telleth expressely Yee may bee compelled to perfourme that ye haue promised and holde that yee haue once receiued And bringeth good testimonies against you out of Augustine You I say that haue been baptized into the fayth of Christ not of Rome nor the Popish church and hardely any one of you founde within this Realme or among you English Romanistes that being of age now leaue this Realme that haue not in the time of the profession of the Gospel here gone to Church and done other actes of our religion at one time or other in blessed king Edwards dayes now or both Againe yee know that your D. Thomas his manner in his summe commonly is after he hath obiected agaynst the truth to set on the contra ry side that he taketh to be the truth in this question after he hath out of other men obiected That Infidelles are by no meanes to be compelled to the fayth he addeth as it were of his own But of the cōtrarie side is y t which is sayd in the. 14. of Luke Goe out into the wayes and hedges compell them to come in that my house may bee filled But men enter into the house of God that is into the holy church by fayth Therefore some saith he are to be com pelled to the fayth This haue I set downe that you may see what vātage you haue by sending vs to your S. Thomas and your other doctours for indeed sir to shew you might here haue spared wel enough in your margin Omnes doct I could further alleadge to the contrary your subtil Doctor Iohn Scot who had great followers He holdeth herein that it were godly and well done If Infidels were compelled of their Princes with threats feare to faith religiō Euen against your D. Thomas that you here set vs downe You knowe or may knowe howe common a thing it is in your religion not in this Article onely to finde the Scotists against the Thomists Doctor against Doctor c. But I had rather vnfoulde my selfe and the reader out of these contradictions and braules of your Popishe wryters then sticke therein Her Maiestie besides that she simply and vtterly taketh not vpon her by force and violence to compell to fayth as though shee coulde giue and imprint the same in mens heartes though shee set forth maynteine and binde all her subiectes to outwarde meanes and exercises of religion as I haue sayde thereby shewing what shee wisheth and driueth vnto which shee also vseth her self neither sitteth shee in the conscience of any which is proper to your Pope his lawes and your religion besides that her Maiestie is free herein I say Shee moreouer vseth her selfe in this case so godly so wisely so vprightly and so moderately towards you that deserue so ill as if any faulte may iustly bee founde it is in this that some of you are not straightlier lookt vnto and more roundlier proceeded withall But her Maiestie is wise ynough Zizebutus a prince is commended in one of the councelles and in your owne Decrees and counted very religious in compelling to Christianitie This is that in summe I woulde say vnto you for answere in this matter For as much as there is no societie of people so barbarous lyghtly that liue without some outwarde exercise of Religion and God hath beautified and commended Ciuill Magistrates in kingdomes Common wealthes and Cities vnder the tytle of Gods and hath ordayned them as his Ministers for our good that we may receiue prayse frō autortie in doyng well and in doing otherwise stande in feare as who beareth not the swoorde in vayne for hee is the Minister of God to take vengeance on him that doth euill Againe forasmuch as this Image of God is in nothing more seene namely in publike persons those of Autoritie then in procuring promoting aduancing dayly of Gods honour and seruice by their power and by giuing shewing good exāple to others for which cause principally they are aduanced as on a mountain placed in Royall chaire that therefore I say those Christian Kings Queens whō God hath called to this honor to be Foster Fathers and Nurses to his Churche and people doe well and very acceptable seruice to GOD and are highly highly to bee commended and heartily and continually to bee prayed for of all for that the aduersarie on the other side is mightie and suttle not onely for ranging them selues to Gods holy and true Religion taken out of the sacred Scriptures and the outward exercises of the same but for inducing also by the wisedome and power giuen them of GOD all people and personnes subiect to them vnto the like by making good and wholsome lawes by encouragement and by feare according as the qualitie and circumstance of place tyme and person require without all tyranny and vsurpation of the roome and place of the most high God of heauen ouer mens consciences on the one side and yet without all loosenesse on the other side in omitting such oportunitie and meanes as God offereth for the benefite of the holye people the Saintes of the moste High I speake of these and of suche as are by office called to publique and high charge among them in Churche cōmon wealth euen christian Kings Queens c. Of whō thus it is prophecied The kingdome and dominion and the greatnes of the kingdome vnder the whole heauen shall be giuen to the holy people of the most high whose kingdome is an euerlasting kingdome and all powers shall serue and obey him This seemeth to bee spoken of Christ his kingdome and the time of the Gospel c. Nowe this consecrating of her selfe and her authoritie wholly to GOD and his seruice to the benefite of his Church is it and it alone which her Maiestie in this case of many yeeres hath stil doth to Gods glory her singular cōmendation put in executiō amōg vs her people growing I hope dayly from good to better And this is that also which no honest faithfull good man can iustly bee offended withall This haue I if not ouerthrowne in your opinion perhappes your bulwarkes yet sufficiently for this matter cleared the trueth I trust her Maiestie also and the state against your vniust quarrels and slanders 13 Nowe proceede I with your wordes Besides this say you as no wise Noble man after many Ages of quiet possession would suffer another to recouer his Barronie without shewinge of verie good euidence So wee in reason are not to bee blamed if wee 〈◊〉 helde the possession of the Catholike Churche in Englande for these thousand yeres by our aduer saries confession do stande with them yet and require some euidence before we consent to giue vp the same Hereto they haue shewed vs none but onely woordes and forgerie they entred into possession without tryall of the tytle they thrust vs out before sentence or proofe wee crye out of the
his iudgement in that matter ye should haue repaired and sent vs to y e place where at large of purpose he ētreateth thereof which he doth in the twentie or last chapter of the fourth booke of his Institution expressely handlyng there the heauenly authoritie of Magistrates and the duetie of good and obedient subiectes whiche Chapter is written wholly of Politique gouermnent Wherein M. Howlet prooue him if you can to haue written vngodly seditiously or vntruely No as hee writeth very godly and with great authoritie of scriptures and reason so doth he very reuerently and modestly also if any other writer old or new as they say doe so after another manner and sort then eyther you here doe to her Maiestie for all your flattering floures or then your sort haue of late or now doe of Princes and 〈◊〉 els where I woulde wishe the godly and christian reader to bee well acquainted with this M. Caluins writings and I doubt not to affirme to bee true here that was else where saide Let him thinke he hath greatly 〈◊〉 in matters of religion who is brought into a loue and liking of Caluins writings And yet I make neither him my God nor his writings my Byble for all this reuerent thinking and speaking of him and his writings Euen in this matter of Magistrates I praye thee gentle reader looke but into that last Chapter and thou shalt see it shal be hard for thee to read else where 〈◊〉 or profoūder iudgement of a diuine for the excellent dignitie of ciuill Princes and Magistrates or for subiectes and priuate mens obedience to thy satisfaction and contentmēt and to be able with all to confute whateuer M. Howlet or his side can cauill against this seruaunt of GOD or Christes religion here 〈◊〉 I will not nowe stande in diducting this matter but note thus much by the way and nowe come M. Howlet to answere your glenings and pyckings out of his writings In the 10. Chapter of the 4. booke of his Institution he treateth of the authoritie of the Churche in making lawes and of the Popes and popishe Prelates tyrannie ouer mens consciences in that behalfe and namely handling this question whether it be lawfull for the Church by her lawes to binde mens consciences he freely inueigheth against your popish Churches licentiousnes in that behalf without any whit preiudicing politique order onely reseruing mens soules and consciences free to bee spiritually guided by God Christ and his holy woorde in the matters appertayning to the soules health and saluation Nowe M. Howlet if this doctrine mislike you that mens soules and consciences should be aboue the cōpasse of mens authoritie and lawes then condemne our 〈◊〉 Christ the Prophetes and Apostles with M. Caluin who make one spirituall Judge King Lorde and Lawgiuer ouer mens soules that is able to saue and destroy willing vs so to giue to Ceasar those thinges that are Caesars that we giue to God the thinges that are Gods to feare him that hath authoritie to cast into hell and to destroy both soule and body there Whereas men what power soeuer they haue ouer the body afterwarde can doe nothing more nor are not able to kill the soule Againe Yee are bought with a price be not the seruantes of men Stande in the liberty wherewith Christ hath made vs free and be not intangled agayne with the yoke of bondage In the kingdome of God there is neyther Iewe nor Grecian circumcision nor vncircumcision bonde nor free male nor female but ye are all one in Christ he is all in all thinges And yet in place may this distinction bee made and must also be as I noted before Your faulte herein is that yee distinguishe not aright betweene the ciuill and outwarde Courte and the Spirituall Courte of conscience as they speake and Maister Caluin here noteth and else where also howe euer your Fafather and Church haue taken vpon them to deale with mens consctences which is Gods seat to sit and rule there wherein they shewe what they bee yet neither our 〈◊〉 nor other ciuill Princes vsurpe so much ouer Gods right that is proper to Antechrist and your faction Concerning the first Article your corruption and false collection therein are so shamelesse that they may be easily espied I wishe the reader to haue but recourse to the place ye quote to finde out your trecherie or false allegatiō in peruerting the authours woordes and sense to be able to answere the same Excellently well doth M. Caluin in that place defining and treating of conscience reconcile these two pointes togethcr First that mens consciences for their spirituall gouernment are aboue mens reaches reserued only to God which also in time of ignorance as y e said M. Caluin sayth was seene and obserued by your Popish writers though practise were to the contrary as may name ly be seene in your Saint Thomas Next that we must bee subiect to our ciuill Magistrates and that for conscience sake according to the doctrine of the Apostle not so much respecting the thinges commaunded or forbidden by them which of them selues touche not conscience as the generall ende and commandement of the eternall God that hath appointed this order and willed vs by his commandement to be subiect to autoritie And this is it the Apostle tendeth to in his epistle to the Romanes so as leauing your caueling in wordes and syllables if you coulde and woulde distinguishe betwene the ciuill Courte and the court of conscience and betweene generall and particular as M. Caluin speaketh All scrupule auoyded this matter might bee eased and better matter gathered from this godly wryter then you too 〈◊〉 pretende to bee there The booke being both in Englishe and in Latine let the reder iudge of the whole you M. Howlet and your fellowes shall neuer be able to stayne M. Caluin and his doctrine nor cleare your selues from malice c. while you liue if you deale plainely Set vs downe the booke Chapter Section and Caluins wordes for we haue no cause other wise to trust you as you doe your fellowes The second place or article that yee take out of Caluin is so plaine true as I maruell what yee meant to charge him therewith for speaking of Christian libertie hee saith That the consciences of the faithfull are exempted from the power of all men by reason of the libertie giuen thē by Christ so as they are not to be intangled in the snares of constitutions in those things wherein the Lord would haue them free But adde I pray you as hee doth there That as the matter is very worthie and meete to bee knowne so needeth it a large and plaine declaration by reason of the adoe that partly seditious persons partly quarell pickers make as though all obedience of men which is not meant were thereby also taken away and ouerthrowne To preuent this inconuenience doth maister Caluin there a
Oracle according to Christs answere so you beeleeue geuen Fryer Thomas by the mouth of the Image of the crucifixe Thou hast written well of me Thomas Furdermore if one woulde enter into more particular examination of that you say it were not harde to improoue this your subtile exposition and by as good ground to ascribe to the father authority to the sonn natiuitie or with the scripture power grace which you appropriate to the father and the holy Ghost And to the holy Ghost communitie of the father the son vnitie societie charitie or else power which you ascribe here to the father as it may be to both the father and the holy Ghost c. This were not hard for him to do y t were disposed to dally w t the Scriptures and truth of God as you do drawing y t same into diuers vncertain expositiōs too irreligeously Gregory hath not one word of sin against the holy Ghost in place ye quote I graunt you he speaketh of insirmitie ignorance and purpose but euery sinne done aduisedly or of purpose is not sinne against the holy Ghost I pray you sir if these your catholikes did commit a sinne and that a greeuous sinne in haunting Protestants churches which I trust they doe with better and more religious minds than you iudge or hereafter at least will Iudge nothing beefore the time vntill the Lorde come c. and so sinne not at all But serue God faythfully But I say put the case there be some such naughtie men then God amende them But why I pray you may they not be iudged to do y t they do of humane frailtie as did Peter seeing you say they doe it for feare fauour or some worldly cause This is but hard freedome harde election and hardly to be called meere will and malice if al these termes be admitted to define sinne against the holy Ghost Augustines modestie noted by Thomas would haue beseemed you This is a deepe question let the light of exposition thereof be sought for of the Lorde I tel you beloued there is not possible a greater nor a harder questiō in al the holy Scriptures Thus far Augustine Whose description both Petrus Lombardus and Thomas auowe and like better then I doe youres There seeme ywis moe thinges required in the description of it than you heere expresse In your heat you shake vp these your catholikes God make them wise and you shall gaine little eyther by them or by that kinde of handling It is better going to the Popes hell or by his pretended sending thither than by his that is able to destroy both body and soule in hell fire Wherefore let vs feare him that is the eternall God which alone hath power to saue and to destroy I speake not all this while to defend any man in doing against conscience any thing or if these men haue so shaken off al reniorce of conscience that they are lulled a sleepe in securitie I with them to awake to learne a better religion which is ioyned with conscience I answere the aduersaries vniust charge and threat and hope the best of such as communicate with Christes church and religion here professed or shewe them whereto they haue at least to trust I woulde haue none flatter themselues in euill which these men cariyng such a conscience as he here speaketh of or suche a minde and not altering the same doe and are in a dangerous case for nourishing such a serpent in their bosome as is poperie and yet dissemble with all the worlde in pretending to be of another religion The mans talke here hauing been possible abrode a shriuing of many or taken it frō them that haue so done and so knowing their consciences better then we that liue among them and are dayly conuersant with them for that we sift not their consciences may make one doubte there bee manye hollowe harted Catholikes among vs or worldlinges rather and Atheistes for in deed such are vtterly without God haue no cōscience at al. I wishe them therefore to looke about thē men may be damned many a one is damned for other sins thē the sin against the holy Ghost how euer they sinne that greeuously I dare not say they sinne against the holy Ghost for al this or may not ' be good mē in time to cōe Thus make I mine argumēt against y e aduersarie Nothing supposed to be done of feare fauour or other passiō can be iustly called sin against the holy Ghost The Catholikes cōmunicating w t our churches is a thing supposed to be done of feare fauour or other passion euen by this man and other of that syde Therefore the Catholikes communicating with our Churches can not bee iustly called sinne against the holy Ghost Thus far of those that you accompt the worst and to to badde Catholikes I pray God we may find them good Christians And yet if they haue learned any euill they haue learned it of your religion and in your schoole I haue beene herein the longer bicause the whole booke seemeth to be written against this kinde of men God open their eyes they may see knowe and discerne their friendes from their foes bee carefull and watchfull amending at least in time to come that which is amisse The third sort of catholikes or the seconde as you tearm them quite leauing out such as your selfe are agree but in one of the three points I spake of before dissent in two they iudge all religions beside theyr owne say you false erronious damnable this haue they cōmon with other Romane catholikes but they thinke it lawfull for some worldly respect as for sauing their offices dignities liberties credits or the like to shewe themselues conformable men in going to church and other church proceedinges here c. thinking also other too scrupulous that stand in refusal of y e same This make you y e proper difference of these from other catholikes Nowe as they agree with the rest in the first point so in going to church taking othe communicating c. they disagree from hot Catholikes and agree therein with those I haue at large discoursed of euen now te The more I perceiue they acquaint them selues with the Gospell of Christ here professed and receiued the more dutifull they shewe them selues to her Matestie the worse bee they liked of you but the matter is not great Albeit these agree no better with you hot Catholikes but dissent in mo pointes then the other that went afore yet ye thought it pollicie belike hauing so scourged and taken vp those somewhat here to spare these men least you should do your religion too much hurt if you should fal too farre out with all besides your selues In places elsewhere you take them vp very sharply thogh but here thinking good to forbe are least you should want another mayne branche of your tree yee haue thought good to make
the Law made by Protestants prohibiting the practise of other religions besides their owne allotteth out the same punishment to al thē that do any way varie from the publike Communion booke or otherwise say seruice than is appointed there as it doeth to the Catholikes for hearing or saying of a Masse What haue you to plaine of in y t fauourablenes of this law towards you Is this straightnesse to Catholikes what more equitie and bearing with woulde you in these times haue an Immunitie to be exempted from all lawes and penalties I blame you not yee so fast and so many waies indanger your selues by breache of lawes that yee neede this remedie greatly but yee deserue it ill the penaltie and the execution of the lawe is that yee plaine of and yet is no more done than lawe if alwaies so much It grieueth you that other fare not as hardly as you The comparison is odious the cause is not equall your minde also is enuious your opinion and affection parciall An enuyous man they say pyneth away at another mans welfare Is your eye euil because her Maiestie is good Murmure not you haue no wrong They that are iustly punished when other of grace and fauour are spared cannot plaine of Iniustice as though they had wrong It is a priuiledge that God in his matters and Princes States and other ciuile Magistrates haue in iniuries done vnto them by iustice to exact and execute penalties where they bee due and by mercie sometime to pardō and release offences done against their Persons vpon great consideration to some certaine without doing any iniustice Iustice mercy may goe stand together and both of them are seuered from extremitie and parcialitie You might spare well ynough many of your exoruations and 〈◊〉 figures you neede not make such exclamation as you doe You thinke that saying and hearing of Masse is too hardly handled by our lawes heere You weigh not the matter aright nor indifferently First what is the Masse Next what meane you to buy such Deuilishe tromperie so deere Your Masse for both saying and hearing is iustly abrogated heere as a thing that in respect of the sacrifice thereof containeth blasphemie against God is iniurious to Christs death and Passion is an Idoll erected directly contrarie to the institution of the Supper of the Lorde and a meere profanation thereof farced and stuft full of grosse superstitions to poison mens soules with so farre from edifying that it destroieth that I speake nothing of the Apishe toyes therein containing great mysteries with you fitter indeede for a stage then for the holie house of GOD. You heare briefly and in summe our opinion of your Masse If you can say better for it out of Gods booke let vs heare that and yee shall God willing heare of vs againe In the meane while for breuitie because you do but touche it in passing I surcease also from doing that nowe which is so often and well done already and rest thervpon and to answere you I denie your suppositiōs till you bring vs some proofe which you doe not heere If ye cannot liue without saying and hearing this abhominable Masse plaine no longer of the miseries that yee willingly runne headlong into the punishement is very moderate and gentle nothing so harde as your desert is in this behalfe It is your honour as seemeth you trauell to recouer your Helena a rare perle a precious iewell mych good dite you with it draffe is good inough for Swine Refuse neither heate nor colde Runne I pray you thorowe fire and water to come to it if yee needes will but yee were better bee admonished and aduised At least all the godly wise will if it bee but for so hainously dishonouring God and deadly wounding their owne soules Thus writeth your Authour in his booke the hearing of Masse is not onely woorth the ventering of a hundred Markes or sixe moneths imprisonment but also of an hundred thousand liues if a man coulde loose euery one for that cause sixe tymes and an hundred tymes miserable is that man which for any worldely respect doeth depriue himselfe of so great a benefite as the participation of this sacrifice is The lyke to this I say of the practise of the other particulars that ye mention and the penalties layed thereon yet is it not harde to spye out your cloaking and colouring of thinges in speeche It is vnnaturall vnreasonable vnconscionable vnduetifull It is against the lawe of GOD and man and namely of this our Countrey that an Englishe man shoulde refuse the othe of allegeance and obedience to our most naturall and dread Soueraigne and vnder pretence of Religion giue it to that proude Prelate of Rome If you haue any thing to say to the contrary bring it foorth our answere you heare our grounds and proofes are so pregnant as if yee considered them wel they might shame or winne you but your religion possible hindreth you from reading the bookes on that side as your Authours opinion is least indeede that good shoulde come therof and therefore it auaileth litle to wryte for you What mischiefs haue beene wrought by your deuised eareshrifte What is nowe sought thereby in your reconciliation what the foundation and vse thereof hath afore time been What a 〈◊〉 and slaughter house to mens consciences Is to well knowen at this day to thinke it may bee set out with colours to commende it the worlde waxeth too wise to bee abused with such grosse absurdities yee talke of a reconciling to God I 〈◊〉 to say in trueth to whome Yet in your reconcilement by your Ghostly father your confiteor must go before his Misereatur In reconcilemēt of your selues to her Maiestie and the State take at leastwyse if yee will followe no better the worldly wise mans counsaile if your stomackes bee come downe confesse and submit your selues to mercie Yee talke much of death as though yee suffered paine of death heere for your religion yee repyne are grieued and offended that other haue not beene put to death for practise of their religion and yet doe I not knowe any of your side that hath suffered the same as I sayde for his Religion in all her Maiesties most happy raigne vnlesse there haue beene founde besides seditious and trayterous dealing in the partie against her Maiesties Royall dignitie and personne and the State of this 〈◊〉 which by wholesome lawes it behoueth her Maiestie to conserue as lyke a good mother of her Countreys shee hath hithertoo done and still doth Yee say among other thinges it is death heere for geuing the supreme Pastour supreme authoritie in causes of the Churche Speake plainely wee say it is for geuing away to the Pope GOD his and Christ his right and tytle and for denying vnder them her Maiesties souerainety in her dominions Wee say yee say vntruelie as the woordes lye It is so farre of from beeing death to giue to the supreme Pastor supreme
that the crime of Disloyaltie is obiected vnto you c. Heereuppon you puffe and fume or woulde seeme to bee angry yee amplifie the matter yee apeale yee protest yee bestirre you euery way heere is praeda Mysorum expounded and set out with dogge Rhetorike and much adoe The thing might haue been 〈◊〉 taken and vttered with more 〈◊〉 and modestie and your deedes if yee had any might better cleere you with wyse men than wordes will Your iudgement of the man in this passion and in your owne case will hardly bee esteemed This vpbrayding of imprisonment this charging with phantasticall opinions and shewing none and saying that the man with whome yee are 〈◊〉 can deuise any newe Religion at any time vppon 〈◊〉 weekes warning giuen him grounded but vppon this if men reporte truely This vncharitable and naughty dealing I say may sauour of immoderat choler and heate but of litle trueth or honest modestie you would scarsely be content to bee so vsed your selfe Though it bee no parte of the matter to stande in defence of particular men and their 〈◊〉 neither take I great delight in that course yet if that be the partie ye quote in your margine M. Howlet I answere not by reporte and heare say as you too lightly doe but vppon better knowledge that it is very vntrue a slaunder that you reporte of his deuising of any newe Religion vppon a weekes warning c. And that hee hath beene knowen neuer to haue altered his iudgement in Religion since hee first entred the profession thereof and at this day also thankes bee to God keepeth the true paterne of the wholesome doctrine of saluation and constantly trauaileth for the mainteynance of the Fayth against you and such other as fallen into Heresie impugne the same It maketh no great matter what you reporte of him or such other when almost yee can say well of no good man the worse hee heareth of you in this case the better wil hee bee liked among the godly Touching the matter I would your deedes M. Howlet and your fellowes did not plainely confirme and approoue that hee writeth if you bee so stifly addicted vnto Popishe heresie as yee seeme to professe and so obstinate in refusing by othe to acknowledge her Maiesties Soueraigntie giuen of GOD and by lawe propounded to her subiects heere Thinke not that it is this man his singular opinion in wryting and printing but the common opinion heere of the best that in the case you are ye be enemies to God her Royall Maiestie and the State that worse tearmes also may beseeme you your deserts wel ynough Bee not angrie therefore at this your to much stirring will but increase the opinion of you Haue you beene all this while in laying downe your griefes in disclosing your miseries and vnfolding at large nowe your pittifull afflicted case and such intollerable molestations as you cannot beare brought into such extremitie as neuer was hearde of in Englande before And is all come to this that the geuing out publikely in print of these woordes that al Papists are enemies to GOD and her Royall Maiestie is aboue all things the most grieuous iniurious and intollerable Is this the deepest wounde and the greatest hurte yee haue Is this such extremitie as was neuer hearde of in England before Alas seely mouse that appeareth after the mountaines great trauaile I woulde when your side commaunded wee had beene persecuted but by tongue and penne Is that bloody persecutiō forgotten nowe these 〈◊〉 man but wordes and in your owne estimation but the wordes and opinion of a straunge brainsicke fellowe holding phantastical opinions and vyle in the reputation of the worlde what neede you bee so much moued thereat Yee are of a noble courage file not your handes vppon euery one yee meete I see M. Howlet your choise and meaning heerein cunningly to seeke to treade vpon the hedge where it is lowest you are commonly in extremities either with the greatest or the least you can hardly keepe the golden measure and meane in any thing This renteth your Catholique hartes forsooth which are priuey of your owne trueth and duetifull affection towardes her highnesse estate and personne woulde to God that that is so priuey to your selues vnknowen to others her Maiestie at least to whome it appertaineth might bee made priuey to in deede by your submissions to her authoritie renouncing all foreigne power I woulde yee woulde haue made her Maiestie priuey before yee ran away made your selues slaues to that Beast of Rome I woulde before you had thus dealt with her Subiectes and Printed your booke without her leaue and against her minde you would haue made her Maiestie priuey of y e matter I would you would yet now at the lēgth returne home vpō her Maiesties commandement and intimation giuen vnto you of her pleasure and doe as some of your fellowes companie doe repent and stande to her Maiesties mercy Ye need not be ashamed nor afrayde you shal haue examples here before your eyes of honester men I feare than some of you will prooue except you doe the lyke This is good sooth and trueth and the duetifull and bounden affection of subiects this is good plaine English dealing man without Romish farded 〈◊〉 or deepe Italian fetches if yee bee so desirous to cleere your selues as yee pretende yeelde to this motion in time Otherwise your Rhetorique is but colde it perswadeth not all that you say or can say for your selues hath been is considered it is hardly worth the hearing Hee that prayseth him selfe is not allowed but hee whome the Lorde prayseth How if her Maiestie reply relie as you speake vpon her iust interest how if shee say ye plaine more than ye neede or haue cause for if this mans wordes be the worst is done vnto you that you make much adoe of a litle or nothing in comparison howe if her Maiestie tell you where the trueth of the matter is to bee tryed in deedes and good euidence words are in vaine and preuaile not howe if therefore shee 〈◊〉 you leaue flourishing that is a vaine praysing and vaunting your Loyaltie in glorious wordes set out with colors of petre Rhetorique 〈◊〉 you for her satisfaction and assurance goe to the matter and by taking the othe of submission testifie and approoue your obedience and shame your aduersaries that way Let another man praise thee saith the wise man and not thyne owne mouth a stranger and not thyne owne lippes Namely wee are bidden there Not to boaste our selues before the King You keepe no measure 〈◊〉 M. Howlet And in refusing conformitie to take the othe of obedience and to goe to Church vpon the reasons of the treatise folowing Ye maintaine a very corrupt conscience if it may beare the name of conscience which is so ill staied If words may be receiued your pay verely is good if deeds bee required your money is not currant That
peter or Peters successour binde vpon earth bee also bounde in heauen whensoeuer Peters successor of right and equitie commaunde any king eyther to leaue his Royall dignitie which hee so affected vniustly holdeth or to stoppe and hinder another king by all the meanes hee can which hindereth a faythful people from eternal life least hee perishe in doing wickedly that king is also bounde in heauen that is before God and his Angels to obay the chief Pontifical bishops decree except hee will haue his sinnes holden not forgiuen before God c. Heere is in general tearmes your Catholike doctrine truly set downe by Saūders who sent I trowe frō y e Pope tooke a long iourney into Ireland where of late it is 〈◊〉 hee was and still is to stirre vppe lyke a Capitaine and incourage the Trayterous hearts that he might meete with and to see this doctrine of Pope holines reuerently obayed and put in practise so farre as hee might against this state for the which purpose serued also your late flocking hether in sholes from beyonde Sea much about the same tyme and your more publishing of sedicious libelles than a good while before As lykewyse in the yeere 1569. Nicholas Morton an Englishe rennegate Priest the Popes Penitentiary at Rome was sent sayth Saunders by the Pope into England where hee deserued ywis to 〈◊〉 crackt a rope to stirre vp the Nobilitie against our Soueraigne to doe such other most vile offices c. Whose counsaile they that folowed in the North felt the iust rewarde smarte of rebels for their rebellion as the Romishe Irlanders did in folowing Saunders and his fellowes coūsailes of late Here the Popish obedience your Catholike Religion teacheth practiseth commeth in fitly and hath his proper place Now that this Popish merchants opiniō meaning towards her Maiestie this state in particular may be y e better knowē out of his general doctrine before deliuered Let vs heare yet furder himself in this one place only no more speake therof When the Apostolique sea sawe that Elizabeth was fallen from the Churche and that the whole Realme of England was therby become Schismatical it sent once or twise Legates into England to recal that nation backe againe to their duetie but there was not so much as a way open for those Legates to enter into the Island so farre were they of from obtayning any thing which being thus after ten yeeres amendement looked for and now almost despaired of Pius the 5. the chief bishop turning to that only medicine which could bee applyed to so great a disease In the yeere of our Lorde 1569. hee sent into England the reuerende priest Nicholas Morton an Englishe man a Doctor of Diuinitie one of his Penitentiary priests solemnely by Apostolique authoritie to declare to certaine noble and Catholike mē that Elizabeth which then gouerned was an Heretique and for that cause was by the very lawe fallen from al superioritie and power which shee then vsed ouer Catholikes and that she might lawfully be taken of them as an heathen Publican that they were not hēceforth bound to obay her lawes or commandements By which solemne declaration many noble men were brought so farre that they prouided not onely for themselues but tooke vpon thē also to deliuer their brethrē frō the tyrānie of heretikes May not we here iustlier charge M Howlets Catholike Religion his Pope his Bul. N. Morton Saunders their doctrine with teaching practising rebellion than he doth Luther and his doctrine Your floures of Rhetorique M. Howlet will hardly washe this geere away reade marke and iudge of the whole vprightly Now they hoped saith Saunders that al Catholikes woulde w t all their force haue assisted so godly a purpose But althogh the matter fel out otherwise than they looked for either because all Catholikes did not yet well knowe that Elizabeth was by publike Lawe declared to bee an heretike or else because God had decreed more sharply to punish so great a defection of that kingdome yet not withstanding those noble mens counsels or enterprises were to be commended which wanted not their sure and happy successe for although they coulde not bring al their brethrens soules out of the pit of Schisme yet both they thēselues did notably confesse the Catholike religiō many of them did giue their liues for their brethren But very fewe noble men by your leaue those taken rather through Gods prouidence by force than willingly yeelding themselues which is the highest degree of loue to doe as traytors the rest rid thēselues frō the bondage both of heresie sin into that libertie wherewith Christ hath freed vs y t they are become Satans sins slaues al the dayes of their life In old time S. Bernard had exhorted the Christians to goe to Ierusalem and yet was not the East Churche deliuered by that voyage but they rather which went about to deliuer their brethren from the yoke of the Saracenes died themselues a glorious death Nowe after he hath rehearsed at large a Munkishe myracle out of Godfry a Munke to shewe that that voyage to Hierusalem was approued of God Antichristes newe Gospel must and needeth to be confirmed by new myracles Thus he speaketh of the rebelles in the 〈◊〉 against her Maiestie and the State Who nowe but hee that is ignorant of Gods counselles whereof belike this good fellowe is very priuie dare say that that confession of faith proceeded not from God which certaine Noble men of Englande made in armes He meaneth the late Earles of Westmerland Northumberlande and their adherentes Surely that must needes bee counted a myracle saith hee that being almost fiue hundred of them which tooke armes for the fayth so reporteth hee of the Northren traytours which taken by the heretikes and put to death so calleth he the State and her Maiesties ministers of iustice there None of them was foūd which either forsooke the Catholike faith or accused the Authors of that warre of any fault They were very innocent and blamelesse sure vnder pretence of their popishe faith and religion to take the sword in hand against their dread soueraigne and ours they must be so supposed though this be iu deede most lewde in the highest degree And this man either was among them and verie priuie to euery one of their deathes or els which is most likely hee tooke thē report at their friendes mouthes and his at seconde or thirde hande at least But many of them being a litle before reconciled to the vnitie of the Church were well apayed and greatly reioysed in themselues that they shoulde depart this life before they shoulde with newe wickednesse defile the peace hee meaneth their reconcilement to the Romishe Church newely receiued and they wished not to liue any longer in that kingdome which nowe a good while had ceassed to liue in Christe
God for hee is gracious and mercifull flowe to anger and of great kindnesse Nowe these are the wordes of the Acte of Parliament that is not yet dissolued in the last Session holden at Westminster from the xvi day of January last past vntill the xviii of Marche following I leaue the former Statutes and lawes Be it declared and enacted by the authoritie of this present Parliament that all persons whatsoeuer which haue or shall haue or shall pretend to haue power or shall by any waies or meanes put in practise to absolue persuade or withdrawe any of the Queenes Maiesties subiectes or any within her Highnesse Realmes and dominions from their naturall obedience to her Maiestie or to withdraw them for that intent from the religion now by her highnesse authoritie established within her Highnesse Dominions to the Romish religion or to mooue them or any of them to promise any obedience to any pretended autoritie of the Sea of Rome or of any other prince State or Potentate to bee had or vsed within her Dominions or shall doe any oucrt Act to that intent or purpose and euery of them shalbe to all intents adiudged to bee traitours being thereof lawefully conuicted shall haue iudgement suffer forfaite as in case of high treason And if any person shall after the ende of this Session of Parliament by any meanes bee willingly absolued or withdrawne as aforesaid or willingly be reconciled or shall promise any obedience to any such pretended authoritie Prince State and Potentate as is aforesaide that then euery such person their procurers and counsellers there unto being thereof lawfully conuicted shall bee taken tryed and iudged and shall suffer forfaire as in cases of high treason Heereupon may one hardly and heauily as me thinketh reason against you is this case of treason And if I may bee so bold as to deale with so great Clarkes thus after my rude maner make I my blunt arguments Whosoeuer at this day by profession hold y t our dread soueraigne Queene Elizabeth is an excommunicate person and the present state hereticall or schismaticall and so to be abhord are reputed traitours and so ought too be taken But all English Romanistes that call themselues Catholikes are such that is at this day by profession hold that our dread soueraigne Queene Elizabeth is an excommunicate person and the present state hereticall or schismaticall and so to be abhord Ergo. All English Romanists that cal themselues Catholikes are reputed traitours so ought to be taken No religion that approoueth the Popes authoritie doctrine practise in excommunicating and depriuing of Kings Queenes c of their estate whom he calleth heretikes is vniustly touched by vs English men to teache disobedience and rebellion against their Princes But all Catholike Romane religion approoueth the Popes authoritie doctrine and practise in excommunicating and depriuing of Kings Queenes c. of their estate whom he calleth heretikes Ergo No Catholike Romane religion is vniustly touched by vs English men to teach disobedience and rebellion against their Princes Al persons that by writing or otherwise persuade any within her Maiesties Realmes and Dominions from the religiō now by her Highnes authoritie established to the Romish religion thereby withdrawing them from their obedience to her Maiestie to yeeld the same to the Sea of Rome are by the law heere reputed traitours But you M. Howlet your authour N. Mortone N. Saunders Allen Bristowe with other like doe so that is by writing or otherwise persuade within her Maiesties Realmes and Dominions from the religion nowe by her highnes authoritie established to the Romishe religion thereby withdrawing them from their obedience to her Maiestie to yeeld the same to the Sea of Rome Ergo M Howlet your authour N. Saunders Allen Bristow with other like are by the lawe heere reputed traitours No religion that condemneth Queene Elizabeth our Soueraigne of heresie so foorth to the great preiudice of her royall estate and person and so the common hurt of vs all is vniustly touched for disobedience or rebelliō against her maiestie But your pretended Catholike religion condemneth Queene Elizabeth our Soueraigne of heresie so forth to the great preiudice of her royall estate and person so the common hurt of vs all Ergo Your pretended Catholike religion is not vniustly touched for disobedience and rebellion against her Maiestie If these arguments in zeale defence of our soueraigne and the state presse you or be thought sharpe to touche the quicke thanke your selfe that by entring your commō places odious cōparisons forcibly drawe the same from vs. Once the Syllogismes or arguments be scholasticall y t is good perfect enough in the perfectest moodes perfectest figure You heare now the opinion y t is of you heere not of one man or spightfully vttered but commonly too well grounded for you to deale with either repent craue pardon come home and liue like dutifull Subiects y t such violent arguments proceede no further which with all my heart I wish you to doe or els if you like that best prouide answere to solute such like arguments which will be very harde for you to doe I will say no more heerein but a parls Dilemma or streight are your Romane Catholikes brought into if you bee argued against in the pointes of doctrine and demeanour for obedience to our dread Soueraigne Queene Elizabeth out of your owne Popish schole doctrine and practise of old at this present and out of the lawes of this Realme nowe in force and withall bee put to make a direct answere thereunto Presse vs no further in the matter if you bee wise rather take heede that by your doctrine and demeanour towardes her Maiestie and the State yee bee not brought within the compasse of the lawe and there an ende But that cannot bee vnlesse you alter the course you haue of late taken and still doe or the whole state for your pleasures only bee altered I wishe and desire for your owne sake M. Howlet though I know you not that you bee not of the opinion and vsage of suche Catholikes as I haue set downe that yee take heede thereof or leaue the same in some time that yee may bee 〈◊〉 taken in the number of good dutifull subiects you your author w t others So as y t which I haue spokē vpō supposition onely of your agreement with the rest of your fellowes at Rome Rhemes c. and namely N. Saunders may not bee vnderstanded of your owne persons but of those and suche Catholikes onely as seditiously from beyonde Sea write and accordingly practise against her Maiestie and the State heere further woulde I not haue my woordes stretched to touche any particular person vnlesse his owne Conscience tell him hee agree with them or her Maiestie the State and his owne doinges finde him culpable This may serue to checke the great and waightie Motiues that you heere
are with you and to many such Praeda Mysorum it is your owne Prouerbe taken out of Aristotles Rethoricke and Rethorically amplified and handeled speaking against this man that yee will now needes quite but this man that you reuenge your selfe vpon First telleth you those Preachers you talke of were none of his he sendeth out none Next that hee is not bounde to answere for them though in so 〈◊〉 a cause that be not harde to bee doone This might M. Howlet easily thinke considering that euill will is not giuen to say well That her Maiestie and all other that shoulde reade that he setteth foorth in printe woulde hardly beleeue amongest so many vntruthes this report of his proceeding from such a reuenging stomack as seeketh therby to quite his enimie which doctrine he taketh out of Philosophie and from his Maister Aristotles Rethoricke rather then from good diuinitie and the Scriptures yet it may agree with his Catholike religion well enough Againe hee might thinke the grounde and truth of the matter woulde bee looked into which is not hard heere to bee doone Next he alledgeth a Minister to be his Authour in the report of this matter but that is for his vantage he nameth him not neither thinke I he can name any such hee were too notorious an hypocrite and false brother so lewdly to belie and betray his brethren Neuerthelesse that is possible for among Christes Apostles there was a Iudas This dealing might haue much impayred his credite with you sauing that you lye in awaite to trappe the innocent with all godly and honest men that list to vnderstand heereof if there were any such man Whereof giue vs leaue to doubt till we heare more hee will be abhorde for his double dealing you for your impudent reporting of so manifest a sclander Did the Minister tell you the matter himself Or did some other that hearde it of him or some bodie els tell it you from him You were not we must suppose at the exercise your selfe Take heede of too light crediting reports M. Howlet and especially of reporting them againe and that to her Maiestie and of putting them 〈◊〉 in print too the viewe of the worlde that is your foundation and entrie Proceeding yee obiect disobedience to the Preachers that woulde not obey the Bishops letters prohibiting the fast at Stamforde There are but too many such as you be that by sinister informations and sclaunders goe about to hinder godly and holy attempts fishing out some thing whereby to stay y t same by all meanes they can But God be praysed such false and light reportes such naughtie dealings haue turned and doe commonly turne to the beginners shames and to Gods glory the more and his peoples good and comfort as in deede this did for though this godly exercise were a time stayed by misreportes yet at length was it taken in hande with the good countenance and liking of authoritie whereof you and such might learne to giue ouer such rustie cankered practises and to take a new and better course if ye had any grace It fareth now adayes gentle Reader in the building of Gods spirituall house and Citie which is his Church here vpon earth euen as it did in old time which conformitie and likelihood may serue greatly to our instruction admonition and comfort when at Gods appointment the house and temple of God and the Citie Ierusalem were to be reedified God stirring vp for that purpose King Cyrus and Darius preparing the heartes of other of his people to further and aduaunce that worke as we may see in the holy stories of Ezra and Nehemiah the thing 〈◊〉 well begun was greatly hindred somtime by colourable vndermining after a politik maner by false accusation making cōplaint euē to the king somtime by conspiracie open force violence yet notwithstāding all preparatiōs and subtill deuises cōming to naught the work though with much a do by gods meruellous prouidence went lustily luckely forward and was at y e last happily finished There was on the one better side though lesser weaker in the sight of man Zerubbabell Ieshua Ezra Nehemiah y t prophets Haggai Zechariah c. as chiefmen amōg the people of God w t their band cōpany There were on y t other side Rheū Shimshai Tatnay Sanballat Tobiah Geshem their cōpaniōs in Samaria the people beyond the riuer mighty enuious Cheeneth Arabians Ammonites Ashdodims other w t Shemaiah Noadiah c. false Prophets hirelings and hypocrites many great ones The kings with whome both parties had to deale being Heathen men were somtime no maruell against the matter especially being stirred vp by the malice of the aduersaries to this building their often and many complaints handeled with great cunning pollicie which more troubled and hurt the seruants of God and hindred their godly proceeding as hypocrites alwaies doe than any open violence but which was to be maruelled at euen those Heathen kings were sometime fauourable forward and with the matter Gods prouidence and blessing so ordering the whole worke till it were atchieued as namely wee see vnder the good kinges Cyrus and Darius Now to leaue the state of the Churche in other Realmes by Gods maruellous goodnes we haue at this day raysed vp vnto vs for one a principall parte not a heathen king or a Cyrus Darius To fauor set forward y t building of gods house among vs but a Christian Soueraigne Prince herselfe professing y t Gospell of Christ Iesus who doth not stand by looke on y t builders but bending her royal authoritie and wisdom to y t defence maintenance of y e truth repressing of error falshood so moderateth the whole that she greatly encourageth all gods people her obedient subiects terrifieth the aduersaries her maiesties Counsellers the Nobilitie the spirituall Pastours the other officers Ministers of y t lawes are likewise professors setters forward of this busines in their degree calling to the great cōfort of the common people those of the lower sort whereupon the aduersaries how many and how mightie soeuer they be may be the lesse able to doe hurt Yet to waken vs to keep vs frō securitie we shal not lacke neither haue we to maruel therat or be discouraged enimies as lōg saith M. Howlet as ther is either head or hand remaining loose in the world We shal not lacke hypocrites false accusers conspirers violent dealers seditious persons c. we shall not lacke stinging Hornets like the Horonites Ammonites Arabians we shall not lack a Rehum a Shimshai a Tatnai a Tobiah a Schemaiah c. that in a rout will vndermine and oppose themselues to the Gospell But God bee thanked we neede little feare them hauing that mightie God so mightily standing on our side and blessing vs with such a Soueraigne and state as he doth Wherefore let vs now M. Howlet be
as God in this case as not sinning in following his erronious csōcience sinning if he do not according to the same is besides reasō warrāted of this man by y e M. of y e Sentences by Austin the common glose In the next article is demaunded agayne by M Holcot whether any man may merit by a false faith In this article hee answereth and saieth shortly that one may merite by a false faith in many cases It is a common case among the people he putteth many cases to proue his saying and that some taken out of the Scripture very clarkly you must suppose amonge other hee sayeth Put case that some olde wife heare her prelare a great matter I tell you preache some hereticall article whereof shee is not bounde to haue any faithe perticularlye I expresse his worde as well and as playnely as I can yet she for the obedience she beareth and good wyll to beleeue whatsoeuer the Church beleeueth agreeth willinglye to that he sayeth which is heresie thinking that the Church beleeveth it the case being thus wee must say sayth this Robert Holcot that this olde woman in beleeuing heresie doth merite or doo a meritorious woorke as they speake in Schooles because she beleeueth an errour which by no meanes can be imputed vnto her that that is to be beleeued which is condemned and therefore by implication she beleeueth the contrarie because she beleeueth that this is the true faith Nothing is true but that which the Churche beleeueth to be true And therefore because the implicate faith is true although the explicate be not true whereunto she is not bounde but she is deceiued by simplycitie therefore is there no daunger to her of error Not much vnlyke to this hath Peter Lumbarde the M. of y e Sentences a question answer which also is repeated with approbation by Gratian whiche possible gaue occasion to Holcot to moue and decide his If an heretique saith the M. shoulde vnder the name of Austin or Ambrose c. offer himselfe to some Catholique and call him to the following of his faith if he should agree into whose fayth shoulde he be sayd to haue consented Not into the Sect of her etikes but into the sounde vprightnes of the Catholike fayth which the heretike lyingly sayd he had Much more I trowe if a Catholike prelate propound heresie Here is heresie propounded by a Catholike teacher and by an heretike here is the same hearde receiued beleeued and consented vnto without danger heere is the partie excused naye defended to doe well and to merite or to doe a meritorious woorke What can be sayde more in commendation of the best woorkes that men can doe the best woorkes that men doe come in deed short of this degree In this diffuse and intricate disputatiō of Erroneous cōscience in matters of Fayth religiō and doings of men in the first table of Gods commandements mooued and resolued by questions and answers hast thou in these men a viewe gentle reader of some of the deepe misteries of the popish religion which what sounde matter of godly edification they containe I referre to thy godly 〈◊〉 and iudgement furder to examine and 〈◊〉 to examples in the Second Table wherein their veastly 〈◊〉 in this case of erronious cōscience is yet better and more easily seene in cloking excusing 〈◊〉 sinne Let vs take but the seuenth commandement onely Thou shalt not commit adulterie To note howe the breach thereof vnder y e pretence of error and conscience is 〈◊〉 which example is common and commeth often with these virginlike Friers Thus saith your Maister if a mā leauing in his coūtrey his wife going into a far countrey matrie another afterwarde repenting would leaue her affirming that he had another which is aliue and the Church suffer him not being ignorant of that he affirmeth Heere is demaunded whether in this seconde knot there bee marriage Surely it may bee said that it is not marriage and that the woman is excused of crime by ignorance but that the man hath committed adulterie It is wel thus much is cōfessed marke that wel But that since the time that being willing not able to returne to his first wife hee is compelled by the Discipline of the Churche to retaine and keepe this seconde woman hee beginneth to be excused mark this stuffe by obedience feare for this that he if this second woman require it lye with her of whome hee neuer ought to demaund the same And so haue wee to iudge of other like cases thus farre the Maister Heere where the parties conscience mooueth him to leaue sinne and euill and to doe well must he sinne and doe against his conscience beeing good ye see why how the authoritie of the Church the Popish discipline is great I tel you in perplexitie he may be dispensed withall If his conscience bee naught he may not do against it vnder paine of damnation Againe heere is whoredome confessed and yet marke howe the partie that committeth it is excused Thus is the mans conscience in perplexitie for the sinne of whoredome clarkly releeued in excusing his continuance therein But the Maister is some where holden some where not of all whiche though in this case wherein I shewe what hee holdeth it make no great matter if some followe as hugo or who yee will some followe not yet 〈◊〉 will they 〈◊〉 swere for him in another place wherein hee is holden and followed That a man lying with his wiues 〈◊〉 by ignorance is excused if shee come to his bed at vnawares it is called the ignorance of the person for hee tooke her for his wife and lay with her with an husbandly affection as with his wife It is made Jacobs case with Lea forsooth c. But with what conscience shall hee bee excused herein with the very same I trow that the maister the Councell and the Cannon law pronounceth him to bee excused y t 〈◊〉 with a naughtie and erroneous conscience as they speake For I am sure by a right conscience hee neuer shall bee excused before God from committing incest The Similes that they goe about to prooue this matter by there are euen like stuffe and the same wee haue hearde before The glose and the marrowe set downe more If a married wife bee lyen withall ignorantly there is no whooredome committed And againe whooredome is not committed without guile c And yet a little before If a womans husbande bee dead and shee beleeue hee be aliue if shee marry shee is giltie of whoordome though she haue not committed whooredome sayth the glose suche I tell you is the force of an erroneous and lying conscience vpon this excuse of Whoredome and the dentall y t it is any is grounded on that which Gratian elswhere telleth vs That if a blinde man beleeuing hee lyeth with his wife defile another woman hee is
restored y t publike exercise of religion here liueth God be thanked and long may shee liue None of you haue seene any suche in clination to Alteration in her Maiesties constant setled minde as you in fancte imagine besides this her Maiesties 〈◊〉 most milde and quiet gouernment in the time of y e Gospel to all our great comfortes doth not procure nor deserue any such thing at her faythfull subiectes hands nay besides dutie this dealing purchaseth the contrary and keepeth the subiectes in merueylous contentment commonly and liking where as the intollerable yoke and insupportable burden that you put vppon this lande more then haled wertsomnesse and desire of alteration in the time of superstition When you talke of your newe persecution if you meane thereby the committing of such to warde as of late came from the Pope Rome for their seditious attempts heere in Englande or the repressing of the violent rebellion against her Maiestte and the State in Ireland we answere y t ye might better haue sit stil like good Christians true hearted Englishmen and subiectes or haue chosen an honester course then by rebellion treason so to haue troubled the peaceable state of 〈◊〉 Church and Realme prouoking and enforcing her Maiestie who beareth not the swoorde for naught to drawe out the same to crosse and stay your violent disorders You offer to enter by sedirion her Maiesties dominions violently You offer to poyson and corrupt the mindes of the good and simple subiectes This and such offers of yours wee are too well acquainted withall other your offers and oddes wee commonly know no more of then you reporte vnto vs you pretende not by your offers any recouerie of lofses c. If they bee any who put you to them but your selues that will needes runne into them headlong You tell what you pretended not I woulde you had in time as well tolde what your pretence and meaning was that it might haue beene with lesse adoe preuented you haue long hoped after a day ye thought it had beene nowe come But as God would you hope without your hope your end is to iustifie your cause Whervpō the honor of god depēdeth If Gods honour depēded on the iustifiyng of your cause it should hang but vpon a weake twined threed but he hath not put it into your hands sirs it is better grounded and staied than so There is no profession at this day in Christendome wherein God is more dishonoured thē in yours Ye tell vs ye knowe yee can not bee vanquished yee tell vs also of our weakenes a 〈◊〉 shewing greater pride thē modest wisedome You knowe more of your selues then all the worlde doth besides yee are deepely seene in your owne cause Either you neuer felte or neuer well considered the forces of your aduersaries at least you are blinde and therby cannot well iudge of them As God be thanked you gaine little nowe a dayes where vpon vsurpation you violently inuade lawfull princes countries with sworde vpon confidence of the Popes authoritie that way God so mightily defending and maintaining his seruantes ministers Princes and ciuile Magistrates and looking with a watchfull eye to his Institution and ordinance So gaine you as little or lesse the other way because you stay altogether vpon Sand vpon fleshe worldely pollicie man c. And the weapons of our warfare are not carnall but mightie Yet through God to cast down holds c Ours is the sword of the spirit which is the word of God liuely and mighty in operation and sharper than any two edged sword 〈◊〉 through euen to the diuiding asunder of the soule and the spirite and of the ioyntes and the marrowe and is a descerner of the thoughts the entents of the heart c. Your Fortes are not imprennable nay they fall of thēselues and moulder away They are weake They are rotten your walles be but of Broune paper The best and surest fort in this that ye call your newe persecution was in Ireland wherin after rebelliō there stirred vp by you ye much trusted That God be thanked through his blessing was by her Maiesties prouident care forces soone destroyed c. If the secular arme and forces faile you if fire and fagot be taken out of your hands or your cōsuming flames quenched yee can long holde in no place God haue the glory for both taking those weapōs from you and so gloriously by his heauenly Gospell triumphing ouer you in these latter daies among other princes let her maiesty our dread soueraigne haue her singular and due commendation in this work as Gods speciall minister to al true englishmens vnspeakeable comforte we haue had good triall of you by experience and that maketh you to bring the authoritie of Kinges and other vnder the pope to be at his deuotion but all in vaine for ye resist against God and his eternal truth you should doe well not to boaste nor triumph before the victorie you know how the king of Israel answered y e proud threat of Benhadad y e king sometime of the Syrians Let not him saith he that girdeth his harnes boast himselfe as he that putteth it off 14 AND to tell your Maiestie more in particular there hath beene diuers earnest meanes made and most humble petitions exhibited by the Catholikes that seeing those men which first challenged at Poules Crosse al the learned of our side that might be found eyther to writing or disputing afterwarde procured your Maiesties prohibition by proclae mation that no bookes should be written or read of that parte in England their petition was I saye that at the least there might some publique disputation be admitted whereby 〈◊〉 doubtes might be resolued This petition hath beene exhibited by dyuers men in the name of the whole both in writing and in print they haue beene vrged by sundry meanes by al kinde of friendship that we could make by humble request by earnest letters to diuers preachers to further the matter if I bee not deceiued to my Lord of London himselfe for the bringing of the matter to your Maiesties vnderstanding and to the consideration of the Lordes of your highnes priuie coūsayle And if by any mischaunce these former supplications came not to light or expressed not fully the Catholikes plain simple meaning es I beseech your most gratious Maiestie that this may serue eyther for a replication or explanation of the same wherein I in their names most humblye on my knees euen for Gods cause and the loue of his truth aske at your Maiesties handes that some such indifferent tryal may be had by publike disputation or otherwise YOU tel further of meanes made of challenges petitiōs writing disputing prohibitiō I wot not what neyther truly nor to purpose greatly writing vpon the occasion of chalenge at Paules Crosse that ye mencion hath since geuen your side such a woūd as I think you wil neuer be able
house citie and kingdome among men But this when it shal please God wil be as vnto vs al most comfortable so vnto our superiours very glorious and honourable to the procurement and continuance of Gods fauour and liberall blessings long among vs. I enter not into particulars because I am not to prescribe nor yet to distrust the Godlines wisedome and care of so religious a Prince and state as God hath giuen vs. For the rest therfore as in this imperfection and weakenes of mankind and the hardnes of the worke these cogitations these meditations these endeuours are in this case worthy and very necessary and meete for Christian Princes states and publique persons in Church and common welth often and much to bee occupied in euery one according to their place and calling so prouiding that they and their people Gods Churche bee not abused with mens inuentions and dreames in steede of Gods pure and holye worde So againe subiectes and priuate persons where this matter is attempted and taken in hand with vantage and to Gods glory with paine care laboured in dayly haue not onely with all thankefulnes and reuerent dutifulnes to acknowledge and accept this great blessing and goodnes of God in and by our Prince state with helpe of hartye prayer for successe to the delight and encouragement of Christian Magistrates and Superiours But further also if in thus proceeding all thinges euery way answer not the godly mindes and expectation of the faythfull to the full We haue first to lay the fault and hinderance where it is charging generally our selues and our owne 〈◊〉 therewith as the proper cause of all and farther euery one of vs particularly examining our selues haue to ioyne our seuer all sinnes with the sinnes of our peo ple and hartely as in publike so a parte to lament and be waile the matter in humble and plaine confession to God and in testifiyng to men as occasion is offered or dislike with that is amisse earnestly purposing and endeuouring to redresse that is amisse in our selues and to help the same in other as we maye keeping in all things the boundes and compasse of our calling Nexte beeing thus in all godlinesse and modestie affected haue wee to consider there whilest according to our bounden dutie wherein and howe farre wee maye and oughte to ioyne our selues in communion and fellowshippe with the Christian and holye Churche or Congregation wherein we liue in all Christian humilitie patience meekenesse bearing and forbearing without breaking the vnitie thereof so farre as is possible Christian and holy I call this Church in respect of that honour that God hath called it vnto and the good benefite of his holy worde Sacraments c. Wherewith hee hath vouchsafed to blesse the same not doubting in the meane while of good successe increase and dayly edification from God by these meanes so farre as he seeth expedient according to his promise though in the meane while there may be founde among vs but too many defects not in life and conuersation onely but in church policie and orders likewise which defectes like spots blemishes and staynes of the face we may behold not nowe adayes first but in these and some greater matters also euen in the Apostles times and afterwards in the olde and former Churches by themselues planted though in this behalf they be to be accounted sicke and imperfect which retaine yet still in Scripture the title and honour of Churches and of the church of God As for example The churches of the countrie of Asia in the Reuelation of Saint Iohn the churches of the Countrie of Galatia and of the Citie of Corinth and such like I speake not as though Churches shoulde or might please themselues in their follies or to flatter any I haue saide my minde thereof I tell here only what Christians particular dutie is for bearing in this behalfe where thinges be not too too intollerable especially this haue we well to consider of when we be not required by the Church authoritie to approue or imbrace in God his matters and religion any thing but that which is warranted by God his holy worde and we commended thereby in framing our consciences and liues according to that rule in all dutifulnesse towards God our Prince and other our neighbours And the Church they of authoritie likewise be content to heare and to be admonished of such defects and faultes wherein they may bee thought not to haue rightly applied nor iustly followed the rule of all reformation the worde of God so the same be Christianly doone and modestly as I haue said and we stil liue in good hope of redresse of that is a misse as the same may once be founde out perceiued and knowne by those to whome publike reformation thereof doth orderly appertaine which be the very same whom God hath placed in publike authoritie and calling Hereby is it not hard to be seene that I shut out of this account that Apostaticall vnholy Synagogue of Rome by the titles before mentioned as wherewith wee cannot ioyne our selues without renounsing the vnitie we haue with Christe and his holy vniuersall churche And againe we must thinke that they that excommunicate shut out and cut of from all Spirituall communion and societie with them outward and inwarde leauing them without all hope of reconciliation either in this worlde or in the worlde to come suche I say as are of one religion of one and the same profession with them that as they haue doone and doe so will no easiliar handle vs hence foorth seeke we peace as muche as we will and in vs lyeth The summe therefore of that we haue to rest vpon is that walking in God his feare in obedience and charitie towardes all men which is the effect of a Christian life we so edifie our selues and other with whom we liue in all godlinesse and honestie that in Godly zeale 〈◊〉 with wisedome and humblenesse of minde we take heed there whilest least declining or turning to much on one hande without neede we seperate our selues from the societie of them that approue and shewe them selues to be God his people vpon a dislike of some thinges amisse that lie not in our power or hands to redresse that bee priuate men if the same bee not intollerable to be borne with As they be when they plucke vp the very foundations of doctrine and the rootes of Christian Religion which doyng may be imputed to too much curiositie selfe loue and wilfulnesse c. Wee haue to take heede on the other hande for all this least by ioyning our selues vnto thē we receiue approue or 〈◊〉 〈◊〉 things confusedly euē abuses y t do or may creep in hand ouer head as they say w tout any distinction or differēce w t may argue wāt of knowledge zeale true godlines When I would expresse full my meaning herein I can vtter it in no better or fitter wordes then
by your doctrine And one looke well it will not be harde to finde nine and moe too so shall we haue no ende nor keepe any measure if wee followe you herein Your seuen sacraments as you recken them heere are these Baptisme Confirmation Priesthood Matrimonie Extreme vnction Penance the sacrament of the Altar The grace of Baptisme you leaue vntouched not deniyng but wee enioye it moe of your 〈◊〉 for sacramentes of Christes Church properly to speake doe not wee acknowledge But in steed of your counterfaite sacrament and Idol of the Altar wee haue restored vnto vs the sacrament of the Lords Supper or of the body and blood of Christ instituted by this our good master him selfe As for mariage we esteeme it honourable among all and a bed vndefiled as the Apostle speaketh and say with him on the other side that whore mongers and adulterers God will iudge So then wee repute it as the institution of the holy God and his order to liue in according to his worde in his feare A sacrament as holy Baptisme and the Supper are doe we not repute it to be none depende therein on your doctrine In steede of your 〈◊〉 Priesthood haue wee among vs such Church 〈◊〉 as Christ also hath left vs by his institution and worde as namely Pastours or Ministers of the worde and Gospell In stead of your dumbe ceremonies and Popishe confirmation haue we a continuall Catechising of the youth and ruder sort in the principles of Religion As for your extreeme vnction we shut it out as a thing deuised by your selues for saint Iames place maketh nothing for you If priesthood be a sacrament the other orders lesse and great will claime the like priuiledge euery one so shall we haue a great many moe particular sacramentes in number than seuen and euery one in kinde seuerally from other the sacrament of 〈◊〉 the sacrament of subdeaconship of reading also of exorcisme or coniuring c. Where and when shall we crie ho and stay As euery one here can tell you wee haue visitation of the sicke counsaile and prayers with him and for him to his comfort as the rule of Charitie prescribeth Repentance is continually taught here and perswaded publike confession of sinnes is made in our assemblies vnto God dayly The power and authoritie of binding and loosmg or the keyes as you speake of the church are heere by the ministerie of the worde and preaching as occasion serueth more faithfully and vprightly vsed then with you In steade of your Ashewednesday ashes and displing on mens bare heades and womens bare hands c. we haue some forme of publike discipline and correction though not such and so perfect as were to be wished Nowe let the Godly iudge of the gaine that you bragge is to bee had by the profession of your popishe religion and haunting your Antichristian Synagogue and the losse that you imagine is to be had in the profession of the Gospel and our religion ro in haunting our Church assemblyes you that are blynded partiall and take no tryall of our Church meetinges no maruel though ye corruptly iudge of the whole For the authoritie of the true Church of Christ there is no greate strife betweene vs there is more for your Pope and Popish prelates and Clergie for their appropriating and abusing of the keyes of the kingdome of heauen for taking away the key of knowledge neyther entring themselues forbidding them that came in Sauing that euen in the Churches authoritie wee denie that our 〈◊〉 Christ did at his departure as you speake heere leaue all his authoritie with his Church which he had receiued of his father hee hath not resigned his authoritie to any he liueth raigneth and continually guideth and gouerneth his Churche himselfe prouiding for the same as our onely king high priest lawegiuer prince of pastours so forth after a farre better manner than any mortall man can or will performe that office yetin the meane while hee hath appointed vnder him offices and officers such as he thought requisite keeping the Soueraigntie in the Church still to himselfe of which offices and officers yee may see to the Romanes Corinthians Ephesians c. Whose offices are limitted and bounded so as they may not goe without their compasse That which you confesse Christ to haue giuen to his Church let no man take from the Church Let no creature vsurpe ouer the same keep well to the Church that ye here speake of the Churches authoritie Concerning Confession in that place which ye 〈◊〉 out of the Acts or out of your Gratian rather as appeareth you put in of your selfe that they came to the Apostles it is not in the text though your Gratian haue it there was none of the Apostles there but Paul that wee reade of to whomsoeuer the confession was made it was publique as of the fruites it is reported that immediatly many whiche vsed curious artes brought their bookes and burned them before all men You cite vs a long place out of a bastardely booke cast for credite vpon Augustines backe for the former place maketh nothing for auricular confession And yet woulde I the learned reader woulde conferre Gratian and you together from whome you tooke this but you thought good more strongly to confirme it with Hob Nobs authoritie of whom for answere I say as that learned man in his Censor before the same booke sayth A Praters talke neither learned wise nor eloquēt what faces or minds had they y t put vpon vs such writings in Augustines name For the matter of your forged Auricular cōfession to a Ghostly Father that is a popish Priest and so foorth you might haue found that your owne doctors agree not some thinking confession with the mouth to man not necessary for forgiuenes of sinnes some thinking otherwise and good authorities are by your M. Gratian that mooueth the question alleadged against y t kinde of cōfession how euer you doctorlike decide the matter to the contrary as though all the world must goe with you one way that is a Popish way Doeth not your he owne glose vpon Gratian where he bringeth in mens authorities to proue confession as he doth also against it say alleadgeth meaning Gratian for the other parte to witte that sinne is not forgiuen one of yeeres of discretion without confession of the mouth whiche yet sayth the Glosse is false For our Churches doctrine in the matter of confession of sinnes though we condemne your 〈◊〉 order and the butcherly straitnes of reckoning vp all our sinnes particularly in the priestes eare c. Yet with the scriptures wee teach and exhort men to acknowledge their faultes one to another And where either the church publikely or any man priuately is offended there for reconcilement we teach that it is necessary not onely that ones fault bee acknowledged but farder testimonie also giuen of repentance and sorrowe