Answer to a Supplicatory Epistle for the Pretended Catholics, Text (4 of 5)

Answer to a Supplicatory Epistle for the Pretended Catholics · Text (4 of 5)

p. 254Their doctrine beyng contrarie, hath no maner of grounde in the Scripture. For as for the firſt of Iames, it is plaine he ſpeaketh of ſuche a ſinne as ſheweth it ſelf in an open and outward act to be ſinne. As for S. Austine, though his authoritie, nor any other Fathers maie be ſufficient to warrant any doctrine to be of God: yet takyng hym, alleadged not for any ſuche purpoſe, but as a witneſſe of the doctrine taught and receiued in the Churche at his tyme: I graunt he ſo writeth of concupiſcence, as except his writynges be well examined and conferred together, a man would thinke he were of the opinion of our Aduerſarie. But beyng examined, it will be found that his iudgemēt is with vsus: namely, that this concupiſcence is truely ſinne, and y^t he ſo taught the church in his tyme, as it appeareth in ſondrie places. What diſcommoditte then can it bee to a Commonwealth, to hauehave the people truely taught to knowe the greate corruption of our nature, or what benefitt can it bee that thei ſhould not vnderſtand their wretched eſtate. Surely none, but this, that for wāt of this thei ſhould bee puffed vp in a pride of their owne free will and good workes, and ſo not to regarde the ineſtimable benefitt p. 255and comforte of the death of Chriſt. The Aduerſarie alleadgeth in deede, that if it be ſo that a man ſinne euen without conſent, that then a man is diſcouraged to make reſiſtaunce: for that no man ſaith he wil ſtriue againſt that whiche he can not auoyde: that is, about the reſiſtaunce of mortall ſinne whiche he can not auoyde, if concupiſcence be ſinne, and eueryevery ſinne be mortall. I aunſwere not withſtandyng bothe theſe be true, as thei are moſt true, that yet the courage of reſiſtaunce is not hereby taken awaie. For the Apoſtle that confeſſed and taught bothe, though he founde it a tedious combate, and ſweate in a maner water and bloud vnderunder his Harneſſe, ſo as he complained ſometymes, that he ſawe a lawe in his members leading in captiuitie the lawe of his mynde, and in this regarde cried, O miſerable man that I am who ſhall deliuer me from this bodie of death: deſiryng hereby as it were the ende of his warfare: Yet did he not therfore giuegive ouer the fielde, and yeeld hym ſelf to ſinne. Naie, rather the newe or the yong man whiche God had begotten in hym by his ſpirite, valiauntly behaued himſelf in the battell, oftentymes puttyng his aduerſarie to the flight, and by faithe aſſuryng hymſelf p. 256of the victorie in Chriſt Ieſu. And euen as a worthie knight and Champiō is not diſcouraged with the valure of his enemie, but rather reioyceth in it, knowyng his victorie ſhall be the greater: So thei that are not cowardes in this ſpirituall warre but valiant in Chriſt, their noble courage is ſo much the more ſtirred vp as thei ſee their enemie to be great and mightie, that the honor of their victorie and triumphe in Chriſt maie be the greater. Wherby it appeareth that our doctrine can in no ſorte bee any hinderaunce to vertue, or incouragemēt to vice. But theirs muſt needes bee a great breeder of vice and extinguiſher of vertue, whiche perſwadeth men that that is no ſinne whiche is in deede ſinne. For hereby thei neglect the firſt motions and open the firſt doore and entraunce freely vntounto ſinne, which it were the beſt ſpirituall pollicie to reſiſt in the beginnyng: whereof thei muſt needes be carefull which know it to be ſinne, and the other ſecure and careleſſe whiche take it to bee no ſynne. Therefore, not ours but their doctrine openeth a wide gate to ſynne: whiche is yet greatly enlarged by that he addeth in the ende of this Article, that no man will ſtriue againſt that whiche he can not auoyde. For p. 237if this be ſo, and that it is moſt euident, that while we liue we can not amende this rebellion of our corrupt nature to the law of God: then his councell is, y^t all mē giuegive ouer ſtriuing any more againſt ſinne, ſeeing they cannot with all their ſtryuing auoyd it. But we are otherwiſe taught, that tho we can not auoyde that ſinne dwell in our mortall bodies, yet to ſtriue that it doe not raigne nor exerciſe Dominion ouer vsus, but that we ſtriue againſte it euen to bloud, as the Apoſtle ſayth, and euen vntounto death.

In the tenth place,10 Of reward of good and euill works in this life, & in the world to come. compariſon is made betweene our doctrine and theirs in the puniſhment of ſinne in this life, & in the world to come: and the reward of holines in heauen. For the firſt he affirmeth, that we ſay only faith in Chriſt, is neceſſary for the obtaining of the forgiueneſſe of ſinne, and this he ſayth is an eaſie point. How eaſie it is, may appeare in the example of Abraham, who was to beleeue, that of his dead body there ſhould ſpring children like y^e ſtarres of heauen for multitude, and that he ſhould hauehave a ſeed in whome both he and al nations ſhoulde be bleſſed. What diſcourſes would a natural p. 238man here make to hinder with himſelfe the credite of this promiſe. Howe manye ſtrong bulwarks and fortreſſes of fleſhe and bloud, and how many hie and mighty conceites of the naturall man: as the Apoſtle ſaith, were to bee ouerthrowne and beaten downe to the ground, that Abram ſhould beleeue this. And how much more that by the death of Chriſt Ieſu, we ſhould hauehave life euerlaſting, ſo many as beleeue in him, by his ſhame and diſhonour glory and praiſe, by his woundse, the cure & healing of ours, by his warres and agonies, quietneſſe and euerlaſting peace. Of all the things that God hath commanded, this moſt needeth the mighty hande of God to worke it and maintaine it, as in deede of all other it doth giuegive moſt glory vntounto him. But faith being ſo eaſy a matter with them, they wel ſhew how little they vnderſtande it. For our doctrine y^t by fayth only in Chriſte, al our ſinns are forgiuen, I acknowledge it to be true, and glorifie God, who hath wrought in vsus by the powerfull work of his grace ſo to beleeue. For this is our peace with him. That this doctrine is holy and true, it appeareth in that the Apoſtle p. 239hauing confirmed that Abraham was iuſtified by fayth, inferreth vppon it that by the ſame, Dauid pronounceth men to be happy: namely becauſe true happines is in hauing our ſinnes forgiuen, which we attaine vntounto by faith in Chriſt. Thus ſaieth the Apoſtle Peter to him al the prophets beare witneſſe, that forgiueneſſe of ſinnes is giuen to eueryevery one that beleeueth in him. Therefore the doctrine is ſound and holy, which when we teach we declare alſo, in caſe of repentaunce, what the fruites are of this faith, whereby in deede we repent, namely, a ſorrow for hauing ſinned againſt God, which ſtriketh and woundeth the hart with a grief, & deteſtation of the wickednes committed and kindleth in it a louelove and deſire to doe thoſe thinges which God hath commanded. Finally ſuch are the effectes of this fayth in repentaunce, which the Apoſtle noteth to hauehave beene in thoſe of Corinth. 2. Cor. 10.2 Cor 10As for auriculer confeſſion, which enforceth men of neceſſitie to confeſſe their ſinnes one by one in the Prieſtes eare, we teache it in deede, for no parte of repentaunce, becauſe wee hauehave no commandement, promiſe, nor example for it. p. 240In deede, we bynde not men to this rehearſal and diſcouerie of their ſinne vntounto the miniſter, which we eſteeme to bee but a very tiranny ouer the conſcience, and exhort them onelye according to the example of Dauid, to make their wickedneſſe knowne vntounto God which ſuffiſeth. Yet if any bee ſo tempted as he ſtandeth in need of councel & of comfort, and ſhall open his hart to the godly and faithfull miniſter they are not denied the comfort that may bee giuen them in this reſpect, but vppon diſcerning of theire true repentaunce. The miniſter is to aſſure his cōſcience in his word of the forgiueneſſe of their ſinnes, declaring the promiſe of the Goſpell, which is of grace and pardon to all that doe repent. And this is the vſe of that, which Chriſte our Sauiour left vntounto vsus in the power of the keyes, in regarde of particuler comfort. A degenerate imitation wherof, only is in their abſolution, which hee calleth a Sacrament, without al reaſon. For a ſacramēt being a ſeale of the Goſpell hath an outward creture applied to aſſure y^e promiſe vntounto vsus, which ſhoulde hauehave ſome reſemblaunce p. 241to 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 Lordes ſupper. Another part of repentaunce they make to be ſatiſfaction. concerning which we teach that if it hauehave regard to y^e partie inquired, be it eyther any priuate man, or the whole congregation offended by ſo notorious offence: then we teache I ſay that the diſcipline left vsus by our Sauiour Chriſt doth require it. For in ſuch caſe bindeth that of our Sauiour, tell the Church, and, leaue thy gift at the alter, and be firſte reconciled to thy brother: much more therefore to the brotherhood, which is the church and the felowſhip of all the brethren. As for ſuch a ſatiſfaction as he mencioneth here of ſome temporall puniſhment in this lyfe, to ſatiſfie the iuſtice of God for ſinne, wee affirme and that moſte truely according to the ſcripture, that whatſoeuer is imagined of ſuch ſatiſfaction is highly derrogatory to the precious death of our Sauiour Chriſte, who onelyonly is the ſatiſfaction for our ſins. which one point of their doctrine declareth, they little vnderſtand what the iuſtice of God and what ſinne is, that think p. 242it may ſo eaſely be ſatiſfied for. He nameth three ſatiſfactory workes, of praier, almes, & affliction of the bodie, wherby he ſaith they ſatſfy for their ſins, which are euen y^e depths of ſatan in this Rom. ſaith. For what may be more derogatory to y^e croſſe of our ſauiour Chriſt and his ſacrifice once offred vponupon it for all, wherby he hath fully ſatiſfied for the ſinnes of al that ſhall be ſaued, and payed the vttermoſt farthing of their debt: then that a man ſhould take that vponupon him, which neither man nor Angell were able to beare, that is to ſatiſfie for his ſinnes. To whom it may be truely ſaid which the prophet Ieremie ſaide to the hipocrite people of his time, That is, colour thy ſynnes neuer ſo well, yet how ſhouldest thou ſay, I hauehave not defyled me, I hauehave not followed straunge Gods, beholde thy way in that valley, know what thou hast done: Washe thy ſelfe with Snow water, and make thee cleane with ſope, or the fullers ſcouring Hearbe, yea gylt thy ſelfe ouer with Goulde. And as Iob when hee had another manner of feeling of ſinne, and of the gilt of man in the ſight of God, then they ſeem to hauehave when they hauehave done all their ſatiſfactory, p. 243works, and hauehave ſought to waſhe them ſelues cleane with al as with ſnow water, the Lord ſhal take and plunge thē into the ditch, hee will tumble them in the myre and filth of the ſtreetes, that is diſcouer them to be moſt foule and vncleane Let S. Iohn teach ſuche men,Apoc. 3.Rev 3 that tho they thinke they are rich, yet that indeed they are naked and beggerly, that they may ſeek to him, for fine gold, which ſhall indéede be able to enrich him with true riches y^t poſſeſſeth it, and for a ſute of apparel y^t ſhal indéed couer their ſhame, & giuegive them a comely preſence in the ſighte of God. Prayer is a holy part of y^e ſeruice of God, whereby we call vponupon God according to his comandement, in certaine aſſurance to be hearde of him: but that this ſhould be any work which God in iuſtice ſhould receiue for ſatiſfaction, is a wicked fancy of the church of R. and from the beginning vnknowne in the Church of God. Almes is a duety which God hath commanded in thankfulneſſe of the louelove and fauour we hauehave receiued of him, to be mercifull to ſuch as ſt…nd in need of our help, but by ſatiſfiyng by them the iuſtice of God, is a thing which the prophetes of p. 244God & the Apoſtles of Chriſt neuer knew of. The affliction of the body is a bodily exerciſe, whereof the Apoſtle ſayth it profiteth little: yet being diſcreetly vſed, may bring ſome helpe and furtheraunce to the making of men fitter for y^e ſeruice of God Not that the greater the affliction of the body is, there the mind doth alwais moſt ſerue him. For the prieſts of Baal and the prieſts in the Weſt Indies, (as the holy ſtorye of the Kinges, and the ſtoryes of theſe Indies declare) exceede in the affliction of the bodye, yet bothe prophane and heatheniſhe Idolaters. So likewiſe the Ieſuites and ſome other Popiſh orders of Friers (notwithſtanding they be but al counterfeits to the prieſtes of Baal and to the Indians in afflicting thē ſelues) make ſome hipocriticall ſhewe hereof, and eſpeciallye in the ſtreetes where they may be ſeene of all men, and yet are ſuperſticious idolaters. Therfore the ſeruice of God is nothing at al to be eſteemed to ſtande in theſe thinges. But there may be ſome exerciſe of the body, as faſting and watching at praiers and ſtudy, and ſuch like exerciſes, which beeing vſed, with iudgement, not to hurte p. 245offence, or diſabling of the bodye to ſerue God: in the calling he hath called vsus vntounto maye bee ſome helpe to the ſubduing of the fleſh and the quickning of the ſpirite. Thus I ſaye, 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 vsus vp the better, to the ſeruice of God. But to ſay that anye ſuche affliction, can releaſe our ſinnes, or ſatiſfie the iuſtice of God, or preuent anye paines of the worlde to come, by hauing borne a parte of them in this life, as this pretended Catholique doth teach, is blaſphemy againſt the ſonn of God, degatory to the ſatiſfaction made by him vponupon the croſſe, and full of pride, vanity, and hypocriſie. Therefore concerning theſe three works, as al others like vntounto them. I graunte they are in Chriſte acceptable deeds, which the true and liuely faith worketh in thoſe whiche doe beleeue: but which in no ſort cā ſatiſfy God for our leaſt offence. But when wee hauehave done them, we pray the L. with the Prophet, O Lord enter not into iudgement with thy ſeruant, Pſal. 143.Ps 143for no fleſh may bee iustified in thy ſight. When we hauehave al done, yet our p. 244duplicate page p. 245duplicate page p. 246prayer, is that the moſt holye and earneſt prayers which our Sauiour Chriſt made vntounto his Father beeing vppon the earth, may bee accounted vntounto vsus for oures, that his perfect louelove wherewith hee loued both God and man, may bee accounted vntounto vsus, and that his woundes may be the healing of ours. Let them truſte to theire owne praiers, Almes deedes, and patience, our truſt is that the righteouſneſſe and obedience of Chriſt, that his moſte holye Paſſion and ſuffering, which he ſuffered once for all vppon the croſſe, ſhall be oures by fayth, and that by this faith, we ſhall bee bothe iuſt and liue for euer, And this is our hope, ſealed vp in oure heartes, by the ſpirite of grace to the daye of oure redemption: other confidence or meanes of ſatiſfaction hauehave wee not. As for purgatorye wee doe not in deede acknowledge, as he obiecteth to vsus, but hold it to be a méere fancy of their owne, hauing no one title of the ſcripture for ground thereof. But oure authoure wil ſaye, notwithſtanding this doctrine bee falſe, yet muſt it néedes bee greatly profitable, to the reſtraining of men from ſinne, when they ſhal thinke p. 247that ſinne is not eaſily releaſed, but muſt be ſatiſfied ſo hardly for, euen in this life, and the reſt of the ſatiſfaction (as if they would pay al their owne debts to the vttermoſt farthing) to be made in purgatory. Is not this at leaſt a politique way to withholde men from iniquity. I anſwere there can be no way or meanes fit for the ſubduing of ſinne in deede, but onelyonly that which God hath appointed. The weapōs of our warfare, are not carnall, ſaith the apoſtle. We striue not against ſinne with ſuch weapons, as the vaine diſcourſe of a naturall man would thinke ſo to be fit for it. But wee repaire to the armory of the ſanctuary, and temple of the Lorde and there what weapons wee finde the Lorde hath prepared to furniſh vsus with againſt it, with thoſe we arme our ſelues, and ſtriue againſt ſinn and al our enemies. And eaſie it is for all thoſe whoſe eies God hath opened, to ſée the truth that this deuiſe of theirs ſmally auailed. For with this they had another alſo, that theſe ſatiſfactory pains of ſinne, either in this life, or in their faigned Purgatorye, might by pardon from the Pope bee releaſed, and likewiſe blaſphemous to the croſſe p. 248and ſufferings of Chriſt, who taking vponupon him to command the angels of Paradiſe to goe fet out of purgatory ſuch ſoules as he would appoint, and being a matter but of ſmal coſt, to obtain in their courts, ſo muche Lead and Wax as mighte ſafegard them, and exempt them from al theſe paines, What redier way might there be made for ſinne then this? For if for mony a man may ſatiſfye for ſinne, whiche his owne life, nor the life of his onlie begotten ſonne cannot redéem him from, as the Prophet ſaith, this coulde reſtraine none but beggars from ſinn. for the rich few of them were ſo couetous, the popes pardōs being ſo cheap as they were, y^t for beſtowing ſo ſmal a peece of mony, they wold be in danger of y^e fier or water of purgatory. For whether it be water or fire, or what kind of paines are in it their doctors are not yet reſolued. It appeareth then that for reſtraint of ſinne, it was no way profitable, but rather a moſt ſubtle deuiſe of y^e deuil to entice al men to wickednes. According as y^e experiēce hath declared. For as it appeareth by compariſon of the ſtories of al ages ſince Chriſt, there was neuer any more ſinful, for ignorance of God p. 249for ſuperſtition & idolatrye, for ambicious and reuengeful warres, for treaſons, murders, adultries, and a thouſand villanies in this kind, and finally in al impiety, as y^e age doth beſt witnes: wherin this doctrin moſt raigned, of ſatiſfactory works, & of purgatory. Which came to paſſe both by the iuſtice of God, reuealing his wrath frō heauen vpō al falſ worſhip & vngodly deuiſes of mā in his ſeruice, giuing theſe who had not regard to keep his holy worſhip, pure in honor, & vndefiled, to pollute defile, & diſhonor themſelues, w^t al vngodly & diſhonourable luſts, to their iuſt confuſion: and alſo by the nature of the doctrine it ſelfe, which in effect, making the holy morral lawe of God, but as it were ſome penal ſtatute made by man, opened the dore wide to al wickednes and abomination. Whereby it is euident howe contrary this doctrin is to al chriſtian ſtates and common wealths whatſoeuer, whoſe end ought to be cheefly, that their ſubiects liue in al true religion and honeſty. But how vnfit ſoeuer it be for chriſtian K. and eſtates, I confes it was a very pollitique point of doctrine for the popes kingdome. For hereby he receiued a double commodity. p. 250Firſt that caſting by this means his feare vponupon the ſimple and ignorant, he enioyed more quietly the poſſeſſion of his tiranny ouer the Church, al men ſtanding in neede of his fatherhood, and fearing to prouoke him that had ſuche a power, to keepe them in purgatory ſtil, or to releaſe them. Another that by his pardons, and indulgences deliuering men frō this priſon which he had painted in their heds, he filled his coffers with treaſure. Where by he enioyed the more eaſely, al the contentmentes that he deſired, and was the better able to maintaine his proud Antichriſtiā kingdome, againſt al power that ſhould riſe againſt it. And thus in reſpect of the maintenaunce of their owne kingdome, I thinke there was neuer ſo politicke a ſuperſticion and falſe worſhip in the world as this of the Ro. faith: which whoſoeuer try fro point to point, ſhal eaſelie diſcern to be moſt true. To the further conſideration wherof, leauing the diſcreet Reader, I will procéed to the other point which remayneth, which is of the reward of good and euill in the worlde to come. Wherof our doctrine is ſayth he, that all the paynes of hell are equall, and that the p. 251moſt wicked man that euer was, ſhal endure no greater torment, then he that is the leaſt offender, which his report of our doctrine is vtterly vntrue. Wherefore let him eyther iuſtifie this to be true out of the confeſſion of the faith of our Church, which he ought to doe if he chalenge vsus for doctrine, and not to charge vsus with eueryevery thing which hath beene written by any y^t profeſſe the goſpell, or by any wryter of ours of credite in the church: or let him feare with out repentance & ſatiſfaction for it, by confeſſing his ignorance or malice, in thus ſlaundering the church of God, y^e iuſt condemnation of lyars & falſe witneſſes, whoſe porcion is with hypocrites. He ſaith we teach further alſo that y^e glory of al the redeemed & elect of God, ſhalbe equal, & that eueryevery one ſhalbe in as great glory as Peter & Paule, which is not the general doctrine of our Church. Wee acknowledge that they which otherwiſe ſhal be beautifull as the firmament, and they which iuſtifie manye, ſhall ſhine is Daniel teacheth, like the ſtarres of heauē. Our ſauiour denied not that there ſhould be a place at his right hande, and at his left, in his kingdome in the worlde to p. 252come, but in this worlde tolde his Diſciples that the pompe of earthly ſtates ſhold not be ſeene in him nor in his miniſters. He promiſed vntounto the Apoſtles ſeates to ſit vponupon, to iudge the 12. Tribes of Iſraell. And the Apoſtle reioyced in the hope hee had that the Theſalonians ſhoulde bee his Crowne in the daye of the Lorde. Whereby it appeareth, that as all the members are partakers of the power of the ſoul, and hauehave their place and honour in the body, yet they receiue not all power to doe the ſame worke, nor are of like honour: ſo in the miſticall bodye of Chriſt, al ſhal be as members of him, partakers of his ſpirit, and be filled with it, for the full worke and honour of that part which they ſhal be in the body: but not al inabled for the ſame worke nor of like honour. But they wil ſay how can this be, except heauen be a rewarde due vntounto the worke. I aunſwere that according to the ſame grace, that god giueth a diuerſe meaſure of faith, & according to the diuerſe 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. wherby it appeareth y^t as we truely deny all men

p. 273Therefore, looke what profite a Chriſtian Common wealthe maie receiue of the doctrine of the diffrence of glory and pain, in the worlde to come, it receiueth it of the doctrine whiche wee teache. Drawyng towardes an ende, our aucthour beginneth confuſedlie to heape vp many thynges together, by whiche order one point might hauehave ſerued hym as well as the whole doſen. For in this tenth he hath dealt with the doctrines of Repentaunce, Confeſſion, Satiſfaction, Purgatorie, of Heauen and Helle.

In the eleuenth whiche followeth,Of workes, merite, freewill, and predeſtination. he intreateth of Workes, Merite, Frewill, and Predeſtination. Concernyng the doctrine of Predeſtination wee teache ſaieth he, In the Churche of Rome, that all the Sainctes of God, are Predestinate before the foundations of the worlde were laied. And I ſaie, we teache the ſame. Therefore our doctrine herein beyng the ſame, it muſt needes be no leſſe profitable to any ſtate then theirs, and ſo no cauſe of this cōpariſon. Of Freewill we teache ſaieth he, That a man hath libertie and freedome of his will, whereby beeyng preuented and aſſisted by Grace, he maie at his pleaſure doe any good Workes, or refuſe p. 274to doe them. This doctrine in deede is neither ours, nor the doctrine of Chriſte and his Apoſtles. For, accordyng to the truthe wee hauehave receiued of theim, we teache that the Nature of man through the ſinne of Adam is ſo wholy corrupted, that there is no good thyng in it, that of it ſelf it cannot thinke a good thought, that it is ſolde vnderunder ſinne,Phil. 3. Rom. 7.8. Epheſ. 2.Phil 3Rom 7:8Eph 2 and that it is enemy againſt God is not ſubiect to the lawe of GOD, nor in deede can be made ſubiect: finally, that we are borne dead in our ſinnes. Whervpon it followeth, that the will of manne beeyng a principal power of his ſoule, it is ſubiect to the corruption of the whole, and therefore hath no will to do that whiche is good, willeth not of it ſelf any good, is ſeruaunt vntounto ſinne, willeth nothyng but ſinne, and ennemitie with God: willeth not that whiche the Law cōmaundeth, but is dead in ſinne. Whereof it muſt needes followe, that wee are not free in our will, to will that whiche is good, for our will is ſeruaunte to ſynne, and therefore can not dooe the woorke of righteouſneſſe: Our will is deade in ſinne, and therfore can not be a liue to righteouſneſſe. For as a deade man can not dooe the actions of a man that liueth, no more can p. 275the man that is deade in ſynne, doe any action of will, or any other that he doeth that liueth to God. I meane not that our will is dead altogether, no more thē that a man deade in his ſynnes, ſhould not liue the life of a naturall man, and of this worlde: but that whatſoeuer naturall power it hath, it is dead as touchyng the doyng or willyng of any thyng that God hath commaunded, in ſuche ſorte as the lawe requireth. There remaineth ſtill, notwithſtandyng the puniſhement of the ſynne of Adam, a will in man, whereby he is freely and willyngly carried to that he doeth, but this will I ſaie is of it ſelf, carried willyngly to no goodneſſe, but onelyonly and alwaies to euill. Therfore beeyng deade, in reſpecte of any good, whē after the will chuſeth well, this worke we teache not to bee of Grace, preuentyng and aſſiſtyng, but to bee wholie the woorke of grace. For, as if the ſpirite of life ſhould reenter into a deade man, who after ſhould riſe and walke, and dooe other thynges agreeyng to a liuyng man, it can not bee ſaied theſe actions proceade partely from the ſpirit, whiche is inſpired into him, partly from the deade bodie. For, what helpe or furtheraunce can death bryng to an action p. 276of life. So alſo the Spirite of God reenteryng into vsus, who are borne dead in our ſynnes, and wee after liuyng in ſome meaſure the life of GOD by the ſame ſpirite, it cannot bee ſaied that our will chooſyng to doe that whiche is good, or any other naturall facultie, dooyng in any meaſure the will of God, that it doeth it partly of it ſelf, partly of the ſpirite inſpired into vsus, but the honor of ſuche actions is wholy due to that ſpirite. That wee will is of our nature, but that our will doeth will that whiche is holy and good, is not partly of vsus, and partly of the Grace aſſiſtyng, but it is wholie the woorke of Grace. Yet is it the goodneſſe of God to call it ours, that is wrought in him by vsus, becauſe it is not wrought without vsus, neither are we as an axe or deade inſtrument in the Lordes hande, but the powers of our naturall ſoule tendyng of theim ſelues, wholy to that whiche is euill, are tourned by the grace and power of God, to that whiche is good. Whiche doctrine as it is moſte true, ſo doeth it giuegive to God the honour whiche belongeth vntounto him. Neither is it a hinderaunce to good woorkes, that God be acknowledged the onelyonly aucthour and woorker of theim. But ſaieth he more p. 277like a Philoſopher and naturall man, then a Chriſtian and a Diuine: except it bee in a mannes power to doe well, it muſt needes vtterly diſcourage hym from doyng good workes. The anſwere wherof is, that thoſe whiche beleeue, cannot but bee fruitfull in good woorkes, notwithſtandyng thei dooe not to the diſhonour of GOD, arrogate to themſelues the praiſe of thē. For as a man that is quickened with a liuyng ſoule, can not but doe the woorkes and actions of a liuyng man, ſo alſo thei which hauehave receiued the ſpirite of Chriſte, whereby thei hauehave beleeued, notwithſtandyng thei bee not incoraged by this reaſon vntounto it, that of their former deade nature thei are able to heare, ſee, or vnderſtande, yet of the nature of that ſpirite, thei cannot but dooe the actions of that life, whiche that ſpirite doeth quicken and animate thē withall. And as a branche of a wilde Oliue taken frō his owne ſtocke and implanted into a naturall Oliue, notwithſtandyng that of it ſelf, it bring no maner of helpe to beare a right Oliue, but rather whatſoeuer power is in it, is contrarie therevnto: Yet of the nature of the right Oliue, it cannot beeyng a liuely braunche of it, but beare right Oliues. Euen ſo it fareth p. 278with vsus.Rom. 11.Rom 11 For, wee are by nature wilde Oliues, and our Sauiour Chriſte is the true and naturall Oliue Tree, into whom beyng grafted by faithe, ſhall we ſaie it wil neuer beare any fruite, excepte the former wilde and ſauage nature it had before in his owne ſtocke, maie bee furtheraunce to it? No, but that nature beyng mortified and altered by the power of the true Oliue, we cannot beyng liuely braunches in this Oliue of GOD, but we muſt beare right and kindly fruites, accordyng to the nature of the ſtock wee are receiued into. Further, as the nature of the ſpirite whiche wee are vouchſafed doeth leade vsus to it, ſo our indeuour is ſtirred vp herevnto in thākfulneſſe vntounto God for our ſaluation, whiche he hath aſſured vntounto vsus by the power of the ſpirite, giuen vsus to the daie of our rededemption. Therfore, becauſe we owe our ſelues wholie vntounto hym that hath ſo derely bought vsus, and ſo graciouſly ſaued vsus, we are to apply our ſelues to all good workes wherby God our redemer, may be glorified in vsus. Whoſe glory if it be precious in our eyes, as it worthely ought to bee more then heauen and earth, wee cannot want prouocation to doe thoſe thinges, which he hath commaunded.

p. 279Now for the laſte poinct of this Article of merite, and the reward of heauen: we ſay in deede that the doctrine of Merite, and to teach that life euerlaſting ſhould be a reward deſerued by our good works, is a doctrine that maketh voyd in effect y^e death of Chriſt. The benefite whereof by this meanes ſhalbe onelyonly this, to procure vsus this fauour with God, that vppon condition that we doe ſuche and ſuche woorkes, that then he will giuegive vsus his Kyngdome for our woorkes ſake: whiche is a doctrine that of al other doeth moſte diſcouer Antechriſt as it is moſte oppoſite to the doctrine and honour of Chriſte. For, wee are taught by hym, that when wee hauehave doen all wee can doe, wee are to acknowledge that wee are but vnprofitable ſeruauntes: and thei teach that their ſeruice is worthie a reward, and what reward, of the kyngdome of heauen, the glorie of God, and of ioyes euerlaſtyng and vnſpeakeable. Thei teache theſe thynges to bee but a ſmall purchaſe, a little money giuen to their Corban, the buildyng of a Monaſterie or Abbey, for a ſort of Idle and Superſticious Friers to abuſe the world, and thynges many tymes of the iuſt deſert of euerlaſtyng death, to bee the worthie p. 280price of Gods kyngdome: that is in effect, that an Abbey, a Seminarie College, or ſuche like, ſhould be as muche worthe as the precious bloud of the Soonne of God. Thus in deede we teache not, nor whatſoeuer ſhould become of all the ſtates of the worlde, ought not to teache it, beeyng the proude doctrine of that preſumpteous Antechriſte, guiltie of hye treaſon againſt the Imperiall ſtate croune and dignitie of the kyng of heauen and earth. Whoſe fauour and grace, if we ſhould ſaie wee had deſerued, we ſhould account it little worthe, and ſhould take from hym his moſte due and high honour of our ſaluation, and be moſte vnworthie his grace beſtowed vpō vsus. But ſaieth he, who will be zealous of good workes, if there be no reward of them in heauē. I aunſwere, if there were none, yet ought wee in thankfulneſſe to GOD for our firſt Creation, diligently to applie our ſelues to dooe his will, and obeye his Commaundementes: As alſo all cteatures ſett forthe his glory in their kinde, notwithſtā dyng there bee no rewarde promiſed them in heauen. But I ſaie further, that wee doe not teache that there is no reward for good workes, but contrariwiſe, that the reward p. 281of them is ſo exceedyng greate in heauen, that no good deede ſhall bee loſte, no not to the beſtowyng of a Cupp of cold water, in the name of a Diſciple. For as the ſonne & heire of y^e father for al his ſeruice, receiueth a moſt large recompēce of his inheritance: ſo muche more the inheritaunce of GOD muſt needes bee a moſte bountifull recompence of all our ſeruice to hym. Yet notwithſtandyng, the inheritaunce is not accounted due to the natural child frō his father, for any deſert of his, but becauſe he is his ſonne. So likewiſe the inheritaunce of Gods kingdome, yea (muche leſſe without all compariſon) neuer can be earned by vsus, or deſerued by any workes we can doe, but ſhalbe giuen vsus becauſe we are ſonnes, and heires to God by faithe in Chriſt Ieſu. So the inheritaunce is bothe a gifte and a rewarde: a gifte becauſe it is in eueryevery reſpecte vndeſerued, and a rewarde becauſe he that hath dooen nothyng in deede, but endeuoured to doe ſome ſmall parte of his duetie, and yet receiueth that whiche could not be due vntounto hym: cannot ſaie that he is vnrewarded. And thus our Sauiour teacheth in the Goſpell, that the penie was the reward, and the penie was giuen hym, p. 282that bare no heate and burden of the daie, but wrought onelyonly one hower. An howers worke could not deſerue the wages and reward appointed for hym, that ſhould worke the whole daie: yet he receiuing it of meere gift, can not ſay but that his howers labour was moſte bountifully rewarded. Euerlaſtyng life was promiſed to the doers of the Lawe, this worke wee doe not, yet it pleaſeth God of his goodneſſe, to giuegive as well to vsus that hauehave not doen it, as if wee had doen it, can we ſaie then that any thyng we hauehave dooen is lefte vnrewarded? Thus it is plaine, that giuyng to God the honour, whiche is due vntounto hym, wee acknowledge alſo the reward to be great in heauen. And therfore though we doe not incourage any mercinarie duetie, but exhorte to a thankefull and cherefull obedience vntounto God, yet the benefite that maie ariſe to any Commonwealthe by this doctrine, that our labour ſhall not be loſte in the Lorde, is to bee reaped of the doctrine that we teache.

Now followeth the twelueth and laſte Article, whiche is of Eareſhrifte, or Auricular Confeſſion.12. Of auriculer confeſſion. Concernyng whiche thei teache it to bee neceſſarie for euerie Chriſtian manne, once in the yere at the p. 283leaſt to Confeſſe hymſelf to a Prieſt, telling hym eueryevery fault in perticuler that he hath committed: and this thei teache to bee ſo neceſſarie, as if a man conceale any he cā not receiue abſolution for it, but that ſinne remaineth ſtill vpō hym. And this he ſaieth is the very hedge and wall of all vertuous and good life, whiche he pretendeth to proue by many particularities, but firſt for their doctrine: the vſe and benefite of it ſhall bee after examined. And firſt I wiſhe them to agree amongeſt them ſelues, that it maie bee determined betweene them whether it be of the Commaundement of God or not: or rather howſoeuer thei agree or diſagree I affirme it hath no maner of ground in the worde of God. Where we are onelyonly taught to confeſſe our ſinnes vntounto GOD, and to poore out our hartes before him, that the Lorde maie bee mercifull vntounto vsus. Further alſo in the publique congregation bothe together with the reſt of the Church, and perticulerly vppon repentaunce of ſome notorious offence: and priuately one vntounto another. And therein wee receiue and finde thorowe the good bleſſyng of God great comforte and commoditie in vſing of them. But this confeſſiō that a man ſhould rehearſe in p. 284a Prieſtes eare all his ſinnes once a yeare. Neither was it cōmaunded of our Sauiour Chriſte, nor vniuerſally vſed in the Weſt Church till about 300. yeares agoe. And if this be the very lock of all honeſtie and vertue as he ſaith, and the very hedge of wel doyng, how could ſo many Churches & Chriſtian States hauehave wanted it ſo long? Was there no vertue nor honeſtie for 1200. yeres after Chriſt in ſuch places as had not receiued it? It is not to be thought to come to his commodities, that thei wanted meanes for redreſſe, both of priuate and publique offences all that while. Neither doth the Goſpell whiche teacheth no ſuche matter as this is: Leaue the Church vnfurniſhed of meanes, to redreſſe all offences that come to knowledge: which is by the godly exerciſe of that lawfull diſcipline, whiche our Sauiour Chriſt appointed to be vſed in his Church: whiche in deede is bothe the locke and keye of al good life next to the power of the word preached. Whereas therfore we are taught by the Goſpell to preache ſaluation to thoſe which beleeue and walke accordyng to that faithe: and contrariwiſe deſtruction to come vppon eueryevery ſoule that ſhall not beleeue nor walke accordyng to the commaundement p. 285we hauehave receiued: and to denounce this to all Eſtates and Dignities, to thoſe whiche are of priuate and publique calling, who can not but finde them ſelues to be ſummoned by it to the tribunall ſeate of God, and hauehave their hartes oft touched withall to true repentaunce. It can not bee ſaied then (without this newe founde deuiſe of auriculer Confeſſion) wee hauehave no meanes of good life amongeſt vsus.Heb. 4.Heb 4 The liuyng worde of God that ſtriketh deepe to the partyng betweene the ſoule and the ſpirite, ſhall it be eſteemed nothyng worth without this Confeſſion. Peter by this wrought through the grace of God, ſuche a compunction in the hartes of 3000. in one daie, that thei came and humbled them ſelues in true repentaunce, acknowledged their ſinnes in hauyng crucified the Sonne of GOD, and receiued the Faith and Baptiſme, in the name of Chriſt. Many ſuche like examples might bee vouched out of the Scriptures of mightie and powerfull workes and effectes of the word preached. Whereby it appeareth, that the Churches wherein it is truely taught, as by the grace of God it is amongeſt vsus, are not without not onelyonly ſome, but not with out the cheefeſt and moſt principall meanes p. 286to keepe the people of God in due obedience of hym. For further meanes of diſcipline, as we acknowledge what the right order is whiche God hath commaunded, and bothe ſee and are hartily greeued to ſee in ſo noble a parte of the Churche as this is, and after ſo long continuance of the Goſpell preached amongeſt vsus, greate abuſes contrarie vntounto it: So wee ceaſe not to bee moſt humble and continuall ſuters to God and to the authoritie he hath ſet ouer vsus, that we maie enioy it. Which being in the vſe thereof, and in the ordinaunce of our Sauiour Chriſt, ſo neceſſarie for the ſeruice of God, and the ſaluation of men, wee hope that the equitie and neceſſitie of that wee ſue for beeyng throughly vnderſtood, the Lord wil diſpoſe the hartes of ſo Chriſtian authoritie as wee are ſubiect vntounto, moſt willyngly to graunt it. For want whereof, as your HH. ſee how wyde the enemies mouth is opened againſt vsus, ſo the humble and dayly ſute of all that feare GOD and vnderſtande this matter within this lande is, that it maie pleaſe God to touche your HH. hartes with that zealous care of his glorie and louelove of the ſaluation of the people, that by your HH. meanes to her moſte excellent Maieſtie, order p. 287maie bee taken for the eſtabliſhyng hereof. In the meane ſeaſon we hauehave to aunſwere our Aduerſarie in this caſe, that the preaching of the Goſpell by the bleſſing of God, maie be of power to thoſe in whō God ſhall worke by it, to keepe them in his feare. And for the regiment of the churche, y^e abuſes being theirs, that thei of all other hauehave not to charge vsus in this reſpect. As for their auriculer Confeſſion, the famous ſtorie of aboliſhing of it by that worthie and reuerend Biſhop of Constantinople Nectarius, vponupon occaſion of wicked companie betweene a Matrone of the Citie and one of the Churche, doeth ſufficiently ſhewe for how iuſt cauſe it is to bee aboliſhed in a Chriſtian ſtate and Cōmonwealth. So doth alſo the experience of theſe 300. yeares wherein it hath been ſo vniuerſally commaūded & practiſed, which hath diſcouered it to hauehave been one of the fitteſt inſtruments of Sathan, for nouriſhyng and maintainyng all the abhominations in theſe partes of the world, and the very ſeede of all priuate contentions & publique warres of open violences and ſecrete treaſons. So that when I thinke of the conſequence of it: I maruaile how Chriſtian ſtates and people could indure it ſo long. By this meanes p. 288thei had the beſt intelligence of the greateſt ſecretes of the publique ſtates in Chriſtendome, whiche thei traiterouſly vſed to the troublyng of the worlde and for their owne aduauntage. Thei ſearched and gaged by this meanes, bothe publique ſtates and priuate houſes, ſo as there was nothing in any Kyngdome, Citie, or Towne, no, nor in any houſe or familie but was knowne to them. Which was ſuche a politicke point in deede for thē to keepe the world in awe of them, and to holde them ſtill in captiuitie, to ſett vp and put doune whom thei liſted, to make their freendes & to ſubdue their foes, as a ſtronger wall for y^e maintenance of this Antichriſtian tyrannie could not be deuiſed.

And this is his doſen of pointes whiche he thinketh to bee worthe ſo many millions to a Common wealthe: whiche if he maie ſell at his owne price wee ſhall buye them deare enough. But I hope I hauehave ſufficiently ſhewed them to be ſo little worthe, as no man but hymſelf and his fellowes, that eſteeme their graines, relique pouders, and ſuche other pedlary as thei bryng in now into the lande for riche Marchaundriſe, will make any great reckenyng of thē. Wherein I hauehave ſo dealt, as I thincke he can not p. 269iuſtly complayne that I hauehave followed impartiment matter, and left the ſtate of his queſtion, as he wrongfully chargeth the reuerend D. Fulke, whoſe learned writings al the ſort of them will neuer be able with truth to aunſwere. Becauſe hee wold be anſwered to his mind, he is careful we ſhould vnderſtād his ful meaning: which is ſayth hee, not whether doctrine be true or falſe, theirs or ours: but whither bee more politicke or profitable to a cōmon wealth: Wherin he is to be admoniſhed, that to prooue his doctrin fitter for the eſtabliſhing of a K. and ſtate in peace wealth and honour, to bring vppon it all good promiſes and bleſſinges of God: his next and readieſt way had bene, to hauehave prooued 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 farre in this life beſtowed vponupon vsus as God ſeeth to be moſt expedient, and may be without the greater loſſe and hinderaunce of the other. Therefore in leauing to prooue that, hee left the way he ſhould hauehave followed, and hath takē a cleane contrary courſe, which is, that it bringeth greate commodities, p. 270which if it were ſo, yet could not ſuffice to prooue it true. For the Turk and other heathen which apply their religion as may be fitteſt for the maintenaunce and ſecuritie of their ſtate, they receiue no doubt by their deteſtable falſe worſhippe, many benefites to the aſſuring of their eſtates for a ſeaſon: yet is it but an execrable falſe ſeruice of God, which is ſo commodious vntounto them. For whether commodities be bleſſings from God or no, dependeth vponupon this, whether the people be his people, and honor him as he hath appointed. For to ſuch we are ſure, hauing warrant of the truth of religion, that all benefites are the effectes of the gracious promiſe of God to thoſe which feare him, and are in deed bleſſings proceeding from the tender louelove of God vntounto his people, and ſeales of the euerlaſting bleſſinges, promiſed vntounto vsus in his kingdome. But what bleſſing ſo euer is beſtowed vponupon any other, is turned in th'end into a curſſe, it is but feeding of the Oxe for the ſlaughter, a lifting of them vp, that when they are caſt downe they may fall with greater violence, and more eaſely be daſht in pieces. Finally it maketh them the more p. 271giltie, and bringeth a heauier deſtruction vponupon them. For how ſhould they be bleſſed that feare not the Lorde, vponupon whoſe fauour or diſpleaſure dependeth the proſperity or hard eſtate of eueryevery K: and people. Therfore to perſwade that he pretended, he hath taken a clean contrary way. For if a man graunt him al that he affirmeth, yet is it eaſy to aunſwere that this benefit in the end, muſt needes turne to a loſſe, and this ſhew of ſecuritie to all vnquietneſſe, this ſetled eſtate to captiuitie & bondage. For how many exāples hauehave we of this frō the beginning, y^t is, of K, & common weales that hauehave flouriſhed for a ſeaſon, and in the end hauehave been broken al too pieces. As the ſtate of the K. of Tyre, which is deſcribed by the prophet, to hauehave been ſo exceeding proſperous, y^t in reſpect thereof, the King of Tyre for his glory is compared with the morning Star: yea & ſayd, to ſhyne as a Cherub from amōgſt the ſtones of fire, yet euen he as the ſame prophet threatned him is now caſt down from his high ſeat and from all his glory. And Tyre whoſe marchantes were as P. of the earth, and her chapmen as the Nobles of the worlde, is now become more p. 272like a poore fiſher Towne, then that olde Citie, or greatly renoumed amongſt the Ylands, and in al the world. We ſee the Ro. empire, and the K. of Italy, how notwithſtanding the former honor, wealth, glorie of it, yet now, and that by the meanes of their Popedome, it is daſht in a maner all in pieces, & cut into ſo many little ſeingnories Dukedoms, L, and free cities, that they are as y^e potſherds of the earthen veſſell, which y^e lord as he threatneth in the Pſalme, hath burſt in fitters with his barre of yron. Whereby it appeareth to be y^e right way to prooue anye doctrine profitable for a chriſtian ſtate, to be receiued, to ſhew it to be of God. Other wyſe without conſideration of the truth of it, to ſay how falſe ſo euer it be, yet is it good for the ſtate, or how good ſo euer it be, yet is it ill for the ſtate, and wil bring innouations troubles and pouertie, this is to reaſon like one that hath no God. And if he went to reaſon thus like an Atheist, hee were vtterly vnworthye any aunſwere, and hath offered your Hh. the greateſt wrong that a chriſtian nobility could be offered, once to think, that the ſhew of his commodities to the ſtate, ſhould carry p. 273your H. to the liking of that falſe worſhip and ſuperſtitiō, that is againſt God & his holy truth. Therfore what ſoeuer he imagine to the contrary, the queſtion whether it bee good for a Chriſtian common wealth and kingdome, I hauehave anſwered pertinently in ſhewing theire doctrine firſt to bee falſe and hereticall. Which ground beeing firſt laid, I hauehave ioyned in that iſſue he deſired, declaring further, that as by the curſſe and wrath of God, which muſt needes ſhake and ouerturne the ſeates of ſuch mighty ones, as ſhall dare to hauehave wars with the almighty, in ſetting vp a falſe & idolat. worſhip which he hath forbidden: So alſo that their doctrine it ſelfe and the practiſe of it in the very nature of them both is againſt all good pollicie of any Chriſtian ſtate, and onelyonly fit for the eſtablſhment & ſecuritie of their Antechriſtian kingdome. For further euidence wherof I hauehave thought good here to gather together (with ſome enlargement of lyke matters) that hath bin touched in ſeueral places concerning this matter already. That being to be vewed in one ſight, it may the better be iudged and diſcerned. For better vnderſtanding p. 274wherof it is to be conſidered, that the good eſtate of a Chriſtian K. or common welth is to be holy in religion, and al duties immediately reſpecting God, honeſt in all conuerſation amongſt men, free for libertie, ſtrong for forces, quyet for peace, and rich for treaſure. All which points make a ſtate honourable and happie. But the R. doctrine and practiſe, bringeth in a falſe worſhip of God, al wickednes & looſeneſſe of life, tyrannie, bondage, wars, trouble, weakneſſe and vnhabilitie to reſiſt the enemy, finally, néede and pouerty, all which muſt needes make any ſtate vnhonourable and vnhappie. That their faith is vnholy, & therfore maketh their people ſuch that doth receiue it, appereth by the worſhip of Idols, of bread, of wood, and of ſtone, by the ignorance of all ſorts amongſt them, and the maintayning of it to be mother of deuotion, by their iuſtifications thorow their owne workes, and ſo many other bye means, beſids that only ſweete ſacrifice of Chriſt Ieſu: & in a word by al their falſ worſhip, which is wholly nothing but a ſeruice deuiſed by men, and not preſcribed by the worde of God. And as in regard of God, it is an vnholy p. 275and prophane worſhippe, hauing no ground of his word, ſo is it the cauſe of al diſhoneſty and wicked conuerſation amongſt men. Which may appeare not onelyonly in the iuſtice of God, with whom it is righteous, to giuegive ouer to all ſhame of iniquitie and abhomination, thoſe which hauehave not helde his honour in any due reſpect, but hauehave made it common to Idols, and by experience which hath made proof of all vngodly and looſe behauiour, to bee euen in their holieſt Cloiſters: but alſo by their very doctrine and practiſe of it. This may eaſely 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 keepe ſtill the conſcience in bōdage and captiuity of ignorance ſuperſtition and Idolatry. For as the diſcipline of Chriſt is the ſpeciall meanes next to the true preaching of the word, of all godlineſſe and honeſtie, both to be preſerued amongſt men, and alſo to be reſtored after a declination and decay, ſo that Antichriſtian diſorder and confuſion, in all the chiefe parts therof, is next to their falſe and hereticall doctrine, the greateſt p. 276cauſe, that all impietie and wickedneſſe both firſt entred into the Church and yet can not be driuen out, that the ancient eſtate of the Church may be recouered and reſtored againe. But I will leaue other points which were to long to enter into here, & note but one ſpeciall corruption of their diſcipline, Wherby iudgement may be giuen of the reſt. This is that Antichriſtian ſupremacie wherby the man of ſinne in the deuiliſhe pride of his ſeat, challengeth vntounto himſelfe fulnes of power and ſoueraintie of iuriſdiction, to doe what pleaſeth him, and to diſpenſe with what he liſt. For what greater encouragement can there be to ſinne, then that a man may be ſure for a little mony, and a very little in deed, to hauehave a ſealed pardon, not onelyonly for any wickedneſſe committed, but alſo for all he ſhall commit al his life and many hundreth yeares after: ſo fooliſhly and abſurdly wicked is their doctrine and practiſe. If a man by going a pilgrimage, or ſaying ſo many times ouer his beades, or faſting ſo many dayes, or giuing ſo much to the prieſtes and ſeminary men: If I ſay by theſe and ſuch like meanes a man may ſatiſfie for his p. 277ſinnes, who will be reſtrayned from any wickednes, or be careful of the amending of his lyfe. Thus one point of the ſupremacie is as a roote of wormewood and an original cauſe of an infinitie of trāſgreſſions & ſinns. Which being thorow the iuſtice of God and the very nature of ſinne, enemy to al good pollices, whoſe end is to repreſſe ſinne, what neede we further proofe, that the practiſe of this Romiſhe religion muſt needes be the poyſon of all ſuch ſtates which doe receiue it. But no maruaile tho ſo infinite a power of the Pope be ſo great a cauſe of ſinne. For the very authoritie of abſolucion whiche eueryevery Prieſte hath, is more fruitfull this way to encouragement and increaſe of wickedneſſe, then that any good ſtate or policie may beare it. I ſpeake not here of the daunger of diſhoneſtie and vncleanneſſe, by reaſon of their ſecreet confeſſions. For which that worthye Nectareus aboliſhed the vſe of it out of the Churche of Constantinople, but of the power that they take vponupon them to abſolue malefactors from ſinne, wherby it muſt needs be greatly encouraged. That deſperate and Deueliſhe Iaureguy the Spanyarde p. 278purpoſed to hauehave done vppon the noble Prince of Oraunge. For if eueryevery Prieſt hauehave ſuch a power to abſolue from ſinne, any wicked limme of Sathan, that ſhall dare in his deuiliſh boldneſſe to attempt the executiō of miſchiefs againſt moſt H. perſonages, & moſt noble Princes: what wickedneſſe is there that theſe abſoluers wil not diſpence with, and what ſecurity for any P. or ſtate where ſuch prieſts and abſoluters may be endured likewiſe their doctrin of ſatiſfactory workes muſt néeds be a great emboldning vntounto ſinne. For if ſinne which the prophet ſaid could not be ſatiſfied for, tho a man ſhold giuegive riuers, of Oyle, and thouſands of ſhéepe, & Oxen, yea tho he ſhoulde giuegive his firſt begotten ſonne, or his own life for the redemption of it: may ſo eaſely be redéemed, by giuing ſome part of the wicked mammon to building of Abbeis, or maintaining of Maſſes ſeminaries, and ſuch like, which in deed greatly encreſeth their ſinn, by ſtrengthning ſuch abominatiōs: Men muſt néeds bee hereby made more careleſſe of their wickedneſſe, and more encouraged to offend. Whervnto alſo their ſanctuaries & priuiledged places do greatly encourage. p. 279For if any malefactor may hauehave any ſuch defence againſt all iuſtice and protection for his ill doing, how is it poſſible that all wickednes ſhoulde not be prouoked by it. Whereby it being plaine that impunitie is the cauſe of incouragement to offenders, and that the practiſe of the R. religion is thus diſcouered to be ſuch, as it ſetteth the tranſgreſſor free from all feare of the wrath of God, and the iudgement to come, by their diſpenſations, indulgences abſolutions, and ſatiſfactory workes: and from all eccleſiaſtical puniſhment for a litle mony, by making markets of their ſaid Buls and pardons: and from the iuſtice of the ciuill magiſtrats, by ſanctuaries, and in al their clergy, by exemptiōs, imunitees, priuiledges, and appeals to y^e ſeate of R It muſt needes be hereby moſt manifeſt, that the practiſe of their religion is as a breach that is made by the ſea, wherby al maner of impietie and wickednes of life, doth ſo violently flow into the common wealth wher it is receiued, that it is not poſſible to make reſiſtaunce againſt it. Whervpon I conclude, that ſeeing by his owne confeſſion, this Romiſh fayth, in the doctrine and diſcipline of it, p. 280both thorow the iuſtice of God, who cannot but from heauen reueale his wrath vppon ſo great vngodlineſſe, and in the very nature and practiſe of their religion muſt néeds be the moſt certaine ruine and ouerthrowe of all K. and ſtates where it is eſtabliſhed. I might alledge here other particular cauſes of the breaches of ſome certain commaundement, as their diſordered orders of Monkes & Fryars, their vnlawfull vowes and conſtrained ſingle life, to be cauſes of hypocriſies, adultries, fornications, and a 1000. abhominations of vncleannes. But I leaue theſe and ſuch like to the conſideration of the diſcreete reader, and proceede forwarde to other points. Wherein I affirme the practiſe of their religion, not to ſtand with any good pollicie. Next to the honor of God & a vertuous conuerſation, wherof hauehave beene ſpoken alreadye, nothing can or ought to be more regarded in a ſtate, thē the ſouerainty of the ſtate and freedome of the people. Which by the doctrin of the Goſpell is maintained and eſtabliſhed, For ſo we teach, according to the doctrine of the apoſtles, that eueryevery ſoul and perſon be ſubiect to the ciuil magiſtrates: both to p. 281the K. as moſt excellent and ſouerain, and to thoſe which are ſent from him. Wherby both the ſouerainty of y^e ſtate is maintained, in directing & commanding, with in the Dominion which God hath giuen them without controulment of any forraine power: & the lawful liberty of y^e people. For the people obeying the authority which God hath made them ſubiect vntounto, they neede not to be ſuters for any cauſes in the court of any ſtraunge P. they are not to be taxed by them, but in eueryevery their reſpect, are free from the bondage of anye forraine commaundement whatſoeuer. But the Romiſh religion, nether leaueth P. ſoueraine in their eſtates, nor the people frée in their liberty. For by the doctrin and practiſe of their religion, K. and princes are but vaſſals, and as feodataryes to the pope in their K. and dominions, they are to receiue thē of him, and leaue them at his pleaſure. Hee hath authority to diſpenſe of all their Crownes and Kingdomes, to ſet vppe and put downe as it ſeemeth beſt to him. And as this is ſet downe for good lawe in their Canons, ſo hauehave they not failed to practiſe it, as hath appeared. Further alſo, they take from p. 282them y^e dealing with al eccleſiaſtical cauſes, drawing them all to y^e Sea & court of R. euen to y^e beſtowing of eccleſiaſtical liuings at his pleaſure, by means wherof, both the emperors of y^e R. empire, & other P. & y^e K. of this lād, hauehave bin fain to plead ſuch cauſes as they hauehave had with their ſubiects without their own land. further alſo, they took vpō thē to impoſe paimēts vponupon their ſubiects (beſids a thouſand oppreſſions of their ſoules, which they miſerablie tyranniſed, with lawes of abſtinence for conſcience ſake, from meates and from marriage, commaundemente of cōfeſſing their ſins in ſhrift, & the reſt of y^e ordināces of their will worſhip) wherby the pore people were oppreſſed with great bondage and the P. were ſo manye and diuers waies impeached, in their crown and dignity. Further in a well pollicied eſtate it is required, that it bee maintained in peace, and yet ſo, that in caſe of warre they may bee ſtrong, bothe in men and treaſure to defend and repulſe the violence of their enemies. This the Goſpel teacheth, being the goſpel of peace, wherby men are not only reconciled vntounto God, but alſo one to another, according to the p. 283worthy teſtimonies, which both the Prophets and Apoſtles beare vntounto it in this behalfe. And as the Doctrine is peace, both with God, and amongſt men, ſo the practiſe of it can not in any ſort diſturbe or hazard the peace of the ſtate where it is receiued, but with al ſecurity eſtabliſh it. Likewiſe hath it nothing in all y^e doctrin & practiſe of it, contrary to the ſtrength of a cōmon weale. For it teacheth marriage to be honourable amongeſt all men, and the honour of a P. to be in the multitude of his ſubiects, and exempteth none by any pretended authority of forrain power, from the ſeruice of their country. Concerning riches & treſure, it doth not impoueriſh, requiring only a competent prouiſiō for the paſtors and doctors of the church. Which as it is neceſſary for their ſeruice, and moſt due by the expreſſe commaundement of God, ſo riſeth it to no great charges of a common weal. But the R. religion, & practiſe of it, is againſt al theſe. For if the ſtories euen of their own wickedeſt writers may bee credited, as they oughte moſt of al to be againſt thēſelues, y^t B. of R. hauehave bin y^e cauſe of al the wars y^t hauehave bin in Europe theſe 100 yeres. And indéed p. 284what eſtate cā be in ſecurity or quietnes, wherein a forraine P. ſhall hauehave intelligence of all the ſecretes of the lande. But whereſoeuer the R. religion is, euerye Prieſte is an intelligencer and a ſpye for the pope, who both by other means, & eſpecially by their auriculer confeſſion come to vnderſtand the deepeſt ſecrets of eueryevery ſtate and K. of eueryevery City, and town, village, houſe, familye, & perſon within the land. Which kind of intelligence, being y^e moſt certain, as vttered of conſcience, and moſt priuy, as put only into a prieſts ear, & ſo manye imploied herein, bringeth to paſſe, y^t no P. in y^e world hath y^e vnderſtā ding by al the means he can poſſibly vſe, of the affaires of the ſtate next to him, or with whom he hath moſt to do, which the pope hath of al y^e ſtates & K. where his religion is maintained. Which intelligēce as eueryevery mean man may eaſily vnderſtād being a matter of ſo great importance, in al cauſes publike & priuate, it is to be conſidered, howe eaſy a matter it is for him, by means herof to diſturb y^e quiet eſtate of any natiō or K. at his pleſure. For which cauſe of late, he hath ſent in new Confeſſors, ſhriuers and abſoluers, who vnderunder p. 285pretence hereof, may both vnderſtand the ſecrets of the land, and deliuer Agnus deis grains, & medalls to his reconciled, as tokens of their conſpiracie. Whereby they maye bee prepared for a daye to riſe vp againſte the lande, & diſturb the quietneſſe of it. Which is ſo euident a meanes to diſquiet a ſtate, as I eſteme that none which wil receiue their auriculer confeſſion can bee longer quiet then it ſhall pleaſe the Pope. Herevnto if we adioyne the conſideration of the infinite power, whiche moſt vngodly and iniuriouſly to al ſtates this R. church giueth to their pope, it wil eaſely appeare, how contrary their doctrine and practiſe is to the welfare of all K. & cōmon weales. For their doctrine is (as I hauehave partly touched before to ſhew the repugnance of popery, the hie authoritie and ſouerainetie of any ſtate, and here repeate becauſe the ſame is alſo againſt the peace and quietnes of all commons) y^t in certain caſes, the pope may depoſe P. frō their imperial ſeats & thrones of iuſtice, and giuegive their crownes and K. vntounto others. Their doctrine is, y^t hee may abſolue al ſubiectes of ſuch P. from their alleageance and oth made vntounto them, yea p. 286that hee may excomminicate all ſuch ſubiects as ſhall obey the authoritie lawes, and commaundements of ſuch a Prince. And their practiſe agreeth w^t their doctrin For thus they dealt both with diuers other P. here to fore, and thus alſo of late the impietie of Pius the fift, brake forth to the excommunicating and depriuing her Ma▪ in his proud bul much like the blaſphemous letters of Rabſ. ſent to king Ezechias, (yea & to the accurſing of all ſuch her graces loyal ſubiects, as according to their moſt bounden duety obey her wholſome lawes and ſtatutes, in theſe words. We charge and forbid all and eueryevery the Nobles, and ſubiectes) and people, and others afore ſaid, that they be not ſo hardy as to obey her, or her will or commandementes, or Lawes, vppon paine of like curſſe vppon them. Which clauſe of that preſumptuous and wicked writ, is ſo important in the cauſe we are now in hand withall, y^t I deſire all thoſe that ſhal read this, to take good héede vntounto it. For how can this author affirme that there ſhould be cauſe to tollerate the rebellious practiſers of this wicked forraine P. Seeing it cannot be in any reaſon that they can be p. 287faithful & dutiful ſubiects to her maieſty, which obey this execrable bull. For he can not be a liege man nor a dutiful ſubiect of her maieſty, that will not obey her lawes and ſtatutes, and take her for his natural and lawful P. and much leſſe he that ſhal perſwade others herevnto. But none of thoſe which are reconciled to this their R church may doe ſo, and their prieſtes and ſeminarie men perſwade them there vntounto. Therefore no ſuch reconciled papiſtes, much leſſe they which reconcile them can be good and obedient ſubiectes of her Ma. That ſuch as are recōciled to their church may not bee obedient to her H appeareth by the Popes bul curſſing & excommunicating out of their church, al ſuch as do obey her H. laws, where vponupon it followeth that they which are reconciled are reconciled vponupon that condition. For otherwyſe in caſe of their obedience they are accurſed, but the reconciled are not in caſe of excommunication, therefore they hauehave denied their obedience. Howe can it bee then that this doctrine may be tollerated, that her maieſties ſubiects by ſuch means ſhoulde bee drawne from obedience of her lawes, and acknowledging her lawfull p. 288power ouer them without the certain hazard of the ſtate. Chriſt and his Apoſtles neuer taught any ſuch doctrine or practiſe as this is. The primatiue Church neuer heard of it. Ambroſe that worthy biſhop of Millayne, When hee for a cruell murder and maſſacre of the Citizens of Theſſal. had excommunicated Theod. the Emperour, yet did he not take vppon him to depoſe him from his Emperiall Crowne and dignitye, but howſoeuer in the charge of his miniſtery, hee declared him to hauehave no right to the Lordes table, and ſuche other Spiritual diet and entertainment of Gods children: yet as touching the things of this life, hee reuerenced his authority, and was obedient to him in all thinges. But of this practiſe of the Romiſh Churche, except it be of their owne doing, I ſuppoſe there is no preſident to be ſhewed from Chriſt to this day. Further as touching the ſtrength of a Lande to reſiſt her enemies, the practiſe of this Romiſh fayth, doth bothe weaken it for people, and impoueriſhe it for treaſure where it is receyued. This may appeare if we cal to minde that which hee boaſteth of in this example, that is the greate p. 289number of Prieſtes, Profeſſors, Votaries and other ſuperſticious perſons, whom he falſly calleth religious, which waited and attended vppon them. The number wherof aryſeth by his owne account to ſo many thouſandes, and all exempted from the ſeruice of the P. warres. yea and from anye contribution and payment to maintaine them, could not be but a great infeebling to the ſtate. Further they al being reſtrained from marriage, wherby either if they had no childrē, or not daring to auow then moſt cruelly murdered them, the poſteritie coulde not multiply any thing in ſuch ſort, as if it had beene lawful for them to marry. But this wiſe politicke eſteemeth it a high point of wiſdome, 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 heauen that cannot be numbred. Concerning the treaſure of the land, it is not his eating of whit meat that can recōpence the great & infinite ſummes of treaſure, which their pretended catholique religion by a thouſand means drew from al the ſtates & K. where it was receiued. For the ordinary p. 290reuenews and profits of their religious men, as he falſly calleth them, roſe here, to one third of all the land, & more in the raigne of y^e noble K. Henry the eight. The furniture of their churches with ſo many ſurpleſſes and Copes of all ſortes of riche ſtuffe, ſuch as no King or Prince coulde wear better then many of them were of. Their great and Maſſy croſſes of ſiluer & gold, their Idols of fineſt mettals, & moſt exquiſite workmanſhip, the rather to deceiue the people, as if they had been aliue. Their other ordinarie charges of waxe, incenſe, Orgaines, y^e plate and Iewels of their Abbeys, Pryories, & other ſuperſticious houſes were of infinite valure and price, as I think y^e court of augmentation might ſufficiētly teſtifie. Beſide al theſe, y^e extraordinary charges of appeals & folowing ſutes at R. the paimentes impoſed by moſt tirannous oppreſſion, both of y^e king nobles, & al the people of this land to their moſt iuſt and gréeuous complaint, (as appereth 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 extreeme exactions, did ſo impoueriſhe the ſtate, as both p. 291the K. the Nobles, and all the people did often and greeuouſly cōplaine, as finding in deed the Court of Rome to be the very leech that ſuckt the bloud of all the land, and could neuer be ſatiſfied. Of this we hauehave ſundry ſtatutes teſtifying the popes proceedings here to hauehave beene to the defuming of the Kings perſon, the derogatiō and miniſhing of the Kinges crowne and regalities, the deſtruction of the law and all his realm, y^e appayring & confounding of the auncient lawes, cuſtoms, vſages, & franchiſes of the Realme. Further, that by them the nobilitie & gentrie were impeached in their Patronages and other rightes, The commons and ſubiectes trauailed in body, and impoueriſhed in their goods, deuine ſeruice, Hoſpitallity and Almeſſe deeds hindered, the benefices of holy Church waſted and deſtroyed, the riches and treaſure of the Realme carryed away, as alſo the leige Perſonnes of the Kinges councell with out his aſſent, whereby the Realme was left deſtitute as well of councell as of ſubſtaunce, to the deſtruction of the ſame. Lyke complaint hath beene made in Fraunce alſo at ſundry tymes, and namely by Phillip p. 292le Bell, in that famous act of his, which was called Pragmatica ſanctio. Which paymentes are now greatly encreaſed. Where accounting the Churches of the French tongue in the lowe Countries with them,Le cabinet du Roy Des Finances. the ordinary reuenue of the cleargie, came to about a two hundred Millians of French Crownes. Germany and the ſtate of the Empyre helde at Norinberge, made complaint of an hundred Greuaunces, & ſent a note of them to the Pope, with a requeſt to be eaſed of ſuche exactions and practiſes of impouerſhing the people, as the Pope and his cleargie did continually charge them with, and that the people might be left in their auncient and lawfull freedome and libertie by his meanes, or elſe they woulde aduiſe them ſelues how to helpe it: becauſe they coulde not nor woulde not anye longer beare ſuche theire intollerable burdens. Whereby it may appeare howe contrarye this Romiſhe doctrine and practiſe is, to all good eſtates and pollicies. In deede in reſpect of their owne Antichriſtian kingdome, I muſt needes confeſſe that for the eſtabliſhment, continuance, ſecurity, wealth, p. 293and honour of it, there coulde nothing hauehave beene deuiſed more politique or fit, by anye Sathans meanes, (whoſe depthes, their Popes and Prelates vnderſtood) then that which was deuiſed by them. For what coulde be fitter for them then this doctrine of the Popes ſupremacie ouer all, of his fulneſſe of power, of receiuing both the ſcriptures, and their expoſition of thē, of obeying that hee commāded, of not iudging him tho he carried ten thouſand to hell, of deuout ignorance, of iudging heretickes who ſo euer ſpake againſt them, of purſuing and perſecuting them with fire and ſwoorde, of purgatorie, Auriculer confeſſion, priuiledges of his Cleargie, the Pompe and idleneſſe of his Hierarchie, and of all their moſt ſubtle and Serpentlike contriued falſe worſhip. The practiſes of Egipt, toyling Iſraell with all baſe ſeruice and villanie, and of killing their male children, or of y^e barbarouſe tyranny, of waſting the Weſt Indies: was not nor is not, more ſubtlely and diueliſhly deuiſed to detaine thoſe free Nations in perpetuall bondage and ſlauerie, then their Romiſhe doctrine and practiſe was p. 394to hauehave eſtabliſhed the kingdome of Antichriſt, and to hauehave detained the people of God in euerlaſting ſeruitude and ſlauerie both of body and ſoule. Thus then we ſee that for pietie and true religion, the doctrin of the Church of Rome (that is in effect of the Pope who is ſteare man of this ſhippe). Concerning their power to make any writinges, Canonicall ſcriptures, to make new Articles of Chriſtian fayth, to appoynt God to be ſerued according to their owne deuiſes and imagination of men, of ignoraunce to be the Mother of deuotion, of worſhipping of Idols, and Sauiours of ſo many ſortes, Finally of all their falſe worſhip: is a Phariſaicall leauen to be purged out of all Chriſtian Churches, and ſtates, the Cup of ſpirituall fornications, that all Kinges and Princes are to take heede of, to bee partakers of it, that they bee not partakers of their plagues. And for Chriſtian honeſty of lyfe, and duetyes towardes men, their doctrine of abſolutions, of diſpenſations, of ſatiſfactions, and of Sanctuaries are (for the impunitie or eaſie diſcharge of all malefactors) ſo great cauſes of all abhominations p. 295and wickedneſſe, and particulerly, their ſundry rules and orders, of hypocriſie, contention and idleneſſe, their conſtrayned abſtinencie from marryage, of all enormityes of vncleaneneſſe and infinite murders, and ſuch like other cauſes of ſpeciall offences: that the waters of Noe did not ſo high drowne all the olde worlde, as thoſe floudes of wickedneſſe which by ſuch occaſions had ryſen, did ouer flow all ſuch kingdomes and Nations, as this doctrine of theirs, like a Sea of ſinne mighte breake into. For other thinges how much a doe hauehave our Pr. had to prouide by all the wyſedome that was poſſible to be vſed, to make lawes and ſtatutes againſt the daungers, that this their religion continually threatned againſt the ſtate. They ſought to maintaine their lawfull and moſt iuſt authoritie, by forbiding appeals from their courtes by premunire & other ſuch like ſeuere and rigorous lawes, yet neceſſarie for the garding of their authoritie from the breaking in of theſe men, whom yet no defence could hold out. They ſought to maintain y^e wealth of their people & ſubiects by lawes of mortuaryes & p. 296other ſuch like neceſſarie lawes and ſtatutes, leaſt theſe men ſhoulde draw all the riches of the land vntounto them. And yet neither coulde the premunire ſufficiently repreſſe their proud ambition, nor the mortmaine their inſatiable couetouſneſſe. So that their wealth, intelligence, and power conſidered, it appeareth to be the ſame mighty hand and ſtretched out arme of God, that hath deliuered vsus: which freed Iſraell from the ſlauiſh ſubiection of Pharao and of the land of Egipt: which being ſo, no maruail the Chriſtian princes, whoſe eyes God hath opened to ſee the light of the Goſpell, doe not tollerate theire Religion and the practiſe of it. For beſides the impiety of it: for which it is ſimply vnlawfull to tollerate their abhominable prophanation of the ſeruice of God, as appeareth by the commaundement of the Sabboth, forbidding the breaking of the Sabboth day, in eueryevery Sonne and Daughter, in eueryevery Seruaunt and Mayde in Iſraell, with out exception of any, yea in eueryevery ſtranger within their gates: it can not in any ſound reaſon or iudgement be borne with all, euen for the very annoyaunces p. 297and hurts, which it bringeth to the ſtates which doe admit it. Neither is his marginal note of the example of y^e great Turke, and of the Byſhop of Bungo ſufficient to perſwade the contrary. For firſt they eſteeme not the manifold diſhonour where with their Romiſh faith diſhonoreth god and our Sauioure Chriſte. Then alſo I deny that eyther of both, ſuffer that doctrine and practiſe of theire 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 Saluation, for euerye humaine creature to bee Subiect to the Pope, or that it ſhoulde bee in the Popes power to depoſe them at his pleaſure? Doe they ſuffer the Pope to challenge appeales to his Courte from them, to deminiſhe ſuche multitudes of their people, and to draw out the Treaſure of theire Countryes. No, none of all this, nor manye other ſuche like poyntes, which they eaſily ſee to bee preiudiciall to theire ſtates. But beeing Heathen and prophane Princes not regarding wherein they prophane the Honour of God, by theire … worſhip. It may be they permit ſuch exerciſe p. 298of their ſuperſtitions to ſome fewe of theſe pretended Catholickes as are ſcattered amongſt them, as doth not in any ſort indāger or hurt their kingdom. But our cauſe beeing ſo farre diuerſe as hath been declared, there is no reaſon why the Turke or the Pagane 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 Goſpell: or why their tollerating with a few in ſome pointes nothing preiudiciall to their eſtates, ſhoulde perſwade a bearing of ſuch pointes and practiſes, as in the nature of thē ouerthrow the ſtate, peace, authoritie, ſtrength, and wealth of the kingdom that ſhal receiue it. Therfore I conclude this point, that the doctrine and practiſe of the Romiſh religion, ſuch as it is at this daie, and hath beene ſome hundreth yeares paſt, beeing againſt the Lorde God and his annoynted Sonne Chriſt Ieſu, againſte his holy worde, the doctrine of the Apoſtles and Prophetes, beeing againſte the good ſtate of any nation, Kingdome and P. that ſhall receiue it, hauing infinite occaſions of all wicked life, taking from them their cheefeſt p. 299royalties and dignities, oppreſſing the conſciences, ſoules and bodies of their people, hearkning out by thouſandes of intelligencers and ſpyes, the greateſt ſecretes of their K. diminiſhing by cunning practiſes, the number of theire people, and drawing oute the Treaſure of the lande to theire intollerable hindraunce, weakning and impoueriſhing of them, and their Subiectes, ought by the worde of God and in all ſounde Wiſedome, reaſon, or pollicye to bee eſteemed, and iudged contrarye to the honour & glory of almightye God, the holye and honeſt conuerſation of Chriſtian men, contrary to the ſafetie, aſſuraunce, eſtabliſhment, honour, peace, ſtrengthe and riches of euerye K. and common weale. The ſecond part of the whol epiſtle, Thus farre this inſtrument of the pretended Catholikes, hath mainteined their cauſe to bee worthye more fauoure then it findeth, by the profite he would perſwade vsus, that the K. faith woulde bring to this K. Now drawing neere to a concluſion, His full heart breaketh out into ſcornefull & patheticall ſpeeches. Wherein firſt he requireth a diſputation, and after ſeeketh to mooue ſome compaſſion with a pitifull p. 300complainte of imagyned tormentes, ſuffered by his companions for theire Religion. The reaſon of this requeſt is pretended to be the want of the proceedinges that hauehave beene hitherto vſed towardes them, which is noted both in the miniſters and in the ſtate. To the miniſters he obiecteth, that they are alwayes ſolliciting your honors againſte them, and that they dare admit no lawfull tryall of the cauſe, they moue queſtion of vntounto vsus. For whom to aunſwere as I am bound in the Lorde, I take it to be a very ſurmiſe of his owne head, that there ſhoulde be any neere your Honors, continuallye ſtirring you vp to drawe out the ſwoord vponupon them. But if any eyther publiquely by preaching, or priuatly beeing vouchſafed that fauour to hauehave ſpeech with any of your honours, do vponupon iuſt cauſe put your Lordſhips in mynde of the greate and high calling you are called vntounto, that you beare the ſwoord of God, a ſwoord of protection for the godly, and of vengeaunce for all the wicked, if they declare by the word of God, that hereticks which ſéek to ſeduce the Ll. people to a falſe worſhip, and to carry them from p. 321the ſeruice of the liuyng God to the adoration of Idolles, that traitours whiche practiſe a withdrawyng of her Maieſties Subiectes from her obedience, and reconcilyng of them to a forraine power, are ſuche wicked Malefactors, againſt whom this ſword of iuſt execution is to be drawne. Thei doe herein nothing vnlawfull, but diſcharge the duetie of good and faithfull ſeruauntes to God and loyall ſubiectes to her Maieſtie. For thus we reade it to be written, if a falſe Prophet ariſe vp amongeſt you: ſaiyng, let vsus goe and ſeeke other Gods, that Prophet ſhall bee ſlaine, becauſe he hath ſpoken to turne you awaie from the Lorde your God, to thruſt thee out of the waie wherein the Lord thy God commaunded thee to walke, ſo ſhall you take the euill awaie forth of the middeſt of you. Of whiche ſorte thei are conuicted to bee, who leade men to the worſhip of Images, whiche is all one with other Gods and Idolles, how ſoeuer thei labour in vaine to diſtinguiſhe them. For if it were allowed them that Idolles were the Images of Heathen men, and Images the conterfaites onelyonly of Chriſtian men (whiche is nothing ſo, for the wordes are indifferent to bothe) yet is the matter one and the ſame in p. 322effect. For whether a man giuegive the honour of God to the counterfect and reſemblaunce of a Heathen or Chriſtian, or to the creatures them ſelues what ſoeuer, it is all one. The rule is generall that he is gealous and will not giuegive his honor vntounto an other. Therfore, the exhortation to the iuſt execution of ſuche falſe Prophetes is a duetie well becomming a ſeruaunt of God. The other the Apoſtle alſo teacheth, affirmyng that thoſe which reſiſt the higher powers procure condemnation to them ſelues. And doe theſe men thincke that thei maie compaſſe Sea and Lande to ſeduce mens ſoules into deſtruction, and Subiectes from their lawfull obedience, and no man ſhould take héede to their doyng, and oppoſe hym ſelf to their wicked proceedynges? Yes the ſame God who is the watchman of Iſraell and ſleepeth not, no nor ſlumbereth, I hope will ſtirre vp the care of all men accordyng to their callynges, to looke to the doynges of theſe buſie and ſedicious Seminariſtes, and to further ſuche lawfull iuſtice againſt them as they maye by their vnlawfull deedes make them ſelues ſubiecte vntounto: and that your HH. accordyng to the noble care you hauehave had hitherto of the maintenaunce of p. 323Gods true Religion, of the ſacred perſon of her moſt excellent Maieſtie and of all the people (againſt al which thei hauehave wickedly ſet them ſelues) will ſtill holde your eyes open night and daie ouer them to diſcouer the ſecrete practiſes of their enemies, and to bryng to knowledge and iuſtice their vngodly and cruell deuiſes, whiche thei conſpire of vnderunder pretence of their confeſſion. Concernyng triall of diſputation he chargeth vsus with two thynges, that wee refuſe all triall by writyng, preachyng, or lawfull diſputation: and that wee are readie onelyonly when we hauehave the aduauntage. What triall he could make of any cauſe by preachyng I can not tell, except he hauehave a confidence in perſuaſible wordes of humaine learnyng, and ſuppoſeth that if it were as free for thē to preach as it is for vsus, that then thei ſhould worke miracles. For to trie y^e truth of pointes of Religion by preachyng, I think was neuer taken for any waie of triall ſince the Goſpell was firſt preached. Therefore, this part of their three waies he might well hauehave ſpared, except he hope of ſuche their abilitie. If he hauehave any ſuche confidence, he is to learne y^t the Apoſtles preuailed not by preachyng in ſuche order, but that their ſpeeche p. 324was ſuch as caried with it an euidence read and vnderſtoode in the hartes of the hearers that thei ſpake by y^e ſpirite of God. For their doctrine, as alſo our ſauiour Chriſts before, was with power, & not as that of the Scribes and Phariſes. And therefore, if he hauehave hope in this, his hope is a Spiders webbe and as a brokē Reede that wil deceiue him.

There were many eloquent Oratours, many profounde Philoſophers, and many wiſemen accordyng to humaine reaſon, when the Apoſtles were ſent to preache. And thei came againſt them, neither with perſuaſible woordes of mannes teachyng, nor with any depe Philoſophicall ſkill, nor with any greate reachyng witte, but with the worde of the Croſſe, as farre from any outwarde pompe of ſpeeche, as the Croſſe of Chriſt was frō any worldly honor. Yet by this woorde bare and naked in ſhewe, by this breathe of the Lordes mouthe, thei preuailed againſt all the enemies of the Goſpel, and ſubdued the wiſe and deepe, the flowyng and eloquent men, to the obedience of the faithe of Chriſte. Therefore, hauyng not this worde for hym, but againſt hym: if he had the tongues of Angelles, yet ſhould he no more preuaile to the ſubuertyng of p. 325the faithe of the electe of God, then either Tertullus the Oratour, or the falſe Apoſtles in the Churche of Corinth did againſt Paule the true ſeruaunt of Chriſte. If the armour we fight with againſt thē, were but carnall as theirs is, wherewith thei ſtriue againſt vsus, then might thei hope in deede to match learnyng with learnyng, ſkill with ſkill, knowledge with knowledge, Eloquence with Eloquēce: finally, any of theſe giftes cōmon vntounto all men, with as greate giftes to maintaine warre againſt vsus.2. Cor. 10.….2 Cor 10 But the weapons of our warfare are ſpirituall, and through the might of him that worketh all thynges, of power to ouerthrowe eueryevery high Tower, and eueryevery ſtrong Bulwark, that is exalted againſt it. To vsus it is, who profeſſe by the grace of God, and teach the Goſpell, to whom is promiſed,Mat. 10.Matt 10 (and to whō it hath often been performed) a mouth and wiſedome, againſt whiche all our enemies ſhould not be able to ſtande. Wee are the weake ones, by whom the Lorde confoundeth the ſtrong, the baſe by whom the noble, the thinges of no accompt, by whom he ouerthroweth thoſe of greateſt reckenyng in their opinion, that the glory maie be the lordes. Beſides he muſt nedes think p. 326vsus verie looſe and diſſolute, in the adminiſtration and diſcipline of the Churche, that ſhould thinke it a likely matter to perſuade that thei ſhould bee ſuffered to come emongeſt vsus, to preache their wicked hereſies of Idolatrie, and all abhominations. Where did the Apoſtles euer ſuffer this in any church eſtabliſhed by thē? Where did euer chriſtian prince hauyng receiued the truth, wittyngly and willyngly, admitte falſe Apoſtles, and erronious teachers emongeſt their people? If the woorde of God had not made vsus thus wiſe, yet might wee hauehave learned this of all the worlde, and of theim ſelues. Thei themſelues, doe thei ſuffer the true Preachers of the Goſpell, freely and without reſtraint to preache emongeſt thē? Did thei euer offer this at Rome, or in any parte where their Idolatrie is eſtabliſhed? If the children of darckneſſe hauehave ſo muche vnderſtandyng, to maintaine their Kyngdome of blindneſſe: muche more the childrē of light ought to be able to diſcerne, of that whiche appertaineth to the mainteinaunce of the kyngdome of Chriſte.