Answer to a Supplicatory Epistle for the Pretended Catholics, Text (2 of 5)

Answer to a Supplicatory Epistle for the Pretended Catholics · Text (2 of 5)

p. 78Melancton the ſecond light of Germany, was giuen of God as a great bleſſing, and helpe to Luther in all his battailes, who was faithfull to him, as was Ionathan to Dauid. He was excellently learned, not onelyonly in Diuinitie, but alſo in the tongues and ſciences, and generally in all good learning, as appeareth by his worthie labours in them vntounto this day.

For what arte or ſcience was not poliſhed with his learned hand. He fyled the p. 79tongue with his precepts of rhetorike. He made reaſon more reaſonable, by his ſkilfull rules of logike. He lift vp our heads to behold the Starres, & taught vsus to looke backe into the times that are paſt. Finally, all good learning receyued helpe of his excellent wit.

God gaue him a ſoffter and a milder ſpirit, a nature more eaſie to be dealt with, louely and amiable, gratious and curteous to all men. Whereby the Lord, ioyning thoſe two excellent wittes, of contrarie nature together, ſo tempered them both, as they might bee fitteſt for his ſeruice.

Luthers fierie nature needefull for him, being to ſtande in the Front of all the battell, leaſt it ſhould hauehave beene too hot, was mittigated with a gratious aſpect of this ſweete nature of the other, and a fitte caſt of his temperat beames, for the purpoſe: Whereby hee ſo increaſed the light, and aſwaged the heate of Luther, that the Church of God receyued great benefit by their happy coniunction.2. Re. 3.19. For when Luthers vehement ſpirit was moued, as was the ſpirit of Elizeus, when Iehoram came to aſke counſell of him, then Melanctons company and p. 80conuerſation mittigated his extreme heats and hye diſpleaſures, euen as the muſike which pacifyed Elizeus, and quyeted his minde that was ſore offended. So of the other part, wheras Melanctons méekeneſſe was in daunger to bee turned into coldneſſe of zeale,Pſal. 6Ps 6 and feare to profeſſe the truth which God had made knowne vntounto him: Luther was to him as the Aungel was to the Prophet Eſay, Eſ. 6.Isa 6which by the burning coales of the Lordes Altar kindled and inflamed his zeale. For by his noble ſpirit of magnanimitie, he ſtrengthned and fortifyed the other againſt the feare of fleſh and bloud. Such was the comfort and benefit which they receyued of their mutuall giftes, to the great edification of the Church. And this is the golden payre, 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 obiected vntounto vsus, are taken and gathered. The third is Iohn Caluin one of the ſoundeſt Diuines and of deepeſt iudgement in matters of religion, both of doctrine and of diſcipline, that God gaue to his Church this thouſand yeares: whoſe good name is in déed as y^e wiſe man p. 81ſaith, a moſt ſweete and excellent oyntment.Eccle. 7.3.Eccl 7:3 For howſoeuer Bolſec and the ſlaunderous defender of the late Cenſure, hauehave rayled in y^e ſpirit of Semei againſt him, and ſought to their power to ſpoyle and marre this pretious oyntment: yet all that are of the Church in theſe partes of Europe ſmell the ſauour of it as the Apoſtles did the narde of Marie, Iohn. 2.3.John 2:3which ſhe powred vponupon the heade of our Sauiour Chriſt: and as they that were in y^e Temple did the ſweete and fragrant odor of the holy oyntment when it was powred out vponupon Aarons heade,Ex. 30.23.24 25.30. Pſal. 133.2.Exod 30:23Exod 30:24Ps 133:2 and trickled downe to the hemme of his garment. This worthie man of God, like a goodly Starre riſing firſt in Fraunce, and after aſcending to Geneua (where alſo it went downe) ſo ſhined in his time in the middes of the Church, as if all the Firmament thereof, had beene but one Starre, and as if in all the Cope of Heauen, there had ſhined none other. And theſe three worthies of all the Lordes hoſte, at once this weake Authour hath ſpecially choſen to encounter and to deface with contrarietie to themſelues, and one with another, putting his truſt as it ſeemeth in this: that p. 82his ſurmyſed contrarieties ſhould neuer come to be examined.

The poyntes wherein hee chargeth them with contrarietie, are of the Sacramentes, and firſt in generall, of the number of them: whereof hee affirmeth that Luther acknowledged but one, Caluin two, Melancton three or foure. For Caluin I confeſſe, hee ſaith there are but two, and in deede there are neyther more nor leſſe. For a Sacrament being a ſeale of our Communion with Chriſt,Rom. 4.11.Rom 4:11 it can not bee ſhewed that our Sauiour Chriſt appoynted any more or leſſe Seales of the righteouſneſſe that is by faith, and our coniunction with him, then onelyonly two, namely Baptiſme and the Supper of the Lorde. Which without any manner of queſtion or difference, is manifeſtly declared to bee the generall iudgement of the Churches profeſſing the Goſpell by the booke of the harmony of the confeſſions of their faith. Which hauing beene long agoe exhibited to the ſeuerall Princes of the Countries, ſtates, and kingdomes where theſe Churches are, are nowe of late very profitably publiſhed, to the iuſt conuiction of all ſuch as ſlaunder the reformed p. 83Churches to be variably diſtracted & rent in ſonder, with infinit differences of faith. For it appeareth by that moſt profitable labor that the Lorde hath knit and vnited them together, with a holy vnitie both ſweete as the oyntment of Aaron and alſo profitable and rich as the due of Sion, Pſal. 133.Ps 133and of Hermon. By which pleaſant hermony of the confeſſions both of this Church and many others, it appeareth that the generall iudgement and faith of our Churches, acknowledgeth onelyonly two Sacraments. Wherein the Churches of God agreeing ſo well together, the diuers opinion of a particular man or two, if it were ſo, culd not preiudice their holy vnitie in y^e faith. But how vntrue it is, y^t is here obiected to Luther & Melancton, will plainly be diſcouered. For Luther that hee euer helde or taught that there ſhould bee but one Sacrament as the Authour chargeth. I ſay is an vniuſt & ſlaunderous accuſatiō. In the places hee alleadgeth for his proofe in the beginning of his booke, of the Babilonicall captiuitie, after the denying of the ſeauen Sacraments, and graunting of three, which he there expreſly nameth, Baptiſme, the Lords Supper, p. 84and Penance. His wordes are theſe. Although ſaith hee, if I would ſpeake after the vſe of the ſcripture, I ſhould hauehave but one Sacrament, and three Sacramentall ſignes, whereof more largely in his time. By which wordes it is euident that Luther ment nothing leſſe, then to teach but one Sacrament in that ſenſe wee here ſpeake of a Sacrament, which conteyneth in it, both the ſigne of the Sacrament, or holy thing ſignifyed by it, and alſo the Sacrament or holy thing it ſelfe: for ſuch hee playnely confeſſeth three: Baptiſme, the Lords Supper, and Penance. But by one Sacracrament, vnderſtandeth the matter and ſubſtance of the ſacramentall ſigns, which is in deede but one, namely our Lorde and Sauiour Ieſus Chriſt. Which manifeſtly diſcouereth the ſimplicitie of this Authour, if not hauing redde nor eonſidered the place himſelfe, he vouched it vponupon confidence of the collection of ſome other, or his verie euill conſcience: if knowing this to bee Luthers meaning, hee hauehave ſo wrongfully and vniuſtly ſlaundered him. Thus for one Sacrament, hee hath his anſwere.

p. 85Nowe to that hee obiecteth of three or foure. For foure hee cyteth Melanctons common places, where Melancton hauing named three, Baptiſme, the Lords Supper, and Penance. hee addeth after theſe wordes. It liketh mee moſt, that ordinacion alſo bee added, whereunto he annexeth this reaſon: that it is commaunded of God, and that great promiſe is made to the miniſtry and preaching of the word. For anſwere whereunto it is to be noted, that firſt in the place alledged, hee nameth onelyonly three, then after adioyneth this, that he could like alſo the ordinance of the miniſteries (for the commaundement of God, to ordayne Miniſters, and the promiſe of God to aſſiſt and bleſſe the Miniſtery of ſuch as are lawfully called) were alſo named a Sacrament. Which importeth as if hee had ſaid, that in ſome ſenſe, ordination alſo may be called a Sacrament. Further the confeſſion of Auſb. and the Apologie of it, as he truly alledgeth, both endyted by Melancton, maketh mention onelyonly of three. Whereby it appeareth, that Melancton taught not ſimply foure, but onelyonly three, and that the name of a Sacrament in ſome ſenſe, might bee attributed p. 86to the fourth: and for teaching ſake, as he ſpeaketh in his Apologie, in the title of the number, & vſe of Sacraments. Where handling this matter, expreſly hee vſeth theſe words, wee doe not thinke it any great matter although ſome for teaching doe otherwiſe number, ſo that they duely keepe the things which are deliuered in the Scriptures, neyther did the auncient Fathers number alwayes the ſame. By which place it appeareth, that Melancton (ſo that the holy things, which are left by the ſcripture to bee vſed by vsus, bee obſerued,) eſteemed it not greatly materiall, for the name of a Sacrament, to how many or how fewe of theſe things it were attributed, wherein hee leaneth vponupon the iudgment of the ancient Fathers, who all agreed not of the certaine number of thoſe things, which ſhoulde bee called by this name.

It appeareth then that Melancton, in this place did not properly call, Ordination of the Miniſters a Sacrament, but in this freedome and libertie whereof hee ſpeaketh, not binding himſelfe ſtraightly to the ſenſe of the worde, but vſing it as hee thought good, for more plaineneſſe of p. 87teaching that which hee would hauehave vnderſtood. But yet hee will ſay it remayneth, that there are three, by Luther and Melancton.

To this I anſwere, that it is true that this is the ordinarie ſpeach of them both, when they ſpeake of the number of ſacraments to reakon three, namely Baptiſme,Luth. de cap. Boh. the Lords Supper, and Penance: but in ſuch ſenſe, as being well conſidered, it ſhal appeare they ſwerue nothing at all from the generall iudgement, of the faith of all our Churches. This I ſhewe by a place of Luther, in the ende of his booke of the Captiuitie. Where hauing ſaide before of Babilon, that in ſome ſenſe, there are many things which may be called Sacramēts, he addeth theſe words, yet properly it hath bene thought good, to call thoſe only Sacramentes which hauehave promiſes, with ſignes annexed vntounto them. The reſt bicauſe they are not tyed vntounto ſignes, are naked promiſes. Whereby it commeth to paſſe, that if wee will ſpeake exactly, there are onelyonly two Sacramentes in the Church of God. Baptiſme, and the Bread: Seeing that in theſe onelyonly, wee ſee both the Signes ordeyned of God, and the promiſe p. 88of forgiueneſſe of ſinnes, for the Sacrament of Penance, which I hauehave reakoned with theſe two, wanteth a Signe viſible and inſtituted of God, and ſo goeth forward, to proue againſt the Scoolemen by their owne difinition of a Sacrament, which requireth ſuch a viſible ſigne, that Penance can bee no Sacrament. Whereby it appeareth, that when Luther and Melancton name any more then two, they ſpeake it in a more generall and improper ſignification of the worde. But when they teach exactly, and attribute the name to no more then the true difinition of a Sacrament doth agree vntounto, that then they hold and teach onelyonly two, that is Baptiſme, and the Lords Supper as Caluin doth, & as all the reformed Churches doe holde and beleeue. Which may ſuffiſe for an anſwere to his cauell of difference in our Churches, and amongſt theſe learned writers concerning the number of the Sacraments. The ſecond obiection of difference, is of certaine Sacraments in perticuler, and that of two, of Penance, and of orders. Concerning which two, that Luther and Melancton ſometime call thē Sacraments, and ſometimes p. 89not, hee hath his anſwere alreadie, that it is in ſuch ſenſe as they differ not from the vniuerſall iudgement and faith of the Church, or one of them from another, which may be his ſufficient anſwere to all the places which to his purpoſe hee alledgeth out of them. As for Caluin, 4.14.18.19.20.that hee ſhould call orders, an vnordinarie Sacrament, it is ſo farre off to proue that he pretendeth, that it confirmeth my anſwere. For Caluin ſpeaking of Sacraments, ſheweth that in a generall ſignification, this name may comprehend all manner of Signes, giuen of God for better aſſurance of his promiſe, of which ſort he nameth the Rainebowe, the Fleece of Gedeon and ſuch like, but (ſaith hee) I ſpeake here onelyonly of thoſe which are the ordinarie Sacraments of y^e whole church. And a litle after, the Sacraments of the Iewes being aboliſhed, two Sacraments are inſtituted in the Church, namely Baptiſme and the Lords Supper, I ſpeake (ſaith hee) of thoſe which are appoynted for the vſe of y^e whole Church. For as for laying on of handes, whereby the Miniſters are ordayned, as I doe not vnwillingly ſuffer it to bee called a Sacrament, p. 90ſo doe I not number it among the ordinarie Sacraments. Wherin it is manifeſt, that Melancton and Caluin agree betweene themſelues, and both of them with the faith of the Church. Thus all men may ſee that we are not as ſheepe broken out of the fold, ſcattered vponupon the Mountaines, and wandering eueryevery one a ſeuerall way in our opinions, nor giddy as it liketh this writer ſlaunderouſly to terme vsus: but wee are in the Folde kept carefully vnderunder one ſheepeheard, vnited in one God, one Lorde, one faith, one Baptiſme, and the ſame hope of life euerlaſting: For further proofe whereof, I beſeech the learned reader, y^t would be ſatiſfyed to reade y^e Hermony, of the Confeſſions of all the Churches which this day make profeſſion of the Goſpell in Europe. And thus much for the vnitie amongſt vsus, and their bitter, yea and bloudy diſſention, contrary to that hee boaſteth of themſelues, and ſlaundereth vsus.

Now remayneth the ſecond argument of this ſorte, and the laſt of all his proofes of the good policie that is in Popery. Which though it bee ſo much more largely laide out then any of the other, as p. 91it ſeemeth to be the principall, and the reſt to hauehave ſerued but to make the way before it, and to helpe him to vtter this his falſly named wiſedome and pollicie, yet hee will fondly ſeeme to fall into it, by occaſion of hauing named policie once a litle before. But in deed his true reaſon is, that if it were poſſible hee may deceaue your HH. with a name of pollicie and wiſedome: becauſe your HH. being wiſe, hauehave a ſpeciall eye, and as hee ſpeaketh perticuler regard vntounto pollicie. But the graue and deepe iudgement that God hath giuen your HH. wil eaſily diſcouer his pretended policie, to be but a vaine fancy, & cauſe your wiſdoms to abide ſtil immouable in y^e louelove of y^e true, lawfull, & holy wiſedome, which your HH. moſt worthely regard. For who can better priſe and eſteeme ſo exceeding gifts more then your LL. who by the vſe thereof, all this happie time of her Ma. raigne, hauehave found it to bee a moſt neceſſarie and profitable gift, for the maintenance of a Chriſtian Commonwealth. Which as this Authour & his friends, hauehave found to their ſmal reioycing, ſo y^e duetiful ſubiects acknowledge it to y^e glory of God, to y^e worthy prayſe of your HH. to al poſteritie, p. 92and to our ſingular comfort. For except the Lorde had ſaued vsus and made your HH. carefull & wiſe to preuent and diſapoynt their wicked & malicious practiſes againſt vsus, this State and Church may iuſtly ſay with the Church of Iſraell, that now long agoe they had deuoured and ſwallowed vsus vp quicke. Therefore as wee hauehave taſted the ſweet fruit of this principall ſpirit of gouernement, wherewith the Lorde hath furniſhed you from aboue: ſo our dayly prayers to God for all your HH. are that hee may dayly more and more enrich your Noble harts, with the true and holy feare of him, with the zealous louelove of his Goſpell, with magnanimitie and courage, and all other princely and heroicall vertues, fitte for Chriſtian Counſellors, to ſo Chriſtian a Quéene profeſſing the Goſpell, and namely with that true wiſedome which is from aboue, which as the Apoſtle Iames teacheth, is firſt pure,Iam. 3.17.Jas 3:17 then peaceable, moderat, eaſie to be perſwaded, ful of mercy, & of good fruits, without diſputing and without hipocriſie. For as the Prophet Ieremy ſaide to the falſe Prophets and lying Prieſtes of his time, ſo may it bee truly ſaid vntounto this p. 93whole Church of theirs.Ier. 8.9.Jer 8:9 How doe ye ſay we are wiſe, and the Lawe of the Lorde is with vsus, for certenly the pen worketh falſhood, the expert in the Lawe, worke for falſhood. HaueHave their wiſe men cauſed them to bluſh, hauehave they beene caſt downe and taken. Behold they diſpiſe the worde of the Lorde. Can any manner of wiſedome then bee in them? Surely there can bee no true wiſedome in them, which is as S. Iames ſaith from aboue, ſpirituall & of god, but that which is falſly ſo named, and is carnall as the Apoſtle ſaith. Which true wiſedome howſoeuer this Authour boaſteth to bee in their Romaine religion (by a ſweete enchantment of great pollicie to entice whome hee may to a liking of it) yet being well conſidered, it will be found to bee to thoſe that taſt it, nothing but as the fruit of the Tree of knowledge of good & euil, wherewith Sathan in y^e beginning deceaued Eue, & as S. Ia. ſaith, earthly, natural, & diueliſh. Earthly becauſe it is not from Heauen. Natural becauſe it is not ſpirituall, but onelyonly the vaine and fooliſh diſcourſe of fleſh and bloud, and of a naturall man, who can not conceyue the things which are of God. p. 94Deuiliſh (which followeth next to carnal wiſedome, and ſheweth that they which are ledde by their naturall and humaine vnderſtanding are ſtraight abuſed by the ſubtilties of Sathan) becauſe it is not of God, but of the diuill that olde and ſutle ſerpent.

It is not pure as S. Iames declareth the heauenly wiſedome to bee, which is pure as the gold that is ſeauen times refyned, but baſe and vile, becauſe it is allaied and imbaſed with all earthly and vile reſpectes of their owne gaine and ambition whereunto they pretend in their Hierarchie, pilgrimages, pardons, purgatorie, and all other cunning inuentions and politike deuyſes of their religion. No more can it bee ſaide to bee as true wiſedome is by the ſame Apoſtle peaceable, moderate, tractable, full of mercy, and of good fruits, becauſe it is full of Emulation, of bitterneſſe, of contentions, quarrels, reuenges not to be pacifyed, and hates neuer to be reconciled, full of bloudy crueltie, and of eueryevery euill worke. It is not humble and voyde of diſpute and contradiction, as is the wiſedome which is from aboue, but is full of oppoſitions, and replyes, encountring p. 95the wiſedome of God, with vaine diſcourſes of fleſh and bloude. Where our Sauiour Chriſt hath appoynted the word of his Croſſe to bee ſet forth in a ſort like it ſelfe, and the State of his Miniſters to be agreeable thereunto: their wiſedome controlling this for great ſimplicitie hauehave deuiſed as they ſuppoſe, a wiſer and a more politike way whereby it might obtaine more fauour and credit, which is to make it ſweete to the outward ſenſes, gorgeous for rich apparrel, ſumpteous for all coſtly furniture, ſtatly and princely for pompe, as repreſenting in it, the image of a kingdome, laſt of all it is not ſincere, but rather full of hipocriſie, becauſe vnderunder an outwarde appearance of humbleneſſe, and not ſparing of the body: Widowes & Orphanes houſes were deuoured, Idleneſſe, Pride, Superſtition, Idolatrie, and all impietie, was hidden and couered.

Thus a faire coulor was caſt vponupon a fowle Sepulchre of deade and ſtinking bones, and in a cup of golde, the Kings and Princes of the earth were preſented with a poyſoned wyne of all fornication. Which the ſtories of their filthineſſe, of their warres, of their purſuing one another p. 96to the death, yea and after death aboundantly teſtifie. Therefore it came neuer (howſoeuer hee vaunteth) from our Sauiour Chriſt the wiſedome of God, nor from his Apoſtles (which true wiſedome onelyonly maketh Commonweales to floriſh) but from vnpure, carnal, profane, and diueliſh wits. Neyther hath it at any time, or can by any meanes ſoundly vphold & eſtabliſh a Chriſtian Commonwealth, but alwayes hath beene, and both thorow the iuſtice of God, and by the very nature of it, muſt needes be the certaine ruin & diſtruction of all eſtates which doe receyue it.

But ere I enter any further into the debating of this matter with him, I will firſt ſet downe the ſtate of the queſtion betwene vsus in this poynt, as he himſelfe hath done. That is (ſaith he) that the practiſe of our doctrine as we hold it, Pag. 27.& of our aduerſaries 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 infinit vtilities to a Chriſtian Common wealth, which do not frō the doctrine of our aduerſaries, but rather the cleane contrary hurts & damages, and this is the ſtate of our queſtion in this place.

p. 102In which wordes it appeareth that hée vndertaketh to proue that their Romaine fayth be it true or falſe bringeth infinite commodities to a cōmon weale, and ours on the other parte, be it true or falſe, the cleane contrarye diſcommodities.

This is a ſtraunge point in diuinitie, and ſuch as ſcarſe one woulde hauehave looked to hauehave heard, of a Ievve or a Turke, acknowledging any God and trueth in religion, much leſſe of one pretending to be a Chriſtian and a Catholique and a ſolliciter as hee would ſeeme for, perſecuted Catholiques, either y^t a falſe fayth can make a wiſe and flouriſhing common weale, or that true religion ſhould bee but folly, and the ruine of the ſtate wher it is embraced. For the Prophets and Apoſtles teache vsus, that no kingdōe, nor ſtate can proſper, no Prince, no potētate or people can be wiſe or bleſſed in their gouernment, but by honoring & obeying almighty God in ſuch ſort as he hath appointed. Which doctrine oftentymes is repeated in the lawe, wherein it is declared vntounto the people of God, that this ſhould be their wiſedome with p. 103all nations which ſhoulde ſaye ſurelye, this onelyonly is a wiſe and a politike people, if they kept without adding or diminiſhing all the precepts which God cō maunded. Likewiſe that this obedience ſhoulde bee their bleſſing, that it ſhould be well with them yf they kéepe hys cōmaundements y^t the Lord would hate ſuch as hated them, and afflict ſuch as afflicted them, that the angell of the Lord ſhould cutte downe the Cananites 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 ſhoulde putte their handes vntounto, aboue all other people. Bleſſed in the fruite of them ſelues, of the earth, and of their cattell, and that they ſhould enlarge their dominion from ſea to ſea, and from one floud to an other. Of the other parte,Deu. 28.Deut 28 if they did not kéepe the law of the Lorde their God, his iudgements and his ſtatutes which he had commaunded them, then the Lord threatned to bring vponupon them the plagues of Egipt, to curſſe them in all that they ſhould deale withall to caſt them out of the land, which he had cauſed their Fathers to poſſeſſe, and p. 104making waſt their citties yea their ſanctuaries and their countrye, to bring vppon them famine and hunger, nakedneſſe, and pouertie, diſſolution and captiuitie.

Theſe and ſuch like ſayinges of the lawe, ſo vehemently vttered vntounto al Iſraell with taking heauen and earth to witneſſe,Deu. 30.19,Deut 30:19 that thus they ſhoulde finde it in the ende: doe plainely teſtifie that ſuch religion muſt néedes be good for the eſtabliſhing and proſpering a common weale, which the Lorde him ſelfe hath left vntounto vsus, with promiſe of bleſſinge to thoſe that kéepe it. and contrarywiſe that no falſe ſeruice of him can bée good for any ſtate, but that it continually prouoketh the curſe & indignation of God againſt it. Therefore was the K. commaunded to take a copye of the lawe, to hauehave it by him, and to reade in it all the dayes of hys lyfe, that he might learne to feare the Lord his God to obſerue all his wordes and ſtatutes by dooing of thē that his mind might not be lift vp aboue his brethren, nor he departe frō it to the right hande or to the left, that he might prolonge his dayes in his kingdome, p. 105and hys Sonnes in the middeſt of Iſraell.Deu. 17.18 19.20Deut 17:18

Ioſua, 1.8To lyke effecte was it ſayde vntounto Ioſua lette not the booke of thys Lawe departe out of thy mouthe, but meditate in it night & day, that thou mayeſt diligentlye obſerue as it is written in it. For then thou ſhalte proſper in thy wayes, and hauehave ſucceſſe in thy affayres. Whereby lykewiſe it is euident that the bleſſyng of Kynges and Princes dependeth hereupon, ſo that they onelyonly which worſhyppe the Lorde aryght accordynge to hys woorde,Pſal. 2.10 11.12,Ps 2:10 hauehave promiſe of bleſſynge for it, bothe of thys lyfe and of the life to come.

For this cauſe the Prophet exhorteth Kynges to bée wyſe, and Counſellers to bée well aduyſed, that they worſhyppe GOD and hys annointed: denouncyng vntounto the Ennemies the almightye power of Chriſte, to the confuſion of all that ſette themſelues agaynſte hym, whereby hée ſhoulde bee able as eaſelye to breake them, as a Manne wyth a barre of Yron dooth daſhe in peeces a Potte of p. 106earth.

To thys purpoſe notable is the ſpeeche of Aſaria the Prophet,2. Chro. 152 Chr 15 vntounto Kynge Aſa and to all Iuda and Beniamin when the Lorde hadde miraculouſlye foyled the innumerable multitude of theyr ennemyes.

The LORDE (ſayeth hée) hath beene wyth you while yee hauehave béene wyth hym,1 Sam, 2, 30, and yf yee wyll yett ſeeke hym, hée wyll bée readye for you, but yf yée forſake him, hée will forſake you. Accordynge to that whych the Manne of God had ſayde hereof before.1. Sam. 15, 23, 26.28. Pſal …8. 2. Sam. 221 Sam 15:231 Sam 15:261 Sam 15:28Ps 82 Sam 22 I wyll honour thoſe which honour mée, and diſpiſe thoſe which diſpiſe me.

Thys was ſealed in the caſtinge away of Saule, and the chooſing and proſperous ſucceſſe of Dauid as he often acknowledgeth. Lykewiſe in Salomon the moſte wiſe and Politique Prynce that euer ſat in the ſeate of Dauid. 1. Reg. 101 Kgs 10or ruled anye people in the woorlde, who becauſe hée fullye eſtabliſhed the ſeruice of GOD accordynge to all that hadde bene commaunded by the Prophets. p. 107The Lorde alſo eſtabliſhed his ſeate & increaſed his glory aboue all the kinges of the earth, till hee beganne to decline from the Lord his God, and broughte the abhominable Idoles of the ſtraunge women whom hée looued into his owne kingdome & houſes and worſhipped thē, for then the Lorde rayſed vppe hys ſeruaunte againſt him, who alſo in the dayes of hys Sonne ſo rente awaye tenne Tribes of Iſraell from the houſe of Dauid, 2. Chr. 12, 5,2 Chr 12:5that they neuer returned vntounto it agayne.

Thys was the ſpéeche of the Prophet Shemaiah, to Roboam & hys counſellers and the people of Iudah: thus ſayeth the Lorde, you hauehave forſaken mée, therefore wyll I alſo abandon you and giuegive you into the hande of Senacherib. which was perfourmed, but in mercye vppon their repentaunce.

2, Chr. 13,Abiah obiected againſte Jeroboam, that he coulde not proſper becauſe hée hadde erected Idoles in hys kingdome and had made hym Prieſtes contrarye to the lawe, and aſſureth hym ſelfe of Gods aſſiſtaunce agaynſte hym for p. 108thys reaſon, becauſe they had the Lorde for theyr God, who was theyr Captayne, and his lawfull Prieſtes the ſonnes of Aaron ſounding the Lordes Trumpettes in the fielde before them.

Therefore ſayeth hée, yée chyldren of Iſraell, fighte not agaynſt the Lorde the God of your Fathers, for ye can not proſper.

And accordinglye it is added, that the Iſralites were ouerthrowne hauinge 50000. choſen men of warre ſlayne, and the Iewes were ſtrengthned, becauſe as ſayth the ſtorye they reſted vponupon the Lorde God of their Fathers. Diuerſe was the eſtate of the affayres of Aſa, accordinge as hee walked with God: proſperinge when hee truſted in God, and decayinge when hee followed the vayne dyſcourſe of fleſhe and bloode, and ſoughte to the Aſſerians for helpe.

The ſame is alwayes dylygentlye noted, in the lyues of the reſte of the Kinges. Amazia, Azaria, Ioas, Ezechia, Iehoſophat. Manaſſes and the reſte, euen to the deportation and caryinge awaye into captiuitie of bothe the houſes of p. 109Iſraell and Iuda wyth theyr Kynges for falſe worſhyppe,2. Reg. 17 2. Chr. 362 Kgs 172 Chr 36 and dyſobedyence vntounto the woorde of the Lorde theyr GOD, as it is notablye declared in manye places of the holye ſtorye and of the Prophets.

Theſe and infinite ſuche lyke examples which are in the Bookes of Kynges: (For which woulde to God all Chryſtian Princes and theyre Counſellers dyd dyligentlye reade them, and cauſe them to bee reade and expounded vntounto them) do declare true pyetye to bée the verye baſe and foundatyon of all ſounde Wyſedome and Pollicye, and Impyetye, what ſhewe ſoeuer it hauehave of outwarde profitte and commoditye for a ſeaſon, yett indeede and in the ende to bée the verye cauſe of ruine and ouerthrowe to all eſtates and kingdomes.

The reaſon whereof is manifeſte becauſe all Kynges and Princes hold theyr Crownes and Scepters at the wyll and pleaſure of GOD, who is Kynge of Kynges, and Lorde of Lords, p. 110as it is wrytten by mée Kynges doo raigne,Pro. 8 15. Dan. 4.32Prov 8:15Dan 4:32 and as Nebuchadnezer by proofe and the iuſte chaſtiſement of hys pryde, in beeinge caſte oute ſeauen yeares from hys kyngdome, to lyue wyth the Beaſtes of the fielde, confeſſeth that GOD dyſpoſeth of the Crownes and Kyngdomes of the world gyuynge and takynge them to and from when it pleaſeth him.

As therefore the Tennaunte at wyll, hath no better pollicye then to pleaſe hys Lorde of whome hee holdeth, ſo the greateſte pollicye and ſoundeſt wyſedome that maye bée vſed by Kynges and Prynces, is to pleaſe the Lorde oure GOD, in all obedience, and namelye in the zealous aduauncemente of hys true religyon and ſeruice.

Therefore wycked and deuilyſhe is thys rule, and not to bee patyentlye hearde of Chriſtyan Prynces, that falſe Relygyon, or anye dyſobedyence vntounto GOD, Idolatry, Hipocriſie, Tyrannye or anye ſuch lyke, canne eſtablyſhe the ſeate p. 111of any Kinge or bring ſecuritie, wealth, and honoure to anye ſtate or people, or that true religion and godlines, that iuſtice and equitie ſhoulde diminiſhe any of theſe and make the ſtate weaker or leſſe aſſured.

To longe hath this moſte falſe and wicked doctrine abuſed Princes of weake iudgement, to the turninge of theire golde into droſſe, and their honor into diſhonor. for, what can be more vnwiſe, vnhonorable, and vnprofitable in the ende then Idolatry, diſſimulation, Iniuſtice and tyrannye. Or what can be more vnwiſe and vnhonorable then a ſtate whoſe wiſedome is nothinge but déepe hipocriſie, periury, and licence of all impietie

On the other parte what canne bee more wyſe, or honourable, then a P: and ſtate by whome true relygion is zealouſlye and ſincerelye aduaunced, iuſtyce vprightlye admyniſtred, the royall othe, woorde, and promiſe of a P: inviolablye obſerued, vertue rewarded, vice puniſhed, good lawes wiſelye made, ryghtly conſtrued, and duelye p. 112executed, and ſo good a courſe of gouernment with all chriſtian and noble magnanimitie maintayned and auoued.

For ſurelye theſe two (which conteyne all the reſt) religion and iuſtice, pietie and equitie, are the moſte precious Pearles that may annorne the crownes of Princes: they are Pillers, ſtronge as Iacin and Boos, which were erected in the Temple, and are named of theyr ſtabilitye and ſtrengthe, wherby theyr ſtate is vpholden.

Salomon, the royall Patron of all true ſtate and honoure, by wyſedome and vnderſtandynge, by counſell and magnanimitye, by knowledge and the feare of the Lorde, as by the ſixe ſteppes of hys regall throne which were made for that purpoſe, aſcended into that glorious ſeate, (as it was noted by the Lyons at hys féete on eyther ſide) aboue all Kynges of the earthe, and ſatte hym downe as a Kyng of Kyngs, and Lorde of Lordes. Whoſe glorye ſo ſittynge was ſuche, as he ſéemed to bée a newe Adam, reentred into the Paradyſe of God, or as the ſonne of p. 113God whoſe glorye in a ſorte was repreſented in him.

In which example, the Lorde hath ſealed vntounto vsus the aſſuraunce of the promiſe hée hath made to honor Princes which honoure him, and to cauſe the ſtates to proſper and to flouriſhe which builde vpp the Temple of the Lorde, and neglecte not anye thynge which hee hath commaunded, for the furtheraunce and aduauncement of it.

And as in olde tyme theſe promiſes were confirmed in the glorious and happy kyngdome of Salomon: So may wée truely acknowledge to the greate glorye of GOD, a notable teſtimonie of the fulfillynge of them in the bleſſed kyngedome of our mooſt noble Queene. whome the Lorde hath ſo wonderfully bleſt to hauehave as it ſéemeth ſome notable example alſo in theſe dayes to ſeale agayne vntounto all the worlde the certayne trueth of thys doctrine: That happie is the King & Prince vvhoſe God is the Lord

For howe richlye hath the Lorde bleſſed her highnes and her people in p. 114compariſon of all the Kinges and nations rounde aboute vsus, wyth peace and aboundaunce accordinge to the prayer of the Pſalme for Ieruſalem are in all the walles and Palaces of Englande.Pſal. 122Ps 122

Such a peace, and ſuch a plentye, as our Fathers neuer knewe, nor our Chronicles reporte to hauehave beene in the dayes of anye of her Maieſties moſte noble Aunceſtors before her. Our owne Countrye yéeldeth vsus aboundance of all thinges that growe at home: and forreine Nations ſerue vsus wyth plentye of all commodities abroade. So that what ſoeuer is in the Eaſte, or Weſt, what ſoeuer in a manner is vnderunder the Poles or betweene them, wée hauehave it brought vntounto vsus. Which continuinge ſo manye yeares in ſo calme a peace muſt néedes hauehave excéedingly enriched the land with wealth and treaſure.

The peace of it is miraculous, in ſo greate and longe troubles of all our neighbours about vsus, and in ſo manye Plots and practiſes, layd and vndertakē by the Church of Roome, and the rebellious Children thereof, for the diſturbaunce of our peace.

p. 115Further alſo the Lorde hath gyuen her highnes that honoure and glorye that neuer anye of her noble progenitours attayned vntounto: whych is in her owne ſo happye eſtate, to ſitte as iudge and honourable arbitratoure of the cauſes and controuerſies of the greateſt Kynges of Europe, and of all her neyghbours, weyinge the Ballaunce as it pleaſeth her.

And what is the cauſe of all theſe, ſo calme a peace, ſo rich a treaſure and ſo exceedinge greate honoure. Surely the cauſe is the ſame for which the noble Kynge Ezechias was bleſſed likewiſe with ritches and honor.

Ezechias opened the doore of the temple of the Lorde which Ahaz his Father, hadde ſhutte vppe: Hée caſte out the Sirian Aulters, and ſette vppe agayne the Aulter of the Lorde in hys place, hee purged the Temple from the Idoles and abhominations wherewith it hadde bene polluted, hee cauſed the preſence Breade to be ſette vppon the preſence Table before the Lorde, the Lampes of the golden Candleſticke to ſhyne and gyue lyghte in the Temple p. 116of the Lorde: hee called home againe the Prieſtes and Leuites whiche were ſcattered abroade, and appointed liberall prouiſion and mayntenance for them.2. Chr. 31, 212 Chr 31:21 Finallye in all the worke which hée beganne for the ſeruice of the houſe of GOD, in ſéeking his God, bothe in the Lawe and in the cōmaundements, hée exerciſed him ſelfe with all his ſoule and was proſpered.

In lyke manner it hath pleaſed God, that her highnes ſhoulde caſte out of hys Temple amongſte vsus, theyr Roomiſhe Aulters, theyre Idoles of Golde and Siluer, of Woode and of Stone, Legendes and lyinge Fables, the abhominations of the Maſſe, and all the wycked and heriticall doctrine of the Churche of Roome, ſeruice in ſtraunge and vnknowne tongue, wyth a thouſande ſuperſtitions vſed in it.

In ſteede whereof, her Maieſtie hath broughte in, prayers in our owne tongue, the holye woorde of God to be reade, and truelye expounded vntounto vsus. The Sacramentes, which are the ſeales of the Goſpell duely adminiſtred, p. 117the pure, cleane and vndefiled Water of Baptiſme, the Lordes Table furniſhed as the royall Table of a Kynge, at the marryage of hys Sonne, wyth the ſwéete breade of the fineſt of the Wheate, and wyth Wyne of a Grape of mooſte noble kynde, that is, wyth the precious bodye and bloode of our Sauioure Chriſt Ieſu.

Her highnes hath calde backe agayne the Miniſters of the Goſpell, ſled as Elias ſometime dyd into the Wilderneſſe, ſo to ſundrye places where they mighte finde the Lorde, as hee ſawe hym in the Rocke, in Mounte Horeb.

Further alſo her Maieſtie (which is her ſpeciall Honoure) hath as the true daughter of Sara receyued vnderunder her protection, ſuch as were forced to trauaile from place to place, and that for the true profeſſion of the Goſpell, and gyuen ſuccoure and comforte to the perſecuted members of Chriſte Ieſu. And for theſe it hath pleaſed GOD to proſper her Maieſtie and to gyue her a people hollye by profeſſion p. 118in Religion, peaceable in trā quilitie, riche in Treaſure, ſtronge in forces, faithfull and louyng to her Highneſſe and her friendes: but fearefull and terrible to her enemies. And now, to exalte her Throne, euen as high as Salomons was exalted, what remayneth to be done, but that as Salomon furniſhed the Lordes Temple, and eſtabliſhed all the order of the houſe of GOD in eueryevery point, as the Lord had commaunded by the Law of Moſes and by the Prophets: So likewiſe, that her Ma. woulde finiſh this far aduanced moſt holy & honorable worke of y^e ſeruice of God amōgſt vsus. for y^e furtherāce wherof, hir highnes renowmed father, of famous memory, made a ſtatute, wherby it was enacted, that the Canon law, being y^e Law of the Popes, the auncient enemyes of this Land, and the corrupt ſpring of infinit enormyties in the Churche, ſhoulde be reuiſited by a number of choſen men for the purpoſe, and ſuch an order ſet downe, for the good direction and regiment of the Churche, as might be moſt agréeable, to the Commaundementes of almyghtie God, and p. 119our Sauiour Chriſt Ieſu. This godly and honourable purpoſe, was continued by hys noble Sonne, the Ioſiah of our tyme, and no doubt but had bin perfourmed, to the great ſeruice of God, and edification of the Church, yf the Lord had contynued hys happy raigne amongſte vsus. Thys ſo neceſſary act, for the honor of God, and comfort of hys people, béeing after repealed, hath bin reuiued agayne by her highnes. Which being don ſo longe agoo, and nothing remayninge but to appoynt fit men for the purpoſe: the moſte humble ſute of all Iſraell of God in the land is, that a ſeruice ſo holy, ſo profitable, and ſo neceſſarye, may no longer be delayed.

For incourragemēt wherof, I would to God the ſpéeche of Azariah, worthy to be written in tables of Gold, were ingrauen in the hartes of all, that oughte and myght further thys holy cauſe that he ſpake vntounto Kynge Aſa & vntounto all Iuda & Beniamin: y^t is, whyle ye hauehave bene wyth the Lord, the Lorde hath bene wyth you, and if ye will yet ſéeke hym, he wyll be ready for you, but if ye forſake p. 120him, hee wyll forſake you, as hee hath done the Iſralites, who of longe tyme hauehave bene without the true God, without a teaching Prieſt, and without the Law, and the Lorde hath vexed them with al calamities accompaniyng ciuill warres and diſſentions, be yee therefore of good courage to procure the further aduauncement of GODS ſeruice, and let not your handes bee feeble, for there is a rewarde for your worke: So Lykewiſe it may be truly and fytlye ſayde, to our moſte noble Quéene Elizabeth which was ſayde to Aſa, and to all her highnes nobilitye, as to the royall ſeede of Iuda, and to all the people, as to Beniamin, that ſurely the Lorde hath bene with you, while you hauehave ben wyth him. And no doubt but if ye ſhall yet goe forwardes to doe eueryevery thing which the Lord hath commanded, and ſeeke him wyth all your heart, no doubt I ſay but he will yet more & more enlarge him ſelfe towards you, and encreaſe all your good eſtate excéedinglye, ſo y^t al the world ſhal ſay, what an honoarble and happy Nation is this whiche p. 121the Lorde tendereth ſo dearlye, and aduaunceth aboue all the Kingdoms of the World. So ſhall this Doctrine that I am now debating with the enemye, bée made cleare and manyfeſt, that true relygion, can neuer bée daungerous to a Common Wealth, but dooth alwayes cauſe it to proſper and to floriſh, which the Lord our gracious God graunt may be confirmed more and more by our happye experience. But the other part, the Lorde turne from hir Maieſtie, from all the Nobles and People of the Land, and teach it them, by the wofull experience of their enimies: w^c is y^t if you forſake y^e Lord you ſhal alſo be abandoned of him, If Iſarell bee ſuffered to bee without a teachinge Miniſterie, as it is yet in a great part of the dominiō, & without the ordinary preaching of the Goſpell, then the Lord will puniſh with lyke or greater puniſhment then Iſrael was puniſhed withall. Therfore the Lorde ſtrengthen your hands, that they be not féeble, but that they may be ſtrong to build vp that which remayneth, for vndoubtedlye there is a rewarde for the woorke. p. 122Thus returnyng to myne Aduerſaryes moſt wicked and vngodly Paradoxe agayne, I conclude, that this Azaria and Shemaiah, this Moſes and Samuel, this Dauid and Salomon, with the reſt of the Kinges of Iſrael and Iuda. this alſo, all the Prophets and Apoſtles teache vsus: that godlyneſſe and true Religion eſtabliſheth the ſeates of Princes, & proſpereth the eſtate of all people whiche receiue it with that obedience they ought to doo: and contrarywiſe, impietie, and falſe worſhip is the certayne ruyne and curſe of the Nation which dooth imbrace it. And except it were in Rome, the Schoole of errour (as one of their owne Poets dooth truly witnes againſt them) and the Temple of hereſie, & of ſuche as hauehave bene nufled and brought vp in her Seminaries of tares, I think it was neuer hard of, which our pretended Catho. héere would preſume: that Catholiciſme and Poperie tho it be falſe religion, yet ſhould be fit to make a common wealth to floriſhe, or that the Goſpell, tho it bée true (as it is) yet ſhould be cauſe of infinite hurts & diſcommodities to the ſtate p. 123where it is receiued.

But becauſe this is ſo boldly auouched let vsus examine the reaſons of this his confident and erronious ſpéech. His proofes are firſt generall, and of this ſort he hath two argumentes. Whereof the firſt is the experience bothe of other Kingdomes and of our owne, which hauehave beléeued and receiued, this his Romaine Catholike Faith, and hauehave floriſhed by it. whereunto I aunſwer 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 proſperitie which was no cauſe. For that being true which I hauehave alreadie ſufficiently confirmed, that a falſe worſhip and hereſie can neuer be profitable to any commō wealth and people: it being no leſſe true (Moſes, and Chriſt himſelf being witneſſes) y^t this Romain faith is a falſe worſhip full of ſuperſtition and Idolatrie and full of errour and hereſy. thē notwithſtanding it were ſo that Kingdomes entertaning this hereſie had proſpered for a time, yet ſhould it neuer follow thereof that their Idolatrie p. 124had béene the cauſe of their proſperitie.

No more then the wicked abhominations of the heathen were cauſe why ſome of them hauehave proſpered for a ſeaſon, and that more for honour of a large dominion then euer the Kinge of Iuda did. The Aſſirians the firſte Monarchie of the world ruled in a manner all Nacions for many yeares, many Kinges ſuccéedinge one an other in the royall ſeate of Aſſiria. After them aroſe the Perſians who ſubduing the Aſſirians, obtained the Monarchie, and raigned likewiſe a ſpace ſuccéeding one an other. Then came y^e Grecians who preuayling againſt the Perſians, made themſelues maiſters of thē, and almoſt of y^e world. Laſt of all the Romaine Empire aboliſhing the former, ſuccéeded in the ſouerantie, & poſſeſſed it, firſt in Roome and after in Conſtantinople & againe in the Weſt to that decayed eſtate which now remaineth of it, whē y^e great Turke had ſeaſed vponupon Conſtantinople, and all the Eaſt part of the Empire. So Tamerlan the Tartarian had a time, as alſo many p. 125other horrible Tirantes wherein they proſpered.

That theſe proſpered for a ſeaſon, he cannot deny, as he accounteth proſperitie, but I think hee wyll not ſay, that the deteſtable profeſſion of Mahomet, or the Pagan & Heathen abhominations of the Monarches vntounto Conſtantine in the Roman Empyre, were the cauſe of their proſperitie. It is manyfeſt they were not, but rather the cauſe of their finall ruyne and ouerthrow, as not ceaſing to call for vengeance to God, vntil he with his Thunderbolt from Heauen had ſtriken thē. What was y^e cauſe then? Surelye this, the goodneſſe of God who dooth good euen to the vnthankfull and vngodly, who letteth his Rayne to fall-vppon the Féeld of the iuſt and vniuſt, and cauſeth his Sonne to ſhine vponupon the Chriſtian and vponupon y^e Heathē. An other may be, that the Lorde purpoſing to execute his iuſt Iudgements vppon the Kinges of the earth, for their Idolatries, oppreſſions, violences, murders, adulteries, and all ſuch lyke their impieties, rayſed vp from time to time (as hee dooth alſo p. 126euen vntounto this daye) ſome to ſerue him in the execution of his high Iuſtice vponupon thē. For which cauſe the Lorde doth make ſome Nation to growe ſtronge and mightie as the Okes of the Foreſt, that hee may vſe it for a Staffe in his hande to chaſtice the Nations, Whiche when it hath perfourmed, hee caſteth it into the fire and rayſeth vp another for the conſuming of them. Theſe are the true reaſons, the Lordes mercy and Iuſtice, which cauſed them for a time to floriſh as the Ceder in Libanus, which after he cut downe, and ſo grubbed by the Rootes, that the place of many of them is no more to be knowne: and not their wicked Idolatries which the Lorde alwayes abhorred. euen ſo doo I ſay of all the Kinges that hauehave receiued Poperie, and hauehave proſpered for a ſeaſon, that not their Idolatrie and Hereſie, but that the goodneſſe of God, dooing well vntounto his enemies, that his Iuſtice to puniſh thoſe that louelove not the trueth, was the cauſe of any proſperitie that euer they enioyed. Againe (I ſaye) that if the Bookes bee well looked it wyll eaſily bée p. 127founde, that their pretended Catholike Faith and Roman Religion hath beene pernicious to moſt noble ſtates, and in the verye nature of the doctrine, and the practiſe of it is contrarye to the wealth liberty, honour, and authoritye, of any ſtate or kingdome. The Romaine Empyre may ſufficiently beare witnes of it. For the Empyre hauinge pitty to ſee that Church créepinge, as it did in the begynning vponupon the ground, ſuffered it to growe vp by it and to embrace it: (as the Yuie doth vponupon the Oake. as ſome hauehave well compared it) whereof the Empyre being amighty trée indede, felt not at firſt any annoyance, but now hath declared y^t it hath ſucked it in ſuch ſorte, as it hath drawne out all the iuyce and vygure of it, and broughte it nowe to a withered ſtocke, ſcarce able to beare the barren braunches that are vponupon it. For by meanes of excōmunicating and curſing the Emporors, by gyuing the Empyre to whome it pleaſed them, by forcing warres betweene the houſe of Fraunce and the Empire, and other the noble houſes of Europe, the Pope hath p. 128broughte to paſſe that nowe there is no Emperor at all at Roome but him ſelfe.

As for other kingdomes in Europe, that hauehave proſpered, & nowe ſéeme moſt to floriſh: I ſay thereto, it roſe, and ryſeth from other cauſes▪ for it is manifeſt by all ſtoryes, that the Popes hauehave bene the very firebrands to ſet them afyre, ſowing cauſes of warres betwene thē, They hauehave bene the very inſatiable leaches of theyr treaſure, which could neuer be ſatiſfyed. Tyrants that hauehave oppreſſed not onelyonly the lawfull libertye of the people, but alſo the royall power and aucthority of their Princes, yea of Kinges and Emperors. Wherefore neither Aſia, Greece, Egypt, Africk, Hungarie nor anye other hauehave bene ouerthrowne for abandoning that ſuperſtition, neither is it to be feared of any Country that in theſe dayes hauehave altered and reformed themſelues herein, but the admitting and receiuing of this ſuperſtition with other wicked Hereſies, or the chaunging it not for better, but for the worſe, the contempt of the worde of God and of his holye doctrine of the p. 129Goſpell which eueryevery where impugneth this (as it appeareth by S. Iohn) hath indeede remoued the Candleſticke and the true light from amongſt them, and wyll doe likewiſe from euerye nation y^t ſhall not bringe forth the worthy fruits thereof.

And thus as many other Nations héertofore, ſo it may well bee that both the Countries néere vntounto vsus, for refuſing to hauehave Chriſt to raigne ouer them, yea, and al the worlde for the lyke contempt may be plagued with horrible calamyties. Theſe may iuſtlye bringe wrath vppon any Nations, not the reforming of Popiſh ſuperſtitions, accordynge to the trueth and ſinceritie of the Goſpell. And thus muche for his experiences of this imagyned proſperitie of Popiſhe States, his fyrſte proofe in this Queſtion. Nowe let vsus examine his ſeconde reaſon.

This Argument, is from the cauſe which may make any State to floriſhe whiche hee aleadgeth to bee vnitie, and affirmeth the Churche of Rome to hauehave the meanes to kéepe it, and the profeſſors p. 130of the Goſpell to want both it and the meanes therof.

Whereunto I anſwer, as to the ſame Argument alleadged before, that not eueryevery agréement and conſent is pleaſing to God, or profitable to men: For there are agréements in Idolatrie, in adulterie, in robberie, in conſpiracie, in murders, and in all iniquitie, which are all odious to God and hatefull to men. and of this ſort is the vnitie that is amongſt them which is no better then a conſpyracie againſt GOD and his Poeple to mayntaine Hereſie and all iniquitie. but let him ſhew vsus a vnitie amongſt them of Brethren not of Freres ſo falſelye called, but of Brethren that are the Sonnes of one heauenlye Father, the heyres annexed with Chriſt, yea and by him alone of that ſame fayth and church pertakers of the ſame Holy worde, doctrine, and Sacraments, and then I will confeſſe that vnytie to bée both pleaſant and profitable, as it is in 133. Pſalme:

And that the Lorde hath commaunded his bleſſinge to bée amongſt them euen p. 131lyfe for euer.

But the meanes of this vnitie, he affirmeth theyr Romaine Churche to hauehave, and denyeth to bee in the Churches that profeſſe the Goſpell. The meanes and cauſes of vnitie he appointeth to be theſe 2. vnderſtanding ſcriptures accordinge to the expoſſitions of their forefathers, and obeying the determination of one ſupreme Paſtor, with the generall councels of Chriſtan Prelates which kéepeth their Church in vnitie: and the contrary cauſes to bée amongſt vsus and to rend vsus into infinit varitie of oppinions. How it is with vsus I will after ſhewe, but firſt how it is with them. The two meanes 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 generall councell determine aſwell of the ſence of the fathers as they referre to them th'expoſition of the ſcriptures. No doubt he meaneth (as their ſcholemen write of the Pope) to p. 132put all thinges vnderunder the féete of him that is ſupreme, that he myght be little leſſe, then the Angels crowned with glorye and honoure. Nay they make Angels alſo ſubiect vntounto him that at his commaundement they ſhould come downe from heauen to fet ſoules out of Purgatorie and to carrie them vp with them to heauen againe: as if this ſupreme Paſtor ſtoode at the toppe of Iacobs ladder, (one of the ſpeciall honours and regalities of our Sauiour Chriſt:) and had the Angels of God diſcendinge downe and aſcendinge vp vntounto him and at his commaundement. For the expoſition of the fathers vnderſtandinge by this name ſuch as liued before y^e Apoſtaſie, we receiue them as farre as either the aucthoritie of the holy ſcriptures or of the fathers themſelues will ſuffer vsus. And further, neither wée nor any other ought to receiue them. To admit eueryevery expoſition made by any father for good and ſound, or eueryevery point of doctrine deliuered by them for Chriſtian and Orthodoxe I thinke, the aduerſarie p. 133himſelfe wilbe aſhamed to doo it. For there are not a fewe matters in them euen the verye beſt of them contrarie to the expreſſe word of God, euen the Church of Roome giuing ſentence. And the fathers themſelues retractinge in their latter yeares that they wrote afore, and ſuch as ſuccéeded correcting, (and y^t many times iuſtlye) that had beene written by thoſe which were before them. What vnitye may this be, that ſhould reſte vppon authors not agréeing neyther with them ſelues, nor one of them with an other.

It were needels here to repeate the ſentences of the Fathers ſo often alledged on our part, wherein they teſtifye that they profite wryting, and wryte ſtyll profiting, that they woulde hauehave eueryevery man to reade theyr works as they reade other mens, where they agree wyth the holye Canonicall Scriptures to receiue them, where they diſagrée to leaue them. The reaſon whereof is ſuch as neither the fathers coulde take more neither wee giuegive more vntounto them. p. 129For y^e holy ſcripture as it is not of priuate inſpiration, but of the inſpiration of y^e holy Ghoſt, & deliuered by holy perſonages, qualified with lawfull calling frō God, to be his authenticall witneſſes of his truth vntounto vsus: ſo likewiſe as S. Peter declareth, it is not of priuate expoſition.2. Pet. 1.20.212 Pet 1:202 Pet 1:21 This place I know is depraued by thē againſt vsus, as if our expoſitiōs were al priuate & theirs only publick, which are made by the Pope and his coūcel. But y^e Apoſtles meaning there, is plaine to oppoſe priuate, to y^e inſpiration of y^e holy ghoſt and to y^e perſons of ſuch as were qualified by a calling immediatly frō God, to be the publik inſtruments and Miniſters of it vntounto vsus. Which as it is plaine to be y^e ſence of priuate, in y^e mentiō y^t is made there, of deliuering y^e ſcriptures, ſo likewiſe is it to be vnderſtood in y^e expoſition of them. Whereby appeareth that y^e expoſition and no other, is of publicke authoritie and to be receaued, which proceedeth from the holy Ghoſt, and is giuen by the Prophetes and Apoſtles, tho it be ſo auowed to be but by one man: and contrariwiſe, the ſenſe that is repugnant or not agréeing to this, is a méere priuat ſenſe, tho made by as great Godly and learned a general p. 230councell as euer was, which appeareth by the memorable ſtory of Paphuntius and y^e moſt famous councell of Nice, altering their determination, concerning the forbidding of the mariage of miniſters at his ſpeech diſcouering their error and leauing it free, according to the true ſence of the ſcriptures, whereof Paphuntius did admoniſh them. Therfore I affirme y^e ſence of the ſcriptures only to be receiued, which may be ſhewed to be of the ſpirit of God, & is grounded vponupon y^e writings of y^e holy cannonical ſcriptures. Now y^e way to attaine to this ſence, is by earneſt praier to God, & diligent ſtudy, eſpecially of the text it ſelf, and then alſo of al other helpes which may further to the attaining of the true vnderſtanding of it. Of which ſort are the tongs and the arts. Grammer, wherby the Etimoligie and proprietie of eueryevery ſeuerall word may be known, and y^e Syntaxis, y^t is the cō iunction and diſpoſition of one with an other: wherby the natural ſence as far as y^e art may helpe, may be vnderſtood. Rhetoricke to diſcern the tropes, of ſeueral words which with great grace beſides their firſt ſignificatiō are applied to note ſome other thing, and the figures wherewith the ſentences p. 131are many times made ſharpe to rebuke, power ful to perſwade, & fitly applied to bend and bow the mind to y^t which is intreated: without the knowledge wherof many times the ful meaning of y^e ſentence cannot be vnderſtood. Logicke to know how eueryevery thing is affected to an other in a ſeueral regard: or in the diſpoſition of thē together, to diſcerne of thē acording to their placing, as if in a ſentence, of truth or vntruth of it, if in profe of a thing, whether it be forcible & ſtrong to proue or no, or if in a longer diſcourſe of y^e confuſiō or the good order & ſute of y^e treatiſe. Thus all theſe arts are great helpes to him y^t wil labor hapely & with any great fruit of knowlege, either in this or any other ſtudy. Further alſo al other good ſciences whatſoeuer bring a furtherāce herevnto. For as when y^e ſcripture ſpeaketh of y^e creatures, he that hath ſkil in natural philoſophie, ſhal be better able to vnderſtād y^t which is ſpokē then another, & the diſcriptiō of ſundry places ſhalbe better conceiued by him y^t hath ſight in Coſmogrophie, ſo is it of al other good ſciences & ſkils in y^e world, y^e knowledge wherof doth bring his gift vntounto vsus, to further vsus in this ſtudy, ſo furniſhed ought he to be that ſhold p. 132be an interpreter of the ſcriptures. And as he is to vſe thoſe helpes of tongues and humane ſciences, ſo eſpecially to labour the learned workes of ſuche good writers as hauehave profitably trauailed in that ſtudy. Amongſt whom the ancient fathers are worthely accounted, who no doubt by their earneſt praier to God, by help of the tongs and many artes and ſciences, and eſpecially ſtudy and exerciſe in the worde of God, hauehave left vsus great helpe and furtheraunce in many things. Which age was ſurely a happie and golden age, in reſpect of many excellent wits, which the Lord gaue to his church in thoſe daies much about one time in an age or two togeather. For both their mutual examples greatly furthered their diligence, and the daungers of many ſubtle and cunning heretickes, with whome they were to deale, for the maintenance of the truth. By which and ſuch like meanes it pleaſed God ſingularly to bleſſe the moſte of them, with greate ſkill and iudgement in the ſcriptures, eſpecially in ſuch points as their wits were moſt exerciſed in by occaſion of aduerſaries. For which as they ſhyned in their time, like burning lamps in the golden candleſtick, p. 133and as faire and bright ſtars in the firmament of the Church, ſo we both reuerence their worthy memory, and read diligently their learned writings. Wherin if we find that by al the meanes God gaue vntounto thē, they ſhewe vsus by conference of the ſcriptures, the true meaning of them, and help to teache vsus where an Apoſtle plainly expoundeth a Prophet, or where a Prophet giueth light to vnderſtand that which is obſcure in an Apoſtle: We receiue it with their iuſt cōmendation and praiſe, and w^t thankſgiuing to God, and vſe it to y^e edification of the church. But if at any time for want of leaſure and diligence, or for ſome humane affectiō, or becauſe it pleaſed God they ſhold be cōtented with ſuch a meaſure of his giftes, who beſtoweth his ſpirite as pleaſeth him, we find any thing miſtaken in ſome place of ſcripture, not vnderſtood or wreſted from his ſence, ſome pointe of faith not agreable to y^e body of doctrine deliuered vntounto vsus by y^e prophets & Apoſtles: thē without their reproch & with acknowledgement of y^e infirmitie y^t is in man, we leaue them and reſt vponupon the authority of thoſe who are fathers both to them and vsus. More then this, what he can giuegive to the fathers p. 134I doe not ſee, if he will binde vsus alwaies to their expoſition, thē let him ſhew vsus to what fathers, and to what points of thē, ſéeing want hath bin found in the beſt of thē. If to the conſent, then let him ſhew whō and how many he wil conſort, & ſufficient ground why the doctrine of religion ſhold be ruled by thē. For our ſauior Chriſt & his Apoſtles neuer left vsus any ſuch rule. And yet if it were lawful for vsus to leaue y^e trial of the word, & to argue it by their authority, we are neuer a whit the nerer for any end of our controuerſies. For if y^e writings of y^e holy ſcriptures endited thorowout by the ſpirit of truth, & eueryevery where cō ſorant to it ſelf, be ſubiecte to this to be diuerſly expounded: how much more ſhal the writings of mē not only by poſſibility ſubiect to erre, & to diſſent frō them ſelues, but which indéed hauehave erred & forgotten them ſelues, ſo far as in one place to contrary y^t which they hauehave ſet down in another, how much more I ſay ſhal ſuch writings be diuerſly drawn into ſundry expoſitions. And thē who ſhal determine of y^e true meaning of y^e fathers. If it might be iuged according to truth, we doubt not but euen by them to proue againſt our aduerſaries, moſt of the p. 135things which are in queſtiō betweene vsus, he apointeth a way, which is y^e ſecōd 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. wherby he maketh cōmon y^e roial ſtile & title of chriſt, with eueryevery Boniface & Gregory, eueryevery vnlearned monk & vngodly prieſt, which ſhal come to be B. of R. w^t y^e general coūcel of chriſtiā prelats. But I put y^e caſe y^t prelates & their ſuprem paſtor do not agrée Which is a poſſible caſe, for it hath fallen out more thā once or twiſe, thē wold I know whether y^e pope ſhould be aboue y^e coūcel, or y^e councel aboue y^t P. I ſee both by y^t generally, our engliſh papiſts ar more giuē 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 ouer ruled by al mē, ſhalbe cō trolled by one many times an ignorāt frier of litle learning & an ambitious prelate of great preſumptiō & folly. But if they ſhold agrée, yet is y^t no ſufficiēt warrant for vsus. 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 reiect y^e chiefe corner ſtone The hie prieſts, y^e Scribes, Phariſes, Elders, & p. 136the hie conſiſtory of y^e whole viſible church thē vpō earth cōdemned y^e holy one of god:Mat. 26.65.66. Eſ. 53.7.Matt 26:65Matt 26:66Isa 53:7 they pulled & fléece frō the lamb, and droue y^e ſheepe 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 Iohn & 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,Acts. 4.5.6.17.18.Acts 4:5Acts 4:6Acts 4:17Acts 4:18 and forbad the Apoſtles with ſtraight charge & comminations, to preach any more in the name of Ieſu. Theſe (whatſoeuer our aduerſaries vainely apply to this purpoſe, which is otherwiſe true of y^e greter grace of y^e goſpel) had more lawfull 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 priuate men, but as hie prieſtes, 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 iuriſdiction in y^e church, nor any more by the word of God, thē any miniſter of the goſpel, tho he were lawful B. be deceiued and erre euen in matters of faith, and that in his iudgements pronoū ced from his ſeat of pride. And if then he be p. 137ſubiect 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 vnity of one true & holy faith. If it had béen ſo fit and neceſſary for this purpoſe, ſurely our Sauiour Chriſt wold neuer hauehave forgotten to hauehave mencioned it, & exhorted vsus to obedience vntounto it,Ioh 13.34.14.27.John 13:34John 13:14John 13:27 who was ſo careful that his diſciples ſhold cōtinue after him in the ſame peace which he gaue & left vntounto thē, and the ſame louelove wherewith he loued thē. Now the Apoſtle ſo earneſtly exhorting herevnto, & gathering to this end, al the chief reaſons which ought to ioyne & vnite y^e faithful, one with an other, as one God, one Lorde Ieſu,Eph. 4 4.5.6.Eph 4:4Eph 4:5Eph 4:6 one faith, one baptiſme, one body, one ſpirite, one hope of their calling, wold neuer hauehave forgotten this: whervpon it ſeemeth by thē that al this vnity ſhould depend of one ſupreme paſtor, whom all ought to obey. As this reaſon of vnity is alleaged for y^e pope, ſo is it for all the reſt of his hierarchie, the very image of the beaſt, that is of the Romāe empire ſome ſhadow of y^e glory wherof this Antichriſt would hauehave expreſſed in his Prelates after him, to whom it hath p. 138as much reaſon as in himſelf. Pity it is, that in ſo faire and cleare a lighte of the day, and in this fulneſſe of the brightneſſe of the ſunne, any ſtate ſhoulde not ſée that as not beeing appointed of God to be any meanes of the intertaining of good agreement in the Church: ſo contrarywiſe thorow his wrath and iuſt iudgment, for the peruerting of his lawfull and holy ordinances which onelyonly ſhould rule y^e church in theſe caſes, that it hath been and yet is the moſt effectuall inſtrument of Satan to hinder the proſperous and flouriſhing eſtate of the goſpel. For hereby in his ſupreame Vicar vppon earth, he ſitteth as the ſtrong man of whome we reade in the Goſpel, harneſed and armed in the middeſt of his hall and Pallaice, poſſeſſing al his houſe in peace, till his weapons wherin he truſteth moſt, whereof this is chiefe, be taken from him by our ſauiour Chriſte, who is ſtronger then he, and ſo caſt out of his poſſeſſion. The ambition of P. and of the people, hath béen one cauſe to vphold it ſo long, who as the prophet cōplaineth, delight in it and take pleaſure to hauehave it ſo, y^t their prieſtes ſhould exerciſe authoritie, & by their pomp increaſe the ſtate & honor of p. 139thē both. An other the weakenes of iudgement euen in thoſe which were wiſe, who ſeeing worldly ſtates thus gouerned, and not knowing the ordinaunces of our ſauiour Chriſte in this caſe, thought it a thing conuen…ent. And it is to be feared, that the allowaunce of this popiſhe hierarchie ſpringeth in ſome: pretending to be Catholicke from a moſt bitter roote, as ſeeing hereby that thorow the giftes they receiue of them, they ſhall alwayes hauehave them at commaundement, to apply religion as may be fitteſt to ſerue their turn. But whē the Lorde ſhall of his goodnes vouchſafe to we…de out this roote of wormewood out of their harts, and to lighten their eies 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 meanes of vnity in trueth, ſo is it the very cauſe of keeping out the truth, in ſo many places and detaining the knowledge of God vniuſtly and in captiuitie. For whereas y^e fathers in their coūcels bind themſelues by a ſolemne oth to do nothing againſt the preſent ſtate of the Pope and his Church, and that the greateſt parte of the abuſes p. 124which are to be reformed in the Church of Rome, are ſuch as their ſupreme paſtor, & his Hierarchy are guilty of, if they call neuer ſo manye counſels for y^e purpoſe,Vrſpergenſis yet if they be ſworne & vowed one to another, to maintaine al their abhominatiōs ſtil, and yet all men be to follow the determination of the pope & his prelats: what hope is ther y^t euer they ſhold condemne them ſelues & their gainful errors, what loſſe ſoeuer it be to y^e world. For as if things were reformed according to the truth of the Goſpel, his fatherhood ſhold part w^t his triple crown and leaue his riding vpō mens ſhoulders, ſo eueryevery member of his body for his place in it muſt make leſſe of more thē they would be willing to parte withall. Wherefore their coūcels are but for the eſtabliſhing of their own kingdō in the world. And as are their general councels, 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 ſeruice of God, and of his people, not a worde is amongſt them. For the chiefe abuſes are in themſelues It were to be wiſhed therfore that all Chriſtian P. or if ſuche as pretend to bee catholique wil not, yet at the p. 141leaſt, they which make holy profeſſion of y^e trueth of the Goſpell, as farre as this aduiſe may be neceſſary for them, regarded the reformation of ſo great abuſes, and eſtabliſhed the onelyonly lawfull diſcipline in the Church, which is the meane that Chriſt hath appointed, for y^e kéeping of the vnity of the ſpirite in the bonde of peace. Further where he blameth vsus to receiue no mans expoſition, but our owne, and to deſpiſe councelles: he is to vnderſtande that wee receiue the expoſition of anye man, bee he neuer ſo ſimple, whiche is agreeable to the word of God. We allow & deſire, we hold expedient and neceſſarye, lawfull & holy méetings, of conferences, of ſynodes & councels, & would moſt willingly y^t our cauſe might be debated in a free lawful and generall Councell. Which woulde to God we might ſee, (if it be the Lordes good pleaſure) ſo aſſembled and ordered by the meane of Chriſtian Princes: as the worde of God preuailing, and all our controuerſies taken awaye, there might be but one flocke and one ſolde, as there is but one ſhepheard Chriſte Ieſu. And if this cannot be obtained w^tout moſt vnequal conditions, of appointing him to p. 142be iudg of our cauſe, whō we are to charge before God & his whol parliment of ſaints and y^e reuerend aſſembly of ſuch a generall and frée counſel, as we according to Gods word do deſire, to be y^e very ſame Antichriſt whom y^e ſcriptures foretold ſhold come for iuſt puniſhmēt of y^e wicked, (by hauing power to ſeduce into errors & apoſtaſie, ſuche as had not the louelove of y^e truth) and the very head of y^t harlot whom S. Iohn painteth out in her colours in the reuelatiō, which hath made al kingdoms drunk w^t the cup of her fornicatiōs: we muſt for y^t remit ourſelues to y^e gret day of trial, whē Chriſt ſhal come w^t thouſands of his mighty angels, to iudg the quick & the dead, and before men & angels, before heauē & earth, al creatures bearing witnes of his iuſtice, giuegive ſentence w^t vsus & againſt our aduerſaries. But if this ſo greatly to be deſired throw their vnreaſonable demāds, to be iudges in their own cauſe, being to ſtand arraigned & endited of high treaſon againſt God, & al the ſtates of chriſtendom, thē wold to God yet it might be obteined of ſuch chriſtian P. as profes the goſpel, y^t there might be a general & free councel of al the churches w^tin their dominions. The benefit wherof, thorow y^e bleſſing p. 143of god muſt néeds be ineſtimable, both to the preſēt ſtate of y^e church, in redreſſing whatſoeuer may be amis in y^e churches of the goſpel, & by ſuch reformatiō, recouering thouſands of our pore brethren, (who now ſitting in y^e darknes of y^t ſpiritual Egipt, as in the vale & ſhadow of death, by ſuch occaſiō might hauehave their eies opened to diſcern where y^e body is, whervnto as Egles they might reſort: & alſo to all poſteritie, who hauing y^e holy faith of Chriſt, according to y^e truth of y^e goſpel, as an eneſtimable treaſure, left & cōmitted to their truſt to be deliuered ouer frō age to age, to y^e end of the world: ſhold hauehave infinite cauſe to glorify & praiſe God for ſo vnſpeakable a benefite, & reuerently to kéep with al honor y^e famous names of their ſo chriſtian & noble P. & predeceſſors in euerlaſting memory. Which ſo honourable an enterpriſe for the ſeruice of God, & y^e infinit cōmodity of y^e church, tho I be not worthy vpō my knées to make any ſuch motion vntounto your H. yet apprehēding y^e ſeruice to be as I hauehave declared, w^t your Ll fauors, as knéeling before your moſt noble court in al humility & reuerēce, I moſt hūbly beſeech your H. for the zeal you beare to God & to his only Son Chriſt Ieſu, for y^e p. 144louelove to y^e faith of the Goſpel, wherby in a bleſſed hope you wait & attēd for y^e ſaluation of your ſoules, for y^e pity you muſt néeds hauehave, to ſee the renting of Chriſtendom into ſo many ſundry ſects, and partial opinions, to the certen perill of the euerlaſting deſtruction of many: & finally for the happy direction not onelyonly of your owne noble children & childrens childrē, & of your own country, but of al the poſterity of Chriſtendom, yea of al the world, to whom the knowledge hereof may come: y^t it may pleaſe your good Lordſhips to become the honourable means & mediators, to her moſte excellent maieſty, to vndertake this ſo chriſtian and famous an enterpriſe, & to ſee it performed to the great glory of almightye God, & the ſaluation of all ſuch as he hath appointed to euerlaſting life. It hath pleaſed God to giuegive her maieſtye a royall K. with the treaſure & peace y^t neuer anye of her noble progenitors in ſuch ſort enioied before her: wherby of all y^e princes profeſſing the goſpell, her maieſty is moſt able to vndertake and perfourm ſo worthy an enterpriſe. Beſides her highnes honor for her moſte worthye deſertes, is ſuche with them all, as no doubt but the rather if her p. 145Maieſtie enter into this action, thei will alſo moſt gladly and willingly imbarke them ſelues into it, and ſende the chiefe of the miniſterie within their dominiōs for excellent giftes of God, requiſite for ſo greate a buſineſſe into her noble Realme, to further that holie fruitfull and famous worke, with all the meanes whiche God hath giuen thē. This ſhall make her grace of all Princes next vntounto Solomō in honor, for the buildyng of the Lordes houſe, and vntounto Conſtantine ſurnamed the Great: not onelyonly for the glory of his great victories, but alſo for his great zeale to aduaunce the Goſpell. When the Church was greeuouſly moleſted with the moſte wicked Secte of Arrians, this Conſtātine the great, one of her Maieſties moſt noble Aunceſtors, called a Generall Counſell of all Chriſtian Kynges and Prouinces, euen that moſt auncient, famous, and reuerende Counſell of Nice: whereby the deteſtable hereſie of Arrius was condemned: that moſt true & holy doctrine of our ſauior Chriſt to bee God, was notably confirmed, and the daungerous troubles of the churche were in tyme happely appeaſed. This holie and memorable example of ſo mightie a prince, and one of her Maieſties moſt noble p. 146Progenitors, maie bee a worthie preſident for her Highneſſe to followe, beyng a thing whiche GOD hath implanted in all noble Natures, if a Houſe, Nation or Kingdome, hauehave been honourable for any ſpecial vertue whiche hath ſhined in them, to bee carefull to maintaine that honour wonne vntounto it. But there was neuer any more noble acte, vertue, nor honour: neither in this nor in any other Kingdome or Prince whatſoeuer, that maie be more glorious to the poſteritie that ſhall maintaine it. And no waie ſo fitly can it be maintained, as it maie if it would pleaſe her Maieſtie to vſe her treaſure, her honour and creditt, with all good Princes, profeſſyng the Goſpell (whiche GOD no doubt hath giuen her, for ſuche vſe as he did to Salomon, for the buildyng of his ſpirituall houſe, whiche is his Churche) to ſo hie a ſeruice of immortall fame with all poſteritie. Wherefore, beyng a matter ſo full of true honour to performe, and ſo worthie for your HH. to procure: I hope and wiſh with all my harte, euen for your HH. ſake, that it may pleaſe GOD to moue and diſpoſe your noble myndes, to take in hande the ſollicitation of ſo greate a ſeruice to God and his Churche, and that the Lorde would p. 147vouchſafe your HH. ſo greate fauour, as to be his Speakers in ſuche a cauſe. I would gladly dwell ſtill in this my moſte humble ſute, or the ſute rather of the whole Church of Chriſt, offered to your Lorſhippes by my vnworthie hande: and particulerly callyng vppon you, by the names of the honourable places, which vnderunder her highneſſe you moſt worthely occupie: moſte humbly beſeeche ſuche of you my good Lordes, whiche hauehave fauour with her Maieſtis in ſuites, to imploye that fauour which GOD hath giuen you with her highneſſe, in this as worthie a ſuite as euer was vndertaken, and ſuche as diffray her roiall charges for the Common ſeruice of the publicke ſtate of the Churche and Kyngdome, or write and ſeale her highneſſe royall Letters and Pattentes, cheerefully to incourage her Maieſtie to the imploiyng of ſome parte of her riche treaſure in ſo holy and noble an acte, & to offer cherefully your owne ſeruice to the furtheraunce of it. Whiche maie be accoumpted to you of GOD, as the noble giftes beſtowed by the Princes of the Tribes, at the ſettyng vp of the Tabernacle: and againe at the buildyng of the Temple in the tyme of Dauid. But becauſe I rather wiſhe your Lordſhippes p. 148giftes ſhould be free cheerefull and voluntarie, as beyng giuen to the Tabernacle and Temple of God, then ſtrained by importunacie of ſuite. Therefore, moſt humblie and earneſtly praiyng God to direct your HH. I leaue and conclude this cauſe, wherevnto by occaſion I hauehave a little diſgreſſed with this onelyonly woorde, that if you ſhall become the lordes ſpokeſmen in this, the Lorde Ieſu ſhall aboundantly reward you for it, by being your Mediator for the forgiueneſſe of your ſinnes, and the ſaluatiō of your ſoules with God his Father. Thus leauyng this moſte humble ſuite: not of one, nor of a fewe but of the whole Churche of Chriſte vntounto your Lordſhipps godly wiſedomes: I now returne againe to make aunſwere to myne aduerſarie. To his former reaſons, without any ſufficient reaſon, that there muſt needes be infinite varieties of ſondrie Sectes and opinions amongeſt vsus: He addeth this, that wee make the Temporall Prince heade of all, whiche is oftentymes a child, and maie eaſely bee driuen as the windes ſhall blowe hym. Wherein he doeth vsus as greate wrōg as in the former. For as he vniuſtly charged vsus there, with not obeiyng any Paſtour, p. 149not receiuyng the expoſitions of the Fathers, nor determinations of Councels, who teache obedience to all lawfull Paſtors, and bothe receiue and vſe all other good meanes to the vnderſtandyng of the holie Scriptures, as farre as thei maie ſo helpe vsus, and eſpecially of the lawful Councelles and learned Fathers, though wee giuegive no Paſtour the place of Chriſt, nor any Councel or Father, that which is due onelyonly to the word of God. So likewiſe he doeth in this place, chargyng vsus to giuegive to Caeſar that whiche is due to GOD. True it is, we acknowledge the lawfull Kinges & Queenes of this land, in reſpect of any earthly power, to be next and immediatly vnderunder God, and our Sauiour Chriſt ouer all perſons, and in al cauſes as well Eccleſiaſticall as ciuill ſupreme heads and gouernours: that by their authoritie all the will and cōmaundements of GOD maie bee executed and obeyed. Wherein nothyng leſſe is ment then to derogate from our Sauiour Chriſt any parte of the hye honour and prerogatiue that appertaineth to the Kyng of Heauen: whiche is, to ſubdue our ſpirituall enemies vnderunder our feete, to animate and quicken the whole p. 150body with his moſt holy Spirite, giuyng life and ſtrength to eueryevery parte and member of the bodie, to doe that worke for which it is placed in it, or to rule it otherwiſe then he hath appointed. But the meanyng is to acknowledge in them that iuſt and lawfull authoritie, whiche the Churche of Roome taketh from them, and whiche GOD hath giuen vntounto them: and all the noble Kynges of Iſraell and Iuda did with good right and intereſt exerciſe and inioye. Wee are farre frō perſwadyng our Princes to take the holy Cenſures into their handes, a preſumption for whiche Vzza the Kyng was ſtriken with Leaproſie by the hande of God. But yet wee acknowledge as wee ought, notwithſtanding, thei doe not exerciſe, nor maie not exerciſe the office of the Miniſterie in their owne perſones, yet are thei the Lieutenauntes of God to ſee hym worſhipped and obeyed by all perſones, as thei ought to obeye hym, and by puniſhment to force the Tranſgreſſours to the doyng of ſuche duttie as belongeth vntounto their places and callyng. And thus we read that Dauid and Sulomon Ezekia, Ioſius, and other worthie Kynges did. Who reformyng the ſtate of Religion, whiche had been polluted and defiled p. 151before with ſhamefull Idolatries, appoincted the Prieſtes and Leuites eueryevery one to doe his office, accordyng to his function and charge. Agreeably whereunto the Apoſtle teacheth, that eueryevery ſoule ought to bee ſubiect to the hyer powers. Whereby it is manifeſt, that he comprehendeth the Miniſters, of what name ſoeuer thei bee as well as others. And our Sauiour Chriſt ſubmittyng hymſelf vntounto them, what profeſſour is it that ſhould not obeye them: but ſuche a Seruaunt as will be better then his Lorde, and ſuche a Scholler as will bee aboue his Maiſter. Herein therefore we giuegive nothyng vntounto them but theirs, whiche God the Lorde of all hath beſtowed vponupon them. And therefore, if a Childe as Ioſias was be Kyng, wee acknowledge and reuerence the authoritie in hym, aſwell as in Dauid or Salomon. Wherein wee yeelding our obedience to God, and to that authoritie which GOD hath ſett ouer vsus, can giuegive hereby no cauſe of innouations, as he blameth vsus, or daungerous hazardes to a Commonwealth, nor hinder any good meanes of keepyng the Churche in a holie vnitie. But monſterous in deede is the heade, whiche thei make, appoinctyng one man ſometymes p. 152(who often were vnfitte for any little charge) to bee heade and gouernour of all the worlde, and that in all cauſes, bothe Temporall and Spirituall. A thyng without all compariſon, more vnfitt and abſurde then if a Sculler ſhould bee taken from the Thames, to be made Admirall of all the Ocean Sea. Nay, a thyng vtterly impoſſible, for the infinite varietie of tongues and of cauſes, and the great diſtaunce of places: And what power doe thei attribute to this monſtrous head of the worlde: ſurely, that which thei can not giuegive without beyng giltie of blaſphemie and high Treaſon againſt our Sauiour Chriſte, in makyng common his regalities and honors of giuyng Lawes to the Church, ruling the conſcience, and ſittyng in the middeſt of the Temple of God, with the Vicar of Rome, whiche maie not be attributed neither to any man, of what giftes ſoeuer, nor to any Angell, or creature in the worlde. Moreouer, thei offende alſo againſt the ſtate of worldlie Princes, withdrawyng their alleagiaunce from thē, as a nomber of them doe now from her Maieſtie to giuegive it to this head, and raiſing for it many Inſurrections, Rebellions, and Treaſons in the ſtate, and many quarrelles, p. 153contentions, and Sciſmes in the Churche. Wherefore, ſeyng that the true cauſes of all holie vnitie and agreement are with vsus, and not with them: that is, the obediēce to God and his holy word, and a deſire of free Chriſtian and lawful cōferences, Sinodes and Councelles, and that the promiſes of bleſſyng are giuen to the precious faith we holde, and not to their wicked falſe worſhippe: I conclude, that theſe his general reaſons are vtterly inſufficient, to proue that benefite by meanes of vnitie to bee in their Romiſhe faith for a Commonwealth, whiche he pretendeth, or to diſproue it to be in the Goſpell of our Sauiour Chriſte, which through his grace we profeſſe.

Now, he proceedeth to particuler commodities of a Chiſtian ſtate,Particuler commondities alleadged to growe to a Common wealth by Poperie. which he ſaith their Religion bryngeth vntounto it, and ours the contrary inconueniences, makyng the compariſon in our owne Countrey. Which if I graunted all, yet were not his generall poſition true, that their Religion doeth make a Commonwealth to proſper, and ours doth hinder it, ſufficiently proued. For Idolatrie and Paganiſme maie in ſome reſpect bryng a commoditie, whiche true Religion will not yeelde. Shall wee then eſteeme p. 154Religion by that, whiche in ſome one regarde is beſt for our eaſe, profite and peace. Ieroboam perſwaded the tenne Tribes by ſuche a like reaſon, to leaue the true Religion whiche GOD had deliuered vntounto them by Moſes and the Prophetes, and to receiue the worſhippe of the Idolles whiche he had errected, becauſe his Idolatrous Religion brought them this particuler commoditie, that thei might tarie at home in their houſes, and auoyde greate charge, coſt, and expenſes, in goyng from Dan or Bethel, the vttermoſt partes of the lande of Iſraell, to worſhippe in Ieruſalem: whereas the other required of them at certaine tymes in the yeare, to leaue all they had with greate perrill and daunger of beyng ſpoyled of all in their abſence, as he would hauehave had them to think, and to take a greate and coſtly iourney to their ſo greate expenſes and trauaile. Yet was not Ieroboams Religion therefore the true Religion and the other falſe, no, nor more profitable for theim. For whether was it more profite to enioye onelyonly for a ſhorte tyme, the eaſe in tariyng at home, and to ſaue the trauaile and coſte of goyng to Ieruſalem, then by obeiyng the Commaundement p. 155of God, in yeeldyng to hym the ſeruice whiche he required to depende vponupon hym, and thereby to bee aſſured to hauehave ſafely kepte, that whiche for the preſent thei enioyed, and to dwell in the lande, accordyng to the promiſe, bothe thei and their poſteritie for euer. Or whether brought theim greater hurte in the ende, true Religion, whiche required their trauell and coſte to worſhip at Ieruſalem, or Ieroboās Idoll, whiche in the ende did caſte them out of the lande, and their children for euer, leadyng them captiues into Aſſiria, and makyng theim ſubiecte to the iuſte puniſhement of euerlaſtyng death. To hauehave tarried ſtill in Egipt, ſeemed to ſome to ſtande better with the wealthe and proſperitie of the people of Iſraell, to enioye that thei had gotten there, the ſpace of fower hundred yeres thei had dwelte in it, then with ſo many troubles, carriages of their houſholde ſtuffe, and cattell into ſo huge a deſerte to worſhip there. But the ſeruice of GOD required it, and in the ende it was farre more proffitable for them. For, in ſteede of beeyng ſlaues to the Egyptians, who putt them into their Bricke houſes of Claie, and into their Furnace of p. 156Iron, thei obtained a goodlie lande of their owne, where thei dwelte as a free people, eueryevery one ſitting vnderunder his owne Vine, and drinkyng the water of his owne Well.

Abraham might hauehave thought it better, to hauehave tarried ſtill in Ʋr of the Chaldeans, then to go thence he knewe not whether. Yet the obedience of GOD required hym to leaue his owne Countrey, whiche the Idolatrie of his Countrey did not exact of hym. And in the ende not onelyonly in regard of the life to come, but euen of this life it fell out to his farre greater benefite, then if he had not borne that harde condition as it ſeemed at the firſte, and tarried ſtill. For, after and by this meanes, GOD made Abraham a Father of many Nations, his Seede as the Sande of the Sea, and the Starres of heauen in multitude, naie he gaue hym a ſonne, in whom bothe he and all Nations ſhould bee bleſſed. So the Apoſtles were cōmaunded to leaue all and followe Chriſt, as in ſome ſorte many other oftentymes are likewiſe to doe. A hard Religion would this man ſaie, and ſtandeth nether with any reaſon or pollicie, but is againſt their commoditie and beſt eſtate: yet p. 157is not Chriſtes Religion therefore to bee impugned. For whatſoeuer it requireth, yet is it the onelyonly true Religion, and therefore that whiche onelyonly hath the promiſe of the bleſſyng of God annexed vntounto it, as the Apoſtles finally proued, and all ſhall likewiſe proue whiche followe hym.