A Checke or reproofe of M. Howlets vntimely shreeching in her Maiesties eares with an answeare to the reasons alleadged in a discourse therunto annexed why Catholikes as they are called refuse to goe to church Wherein among other things the Papists traiterous and treacherous doctrine and demeanour towardes our Soueraigne and the State is somewhat at large vpon occasion vnfolded their diuelish pretended conscience also examined and the foundation thereof vndermined And lastly shevved that it is the duety of all true Christians and subiectes to haunt publike Church assemblies 2. Cor. 4. 3. If our Gospel be hid it is hid to them that are lost c. I Imprinted in London at the three Cranes in the Vintree by Thomas Dawson for Toby Smyth 1581. The Preface to the Reader IT is no maruell though that Antichrist the Pope of Rome seeing his kingdome of darknesse decay apace in these dayes and fearing the vtter ouerthrowe of it for euer being rowzed bestirre himselfe as hee doth He is in high place hath of some yeres growen too mightie in this world by his owne ambitious pride and the grace hee hath founde in the eies of great princes and their people God so iustly punishing mens ingratitude towardes his maiestie This lawlesse man therefore of whom I speake will no doubt leaue no meanes vnattempted so long as hee may to vpholde this his pompe and estate whiche thing will not in these daies be perfourmed without much ado especially when he cannot bee content to keepe himselfe within boundes that is as a Romane at home in his owne Citie and Countrie where hee dwelleth or as a Churche man in Church matters but will needes roue ouer the worlde sitting in Gods seate and hauing an Oare in euery mans boate as they say yea and ruffle euen among Monarques and great Princes and that in and for their kingdomes giuing the same taking placing displacing disposing c. at his will and pleasure But playing thus his parte like himselfe that is so impudently and Godlesly in the sight nowe of all the worlde bewraying himselfe to bee in deede that man of sinne that is prophesied of Gods spirit on the other side detecting and reuealing dayly vnto vs by the cleare light of the Gospell the treacherie and sleightes of this sonne of perdition some possible may maruell howe hee shoulde finde fauour grace and good liking with any that beare but a shewe of godlinesse and honestie sauing that wee are sufficiently admonished afore hande that the God of this worlde hath blinded the mindes of them that belesue not that the light of the glorious Gospell of Christe Iesus which is the image of God should not shine vnto them And againe because they that perishe haue not receiued the loue of the truth that they might be saued therefore God will sende them stronge delusion to 〈◊〉 lyes that al may bee damned which haue not beleeued the truth c. A necessary caueat to stay vs in these troublesome dayes on Gods truth immoueable and a iudgement of God with feare and trembling to be reuerensed of all So then such thinges as wee see come to passe at this day and set abrod for the vpholding of that beast the Pope of Rome and his rotten religion ought so little to seeme strange vnto the faithfull that being assured the Lorde will destroy that lawlesse man with the spirite of his mouth take him away by the appearing of his cōming We should take cōfort incouragemēt therby manfully rather oppose our selues against him his ministers euery one in our calling then bee any whit weakened by such accidents putting differēce as we are taught haue compassion of some and saue other with feare plucking them out of the fire and hate euen the garment spotted by the fleshe The moe stumbling blockes wee see Satan and his suppostes to cast before men the more diligent and paineful ought we againe to be in setting our hands shoulders to the worke for the remoouing thereof out of mens way if God at any time will giue suche as are intangled in the snares of the Diuell repentance to knowe the truth leauing euer in good hope the successe to God and his blessing The consideration heereof in confidence of Gods mercifull 〈◊〉 mooued mee though among his seruants of a thousande the vnfittest whyle other bee otherwise occupied to take in hande vppon request of diuers godly and well disposed to answere a certaine seditious booke of late imprinted and set out to the viewe of the worlde by I. Howlet the title whereof is A briefe discourse containing certaine reasons why Catholikes so hee calleth the earnest and hot Papistes heere in Englande reconciled of late yeeres vnto the Pope refuse to goe to Churche written by a learned vertuous man as hee saieth to a friend of his in Englande Whome hee nameth not neither the one nor the other Why not to her Maiestie as these men vse to suppose and wee must beleeue what they say The whole for the woorthinesse thereof forsooth with a long Epistle Dedicatorie is offered by I. H. To the Queenes most excellent Maiestie and printed as is pretended at Doway By Iohn Lyon with priuiledge Though wee knowe it was printed not at Doway but in Englande without priuiledge or good leaue yet wee may not say so nor doubte of the other such suppositions bee these Catholiques principles wee may not cal them in question nor iudge of them they be aboue our reache For the Authours name of these reasons because they list not to vtter the same I am not curious whether the same proceed from him that wrote the Dedicatory Epistle to her Maiestie or no it is not greatly material sauing if they did not M. Howlet seemeth to doe his fellowe some iniurie in taking out of his handes that which hee promiseth in his booke in the second place to performe and nowe omitteth to wit to shewe the way and meanes that Catholiques as he calleth thē haue to remedie or ease themselues of this affliction now laide vpon them for their consciences with reasons and motiues to induce her Maiesty the rather to tollerate them in their religiō in respect of God her selfe and her whole Realme This peece of dealing with her Maiestie shoulde haue come after the treatise sauing that M. Howlet either doubting of the performance or seeking that glorie as one loth to tarie so long or for some other respect gleaning as appeareth from his friend setteth the same out afore hande and putteth it in the forefronte For I. Howlets person who hath the chief dealing in publishing deliuering this whole matter vnto vs as one supposed to be a good faythfull and stout proctour for the Popish Church and a fit instrument to bring vs such an vnto warde and like a shrich Owle sodenly and vntimely to make a great noyse in her Maiesties eares or as hee in his fellowes names and vnluckie
make mention of and suche as your Authour or you seeme to promise shall followe and to shewe that the proceedings of your Catholike part bee not so quiet modest as is in wordes to her Maiestie heere pretended neither they such important a stay in euery of her Maiesties Countries as is heere iollily bragged Though vppon occasion I haue beene rounde in this matter and it may seeme sharpe that I here vtter yet let the matter bee well wayed and I shall not bee founde I trust to haue exceeded the bounds of truth and charitie I protest that I meane not to excite or stirre vp my Soueraigne to any crueltie or the State or any of authoritie heere though on the other side I bee so farre of from disliking of iustice and execution of wholesome lawes that though the same turne to the hurt and mischiefe of some yet I like that better then that an inconuenience should grow to the publike state Let mē looke to themselues but that it is not requisite or needefull nor my part to deale in prescribing nor yet in aduising the wisedome of those that rule this State I am so farre of from hastening any particular mans vndoing that I wold wishe which I am assured is without mee thought of and sought that all meanes might bee vsed to the recalling of men home conferrence and other before execution especially of death And is it not so I doe but preuent the aduersaries cauill and shewe my purpose and meaning I neede not nor list not to wade any further heerein The particular rebellions in the North Irelande and such other sturs from time to time by your Catholike part as to well knowne to all men I here omit Further to diduct and come now to answere that which is obiected in this behalfe to vs by the aduersarie whiche generally consisteth as the former in doctrine and demeanour For our doctrine of Magistrats obedience as we professe no other then that which is set vs foorth and plainly layed vs down in the holy scriptures So I marueile agayne that M. Howlet beyng an Englishe man leaueth out those publique testimonies and wrytinges of our 〈◊〉 in this matter whiche to the viewe of the worlde are published by this Church both in Latine and Englishe to expresse their iudgement herein and chargeth our doctrine with particular mens bookes and teachings of late yeres to bring hatred and displeasure or spitefully to wrecke and reuenge himself vpon some one man if he can doe no more where of though some be aliue yet others are dead so can not answere for thēselues but their books must be their clering to all y t world If the godly doctrine we professe here had bin by you read with a single heart before rash iudgemēt wel weighed as in y e bookes aforesaid is declared you would haue forborne I take it these words y t our final end is as our doctrine declareth To haue no gouernour or ruler at all Whence you tooke this doctrine you y t are so ful of quotatiōs here quote vs nothing And we tell you plainly y t things deuised by your brame or picked out of your fingers ends be none of our doctrine wee say it is a great and vntrue slander ye charge this Church with Her Maiestie though diuers times disturbed in her State by you false Catholiks hath raigned in a Gospelling time nowe aboue twenty yeres as chiefe gouernor by y t doctrine of y t Gospel ruler ouer y t professors thereof in much honor great quiet highly to Gods glory her Maiesties singular cōmendation y t exceeding comfort of all true harted englishe mē her Maiesties natural most bonden subiects and many moe yeres may shee raigne we dayly do beseech y t almighty to y t promoting of Christs holy Gospel y t benefit of his Church her own comfort honor Though it be to y t regret renting of all popish Catholike hearts in Christendome To charge our doctrine about Magistates w tall you set vs down three or foure sentēces takē out of three worthie men Christes faithfull souldiers and seruantes in their time The first is M. John Wickliffe one of our progenitours say you one of the singular instrumentes that it pleased God in his time to vse for the aduauncement of his Gospel say we and so rare a one that hee might iustly bee counted among the rest a bright starre shining and giuing light to a great many to their inestimable comfort he opened long since such a wicket as greatly profited the postetitie in Gods matters The seconde whom you alleadge is Doctor Martin Luther whose rare and excellent giftes euery way mightily both astonished the highest of your side in state Ecclesiastical and 〈◊〉 and no lesse furthered and profited Gods cause and encouraged all the godly by his godly and learned writings and otherwise The thirde is that odde and incomparable man of our time The reuerende Father and most painefull and faithfull Pastor and Teacher in Christes Church M John Caluin Whom thogh your heart swelt you can not discredite among Gods seruantes nor iustly staine his trauailes and writings left among vs for the benefite of Gods Church so hath it pleased his maiestie to blesse this good mans labours The Diuell I confesse as in other hath beene very busie in his instruments to deface and disgrace this excellent man diuers wayes but euer their mischiefes returned vpon their owne pates and they euen as many as haue risen and bent thēselues against him haue had the foyle to their shame Although wee highly prayse God for these men and for his great gifts in them as in others giuing them likewise their due cōmēdation as reasō is yet would I y t you M. Howlet and your fellowes shoulde knowe we make none of them nor them all our Pope to depende of them and their authoritie ne yet the Authours of our religion as you do the man of sinne at Rome But we reserue this priuiledge to Jesus Christ alone w tout being addicted to any mans doctrine or writings for faith and religion further then he shal teach vs by canonicall scriptures All these men are dead gone ye might haue let them rest in peace w tout slanderously charging them if it had so pleased you M. Howlet But it shall not be amisse to enter into particular examination of that ye say first therefore let vs see what it is yee charge M. Wickliffe withall and howe you doe it Iohn Wickliffe say you one of their progenitors teacheth that a Prince if he rule euill or fal into mortal sinne is no longer prince but that his subiects may rise against him and punish him at their pleasures If Wyckliffe should haue holden any errour the times wherein he liued considered it were not greatly to be marueyled at God rather is highly to be praysed that in so corrupt and blinde times he sawe and helde the truth in
ryot and complaine of the wrong and desire still that the matter may come to lawfull pleading And euen nowe os late since our new persecution beganne wee haue made vnto them diuers offers with great oddes not pretending thereby any recouery of our losses for that wee suppose to bee vnpossible but onely for the iustifiyng of our cause whereupon the honour of God dependeth and wherein wee knowe wee can not bee vanquished THus you amplifie iolilie w t similitude example your long possession as ye say of the Catholicke Church here in England our ryot also and violent intrusion vniust as you pretende which you call Law lesse proceeding You will by processe seeme to call vs afresh into the kings Bench when wee appeare your action will beare no lawefull plea against vs you accuse vs hotly M. Howlet but as good an Attorney or proctor and solicitor or man of lawe and counsellor as you are taken to bee in the Popes cause you shewe and proue nothing against vs in Gods or the Princes court we thanke God Ye suppose altogether for you say by our aduersaries confession that is for one part But wee say you say as yee are wont that is vntruly for your Church and religion as they bee at this day are not of a thousande yeeres antiquitie Some part of your corruptions may be so old we denie it not some part againe are of later time And heresies we tell you out of Tertullian doth not Newnesse so much argue as Truth whatsoeuer sauoureth against the truth that shall bee heresie euen olde Custome saith hee Againe your Iesuites a newe order of Religion instituted about fortie yeeres agoe or such such a thing seeme amōg vs at this day to be your greatest pillers and staies in this your new and strange proceeding and wee here can scarcely yet well tell what their religion is nor where it is grounded so lately though suddēly come they among vs but vpon an obscure fellowe your Pope Paul the thirde you tel vs is their foundation And in deed your Popish religion is such a confused Chaos and heape or a hotche potche that wee can not tell certainly what to make of it nor where to fetche a proper and full summe of the Popishe doctrine at this day and a confession of your fayth For leauing the Scriptures to bee the rule of your fayth and coyning vs still so many newe Articles vnder the name of vnwritten verities traditions the Churche c. Which the first and auncient Apostolique Church was ignoraunt of and referring vs for all to your Popes brest To bee playne we can finde no footing You take a similitude from a wise noble man and quiet possession of his Baronie many ages Bee as wise as yee may bee yet a similitude and example of a meaner and a more base and vile person than a Noble man of a Barne M. Howlet rather than a Baronie might fitlier serue to compare so corrupt a Church and rotten religion withall as is Poperie and the Popish Church But wee muste take suche as you offer vs. Your Prelates of the Cleargie that rule the Church are Lordes euen ouer Gods heritage they are Barons they must needes haue a Baronie No maruell therefore though in respect of thē and their vsing of the Churche yee liken it to a Baronie of a Noble man that hath many ages helde the same in quiet possession Or if you speake of the whole Catholike Churche in respect of the vnholy holinesse of the Pope of Romes fatherhood the matter is brought to a higher degree then a Noble man he is called our Lord God the Pope For quiet possession in deede I graunt yee helde that yee had in possession very quietly made as sure as you coulde not to bee vnquieted in your Palaces But a stronger thanks be to god came vpon you your god Prince to I meane the Pope Satan ouercame you took away your armour wherein you trusted c. For the vnfitnesse of your similitude I tell you first that if you liken your selues to a Noble man you must then liken the true Church to anothers and not to the Noble mans owne Baronie for that wee holde agreeable to the Scriptures that the Churche so likened can bee called no mans but Gods or Christs Baronie onely In title of lande Sir c. where prescription of time beareth great sway many ages of quiet possession be a great stay to Noble mens Baronies or others holdes especially where euidence and writinges by sundrie casualities may bee missing In religion that I may giue a further taste of your vnlikelie likelyhood and vnproper example the case is nothing like For authoritie of religion is not to bee esteemed by time saith one That which is true is not too late And y t good father again saith y e heathē say That that is first cannot be false As though antiquitie old custome may preiudice the truth But M. Howlet in going no higher for the age of your religion thē a 1000. yeeres and talking to vs of quiet possessiō of many ages since that time wee answere you first that our religion was aboue 500. yeere olde before yours came into the worlde or your Pope were hatcht supposing you kept quiet possession as you pretende nowe a 1000. yeeres For wee fetche ours from Christe and his Apostles who had lawfull possession of the Baronie yee talke of aboue halfe a 1000. yeeres before you came to possession thereof And if you will marke well those halfe thousande yeres before were the beter and more free from forgerie and corruption and therefore woulde bee more regarded But nowe I pray you tell vs how you entred into possessiō of y e Catholike Churche a thousande yeeres agoe For by inheritance once we denie that it came vnto you or by discent If there may be any lawfull conueighance thought of the best 〈◊〉 I see yee can with any probabilitie alleadge for the possession that your Cleargie euer had of this Baronie meaning thereby the true Church of Christe was that they helde the same but as Tenaunts and that tenants at will too standing vpon their good behauiour to continue or to bee cast out The Noble man himselfe the only Lorde and Baron that I may so speake of this Baronie is aliue his Baronie only may the true Church bee called If you meane that in this similitude neither yours nor any mortall mans besides Howeuer therefore you haue holden the Catholike Churche that way you haue beene but too long vniust possessors and so lost you nothing that was your owne when vppon misbehauiour you were by Gods lawfull Minister our dreead Soueraigne therein thrust out of possession of this true Church here as you were once before within mans remembrance about xl yeeres since So then this Baronie the Church heere is now the second time to Gods glory and our inestimable benefite lawefully taken from you
is a great blocke in your waye that you can neuer prayse your duetifulnesse to her Maiestie but you must euer with all craue pardon for your vndutifulnesse in the greatest matters as you here doe for not leauing Pope and Poperie and conforming your selues to religion c. And yet yee doe the same cunningly and vnder couerte of conscience forsooth grounded on the reasons that are in the treatise which must stande in steade of al satisfaction to her Maiestie where-of in place God willing wee shall see I am sorie I am enforced to followe and examine your wordes I woulde there had been some grounded matter for I am afraide as I wearie my selfe so doe I some wise and discreete readers but I must craue pardon in respecte of other that are more simple and rude who it were pitte shoulde be by glosing seduced or deceiued 8 ANd that the Catholike religion in generall for I medle with no mans particular fact is vniustly touched by any sect of our time for teaching disobedience or rebellion against their princes it may appeare plainely by the different doctrine which eche part deliuereth vnto his followers First Iohn Wikliffe one of their progenitours teacheth That a Prince if he rule euil or fall into mortal sinne is no lōger Prince but that his subiectes may ryse against him punish him at their pleasures Secōdly Mar. Luther following the same steppes teacheth That Chistians are free and exempted from all Princes lawes Whereof followed immediatly that famous rebellion of the countrey men againste their Lordes in Germanye in the yeere 1525. and in the same two hundred thousande slaine in one day Thirdly Iohn 〈◊〉 not dissenting from the rest teacheth That princes lawes binde not subiectes to obedience in conscience but onely for externall and temporal respect Wherof enseweth that if by any occasion this externall feare for the which only the subiect obeyeth be taken away as when he were able to make his partie so strong as he feared not his Prince then he should not sinne in rebelling against him And in another place holding plainely the doctrine of Luther he sayth That the consciences of the faythfull are exempted from the power of all men by reason of the liberty geuen them by Christ. Lastly the writing against the regiment of women in Queene Maries time for that the gouernment then liked them not all men can remember Which errours all the Catholike Church vtterly condemneth teaching her children together with the Apostle true obedience to their Princes for Conscience sake euen as vnto God him selfe whose roome they doe possesse and to whom they are bounde vnder the paine of mortall sinne eternal damnation patiently to obey how hardly so euer they deale with them in their gouernment otherwise By the which your Maiestie may perceyue howe falsly the Catholike religion is charged by her enemies of the contrary crime 9 Besides this if your Highnesse wisedome shall but enter into a litle consideration of the demeanour of Catholikes and of other of newer religions towardes their Princes this day in Europe it shall easyly appeare whiche of them are of the quieter spirites and milder in obedience I will not make mention of greater matters but onely to quite this aforesaide Puritane which so falsely hath infamed vs I will set downe here certaine propositions gathered out of two sermons of two of his preachers by a minister present there in Stamforde at the generall fast this last Sommer Which fast being prohibited with the preachings at the same by the expresse letters of the Lorde Superintendent of Lincolne bearing date the 5. of September to the Alderman and Comburgeses of the said Towne the preachers would not obey but stepping vp into the pulpit vttered as followeth 1. In such actions as may further the publique fast flesh and blood must not be called to counsell to doe the Lordes commaundement but they must be vndertakē without such warrant 2. The religion that Ionas preached did not as ours now doth depend and hange vpon Actes of Parliament For we when we go about such actions as God is to be glorified in 〈◊〉 first inquire whether there be any acte of Parliament to warrant our doings or no. 3 It is the manner of her officers and Counsellers now 〈◊〉 dayes to reforme matters by acts of Parliament and by pollices and not by Ionas his preachings 4 Her Counsellers neuer inquire what newes at Poules sermō but what reports are abroad that if any disliking thing should come to the Kings 〈◊〉 they might stop it from thence 1. He is of no spirite that will not promote that whiche God commandeth though all Edictes be contrary for we must not obey fleshe and blood 2. They that are ruled by the Edictes of men will change their religion with the Prince and they are of no conscience though they be neuer so much grounded in diuinitie 3. What if nether the Queene Counsell nor Bishoppe haue been present at the Fast nor allowed thereof yet wee ought to vndertake it Put case it is not in the Queenes chappel what then 4. This fast hath been hindred by certaine prophane carnall wretches 10 Here loe your Maiestie may see with what temperate spirite these men doe proceed and what they would teach and doe if they shoulde be contraried in great matters seeing they boult out suche doctrine against their Magistrats for crossing their appetites in so small a matter as is a litle phantastical age of fasting sodainely come vpon them for a desire they haue to heare themselues speake ten or twelue houres together after their continuall railing against fasting for these twentie one yeeres past But this is their spirite to rushe into euery thing with inordinate violence and to like of nothing that order and obedience layeth down vnto them The which your Maiesties great wisedome considering together with the quiet and modest proceedings of the Catholike part shall I doubt not easily perceiue what daunger it were to permit muche to such kinde of spirites and to bereaue this your Realme of so important a stay as Catholikes are in euery of your countreys against the perilous innouations of these and the like men whose finall ende is as their doctrine declareth to haue no gouernour or ruler at all 11 And this may bee one great Motiue vnto your Maiestie in respect of the safetie quietnes of your whole 〈◊〉 to extende some more mercye and fauour to your trustie and afflicted subiectes the Catholikes Who as they were moste ready at the beginning according to their bounden dueties to place your highnesse in that Royall roome wherein nowe by the fauour of God you stande So are they and will bee alwayes in like sorte ready with the vttermost droppe of their blood to defende the same in all safetie peace and quietnesse vnto the ende In consideration of which goodwil and seruice they can not
Pope in his wicked Bulls hath at this day most wickedlie published and set abroade contayning a most diuelish Doctrine of Disobedience and a lyke practise what euer you nowe tel in faire wordes to flatter withall in opinion you agree with these woordes of D. Thom. and apply all to and against our noble Queene and this State as your practises too much prooue The wise man saieth Hee that hateth wil counterfaict with his lippes but in his heart he layeth vppe deceite Though hee speake fauourably beleeue him not for there are seuen abhominations in his heart Hatred may bee couered by deceit but the malice thereof shalbee discouered in the Congregation And that this that I tell you of is true among you hot Catholikes as you wil be called I wil at this tyme wade no farther in your S. Thomases summe nor in your Popes Decrees and other wryters of your side in former times But let me be bold as you doe obiect vnto vs the doctrine of one or two of our men so for all to set you downe y e words at least of one of your cōpaniōs or great pillers doctors rather of your present Popishe church that is fled from his Countrey Prince vs here to Rome and abroade there thence like a Popish Priest by practises wrytings seeking to stirre vp among other seditious rebellions and treasons against her Maiestie and this State which partly by wryting partly by posting betweene is according to Commission and trust performed by him so farre as hee may to the vttermost Saunders trauaile more laborious and 〈◊〉 then sounde Godly or wise in his huge peece of woorke of the visible Monarchy of the Church is against the present state of this Churche and Realme of Englande there needeth no other applier of the whole then himselfe I suppose all you hot Romaine Catholikes agree and bee all of one minde in this behalfe in the name of you all he speaketh for the rest especially seing their voices being asked they disagree not any I know for but 〈◊〉 y e same rather in their wryting In Saunders Epistle therefore To the most vnreuerend Cardinals Iohn Moron and twoo other before his visible Monarchie not only Iyingly and slaunderously chargeth he the godly lawes of this Realme with impietie tyrannie and that this I 〈◊〉 almost alone at this day in all Christendome plentifully yeeldeth foorth Martyrs so hee calleth the Traytours that haue been and a litle before the wryting heere of were executed heere for their trayterous attempts and other English Romaine Catholikes whereof in 〈◊〉 beaderoll hee reckeneth vs vp a rable But furthermore also 〈◊〉 stirreth vp the saide Cardinals as though it were very earnestly from hence sued for vnto them to trauaile by such meanes as they can to deliuer the people heere hee meaneth such as himselfe is from this so great and cruel tyrannie so hee calleth the most moderate and peaceable gouernement of her Maiestie whereunto also after congratulation and commendation for his former late dealing with this Realme her Maiestie and the State hee exciteth the vnholinesse of the Pope in his Epistle Dedicatory to him cōforting himself feeding other and namely his Pope with vaine hope this was about ten yeeres since that very shortly after the runnegate Catholikes and their fellowes shoulde bee restored to their Religion and places heere againe hee dreamed of a drie sommer Wee may easily gather howe and whence all the stirres here since arise and growe and what the drifte of al is If this bee not seditious doctrine and demeneanor rebellious and trayterous what is I pray you God lōg blesse and keepe her Maiestie among vs. Proceeding furder in his visible Monarchie thus mryteth he amōg other things It belongeth vetily to the Bishoppes especially both to pronounce the king himselfe an Heretike or an Apostata and also to declare that his subiects are afterward free from geuing him any obedience and that they ought to doe their endeuour that another bee out of hande put in his place Nowe if the subiects doe not looke to their office in this behalfe it longeth to the Pastors to prouide by any meanes they can that he that sitteth in the chaire of Pestilence raigne not in the Church of God this is the true obedience your Catholike Churche teacheth her children to yeelde to their Princes for conscience sake Is not saith Saunders the matter so c do not the Pastors watche for the soules as wel of kings as of those which obay kings It is their duetie therefore to omit nothing that they shall knowe to bee expedient for the soules health who seeth not that it is cleane contrarie to the soules health that hee should bee suffered to raigne ouer the Faithfull which is himself vnfaythful c Shal he then be worthie the name of a man that shal affirme that a wicked king ought not to be compelled to cleere and put himselfe out of his publique charge If at al surely hee must bee put out for Heresie How shal that controuersie be iudged without the resolution of the Doctors of the church c. Now Pastors Teachers of the churche can bee no Iudges of a king except the king be in that thing lesse and inferior vnto thē For neither hath an equal power ouer an equal nor an inferior ouer his superior We affirme therfore iustly that al Christian kings in matters appertayning to Fayth are so subiect to Bishops Priests that obstinately continuing in offending against Christian religion after one or two admonitions for the same cause they may ought by the sentence of the Bishops to be put from other tēporal gouernement which they haue ouer Christiās And yet againe after in the same chapter out of a great many I take but a fewe sentences Since therfore the wisedome of God hath not left his churche which is a Citie very well built defensed without a medicine for such a disease ne yet can any other medicine helpe than that may take away so euil a king from among the people and giue his kingdome to a better man Wee must beleeue that such power at least was graūted to the supreme pastour of the church hee commeth nowe from meaner Bishops to the Pope of Rome whome hee meaneth by that tytle in these words Feede my sheepe whatsoeuer thou shalt bind vpon earth shalbe bounde also in Heauen To foule and shamelesse 〈◊〉 of the holy woorde of God That the supreme Pastour may not onely excommunicate a wicked king but also free and set his subiectes at libertie frō all obedience vnto him For if so bee whatsoeuer Peter or Peters successour vppon earth loose bee also loosed in heauen then truely when rightly and orderly hee setteth faythful subiects at libertie from the obedience of a wicked king vppon earth the same subiects also are freed in heauen from the obedience of the same king Againe if whatsoeuer
It had been better you had been hanged with them All of them at their death praied that the restitution of the Catholike fayth begun might be happily atchieued They reioyced by this tale in their owne miserie and wee in Gods blessing and the happinesse of our countrey deliuered and eased of such traitours So both sides were pleased and all was well Let Saunders himselfe nowe in Irelande doe the like and his complices and if it like him it shall not offende vs. But I thinke he they wil rather trust to a payre of heeles when they haue kindled the fire of rebellion if they see thinges prosper not as N. Morton and the Captaynes in that rebellion lefte the people when they had thrust them ouer the 〈◊〉 in rebelliō This is their manhood for all their great bragges A note of an euill conscience and an euill cause God sende vs better and more resolute Captaines in defence of Gods truth our Prince and Countrey He hath done it Thankes be to his Maiesties therefore I thinke the poore people of the North that were then seduced by N. Morton and induced by other that ran away and left them in the bryars when they had brought them into rebellion be sufficiently warned to take heede of suche mates a good while againe I pray God they be And he vouchsafe to giue all good subiectes grace to be warned thereby After he hath thus set vs downe a popishe Gospell and doctrine confirmed by like myracle or lying wonders c. Told vs also of a right confession of the Popish Catholike faith and religion indeede high Treason and rebellion and so was punished He reckeneth vp neere halfe a hundred by name of the most famous traitors rebels that were in the North popish confessors Martires must we needs repute thē as he doth c. I forbeare to enter any further in laying abroade the dirtie mire that this filthy varlet made a priest at Rome it selfe forsooth hath cast vs from him in his foresayde serpentine booke woorthylie Dedicated to Pope Pius 5. Hee may bee called Impius well ynough for his dealing towardes her Maiestie and this State about that verye tyme euen as his Successor since this very Pope lately also and still dealeth They can now a dayes treade in no other steppes M. Howlet commendeth the nuyete and modest proceedinges of the Catholique parte But hee that shall obserue the vnquiete and vnmodest wryting and proceeding but of this one Englishe Romane Catholike of his whiche is a chiefe Ryngleader among them shall easily in him learne by the stampe and marke to knowe an vncatholik or rather to vse M. Howlets phrase a Popish catholike and Sectarye euen As a Lyon is knowne by his Clawes so liuely sheweth hee hym selfe in his colours It seemeth they haue of late taken a newe course in wrytinge differing from the common sorte of their predecessors afore tyme for their writinges nowe a dayes besids the mingling of poyson and diuilishe doctrine of Poperie are farced full of sedition and treason as which seemeth to be their principall intent and purpose where vnto they driue in their traiterous bookes whiche they set abroade and bryng hither among vs. All lightly drawe in one line all agree in one and with the Pope and his wicked Bulles iumpe as the fitte foundation and meete matter to staie and feede all trecherye and Treason on Wee must needes haue recourse to some mens wrytings and bookes at least to shewe that they of M. Howlets secte and religion teach disobedience and rebellion against their Princes In some men likewise must we needs note demeanour behauiour else can we not perfourme that which hee so greatly heere prouoketh vs vnto Againe M. Howlet doth the like in charging aforehand the professors and profession of our Religion particularly and by name I trust therefore I shall bee borne with in taking the like course heere whereas otherwise I protest I had rather in silence haue passed ouer this matter then to haue entred so farre and in particulars The thing thogh abominable lothsom to all godly minds and to be 〈◊〉 and spit at of all faithfull subiectes in this Realme is yet too too notorious I omitte here Bristowes seditious motiues approued by Doctor Allen forsooth and such other Traiterous bookes all agreeing in one The answeres made vnto them by Godly and learned men may be seene of them that liste to vnderstande more hereof Let it suffice for doctrine by this taste out of their Popishe writers to haue shewed howe shamelesly M. Howlet heere entreth this common place of his Catholikes teaching obedience to their Princes and their quiet and modest proceedings and that to and before her Maiestie whom of all other Christian Princes at this day they most vilainouslye and spitefully deale with all setting downe in bookes thus expresly their doctrine and minde cleane contrarye to that they will here seeme to affirme Yet before I leaue this place of doctrine I wishe the reader among other the testimonies M. Howlet out of the old fathers quoteth here in the margin of his booke diligently to note and obserue Chrysostoms wordes in this very place that he sendeth vs vnto whereunto agree the wordes of Theophylact. a later writer of their side also vpō these words Let euery soule be subiect to the higher powers c. Although thou be an Apostle saith Chrysost. although thou be an Euangelist although a Prophet or whatsoeuer thou be els for this subiectiō ouerthroweth not religion godlines c. Why thē should not your Pope himselfe be subiect to the Magistrate ciuill powre He is belike none of the children of the Catholike Church or els the Catholike Church teacheth not all her children without exception true obedience with the Cpistle c. Which you yet affirme by this fathers testimonie that you bring vs foorth We holde to this doctrine of Saint Paul Let euery soule c. And of Saint Peter also who calleth the king the Highest and it is well and truly thus explayned by Chrysostome without exempting any and in this point do you and wee disagree you see whome wee followe Now let vs come to see somewhat more of your Popishe demeanour towardes Princes The practise of Prelates and Popelinges and their whole studie and life at this day is almost nothing els but a putting in vre ofseditious doctrine and so hardly can the one be seuered from the other I will yet shortly touch two or three home matters of former times besides that I haue said leauing forraigne dealings abrod with Emperors kings of other countries c. What but naughtie demeanour of the Pope made King Williā in his time alleadge y t no Archebishop nor Bishop of his Reahne should haue respect to the Court of Rome or to the Pope what but that mooued the Emperour to reprooue King Henry the thirde for suffering his Countrie to bee so impudently impouerished by the
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
yet furder cōcerning naughtie men andtheir pretended naughtie consciences as they speake not to be flattered or borne w t in dealing naughtily the doctrine and practise of our Sauiour Christ is notable for vs to followe as is expressed in the Euangelistes For our Sauiour Christ themaccuseth and taketh vp the Scribes and Pharisees very short who woulde seeme to make conscience of the traditions of the Elders defendeth or excuseth his disciples in breaking thereof and regardeth not the offence taken at his doctrine and doing therein by the Pharisees reade the place and marke the whole Nowe for the Conscience of the faithfull we holde with the holy Ghost that it is purged by the blood of Christe from dead workes to serue the liuing God and the hearts are purified by fayth c. And that phrase of the holy Apostle myconscience bearing me witnesse in the holy Ghost and the like woulde diligently bee obserued of Christians not to seuer in them selues the testimonie of conscience from that heauenly testimonte of Gods spirite as in deede not a conscience but a good conscience is required of vs by God Herevppon say I to these men and to their like and to all such euill consciences of Infidelles and other as they bryng vs in that wherevpon so euer they gounde their pretended Consciences and what course soeuer they bee entred into for religion and spiritual exercises in gods seruice that as this doctrine of the scriptures is sound true and safe so theirs is hollowe vntrue and the thing is not godly nor good Great is the iudgement of God amonge them that perish because they receiued not the loue of the truth that they might be saued Therefore to send them strong delusion that they should beleeue lyes that all they might be damned which beleeue not the truth but had pleasure in vnrighteousnes Ye did run wel saith s. Paul to the Galat. who did let you that you did not obey the truth It is not the persuasion of him that calleth you A little leauen doth leauen the whole lumpe I haue trust in you through the Lord that you wilbe none otherwise minded but hee that troubleth you shall beare his condemnation whosoeuer he be c. I woulde to God the very first wordes of this Apostolike sentence might bee verified in all that call themselues Romane Catholikes and continued still in vs and that with the Apostle in the last sentence wee might trust well of them as wee are assured the midle part may too truly bee applyed vnto M. howlets persuasion such like Where they holde both M. Howlet and his Authour this generall doctrine howe good soeuer the action in it selfe be or how true soeuer y t thing y t is affirmed be as for example in case of religion c that which is done affirmed by a Iew an Infidell or such like yet if it be otherwise thought of in his sight or if it be agaiust his vnderstanding iudgement and conscience as they speake the doer affirmer inforcer thereto shalbe damned for committing a deadly haynous and greeuous sinne ` This as it is deducted seemeth to me a strang Paradoxe in diuinitie groūded gentle Reader possible on some mans diuelish wisdome reason but surely vpon a very false and dangerous Catholike principle of Popery sauouring altogether of y e stinking puddle of that diuelish religion yea of the Diuell of Hel himselfe the father and authour of that religion which thus I represent vnto thee out of the writings of the greatest doctours of that side And yet sauing that they haue opened this filthie caue or styrred the 〈◊〉 for the diuelishe wickednesse filthinesse thereof would I haue spared thy Christian eares but that necessitie and the indignitie of the matter to vtter their shame and villanie wherwith they staine both heauen earth enforceth seeing the matter is thus farre brought to speake thereof There be two cases of conscience or conclusions of their Popishe writers the one of an erroneous or naughtie conscience and the bond thereof the other of perplexitie wherinto men as into a straight are driuen by this doctrine and religiō whilest of necessitie they must do euill cannot choose whereupon M. Howlet and his Authour grounde their Paradoxe or strange opinion of which the one dependeth on the other And both vpon that sentence of Gratian in his golden decree All that is done against conscience buildeth to hell fire which being well expounded might stande though but by the Popish doctrine for som to abstain from euill be it neuer so villanous to doe good be it neuer so precious is or may be against conscience in them or against their erroneous lying conscience this position is theirs and vtterly false Therefore for some say they to abstaine from euill bee it neuer so villanous to doe good be it neuer so precious buildeth to hel fire Againe the lawe of nature may bee dispensed with if two euils so presse as of necessitie y t one must bee chosen for such cases their perplexitie maketh c. Popery can intangle and snare mens consciences it can trouble disquiet yea prouide a slaughter house for them relieue and quiet them it cannot Though it be not so hard to enter this perplexed Labyrinth or Maze as to get out of it againe when one is once entred so deepe are the quiddities I tel you and the questions greatly doubtful the examples also many and straunge that in this case are brought to holde men occupied with all yet get out or helpe other therein as I may by Gods goodnesse I will enter by the Angelicall doctour D. Thomas whose doctrine and Commentaries haue the allowance of the highest and greatest of that side as a truth falling from heauen confirmed also by heauenly visions as approued aboue Upon the Epistle to the Romanes and the fourteenth Chapter whiche place M. Howlet and his fellowe woulde seeme to grounde vppon and to whose writinges herein wee are sent the willinglier doe I propounde him thus writteth D. Thomas vnder questions propounding after his manner his subtile doctrine by obiecting answering and resoluing It may be doubted sayth hee whether if a man haue an erronious or naughtie conscience that he beleeue that y t which is mortall sinne is necessarie to saluation whether such a conscience binde him So as if he doe against the same he commit damnable sinne He resolueth not onely vpon the Epistle to the Romanes but also in his Summe or common Places and elswhere that an erroneous or lying conscience in thinges of themselues simply euill bindeth a man so that hee that doth against it highly displeaseth God or as they speake sinneth mortally or deadly or to vse our mens wordes it is to the doer and enforcer a damnable sinne or horrible mortall sinne the one and the other shalbe damned therefore Herevpon riseth y t second doubt or question of perplexitie in this case whereinto
not guiltie of whooredome because blindnesse is like ignorance but if casting a Darte or shutting hee hap in play c. to kyll any man he is guiltie saith hee of murther This is good Diuinitie among our Englishe Romane Catholikes at this day as besides those that nowe write may bee seene in M. Harding a Proctor euen for the Stewes and a mainteiner and enlarger of that filthie common saying If ye liue not chastly doe it charily which hee ralleth good counsell and pertaining to layefolke aswel as to Clarkes Oh gentle companion But to keepe mee to the Angelicall Doctour Fryer Thomas our mens great Authour Thus in this matter of an erroneous conscience not disagreeing from the rest writeth he in his summe If reason or conscience erre in this that a man thinke some woman comming vnto him in his bed is his wife and shee demaundyng it he will ye with her his will is excused and is not will because this errour proceedeth of a circumstaunce which excuseth and causeth the thing to be inuoluntary In these examples may a man liuely beholde as in a 〈◊〉 the foundation and grounde of M. How lets doctrine and his fellowes in this matter of conscience whiche is euen by their doctrine profession and religion to thrust forwarde their Catholikes or Schollers and followers for want of helpe that way belike headlong into hell fire I am weerie and ashamed of these beastes villanies I will therefore conclude and ende this diuelishe doctrine for this point where I began it with D. Thomas vpon that text of Scripture that these men vse to proue this matter by euen the + to the Romanes that we may see their faithfull and holy expositions the abusing of the text it selfe I examine in his place For the Question and resolution of an erronious conscience binding let the reader remember what I haue before set downe out of D. Thomas His examples 〈◊〉 bee If a man thinke he sinne mortally except hee steale or commit fornication whether he may do against that hee thinketh or against this his erroneous conscience as he nameth it without mortally sinning or no Hee obiecteth after his maner first the Lawe of GOD which forbidding fornication and 〈◊〉 bindeth strenglyer then conscience next hee 〈◊〉 perplexitie in sinning euery way in committing fornication against Gods lawe and in not committing fornication against his conscience But hee resolueth generally euen like him 〈◊〉 as yee 〈◊〉 before and for fornication particularly 〈◊〉 If a man beleeue that not to commit fornication is mortall sinne or to absteine from that vice whilest hee choseth not to commit fornication or to abstaine from it hee choseth they bee his woordes to sinne mortally or deadly and so doth he finne mortally And hereto maketh that 〈◊〉 hee which the Apostle here speaketh 〈◊〉 lying spirite No we 〈◊〉 that which is obiected to the contrarye 〈◊〉 out of the lawe of God hee 〈◊〉 vp the matter and cuttes it of very shortly thus that hindereth not that is first obiected of the lawe of God because there is one and the same bonde of a conscience euen erronious and of the lawe of God for conscience doth not appoint any thing to bee done or auoyded but that it beleeueth the same is the lawe of God for the lawe is not applied to our doinges but by meanes of our conscience And yet gentle D. Thomas as litle account as yee make of the lawe of God the authoritie thereof and bonde ouer mens consciences here equalling the bonde of a noughtie and lying conscience therewith if it bee the commandement of your Church of Prelate it bindeth though conscience be to the contrarie Besides if a Prelate commaunde any thing that your Subiectes conscience telleth him to be contrary to the lawe of God It is answered according to Bonauenture that he is bound to lay away his conscience c. and obey yea if hee haue probable and discreet though not manifest and euident beleefe for obedience let him doe that which is commanded him because he is bound in suche a doubt so to doe and is excused for obedience sake but let him by no meanes doe it of his owne will because he may not for that he should sinne mortally c. As for perplexitie of sinning euery way whereinto we are brought by this doctrine which as they teache is while men bee in the bryers sometime betweene two mortall sinnes sometime betweene two veniall sometime betweene a mortall and a veniall sinne thus they speake D. Thomas saith that also is no hinderance to this doctrine for it is no matter though one be perplexed by some suppositiō though no man be simply perplexed that is vpon condition vnlesse he put away that erronious conscience or he is perplexed while that cōscience remaineth But here is playne contradiction and falling out betweene these doctors as there is not sounde agreement in that they write of an erronious or lying conscience binding for the case being thus supposed that they may not doe against their conscience though it be Erroneous and euill vpon paine of damnation Then commeth in M. Howlet who 〈◊〉 with his authour sometime sayth of him selfe and other such Catholiks here y t eyther they must renounce God by doing that which in iudgement and conscieuce they condemne be their consciēce right or wrong it is no matter all is one or els sustaine such intollerable molestations as they cānot beare A hard strait especially seeing as he saith elsewhere Conscience dependeth of iudgement and not of wil and so cannot be framed and reduced to conformimitie c. Heere is a diuers aud doubtfull speech of conscience and a greate extremitie that men be nowe brought into as seemeth by this doctriue what shall they doe shall they to burst out or come foorth of this maze choose the lesse euill as they are willed in their canon by Gregory which is contrary to that wee may not do euill that good may come thereof or shall they change their pretended consciences y t surely is the best so are they willed to doe enen by some of their owne writers As for that bonde of erroneous conscience that they pretende it is none at all nor of conscience simply other wise then with God and vnder him Augustin sayth well as D. Thomas can alleadge that the commandement of the inferiour power bindeth not yf it be contrary to the commandement of the superiour power as if 〈◊〉 vnder gouernour of a Prouince c. bid that which his Emperour or head gouernour forbid why did hee not answere that obiection so where the Lawe of God and conscience commaunde contraries For I pray you in all reason is not God and our bonde of duette to him expressed in his worde written aboue our conscience and all dutie to man if comparison be made namely the same being confessed 〈◊〉 〈◊〉 erroneous and lying But M. Howlet saith that can not be in him
Turne you turne you from your euill waies Oh mark this word well For why will you die O yee house of Israell Though your sinnes wereas crimsin they shalbe made white as snow though they were red like scarlet they shalbe as wooll This is a true saying by all meanes worthie to be receiued that Christ Iesus came into the world to saue sinners So God loued the worlde that hee hath giuen his onely begotten sonne that whosoeuer beleeueth in him shoulde not perish but haue euerlasting life For God sent not his sonne into the worlde that hee should condemne the world but that the worlde through him might be saued Hee that beleeueth in him c. reade forwarde to the 22. verse These and such like be the very first wordes that are spoken and they shall dayly heare to their comfort that resort to our Churches But still marke the condition of leauing our owne defections from God of repentance and turning from our owne wicked wayes c. Turne therefore from Popery and hearken to this doctrine and tell vs truely and in deed whether religion is more true and more comfortable vnto you This which is Christes and therefore ours we wish and will no other Or the Popes deliuered in this treatise that condemneth you as you heare And yet if all bee well marked for all this comfortable doctrine of y e gospel that is of God his mercy grace vnto sinners that by the way I may answere y t Popish cauill Preach we not carnall libertie wee set not open any windowe to sinne we make not men slouthfull and negligent in godly life and good workes c. as the Papists sclaunder this doctrine In opening this plentifull fountaine of God his grace to troubled and weake consciences we stop not vpp nor let not the brookes riuers course that issue thence of godlinesse and good life nay wee further aduance the same greatly I woulde the Papistes and Poperie did the like but that will they neuer doe we are faine to be occupied in scowring clensing where they haue troubled with their filthie mudde that our doctrine and religiō may herein the better be knowne This foundation doe we lay therof This order with the holy Apostle in summe doe wee keepe The grace of God that bringeth saluation vnto all men hath appeared and teacheth vs that we shoulde denie vngodlinesse and worldly lusts and that we should liue soberly and righteously and godly in this present worlde looking for that blessed hope and appearing of the glory of the mightie God and of our Sauiour Iesus Christe who gaue himself for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zelous of good workes So then the cleere manifestation of God his healthfull grace or the preaching of the Gospell of the grace of God which is the worde of life is so farre of from ouerthrowing godly life and good workes that it is the fountaine thereof it establysheth and setleth the same and like a good Schoole maister is occupied in faithfully teaching all 〈◊〉 towardes God and man God make vs good and meete schollers This we beleeue and this we professe this we dayly professe this we dayly propounde and teache in receiuing and following this course we are not deceiued we erre not nay we are sure we goe the right way we please God and subscribe to the docrine of the holy Ghoste rayle the aduersarie as much as he list against our doctrine and profession But I cannot let this Censurer passe thus that not onely cruelly handeleth his companions but her Maiestie the State the Lawes and Magistrates here If this saith he bee true as it is if God bee not vntrue where warranted tell vs bare affirmation suffiseth not then in what a miserable case standeth many a man in England at this day which take othes receiue Sacraments goe to Churche and commit many a like act directly against their owne consciences and against their owne knowledge you shoulde say against fantasticall opinion c. Nay what a case doe they stande in which know such thinges to 〈◊〉 directly against othēr mens consciences and yet do cōpel them to doe it As to receiue against their will to sweare agaist their will and the like c. First we tell you Sir for the Scriptures yee cited before for this purpose that yee corrupt the same and that which yee say is false and ill applyed Next wee say in iust defence of her Maiestie our dread Soueraigne and the State that yee 〈◊〉 them for there is no such enforcement by your owne confessiō but that it might be borne the going to church is simplie a willing free actiō in those of your religiō y t doe it here you say they receiue against their wil swere against their wil y e like Fol. 21. You say cōtrary y t it is not against their wil but a willing fre actiō absolutely simply speak thus stil ye answer for her maiestie the state condemn that you here say so you cōclude of it Wher things done by outward violence compulsion are simplie inuoluntary actions And yet if it were otherwise her maiestie the state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cause all the packe of of you false Catholikes as much as in them lyeth to 〈◊〉 by the doctrine of the Gospell instructed and to be priuately also conferred withall for the remoouing of you from your foolish that I say not deuilish opinions They knowe what euer you brag of conscience that if you will not hearken and geue ouer to the Gospell and word of God it is but wilfull obstinacie and peeuish standing in your conceiued opinions It is senselesnes and not consciēce They know see that your proceedinges and busie stirres needes some sharper seueritie than hither vnto seeing you haue so greatly abused her maiesties former lenitie and clemencie According to dutie therefore to God in their calling doe they proceede Lastly they haue for their warrant the example of godly Emperours Kings and States both before Christ since set down in histories their lawes This am I forced often to tell you and your fellowes that so much and often maliciously repeate this intollerable and wicked 〈◊〉 For the other point of your allegation of Scriptures finde vs the wordes in the fourteenth chapter to the Romanes you set vs downe which ye shall neuer be able to doe looke euen vpon your owne translation Or else confesse when you are taken with the manner that you are a corrupter of the Scripture Is a mans corrupte or erroneous conscience or knowledge and fayth all one think you such knowledge if ye so will call it is one thing c onscience is another and faith differing from both a third thing Errour and falshod in knowledge bastard and corrupt the same be enemies to faith no friends to conscience
this Treatile for them and take paynes to set downe Reasons for the due reforming of them being in better hope then of the former but if all thinges bee well considered there will bee found falshood in felowship and very hollow dealing You cut them off from you and yet you woulde fayne holde them in still what opinion you hot Catholikes haue of all besides your selues euen such of your owne side whom ye speake farest vnto let me be bolde shortly to giue here a taste Generally you count no better of all them that goe to Churche heere for what respect soeuer other then such as the Pope will allowe whereof you speake and we shall see more in your qualifications afterwardes then of Apostataes renouncers of the Catholike religion perfidious betrayers of Gods Catholike cause traytours to God no Christians Heathen men and Publicanes c. And yet good sir all these as badde as they bee are byrdes of one feather and one neste Schollers of your owne teaching and none of our religion yea they defie it as you suppose hollowe geare still and nothing but hollowe Catholikes All the Catholikes in Englande that goe to Church directly denie their religion yea the yeelding therein is a flatte and euident denying of God and of his fayth And yet they remaine be accounted Catholiks stil what a religion call you that wherein men may denie not onely their religion but God and his fayth too and yet be of the religion stil Your Catholikes you speake of be such yet bee they in your heape still that is Catholikes and of the Catholike Religion They bee out of the Church so without hope of Saluation Scismatikes excommunicate persons and yet Catholiks still and of no other religion A good religion sure and a commendable is that they holde who bee Atheists and godlesse men in your opinion if they be not which directly and slatly renounce God and his fayth and yet iudge all other religions false and erronious besides their owne opinion and will neuerthelesse communicate with the same for some worldly respect and condenme other that will not doe as they doe Nowe if Athiests c. bee Catholikes I can not tell what to make of you Catholikes you bee neyther fishe nor fleshe nor yet I weene good redde hering as they say the wrong and perillous perswaūon that these men are sayde here to bee in builded onely on their owne fantasie may beseeme a fantasticall religion not grounded on Gods woorde but on vnwrttten verities traditions doctrines of men custom multitude c. as popery is Litle reformatiō as hithetto may serue such a deformed religion for these two sortes of Catholikes as you call them wee thinke yee doe in the one as in the other that is but imagine and goe all by supposition it is your Clearklie dealing whereof you heare what I say The aduise that I can giue them is that they leaue not only that perillous perswasion of communicating with contrary Religions but also and principally their Popery and the opinion they haue of that religion which as the rest is builded onely on fantasie Nowe haue wee viewed your Catholikes that you haue set vs here downe agreeing all in Poperie though but ill fauouredly and among them selues also hardely if your reasons following proceede from such a Catholike minde as you haue described vs in these men surely they are hollowe and can carrie no great waight with them with such as liue here in her maiesties dominions I verily think they can litle or nothing at all preuaile if they haue especially any wisedome or feare of God before their eyes for them y t being in heart of your religion do cleane contrary thervnto I wot not howe easily they will be led by you but surely if they will depende vppon God and his woorde they neede neither feare your threates nor regarde your Reasons for any value or waight that is in the same But before I enter into the particular examination of your nine Reasons hauing respect to the rude and simple sort I wil make bolde to set downe a reason contrary vnto yours whereby I meane to shewe that all men here liuing if they bee not too farre gone are bounde to haunt Church assemblies and the exercises of Religion vsed among vs. And yet before I set downe my reason both for the iust defence and cleering of her Maiestie and the State heere against such quarelpikers as you be And also for y t better satisfiyng of all her Maiesties duetifull subiectes and people I say to gods glory y t her maiestie y t state haue not pretēded to renounce Poperie a hollowe and rotten religion grounded vpon whatsoeuer not vppon Gods holie worde surely contayned in the Canonicall Scriptures as at this day is cleare to all that haue eyes to see to establishe another Religion though not so badde as Poperie yet not auowable deuised eyther by her selfe or by any other men but professeth to set vp the onely true religion of Iesus Christ taken out of the Scriptures Her Maiestie and the State haue and doe declare to the worlde dayly that in steede of mens inuentions and glorious shewes or voluntary Religion and will woorship as the Apostle noteth Superstition Shee and they esteeme the worde of God alone to bee the foundation of true religion The Apologie of this Church of Englande The Articles of religion set foorth by publike authoritie and suche other writings doe sufficiently proue this godly purpose and meaning and euen of late in the proclamation for the recalling home of her Maiesties subiectes from beyonde the seas c. is the same by expresse words mencioned None though the Papistes and enemies woulde make the worlde beleeue so are here called to the King and Queenes religion but with her Maiestie all degrees and persons are called to Gods and Christes true religion onely which shee with her people professeth Actes of Parliament and Statutes are not set into Churches in steade of Masse bookes Grayles Legends Portuises Images c. But the Sacred Byble the booke of the High and Immortall God of Heauen faithfully translated into the mother tongue to be read expounded heard and vnderstood of all to the vnspeakable comfort her Maiesties Ciuill Ministers As counsellers Judges Justices and so forth are not the Churche Ministers but spiritual Pastors and Teachers which are and by faithfull preaching ought to shewe themselues to bee the faythfull Ministers of Christ Iesus the Prince of Pastours or Shepheard and Byshop of our Soules Her Maiestie hath not taken away the Popes Antichristian office and vsurped tytle here to set her selfe in his place nor to take on the other side Christes office in hande or to infeoffe her selfe of his titles who leaueth euen to Christs Ministers their proper functions and charges whole of preaching the worde administring the Sacraments publike prayer Church discipline how euer this wrangler and his fellowes would beare the worlde in hande