if he mean such as think themselves pure and free from sin, thei are all one with the Family, and far more like thē, who boast of their own justice, then thei are to us who deny our own righteousness, that we may have the righteousness of Christ, which is by faith. If he mean such as desire to have the state of the church, yet freer frō their disorders and confusions, & more nerely reformed to the ordenance of our savior Christ, and the example of the Apostles, and other Churches so reformed in many other places, professyng the same Gospel with us: Then I think every good Protestant and Professor is a Puritan, and few that are otherwise minded, except it be such, to whō the corruptions they have left behind thē, and we have not yet cast out after them be glorious and gainful. But for the purpose, thei are here alleged, these examples make nothing for him. If thei reproved us, it was not because thei were able justly to charge us, but because we discovered their shame to y ^e world, because we detected their heresies against God and their conspiracies against Princes and people. If any professor of the Gospel have reproved the Familist, as thei in deed have been confuted by us, when these men neglected the matter, he might easily do it, the Gospel clearly discoueryng the error, & his reward is with GOD. And if any for seeking a further reformation by orderly means have been reproved, the reprover, & the reproved have both their judge, who will give to everyone according to his deeds. Thus then it appeareth to be no reasonable issue which thei offer, that except we can tell the times and Authors of their sondrie heresies that we should acknowledge them of the Apostles. It is enough for us that we know heresy to be heresy, and that by the word of God. And if thei will join a reasonable issue with us, we offer them one far more reasonable thē this: Let thē show out of the authentic writings of Christ and his Apostles the points thei vary from us in (as we undertake and by God's grace are able to perform of ours) that thei are contained and left in them. These writings are perfect, exact and incorrupt? What do thei seek uncertain Hystories, and demand for records not to be had or found, and refuse these the only sufficient and authentical. He boasteth a Goliahes boast to show all the points wherein we differ from them, their Parentes, their Cradle, the calculation of the time of their Birthe. Which I marvel not at, for our Savior Christ and his Apostles are Authors of them, thei were laid with him in his Cradle, and published in his time by him self, and then after by his Apostles. So that as of an noble child borne of known and honorable Parentes, it is no hard matter to point out both the Parentes and time of the nativity of it: But as of a base son of a common Harlott no man can tell the father: So their Romish Superstition being the base issue of the whore of Bablilon: no marvel though we cannot tell who it was that begot it. That Harlot hath had so many lovers, as it is not easy for her self to tell who was father of her sondrie Bastards: But though neither their father nor time of birthe be known, is it therefore to be concluded that thei are right and noble borne? nothing less: But any other Parentes and Authors of our faith then our Savior Christ and his Apostles, neither he nor all the sons of Romulus at Roome, nor of Remus at Reims, shall ever be able to show. Thei may easily show by whose blessed ministry the Lord of late hath restored unto us this Gospel again, as it was easy in Josiah time to say that the book of the law was found in Josiah time the 13. year of his reign by Hilcia the Priest: which was no prejudice to the law. For if it had not been found till of late when the Gospel (according to the truth of it) was found: yet had it been nevertheless the law of God, and that most holy and ancient law which had been given sometimes by the ministry of Moses. So likewise thei may name in what Kynges days, what year of his reign Luther began to discover the abomination of the Popes indulgences, & after both he and others restored to us again after a long apostasy & time of darkness the knowledge of y ^e truth: yet were thei no Authors of it, no more then Helcia of the law, but Moses of the law, and Christ of the Gospel which thei preached, and other Authors shall thei never be able to show. But for their Romish faith we will join this issue with them to show it is not of Christ nor of his Apostles. Further also notwithstanding that thei and others who have ruled the world have wasted all the records of many ancient Writers, that we cannot have the writings of all that did controlle them: and that in some few 100. years in the beginning, their faith crept in by little and little by soft and flowe paces, and that with great hypocrisy that it could not be well discovered, and therefore not easily controlled for such time: yet will we show that when the building and seed appeared above the ground, the servants of God discovered Antichrists Sinagoge and his Tares, and have freely complained to the Lord against it. The reason why it is hard to discover the Authors and times of the several pointes of this Popish heresy are these. First, it entered not into the Church all at once, but in sundry ages declined from the truth of the Gospel, till it came to this full apostasy, wherein it hath been now some hundred years. The degrees of which declination were so small at the beginning that thei were not easily to be spied. For as the grass and wheat grow as we read in the Gospel, yet no man can discern the growing of it or see how much of it shooteth up in a day: So likewise do the Tares. A man may well discern them when thei are grown, but while thei are growing it is not easy to discern. Secondly, the hypocritical show that these beginnynges of declination carried with them was a great means to deceive the world. For if it be not easy to know the Wolf in a Sheepes skin, nor the Beast in his show of two horns like a Lamb, nor y ^e Angel of darkness when he transformeth himself like to an Angel of light: so most of all this hath place in little and small beginninges of Superstition, covered and clothed with a show of good devotion. For these and such like causes, the ancient Fathers within y ^e first 4. or 500. years, took no great heed to the little and small beginnynges, that were then laid of this mystery of iniquity. Further also, those times were exercised greatly in striving with main Heretics, seeking to overturn openly the grounds and foundations of our faith, concerning the two natures and unity of the person of Christ Jesus. Thei had to strive w ^t Ebion Cerinthus, Arius, Eutiches, Eunomius Nestorius, and after with the Donasties, Pelagians, and many other, who evidently and manifestly sought the subversion of the chief grounds of Christianity. Wherefore, having to deal with many open enemies, and of those some of great ability to hurt the church, for special gifts of knoledge and eloquence, thei set them selves as there was great cause thei should to resist the forcible violence of those mighty enemies: whereby it was scarce possible for those worthy & learned fathers to take heed to those degrees of superstition, that by little and little so suttely and hypocritically crept into the church. Besides this, if any of them did discern the soft slidyng away from true religion and devotion into superstition, yet sure thei never feared the issue would have been such as experience hath taught us. And if thei gave any token of their dislike hereof the wastes and confusions of the world since that time have been such, as it may be well enough, that some of them reproved more thē can now be shown by any works that are extant. There were many worthy and famous mē which wrote infinite volumes, of whō now little remaineth, and some nothing but their names. Origen wrote exceeding much, yet there remaineth now little in comparison of that he wrote, and that which remaineth is so corrupted, that it nothing answereth the famous report of learning, which Origen had in y ^e church in his time. To this may be added that the B. of R. by means of the R. Emperors which were Monarchs of the world, with whom thei were in credit, had the means to deface & abolish all writings, rolles, and records, which might hinder the growing of their superstitions. And that this is no vain surmise of a thing that might be, it appeareth that thei were so diligent to do it as there was nothing so authentic and reverend that for their purpose thei were not ready to corrupt and falsify. What was more reverend in Augustine's time then the famous council of Nice, and the Cannons agreed of by the Fathers, assembled together in that reverend Consistory & Senate: yet the B. of R. corrupted & falsified the 9. Cannon of that Council, to lay the foūdations of the Primacy, which thei pretended unto over all Churches. For so the Story reporteth that Faustine the B. of R. Legate or Deputy alleged that Cannon for the Supremacy, which being after diligently sought for by Agustine & the rest of the Fathers, was found to be corrupted, and so thei wrote unto the B. which foul act to corrupt the Cannōs of so reverend a Council, and to seek to abuse thereby the chiefest and worthiest servants of God in those days and best able to discover his falsehood, doeth evidently show that in other writings which should never come to like examination and trial they would make small conscience of like corruptions so thei might serve their turns. Further, the creditte they obtained in the Church by some good Bishops of Roome in the beginning and constant Martyrs of Christ, was a great means whereby these which succeeded in their places, but not in their piety and holy profession together with the power and authority which they had gotten of the Emperors, could not so easily and openly be discovered, as that the time of their beginning to fall away, and their secrete proceeding and growing forward should be openly controlled. Which we may see in the declinations and conversions of common welths. For the lawful government of Kings or of a senate of Princes, or of the states of a land, after an equal and just regiment of some years, either of purpose, or thorough the weakness of man's nature, which is not able to maintain things long in any perfect state, may decline in time to a tyranny or confusion. But if the wheel of such a state be not turned with any sudden violent motion, but softly & in many years, & almost without any noise, then I say that in a certain periode of time the lawful and just government will be changed in deed into an unlawful tyranny or confusion. But yet while it is a turning, especially in the beginning when the motions are lease, and hardest to be discerned, no man almost can be able to say when this wheel was first moved, or whose hand first began to turn it. And this shall yet be harder if such as have finest senses to discern, even of the most still and insensible motions, upon their discovering of them be charged and condemned as traitors to the state. For by this means others which perceive no sensible alteration are greatly hindered to discern of their exact and exquisite judgment, and think rather that they were deceived, & worthily executed for some Treason against the state. Whereas notwithstanding after when the motions grow more forcible and violent, every mean wit will be able to discern it, and in the ende no man so blind nor dull, but must needs perceive it. And such hath been the conversion of the Church of Rome. In the time of the Apostle Paul's preaching in it (for of Peters being there we have no certain ground in the scriptures), The state of that Church both for doctrine and discipline was perfect, and such as the Lord Jesus him self had appointed. After his time it continued in good state while it was under persecution even to Constantine's time, yet so that even then the wheel began to turn. And though the motions were so easy & still as all men perceived them not, yet some of exquisite judgment, did discern in it a slyding forwards to this superstition and tyranny. Amongest whom Irenaeus noted Victor in the Question of the day to be kept for Easter day, to have been to peremptory, and to take to much upon him to excommunicate the East churches for it, the matter being in it self indifferent, and Victor having no authority over those Churches. After when it had peace and rest from persecution, the motions grew faster and swifter. For then it began to seek for wealth, & after wealth taking occasion by the honor of the place being then the seat of the Empire, began to affect some like preeminence in the church, and to draw as it were in the church the image of the Empire. Whereof though the rough draught was imperfect, and a shadow of lives not easy to be discerned, yet after the cole came the pensill, and then the colors, til at the last the whole image of the Empire was to be seen in the state of the Church. In which time fell out the falsification of the Canons of the counsel of Nice, reproved by Agustine and all the fathers of that counsel. Which liberty of theirs and the free estate of other churches as counterwholes so checked his course, that it could not go fast forward, til by the authority of Phocas he had obtained the name of universal Bishop. Which being once obtained, with in a while after it, grew to be such as all were declared Heretics, which should speak against it. And then the wheel was violently carried to this apostasy from the truth of the Gospel, and as the motions were more sensible so more there were which perceived it and spake against it. But notwithstanding all the difficulties which might hinder this purpose, it appeareth for all the secrecy, subtlety, hypocrisy, authority, force and cunning, whereby they sought to hide their wickedness from the world, yet by the grace of God the beginners and authors of certain of the degrees of this mystical iniquity are to be discovered. Concerning the rest we undertake to prove that what time or by whom soever they were brought in, that they were not taught by Christ nor his Apostles, nor in their time, which is our immovable ground where on we build, that at what time, or by whom so ever it began it is not to be allowed nor received. M. Jewel of reverend memory, did undertake and perform against them that twenty nine points, Wherein they differ from us & the primitive church, Whensoever after they were brought in, yet were not known, nor taught in the church for six hundred years after Christ. Amōgst which this is one which he nameth of the real presence and consequently. Their mass, which is another, for their Mass cannot stand without a real presence. And if neither in the time of Christ, nor six hundred years after, they can prove them to have been received, to what purpose is it to ask when they began? let them rather show us when they began, and prove that so many points as have been offered them were received in so many sundry ages and times of the Church. Which if they cannot do, then let them acknowledge their just cause of satisfaction and their willful ostinacy against the truth. but to satisfy him further in y ^e particulars he hath set down, I say first, touching the question of y ^e real presence, it began to be moved after the days of Charles the great in y ^e reign of Charles his neuew. At what time Bertram an excellent clarke wrote a large volume of it, and proved the words of the Supper, were to be understood in a mistery and figure and not really. After whom Paschasius began to write for the understanding of the words of a real presence. And after thē both Bertrams judgment was maintained by Berengarius, & y ^e French churches: and the opinion of Pascasius by Lanfranc and others. Thus diversely was this controversy handled, till the Lateran counsel defyned of it, which yet the French churches, especially of Aniou and Yours, for a long time yielded not unto. Of this error thus established (as it cometh to pass, that one error giveth occasion of another) rose anew question and controversy of transubstantiation, which was maruailously increased by the Canonists & schoolmen, till at the last to make up their impiety, Innocencius the third, made transubstatiatiō the thirtenth article of the creed. As for y ^e authors of the sundry pieces of their Mass, I refer him to Platina and their own schoolmen, who name the authors of the Sanctus, Lutroitus, collects, & other the several parts & pieces of it. By whom he may see y ^t their mass was not brought to y ^e form it hath now, till Gregory's time, who gave it in a manner that fashion and form which it hath at this present. He reckoneth here six other pointes, and first these three, Purgatory, prayer for the dead, and intercession of Saints. Whereof it is a marvel how the third can agree with the two former. For if they be in purgatory and need our prayers, why should we pray for them and seek for their intercession. But for the time of the beginning of those opinions I deny that any of them were universally taught, believed and practiced in the Church of any ancient time. I grant indeed, some learned men following their own peculiar opinion wrote of these questions long ago. Yet not so long as the adversary would have us believe. But such their particular judgment I deny to have been the general faith and practice of the Church at such time. Of Prayer for the dead, we read not in the most ancient fathers. For the prayers which are mentioned in thē, were over & not for y ^e dead, & were prayers of thanksgiving for their faithful departure, & not any request for helping of thē. Soone after in deed it crept in, but Arius and some other reproving of it, though the corruption of the time prevailed against them. That the dead pray for us, before Origen's time, no mā taught & yet he reporteth it, not as the public faith of the church, But as an opinion of an ancient Master of his of whom he heard it, whose authority drew some of the other fathers after into that opinion. But of invocation of Saints there is no example in Origin, Chrysostom, Athanasius, Tertulianus, Agustine, nor Jerome. Nay four hundred & seventy years after that, a bishop of Afric was condemned for an heretic amongst other pointes, for this that he maintained the blessed Virgin was to be prayed unto, as Nic. reporteth Therefore it appeareth that these opinions came not from Christ, nor so many hundred years after, as hath been declared, which is more then we need to show: it being sufficient y ^t they cā not be proved to be of Christ. For purgatory it appeareth to have come from the Egyptians & the old Greek poets, of whom Plato received it, and after Virgil, and diverse of the heathen Philosophers and Poets. Whereof some after receiving the faith of Christ, began to move question of that which they had believed in Paganism. As Clement of Alexandria did, which after Origin and Jerome sought by allegorical expositions of the scriptures to confirm. But Agustine examining y ^e several points that Origin and his followers, had set down of Purgatory, did plainly and truly confute sundry of the branches of that opinion, and so shaketh the credit of the other, as he showeth they have no certain foundation in the scripture. But this purgatory of Origin was statly condemned by the fifth general counsel. Whereby it appeareth there were many y ^t controled this hethenish fancy. For the rest of their doctrine of salvation by works and grace inherent, it is the late divinity of their schoolmen, and unknown to all antiquity, which in such sense spake not of merit and of grace. For the number of Sacraments, the ancients using the word not in so strait a sense many times as we do now in this question diversely reckon them, but none that keepeth precisely their account to reckon all their seven for Sacraments, and neither more nor less. Thus thē he may understand for his satisfaction in these pointes, (and the like might be shown in their worshipping of images, the Communion in one kind, and of diverse of the rest) that which he required, at what time and by whom they were brought into the church Wherein also, he may see in sundry of them, who opposed themselves to the proceedings of their Church. Whereof if he desire to see yet more, he may read that Iltiricas hath written expressly, and largely of this argument. Who showeth that sometimes, all the Churches of France, sometime the Churches of the East, sometime the Churches of Asia, and in them diverse reverend Fathers and famous Clearks, as Polycarpus, Irenaeus, Agustine, and sundry others, opposed themselves to this misterye of iniquity, then working in the Church of Rome. To whose large discourse, leaving him for further satisfaction in this matter, I proceed now to that which remaineth.

Now to the rest, which because in effect it is nothing, but a complaint of extreme dealing with them, which I have answered before, and a request to your Highness. for a mitigation of it (which your H wisdoms are to consider of) I have not much to answer to it: yet briefly I have thoght good to touche the reasons. For which he would persuade their cause to be worthy more favor: which I call God to witness, I do not here, nor in any part of this answer, of any malice and hatred to them. For I acknowledge them for our Countrymen and brethren in the flesh, and would be glad my life might be given for them, to bring them to the true knowledge of God in Christ, & to the salvation of their souls. But my purpose herein, is faithfullye to discharge some part of my duty to Almighty God, and to her excellent Maiestye, and your Highness. in maintening to my small power this most holy & honorable quarrel of God's against his enemies, & thereby strēgthning as much as lieth in me the right hand of a holy justice, armed of God with a punishing sword against all evil doers, and especially such as even to the with drawing of their dutiful obedience from their gracious & natural P. give it to a forrainer, & obstinately refuse to worship God, and follow after Idols, and as draw̄ and seek to seduce the simple with all their endeavor to fall into the same destruction with them. He complaineth of great extremities with tragical speeches, as the like rigor had never been heard of in the world, that they suffer only as he saith for their conscience sake. But I have shown a fore, and am again to put the gentle Reader in mind that for their Romish faith, no one in all the time of her highness happy reign hath been touched at all in his body. For Treason in deed, whereby they deny their obedience to her highness, and acknowledge themselves subjects to the Bishop of Rome in many and most weighty cases, and for seducing other to like disobedience: Some of them have been executed according to the ancient laws of this land, without any extraordinary extremity, nay rather with favor in case of high treasō. And yet of this sort the epistle of the persecution in England, Whervnto he referreth him self. For proof whereof he mentioneth only pretended Catholics, that have been so executed. In deed since some more upon like reason, their cause being first judicially heard at the K. bench, and orderly proceeded in according to the course of law and justice in such case, being found guilty of hie treason, received like execution. And this is the greatest extremety which they can complain of to this day. But he denieth that any one act word or thought was found in them of treason, wherein he is convicted of manifest truth, both by so many as were officers of her majesties justice upon them, and by their own confessions, as well of other matter as also of reconciling of diverse her highness subjects to the pope, as it appeareth by y ^t hath been published hereof by authority. Whereby they acknowledge y ^e Popes most unjust sentence against her H. as lawful & draw her Ma. subjects from her obedience: which the law of this land hath declared to be high treason against her Highnes royal crown and dignity. Nether is it here enough to say that they do it in conscience of their religion, for in many good consciences they cannot do it, the B. of Rome by y ^e word of God having no more to do in England: then any minister in England, hath to do in Rome. And if without the word of God they will be carried in such a course as cannot stand in any truth of religion or sound policy, with the safety of the state, and security of our moste lawful Sovereign our whole common Wealth and Country, should they cry out as if extreme cruelty were executed upon them, if their excuse of a pretensed conscience be not taken for a sufficient answer. These cries & complaints might worthily have been made by y ^e poor faithful people of Merindall & of the valley of Anagrogne & y ^e rest when the Popes executioners wasted & destroyed 7. towns of theirs. Also by our brethren in Q. Mary's days, which were burnt by dosens together in a fire. Likewise, by our brethren cruelly without any form or process of justice, murdered and slain in y ^e late butcheries and massacres of France. Then was it time to have shown compassion, but the bowels of Christ were not in them. Then was a time to have showed pity, but their merciless harts were void of grace & mercy. They were filled with gal, and bitterness, no fire was hot enough for them, no sword was sharp enough. The honorable and the common was all one to them, the learned and unlearned, the reverend age and the comely youth the man and the woman, the father and y ^e son, the mother and the babe borne out of time, and murdered as soon as he was born by their savage and barbarous cruelty. These cry yet behind the altar against them. O Lord, when wilt thou revenge our blood, and the Lord will not refuse to hear them, and revenge their cause upon their bloody enemies in the day of his wrath. Another reason is alleged of the favor they find in the Indies, and under the Turk: which I have answered before, and answer here again, that neither do they suffer that doctrine and practice of their religion, which they hold in these parts, neither if they did, are Christian P. to rule their Subiectes by the examples of Turks and heathen, but by the law of God. Who hath given to them this commandment to be observed in all their dominion, that neither any man, nor his children, nor servants, that neither home borne, or strangers be suffered to profane his Sabbath: and to pollute his holy service, leest y ^e rest of the people of the lande learn of them, and so the wrath of God come suddenly upon us, for being accessories to Idolatry. As for the toleration of the Jews, whosoever they be, that suffer the exercise of their religion, with the blasphemies they commonly use against Christ, make themselves guilty of all their wickedness, which the Lord keep this lande from, as well as from the abomination of the mass, But they may remember that their Holye Father can tolerate the Blasphemye of the Jews, and the filthiness of all y ^e Curtesains and Stews, and take a yearly rent of them for it, and for no respect will allow the exercise of our most holy religion, either in his own dominions or wheresoever he may prevail against us, but by all means seek to burn all the professors of it to ashes, and to shed their blood as water to run down the Streetes. Further, if no protestāt Prince elsewhere have executed any of these Catholics for religiō, as he confesseth: no more hath any for y ^e cause been put to death with us, as I have shown already. which being so y ^t never any professyng the Gospel put any of them to death for mere matter of their conscience, let the Lord judge the wicked servant by his own mouth. Now, for the barbarous cruelty and most savage immanitie used by them against us: we have shown again that patience towards thē hitherto, as we have not touched the life of any one of them. But if the Catholics had practiced Rebellions and Treasons in the Dominions of other Princes professyng the Gospel as thei have done here with us, no doubt but thei should have found the same reward of their wickedness that thei have done here. For our doctrine it is utterly untrue, that any of the churches professyng the Gospel, or this of England under persecution did ever think it unlawful to put to death a Rebell and a Traytour. Naie, it hath been always taught in all the reformed Churches, that both thei, and also obstinate Heretics (amongst whom thei have always accounted and do still account all obstinate and willful spreadors of the Romish faith, set down by the Council of Trent) are moste worthy of death: that as it is in the Law, the false Prophett and the seducyng Idolater, may be taken from amongst us, that all Israel may here and fear and not dare to commit the like. We acknowledge in deed faith to be the gift of God, which cometh by the preaching of the Gospel by Ministers sent by the commandment of God: but we do not therefore think it unlawful for the Magistrate to execute the Lord's just vengeance upon the obstinate Heretics and seducyng Idolaters. Repentaunce and holiness of life is also the gift of GOD, and cometh by the same means, and yet the Magistrate not only in a good conscience may, but in duty to God ought as he will answer it to him that shall judge the quick and the dead, draw out the Lord's sword of execution of justice and of vengeance against all ill doers, to wound and to kill according to the qualities of the offense. So likewise ought he in this case. And though conscience and Religion be not putt in by torments, yet may one as Agustine also confesseth, having his obstinacy chastened by the authority of the Magistrate, be stirred up to consider more seriously of the course he held, and by such occasion growing to a deeper exanimation of the cause, through the grace of GOD attain to the true faith. And if thei should not, yet is not the punishment in vain. For by it many which otherwise by a dissolute lenity would be encouraged with impunity, and follow the same wicked ways, are better advised and kept from destruction: else were it in vain said which I have alleged before, take away the evil one from amongst you, that all Israel may hear and fear and not dare to do the like. But still he standeth vpō their cause, urging it to be unworthy such extremity: and why so, because our fathers have been as guilty herein as thei, having professed the same ancient Religion that thei do now. But what is here in this reason that might not serve all Heathen men before the preaching of the Apostles amongst them, & most of thē yet to this day. If there were now any kingdom amongst thē reformed according to the Gospel, & some should still maintain their ancient Idolatry, and plead for them selves that they are no more guilty then their fathers and the fathers of their Magistrates had been before them? were this a sufficient cause why thei should be exempted from punishment? If our fathers were deceived by them, it standeth us their children & posterity much the more in hand to take heed of their damnable ways and doctrine. It is more then we can answer that our fathers have sinned: It were wisdom therefore that we took heed we ad not sin to sin. Those were the times which the Lord regarded not in respect of vouchsauing them this exceeding favor of the true knowledge of the Gospel, but now he hath visited us from above, and called all men to Repentance. Which gracious goodness of God toward this time, it were fitter for them to acknowledge, and receive with thanckesgiuing, then thus to obstinate themselves, to fill up the measure of their Fathers iniquity: that all the Idolatry that hath been since the worshiping of the golden Calf at mount Horeb, may be brought upon them. Have thei forgotten that it is written, To day if ye will hear his voice, harden not your hearts as your fathers did in the wilderness, who tempted and provoked God, till he sware thei should not enter into his rest? Again, he retourneth to the taking away of that effect, which this Justice pretendeth to work, affirming upon the words of Gamaliell, that those men which of mere zeal, as he saith after the Apostles manner, are come emongst us, to endaunger them selves to maintain the faith, cannot be made desiste if their counsel be of God. But I say their counsel cannot be of God, because the Faithe thei seek to maintain is against God, as giving to Idols the honor of him, of whō it is said, thou shalt worship the Lord thy God, and him only shalt thou serve: and against his anointed, as setting up many Saviors, & many Mediators, whereas it is said, there is salvation in no other: and if any man sin, we have an advocate with God the Father, who is Jesus Christ the righteous, he is the propitiation for our sins. Further I say thei run, and are not sent of GOD, who sendeth not any nowadays after the Apostles manner to preach in all the world. Their ministry was necessary for a time, that the voice of the Lord might be heard in all coasts, and the sound of it to the ende of the yearth. But now that the world hath heard it, their Ministry is ceased, and the Lord calleth by their doctrine, and the ministry of Pastors and teachers of several Congregations. Therefore, well might an unskillful Soldier be father to these Jesuits, that knew not what he did. For, if he had understood any thing of the word of God, he should have known that there is now no such calling, which thei may profess without more special warrant thē thei have any. Therefore Gamaliell, that honorable Counselor and Senator being their Judge, thei must needs desist, and all their purposes come to naught, because thei are not of God. Your lordships honorable means, which hath relieved strangers giveth him hope that thei may also find some comfort of the same: which I doubt not but if thei were as near in faith, and the communion of Saints, as these strangers are, but thei should undoubtedly find at your honors hands. But if thei that are of David's counsel and sit at his table, lift up their heels against him, a stranger that feareth God, without all comparison, is more deeply to taste of your Lorshipps honorable, succor & comfort, then such a one though he were bred at home. Now again, what the effects of these your Lordships proceadynges may be, which for a farewell is diversely exaggerated: Firste in this life, and then in the life to come. In this life thei must needs he saith to speak plainly, be subject to horror, obloquy, grudge, hatred, diverse breaches and moste dangerous wounds, as all extremities are wont to do, and after that it can work no estimation, love, or security, to your posterity. Is this a dutiful speech of a suppliant upon his knees, as he pretendeth to be before your honorable assembly, or agreeth this well with his often protestations of reverence and duty? But the lord that hath hitherto blessed your honors, notwithstanding the curse of their chief cursers: I doubt not but if your honors shall yet further indeauor to serve the lord in the sincere aduaūcyng of his truth, and the just punishment of his enemies, according to the great and honorable service he hath called you unto, but that the same: Lord whom you shall so serve, will tourne away all these threats of hatred and woūdes, in your own persons, and your posterity, from your honors and your noble children, upon an Idolatrous and bloody generation that know him not, nor fear his name. Therefore, as our Savior Christ speaketh in a like case, when it was told him, that Herod threatened to kill him, this Fox is to remember that there are twelve hours in the day, wherein who so walketh can take no hurt. Your honors & all that profess the truth, walk under the shadow and protection of the highest, who hath numbered the hears of your head, and without his will not one of them shall fall unto the ground. Thei which receive the truth, are to serve GOD in their sondrie callynges, to the mainteinaunce of it in honor and dishonor, in wealth and woe, in life and death. If there fall out any dishonor, it cannot be like the shame of the cross of Christ: If any wounds not like those precious wounds, which he offered his holy body unto for your sakes. Suche dishonor shall be exceedingly recompensed with a weighty Croune of glory, such wounds are the wounds of Christ, which the Apostle more boasteth of (with a holy boast) then ever did soldier of the wounds he had in the field, for the defense of his Prince and Country, and such wounds shall be healed again: yea, such death shall be turned to a happy and everlasting life. Therefore, my humble prayer to God for all your honorable Lordships is, that it may please him to fortify, and strengthen your noble hearts to continue, and proceade forward in this moste holy course, to the aduauncyng daily of the truth of the Gospel, and the rootyng out of Antichristianitie, despisyng all the threats, plattes and practices of the adversary, with assurance that the watchman of Israll sleepeth not. If his eyes be open over all Israel night and day to turn away all dangers from them, how careful and vigilant an eye doth he keep over Jerusalem, and most of all watchful and jealous is he over the house and friends of David. In the life to come he supposeth the Traitors worthily executed, and other recusantes imprisoned, shall be made equal to these who have done this justice upon them, and that then all their pains shall be asswaged, their tears wiped away, their racked partes resetled, and thei received to everlasting peace and glory. This I grant shall in that day be performed to those which suffer in God's cause, and for bearing witness to our Savior and the truth of his Gospel. For so are we taught by our Savior himself, that he that leeseth his life for him, shall find it, by receiving in the world to come life everlasting. Therefore, I nothing doubt, but through the grace of God do steadfastly believe, that in that day, all our worthy fathers and brethren the noble host of Martyrs and true Soldiers of Christ Jesus, which have suffered both in former times and in these latter days else where, and here in England in the time of their most cruel and bloody reign, both suffered for the true profession of the Gospel of Christ, and shall be raised again in that day to reign with him in glory. Then undoubtedly though thei were burnt to ashes or slain with the murdering sword, or howsoever openly or secretly destroyed, the Lord will restore their bodies unto them again. Then the ashes which the bones were burnt unto, and are carefully laid up by the Lord in his treasury, by the power whereby he is able to do all things, shall be restored to their former nature and be made bones again. Then according to the vision of Ezekiel, every bone shall come and join itself again to the bone wherewith it is to be joined, the sinews shall come upon the bones, the flesh shall cover the sinews, and the breath of life shall be breathed into them. So they whom they thought thei had confounded forever, shall stand upon their feet again as a triumphant and victorious host over all their enemies. With the least of which the saints of God, in whom the Lord will be marvelous at his coming, not the proudest of the adversaries of the Gospel shall be equal as he boasteth: but in trembling and in fear shall stand before them, who shall assist the great Judge in his hye Courte, according as it is said, you shall judge the Aungelles. Therefore, let them not boast them selves of a vain hope, for certainly there is no peace for the wicked saith the lord. To travel and torment them as he objecteth, there is no man taketh any pleasure in it. God forbid we should feed our eyes with the miserable spectacle of their execution or our hearts in any their sufferings. We are so far from it by the grace of God, that if we enjoy any thing that is good, we wish as good parte of it to them as to our selves. Especially being vouchsafed that high favor of God to believe in Christ according to the truth of the Gospel, and thereby to live thorough the same grace in the fear of his name, serving him and our brethren with all our power in a happy assurance of the forgiveness of our sins, and a blessed hope and expectation of the glory of God to be made manifest in us, as in his sons at the glorious coming of Christ, with thousands of his mighty Aungelles: We wish them the like precious faith together with us, and the same undoubted and unmovable hope of the life to come. Wherein as through the same gracious promise of God in Christ, we are assured by the Sacred truth of his Gospel, to have our parte of the hidden Manna, and of the Tree of life, which is in the midst of the Paradise of God, so we desire with all our hearts, (if it be so good in his eyes who is only wise, only merciful, and only holy) that thei may have their part of that Manna, that Tree of life and new wine of a heavenly grape, reioysyng the heart of God and man, together with us (as the Lord speaketh in the Gospel,) eating and drinking at the heavenly table, and that we may altogether reign with Christ in his kingdom forever. As for the benefits of this life, I would to God their offenses hindered them not, to enjoy them as well as we. If the Lord have given us a good lande, as he hath in deed, & plentiful of all good commodities of this life, we wish thei were partakers of thē all together with us. We take no pleasure in their banishment abroad, our country is their country, our peace is their peace, our liberty theirs. We can well afford thē and that with joy room emongest us, yea, prefermentes and places of any good and honorable service in the church or cōmonwealth, according to their worthiness and ability to deal in them. Therefore, as Judah sometimes exhorted Israel, so we exhort thē return ye children of Israel, Fight not against the Lord God of your Fathers, for you cannot prosper. When the Prodigal son had wasted his fathers goods, w ^t harlots in a strange country, & being in poverty and need, longed after his fathers house again, he advised to return, to humble himself to his father: and say, father I have sinned against heaven & against thee, & am no more worthy to be called thy sonne, make me but as one of thy hired servants: and his father received him with a great feast at his own table, w ^t noise of Music and with all joy. So we assure our selves upon the merciful nature of our souerain Lady, whō God hath made to be a mother in Israel, y ^t thei should be graciously & lovingly received, if thei would know their own misery and did loath their spiritual Fornications with the whore of Babylon, upon whō thei spend & wast what gifts so ever God hath bestowed upon thē. Let them be ashamed of their feeding of y ^e draff of men's inventions, who may feed with their brethren at home of the word of God, as of the finest of the Wheat: let them at the last begin to long after the Lord's house and Table again, which thei have so despised. Let them come & fall down before her excellent Majesty, and say: We have sinned against God, and against your highness, and are not worthy to be accounted as subjects, make us but as servants in the lande. Then no doubt but her gracious heart will melt over them, and her highness will receive them again with joy. And whereas thei lay all the blame upon us, which are their brethren, (if thei so return) we will be so far from enuiyng it, that with the Aungelles of God we will moste willingly and cheerfully rejoice at their conversion, returning home again to God our heavenly father: when he which was lost shall be found, and the son which was ded shall be restored to life again Loe the malice, that we whō thei call their adversaries, and say, to be always at the Magistrates elbows, to stir them up against them, do bear unto them, God being witness to our consciences, that we wish all this good unto them. But to conclude, if thei shall continue their willful obstinate course to subuerte the Gospel of God, and all the professors of it, as much as may lie in them, even to the Nobility and to Princes, to Kings and Queens, without respect of any: If thei will needs bestow their wits, their riches, their favor with men, to advance their execrable Idolatry and false worship: If there be no remedy, but thei will have their part in the sins of the Whore of Babylon, in her Idolatry, and in the blood of the saints which she hath shed, as if it had been but water, in all the partes of the world: then are thei to know, that the Lord will confound all their devises against his truth, and his servants that sincerely and zealously profess it: and make so many of thē as will needs have their portion in the sins of Babylon, to be also partakers of her plagues. Let thē assure them selves, as S. John hath Prophesied in his Revelation, y ^e Babylon shall fall and rise up no more, there shall be no more light seen in her, the voice of joy shall be no more heard in her. The Apples which her soul lusted after, shall be taken from her: all her fat things, and all her pōpous things shall be taken away, and found no more in her. And because the cup of inchantmentes, wherewith she hath poisoned the world, and made drunk the dwellers of it, and enchanted the kings of the yearth withal is in her hand, and beause the blood of the Prophets and Saints of God is upon her: therefore shall her blood be shed again. The Beast with his false Prophett, which wrought wonders before him shall be cast into the lake of fire, and the rest shall be slain with the sword which cometh out of the Lord's mouthe, and all the fowls shall be filled full with their flesh. Then shall they which have washed their garments in the blood of the Lamb, have all tears wiped from their eyes, and be received to everlasting glory. So Idolatry and all the wicked maintainers of it shall perish, and the word of God with the true professors of it shall remain forever. Thē shall be fulfilled that which is written: the grass withereth and the flower fadeth away, but the word of the Lord abideth forever, which word is this that is Preached unto you.

The good reader is to be prayed, for his own relief and the authors, first to correct the errors of the print, and thē to read & judge.

R Eade p. 2. l. 21. and an auoucher, p. 3. l. 6. of all the readers of it, and l. 12. land. p. 4. l. 18. some friends. p. 5. l. 15. whereof. l. 16. seised. p. 9. l. 12. called for. p. 11. l. 13. for to whom doeth the law chiefly extend. p. 12. l. 24. a priest. p. 18. l. 3. will be. p. 20. l. 1. heresy that. l. 3. judgment which. p. 23. l. 15. repentance, and l. 22. did contstrain and p. 25. against l. 3. answer to the 3. reason. p. 26. l. 2. that Nabucadnezers Furnase were made hot amongst us for Sh • drache and his companions. And it. l. 3. exceeded. p. 27. l. 21. & liuelyhood. pa. 32. li. 2. whereof the first, and l. 17. Princesse. p. 42. l. 5. language. For, and l. 29. yet notwithstanding. p. 43. l. 3. of this. l. 7. and concerning. p. 46. l. 15. rest. As for any torment. p. 47. l. 17. read, said. l. 22. as the rackinges of Anne Askew, & Simson Stout, as Samson to the death, the burning of the hand of Rose Allen, and some such other. p. 48. l. 8. favor. 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T. li. 4. pleasure. l. 8. land and have had the benefices within their Country bestowed upon strangers. pa. 283. T. li. 28. these many 100. pa. 285. V. li. 6. the land li. 19 • . with the hye li. 23. common wealths. pa. 286. V. li. 9 (much: li. 12. Hezekiah ) li 17. subjects and. pa. 288. V. li. 28. epistle, p. 289. V l. 1. professed. li. 4. aising rising. l. 13. it, most. li. 19. Christian. p 290. V. li. 7. was such. lin. 12. alive: li, 21. upon the k. the line 25. the treasure drawn. lin. 26. as well as other K.) pa. 291. against. lin. 4. le secret des finances de france. li. 9. at the diet held. pa. 394. V. li. 8. ship concerning. li 22. her plagues. In the margent pa. 299. V. against li. 18. The second part of the whole epistle. pag. 300. V. li. 27. li. pag. 321. lin. 7 drawn: p 323. X, lin. 7. the ungodly. li. 8. these reconcilers conspire of. li. 19. would. pa. 325. X. lin. 6 carnal, pa. 328. X. lin. 8. so was it also in the disputation in K. li. 9. time. And in Q. lin. 10. notwithstanding the. lin. 12. Latimers to. lin 17. enemies: pa. 330. X. li. 6. be and, was li. 23. matter. li 24. by faith. lin. 26, pag. 331. li. 6. ungodly. lin. 22 Idolatry, pa, 332. X. li. 4. shutteth. pa. 334, X. li. 7. here, by. pa. 335. X. li. 3. it to their faith. pa. 336. X li. 16. well. pa. 337. X. li. it was. pa. 338. X li. 15. indifferency. li. 28. Libanus and the. pa. 339 Y. li. 3. despise. pa. 340, Y. lin. 23. of. pa. 343 Y. li. 9 Tertullius. l. 22. us our or. l. 28 faith. p. 344. Y. li. 2 them? pa. 345. Y. li. 8, their shameful slanders their bitter, pa, 346, Y, against li, 20, And thus much for answer to his first reason, pa, 347, li, 1. it, pa, 348, Y, li, 26, by his, pa. 349, Y, li, 5, further, li, 11, us, pa, 354, Z, li, 2, Apostles, li, 11, God, pa. 358, Z, li, 16, tares, li, 17, discern them at first, li, 19, up, pa, 359, Z, li, 2, ground, li, 5, when and who li, 16, discerned, li, 20, seed: li, 27. experience. li, 28, herein, pa, 360, li, 1, before of open errors which, li, 9, the, li, 10, family.

p. 363. l. 1. of it. l. 9. bastards. Yet though. l. 12. less. p. 366. l. 12. Donatists. l. 17. and some. l. 21. of such mighty. li. 24. to the small degrees. pa. 367. li. 11. of some. p. 363. Aa. l. 23. just regiment. l. 25. unlawful government, but. pa. 367. l. 8. nine and twenty. l. 15. consequently their. If. 16. another. p. 367. li. 15. Paschasius. l. 23. transubstantiatiō. p. 368. l. 16. to them. pa. 370. l. 18. nor Tertullia may. pa. 371. l. 22. rest. p. 371. l. 2. question. l. 4. reckon. l. 21. Afric. p. 372. li. 2. remaineth, which. li. 9. reasons for. pa. 375. l. 1. self for proof hereof mentioneth only three. lin. 5. benche and other her by courts. lin. 13. manifest untruth. li. 28. any conscience. pa. 375. l. 16. Angrogie. p. 376. l. 8. time, which thei murdered. l. 28. nor. pa. 378. li. 1. Sabbath. l. 2. service. Bb. p. 385. li. 15. doctrine untrue that. pa. 388. l. 10. calleth. pa. 389. l. 12. & l. 14. Jesus. l. 22. earth. p. 391. l. 4. to be. li. 18. unto same Lord. p. 396. l. 15. and that. p. 397. l. 12. goods with. l. 21. with a. l. 27. and loath. p. 398. li. 24. dead.