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

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

It ſemed good policie to ſome of the kinges of Iuda, to be in league with the mightie kyng of Aſſiria, and to confederate them ſelues with the people of the natiōs, whiche true Religion did not ſuffer, nor allowe: yet was it not the leſſe the onelyonly true Religion, no, nor had not been in the ende leſſe profitable for their ſtate. For if thei had obeyed God, and depended vponupon hym, then had thei continewed the Kyngdome in their lande, whereas euen by their pollicie thei were caſte out of it, and deſperſed abroade. Thei had been better to hauehave contented them ſelues,Eſa. 8. with the ſofte runnyng and ſhallowe water of Silo, whiche thei ſo muche deſpiſed: for then thei had not been carried awaie to Babell. But Euphrates was a goodlie deepe water, a ſwifte flood, a noble ſtreame therefore thei deſired to drinke of it, and to waſhe theim ſelues in it, but to their owne deſtruction: For this ſtrong ſtreame tooke their feete from them, & carried them awaie into captiuitie. There are many whiche by ſuche wicked pollicies forſlow, yea, neglect the reformation of Superſtition, of Idolatrie, of Popiſhe abuſes, and enormities of the Churche within their Dominion. Thei are afraied innouations ſhould breede daunger to their eſtate, and therefore thei chooſe rather with the indignation of God, to let al alone, and ſuffer a ſtate once eſtabliſhed ſo to continue, then to alter abuſes and diſorders, though GOD and true Religion require it. Yet ſhall ſuche pollicies in the ende, be founde to hauehave no ſound wiſedome in theim, when GOD accordyng to his woorde, ſhall viſite ſuche a Nation, and bee auenged of them for all their impieties. By like reaſon a man that liketh not of chriſtianitie becauſe thei muſte ſuffer perſecution, whiche will liue godlie in Chriſt Ieſu, and becauſe the waie is ſtraight and narrowe, maie with as good colour pretende to hauehave iuſte matter to refuſe it. But chriſtian faithe and the narrowe waie in all holie and ſound wiſedome, are notwithſtandyng to bee choſen, and the broade waie wherein a man ſeemeth to walke at his eaſe for a ſeaſon, to be refuſed. For in the ende he ſhall proue it true whiche Salomon ſaieth, that there is a waie whiche ſeemeth good vntounto a man, the ende whereof is deſtruction, as there are lippes that ſtill Honie, but the feete of the ſame bodie leade into hell. It is therefore meere profauneſſe & Atheiſme, to meaſure religiō by eueryevery commoditie, and ſo farre to receiue it, and ſo ofte to chaunge it, as in the vaine diſcourſe of fleſhe and blood it ſeemeth to ſtande, or not to ſtand with our profite. For this is the profane ſpirite of Eſau, to make but a pollicie of Religion, and a ſeruaunt to our ſelues. But true Religiō is to be receiued for it ſelf, becauſe God hath cōmaunded it, and ſo farre and in ſuche ſorte, as he hath preſcribed, what daungers or diſcommodities ſoeuer profane infidelitie, and the fooliſhe diſcourſe of the naturall man, whiche as the Apoſtle Peter ſaieth, is poore blinde and can not ſe farre of in theſe matters, ſhall fancie and imagine. Naie, though in deede for triall of our faithe (more precious then gold) and for the honour of his name in our patience, the Lorde ſhould ſee it good, to excerciſe his people with ſundrie afflictions, for how ſoeuer for ſuche ſecrete, and yet alwaies iuſte cauſes the Lorde ſhall ſee good to deale with any Nation, yet in the ende if thei ſerue the Lorde, thei ſhall finde it to bee moſte for their comforte, bothe in this life, and in the life to come. And therefore this remaineth alwaies firme, that whatſoeuer the naturall man, and carnall pollicie ſhall iudge, yet true Religion in the groundes of the doctrine, and in the exerciſe and practiſe of it, is not contrary to the floriſhyng eſtate of a commonwealth, but bothe in the nature of it, and by meanes of the promiſe of bleſſyng annexed vntounto it, is the Religion, by whiche alone Kyngdomes and Commonwealthes maie truely proſper and floriſhe. Thus wiſhyng to bee vnderſtoode of all men, that Religion is to bee imbraced for Religions ſake, and not for policie, and that therefore, how ſoeuer it pleaſe GOD to deale with thoſe, whiche ſhall receiue it in this life, thei are notwithſtandyng to abide by that truthe, whereby onelyonly their ſoules maie bee ſaued to euerlaſtyng life, and alſo that the doctrine and practiſe of true Religion, bothe by the nature thereof, and by reaſon of the promiſe of bleſſyng annexed to it aboue, is the only religion which may proſper a K. or common wealth, & therefore no falſe worſhip, what ſhewe ſo euer it may hauehave of ſome particuler cōmodity for a ſeaſon, can in trueth and in the end proue commodious to it. I proceede further to anſweare that he obiecteth of certayne particular commodities and diſcommodities of our holy faith and their Idolatrous ſuperſtition.

The firſt point he dealeth with is of reſtitution of goodes wrongfully gotten, An anſweare to the firſt point of the aduerſaries profitable doctrine for a common weale.which their Churche he ſaith, teacheth ſo preciſely, as neither by abſolution nor diſpenſation of any Prelate, hee may bee pardoned without will of reſtitution: but dying ſo, is eſteemed a reprobate and not prayed for in their Churche. And this faith hee is their doctrine, the commodities whereof hee adioyneth, but firſt let vsus examyne both our doctrines. That their doctrine and practiſe is ſuch as hee here affirmeth, I deny, for they hauehave ſundry waies to hinder the actuall reſtitution of goodes wrongfully gotten. Whereof, that is chiefe and principall whiche hee heere denieth of the diſpenſations of the chiefe Prelate, for if his Fatherhoode may diſpenſe with the ſinnes to be committed in time to come, and giuegive a ſealed pardon afore the offence (as it is notoriouſly knowen to all the worlde, he taketh vponupon him to doe, & if neede be the buls thē ſelues may bee ſhewed, & other moſt ſufficient and ſtrong proofes of it are to be made) then in caſe of any wrōg extortion, theft, vſury, brybery, Symony, or ſuch like after committed, he hath his pardon afore hand, and is diſpenſed with for it many yeares before hee hauehave done the deede. Further, he that may diſpenſe with the greater, may ſurely pardō the leſſe: but his Fatherhoode taketh vponupon him to diſpenſe with greater ſinnes then theſe. for proofe wherof all the world is wittneſſe of his diſpenſation with marriage of the neece, and that he gaue leaue to the brother to marry with his brothers wife. can not hee then diſpence wiih a petilarcin or a bribe? What power they affirme, hee hath herein, appeareth by theyr ſhameleſſe Flatterers, that attribute vntounto him power to diſpenſe with al things, and that what ſoeuer GOD maye geue pardon of, that may hee. As for his owne prophane holineſſe, it is, as the Canons ſay, a Sacriledge to diſpute of his doynges, whoſe offences ſayeth the Canon, are to be excuſed as the thefte of the Hebrewes, the murders of Sampſon, and the inceſt of Lot. If the Pope bee a Theefe or an Extortioner, and yet to be excuſed as the Iſraelites: then if he diſpenſe with all he maye not bee accuſed. And if his murder and inceſt bee not to bee iudged, who ſhal iudge him for giuing pardon for extortion? Their Canons teache that hee hath full power of God to diſpenſe aboue right and lawe, and make iuſtice of iniuſtice, in chaunging and correcting of rightes. He alone hath the right to take from one, and giuegive to another, all the worlde is his Dioces, he is the ordinary of all, hauing full and entyre power in thinges ſpirituall and temporall. For he is L. of L. and K. of K. hauing the right of K. ouer his Subiectes. Hee is all, and aboue all, and it is neceſſarye to Saluation to bee Subiect to the Pope of Rome, ſeeyng y^t God & the Pope hauehave but one conſiſtory. I am loth to turne vp this dunghill, and ſuch lyke, the odyous & noyſome ſtinke whereof may infect the worlde, but that as the Prophete ſaith, their owne dung is to be caſte in their faces. What a ſhamefull and Diueliſhe preſumption is this, to take vppon him theſe things, and yet this man woulde make vsus beleeue that no Prelate can diſpenſe for goodes vniuſtly gottē. True it is, that they cannot indeede, but that he taketh vppon him to be able to doe it, is too too manifeſt. For beſides that hath beene alleadged out of the Canons, if wee regard either his dealing in this age or in former times, we ſhal find he hath not onelyonly giuen pardon for the doing of it, but expreſly commanded & committed ſuch violent & wrongful oppreſſiōs. what part of Europe hath not the Pope oppreſſed with as grieuous exactions, as euer Roboam did Iſrael? His little finger hath been heauier to the people which admitted his tyrannie then y^e whole bodie of any other tyrant. For they hauehave beaten their people with rods, but he hath ſcourged them with whippes of wyre. Oftentimes both this noble Iſland & other greate ſtates & kingdoms of the Weſt hauehave groned vnderunder theſe his burdēs as the Iſraelites did vnderunder the exactions of Pharao & y^e Egyptians, & grieuouſly complained of thē. beſides many vniuſt paimēts which he hath impoſed vponupon the people, he hath not ſpared to do wrōg to Princes thēſelues, & y^t in their regal crownes & dignities, taking thē from whom he liked to ſpoyle, & beſtowing them vponupon whō it pleaſed him: as ſundry exāples of the K. of Englād & of France, yea, & of y^e Emperours doe aboundantly teſtifie. yet he wil ſeeme an enemy to thefte, and himſelfe cōmit ſpoiles & robberies, like thoſe which y^e pirate obiected to Alexander. The warre for recouery of the holy land, the Pope hath bin Author & incourager of with giuing for y^t purpoſe pardons of ſins to al y^t would fight in y^e quarrell, of what an infinitie of warres & vniuſt oppreſſions hauehave they beene cauſes both in other places & in the Weſt Indies wherby their own ſtory, ſince the inuaſiō of ſuch as he hath ſent thither, hath bin partly by warres, & partly by cunning, and crafty dealing, toyling the people with extreame labor to the death, waſted & cōſumed of that poore and harmles people 1500000. But theſe warres they will ſay were lawfull, tēding to the inlarging of y^e faith of Chriſt: which is cleane contrary. For beſides that if they receaue that faith he bringeth, they ſhalbe litle y^e better, if it were indeed y^e true faith of Chriſt, which they would plant there, yet for that reaſon it were not lawfull to inuade a people, with whom there is no cauſe of any other iuſt quarrell.

For God hath as wel determined the dominions of Princes: as he hath the poſſeſſions of priuate mē, without which parke wherin they are impaled by him, they may not walk without iuſt cauſe of their neceſſarye defence. Wherefore this was very bolde that hee durſte affirme no Prelate to hauehave power to forgiue it. Nay not onelye the Pope taketh this vppon him, but euerye hedge Prieſt will vſurpe a power to doe greater matters then this.

As for example, the wicked Prieſt that confeſſing that infamous Iauregui, As the Abbot here in Eng. did the Mōke that poyſoned K. Iohn.abſolued him aforehande for the murther hee ſhould hauehave committed in kylling the moſt Noble and wiſe Prince of Orange. And if they doe this, and the life bee more woorth then the goodes, ſurely they will not doubte to take vppon them to doe the other. Whereby it appeareth not onelye y^t their doctrine hyndereth by this meanes the reſtitution of goods vnlawfully gotten, but alſo how pernitious it is in generall to al ſtates and common wealths, & what an enemy it is to all holines & vertue. For what greater incouragement may there be to ſin thē impunity, & what more vnaſſurance to a ſtate thē y^t al miſchief euē to the murders & execrable attempts againſt K. and P. and may be not onelyonly forgiuen, but alſo encouraged with inriching and ennobling of the executioners of ſuch deſperate and dyueliſh actes in this life, and promiſe of the kyngdome of heauen for thē & all their fathers houſe in the world to come. Whereof I doubt not but your HH. will hauehave eſpecial regard, ſeeing not onelyonly this & ſuch like horrible acts hauehave been attempted and done by thē vpō many worthie princes round about vsus, & neere vntounto vsus, but alſo by that late diſcouery of like moſt miſchiuous & deteſtable purpoſe againſt her moſt excellent maieſtie, (whom God alwayes preſerue from theyr blooddy hands) by a prieſt of theyrs for that cauſe arraigned, endyghted, adiudged, and executed according to the lawe in that behalfe. Beſides all theſe, what are their cloyſters & ſāctuaries, but euen dens of theeues whereunto whoſoeuer flyeth though he be a bankrupt or felon, a murderer, a traitour, or any malefactor whatſoeuer, yet are they protected there ſo as no iuſtice may proceede againſt them.

The alter of the Lord could not protect Ioab, for wiſe K. Salomō well vnderſtood y^t god protecteth not offendours from iuſtice, and the ſworde of the magiſtrate: Yet they arrogate this vntounto the abhominable alter of their Idoll of bread, yea and to their Cloyſters and other ſuch priuileged places. But this may ſuffice to ſhew the doctrine or practiſe of the church of Rome, touching goods wrongfully gotten & the reſtitution of thē.

If I ſhould ſpeake of their ſimonie, their pluralities, and non reſidences, and all other their practiſes of ſpoyling the people vniuſtly of their goods: It might eaſily bee ſhewed, that from the Pope to the pardoner, from the B. of Rome, to the begging Fryer, and the ſoule Prieſt, not one but is guiltie of the crime which hee woulde make vsus here to beleeue they ſo earneſtly deteſt.

One the other part our doctrine is that true repentance (without which no offendor is ſaued) doth requyre a hatred of the wickedneſſe committed, whiche can neuer bee in him who deteineth ſtill the vniuſt Mammon. For if he hated it, hee would as the Prophet exhorteth the Idolaters repenting, to ſay to the garments of theyr Idols, Get thee hence: If they hauehave the repentance of Dauid in acknowledging their ſinne, and hauing it alwayes as a heauie ſpectacle before them: If they heard the noyſe and crie which the beames of the houſes builte with oppreſſion and blood, doe make one to another, & both of them in the eares of the Lord, they muſt needs be carefull to amend themſelues, & to take out ſuch a beame as may pull downe al the building. And if Zachee reſtore again fourefold according to y^e law, ſurely the ſame muſt needs be reſtored, if it be poſſible, or at the leaſt there muſt bee a will of reſtitution. As for not praying for thē when they are dead, which he maketh a great note and boaſt of, wee eſteeme, and agreeably to y^e Scripture, y^t to pray for the dead, is an abuſe of y^e name of god, & a profanatiō of y^e ſacred part of his holy ſeruice & therfore do not this only for no theeues, but not for the Saints of God being departed out of this life, as hauing neither precept, promiſe, nor example of it.The commodities he pretendeth that they reape of their practiſe in this behalf, are 2. wherof the firſt is the ſtaying of theſe people frō al iniuſtice Our practiſe moreouer is ſuch as y^t we hauehave no diſpenſatiōs, nor multitude of ſanctuaries to protect the wrong doer. Nowe, therefore cōcerning this firſt point, this being our doctrin & practiſe w^c hath bin declared, be y^e cō modities of it neuer ſo many, thoſe ſtates are to hope in y^e goodnes of god, they ſhall inioy thē which receiue the goſpel, & cōtrariwiſe the K. & cōmon W. which receiueth the R. ſuperſtition, & with it y^e diſpenſations, abſolutions & ſantuaries authoriſed by it, cā hauehave no cauſe to expect y^t the like bleſſing ſhoulde bee beſtowed vponupon them. For whereas it is due puniſhmente y^t maketh men ſlower to offend, It appeareth that this not beeing w^t them they cannot reape the fruite whereof he ſpeaketh: that is, to hauehave their people ſtayed from extortion, theft, brybery, vſury, ſimony, and ſuch like. And indeed what ſtay there is amongſt thē is manifeſt vntounto al y^t either cōſider out of y^e ſtory theyr deeds in former ages or take heed to their doings in this preſent time. For wher was ther euer greater extortiō then was vſed by the pope & his Dataries, Nuncios, Legates, & other miniſters of his extortions. And what els doth al this hierachie, but extort without all reaſon & order both of y^e people & one vponupon another the inferiour alwayes contributing to the maintenance of the pomp & pryde of the ſuperiour, & the greater of them according to the life of fiſhes, as the prophet ſpeaketh, feeding thēſelues with the little ones againſt whō they may preuaile. For brybery where was euer the like corruptiō, and to this day who hauehave fouler hands in all callings then ſuch as receiue their R. fayth.

As for theyr vſury, and ſymony the Iewes are not ſo great vſurers as they that profeſſe theyr Idolatry, and the chiefeſt amongeſt them. Theyr Symony is notoryouſly knowne to be ſuch, as ſcarce one of an thouſand of them entereth into his Benefice according to the Canons, but by bargening with the patrone or ſome appointed for him to make the match betweene them: whiche theyr wicked example hath ſo poyſoned the world, as hardly will it bee poſſible thorowe out to recouer the world from this deteſtable corruption.

The ſeconde commoditie that many by this meanes hauehave receiued theyr own again is that which riſeth from our doctrine and practiſe (whereof I hauehave knowen ſome memorable examples) & not frō theirs. though poſſibly ſometimes euen theyr moſt ignorant people may hauehave ſome conſcience to bee no theeues. Whiche in vaine doeth hee labour to prooue to bee otherwiſe, becauſe wee want auriculer confeſſion. For it is not that can effectually moue the conſcience but y^e liuing word of God which is amongſt vsus, which pearceth as a two edged ſword to the diuiſion of the ſoule and of the ſpirit, of the ioynts, and of the marrowe, of the thoughts and cogitations of the hart.

For there is no creature hidden in his ſight, but all things naked and as cut vp in anatomy before him w^t whō we hauehave to deale. His confirmation is a fond & lewd tale of a prieſt y^t was cōmitted not for any ſuch matter as he pretendeth, but for being diſcouered to be ſuſpicious of beeing a dealer in the popiſhe practiſes againſt y^e ſtate. And thus much for his firſt point.The ſecond point of vowes. The ſecond is, their doctrine of the obſeruation of vowes made to god, which they teach being made of thingss lawful honeſt & poſſible, ought to be kept, If this were their doctrine, thē ſhoulde our doctrine in this point agree, and conſequētly y^e benefit of it to be reaped aſwell by vsus as by thē. but their doctrine accounteth the vowes of pilgrimages, of offering to Idols which they call ſaints, & a thouſande ſuche like abhominations, honeſt & lawful vowes, being in deed wicked prophanations of the name & ſeruice of God in this behalf. Likewiſe they hold y^t a vow of perpetual ſingle life, is an honeſt, lawfull, & poſſible vow. but in al ſuch as in their ſingle life cānot cōtein it is neither honeſt nor lawful. The commā demēt of god by the apſtole is contrary to it, if they conteine not let them mary, ſpeaking in y^e forme where in commaundements are vttered.

But he will ſay it is poſſible by ſpirituall exerciſe ſo to preuaile againſt the luſt of the fleſhe, as the ſingle lyfe may be both honeſt and lawfull. I graunt in ſome, to whome God ſhall vouchſafe it, it may beſo, but God hath made no promiſe to giuegive anye man that gifte, what exerciſe ſoeuer he vſe to obtaine it.

Therefore ſuch vowes as hauing beene vngodly and vndiſcreetely made of perpetuall ſole lyfe by any, not hauing the gift of continēce, & if for a time not hauing it al his life and bynding him to continue in reſtleſſe burning and vnquietneſſe, diſtracting him from all his buſineſſe, and diſabling him from doing any acceptable ſeruice to God or men, but flaming in his luſtes, and defyling continually his ſoule and his bodye with diſhonourable thoughtes and deedes: We affirme in deede that ſuch vowes hauing been raſhly vnaduiſedly and vngodly made, ought diſcreetly and godly to be broken, that the lawefull remedy appoynted of God being vſed, he may poſſeſſe his ſoule and bodye in cleanneſſe and honour, in the honourable and vndefiled eſtate of marriage, who in his ſingle life was not able to doe it.

And all this we teach moſt agreeably to the ſcriptures: Contrariwiſe they teach that ſuch a vow is neuer for any cauſe to be broken, caſting a ſnare vponupon the conſcience, which the Apoſtle would not doe, and forcing a ſtate of life contrary to Gods commandement. The conſequēce wherof what it hath beene, heauen and earth can witneſſe againſt them: whether the ſpirituall fornications of this whore of Babilō: as ſ. Iohn ſpeaketh in his Reuelation, or the fornications of her body committed by this occaſiō of vowes of ſingle lyfe were more, may wel be doubted: but in both ſhe hath iuſtified her two elder Siſters, Egypt, for Idolatry, and Sodome for the vile and ſhamefull abuſes of the body. I am loth to diſcouer y^e filthy nakedneſſe and ſhame of this harlot,La polygamie le cabinet du Roy. Balesvotaries in ſuche ſorte as ſhe deſerueth: and therefore referre the Reader to ſuch Writers as hauehave not ſpared to ſtripppe her, and laye open her iuſt confuſion to all the worlde: As the Authours of the polygamie of the Popiſh Churches, and of the Cabinete, and Bale our countreimanne in his votaries hauehave done. For which cauſes worthilye ſaide a Biſhop of their owne, that there was greater reaſon to allow them againe to marye, then euer there was to forbid them. For which, and the like cauſes we alſo ſay, that ſuch vowes as binde men to liue in a wicked and vncleane life, not onelyonly lawfully maye, but in duetie ought no leſſe to bee broken, then the wicked vowes of Herode, and of the 40. men which had vowed the killing of Paule the Apoſtle. As for other vowes y^t are lawefully made, & may be kept in the feare of god, we teach they ought inuiolably to be obſerued, denouncing to thoſe which ſhall not keepe them, that the Lorde will not hold him guiltleſſe that taketh his name in vaine.

And this, touching vowes is the doctrine of both our Churches. The commodities of their doctrine ſaieth hee is iuſte and true dealing with men, who wil reaſon thus with them ſelues, that if a vowe to GOD be to be kept, then alſo a promyſe (whiche is a kinde of vowe that byndeth more then any obligation) to a man is to be obſerued. The benefit of not their, but of our doctrine, I graunt by an exerciſe of the feare of God in keeping lawefull vowes, maye bee a meanes to woorke faythfull and iuſt dealinges amongſt men, Which, if the profeſſours of the Goſpell ſhould not vſe, their blame & offence ſhould be exceeding great to lie in darkeneſſe after the day be broken, and the Sunne bee vpp: But yet the doctrine remayneth ſtill without reproofe, which teacheth faithfulneſſe both to God and man.

But this kinde of reaſoning (affirmatiuely from the greater to the leſſe) that if they will keepe promiſe to God, they will keepe alſo to men, is ſuch as cannot deſerue the logicke Lecture in either of their Seminarie Colledges. And that a word, and as we commonly ſpeake, a bare word and promiſe ſhoulde binde more then a ſolemned inſtrument and obligation, as he writeth, is neither good diuinitie, nor humanitie. And this is my aunſwere to the ſeconde poynte.

The third and fourth he pretendeth to be great common welth poyntes, as hee tearmeth them, but let vsus ſee what they are.

The 3. is of abſtinence, whereof they teach, that 106. dayes in the yeare fleſh is to bee abſtayned from, and the vſe thereof forborne, for puniſhing the bodye, for the more feruent ſeruing of God, beeſids the religious obſeruances & perticuler deuotions, the commoditie whereof, hee ſaieth is ineſtimable to a common wealth. For aunſwer to this I ſaye, y^t let the cōmoditie of it be what it may be, we hauehave as many: beſides eueryevery Wedenſday thorowe out the yeare, (wherin a certeine rate is appointed to be obſerued of fiſhe) which wee hauehave more then they to counterpeaſe their obſeruaunces and deuotions.

But whereas he ſaieth they abſtain from fleſhe, to puniſh the bodye for more feruent ſeruing of God.

This is a new deuice of this old learning, that when men will more ſeuerelye ſerue God at certeine tymes then other, they ſhould then abſtain from fleſh. For that purpoſe, of faſting we read to hauehave bin cōmāded at ſuch times, but of abſtinence from fleſh in no place. This neither our Sauiour Chriſt, nor his Apoſtles, nor anye other of the holy Prieſtes or Prophets before them, did comaund.

The Nazarites in deede for the time of their vowe, abſtayned from wine and ſtrong drinke, by the expreſſe commaundement of God: But yet their profeſſion beeing to ſerue God more exactlye at ſuch tymes were not commanded to abſtain from fleſh: Neyther was this generally commanded at any time to al the Iewes, but a rule for ſuch particulars as ſhould take this vow of y^e Narite vppon them, theſe contrariwiſe, when they will giuegive them ſelues the more to puniſhe their bodyes, and to ſerue God, abſtain from fleſhe, and leaue free the vſe of wyne and of all fiſhe (wherof many are more deintie then anye fleſhe for which cauſe the Grecians called their dayntieſt and fineſt feeding men eaters of fiſhe) and all other iunkettes of infinite varietie.

And as they left them free, ſo they forgate not for the moſt part to vſe their lybertie, no not their obſeruaunces: whereas a temperate and ſober dyet of Beefe and Mutton breade at home, would neuer hauehave coſte halfe ſo much as the forreine commodities of wines and delicates of al ſorte, nor pamper the bodye, or make it ſo vnfitte for any good ſeruice. Which abſtinence how it puniſhed their bodyes appeared well in them: for their Abbotes and Monkes, and other ſuch like, were commonlye not the worſt fead, nor in worſt lyking.

By which kinde of puniſhing the bodye, and abſtayning from fleſh, many times they grew ſo proude, as that they coulde not abſtaine from other fleſh, which God in deed had forbidden them. This was but a meere hypocriſie, vnderunder coulour of a ſtraite lyfe, to vſe a diet, that the Epicure and Philoxenus culd not hauehave wſhied a better, nor daintier for their own mouth. The exceſſe and daintineſſe of which diet being taken out of that hee reckoneth the ſauing of fleſh woulde come to: I ſuppoſe that whiche woulde remayne ouer and aboue that, woulde proue but a ſmall matter of benefit to a common Wealth. As for their obſeruing of this and other pollitike and Eccleſiaſticall lawes, for conſcience ſake, is after in the eight article vponupon more expreſſe and full occaſion to be anſwered.

His vnreuerent ſpeeches of the Nobles and Iudges of the Lande, and of Eccleſiaſticall perſonnes is not anye theirs, but his owne iuſt reproche, to touch all degrees and States of the Lande, without anye cauſe. For in the myddenyght of Poperye, and the verye deepeſt blindeneſſe, it was lawefull to hauehave a lycenſe vppon ſuch dayes to eate fleſhe: whiche beeing had, it was no offence. What reaſon then, why they that hauehave lycenſe, and take heede of offence, ſhoulde nowe bee thought for to tranſgreſſe? for to God in it ſelfe, and without contempte of the authoritie of the Magiſtrate it is no ſinne, as after is more fully to be declared. Concerning faſting, which is the 4. article it is to bed vnderſtood, that the Church of God alwayes kept it by abſtaining from all manner of meate and drinke vntounto the euening. which was in deed a faſt, when as theirs is onelyonly the forbearing of their Supper, when they hauehave well dined, or rather the eating at one glutton meale, the ſober diet of 2. ordinary meales. By which account nothing is gayned to y^e common Wealth: but ſinne and the punyſhment due vntounto it. But if it were not ſo, yet for ſo little a gaine, nay, for no gaine the right order of true faſting, were to bee altered into a ſuperſtitious faſte of certeine dayes and tymes, which of neceſſitie, and vppon payne of euerlaſting death ſhoulde be obſerued. And of this there is vtterlye no neede in the common Wealth, GOD hauing ſo abundauntlye bleſſed the Lande with all ſtore of all victuall neceſſary for the vſe of our life.

This were an neceſſarye pollycie in tyme of famyne, good counſell for a ſhipp that had ſpent her victualles, or a beſieged Citie, to wey eueryevery man his meat, & to ſhare him at his pittaunce, for one meale a daye. But to lay this vponupon a free people, whom GOD hath bleſſed with a land of Ryuers of Mylke and Honny, to eate but one meale a daye, for almoſte halfe the yeare is no neceſſarye pollicye for this lande and people. Naye, neyther neceſſarye nor fitte, but in cauſe of diſtreſſe, as I ſayde before, neyther for this nor for anye other. For with what reaſon or conſcience, ſhoulde the labouring man, that hath helde the plough by the end all the daye, or traueiled faithfullye in anye other good calling, for the ſeruice of the Common Wealth, and to prouide for his owne neceſſities, and thoſe which depende vppon him, comming weary and trauayled home at nyght, ſo great a parte of the yeare bee ſent fainte and feeble to his reſte, and not according to the bleſſing of GOD eate the fruit of his labour?

Whye ſhoulde hee not ſtrengthen his hearte with a ſober relyefe, and gyue the due portion to his houſhold, to his wife, the moſte precious parte of his poſſeſſion, & as the vine of his houſe, & his children ſtā ding like Oliue planttes rounde aboute his Table, and his ſeruauntes, after they hauehave wayted on him, and after he hauehave eaten and dronk y^t they alſo eate for the refreſhing of their faynt & weary bodyes, & ſo cōfort him ſelf after his wearie trauail w^t his houſhold.

This ſauing is no huſbandry at al, where there is meate enough, to withdrawe from the people that, which in al lawe of God, of nature, and of nations is due vntounto them, and neceſſary for the intertainment of their bodyes in health and ſtrength, to be able for the ſeruice of ſuch calling, as they are called to in the Common Wealth.

This was neuer thought anye needefull pollycie in Iſrael, as populous as it ſhould ſeeme by the Stories, and more then Englande, and hauing infinite more cauſe, without compariſon of ſpendinge the prouiſion of the Lande by ſo manye Sacrifices and oblations, as they were bounde to offer, then we hauehave, which are bounde to none of thoſe things: whereof if an eſtimate were made, I think it wold fal out, y^t ſuch ſacrifices & offrings ſpēt more of their victual thē their 160. dais of abſtinence ſaued al the yeare. And beſides this, that there is no neceſſarye nor lawefull pollycie in it: expereince hath taught vsus, that it hath beene cauſe of damnable ſuperſtition, houldinge men in that captiuitie, that they thought it a greater offence to eate fleſh in any of thoſe dayes, or to eate any thinge at night, then eyther to commit adultery, or murder, or to break any of Gods commaundements.

Wherefore the ſuperſtitious faſt, which this good huſbande, for a Common W. woulde perſwade, is vtterly needeleſſe in regarde of the great ſtore of the Land, thorowe the bleſſing of GOD, and vnlawefull, as beeing contrarye to al law, and example of anye well pollycied ſtate and gouernement that euer was in the worlde, to take from him that laboureth, without anye cauſe ſo ordinarylye his neceſſarye foode. It is alſo vngodlye for the ſnare it caſteth vppon mennes conſciences, and for the effecte whiche followed it, of not eſteeming of the commaundementes of GOD, in comparyſon of this moſte vile and beggarlye tradition, whereby it was againe fulfilled in that yee tranſgreſſe the commandements of God, to keepe your own traditions. Laſt of all for the damnable opinion of meryting by it the forgiueneſſe of their ſinne, I conclude it to be neither godlineſſe, pollycye, nor good reaſon to allowe it. As for the true and right faſting commaunded by precepte, and cōmended by examples in y^e ſciptures vntounto vsus, it were to be wiſhed, that as at ſomtimes, namely in the great plague in London, and at the earthquake, there was a godlye entrance made by authoritie to the reſtoring of it vntounto vsus, ſo it might bee fullye reeſtabliſhed amōgſt vsus. The vſe wherof in y^e auncient & primitiue Chur. was eyther for ſupplication to turne away ſome preſent or imminent danger of war, peſtilence, famine or any other great calamitie: or for ſuite to obteine ſome great & perticular bleſſing, as gratious direction in the calling of ſuch as ſhould ſerue the church, & ſpecially in the miniſtery & preaching of the word, or any ſuch waightie & extraordinarye requeſtes greatly concerning the good eſtate of the Churche. Which occaſions to ſeeke to GOD in this moſt humble & earneſt maner, we ſee by experiēce do remain ſtil & ſhal continue to the end of the world. For both other great graces may vponupon ſundry occaſions fal out to be ſo neceſſarye for the ſtate of the Churche, that this way were to bee taken to obtayne them, & oftentimes in reſpect of y^e miniſtery this would be requiſite. And for y^e other cauſe ſeeing we oftentimes ſo multiply our prouocations againſt God, that in iuſtice he threatneth to poure out his plagues euen vponupon his owne people, ſo offending againſt him: it were moſt neceſſary that the church had the right vſe of this holie order reſtored to it againe, that hereby the hot wrath, and high diſpleaſure of GOD againſt vsus, might be pacified. Wherefore, it were to be wiſhed, by all good meanes of all men to bee ſought for, that by the authoritie of the magiſtrate, and aduiſe of the preachers of Gods worde: vponupon any ſuch reaſons eyther generally in the whole Lande, if the cauſe be generall, or particularly in the place where the occaſion may bee, that the people were aduiſed and commaunded vppon ſome day fitte for the purpoſe, to ſurceaſe their worldly affayres, as they doe vppon a Sabbaoth or holie day, to faſt vntounto the euening: to the ende that they may aſſemble them ſelues at the houres accuſtomed vppon ſuche daies to the Churche, to heare the worde of God fitly for the time, & zealouſly preached: and alſo to make their earneſt prayers to God for the fauour they would obtayne, and their moſt humble ſupplication with rent and contrite heartes in teares & ſtrong crying in the ſpirit, to turne away ſuch his heauy indignatiō from vsus, as we may lye vnderunder or feare to fall vppon vsus. To take one example of many in the ſcriptures,Io. 2. we reade in the prophecy of Ioel, y^t the L. threatning a famine, exhorteth y^e people hereunto vponupon hope, that if they ſought him earneſtly, they ſhoulde finde him gracious and mercifull, long ſuffering, and of greate goodnes. In the ſame place declaring y^t he beyng angry, no fleſh could be able to beare it, he giueth thē cōmandemēt therof in theſe words. Wherefore euē now ſaith y^e L. be ye turned vntounto me with al your hart in faſting, weaping, & lamentatiō: & a litle after, ſoūd y^e trūpet in Sion, appoint a faſt, proclaim a holiday, gather y^e people, ordaine an aſſēbly, call together y^e aged & the litle ones, euen thoſe which ſuch y^e breſts, let y^e bridegrome come out of his chamber, & the bride out of her chāber. Let the priſtes the miniſters of the Lord weepe betweene the altar & the porch, & ſay, O Lorde ſpare thy people, and geue not ouer thy poſſeſſion to reproche, that the Gentiles ſhould rule ouer thē, why ſhold they ſay amongeſt the nations, where is their God? Thus farre y^e prophet in y^e name of God, whiche I hauehave thought good to ſet down here y^t in cōſideratiō therof, it may be vnderſtood to be a cōmādemēt of God, giuē to y^e magiſtrates & preachers of Gods word, y^t both of thē according to the duties of their ſeueral calling, ſhould vpō like occaſion aduiſe & appoint ſuch a day of faſt, wherein y^e people ſhold humble themſelues in true repētance, & ſeeke with mighty prayers deliuerance frō the puniſhment threatned, or lying vponupon them. Which is ſo much y^e more neceſſary at this time to be knowē, for y^t we ſee that the wrath of God hath broken out vponupon vsus of late as a flaming fire, in viſiting vsus with the grieuous viſitatiō of y^t peſtilēce both in this citie of London, and ſundry other places of this land. Which viſitation ſince the great plague hath cōtinued in this Citie, waſting the Inhabitants as a ſmall fire now the ſpace of 15. yeares cōtinually, and ſometimes raging more fiercely as it did of late. And ſurely there are many iuſte cauſes to feare, leaſt the L. may commaunde this furnace to be heated yet ſeuen tymes more, and that the Angell of GOD which hath ſtoode ouer this Citie, with his drawen ſwoorde, to ſtrike it not onelyonly a fewe daies as hee did in the time of Dauid ouer Ieruſalem, but ſo manye yeares may ſtil purſue his execution, if all holie and lawfull meanes bee not vſed to mittigate the Lords diſpleaſure towards vsus. wherefore moſt humbly I beſeech your Honours as one who by your LL. Honourable fauour hauehave a parte and lotte in the miniſterie within this Citie, that by your Godly meanes ſuche order may bee taken, that both at all tymes heereafter vppon like occaſion ſignified before vntounto your HH. and namely at this preſent vponupon ſo vrgent & neceſſary cauſe as we are now preſſed withall, ſuche dayes of faſte and holy aſſemblies may be appointed. Wherein the people thorowe the bleſſing of God vppon the woorde zealouſly preached vntounto them, humbling their ſoules in true repentance, as in ſackloth & aſhes before y^e Lord, and the Lords ſeruants in the midſt of them praying for thē as it is in Ioel: O Lord ſpare thy people &c. It is to be hoped y^t ſuch repentance & prayers may ſtand, as Aaron w^t his holy cenſors did in like caſe of plague in the gap and in the breach betweene the liuing and the dead, that the Angell of the Lorde ſtrike no more of vsus downe with this fearefull hande and ſword wherewith wee hauehave ſeene alreadie ſo manie ſlaine and fall downe on eueryevery ſide round aboute vsus. A wiſe K. ſayth our Sauiour in the goſpell, ſeeing a mightier King then himſelfe comming againſt him with ſo many thouſands, as he is not able in any ſort to meete him in the filde, while hee is yet a farre off, ſendeth an ambaſſage vntounto him for peace. Therefore ſeeing the Lorde of Hoſtes is already come out againſt vsus with his armies, which we are in no ſort able to encounter, it were wiſedome for vsus while it is yet time to ſēd out an ambaſſage of praiers, of teares, and of true repentance, to make our peace and reconciliation with him, & to reſtore vsus to his gracious and accuſtomed fauour againe. Why ſhoulde we carry till the firſte begotten in eueryevery houſe bee ſlaine, as it came to paſſe in the day of the vnrepentance of Egypt, or til the Angel of Zennacharib be ſent amongeſt vsus, and that thouſands fall down beſides vsus at our right hand and at our left? Thus I am bold as in y^e dutie of my calling to god & to his church, But yet with al humilitie, an reuerence as ſpeaking to thē of whō it is writtē, You are Gods, to ſtirre vp your godly wiſedomes to the remembrance of the duety which at this time the Lord God requireth of vsus.

Now I returne to my anſwere againe, wherein I hauehave alreadie ſhewed the R. faſt not only to want commandement, promiſe, or exāple in the word of God to approue it, but alſo to be ful of damnable and pharyſaicall hypocriſie and pride: & further briefly proued (referring the good Reader that is deſirous to be more fully inſtructed herein, to a godly and learned treatiſe written expreſly of this matter in our own language) both commandement, promiſe, & example, for the true and right order of faſt. Wherby it is euident, that the one prouoketh vengeance againſt a ſuperſtitious people, and the other mercy & y^e bleſſing of God (wherupō dependeth the good eſtate of eueryevery common wealth) to thoſe which are truely humbled. Therefore I will proceed now forward to the fift article of his compariſon.The fift point of ſole life. The fift is, that their doctrine commandeth ſole life to all cleargie men, and religious people as he ſpeketh, meaning prieſts cloiſterers, & ſuch of y^e Laitie as were officers amōgſt them, wherof he noteth a double cō modity. But firſt for their doctrine, I ſay it is expreſly contrary to the woorde of God, which doth declare the gifte of continencie to be giuen but to a few, & therfore not to ſo very great a number as he ſpeaketh of, & accoūteth of Prieſtes, Monks, Friers, Nuns, & other officers attendant vponupon thē. Wherupon I conclude this doctrine to be flat contrary to the rule of the apoſtle, who ſaith for auoyding of fornication, let eueryevery man hauehave his owne wife, and eueryevery woman her owne huſband. And againe, If they do not contein let thē marry.

Nowe let him tell mee what may come of diſobeying the commandement of God, deſpiſing his holy ordenance graciouſly prouided for remedie of incontinēcie. Surely euē y^t which experiēce hath declared w^t was ſuch as it is maruel y^e L. hath not iudged that filthie and whoriſhe Churche, with the iudgement of an adultres many yeres ago. But he ſuppoſing thē all to hauehave liued chaſt contrary to the doctrine of our Sauiour Chriſt, as hath ben daclared, ſheweth a great commoditie of it, in y^t the multitude of the people by ſuch meanes was greatly diminiſhed. But Sal. commended by y^e holy ghoſte for a wiſe & pollitike prince, ſaith, the honor of a king is in the multitude of his ſubiects: And common reaſon doeth ſufficientlye teache it, that the ſtrength and power of a prince is in the great number of his people: as the experience of al ages and ſtories of al times doth plainely teſtifie. Therfore being ſo very great a number as he ſaith, and as they were in deede, what high point of policie this may be I think few can vnderſtand. Now of the other part our doctrine is ſuch as we leaue it free to all men according as they ſhall finde them ſelues to bee called of God, and beſte able to ſerue him and his people in that place they ar appointed vntounto, either to marry or to abſtaine. If any man hauehave that rare gift of continencie, while the Lorde continueth that fauour towards him he may vſe his bleſſing.

Againe, they that finde themſelues to neede the help of marryiage that they may liue in holines and in honour as the Lorde hath commanded: wee teach according to the doctrine of the Apoſtle, that it is a diueliſhe doctrine to forbid them marriage, and affirme it to bee honorable amongſt al men, without any exception of degree, or calling.

And ſurely if this commandement, thou ſhalt not commit adultrie, be giuen vntounto all men: If all bee to poſſeſſe by the commandement of God their veſſels in honour, then they which without marriage cannot liue chaſte and holy, not onelyonly lawfully may but of neceſſarie duetie ought to marry. In whiche eſtate to feare the increaſe of the L. people, is to feare the bleſſing of the Lord. For as a bleſſing was it promiſed to Abraham, that his ſeede ſhould bee as the ſande of the Sea in multitude, and as the Starres of heauen, which is oftentimes alſo noted as a greate fauour beſtowed vppon the people of Iſrael, both by Moſes and by the Prophets. Which being as it is a bleſſing to the land in any of the people, ſo is it eſpecially to the miniſters of the word,1. Tim. 3. if according to their duetie & the exhortation of the Apoſtle, they bring vp their children in awe and feare of God, free from any iuſt charge of ryot & intemperance, with all grace, comelineſſe and decent honeſtie, who otherwyſe are vnworthie to hauehave charge of the Church and houſe of God.

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

As for his feare, that there ſhoulde want prouiſion for them all, if it were ſo, no godlineſſe nor wiſedome, coulde caſt this inconuenience vponupon them rather then others. But this feare as it is voide of all reaſon, ſo is it full of infidelitie, and conuicted by the preſent experience. For thorow the bleſſing of God, the abundance of all ſtore is heere ſo exceeding great, notwithſtanding both this increaſe of people nowe ſo many yeeres, againſt which he diſputeth, and a greate multitude of godly ſtrangers, that our neyghbours alſo taſte of the comfort of it. Whereas in the late time of their faſtes and ſole life, notwithſtanding al their pollicies of ſauing the prouiſion by their dayes of abſtinence and faſting, and forbidding the marriage of ſo great a number of the people: yet y^e land was ſore viſited with famine. And this for anſwere to his firſt commoditie.

The ſecond commodity he preſumeth to riſe to the common Wealth of the ſingle life of their cleargie, is, y^t they are able to keepe hoſpitalitie to ſpare the offalles of their liuings, as leaſes, copie holdes, and ſuche like, and to builde Colledges, Churches and other Monumentes of pietie, the contrarye inconuenience he ſayeth the married life of our miniſters bringeth, who hauehave enough to do to prouide for themſelues and their children, as many times for all their care, they are ſo little able to do, as they leaue a nūber of poore orphanes behynd thē at the charge of the pariſh. Touching thē I graunt it in part to be true, y^t he ſaith of their hoſpitality, offals, & buyldings, but I deny their ſingle life to hauehave bin the only cauſe or any greate cauſe of it. For if they had contented themſelues with ſuch conuenient maintenance, as had beene fit for their calling, notwithſtanding their ſingle life they ſhould neuer hauehave bin able to hauehave kept y^e houſes he ſpeaketh of, & hauehave builded churches w^t y^e ſurpluſſage of their liuings. But this it was y^t made thē rich, they woorſhipped him y^t promiſed our ſauiour Chriſt vpō like conditiō, to giuegive him al the K. & glory of the worlde. They were neuer ſatiſfied like the graue, but heaped liuing vponupon liuing, office vppon office, and that with the iniury and wrong of all the worlde. They impropriated benefices and annexed them to their Abbeyes, monaſteries, & other places, & to their prelacies & dignities, a thing vtterly vnlawfull. For how ſhould it be lawful when the poore pariſh (as he ſaith) giueth y^e tithe of al they hauehave to the end they may hauehave a mā of God amongeſt them, who may teache them the right way to ſerue and honour God, and to ſaue their ſoules, that this tithe ſhould be taken from them, and giuen to an idle cloyſter of Friers, or other that doe no duetie for it, and leaue the poore people ſpoyled of their goodes, and vnfurniſhed of one that ſhould be their guide to euerlaſting life. By which prophane couetouſneſſe they made them ſelues guiltie, not onelyonly of their robbery of the goodes of the people which they enioyed without any iuſt title, but alſo of the deſtruction of their ſoules, in taking from them the meanes wherby they might be taught vntounto ſaluation. And ſhall wee then eſteeme it a great liberalitie, that if anie of the poore pariſhe had occaſion to trauell by them that way to make him drinke or to giuegive him a meales meate? Euen as one that had robbed a man ſhoulde giuegive him a pennie when hee mette him in the high way: Theſe are the cuppes and diſhes, for whiche our Sauiour Chriſt thundereth in the Goſpell.

Yee Scribes, Phariſies, and Hypocrites, you make cleane the outſide of the cups and diſhes, but within they are full of robbery and wrong, for indeede thoſe theyr cuppes and diſhes ſo filled, were full of ſpoyle, nay of bloud, and that of the ſoules of menne whiche is one of the commodities they occupie, as it is in the Reuelation.Apoc. 18.3. with like impietie they annexed benefices vntounto their Abbeyes and other houſes, and dignities by Popiſh diſpenſations, of commendamus non reſidences, Pluralities, tot quots, & other more the like abhominations. And not content herewith they had a thouſande other cunning ſhiftes howe to drawe y^e riches of the people, yea the wealth of all the lande into their handes, as it well appeared at the putting of them downe in the late raigne of the renowmed K. Henry the eight. It was ſignified to the King, in a ſupplication, how thoſe iolly idle beggers as they are called there had robbed all the poore of the lande, al the hoſpitalles and other almes houſes, and that they had drawn more then the third part of the whole lande into their poſſeſſion. With this manie times the common Wealth founde it ſelfe agreeued, and prouided diuers and ſundrie good lawes, as of mortmayne, mortuaries, and ſundry others againſt their couetouſneſſe, becauſe they gathered all to them as if they woulde hauehave dwelt alone in the lande, and yet exempted themſelues from the burdēs & charges of the Common W. Therefore, in this exceſſe, couetouſneſſe and inſatiable ſpoyle, if for pollicy to keepe the more quietly the poſſeſſion of ſo greate riches in their handes, they ſpared ſome meales and offalles to the poore people or buylded Colledges and Abbayes, they cannot bee eſteemed to hauehave increaſed the wealth and riches of the people, whom ſo diuerſly they ſpoyled and impoueriſhed. It had beene as it is nowe without compariſon more profitable for the common wealth: that eueryevery man had enioyed his propriety in ſuche a portion, as the Lord by any good title ſhall bleſſe him with, by tylling and manuring whereof hee might hauehave beene able to maynteyne the eſtate GOD hath called him vntounto, and not to ſtande wayting for offalles. But this was indeede a politike poynt for theyr owne gayne. For heereby they aſſured theyr eſtate by ſuch benefits and pleaſures, and bound men the more to depende vponupon them, and to fauour their wicked ſuperſtition for the gayne ſake.

Nowe if married miniſters doe not the like, what hinderance is this to the common wealth: which hath in a great parte recouered agayne into her owne handes the landes and liuinges, whereby that Hoſpitality was kept, and theſe houſes buylded, whiche in all good reaſon muſt needes bee both more profitable and more honourable for the common wealth. For, that eueryevery man ſitteth at home in his owne houſe, and eateth the fruite of his owne ground, and drinketh his owne water: is it not a thouſand tymes more profitable, and more to his iuſt contentation, yea, and more honourable then to ſeeke it els where, and to hauehave it at an other mās doore? Further, if of that liuing they lawfully inioy, the miniſters prouide competently for their houſe & childrē: Doth not the lawe of God, and of all nations allowe them ſo to doe? Yea, bynde them to it. For he that prouideth not for his houſe (ſayeth the Apoſtle) hath denyed the fayth, and is woorſe then an Infidell. As for y^e pouertie of our miniſtery whereby hee obiecteth that many times they leaue a number of poore orphanes at the Pariſhes charges, notwithſtanding in the miniſtery a number be ſufficiētly prouided. Yet is it indeed to be acknowledge y^t our miniſterie in many places is greatly vnprouided, contrary to y^e cōmandemēt of God, & to the iuſt cauſe of feare of his indignation againſt vsus for it, if it bee not ſome way in tyme relieued. But this eſpecially ariſeth of the ſpoile, which they made by impropriating the liuing of ſo many particular churches, to the maintenance of their cloiſters, & neſts of their ſuperſtitious corruptions. for remedie wherof, we are moſt hūmble & cō tinuall ſuters to god & the authority he hath ſet ouer vsus, as indeed it muſt be acknowledged y^t in all chriſtiā dutie y^e miniſter ought to be mainteined. For y^e Lord hath expreſly cō māded both in y^e law, & in the goſpel, y^t the Preachers of the Goſpell ſhould to liue of their holy labours. To which duetie oftentimes the people are exhorted & encouraged with promiſe of increaſe of bleſſing, if they bee carefull y^t the Leuite w^c is amōgſt thē be not forſaken. And ſurely ſeeing they leaue as they ought all other trades wherein occupying thēſelues they might thorow the bleſſing of God be ſufficiently prouided to attende their ſtudies for the ſeruice of the people in the miniſterie of the goſpel, it is a moſt neceſſarie dutie which the people owe to them againe, to ſee that they & ſuche as depēd vponupon them, may ſufficiently & honeſtly liue in theyr ſeruice, as may be ſeemly for the good credit of the worthie calling which God hath called them vntounto. The contrary whereof as I hauehave ſaid, wee hauehave from thē who by impropriating the liuings of the Miniſters from the places where vntounto they appertein, hauehave left the miniſtery ſo marueylouſly vnprouided, as that in ſome places there are to be found many pariſhes together, whereof all the liuings y^t now remaine to thē for ſuch vſe, are not ſufficiēt for y^e compitent maintenance of one man & his family. which lamentable eſtate of our miniſtery muſt needs be an infinite hinderance to the Goſpel, both in the iuſtice of GOD who will puniſhe ſo great a contempt of his worde, and ſo careleſſe a negligence of the ſaluation of the people, and alſo in the nature of the thing it ſelfe: For by this occaſion. ſuch as are in ſome acceptable meaſure able to doe good ſeruice in the miniſtery, withdrawe themſelues from it. For perceyuyng it to bee ſuche a calling, as beſides the manifolde burdens lying vponupon all faithfull miniſters dooing their duties, is ſubiect to beggerie alſo, and the diſcredit and other inconueniences that followe it, they beſtowe them ſelues in ſome other lawefull calling, wherein doeing their dueties, they may be able to liue both in wealth and credite, by which meanes this inſufficient, and vnlearned miniſterie whiche nowe ſo peſtereth the land, is entred into the poſſeſſion of the Churche, to the infinite hinderance of the Goſpel, and the loſſe of thouſandes of the ſoules, whiche Chriſt Ieſu hath redeemed with his precious blood.

Which ſpoyle of the Church notwithſtanding it to be ſo ſore a wound, as yet ſince the beginning of the reſtoring of the goſpel amongeſt vsus could not bee healed, yet our hope and moſt humble prayer to God is, that her maieſtie by your HH. mediation vntounto her highneſſe, may ſo relieue it w^t her precious balme, & ſo binde it vp with her gracious handes, as in time it may bee cured & healed againe. I am bolde to ſpeake of your H H. mediation in this cauſe (as in other places of ſuch like) becauſe the dutie I owe to Almightie God, and to the Lorde Ieſu his only begotten ſonne whom I am called to ſerue, doth neceſſarily inforce me to it. But it doth greatly comfort & incourage mee in the performance of ſo neceſſary a duetye, that I doubt not but your godly wiſedomes doe conſider the ſeruice of GOD, to bee the right ende and vſe of the high and honourable ſeates, wherein hys owne right hande hath placed you. Which the Lord ingrauing in your noble and Chriſtian mindes, ſurely hauing of God this honorable fauour to be ſo neere her highneſſe, your HH. will godly and faithfully aduiſe her grace both of the neceſſary cauſe of the redreſſe of ſuche other matters, and namely of this, that all the people vnderunder her H. Dominions may hauehave the meanes by a godly, ſufficient learned miniſterie planted amongeſt them, to come to the knowledge and faith whereby they may the better obey God and her Ma. and ſaue their ſoules for euer to euerlaſting life. Whiche ſo neceſſarie ſeruice of Almightie GOD, of her Excellente Maieſtie, and of the Churche of Chriſte amongeſt vsus, as it is nowe attended and looked for of your HH. into whoſe handes not next vnderunder her Highnes, God hath committed the managing & guiding of this noble ſtate and kingdome: ſo no doubt but in that day it will be required, when the Lord ſhall come to iudge both the quicke and the dead. Wherefore my good LL. as before in y^e behalfe of the whole Church profeſſing y^e Goſpel, ſo now agayne for the Churche within her Ma. moſte noble dominions of Eng. and Irel. I moſte humbly vponupon my knees beſeech your HH. to take ſo to hart this eſtate of the Church and miniſtery amongeſt vsus, that all abuſes beyng remoued, & good order eſtabliſhed, all duetifull ſubiects may beſides all other bleſſinges, whiche nowe they enioy by your LL. meanes, hauehave this ſo woorthy a cauſe alſo to prayſe GOD for hauing ſette ſo Godlye and H. Gouernours ouer them. It hath a promyſe to breake the Bread vntounto the hungrye, and to make the thryſty drinke, and not to turne away the eare from him y^t cryeth for reliefe in his neceſſity. Nowe ſo it is that this Churche in manye of her children cryeth for bread, euen for the bread of life, and there is no man that breaketh it vntounto thē, the tongues of many cleaue to their roofe for thirſt, whiche they are in daunger to periſh in, and no man giueth them the pure water of life, to quicken their ſoules.

And as our Churche heretofore by other meanes hath cryed oftentimes, euen till ſhee hauehave almoſt loſt her voyce: ſo now agayne ſhe cryeth by this moſt humble ſupplication to your Honours, to regarde her neceſſitie. if wealth, peace, wiſdome, authoritie, or any other thing be needeful for this worke, the Lorde hath bountifully furniſhed the lād with al that needeth. Some reaſonable way without the iniurie of any might by your wiſdomes be found, whereby eueryevery pariſhe might recouer againe their own, to y^e maintenaunce of a worthy miniſterie amongſte them. Alas that for anye cauſe ſo manye ſoules of the people committed to your charge, ſhould periſhe. Wherfore, my good Lords, turne your eares, I beſeech you, to heare the humble ſuite of this Church, that the Lord your redeemer may turn his eares vntounto you in the day when you ſhall call vppon him. So ſhall the ſaued ſoules of thouſandes prayſe God for you, ſo ſhall the Lord bleſſe you, and your noble poſteritie: and ſo both all this and ſuche other ſlaunderous mouthes ſhall be ſtopped, which are now ſo wide open againſt vsus. To the aunſwering to whome I returne againe, for my moſte humble requeſt, relying vpō the godly zeale and wiſdomes of your Honours.

6. of rayſing of rents.The ſixt Article is of rayſing rentes, which hee ſaieth their religion prohibiteth (except vponupon ſome great cauſe, and with great moderation) euen to the ſolemne curſing of them, and woulde inſinuate that ours alloweth it. The cōmoditie of which not rayſing of rentes aboue meaſure, and to the extreame vſing of the Tenauntes, he ſaieth is manifeſt to bee great in a common wealth. For the commoditie that commeth of it I graunt, but for the doctrine. I affirm that ours doeth in no ſorte more fauour any extreame rayſing of rents then theirs. A moderate ryſing of them in the rayſing of the pryces of all other thinges, wee allowe, as they doe, when it is neceſſarye and moderate: for otherwiſe it ſhoulde bee better with the Tenante, then with the Lord. And them ſelues, when they let their farmes of the old rent, were wont to binde their Tenants alſo, to deliuer their corne and victualles at an old price: But any oppreſſion, iniuſtice, extremitie, extortion, we neuer allowed, but as often as good occaſiō ſerueth, not only once a yeare, as he ſaieth, they doe declare ſuch offenders accurſed, according to y^e ſcripturs, to more iuſt cauſe of feare and terrour then their bull canne ſtrike into them, by denouncing vntounto them, that y^e greedy rauenours and vniuſte perſons ſhall not inherite the kingdome of heauen. Therfore, whatſoeuer the commoditie of it may be to a cōmon W. it reapeth no leſſe from our doctrine & praciſe then theirs, nay ſo much more from vsus then them, as there is more preaching againſt all iniury with vsus, then eeuer was with them.

Seauenthly,The 7. of diuorcement. hee compareth vsus for diuorcements, concerning which, their Church holdeth, that after lawefull marryage, there maye be cauſe of ſeparation from comming together: yet ſaith he, ther can be none graunted to the breaking of the marriage, and giuing leaue to marrye againe.

The benefit whereof is a reſtraint, ſaith hee, of many miſchiefes. Of the other part, he affyrmeth our Churche to practiſe the contrary: wherof y^e cōtrary inconueniences of vniuſte diuorces and adulteries follow. I anſwer, that our Church, yet hath herein no other practcie in our courts, thē they left us in their cannon lawe, being after ſuch diuorce maried againe, excepte the prouiſion of a ſtatute of Henry the 8. maye helpe the innocent, which is of not making voyd any marriage, but for the cauſes allowed by y^e word of god, which I take to be ſo equall and godlye, as I think they them ſelues nor any other can iuſtly blame it, otherwiſe our law & practiſe in this matter differeth not from theirs.

And therefore if there bee anye commoditie of it, our Church may enioye it.

In deede I graunt, that we teach agreeably to the Scriptures, that in caſe of adulterie committed, the partie innocent is at lybertie (as touching his conſcience) to bee deuorced and marryed to another: but to the guiltie we giuegive no ſuch libertie, but leaue the partie to the iuſtice of the Magiſtrate: whereof no manner of inconuenience can ariſe.The 8. of obedience to magiſtrates. Now followeth a point in the eight place about obedience to Magiſtrates: wher vntounto their doctrine hee ſaith is very profitable, and ours very hurtefull. Howe their doctrine and practiſe dealeth with Magiſtrates, is of longe time by the light of the Goſpell ſo diſcouered, as they ſhalbee hardly able to make the world beleeue now that Magiſtrates are beholding vntounto them. euen as the Corinthes were to the falſe Apoſtles, of whom the Apoſtle ſaieth: ye ſuffer euen if a man bryng you into bondage, if a man deceiue you, if a man take your goodes, if a man exalt hym ſelf aboue you, if a man ſmite your vponupon the face. For as for takyng, thei not onelyonly tooke whatſoeuer Princes offered, but extorted of them and their ſubiectes withall importunacie and extremitie. And for bryngyng into bondage, thei eſtemed all kynges to be but their vaſſalles, and the Pope to be Kyng of Kynges and Lorde of lordes, as muche greater then the Emperour, as the Sonne exceedeth the Moone. Therfore the Pope hath vſed them thereafter as Pages and footmen, to waite and attende vppon hym, for meaneſt ſeruices while he rode in his Pontificalibus.

He hath made theim kiſſe his feete and an Emperour to ſtande three daies barefoote at his gates before he could be admitted, and then trode vponupon his necke when he humbled hymſelf vntounto hym, abuſing that Scripture to his pride: thou ſhalt tread vppon the Baſiliſcke, and ſtampe the Dragon vnderunder thy feete. He hath plaied at Tennis with their Crounes, toſſing them from one to an other as it pleaſed hym: accordyng as it appeareth in our Stories and the Cronicles of Fraunce. And in like maner with the ſacred imperiall Croune, taking it from the Grecians and giuyng it to the Lumbards, then taking it from them and giuing it to the Frenche, and from them againe to the Germaines, and from one houſe of the Lordes of Germany to an other. He hath vſed them in all reſpectes as pleaſed hym, and as if thei had helde their Crounes of his kayes: he hath made them fight his warres at their owne coſt and charges.

Wherefore, hauyng thus abuſed the ſacred and ſupreme authoritie of ſoueraigne Magiſtrates: how ſhould this Sollicitor of the Pope perſwade that their Religion is profitable for Princes: or how can he think to make them beleeue, the Goſpel to be contrarie vntounto them, whereby thei are Princes in deede ſubiect to no forreine power within their owne Dominion, but the immediate Liutenaunts of almightie God. Which hauyng in deede ſet their Crounes with great honour vponupon their head, aſſured their Sceptors in their handes, and eſtabliſhed their royall Seates vnderneath them: It can not be but godly Magiſtrates muſt needes acknowledge thankfully to GOD and to his truthe the benefite receiued. And therefore not onelyonly not admitt any Popiſhe enchantment to the cōtrarie, but to glorifie almightie God in the zealous aduauncement of the Goſpell, whereby thei are aduaunced again to the hye Seates from whiche thei were depoſed by the Romiſhe faithe, to bee the footeſtoole of a Prieſt. But lett vsus heare what cunnnyng charme he hath prepared for this purpoſe. We teache ſaieth he that al Lawes of Magiſtrates whiche are of thynges good or indifferent, yea, or not expreſly contrary to Gods commaundement, are to bee obeyed with that conſcience that a man, that willyngly breaketh theim openly or ſecretely, ſhould think he ſinneth againſt God becauſe he is Gods Miniſter. I acknowledge their doctrine, but I require their grounde. But he will ſaie: whether the doctrine bee true or falſe, yet is it profitable for Princes and States. I aunſwere hym as before, that it is an infallible rule, and to bee cōſtantly and inuiolably obſerued by all that are not Atheistes, that there is no doctrine profitable to a Common wealth that is not godly and ſound, what ſhewe of profite ſoeuer it may ſéeme to hauehave for a ſeaſon. Therfore, bothe in this and in the reſt, if he would hauehave perſwaded their doctrine to bee for a Common wealth, he ſhould firſt hauehave proued it true, otherwiſe he might offer vsus vnderunder this pretēce the wicked doctrine of Mahomet. If he hauehave no other rule but this, it is for the obedience of Kynges and Princes, whether the doctrine be true or falſe: I ſaie that there is no obedience good nor profitable for Magiſtrates to bee giuen vntounto them. (If wee will iudge of goodneſſe and profite by the worde of God, as wee ought to doe) but onelyonly that whiche God hath appoincted that ſubiectes ſhould giuegive to their Princes. Therefore, before it can be iudged whither of our doctrines be more profitable, we muſt bebate the matter whither of them is better warranted by the woorde of God.

Our doctrine concernyng the duetie and obedience of ſubiectes vntounto their lawfull Magiſtrates, as it appeareth by the Harmonie of our confeſſions is this. That ſubiectes are bounde, to be ſubiect vntounto all lawfull Magiſtrates, hye or lowe, good or euill, and that not onelyonly for angre, that is for feare of the puniſhement, whiche the Magiſtrate maie puniſhe the Rebellious with, but alſo for conſcience ſake. Whiche woordes of the Apoſtle, for conſcience ſake we thus vnderſtande. Magiſtrates are miniſters of God, appoincted and ordeined by hym, for defence and praiſe of the good, and for iuſte puniſhement and execution of the wicked: Therefore, he that ſhall reſiſte the Magiſtrate, ſhalbee giltie in conſcience of makyng reſiſtance againſte God. Further alſo, God in his moſte holy Lawe of the ten Commaundementes, vnderunder the precept of honoryng our Parentes, doeth commaūde vsus as to do to other all ſuche duties, whiche for any perticuler reſpect we owe vntounto thē (as the Apoſtle expoundeth it in the ſame place) ſo chiefly to yeeld vntounto Magiſtrates all dueties belōgyng vntounto them: emongeſt whiche, ſubiection and obedience is the principall. By whiche commaundment (as by all the preceptes of the Morall Lawe of God) our conſcience ſtandeth bound before hym, to giuegive to Magiſtrates, (whiche are the Miniſters of his Iuſtice in puniſhmentes, or rewarders properly cōcernyng this life) ſuche duetie as by the right of their place, miniſterie and ſeruice, vnderunder hym, doeth appertaine vntounto theim: Of whiche ſorte are ſubiection, obedience, louelove, honor, paimentes, ſeruice, praiers, and ſuche like declared by the worde of God, to belong to their hye and honourable callyng. And all ſuche we affirme, Subiectes ought not againſt their willes and for feare, but hartely and chearfully to giuegive vntounto them for conſcience ſake, as knowyng theim to bee appoincted of GOD, and for conſcience of Gods Commaundement, whiche bindeth vsus vntounto it. For, God becauſe he is our creatour and reedemer, bothe of our ſoules and bodies, hath iuſte aucthoritie to giuegive lawes whiche ſhould binde them bothe, and as he hath right to commaund our ſoules and bodies, ſo is he able to puniſhe bothe for the breache and tranſgreſſion of his lawe.

Therefore, worthely Saincte Iames ſaieth, that there is one Lawgiuer, who cā ſaue and deſtroye that is euerlaſtyngly and that but one onelyonly. For this conſcience of the Commaundement of God all the Prophetes and Apoſtles, yea, our Sauior hym ſelf was ſubiecte vntounto Magiſtrates, and ſo taught al men to giuegive to Ceſar that which is his. By whoſe doctrine and example we muſt willyngly, euen for conſcience of the ordinaunce and commaundement of God, of what callyng ſoeuer we be y^t profeſſe the Goſpell, ſubmit our ſelues in all humilitie and reuerence vntounto them and their lawes, whatſoeuer not repugnaunte to the Commaundementes of almightie GOD. We ſeke not by any maner of pretēce, to exēpt our ſelues from their Courtes and aucthoritie, nor from bearing the burden and charges, whiche thei lawfully laye vpō all their Subiectes, for the neceſſarie ſeruice of the Commonwealthe. We hold Princes notwithſtandyng any cenſure of the Churche, to remaine our lawfull Princes ſtill, in the poſſeſſion and right of their Croune, ſtate, and dignities, as before: and the ſubiectes bounde in conſcience of the ordenance and commaundement of God, to obeie them as their lawfull Princes, yea, though thei bee Heathen men, and to performe al the good dueties of Subiectes vntounto them, bothe in their goodes and bodies. And this by the grace of GOD is bothe our doctrine and practiſe, well and ſoundly grounded vponupon the holie worde of God: contrary to which no churche profeſſing the Goſpell, no good writer, neither Caluine whom he noteth, nor any other hauehave taught, or mainteined any doctrine. Now let vsus compare the doctrine and practiſe of the pretended Catholikes, with ours. Their Cleargie howſoeuer (as this man goeth about) thei would binde heauie burdens (like the Phariſies,) vponupon other mennes ſhoulders, yet would thei not touche theim with one of their fingers. Thei would in deede hauehave other men beleue, thei ought to hauehave a conſcience, not onelyonly of the Lawe of God, but of humaine Lawes, whiche muſte holde onelyonly till the Pope doe diſcharge theim: for then thei teache, thei maie depoſe euen the higheſt from their places and that by force of Armes. But their Cleargie that binde other men thus, exempte theim ſelues from the Courtes of ciuill Magiſtrates, from paiementes and other ſeruices due vntounto them: and giuegive all ſuche dueties to a forrain Eccleſiaſtical Court, and to the Popes chamber. Thei content not theim ſelues with ſuche Priuiledges as their lawfull Prince and Countrie, ſhall ſee cauſe to beſtowe vponupon theim, but challenge of right and dutie freedome from all Ciuill burdens, by vertue of their Cleargie. Thei compound with the Popes Chamber, for ſuche thynges as thei paie, and in all reſpectes carrie theim ſelues as ſubiectes to the Pope, and to none other. And thus thei vſe the Ciuill Magiſtrate, euen whē thei deale beſt with them, and whiles thei are miniſters of their ſuperſtition and crueltie. But if thei once diſpleaſe theim a little, and that the Pope begin to Thunder and Excommunicate, then thei depoſe kynges, and Emperours from their Regall ſeates, and Imperiall thrones, thei holde theim no more for lawfull Princes, thei abſolue and ſette free all their Subiectes from their othe and obedience due vntounto them: thei Excomunicate and curſe all ſuche as ſhall obeye any their lawes, or by any acte yeelde the duetie of a ſubiect vntounto them. Finally, thei cōmaunde the ſubiectes to take Armes againſt ſuche their Princes, and by force and violence to take their Crounes from their heddes, and ſette them vponupon ſome other. And thus as other heretofore hauehave dealte with the twoo Henries and Frederickes Emperours, with Philip le Bell and other the Frenche kynges, and with ſondrie kinges of this noble lande: So alſo he that of late did ſitt, and he that now ſitteth in the chaire of Peſtilence, hauehave dealte with our Soueraigne Ladie and Queene Elizabeth.

This then being their doctrine and practiſe, and ours ſo contrarie to it: whereby according to the right due vntounto Princes from God, wee honour and obeye them: and thei to the hye offence of God and men diſhonor and depoſe euen at their pleaſure? How can any man touche vsus in any reſpecte as wantyng duetie in this behalfe, or excuſe theſe Catholique Traitors and Heritickes from beeyng giltie of hye Treaſon againſt the Croune and dignitie of all lawful Princes, as thei are alſo againſt the honour of God and his ſonne Chriſt Ieſus. But this Author chargeth vsus that Caluin ſaieth: No law of man can binde the conſcience. Whereof (ſaith he) it muſt needes followe that the obedience wee yeeld, is onelyonly for pollicie and feare. For aunſwere whereunto I denie the conſequent, and affirme the firſt, not to proue or inferre the ſecond. For the firſt, if bothe Caluin and we ſaie that there is but one Lawgiuer: Saint Iames hath taught it before vsus, and giueth an euident reaſon of it: whiche is, that there is but one who (euerlaſtyngly) is able to ſaue and to deſtroye. For his law onelyonly can binde the ſoule, who hath authoritie to puniſhe the ſoule for breakyng of his lawe. But God onelyonly is able to doe this, as Sainct Iames here teacheth, and our Sauiour Chriſte in the Goſpell: Therfore the ſoule and conſcience can hauehave no other Lawgiuer but God alone. Likewiſe his lawes onelyonly can binde the conſcience, who can not erre in makyng Lawes, which being the peculier honor of God, his Lawes onelyonly can binde vsus in that reſpect. Whiche if it were otherwiſe, we ſhould be as deepely bounde to keepe, ſtudie, vnderſtand, and teach the Canons of the church, the Statutes and Lawes of the lande, as we are the Lawe of God. Whiche if thei did in deede beleeue, it is a maruell how euer theſe men that breake ſo ordinarily the the lawes of God and of man, bothe of the Churche and commonwealth, ſhould hope to be ſaued by their workes, and dreame of workes of ſuperogation, for the relief of others. But though wee acknowledge no other bond of conſcience, to obſerue any humaine Lawes whatſoeuer, then the Lawe of the ten Commaundementes doeth laye vpō vsus: yet doeth it not hereof followe, that our conſcience is free from keepyng any Lawe of man. For wee are bounde by the Lawe of God to yeeld vntounto all men, ſuche duetie as belongeth to theim, and namely to ſuche as are in aucthoritie, either in the Commonwealth, or in the Churche, honor, louelove, dutie, obedience, ſubiection, and ſuche like. Therfore, though the lawe of man do not binde our conſcience to bee ſubiecte to princes & their lawes: yet doe we acknowledge the lawe of God doeth binde vsus to all obedience, whiche he hath commaunded to be giuen vntounto theim. For further clearyng of this matter, it is to bee vnderſtoode, that all lawes are either ſimply good or euill, or thei are ſuche in reſpect. The lawes which are ſimply good, are onelyonly the tenne commaundementes of the morall lawe of God, whiche binde the ſoule and conſcience ſimply to obedience, and ſo ſtraitly without al exception, that no circumſtance or occaſion maie make that lawfull, whiche is there forbidden, or vnlawfull whiche is there cō maunded. Now, humaine lawes and ordinaunces of men, whiche commaunde or forbidde the ſame, whiche are commaunded or forbiddē by the lawe of God: As thou ſhalt not murther, commit whoredome, ſteale, or ſuche like are alſo ſimply good, and binde the conſcience: yet not in any regard of the commaundement of men, for ſuche reaſon as is before alledged, but onelyonly becauſe thei are the ſame, whiche were before commaunded by the liuyng God. Of the other parte, ſuche are ſimply euill Lawes, as in commaundyng or forbiddyng, are oppoſite and contrarie to the Lawe of the ten commaundementes. And theſe, as touching the keepyng of theim, it is ſo farre of that thei ſhould binde vsus, that contrariwiſe we ſtand bounde by the lawe of God, to doe the contrarie. There remaineth the ſeconde kinde of humaine Lawes, whiche are not good ſimply alwaies, and to all men, but in a generalitie for a time, and ſome good reſpect: beyonde whiche boundes, the weakeneſſe of man can not reache. For that whiche is now good for the Commonwealthe, maie fall out at an other tyme, and in an other reſpecte (whiche peraduenture was not thought of) to be hurtful, not onelyonly to ſome perticuler man, but euen to the Commonwealthe it ſelf. Further, though thei be neuer ſo good for the tyme, and neuer ſo wiſely made, yet euen for that tyme that thei appeare to bee beſte, are thei not of the ſame ſorte with the Lawes of GOD and ſuche as are ſimplie good in theim ſelues that thei ſhould binde the conſcience. For though menne hauehave ſought to make ſuche Lawes, moſte agreeable to the generall equitie of the woorde of GOD, yet hauehave thei no aſſuraunce to hauehave attained vntounto it, neither in deede can hauehave any warraunte, that thei hauehave erred in no circumſtaunce belongyng therevnto, becauſe of the weakneſſe of man, bothe in iudgement and in affection: but that whiche maie binde the conſcience, is ſuche as proceadeth from an other, that cannot erre in commaundyng.

I adde further herevnto, that the Ciuill and Ceremoniall Lawe of the Iewes, though thei were bothe expreſſely commaunded of GOD, who could not faile in any poincte, yet did thei not ſimplie binde the conſcience. For in caſe of antinomie and repugnaunce with the Morall Lawe, (as our Sauiour argueth by the example of Dauid, in eatyng of the preſence bread, whiche otherwiſe it had not been lawfull for hym to hauehave eaten, but in caſe of neceſſitie for ſauing his life, commaunded in the Morall Lawe) a man was not guiltie of hauyng ſinned, by ſuche breakyng of the policie of the Churche. And if theſe lawes notwithſtandyng GOD were aucthour of theim who could not erre, yet did not ſimplie binde the conſcience: muche leſſe can thoſe whiche are of men, either in the Churche or Commonwealthe. Whereby it appeareth, wee are bounde to the keepyng of thoſe kinde of Lawes, that is, to obeye theim with a Ciuill obedience, without conſcience of ſynne for any breache of theim, whiche is proper to the Lawe of GOD, excepte wee breake theim in ſuche ſorte as wee make our ſelues thereby alſo guiltie of tranſgreſſyng the Lawe of God, doyng it with hatred reſiſtaunce, contempt, or other offence againſt aucthoritie, whiche GOD hym ſelf hath forbidden. Which plainlie ſheweth our Aduerſaries argument, that is, Excepte wee beleeue the Lawes of men to binde our conſcience, wee hauehave nothyng to hinder vsus from rebellion, to bee rather a ſlaunderous ſurmiſe of his owne, then any good conſequent of reaſon. For by the grace of GOD wee are ſtaied from ſuche wicked and vnlawfull attemptes (whiche are proper to our pretenſed Catholikes, whoſe mouthes are full of obedience, and who vtter woordes as it is in the Pſalme, ſoft as Butter, and ſmothe as Oile, but their hartes are ſharpe as twoo edged ſwordes, and their deedes moſte full of Rebellion and diſobedience) by conſcience of the Commaundement of GOD, who hath expreſſely forbidden theim. But their perpetuall Rebellious practiſes againſt Princes, dooe plainly ſhewe that this doctrine was deuiſed.

But all ſtories make mention, that thei hauehave allowed them ſelues any thing to the diſhonor of pinces, kynges and Emperors hauehave been abuſed by them, as their vaſſalls and ſeruaūtes, and that to as baſe ſeruices, as to leade the Popes horſe, and to hold his Stirruppe: thei hauehave not vouchſaufed for a long tyme to admitte theim to their preſence, but kepte them at their gates. Thei hauehave troden in their neckes, and taken of and put on their Crounes with their foote. Further, thei hauehave taken vponupon theim to depoſe theim from their Regall ſeates and Imperiall Thrones, and place in theim, whom it liked them. The ſoonne hath been ſtirred vp by theim againſt his Father, and the ſubiect and ſeruaunt againſt his Lorde and maiſter, to take the Empire from him. Thei hauehave made thē after a ſorte, to ſue out their Liuerie, as if thei had been his Wardes, and forced them to paie full dearely for it, ere thei could obtaine it.

Finallie, thei hauehave freed the Subiecte, from their othe and obedience to their lawfull Prince, and filled their Countries with inſurrection and rebellions againſte them. I neede not to vouche many authors for their ſo notorious actes, whiche cannot bee forgotten, whiles the famous memorie of the Henries and Frederickes Emperours, and alſo ſundrie Kynges, bothe in Fraunce, and in this noble lande ſo diſhonoured and iniuried by theim, ſhall continue. But if all monumentes of tymes paſt were forgotten, this preſent age doeth furniſhe ſo many examples of their vnfaithful diſobedience to Princes both in other partes, and here at home: as I can want no euidence againſte hym in this matter. For their continual practiſes of rebellion, their procuryng of Bulles from Roome againſt her Maieſtie: their writyng of Libells and infamous bookes, to the diſhonour of her highneſſe renowned Father, and many other ſuche dealynges of theirs, maie ſufficiently beare witneſſe hereof. Therefore, it is to late now for them to plaie the Hypocrites, and pretende to aduaunce the honour and ſtate of Princes: whereas their Religion hath ſo intreated other Princes abroade, as hath beene declared: and ſo offended their owne naturall Prince at home as her Maieſtie hath beene conſtrained to make ſtraight lawes for her moſte neceſſarie and iuſt defence againſt them. They ſhould now cūningly perſwade they ſought to aduaunce the ciuill authoritie of Princes, whereas Kinges and Emperours hauehave had almoſt continuall warres with thē to keepe thetr own. For through their ambition, thei neuer contented themſelues with their own place, but would affect bothe the ſwordes, ſeekyng and bearyng the honourable charges of the ciuill eſtate, & their Conſiſtories vſurpyng the lawfull iuriſdiction of Princes, ſo as the Kynges of this lande hauehave been conſtrained to prouide for their authoritie by lawes of Premunire, and ſuche like to bridle their intollerable and ambicious vſurpation. Therefore, of all other he might beſt hauehave left out this Article. For it is manifeſt, thei were neuer longer freendes to Princes, thē thei might abuſe them as their vaſſalles, to bee the Miniſters of their wickedneſſe. And ſo muche for aunſwere to this point.

Of ſinnes veniall and mortall and of concupiſcence.The nineth Article is the differences of ſinne, and of concupiſcences, whiche he ſaith is of no ſmal importaunce to a Chriſtian cō monwealth: whoſe ende ſaieth he, is to kepe men within the limites of vertue and honeſtie. All this I graunt with this addition, that the duetie of the Magiſtrate, is not onelyonly to regard that the life of his ſubiectes bee ciuill and honeſt, but alſo that it be religious and godly. Therfore we are taught to praie for theim, that wee maie liue vnderunder theim a peaceable life, not onelyonly in all honeſtie, but alſo in all godlineſſe, or true worſhippe of GOD, as the woorde vſed by the Apoſtle doeth ſignifie. And to the Roma. the Magiſtrate is declared to be the Miniſter of God, for the praiſe and puniſhement of thoſe that doe well and ill, without reſtraint. Whereby the Apoſtle ſheweth it to be the duetie of the Magiſtrate, to protecte and incourage, not onelyonly quiet and ciuill men, but alſo and that chiefly, thoſe, whiche moſt endeuour to liue in the feare of God, in his true worſhipp and obedience. Whiche duetie what Magiſtrate ſoeuer ſhall not performe, but moſte diſlike with, and diſcourage the godlie, whiche ſhine as lights afore a wicked generation, ſtandeth giltie and aunſwerable before God, for the abuſe of the aucthoritie he hath receiued of GOD, eſpecially for this purpoſe, to bee a comfort to ſuche as moſte zealouſly and ſincerely, ſeeke to ſerue him. On the other part for y^e puniſhment of euil, the Magiſtrate is boūd to puniſh tranſgreſſors, accordyng to the qualitie of their offence, not onelyonly Theeues and Murderers, and diſturbers of the Common peace: but alſo profane Atheiſtes, & contemners of all that is holy, al Heretickes, and obſtinate recuſantes to ſerue hym in the holie and publique excerciſes of true religion & ſtubborne Idolaters: whiche what Magiſtrate ſoeuer ſhall not do, is guiltie of abſoluyng the wicked, whiche the Lorde will require at their hands. Therefore the king was cōmaunded to take a copie of the whole lawe, and not of the ſecond Table onelyonly, that he ſhould looke to the execution as well of the firſte Table, yea, and that in the firſte place, as to the ſeconde. Which we ſee in the holie Storie to hauehave beene executed by the zealous & noble Kynges of Iſraell and Iuda, commaunding by their authoritie, the purgyng of the lande of Idolatrie, the ſettyng vp and reſtoryng Gods true Religion and ſeruice, and the iuſt execution of the Prieſtes of Baall. And of Aſa it is written, that he made a lawe after he had reſtored the ſtate of Religion, that whoſoeuer ſhould not ſeeke the Lorde God of their fathers: that is, worſhip him in ſuche order as by the lawe of Moiſes was commaunded, that he ſhould dye for it.

Thus muche I hauehave thought neceſſarie by the waie, to ſet doune touching this matter, vponupon occaſion of the Magiſtrates office vnderunder God reſtrained by this author, to the procuryng of a Ciuill life onelyonly emongeſt their Subiectes, referryng all abuſes of the Churche, and of the ſeruice of God to their ſupreme Paſtour, as thei call hym. Now let vsus ſee the diuerſe doctrine of theim, and vsus, touchyng bothe theſe poinctes. Of ſinne he ſaieth, thei teache ſome are mortall and ſome veniall: and we teach y^t al are mortall. I graunt this to be their and our doctrine, but the expoſition of it, and the concluſion he inferreth would bee well obſerued. If by mortall and veniall ſinnes, thei vnderſtood onelyonly that there is greate difference of ſinnes, and that ſome are more greeuous, and therefore with greater ſeueritie to be puniſhed then others, ſome againe are leſſe, and not to bee puniſhed with like horrible tormentes as the other, we were well agreed. For this appeareth to bee our doctrine, by the confeſſion of our Churches, and all our good writers, and that agreably to the holy ſcriptures. For ſo our ſauiour teacheth vsus, that the firſte Table whiche is of dueties, immediatly reſpectyng God, is the greateſt and cheefeſt commaundement, and that the ignoraunt ſeruaunt, is to be beaten but with fewe ſtripes, but he that knoweth, and yet doeth not his maiſters will, is to be beaten with many ſtripes. Likewiſe of ſuche people and Cities as ſhall contemne and refuſe the holie doctrine of the Goſpell, our ſauiour ſaieth, it ſhall bee eaſier in that daie for Tyre and Sidon, for Sodom and Gomorrha, then for that Citie. Whereby it appeareth, that there is a greate difference of ſinnes. Which we ſo acknowledge, as that we graunt eueryevery pretept to bee greater then other, accordyng to the place it hath in the twoo Tables, and conſequently the tranſgreſſion of it to bee greater, then the breach of any that follow it. Yet if the cōpariſon be made of ſinnes in like degree and proportiō offendyng againſt both, as of thought with thought, acte with acte, and theſe in their diuers kindes, as the greateſt tranſgreſſion of the one, with the greateſt breache of the other, and ſo likewiſe in the reſte, keepyng a due rate and equalitie of ſinnes, that are matched together. Therefore notwithſtandyng, wee eſteeme not ſinne light, but all in their natures mortall and deadly, yet wee make a great difference of ſinnes. Wherefore, if thei vnderſtoode by this diſtinction, no other matter, but to make a difference that ſome ſhould bee greater then others, thei hauehave no cauſe to ſtriue with vsus. And for this, what commoditie it maie bryng to a cōmon weale, we are in the bleſſing of God to looke for it, this beyng our doctrine. But thei vnderſtande it farre otherwiſe, as appeareth by the Counſell of Trent, and by this aucthour. For, bothe determine mortal to be ſuche, as by their natures and in iuſtice deſerue euerlaſtyng death, wherein we alſo agree. But the poinct of variaunce is in this that thei ſaie, all ſinnes are not mortall, but that there are ſinnes, whiche in iuſtice are not to bee puniſhed with euerlaſtyng death, whiche kinde of ſinne thei call veniall. Not vnderſtandyng that God for Chriſtes ſake, doeth forgiue it thoſe whiche beleeue, for ſo wee graunt that al are veniall. For to the beleeuer all ſhall be forgiuen, and there ſhall be no imputation of any ſinne: but takyng it in this ſenſe which I hauehave declared, in which I deny any ſinne to be veniall, & affirme all to be mortall: whiche our doctrine is groū ded vponupon the worde of God. For, this is generall of all ſinne, whiche the Apoſtle without exception of any ſaieth, that the paine of ſinne is death, meanyng euerlaſtyng, as it appeareth there by the mention of life euerlaſtyng life in the ſame place. And thus the Apoſtle taught according to the lawe, wherin it is ſaied expreſſely, curſed bee he that abideth not in all that is commaunded in this Lawe. But ſaieth he, though your doctrine bee true, yet doeth it not ſtande with good pollcie, whiche is to kepe men in vertue and honeſtie, as ours doth: Becauſe if al be mortall, who will ſtriue againſt ſinne: whereas admittyng all not to bee mortall, though a man be caried into a veniall ſinne, yet would he ſtriue to refraine from mortall, conſideryng it bringeth damnatiō. And though this Romane doctrine be falſe, yet doeth it more incourage men to ſtriue againſt ſinne. But I ſaie, this is to reaſon like an Atheiſte. For as I hauehave often ſaied before, there can be no doctrine fit to procure the bleſſing of God to any ſtate, (whervpon dependeth the wealth peace, and honour of eueryevery people and common wealth) but only that which is of God. And therfore whatſoeuer he maie ſuppoſe in our or their doctrine, to bee for or againſt a ſtate, the truthe muſte needes bee, that all thynges reckened, and in the ende, it can neuer proue a good doctrine for any ſtate that God hath not taught, nor that vnproffitable, whiche he hath deliuered vsus. But I ſaie further, that our doctrine in the Nature of the doctrine it ſelf, is more to reſtrainyng frō vice, then that of theirs. For, what greater incouragement can there bee in all good reaſon and pollicie to ſinne then impietie, & what ſtronger reſtraint then greeuous puniſhement. Therfore, their doctrine whiche teacheth ſo many ſinnes, negligences, and ignoraunces, not to bee in the iuſtice of the Lawe of God guiltie of death, muſt needes hereby giuegive incouragement to continue in ignoraunce, in negligences, and other ſuche like offences. But ours whiche truely teacheth the wrathe of God, and euerlaſtyng death to depende vponupon it, muſte needes bee more forceble to ſtirre vp all men, to be carefull to auoide to the vttermoſte of the grace thei hauehave receiued, all maner of ſinne, and if the leſſe, muche more the greater, whiche hauehave more greeuous condemnation. But he and the reſt of theſe Romaniſts, in faith & in allegiaunce, ſuppoſe by makyng all ſinnes, to be puniſhed with death, that all are taught to be equall, whiche is nothyng ſo. For that death is not like vntounto this, whiche is of the naturall ſoule and bodie, and of the life of the naturall man: but it is a deadly caſtyng out of the preſence and fauour of God, with whom onelyonly is life (that which in deede and truth maie be ſo called for the comforte that is in it) whereas the other is ſuche a life, as ſome which liue in it, wiſhe rather for death and would digge for it: As Iob ſpeaketh, if thei might finde it, and deſire that the Moū taines might couer them, and the Hilles hide them from the wrath of God liyng vppon them. Therfore if it be poſſible for men in the naturall death of the bodie, to deuiſe greate difference of tormentes, ſo as notwithſtandyng all ſuffer death, yet one maie endure (without compariſon) greater tormentes in it then an other: How much more in this caſe both by y^e natur of y^e death which thei ſuffer, and by the almightie power of God, is it poſſible that notwithſtandyng all ſinnes bee puniſhed with death, yet there ſhould be ſundrie kindes of that death, & the tormentes of the one to bee in compariſon (in them ſelues alwaies horrible) more eaſie and tollerable then an other. Which our Sauiour Chriſt expreſſely teacheth, ſpeaking of the puniſhment of Sodom, and ſuche as ſhould with contempt refuſe the Goſpell. Wherefore, that beyng an offence of their ignoraunce, & not of our doctrine it is not to bee imputed vntounto it. And ſo notwithſtandyng any thyng is ſaied by hym, or can bee ſaied by any to the contrary, our doctrine in this point is moſt fit and ſtrong for the reſtraint of ſinne, and their impunitie moſte daungerous by incouragement to ſmaller offences, to draw men alſo in tyme to the eaſier committyng of the greater. Beſides in this their doctrine it is to be noted, that thei teache the ſprincklyng with a little Holly water to be ſufficient to take awaie thoſe ſinnes: whereby the precious death of our Sauiour Chriſt is in this behalfe made of none effect. For if thei bee not mortall ſinnes, the puniſhment whereof in the iuſtice of God is death: then Chriſt dyed not for them: and if he did, then it followeth bothe that thei are mortall, and death the rewarde and ſtipende of them, and alſo that the guilt of them can not bee otherwiſe waſhed out, but with the true Yſſope ſprincklyng vsus with the moſt precious bloud of the ſonne of God, whiche purgeth all our ſinnes. The ſecond poinct in this nineth Article, is of the doctrine of cōcupiſcence which he ſaieth that we affirme to be truely ſinne, euen in the regenerate: and thei ſaie in the regenerate, that is, as this man affirmeth it in Chriſtians after Baptiſme (as if al that are waſhed with the water of Baptiſme, are alſo borne againe, whiche is no more true, then that all receiuyng the Lordes Supper, ſhould receiue alſo the Spirite of Chriſt, which the Apoſtle denyeth) to be no ſinne, except that concupiſcence bee conſented vntounto. I acknowledge this to be our doctrine, whiche to bee agreeable to the Scriptures it appeareth by this, that whatſoeuer the lawe forbiddeth is ſinne, for of the lawe is the knowledge of ſinne, but this concupiſcence is forbidden by the lawe. This the Aduerſarie will not graunt, but I proue it thus. There are but two cōcupiſcences forbidden, one with conſent, and an other with out, whereof that whiche is with conſent is forbidden in the former commaundements. Which appeareth by the expoſitiō of the ſeuenth Commaundement by our Sauiour Chriſt in the ſixth of Matthewe, who ſheweth the luſtyng after a Woman in harte: that is with conſent, to be Adultery and the breache of the ſeuenth Commaundement. Therefore it followeth, the other is forbidden in the laſt. And in deede if the ſame concupiſcence were forbidden in the former, and no other in this, then ſhould there not bee tenne Preceptes and Commaundementes but onelyonly nine. This alſo the Apoſtle teacheth, who declareth how harde it was for hym to finde the height and depth, the length and breadth of the corruption that is in the nature of man, till he rightly vnderſtood this Commaundement. For thereby he plainely ſheweth the moſte ſecrete poyſon of our nature to bee diſcouered by this. Which can be no other then the very continuall ſpringyng and wellyng vp of vnlawfull luſtes, euen before the harte reſolutely agree vntounto them. Otherwiſe ther might bee in vsus a motion and a power not ſtandyng with the louelove of GOD nor of our Neighbour without offence to GOD. Whiche can not bee, the Lawe requiryng of vsus that perfect holineſſe of nature wherein we were created. And ſurely if the Apoſtle had not eſteemed this rebellion in his nature to bee ſinne and mortall ſinne, he would neuer hauehave cōplained ſo greeuouſly of his eſtate in reſpect of it, both in other places as he doth, and eſpecially in the ſeuenth Chapter of the Epiſtle to the Romaines in a greate parte of it, and in the ende criyng: Miſerable man that I am who ſhall deliuer me from this bodie of death.

Answer to a Supplicatory Epistle for the Pretended Catholics, Text (3 of 5)