Answer to a Supplicatory Epistle for the Pretended Catholics — Walter Travers

Answer to a Supplicatory Epistle for the Pretended Catholics · Walter Travers

This then neuer hauyng been any waie of triall, nor in deede beyng not of that nature to trie a truthe, there remaineth to ſatiſfie hym for the reſte. He requireth yet a triall by diſputation, and that in twoo ſortes, by writyng or ſpeeche. For triall by diſputation it hath been admitted alwaies, and many tymes offered by the profeſſours of the Goſpell vntounto them, and that in bothe ſortes of ſpeaking, & writyng. Martin Luther & Phililp Melancthon, Luthers worthie companion, with ſondrie others of the learned & famous men of Germanie, maintained the moſt holy and honorable cauſe of the Goſpell by diſputation, before many of the great ſtates of Germanie, againſt as ſubtill & cunnyng Inſtruments of Satan, as euer ſince hauehave riſen vp, to oppugne the truthe of the Goſpell. In Fraunce at Poyſſie, Theodore Beze, & Peter Martir, men of rare excellencie of knowledge and vtteraunce, with ſondrie other worthy learned menne, ſo diſputed this cauſe with the choiſe of Sorbone, and of all the Papiſtes of Fraunce, as y^e Cardinal of Loraine hym ſelf wiſhed that Beza y^t day had bin dombe, or ſome of his auditours (noting y^e chiefeſt) had been deafe: meaning thereby that God by him that daie had ſo laied open the truth and diſciphered their errours, as he feared leaſt thoſe that were in aucthoritie, ſhould hauehave receiued it. I leaue to mention the diſputation of Zwinglius, Oecolampadius, and others at Bearne, Baſile, Strauſborough, and other free Citees. In all which the Lorde ſo aſſiſted his ſeruauntes, the miniſters of the Goſpell, as vponupon ſuche triall the truthe was found to be with them. And to ſpeake here of the like at home in Kyng Edwardes tyme, and alſo in Queene Maries, when thei brought thoſe worthy men, and conſtant Martyrs of Chriſt, Cranmer Ridley, and Latimer, and others to diſpute at Oxford, with the moſt vnreaſonable inequalitie that might be, yet thei ſo receiued and put out all the fierie dartes of the Deuill and his inſtrumentes caſt againſt thē, and ſo foiled and wounded their enemies, that bothe all that were preſent, whoſe eyes the Lorde had vouchſafed to open to ſee the truthe, and whoſoeuer ſhall yet reade it to this daie, maie eaſily ſee that the ſheilde of faithe was their defence, & that thei fought valiauntly with the ſworde of the ſpirite, to the confuſion of thoſe that ſtroue againſte theim. And though their bodies were vſed afterward at the pleaſure of their aduerſaries, hauyng no regard of their callyng, no reuerence of their learnyng, no reſpecte of their age, yet after the example of Samſon, and the true Samſon Chriſt Ieſus, by death thei obtained victorie againſt theim.

In the beginnyng of the happie raigne of her Maieſtie, now ſittyng in the Royall ſeate of her Fathers, their Biſhoppes and greateſt Clerkes were prouoked, and appoincted by aucthoritie to diſpute, if thei were able to maintain their doctrine, with ſuche miniſters of the Goſpell as were called, to deale with them in it. Which action as it appeareth by the ſtorie, and teſtimonie of many that were preſent at it, was ſo fōdly and ridiculouſly handled on the parte of the greateſt Pillers of their pretended Catholike Churche, that al men maruell that the memorie of the confuſion and ſhame of that daie, doeth not with hold them once to moue the matter of diſputatiō with vsus. For after a little impertinent ſpeeche, thei gaue ouer their cauſe in the plain field. But thei ſaie, he that runneth awaie maie fight againe, and ſo peraduenture theſe men hauehave now gotten more harte of grace, then thei had before, or els theſe Romiſtes and Remiſtes thinke peraduenture their Biſhops were vnlearned, but that thei in ſo many yeres trauell and ſtudy abroad, hauehave better furniſhed theim ſelues for the battaill. But their weakeneſſe was notably diſcouered, in their greate Champion and Father Ieſuite, who offeryng defiaunce with Goliah to the hoſte of Iſraell, as if the ſtaffe of his Speare had been as a Weauers beame, he was bolde to caſte vsus his Gloue, and throw vsus his Gauntlet, to prouoke vsus to fight with hym, boaſtyng to maintaine his cauſe by Scripture, Councells, Fathers, by all Lawes, Common, Ciuill, and Canon, and all Stories. A man would thinke ſuche a Chāpion had been able to hauehave doen great matters, but whē he was after encountred with, his glorie was tourned to ſhame, and the Diuinitie he boaſted of, was founde to bee but certaine of the boldeſt and moſte vnreaſonable aſſeuerations of the fondeſt and moſte abſurde diſtinctions that euer were heard of, wherby he ſuppoſed to hauehave been well armed againſte all obiections. For a taſte whereof I offer the gentle Reader ſome fewe, whiche I heard beeyng preſent at the diſputation. In the matters of iuſtification of faithe onelyonly, whereas he had falſly and ſlanderouſly charged vsus of late to hauehave brought into the Church this new doctrine of iuſtification by faith onelyonly, and that there were places cited out of the Fathers Greeke and Latin, who liued aboue 1000. yeares agoe, expreſly hauyng theſe words, that faithe onelyonly iuſtifieth: He aunſwered that it was to bee vnderſtoode of the vngodly, wherein hauyng confeſſed a truthe (for ſo the Apoſtle ſaieth that God iuſtifieth the vngodly by faithe: that is, holdeth hym godly in Chriſt in whom he beleeueth, who in himſelf is vngodly) by ſuggeſtiō of his companion, he fought againe to ouerthrowe that he had ſaied by a fond diſtinction of two iuſtifications, a thyng meerely deuiſed in the braine of man. For who euer read in the Scriptures that a man is iuſtified before God any more then once: but that thei whō GOD had once reputed for iuſt he holdeth them ſo for euer. Otherwiſe the reaſon of the Apoſtles iuſtification by faithe were nothyng, if the Iewes might hauehave aunſwered thus, that when he was firſt conuerted from Idolatrie: Abraham was in deede iuſtified by faithe onelyonly, but after he was circumciſed and had offered vp his ſonne, he was iuſtified againe, and that was by his workes, but this was a fancy not once dreamed of by them. Therefore the Apoſtle taketh it for a grounde, that beyng once iuſtified by faith onelyonly he was alwaies iuſtified before God by faithe alone. An other folly of a ſuche like diſtinction was ioyned with this, that onelyonly in the Fathers alleadged, ſhatteth out onelyonly the workes goyng before his faith, (whereby he forgat that he ouerthrewe their workes of congruitie, whiche thei pretende to confirme out of Cornelius exāple) but not the grace giuen together with faith, whiche is hope and charitie: whiche aunſwere is as flat contrarie to the doctrine of the Apoſtle as darkeneſſe is to light. For if Abraham were iuſtified by faithe hope and charitie, then was he not iuſtified without the woorkes of the lawe, for hope and charitie are workes of the lawe. It is contrarie alſo to their owne doctrine: for if the firſt iuſtification be by faithe hope and charitie, what ſecond iuſtification can there be, or what other thyng will thei require beſides faithe hope and charitie, to iuſtifie with a ſeconde iuſtification. This ſeconde iuſtification he would hauehave confirmed by the helpe of their vulgare Latine tranſlation, whiche hath, Qui iuſtus eſt iuſtificetur adhuc, but very corruptly: for the Greeke is, he that doeth iuſtice let him doe iuſtice ſtil: as if he ſhould ſaie, he that doth well let hym doe well ſtill, and he that doeth ill lett hym doe ill ſtill, whiche is as farre from the queſtion of iuſtification as the Eaſt is from the Weſt. In the queſtion of tranſubſtanciation to the place of Ireneus, that there is a ſpirituall thyng in the Sacrament and alſo a materiall, whiche he expreſly ſpeaketh of the very ſubſtaunce of bread: His aunſwere was, that the materiall thing was the accidentes that appeared, the whiteneſſe, lightneſſe, roundneſſe, &c. To Oregen affirmyng that whiche is receiued at the mouthe to goe to the ſtomacke and to nouriſhe the bodie, and to bee caſt into the draught: His aunſwere was that the accidentes doe nouriſhe, and that the accidentes are voyded. Contrary to all lawe and order of nature whiche God hath appointed. For it is no more poſſible y^t accidents being not in any ſubſtance ſhould nouriſhe, as it is that darkeneſſe ſhould at the ſame tyme bee bothe darkeneſſe and light. To Theodor affirmyng the nature and ſubſtaunce of the bread to remaine: He aunſwered that Theodor vnderſtoode it of the ſubſtaunce of the accidentes, and a generall ſubſtaunce, whereby an accident hath a beyng, and not of the ſpeciall ſubſtaunce of bread, whereas it is as cleare as the daie at noone: that Theodor meant plainly that the very ſubſtaunce of the bread remaineth ſtill in the ſpeciall ſubſtaunce of breade, and is not altered otherwiſe then in the vſe whereto it is applied: that is, that beyng naturally appoincted of GOD for the feedyng of the bodie, it hath hereby the inſtitution of that Sacrament a heauenly vſe, whiche is to feede our ſoules. A nomber of theſe fonde and vnreaſonable, abſurde, and vnlearned diſtinctiōs of his I could alledge, but thei are now at large reported, and publiſhed to the world, and theſe may ſerue for a taſte of the abilitie of theſe men, who would make the worlde beleeue, thei come now ſo furniniſhed to the battaile, that if wee would meete them but once in the field, the victorie were their owne. Yet I remember whē one of theim alledged a place out of the Epheſians, there was ſent to this Champion a Greke Teſtament, who aſhamed to confeſſe his ignoraunce, excuſed himſelf by the ſmalneſſe of the print. From whom beyng caried to the reſt of them, & ſo from one to an other, al their chief men being there, not a man emongeſt them could be found, that durſte take vponupon hym, to render one poore ſentence or twoo out of the Greeke Teſtament into Engliſhe. Are not theſe bolde Champions to boaſte ſo muche of learning to enter into a Countrie to conuerte them to the faithe, to take vponupon them to controll all our tranſlations of the holie Scriptures as erronious and falſe, and not one of ſo many of theim, to vnderſtande the originall tongues Hebrewe and Greke, wherein thei were firſte written by the holie men of God, by whom thei were lefte vntounto vsus. How ſhould thei bee able to diſproue our tranſlations, who them ſelues can not tell what is rightly tranſlated, and what is not: as hauyng no ſkill in the learned tongues out of the whiche thei are tranſlated. Are not theſe famous Clearkes greatly to bee feared in diſputation, that can not vouche their aucthors in the tongues wherein thei wrote. Thei hauehave now founde a helpe for this, Gregorie Martine hath knowledge inough for them all, and the vulgare Latine is authenticall, ſo made by the Councell of Trent, that is by y^e power wherby thei may doe all thynges. Theſe helpes I doubt not but thei ſhal ſhortly ſe to be ſo poore ſhiftes, as thei were beſt not let al lie vpō Martins ſkill, leaſt thei marre all, but bryng vp others in the knowledge of the tongues, who maie begin to learne theim ſoner then Martin did: and to finde ſome better ſuccour to ſhroud thēſelues vnderunder, then the authentike authoritie of their vulgare Latine text, for this wil not ſerue them, as I doubt not but thei ſhall vnderſtand ere it be long.

But to retourne againe to this renewer of the challenge of diſputation, their cauſe beyng ſo ſlender, as all the tongues of men and Aungelles are not able to make good, and yet the Captaines of this their newe and late inuaſion, ſo vnfurniſhed of theſe meanes: what reaſon can he hauehave thus to vaunt, that we dare not admitte any triall, or what cauſe hath he thus to boaſte, if he will conſider that whiche I hauehave truely for this purpoſe afore, reported of their Champion, God beeyng witneſſe and of myne owne knowledge. He would faine excuſe this ſhamefull vanitie of an ignoraunt and vnſkilfull man, in the matter he preſumed to take vponupon hym: by ſaiyng he had been racked, or il handled before, he had no warnyng to forethinke hym ſelf, he was allowed no bookes, nor equall Notaries, nor ſuffered to oppoſe, but aſſaulted with greate wordes, ſterne countenaunce, bigge voice, and vnciuill reuilyng. For his Rackyng was ſuche, as he was able after it to come and go of himſelf without any helpe. For warnyng me thinke he ſhould not greatly neede muche warnyng, that made ſo proude a chalenge. Goliah yet was wiſer then ſo, for he had about hym and with hym his weapons wherein he truſted, and required not any warnyng, but was readie and appoincted in all partes to maintaine his chalenge. Yet this I can ſaie, that he had ſometymes as muche warnyng as thei whiche diſputed with hym, and this equitie vſed towardes hym, that he hym ſelf named one of the queſtions to bee diſputed, as the opponentes did the other. He was offered to hauehave what bookes he would, and deſiryng none but Caniſius Catechiſme, had it prouided for hym. Whē any writing was, there was no anſwere of his ſet doune but allowed of hym, after that he had been demaūded, whether that were his anſwere or no. To oppoſe was not for hym that had choſen his place to ſtand as at the barriers, to aunſwere all commers. For woordes he would take none at any mannes hande, ſo farre was he vnlike to hym that ſaied, I became as a dumbe man: and againe as the lambe before y^e ſhearer, ſo opened he not his mouth. And yet me thinke a greate worde or ſterne countenaunce, ſhould not hauehave amaſed hym, if he had ſeen hym that is inuiſible. The Prophet Ieremie had a face giuen hym like the Adamant, that could not be daunted, he was as a Lion, whoſe countenaunce the beaſtes of the Foreſts are not able to looke vponupon. If he had come of the ſame meſſage, the Lorde would hauehave fortified his harte with a ſpirite of power, that wordes and countenaūces ſhould not hauehave daunted hym. Therefore, how ſoeuer he would excuſe the matter, thei whiche were witneſſes of the dealyng with their chiefe Champion, muſt needes in all indifference thinke, if theſe men vponupon eueryevery challenge or offer bee not diſputed with, that there is ſome other reaſon in it, then either the fear of any abilitie that is in theim, or any weakeneſſe that is in vsus. For it is the lorde that ſtrengtheneth the weake, that ſheweth his power in infirmitie, and calleth thynges that are not as if thei were. On the other part it is he that throweth doune y^e mightie from their ſeates, that maketh warre with the proude, that breaketh the talleſt Ships of the ſeas, and felleth doune the mightieſt Cedre in Libane, and higheſt Okes in the Forreſtes. It is he that ſaueth by fewe as well as by many, by thoſe whom his enemies diſpiſe, as well as by meanes that might make them to tremble. And ſeeyng as Abia ſaied to Ieroboam and all Iſraell, that it is thei whiche hauehave made theim Prieſtes not of the tribe of Leui, or of the Soonnes of Aaron, but of the baſeſt of the people, that is not by any lawfull callyng, but contrary to the worde of God, and prieſtes not to GOD but to Idolles, whiche hauehave put out the light of the golden Candleſticke, in withholdyng the knowledge of the woorde, that hauehave taken awaie the ſweete breade loaues from the preſence table, and ſet leauened bread on for it, takyng awaie the ſinceritie and truthe of incorrupt doctrine & life, and bringyng in the leauen of the Phariſeis, naie thei that hauehave ſpoiled the Churche of God, of the moſte precious Cupp of the blood of the newe Teſtament, that hauehave made voide the Croſſe of Chriſte by their merites, and profaned all that was holie in the Sanctuarie of the Lorde: how ſhould we feare how weake ſoeuer we ſeem to thē, or be in deede to deale with them? For ſeeing by the grace of God we hauehave been vouchſafed the fauour, to kindle again the Lampe in the Temple of the Lorde, to ſet the ſweete bread vponupon his Table, to reſtore the bleſſed Cuppe of the precious blood of Chriſt to the Church again: Finally, to caſte out the filthe and pollutions, wherewith thei had defiled the Lordes Temple, and to reforme it, ſo as the primitiue and auncient beautie and holineſſe of it, maie ſhine and appeare in it again: How ſhould wee fall before them in the battaile, or feare the daie of encountryng with them in diſputation? The Lord goeth out before our armies, his holie Arke dwelleth emongeſt vsus, his ſiluer Trumpets ſound continually in our eares. Which are ſure & vndoubted arguments, that as heretofore we hauehave often preuailed againſt them, ſo now muche more that our enemie ſo oftentimes foiled bee he neuer ſo obſtinate, yet can neuer be able to hurte vsus: or if he doe, it ſhalbe onelyonly thus, accordyng to the promiſe, he maie bruſe our heele, but we ſhall burſt his head in péeces. Thus much for his firſt way sf diſputation, wherein I hauehave ſhewed that oftentymes by conference in ſpeeche, thei hauehave fled before vsus. Concerning diſputatiō by writyng, al y^e world is full of the learned workes of our worthy fathers and brethrē, wherein thei hauehave bothe taught the truthe, and worthely maintained it againſte the wicked flaunders and obiection of the aduerſarie, and conuicted theim of as notorious and pernicious hereſies, as euer hauehave been ſince the miſterie of Iniquitie began to woorke. What ſhould I recken vp here whiche are infinite, the names (whiche are written in the booke of life) of our moſte worthie fathers and brethren, who beyonde the Seas hauehave aunſwered all their Challengers, confuted their erronious and hereticall writynges, and cōfirmed the truth to abide for euer. Our owne countriemen hauehave in like ſort maintained y^e Lords moſt iuſte and honourable quarrell, againſte all ſuche as from emongeſt our ſelues hauehave beene raiſed vp to blaſpheme the truthe. Cranmer that moſte reuerende and learned Father, aunſwered Gardener in the queſtion of the Lordes Supper, to the iuſtifiyng of the truthe, and his owne euerlaſting praiſe with God and men, and the iuſt confuſion of his aduerſarie. For their bolde Hardyng in whom they truſted for a tyme, wee had a precious Iewell riche in ſpirituall graces of infinite more valewe without compariſon. Their Marſhalles, Raſtalles, Dormans, and the reſt of that olde rabble, and of this newe charge: their Allens, Briſtowes, and Campions hauehave all found men to aunſwere them, through the grace of God, of ſuche godly learnyng, ſufficiencie, and bleſſyng vppon their labours, as by the Lordes merciemercy we maie ſaie with the Prophett: Thei came about vsus like Bees, but are extinct as a fire of thornes: thei came in confidence of them ſelues, but in the name of the Lorde of Hoſtes we hauehave preuailed againſt them. Wherefore, hauyng thus been fought with at all the weapons wherein they ſuppoſed they had any ſkill, and their ſhieldes beaten to their heades ſo often and pearced through, what a wrangling contencious and obſtinate Aduerſarie is this, that will yet renewe more chalenges, and boaſt that we dare: Neither abroade with neuer ſo muche ſecuritie, nor at home vppon our owne grounde ſhewe our ſelues in diſputatiō againſt them? Whether would they hauehave vsus to goe, to Roome, or to Rhemes, to diſpute with them there? What indifferent Iudges or witneſſes maie wee hauehave to diſpute of the goodneſſe of the fineſt Wheate, and the naughtineſſe of weedes in a Seminarie of tares? What ſecuritie can we looke for at their handes, whoſe Religion it is to deale vnfaithfully with vsus, and to breake any faithe of a holy Prieſt as thei would bee thought, or the royall worde and faithe of Kynges and Princes to feede their cruell eyes to ſee vsus burne in the middeſt of their flamyng fires. Their Cannons teache that faithe is not to bee kept with an Heriticke, and ſuch they iudge vsus as Tertulles did the Apoſtle. And this is no olde forgotten Cannon and worne out of vſe, but reuiued by the wicked practiſe of the faithleſſe councell of Conſtance, and the diſloyall Emperour Sigiſmund, conſtrained by them to y^t diſhonor cōtrary to his ſafe conduit, graūted to thoſe conſtant Martirs of Chriſt faithful & plaine Ihon Hus, and the learned and eloquēt Ierome of Prage. If euer thei would keepe any faithe w^t vsus, thei would ſurely hauehave kept that beyng giuen in the worde and ſolemne inſtrument of an Emperour. And if that were not ſufficient, what ſecuritie will they giuegive vsus, or becauſe wee can not ſafely reſt vponupon any warrant of theirs, who ſo traiterouſly & diſloyally hauehave falſified their owne deede, and therfore hauehave iuſtly loſt their creditte with vsus, and are banckeruptes as touchyng their faithe? Will thei becauſe we neuer brake with them come to ſuche places as we ſhall appoint them: If we ſhall wiſh thē to come to Geneua in Sauoy, to Newſtade in Bauire, to Rochell in Fraunce, or ſuch like places, wil thei not complaine that their audience can not bee indifferent? what remaineth then but to diſpute in writyng: whiche as we hauehave doen hitherto to the iuſt defence of the truthe againſt them: ſo by the grace of God ſome of vsus wilbe alwaies readie to doe hereafter. But if thei would hauehave their bookes to pas fréely without reſtraint, and all men to be allowed to reade them: let thē firſt aſſure vsus, that thei will leaue it free for all ſuche as are abuſed by them to reade ours. For we are not ignorant of their diſcipline, though moſt diſſolute where it ſhould be ſtraiteſt: yet herein applied to the keping of the poore and ignorant which depend vppon them, in that captiuitie, that thei maie not once dare to reade our writynges, leaſt thei ſhould be conuerted and repent that the Lorde might ſaue them. For except a fewe whom thei eſtéeme deſperate of beyng turned by any meanes to y^e truth, thei reſtraine al with whom their diſcipline maie preuaile frō reading of our works. If thei ſo ſtraightly prouide to hinder the truth, and to keepe captiue ſimple ſoules in their blind kyngdōe of darkeneſſe: Muche more reaſon hauehave our Magiſtrates to prouide that the children of light bee not lead into darkeneſſe by them. But if this diſcipline remainyng on bothe parties, thei bee yet diſpoſed to diſpute to informe them ſelues in the truth: if thei wil leaue this large maner of diſcourſing, bitter taunts, and other impertinent ſpeeches not ſo fitt for tryall of a truthe, and come to the ſharpe poinctes of naked argumentes, we are willyng to deale with them in ſuche order as maie be moſt indifferent for bothe, and fitteſt for the information in truthe of all ſuche as ſhall after examine what hath paſt on bothe partes. For whiche purpoſe, it would be fitteſt that in eueryevery queſtion the contradictorie beyng taken, the one parte for that whiche he holdeth in the queſtion laied out his argumentes, taken onelyonly out of the holy Scriptures (whiche is the onelyonly competent Iudge in this cauſe) concluded in good forme of Syllogiſme, without any further deduction of the matter, then ſhould be neceſſarie for the better vnderſtanding of the termes which needes muſt be vſed, & of the application of the places whiche ſhall be alleadged. Herevnto maie be added, if there bee cauſe, the teſtimonies of the Councelles, Fathers, Stories, or other authorities of credite, not to argue or proue any truthe, or to cōuince or diſproue any vntruthe, (for this appertaineth to God, & not to man, to his infallible woorde, and not to the writinges of men who are all liars) but as witneſſes to teſtifie what the doctrine of the Churche was in ſuche a queſtion in the ſondrie ages & times of the church. Which beyng doen by either partie, then that either of them bothe aunſwere the argumentes of the other, and ſtrengthen again his owne in ſuche place as the aduerſe partie ſhall thinke to be weake. Which paſſyng thus to and fro till bothe hauehave ſaid what thei are able for thē ſelues, will leaue ſuche a meanes for thoſe whiche are willing to informe their cōſciences of the truthe, as by gods grace it wil be eaſie to diſcerne. His ſecōd reaſon, wherby it maie appeare, that their ſtandyng in this cauſe is not without ſubſtanciall warrant, is noted to be the vncertaintie of temporall fauor in matters of Religiō: but that ſectiō wherevpon it is noted, conteineth no ſuche matter, but onelyonly this, that it is not inough to perſwade them, that we ſaie we hauehave the Goſpell, becauſe other alſo condemne vsus, and ſaie thei hauehave it: we are not ignoraunte that eueryevery one maketh claime to hauehave the Goſpell, and condemne thoſe whiche ioyne not with them. Amōgeſt whom that he reckeneth Luther, and a Scholer of his, I referre him to my anſwere, where this is alledged of hym before, which anſwere maie ſerue for his Scholer too. As for the Trinitaries and Anabaptiſtes, it is but his his malice and hatred againſt the Goſpell, to recken vsus with theim, whom wee are as vnlike in all their vngodly opiniōs, as thei are vnlike the true Churche of Chriſt, and her moſte holy faith. But this were an aunſwere, if we had nothing but the bare word and boaſtyng of the Goſpell. Wee hauehave made, God be praiſed for it, ſufficient profe to all equall Iudges, that it is bothe in woorde and in deede, the true Goſpell and pure woorde of GOD, and the lawe of the lorde, whiche is now the Religion through the goodneſſe, whiche hath viſited vsus from aboue, eſtabliſhed and preached emōgſt vsus.

The twoo next ſections hauehave ſome matter in them like this title: for in the firſte of thē he affirmeth the holie Religion, whiche is now eſtabliſhed, to hauehave been brought in by an noble man after king Henries daies whiche he ſaieth could doe moſte, by bryngyng in twoo Caluiniſtes, as he tearmeth them, to read in the two Vniuerſities here. Whiche he ſo laieth out, as if we had no other ſtaie for Religion, but that noble mannes pleaſure, who he ſaith, if he would hauehave brought in twoo of any other ſecte, might aſwell hauehave eſtabliſhed it: whervpon he cō cludeth, that ſeyng that ſeculer magiſtrate nor temporall law is no ſufficiēt ground in religiō, there is no cauſe but thei ſhould be excuſed, to continue ſtil in their opinion as thei doe. And thus he retourneth againe to his requeſt of diſputation. But firſt for this his ſecond reaſon. He maie remember hym ſelf, that their Dagon was fallen to the grounde, though not with ſo greate hurte as after, euen in the tyme and raigne of Kyng Henry the eight of noble memorie. So that to ſpeake in any reaſon, he cannot laie the foundation of the Goſpell now emongeſt vsus, vponupon the onelyonly meanes of the noble manne, whom he noteth. He might hauehave remembred that worthie thinges wer doen in K. H. tyme. For God had giuē that noble king, beſides his owne abilitie, to diſcouer the ambitious pride, and greedie couetouſneſſe of the Clergie, the repugnance of the Popes ſupremacie, with the ſouerantie of his roiall croune and dignitie, the abhominations of the Diſpenſations of the Pope, and ſondrie ſuche like weightie and materiall poinctes of true Religion. For, GOD gaue vntounto hym by ſides ſome other meanes, chiefe furtheraunce to the ſight of theſe thynges, by that moſte vertuous and excellent Princes Ladie Anne Bulleyne, the moſte honourable mother of our dreade Soueraine Ladie, now raignyng ouer vsus: whoſe eyes God hauyng opened to ſee the truthe, her religious and zealous mynde, louyng the wiſedome that is greater then Salomon, whiche the famous Queene of Saba was ſo delighted with, and beeyng carefull for Gods people, as Queene Heſter, was a worthy meanes, to draw y^e noble kyng to better iudgement and knowledge in Religion, then he had been of before: whiche was alſo Godlie continued by the good and gracious Ladie Queene Katherine Par. Further alſo beſides many other he had two as wiſe & faithfull coūſailors as euer had Chriſtian kyng before hym. The one that reuerend and learned father Crā mer, and the other the wiſe lord Cromwel, counſellours worthie of eternall memorie, for their Religious ſtout and wiſe dealyng againſt y^e miſterie of iniquitie. For hauing not to do onelyonly with the Popes Conſiſtory and Veſtrie, with his Cannon lawe & beggerly wardrope, with his diſcipline & ceremonies: but with his whole bodie, with his whole houſe and tēple, and y^t ſo rooted and groūded, as if the foūdations of it had been layd in y^e centre of the earth: yet God poured ſuche a Chriſtian magnanimitie into their noble hartes to vndertake, and ſuch a ſound iudgement to deuiſe the way, to performe the ouerthrowe of it, and to vndermine thoſe deepe foundations, as if the lord had giuen theim a pouder to rende vp thoſe ſtately houſes, as Bulwerkes of Sathan, and Caſtles of ſuperſtition and Idolatrie, which ſeemed to hauehave been builded to continue to the ende of the worlde. Further the Goſpell was taught bothe in other places, and alſo here in Englande, and was receiued, beleued, and profeſſed moſt conſtantly to the death, by ſondrie true profeſſors of it, and conſtaunt martyrs of Chriſte, long before that tyme he ſpeaketh of. Wherefore, there is no reaſon to make the entrance of thoſe two readers, the beginning of true religiō w^t vsus. Moreouer, alſo in y^e beginnyng of the raigne of that noble & princely king Edward: Who knoweth not that the ſtate of religiō was eſtabliſhed within this land by act of Parlament, before the commyng in of thoſe readers into the vniuerſitees: ſo that this reaſon is vtterly voide of all reaſon, to make thē the beginnyng of religion emongſt vsus, who came in twoo yeres after it had been throughly and quietly eſtabliſhed, as it is at this preſent daie. After in deede by the worthie meanes of the noble Duke of Sommerſett Lorde Protector and the right reuerend Cranmer, twoo famous clearkes that then were of the moſte renoumed, for their vertue and learnyng in all theſe partes of Europe, Martin Bucer and Peter Martyr wer procured ouer, and placed the one in Cambridge, the other in Oxford, to the greate ſeruice of almightie God, and of this his Churche. For, thei accordyng to the Apoſtles exhortatiō, deliuered ouer a forme of ſound doctrine to many worthy ſcholers, whiche receiued it of thē, and deliuered it ouer againe to others. In a happie tyme came thei ouer to our Vniuerſities, to turne them, which had been in tyme paſt as heathes & dry groundes, voide of the true knowledge of God, into ſprings of water, whoſe brookes might iſſue forth to the refreſhyng and cōfort of all the land, their deſolatiō and liyng waſt as Sodom and Gomorrha, thei tourned through the grace of GOD into a fruitfull place, like mount Carmell and the garden of Eden, full of good fruite and medicinable to the ſoules of men. Therefore, bleſſed bee their noble memorie whoſoeuer thei were that brought thē ouer. But to ſaie that Religion ſtoode then in ſuch termes here in England, that if thoſe two had been Anabaptiſtes our religion this day in England had been ſuch, and thei ſhould aſwel hauehave béen puniſhed for not receiuing it, as thei are for refuſing that is now eſtabliſhed, is a malicious ſlaunder of a hatefull harte to the Goſpell of Chriſte and the profeſſors of the ſame: ſeing y^t before their comming in as hath been declared, religion was fully ſetled and eſtabliſhed here as it continueth to this daie. As for that he calleth them Caluiniſtes, to paſſe by that for age, Caluin might rather hauehave been named of them then thei of hym: He is to vnderſtande wee hauehave no ſuche cuſtome, nor the Churche of God to name our ſelues of any men. Chriſt is not deuided with vsus, we all content our ſelues with that honourable name of Chriſtians. To be a Franciſcane, or a Dominicane, a Thomiſt, or a Scotiſt we leaue to them, who hauehave deuided & rent aſunder both Chriſtes coate and bodie. We knowe by the grace of God how to reſpect the giftes of God in his holy Organes and Inſtrumentes of his glorie, without derogatyng from God his honor to giuegive it to an other. Thus it appeareth that Religion with vsus had his beginnyng of the worde of God knowne to many, and profeſſed to the deathe by ſondrie of this Nation afore the lawe, whereby it was eſtabliſhed. Wherby it is manifeſt that Religion was not groū ded vponupon the Temporall lawe and the Magiſtrates authoritie, but that the godly Magiſtrates and the wiſe men of all the lande aſſembled together in the high Courte of Parliament, hauyng vnderſtoode before by the worde of God, and many expreſſe teſtimonies bothe here at home and els where abroade, whereby God gaue witneſſe vntounto it, that the Religion which of auncient tyme had been taught in this lande, (though for a tyme it had beene eclipſed and darckened, and then beganne eueryevery where through the power of GOD to bee renewed againe,) that that I ſaie was in deede the holy word and ſeruice of God, and the true doctrine of the Prophetes and Apoſtles, thei agreed withall obedience vntounto God ſo to acknowledge it, and as Aſa and Darius (though not with any thing like ſeueritie of puniſhmēt) commaunded it to bee receiued and embraced by all the Subiectes of this ſtate and Kyngdome. We depend not therfore vponupon a Temporall lawe for matter of Religion, but bothe the lawe and we vponupon the eternall lawe and word of God, but this iniury muſt be doen to the hye ſtate of this noble lande, that theſe men maie be admitted to diſpute. Therefore, here he falleth in againe to the mention of a diſputation, and reneweth the petition of his fellowes, for it promiſyng largely, that if ſuche indifferent triall maie bee graunted betweene the learned of bothe ſides, as thei demaunde for their instruction & due reformatiō in iudgement, if thei erre the matter perhappes maie ſone bee ended. … they bee conuicted to erre he giueth vsus hope that perhappes thei will be reformed.Would to God thei deſired it for their inſtruction, and reformation in iudgement, if thei did, there is inough already written for their iuſte cauſe of ſatiſfaction, or if not thei maie be ſatiſfied by writyng. But whē thei hauehave all graunted that thei deſire, though thei were conuicted to erre, is there no more hope of their obedience to God and to her Maieſtie: but that Then perhaps they will be reformed? If there were the feare of God in them, thei ought without all peraduenture to yeeld them ſelues obedient to the voyce of God, to bewaile with compunction of harte and remorſe of conſcience the Superſtition and Idolatrie thei hauehave liued in hitherto and abuſed the worlde withall, and bleſſe the daie wherein the Lorde of glorie maie appeare vntounto them. But ſuche is their wilful obſtinacie, that notwithſtanding thei were as mightely conuicted and confounded as were the Iewes by Apollos and by the Apoſtle,Againe of diſputation yet perhappes thei would erre ſtill, and goe on in their wilfulneſſe to their vtter confuſion and ruine.Acts. 18.28. If thei bee denyed diſputation, then thei remaine for their beleefe as before, yet good and dutifull Subiectes. But this implyeth a manifeſt and neceſſarie contradiction. For if thei remaine ſtil obedient to the Pope, who curſeth them if thei acknowledge the Queene to bee the lawfull Prince by obedience of her lawes, then is it not poſſible thei ſhould bee good Subiectes. For a good Subiect doeth willyngly obeye her Maieſties godly lawes, & acknowledge her lawfull authoritie ouer them. Whiche thei deniyng to doe (as thei are bound vponupon the Popes curſe) it can in no ſorte ſtande together, that thei can kepe their Romiſhe faithe, and their obedience to her Maieſtie: two ſuch maiſters as God and Mammon, the Lieutenaunt of Chriſt, and of Antechriſt can no man ſerue, but he muſt forſake the one,Mat. 6. and follow the other, he muſt cleaue to the one, & deny the other. There followeth proofe for the equitie of their former demaunde, whiche is that thei deſire to bee ſatisfied in one onelyonly point, An iſſue demaunded.that is when the articles of their difference from vsus, came into the churche, and by whom thei were rebuked? Whiche iſſue that he would ſo faine ioyne with vsus, he confirmeth to bee reaſonable, by the antiquitie of the true religion, and the commyng in of the falſe. Of the firſt he ſaieth, that whiche is graunted on bothe partes, that the religiō taught by Chriſt and his Apoſtles is the true religion. Herevpō he inferreth that the falſe is later & entred in ſince, whiche I alſo graūt. It remaineth therfore to be tried, whether entred in ſince. This ſaieth he is to be ſhewed by notyng the time of the entrāce, and the author of it, with the names of ſuche as did cōtrol it. And this he would proue to be the onelyonly argument, and ſufficient demonſtration in theſe cauſes, by twoo kindes of profe, and firſt by reaſon.Anſwere to his arguments proued neceſſary by reaſon. Wherein he eſteemeth it ſtrong, that there cannot riſe a falſe Religion, the churche ſtanding poſſeſſed of a true one, but that ſome companie or particuler man ſhould rebuke it. This reaſon I ſaie is not ſtrong to prooue that he bryngeth it for, that is that no falſe doctrine can riſe without cōtradiction of ſome. I graūt in open and apparaunte errours this maie hold, but not in al, namely in ſuche as crepe into the Churche by Hypocriſie, of whiche ſorte is this hereticall falſe worſhip of Poperie. For thus the Apoſtle teacheth, forewarning that the miſtery of iniquitie begā euen then to work. Whiche is therfore called a miſtery of iniquitie, becauſe th'iniquity of it was not manifeſt, but ſhould be then diſcouered whē Antechriſt ſhould exalt him ſelf to ſit in the tēple of God, and boaſt him ſelf as God. Whereby it appereth that the Apoſtle ſheweth, that as a buildyng is not ſeen, while the worke is vnderunder ground, but onelyonly whē it ſheweth aboue the ground, ſo likewiſe there was a tyme when this Synagog of Sathan was in building, but the ſtones of the foūdation of it beyng laied very deepe, it was long ere it appered or was to be diſcerned vponupon the earth. Our ſauiour Chriſte giueth warnyng, that there ſhould come that falſly would chalenge the name of Chriſt and his Apoſtles vntounto them, who ſhould bee able by their liyng Signes and wonders, to deceiue if it wer poſſible, euen the elect. In the Parable of tares he ſaith, that the houſebandman beyng a ſleepe, the enemie came & ſowed Tares in the night. Which notwithſtandyng that no man diſcerned in the night, nor could tell who had doen it, yet when the ſpring came forward, ſure thei wer that was not of the good ſéede that was ſowne in the field by their maiſter but Tares: therfore though thei could not diſcerne it, nor knewe not any enemy y^t had entred into the field to ſow Tares in it, yet whē thei were ſprong vp thei knew the Tares to be Tares, & becauſe their Maiſters ſéede y^t was ſowne was good, the ſeruantes are aſſured y^t the enemie which is ſatan had ſowne them, though thei knew not by what hand and inſtrument, nor at what hower of y^e night he ſowed thē. Euen ſo in this caſe, while men feared no ſuche daunger, the Enemie ſowed theſe Hereſies in the church, which for a time after were not to be diſcerned, till this euill ſeede was growne, and came to ſhew it ſelf vpō the ground, which beyng now ſprong vp, can we not bee ſure that Tares are Tares, and hereſies be hereſies, except we be able to tel who & when did ſowe thē? It is inough for vsus to knowe that our Maiſters ſeede is perfect & good, whatſoeuer els commeth vp with it, that is not of the ſeede, we are ſure it is a ſtinkyng weede, or a vile graine, ſitter for beaſtes thē for men: and not the fine wheate, the fruite of the precious ſeede of our Maiſter. This doctrine of our Sauiour Chriſt was this precious ſeede, as he expoūdeth it. Whatſoeuer therefore groweth vp with it, though for a ſeaſon it can not bee diſcouered, yet if after it diſcouereth it ſelf not to bee agreeable to the ſounde and wholſome doctrine of Chriſte, but a wicked hereſie, and the curſed fruite of a naughtie ſeede, though wee can neither tell by whom, nor at what tyme the Enemie did ſowe it, yet ſure wee are it is hereticall, and hath beene ſowne ſince the tyme that our Maiſter ſowed his fielde with good Seede. Therefore, his reaſon can not proue the iſſue to bee reaſonable. Muche leſſe doeth his experience. His ſecond profe herein, which is to be vnderſtood as the reaſon before of opē errors, which ſhew themſelues at y^e firſt, manifeſtly cōtrary to the holy doctrine of y^e church. As for his examples, by hudlyng vp together the Proteſtāt, Puritane, and Family, as if thei wer all alike, it is but the heate of his cholerike ſtomacke.By experience. For all the worlde knoweth how farr the true profeſſors of the Goſpell, are frō y^t execrable hereſies of the Family, which ſprōg vp in the time of their deteinyng of the worlde in captiuitie, & yet whiche of them euer once rebuked or controlled it by word or writyng: but now the light hath diſcouered it, ſhal y^e light be ſaid to hauehave brought it forth, or ſhall it not now be rebuked, becauſe none of the pretended Catholikes, hauehave rebuked it, let theim bee their Iudges. Cōcerning the Puritane, if he meane ſuche as thinke themſelues pure and frée from ſinne, thei are al one with the Family, and farre more like thē, who boaſt of their own iuſtice, then thei are to vsus who deny our own righteouſneſſe, that we maie hauehave the righteouſneſſe of Chriſt, which is by faith. If he meane ſuch as deſire to hauehave the ſtate of the church, yet fréer frō their diſorders and confuſions, & more nerely reformed to the ordenance of our ſauiour Chriſt, and the example of the Apoſtles, and other Churches ſo reformed in many other places, profeſſyng the ſame Goſpell with vsus: Then I think eueryevery good Proteſtant and Profeſſour is a Puritane, and few that are otherwiſe minded, except it be ſuch, to whō the corruptions they hauehave left behinde thē, and we hauehave not yet caſt out after them be glorious and gainful. But for the purpoſe, thei are here alledged, theſe exāples make nothing for him. If thei reproued vsus, it was not becauſe thei were able iuſtly to charge vsus, but becauſe wee diſcouered their ſhame to y^e worlde, becauſe we detected their hereſies againſt God and their conſpiracies againſt Princes and people. If any profeſſour of the Goſpell hauehave reproued the Familiſt, as thei in deede hauehave beene confuted by vsus, when theſe men neglected the matter, he might eaſely doe it, the Goſpell clerely diſcoueryng the error, & his reward is with GOD. And if any for ſeekyng a further reformation by orderly meanes hauehave been reproued, the reprouer, & the reproued hauehave both their iudge, who will giuegive to eueryevery one according to his deedes. Thus then it appeareth to bee no reaſonable iſſue which thei offer, that except we can tell the tymes and Authors of their ſondrie hereſies that we ſhould acknowledge them of the Apoſtles. It is enough for vsus that we know hereſie to bee hereſie, and that by the worde of God. And if thei will ioyne a reaſonable iſſue with vsus, we offer them one farre more reaſonable thē this: Let thē ſhew out of the authenticke writynges of Chriſt and his Apoſtles the poinctes thei varie from vsus in (as wee vndertake and by Gods grace are able to performe of ours) that thei are contained and left in them. Theſe writynges are perfect, exact and incorrupt? What doe thei ſeeke vncertaine Hyſtories, and demaunde for recordes not to be had or found, and refuſe theſe the onelyonly ſufficient and authenticall. He boaſteth a Goliahes boaſte to ſhewe all the poinctes wherein wee differ from them, their Parentes, their Cradle, the calculation of the tyme of their Birthe. Which I maruell not at, for our Sauiour Chriſte and his Apoſtles are Authours of them, thei were laied with hym in his Cradle, and publiſhed in his tyme by hym ſelf, and then after by his Apoſtles. So that as of an noble childe borne of knowne and honourable Parentes, it is no harde matter to poinct out bothe the Parentes and tyme of the natiuitie of it: But as of a baſe ſonne of a common Harlott no man can tell the father: So their Romiſhe Superſtition beyng the baſe iſſue of the whore of Bablilon: no maruell though wee can not tell who it was that begot it. That Harlot hath had ſo many louers, as it is not eaſie for her ſelfe to tell who was father of her ſondrie Baſtards: But though neither their father nor tyme of birthe be knowne, is it therefore to bee concluded that thei are right and noble borne? nothyng leſſe: But any other Parentes and Authours of our faithe then our Sauiour Chriſt and his Apoſtles, neither he nor all the ſonnes of Romulus at Roome, nor of Remus at Rhemes, ſhall euer bee able to ſhewe. Thei maie eaſily ſhewe by whoſe bleſſed miniſterie the Lorde of late hath reſtored vntounto vsus this Goſpell again, as it was eaſie in Ioſias tyme to ſaie that the booke of the lawe was founde in Ioſias tyme the 13. yeare of his reigne by Hilcia the Prieſt: whiche was no preiudice to the lawe. For if it had not been founde till of late when the Goſpell (accordyng to the truthe of it) was found: yet had it been neuertheleſſe the law of God, and that moſt holy and auncient law whiche had been giuen ſometymes by the miniſterie of Moſes. So likewiſe thei may name in what Kynges daies, what yeare of his reigne Luther began to diſcouer the abhomination of the Popes indulgences, & after both he and others reſtored to vsus againe after a lōg apoſtaſie & time of darkneſſe the knowledge of y^e truth: yet were thei no Authors of it, no more then Helcia of the law, but Moſes of the law, and Chriſt of the Goſpell whiche thei preached, and other Authors ſhall thei neuer be able to ſhewe. But for their Romiſhe faithe we will ioyne this iſſue with them to ſhewe it is not of Chriſt nor of his Apoſtles. Further alſo notwithſtandyng that thei and others who hauehave ruled the worlde hauehave waſted all the recordes of many auncient Writers, that we can not hauehave the writynges of all that did controlle them: and that in ſome fewe 100. yeares in the beginnyng, their faithe crept in by little and little by ſoft and flowe paces, and that with greate hypocriſie that it could not bee well diſcouered, and therfore not eaſily controlled for ſuche tyme: yet will wee ſhewe that when the buildyng and ſeede appeared aboue the grounde, the ſeruauntes of God diſcouered Antichriſtes Sinagoge and his Tares, and hauehave freely complained to the Lorde againſt it. The reaſon why it is hard to diſcouer the Authors and tymes of the ſeuerall pointes of this Popiſhe hereſie are theſe. Firſt, it entered not into the Churche all at once, but in ſondry ages declined from the truthe of the Goſpell, till it came to this full apoſtaſie, wherein it hath beene now ſome hundred yeres. The degrees of which declination were ſo ſmall at the beginnyng that thei were not eaſily to be ſpied.Reaſons why this iſſue is not to be ioyned. For as the graſſe and wheate growe as wee reade in the Goſpell, yet no man can diſcerne the growyng of it or ſee how muche of it ſhooteth vp in a daie: So likewiſe doe the Tares. A man maie well diſcerne them when thei are growne, but while thei are growing it is not eaſie to diſcerne. Secondly, the hypocriticall ſhewe that theſe beginnynges of declination caried with them was a greate meanes to deceiue the worlde. For if it bee not eaſie to know the Wolfe in a Sheepes ſkinne, nor the Beaſt in his ſhewe of two hornes like a Lambe, nor y^e Angell of darkneſſe when he tranſformeth hymſelf like to an Aungell of light: ſo moſt of all this hath place in little and ſmall beginninges of Superſtition, couered and clothed with a ſhewe of good deuotion. For theſe and ſuche like cauſes, the auncient Fathers within y^e firſt 4. or 500. yeares, tooke no greate heede to the little and ſmall beginnynges, that were then laied of this miſterie of iniquitie. Further alſo, thoſe tymes were exerciſed greatly in ſtriuing with maine Heretickes, ſeekyng to ouerturne openly the groundes and foundations of our faithe, concernyng the twoo natures and vnitie of the perſone of Chriſt Ieſu. Thei had to ſtriue w^t Ebion Cerinthus, Arius, Eutiches, Eunomius Neſtorius, and after with the Donaſties, Pelagians, and many other, who euidently and manifeſtly ſought the ſubuerſion of the chiefe groundes of Chriſtianitie. Wherfore, hauyng to deale with many open enemies, and of thoſe ſome of greate abilitie to hurt the churche, for ſpeciall giftes of knoledge and eloquēce, thei ſet them ſelues as there was great cauſe thei ſhould to reſiſt the forcible violence of thoſe mightie enemies: whereby it was ſcarſe poſſible for thoſe worthie & learned fathers to take heede to thoſe degrees of ſuperſtition, that by little and little ſo ſuttely and hypocritically crept into the church. Beſides this, if any of them did diſcerne the ſoft ſlidyng awaie from true religion and deuotion into ſuperſtition, yet ſure thei neuer feared the iſſue would hauehave been ſuche as experience hath taught vsus. And if thei gaue any token of their diſlike hereof the waſtes and confuſions of the world ſince that time hauehave been ſuche, as it maie be well enough, that ſome of them reproued more thē can now be ſhewed by any workes that are extant. There were many worthie and famous mē which wrote infinite volumes, of whō now little remaineth, and ſome nothyng but their names. Origen wrote exceedyng muche, yet there remaineth now little in compariſon of that he wrote, and that which remaineth is ſo corrupted, that it nothing aunſwereth the famous reporte of learnyng, which Origen had in y^e church in his tyme. To this maie be added that the B. of R. by meanes of the R. Emperors whiche were Monarches of the worlde, with whom thei were in credit, had the meanes to deface & aboliſhe all writynges, rolles, and recordes, whiche might hinder the growyng of their ſuperſtitions. And that this is no vaine ſurmiſe of a thyng that might bee, it appeareth that thei were ſo diligent to doe it as ther was nothyng ſo authentike and reuerende that for their purpoſe thei were not ready to corrupt and falſifie. What was more reuerēd in Auſtens tyme then the famous councell of Nice, and the Cannons agreed of by the Fathers, aſſembled together in that reuerend Conſiſtory & Senate: yet the B. of R. corrupted & falſified the 9. Cannon of that Councell, to lay the foūdations of the Primacy, whiche thei pretended vntounto ouer all Churches. For ſo the Story reporteth that Fauſtine the B. of R. Legate or Deputie alledged that Cannon for the Supremacy, which being after diligently ſought for by Auſten & the reſt of the Fathers, was found to bee corrupted, and ſo thei wrote vntounto the B. whiche foule act to corrupt the Cannōs of ſo reuerende a Councell, and to ſeeke to abuſe therby the cheefeſt and worthieſt ſeruauntes of God in thoſe daies and beſt able to diſcouer his falſhoode, doeth euidently ſhew that in other writynges which ſhould neuer come to like examination and tryall they would make ſmall conſcience of like corruptions ſo thei might ſerue their turnes. Further, the creditte they obtained in the Church by ſome good Biſhoppes of Roome in the beginning and cōſtant Martirs of Chriſt, was a great meanes whereby theſe whiche ſucceeded in their places, but not in their pietie and holye profeſſion togeather with the power and authoritie which they had gotten of the Emperours, coulde not ſo eaſily and openly bee diſcouered, as that the tyme of their beginning to fall awaie, and theire ſecrete procéeding and growing forwarde ſhoulde bee openly controlled. Which we may ſee in the declinations and conuerſions of common welths. For the lawfull gouernement of Kinges or of a ſenate of Princes, or of the ſtates of a land, after an equall and iuſt regiment of ſome yeares, either of purpoſe, or thorow the weaknes of mans nature, which is not able to maintaine thinges long in any perfect ſtate, may decline in time to a tyranny or confuſion. But if the whéele of ſuch a ſtate be not turned with any ſuddaine violent motion, but ſoftly & in many yeres, & almoſt without any noyſe, then I ſay that in a certaine periode of tyme the lawfull and iuſt gouernement will be chaunged in déed into an vnlawfull tyranny or confuſion. But yet while it is a turning, eſpecially in the beginning when the motions are leaſte, and hardeſt to be diſcerned, no man almoſte can bee able to ſaye when this wheele was firſte moued, or whoſe hand firſt began to turne it. And this ſhal yet be harder if ſuch as hauehave fineſt ſenſes to diſcerne, euen of the moſt ſtill and inſenſible motions, vppon their diſcouering of them be charged and condemned as traitours to the ſtate. For by this meanes others which perceiue no ſenſible alteration are greatly hindred to diſcerne of their exact and exquiſite iudgement, and thinke rather that they were deceiued, & worthely executed for ſome Treaſon againſt the ſtate. Whereas notwithſtanding after when the motions grow more forcible and violent, euerye meane wit will be able to diſcerne it, and in the ende no man ſo blind nor dull, but muſt needes perceiue it. And ſuch hath beene the conuerſion of the Church of Rome. In the tyme of the Apoſtle Paules preaching in it (for of Peters beeing there we hauehave no certaine ground in the ſcriptures), The ſtate of that Churche both for doctrine and diſcipline was perfect, and ſuch as the Lorde Ieſu him ſelfe had appoynted. After his tyme it continued in good ſtate while it was vnderunder perſecution euen to Constantines time, yet ſo that euen then the whéele began to turne. And tho the motions were ſo eaſie & ſtil as all men perceiued them not, yet ſome of exquiſite iudgement, did diſcerne in it a ſlyding forwardes to this ſuperſticion and tyrannie. Amongeſt whome Ireneus noted Victor in the Queſtion of the daye to bee kept for Eaſter daye, to hauehave beene to peremptory, and to take to much vppon him to excommunicate the Eaſt churches for it, the matter being in it ſelfe indifferent, and Victor hauing no authoritie ouer thoſe Churches. After when it had peace and reſt from perſecution, the motions grew faſter and ſwifter. For then it began to ſeeke for wealth, & after wealth taking occaſion by the honour of the place being then the ſeat of the Empyre, began to affect ſome like preeminence in the church, and to draw as it were in the church the image of the Empyre. Whereof tho the rough draught was imperfect, and a ſhadow of lyues not eaſie to be diſcerned, yet after the cole came the penſill, and then the colours, til at the laſt the whole image of the Empyre was to be ſeene in the ſtate of the Church. In which tyme fell out the falſification of the Canons of the counſell of Nice, reprooued by Austen and all the fathers of that coū ſell. Which liberty of theirs and the free eſtate of other churches as counterwholes ſo checked his courſe, that it could not goe faſt forward, til by the authoritie of Phocas hee had obtained the name of vniuerſall Byſhop. Which being once obtained, with in a while after it, grew to be ſuch as all were declared Heretiques, which ſhould ſpeake againſt it. And then the wheele was violently carried to this apoſtaſie from the trueth of the Goſpell, and as the motions were more ſenſible ſo more there were which perceyued it and ſpake againſt it. But notwithſtanding al the difficulties which might hinder this purpoſe, it appeareth for all the ſecreſie, ſubtletie, hipocriſie, authoritie, force and cunning, whereby they ſought to hide their wickedneſſe from the worlde, yet by the grace of God the beginners and authours of certaine of the degrees of this myſticall iniquitie are to bee diſcouered. Concerning the reſte we vndertake to prooue that what time or by whom ſoeuer they were brought in, that they were not taught by Chriſt nor his Apoſtles, nor in their tyme, which is our immoueable ground where on we build, that at what time, or by whome ſo euer it began it is not to be alowed nor receiued. M. Iewell of reuerend memory, did vndertake and perfourme againſte them that twenty nine points, Wherin they differ from vsus & the primitiue church, Whenſoeuer after they were brought in, yet were not knowne, nor taught in the church for ſixe hundred yeres after Chriſt. Amōgſt which this is one which he nameth of the real preſence and conſequently. Their maſſe, which is another, for their Maſſe can not ſtande without a real preſence. And if neither in the time of Chriſt, nor ſixe hundred yéers after, they can prooue them to hauehave beene receiued, to what purpoſe is it to aſke when they began? let them rather ſhewe vsus when they began, and prooue that ſo many points as hauehave beene offered them were receiued in ſo manye ſundry ages and times of the Church. Which if they can not doe, then let them acknowledge their iuſte cauſe of ſatiſfaction and their wilfull oſtinacy againſt the truth. but to ſatiſfy him further in y^e particulers he hath ſet down, I ſay firſt, touching the queſtion of y^e real preſence, it began to be moued after the daies of Charles the great in y^e raigne of Charles his neuew. At what time Bertram an excellent clarke wrote a large volume of it, and prooued the words of the Supper, were to be vnderſtood in a miſtery and figure and not really. After whom Paſchaſius began to write for the vnderſtanding of the words of a real preſence. And after thē both Bertrams iudgemēt was maintained by Berengarius, & y^e French churches: and the opinion of Paſcaſius by Lanfranc and others. Thus diuerſly was this controuerſie handled, till the Laterane counſell defyned of it, which yet the French churches, eſpecially of Aniou and Yours, for a long time yéelded not vntounto. Of this errour thus eſtabliſhed (as it commeth to paſſe, that one errour giueth occaſion of another) roſe anew queſtion and controuerſie of tranſubſtantiation, which was maruailouſly increaſed by the Canoniſts & ſchoolemen, till at the laſt to make vp their impiety, Innocencius the third, made tranſubſtatiatiō the thirtenth article of the créed. As for y^e authors of the ſundry peeces of their Maſſe, I referre him to Platina and their owne ſchoolmen, who name the authours of the Sanctus, Lutroitus, collects, & other the ſeueral parts & peeces of it. By whom he may ſee y^t their maſſe was not brought to y^e forme it hath now, till Gregories time, who gaue it in a manner that faſhion and forme which it hath at this preſent. He reckoneth here ſix other pointes, and firſt theſe three, Purgatorie, prayer for the deade, and interceſſion of Saintes. Whereof it is a maruaile how the third can agrée with the two former. For if they be in purgatory and néed our prayers, why ſhoulde we pray for them and ſeeke for their interceſſion. But for the time of the beginning of thoſe opinions I deny that any of them were vniuerſally taught, beleeued and practiſed in the Church of any auncient time. I graunt indéed, ſome learned men following their owne peculier opinion wrote of theſe queſtions long agoe. Yet not ſo long as the aduerſarie would hauehave vsus beleeue. But ſuch their particuler iudgement I deny to hauehave beene the general faith and practiſe of the Church at ſuch time. Of Praier for the dead, we read not in the moſt ancient fathers. For the prayers which are mencioned in thē, were ouer & not for y^e dead, & were prayers of thankeſgiuing for their faithfull departure, & not any requeſt for helping of thē. Soone after in déed it crept in, but Aerius and ſome other reproouing of it, tho the corruption of the time preuailed againſt them. That the dead pray for vsus, before Origens time, no mā taught & yet he reporteth it, not as the publique fayth of the church, But as an opinion of an auncient Maſter of his of whome he hearde it, whoſe authoritie drew ſome of the other fathers after into that opinion. But of inuocation of Saintes there is no example in Origine, Chriſostome, Athanaſius, Tertulianus, Austen, nor Ierome. Nay four hundred & ſeuenty yeares after that, a biſhop of Affrick was condemned for an heretique amongſt other pointes, for this that hee maintayned the bleſſed Virgin was to be prayed vntounto, as Nic. reporteth Therefore it appeareth that theſe opinions came not from Chriſt, nor ſo many hundred yeres after, as hath beene declared, which is more then we need to ſhew: it being ſufficient y^t they cā not be prooued to be of Chriſt. For purgatory it appereth to hauehave come from the Egyptians & the old Greeke poets, of whom Plato receiued it, and after Virgill, and diuers of the heathen Philoſophers and Poets. Whereof ſome after receiuing the faith of Chriſt, began to moue queſtion of that which they had beleeued in Paganiſme. As Clement of Alexandria did, which after Origine and Ierome ſought by allegoricall expoſitions of the ſcriptures to confirme. But Austen examining y^e ſeuerall points that Origine and his followers, had ſet downe of Purgatory, did plainly and truly confute ſundry of the braunches of that opinion, and ſo ſhaketh the credite of the other, as he ſheweth they hauehave no certain foundation in the ſcripture. But this purgatorie of Origine was ſtatly condemned by the fift generall counſel. Whereby it appeareth there were many y^t controled this hetheniſh fancy. For the reſt of their doctrine of ſaluation by works and grace inherent, it is the late diuinitie of their ſchoolemen, and vnknown to all antiquitie, which in ſuch ſenſe ſpake not of merite and of grace. For the number of Sacraments, the auncients vſing the worde not in ſo ſtraite a ſence manye times as we doe now in this queſtion diuerſly reckon them, but none that keepeth preciſely their account to reckon all their ſeuen for Sacraments, and neither more nor leſſe. Thus thē he may vnderſtād for his ſatiſfaction in theſe pointes, (and the like might bee ſhewed in their worſhipping of images, the Communion in one kinde, and of diuerſe of the reſt) that which hee required, at what time and by whom they were brought into the church Wherein alſo, hee maye ſee in ſundrye of them, who oppoſed themſelues to the proceedings of their Churche. Whereof if he deſire to ſee yet more, hee may reade that Iltiricas hath written expreſly, and largely of this argument. Who ſheweth that ſometimes, all the Churches of France, ſomtime the Churches of the Eaſt, ſometime the Churches of Aſia, and in them diuerſe reuerende Fathers and famous Clearks, as Policarpus, Ireneus, Austen, and ſundry others, oppoſed themſelues to this miſterye of iniquitie, then working in the Church of Rome. To whoſe large diſcourſe, leauing him for further ſatiſfaction in this matter, I proceede nowe to that which remaineth.

Now to the reſt, which becauſe in effect it is nothing, but a complaint of extream dealing with them, which I hauehave anſwered before, and a requeſt to your Hh. for a mittigation of it (which your H wiſedomes are to cōſider of) I hauehave not much to anſwere to it: yet briefly I hauehave thoght good to touche the reaſons. For which he would perſwade their cauſe to be worthy more fauor: which I call God to witnes, I doe not here, nor in any part of this aunſwere, of anye malice and hatred to them. For I acknowledge them for our Countrymen and brethren in the fleſhe, and would be glad my life might be giuen for them, to bring them to the true knowledge of God in Chriſt, & to the ſaluation of their ſoules. But my purpoſe herein, is faithfullye to diſcharge ſome part of my duty to Almighty God, and to her excellent Maieſtye, and your Hh. in maintening to my ſmal power this moſt holy & honourable quarrell of Gods aganſt his enimies, & therby ſtrēgthning as much as lyeth in mee the right hand of a holy iuſtice, armed of God with a puniſhing ſwoord againſt all euil doers, and eſpecially ſuch as euen to the with drawing of their duetifull obedience from their gracious & naturall P. giuegive it to a forrainer, & obſtinately refuſe to worſhip God, and followe after Idols, and as drawē and ſeeke to ſeduce the ſimple with all their endeuour to fall into the ſame deſtruction with them. He complayneth of great extremities with tragical ſpeeches, as the like rigour had neuer beene heard of in the worlde, that they ſuffer onelyonly as he ſayth for their conſcience ſake. But I hauehave ſhewed a fore, and am agayn to put the gentle Reader in minde that for their Romiſhe faith, no one in all the time of her highnes happy raigne hath been touched at all in his body. For Treaſon in deed, whereby they deny their obedience to her highnes, and acknowledge themſelues ſubiectes to the Biſhop of Rome in many and moſt waighty caſes, and for ſeducing other to like diſobedience: Some of them hauehave beene executed according to the auncient lawes of this land, without any extraordinary extremitie, nay rather with fauor in caſe of high treaſō. And yet of this ſort the epiſtle of the perſecution in England, Whervnto he referreth him ſelfe. For proofe wherof he mentioneth only pretended Catholiques, that hauehave been ſo executed. In deed ſince ſome more vponupon like reaſon, their cauſe being firſt iudicially heard at the K. bench, and orderly proceeded in according to the courſe of law and iuſtice in ſuch caſe, beeing found guilty of hie treaſon, receiued like execution. And this is the greateſt extremety which they can complaine of to this day. But he denieth that any one act word or thought was founde in them of treaſon, wherin he is conuicted of manifeſt truth, both by ſo many as were officers of her maieſties iuſtice vponupon them, and by their owne confeſſions, as well of other matter as alſo of reconciling of diuers her highneſſe ſubiects to the pope, as it appeareth by y^t hath bin publiſhed hereof by authoritie. Whereby they acknowledge y^e Popes moſt vniuſt ſentēce againſt her H. as lawfull & draw her Ma. ſubiects from her obedience: which the law of this land hath declared to bee high treaſon againſte her Highnes royall crowne and dignitie. Nether is it heere inough to ſay that they do it in conſcience of their religion, for in many good conſciences they can not do it, the B. of Rome by y^e worde of God hauing no more to do in England: then any miniſter in Englād, hath to do in Rome. And if without the word of God they will be caried in ſuch a courſe as cannot ſtand in any truth of religion or ſound pollicie, with the ſafetie of the ſtate, and ſecuritie of oure moſte lawfull Soueraigne oure whole common Wealth and Countrie, ſhould they cry out as if extreame cruelty were executed vponupon them, if their excuſe of a pretenſed conſcience be not taken for a ſufficient aunſwer. Theſe cries & complaints might worthely hauehave bene made by y^e poore faithful people of Merindall & of the valley of Anagrogne & y^e reſt when the Popes executioners waſted & deſtroied 7. townes of theirs. Alſo by our brethren in Q. Maries daies, which were burnt by doſens together in a fire. Likewiſe, by our brethren cruelly without any forme or proceſſe of iuſtice, murdred and ſlain in y^e late butcheries and maſſacres of France. Then was it time to hauehave ſhewed compaſſion, but the bowels of Chriſt were not in them. Then was a time to hauehave ſhewd pitty, but their merciles harts were void of grace & mercye. They were filled with gal, and bitternes, no fire was hot inough for them, no ſworde was ſharp ynough. The honourable and the common was all one to them, the learned and vnlearned, the reuerēd age and the comly youth the man and the woman, the father and y^e ſonne, the mother and the babe borne out of time, and murdered as ſoone as hee was born by their ſauage and barbarous crueltie. Theſe cry yet behinde the altar againſt them. O Lord, when wilt thou reuenge our bloud, and the Lord will not refuſe to hear them, and reuenge their cauſe vponupon their bloudy enemies in the day of his wrath. Another reaſon is alleaged of the fauour they find in the Indies, and vnderunder the Turke: which I hauehave aunſwered before, and anſwere here again, that neither do they ſuffer that doctrine and practiſe of their religion, which they holde in theſe parts, neither if they did, are Chriſtian P. to rule their Subiectes by the examples of Turks and heathen, but by the law of God. Who hath giuen to them this commandement to be obſerued in all their dominion, that neither anye man, nor his children, nor ſeruaunts, that neyther home borne, or ſtrangers be ſuffered to prophane his Sabboth: and to pollute his holy ſeruice, leeſt y^e reſt of the people of the lande learne of them, and ſo the wrath of God come ſuddenly vponupon vsus, for being acceſſaries to Idolatrie. As for the tolleration of the Iews, whoſoeuer they be, that ſuffer the exerciſe of their religion, with the blaſphemies they commonly vſe againſt Chriſt, make themſelues giltie of al their wickednes, which the Lord keepe this lande from, as well as from the abhomination of the maſſe, But they maye remember that their Holye Father can tollerate the Blaſphemye of the Iews, and the filthineſſe of all y^e Curteſains and Stewes, and take a yeerely rent of them for it, and for no reſpect will allowe the exerciſe of our moſt holy religion, eyther in his own dominions or whereſoeuer he may preuaile againſte vsus, but by all meanes ſeeke to burne all the profeſſors of it to aſhes, and to ſhed their bloude as water to runne downe the Streetes. Further, if no proteſtāt Prince elſwhere hauehave executed any of theſe Catholiks for religiō, as he cōfeſſeth: no more hath any for y^e cauſe bin put to death with vsus, as I hauehave ſhewed alredy. which being ſo y^t neuer any profeſſyng the Goſpell put any of them to death for meere matter of their conſcience, let the Lorde iudge the wicked ſeruaunt by his own mouth. Now, for the barbarous crueltie and moſt ſauage immanitie vſed by them againſt vsus: we hauehave ſhewed againe that pacience towardes thē hitherto, as we hauehave not touched the life of any one of them. But if the Catholiques had practiſed Rebellions and Treaſons in the Dominions of other Princes profeſſyng the Goſpel as thei hauehave doen here with vsus, no doubt but thei ſhould hauehave found the ſame reward of their wickedneſſe that thei hauehave doen here. For our doctrine it is vtterly vntrue, that any of the churches profeſſyng the Goſpell, or this of England vnderunder perſecution did euer thinke it vnlawfull to put to deathe a Rebell and a Traytour. Naie, it hath beene alwaies taught in all the reformed Churches, that bothe thei, and alſo obſtinate Heretickes (amongeſt whom thei hauehave alwaies accounted and doe ſtill account all obſtinate and wilfull ſpreadors of the Romiſhe faithe, ſett doune by the Councell of Trent) are moſte worthie of death: that as it is in the Lawe, the falſe Prophett and the ſeducyng Idolater, maie bee taken from amongeſt vsus, that all Iſraell maie heere and feare and not dare to committ the like. Wee acknowledge in deede faithe to be the gift of God, whiche commeth by the preachyng of the Goſpell by Miniſters ſent by the commaundement of God: but we do not therefore think it vnlawfull for the Magiſtrate to execute the Lordes iuſt vengeaunce vppon the obſtinate Heretickes and ſeducyng Idolaters. Repentaunce and holineſſe of life is alſo the gift of GOD, and commeth by the ſame meanes, and yet the Magiſtrate not onelyonly in a good conſcience maie, but in duetie to God ought as he will anſwere it to him that ſhal iudge the quicke and the dead, drawe out the Lordes ſworde of execution of iuſtice and of vengeaunce againſt all ill doers, to wounde and to kill accordyng to the qualities of the offence. So likewiſe ought he in this caſe. And though conſcience and Religion bee not putt in by tormentes, yet maie one as Auſten alſo cō feſſeth, hauyng his obſtinacie chaſtened by the aucthoritie of the Magiſtrate, bee ſtirred vpp to conſider more ſeriouſly of the courſe he helde, and by ſuche occaſion growyng to a deeper exanimation of the cauſe, through the grace of GOD attaine to the true faithe. And if thei ſhould not, yet is not the puniſhment in vaine. For by it many which otherwiſe by a diſſolute lenity would be incouraged with impunitie, and followe the ſame wicked waies, are better aduiſed and kept from deſtruction: els were it in vaine ſaied whiche I hauehave alledged before, take awaie the euill one from amongſt you, that al Iſraell maie heare and feare and not dare to doe the like. But ſtil he ſtandeth vpō their cauſe, vrging it to be vnworthie ſuche extremitie: and why ſo, becauſe our fathers hauehave beene as giltie herein as thei, hauyng profeſſed the ſame auncient Religion that thei doe now. But what is here in this reaſon that might not ſerue all Heathen men before the preaching of the Apoſtles amongeſt them, & moſt of thē yet to this daye. If there were now any kingdome amongſt thē reformed according to the Goſpell, & ſome ſhould ſtill maintaine their auncient Idolatrie, and pleade for them ſelues that they are no more giltie then their fathers and the fathers of their Magiſtrates had beene before them? were this a ſufficient cauſe why thei ſhould be exempted from puniſhment? If our fathers were deceiued by theim, it ſtandeth vsus their children & poſteritie muche the more in hand to take heede of their damnable waies and doctrine. It is more then we can aunſwere that our fathers hauehave ſinned: It were wiſedome therefore that wee tooke heede we ad not ſinne to ſinne. Thoſe were the tymes whiche the Lorde regarded not in reſpect of vouchſauing them this exceedyng fauour of the true knowledge of the Goſpell, but now he hath viſited vsus from aboue, and called all men to Repentance. Whiche gracious goodneſſe of God toward this tyme, it were fitter for them to acknowledge, and receiue with thanckeſgiuing, then thus to obſtinate themſelues, to fill vp the meaſure of their Fathers iniquitie: that all the Idolatrie that hath been ſince the worſhippyng of the golden Calfe at mount Horeb, maie bee brought vppon theim. HaueHave thei forgotten that it is written, To daie if ye will heare his voice, harden not your hartes as your fathers did in the wilderneſſe, who tempted and prouoked God, till he ſware thei ſhould not enter into his reſte? Againe, he retourneth to the takyng awaie of that effecte, whiche this Iuſtice pretendeth to woorke, affirmyng vponupon the woordes of Gamaliell, that thoſe men whiche of meere zeale, as he ſaieth after the Apoſtles maner, are come emongſt vsus, to endaunger them ſelues to maintaine the faithe, can not bee made deſiſte if their counſell be of God. But I ſaie their counſell cannot bee of God, becauſe the Faithe thei ſeeke to maintaine is againſt God, as giuyng to Idolls the honor of him, of whō it is ſaied, thou ſhalt worſhip the Lorde thy God, and hym onelyonly ſhalte thou ſerue: and againſte his anointed, as ſettyng vp many Sauiours, & many Mediators, whereas it is ſaid, there is ſaluation in no other: and if any man ſinne, we hauehave an aduocate with God the Father, who is Ieſu Chriſte the righteous, he is the propitiation for our ſinnes. Further I ſaie thei runne, and are not ſent of GOD, who ſendeth not any now adaies after the Apoſtles maner to preache in all the worlde. Their miniſterie was neceſſarie for a tyme, that the voice of the Lorde might bee heard in all coaſtes, and the ſounde of it to the ende of the yearth. But now that the world hath heard it, their Miniſterie is ceaſed, and the Lorde calleth by their doctrine, and the miniſterie of Paſtours and teachers of ſeuerall Congregations. Therefore, well might an vnſkilfull Souldier bee father to theſe Ieſuites, that knewe not what he did. For, if he had vnderſtoode any thyng of the woorde of God, he ſhould hauehave knowne that there is now no ſuche callyng, whiche thei maie profeſſe without more ſpecial warrāt thē thei hauehave any. Therfore Gamaliell, that honourable Counſellour and Senatour beeyng their Iudge, thei muſt needes deſiſt, and al their purpoſes come to naught, becauſe thei are not of God. Your lordſhips honorable meanes, whiche hath releeued ſtraūgers giueth hym hope that thei maye alſo finde ſome comfort of the ſame: whiche I doubt not but if thei were as neere in faithe, and the communion of Sainctes, as theſe ſtraungers are, but thei ſhould vndoubtedly finde at your honours handes. But if thei that are of Dauids counſell and ſit at his table, lift vp their heeles againſte hym, a ſtraunger that feareth God, without all compariſon, is more deepely to taſte of your Lorſhipps honourable, ſuccour & comfort, then ſuch a one though he were bred at home. Now againe, what the effects of theſe your Lordſhips proceadynges maie bee, whiche for a farewell is diuerſly exaggerated: Firſte in this life, and then in the life to come. In this life thei muſt needes he ſaith to ſpeake plainly, bee ſubiecte to horror, obloquie, grudge, hatred, diuers breaches and moste daungerous woundes, as all extremities are wont to doe, and after that it can woorke no estimation, louelove, or ſecuritie, to your posteritie. Is this a duetifull ſpeeche of a ſuppliant vponupon his knees, as he pretendeth to bee before your honourable aſſembly, or agreeth this well with his often proteſtations of reuerence and duetie? But the lorde that hath hetherto bleſſed your honors, notwithſtandyng the curſe of their chief curſers: I doubte not but if your honours ſhall yet further indeauor to ſerue the lorde in the ſincere aduaūcyng of his truthe, and the iuſte puniſhment of his enemies, accordyng to the greate and honourable ſeruice he hath called you vntounto, but that the ſame: Lorde whom you ſhall ſo ſerue, will tourne awaie all theſe threates of hatred and woū des, in your owne perſones, and your poſteritie, from your honours and your noble children, vponupon an Idolatrous and bloudie generation that knowe hym not, nor feare his name. Therefore, as our Sauior Chriſt ſpeaketh in a like caſe, when it was tolde hym, that Herod threatned to kil him, this Foxe is to remember that there are twelue howres in the daie, wherin who ſo walketh can take no hurte. Your honours & all that profeſſe the truthe, walke vnderunder the ſhadowe and protection of the higheſt, who hath numbred the heares of your head, and without his will not one of theim ſhall fall vntounto the ground. Thei whiche receiue the truthe, are to ſerue GOD in their ſondrie callynges, to the mainteinaunce of it in honour and diſhonour, in wealthe and woe, in life and death. If there fall out any diſhonour, it can not bee like the ſhame of the croſſe of Chriſte: If any woundes not like thoſe precious woundes, whiche he offered his holy body vntounto for your ſakes. Suche diſhonour ſhalbe exceedingly recompenſed with a waightie Croune of glorie, ſuche woundes are the woundes of Chriſt, which the Apoſtle more boaſteth of (with a holie boaſte) then euer did ſoldiour of the woundes he had in the field, for the defence of his Prince and Countrey, and ſuche woundes ſhalbe healed againe: yea, ſuche death ſhall be turned to a happie and euerlaſtyng life. Therefore, my humble praier to God for al your honourable Lordſhips is, that it maie pleaſe hym to fortifie, and ſtrengthen your noble hartes to continue, and proceade forwarde in this moſte holie courſe, to the aduauncyng daiely of the truthe of the Goſpell, and the rootyng out of Antichriſtianitie, deſpiſyng all the threates, plattes and practiſes of the aduerſarie, with aſſurance that the watchman of Iſrall ſleepeth not. If his eyes bee open ouer all Iſraell night and daie to turne awaie all daungers from them, how carefull and vigilant an eye doth he keepe ouer Ieruſalem, and moſt of all watchfull and ielous is he ouer the houſe and freendes of Dauid. In the life to come he ſuppoſeth the Traytors worthely executed, and other recuſantes impriſoned, ſhall be made equall to theſe who hauehave doen this iuſtice vppon theim, and that then all their paines ſhall bee aſſwaged, their teares wyped awaie, their racked partes reſetled, and thei receiued to euerlaſtyng peace and glorie. This I graunt ſhall in that daie be performed to thoſe which ſuffer in Gods cauſe, and for bearyng witneſſe to our Sauiour and the truthe of his Goſpell. For ſo are we taught by our Sauiour himſelf, that he that leeſeth his life for him, ſhall finde it, by receiuyng in the world to come life euerlaſtyng. Therefore, I nothyng doubt, but through the grace of God doe ſtedfaſtly beleeue, that in that daie, all our worthy fathers and brethren the noble hoſte of Martirs and true Souldiers of Chriſt Ieſu, whiche hauehave ſuffered bothe in former tymes and in theſe latter daies els where, and here in Englande in the tyme of their moſt cruell and bloudie raigne, bothe ſuffered for the true profeſſion of the Goſpell of Chriſt, and ſhall be raiſed againe in that daie to raigne with hym in glorie. Then vndoubtedly though thei were burnt to aſhes or ſlaine with the murdring ſworde, or howſoeuer openly or ſecretly deſtroyed, the Lorde will reſtore their bodies vntounto them againe. Then the aſhes whiche the bones were burnt vntounto, and are carefully laied vp by the Lorde in his treaſurie, by the power whereby he is able to doe al thinges, ſhall be reſtored to their former nature and be made bones again. Then according to the viſion of Ezechiell, eueryevery bone ſhall come and ioyne it ſelf againe to the bone wherewith it is to bee ioyned, the ſinewes ſhall come vppon the bones, the fleſhe ſhall couer the ſinewes, and the breath of life ſhal be breathed into them. So they whom they thought thei had confounded for euer, ſhall ſtande vppon their feete againe as a triumphant and victorious hoſte ouer all their enemies. With the leaſt of which the ſaintes of God, in whom the Lorde will be marueilous at his cōmyng, not the proudeſt of the aduerſaries of the Goſpell ſhall be equall as he boaſteth: but in tremblyng and in feare ſhall ſtande before them, who ſhall aſſiſt the great Iudge in his hye Courte, accordyng as it is ſaied, you ſhall iudge the Aungelles. Therfore, let them not boaſt them ſelues of a vaine hope, for certainly there is no peace for the wicked ſaith the lorde. To trauel and torment them as he obiecteth, there is no man taketh any pleaſure in it. God forbidd we ſhould feede our eyes with the miſerable ſpectacle of their execution or our hartes in any their ſufferinges. We are ſo farre from it by the grace of God, that if we enioye any thyng that is good, wee wiſhe as good parte of it to them as to our ſelues. Eſpecially beeyng vouchſafed that high fauour of God to beleeue in Chriſte accordyng to the truth of the Goſpell, and thereby to liue thorow the ſame grace in the feare of his name, ſeruyng hym and our brethren with all our power in a happy aſſuraunce of the forgiueneſſe of our ſynnes, and a bleſſed hope and expectation of the glorie of God to be made manifeſt in vsus, as in his ſonnes at the glorious commyng of Chriſt, with thouſandes of his mightie Aungelles: We wiſhe them the like precious faith together with vsus, and the ſame vndoubted and vnmoueable hope of the life to come. Wherein as through the ſame gracious promiſe of God in Chriſte, we are aſſured by the Sacred truthe of his Goſpell, to hauehave our parte of the hidden Manna, and of the Tree of life, whiche is in the middeſt of the Paradiſe of God, ſo we deſire with all our hartes, (if it bee ſo good in his eyes who is onelyonly wiſe, onelyonly mercifull, and onelyonly holie) that thei maie hauehave their part of that Manna, that Tree of life and newe wine of a heauenly grape, reioyſyng the harte of God and man, together with vsus (as the Lord ſpeaketh in the Goſpell,) eating and drinkyng at the heauenly table, and that we maie altogether raigne with Chriſt in his kyngdome for euer. As for the benefites of this life, I would to God their offences hindered theim not, to enioye theim aſwell as wee. If the Lorde hauehave giuen vsus a good lande, as he hath in deede, & plentiful of all good commodities of this life, we wiſh thei were partakers of thē all together with vsus. We take no pleaſure in their baniſhment abroad, our coūtry is their countrie, our peace is their peace, our libertie theirs. We can wel afforde thē and that with ioy roome emongeſt vsus, yea, prefermentes and places of any good and honorable ſeruice in the churche or cōmonwealth, accordyng to their worthineſſe and abilitie to deale in them. Therefore, as Iuda ſomtimes exhorted Iſrael, ſo we exhort thē retourne ye children of Iſraell, Fight not againſt the Lorde God of your Fathers, for you can not prospere. When the Prodigall ſonne had waſted his fathers goods, w^t harlots in a ſtraunge countrey, & beyng in pouertie and neede, longed after his fathers houſe again, he aduiſed to returne, to hūble himſelf to his father: and ſaie, father I hauehave ſinned againſt heauen & againſt thee, & am no more worthy to be called thy ſōne, make me but as one of thy hired ſeruants: and his father receiued hym with a greate feaſt at his own table, w^t noiſe of Muſick and with all ioye. So wee aſſure our ſelues vponupon the merciful nature of our ſouerain Ladie, whō God hath made to be a mother in Iſrael, y^t thei ſhould be graciouſly & louyngly receiued, if thei would know their owne miſerie and did lothe their ſpirituall Fornications with the whore of Babilon, vponupon whō thei ſpend & waſt what giftes ſo euer God hath beſtowed vponupon thē. Let them be aſhamed of their féeding of y^e draffe of mens inuentiōs, who may feede with their brethren at home of the woorde of God, as of the fineſt of the Wheate: let them at the laſt begin to long after the Lordes houſe and Table againe, which thei hauehave ſo deſpiſed. Let them come & fall doune before her excellent Maieſtie, and ſay: We hauehave ſinned againſt God, and againſt your highneſſe, and are not worthie to be accounted as ſubiectes, make vsus but as ſeruauntes in the lande. Then no doubt but her gracious hart will melt ouer them, and her highneſſe will receiue them againe with ioy. And wheras thei lay al the blame vponupon vsus, whiche are their brethren, (if thei ſo returne) we wil be ſo farr from enuiyng it, that with the Aungelles of God we wil moſte willyngly and chearfully reioyce at their conuerſion, returning home again to God our heauenly father: when he whiche was loſte ſhall bee founde, and the ſonne which was ded ſhalbe reſtored to life again Loe the malice, that we whō thei call their aduerſaries, and ſaie, to bee alwaies at the Magiſtrates elbowes, to ſtirre them vp againſt them, doe beare vntounto them, God beyng witneſſe to our conſciences, that wee wiſhe all this good vntounto them. But to conclude, if thei ſhal continue their wilfull obſtinate courſe to ſubuerte the Goſpell of God, and all the profeſſors of it, as much as maie lie in them, euen to the Nobilitie and to Princes, to Kinges and Queenes, without reſpecte of any: If thei will needes beſtowe their wittes, their riches, their fauour with men, to aduaunce their execrable Idolatrie and falſe worſhippe: If there be no remedie, but thei will hauehave their part in the ſinnes of the Whore of Babilon, in her Idolatrie, and in the bloud of the ſainctes which ſhe hath ſhed, as if it had been but water, in all the partes of the worlde: then are thei to knowe, that the Lorde will confounde all their deuiſes againſt his truthe, and his ſeruauntes that ſincerely and zealouſly profeſſe it: and make ſo many of thē as will needes hauehave their portion in the ſinnes of Babilon, to be alſo partakers of her plagues. Let thē aſſure them ſelues, as S. Ihon hath Propheſied in his Reuelation, y^e Babilon ſhall fal and riſe vp no more, there ſhalbee no more light ſeen in her, the voyce of ioye ſhalbee no more heard in her. The Aples whiche her ſoule luſted after, ſhalbe taken from her: all her fatt thinges, and al her pōpous thinges ſhalbe taken awaie, and found no more in her. And becauſe the cupp of inchantmentes, wherwith ſhe hath poiſoned the worlde, and made dronke the dwellers of it, and inchanted the kynges of the yearth withall is in her hande, and beauſe the bloud of the Prophetes and Saintes of God is vppon her: therefore ſhal her bloud bee ſhed againe. The Beaſt with his falſe Prophett, whiche wrought wonders before hym ſhall bee caſt into the lake of fire, and the reſt ſhall bee ſlaine with the ſworde whiche commeth out of the Lordes mouthe, and all the foules ſhall bee filled full with their fleſh. Then ſhal they whiche hauehave waſhed their garmentes in the bloud of the Lambe, hauehave all teares wiped from their eyes, and be receiued to euerlaſtyng glorie. So Idolatrie and all the wicked maintainers of it ſhall periſh, and the word of God with the true profeſſours of it ſhall remaine for euer. Thē ſhal be fulfilled that whiche is written: the graſſe withereth and the flower fadeth awaie, but the worde of the Lorde abideth for euer, whiche worde is this that is Preached vntounto you.

FINIS.

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