the greatest transgression of the one with the greatest breache of the other and so likewise in the reste keepyng a due rate and equalitie of sinnes that are matched together Therefore notwithstandyng wee esteeme not sinne light but all in their natures mortall and deadly yet wee make a great difference of sinnes Wherefore if thei vnderstoode by this distinction no other matter but to make a difference that some should bee greater then others thei haue no cause to striue with vs. And for this what commoditie it maie bryng to a cōmon weale we are in the blessing of God to looke for it this beyng our doctrine But thei vnderstande it farre otherwise as appeareth by the Counsell of Trent and by this aucthour For bothe determine mortal to be suche as by their natures and in iustice deserue euerlastyng death wherein we also agree But the poinct of variaunce is in this that thei saie all sinnes are not mortall but that there are sinnes whiche in iustice are not to bee punished with euerlastyng death whiche kinde of sinne thei call veniall Not vnderstandyng that God for Christes sake doeth forgiue it those whiche beleeue for so wee graunt that al are veniall For to the beleeuer all shall be forgiuen and there shall be no imputation of any sinne but takyng it in this sense which I haue declared in which I deny any sinne to be veniall affirme all to be mortall whiche our doctrine is groūded vpon the worde of God For this is generall of all sinne whiche the Apostle without exception of any saieth that the paine of sinne is death meanyng euerlastyng as it appeareth there by the mention of life euerlastyng life in the same place And thus the Apostle taught according to the lawe wherin it is saied expressely cursed bee he that abideth not in all that is commaunded in this Lawe But saieth he though your doctrine bee true yet doeth it not stande with good pollcie whiche is to kepe men in vertue and honestie as ours doth Because if al be mortall who will striue against sinne whereas admittyng all not to bee mortall though a man be caried into a veniall sinne yet would he striue to refraine from mortall consideryng it bringeth damnatiō And though this Romane doctrine be false yet doeth it more incourage men to striue against sinne But I saie this is to reason like an Atheiste For as I haue often saied before there can be no doctrine fit to procure the blessing of God to any state whervpon dependeth the wealth peace and honour of euery people and common wealth but only that which is of God And therfore whatsoeuer he maie suppose in our or their doctrine to bee for or against a state the truthe muste needes bee that all thynges reckened and in the ende it can neuer proue a good doctrine for any state that God hath not taught nor that vnproffitable whiche he hath deliuered vs. But I saie further that our doctrine in the Nature of the doctrine it self is more to restrainyng frō vice then that of theirs For what greater incouragement can there bee in all good reason and pollicie to sinne then impietie what stronger restraint then greeuous punishement Therfore their doctrine whiche teacheth so many sinnes negligences and ignoraunces not to bee in the iustice of the Lawe of God guiltie of death must needes hereby giue incouragement to continue in ignoraunce in negligences and other suche like offences But ours whiche truely teacheth the wrathe of God and euerlastyng death to depende vpon it muste needes bee more forceble to stirre vp all men to be carefull to auoide to the vttermoste of the grace thei haue receiued all maner of sinne and if the lesse muche more the greater whiche haue more greeuous condemnation But he and the rest of these Romanists in faith in allegiaunce suppose by makyng all sinnes to be punished with death that all are taught to be equall whiche is nothyng so For that death is not like vnto this whiche is of the naturall soule and bodie and of the life of the naturall man but it is a deadly castyng out of the presence and fauour of God with whom onely is life that which in deede and truth maie be so called for the comforte that is in it whereas the other is suche a life as some which liue in it wishe rather for death and would digge for it As Iob speaketh if thei might finde it and desire that the Moūtaines might couer them and the Hilles hide them from the wrath of God liyng vppon them Therfore if it be possible for men in the naturall death of the bodie to deuise greate difference of tormentes so as notwithstandyng all suffer death yet one maie endure without comparison greater tormentes in it then an other How much more in this case both by the natur of the death which thei suffer and by the almightie power of God is it possible that notwithstandyng all sinnes bee punished with death yet there should be sundrie kindes of that death the tormentes of the one to bee in comparison in them selues alwaies horrible more easie and tollerable then an other Which our Sauiour Christ expressely teacheth speaking of the punishment of Sodom and suche as should with contempt refuse the Gospell Wherefore that beyng an offence of their ignoraunce not of our doctrine it is not to bee imputed vnto it And so notwithstandyng any thyng is saied by hym or can bee saied by any to the contrary our doctrine in this point is most fit and strong for the restraint of sinne and their impunitie moste daungerous by incouragement to smaller offences to draw men also in tyme to the easier committyng of the greater Besides in this their doctrine it is to be noted that thei teache the sprincklyng with a little Holly water to be sufficient to take awaie those sinnes whereby the precious death of our Sauiour Christ is in this behalfe made of none effect For if thei bee not mortall sinnes the punishment whereof in the iustice of God is death then Christ dyed not for them and if he did then it followeth bothe that thei are mortall and death the rewarde and stipende of them and also that the guilt of them can not bee otherwise washed out but with the true Yssope sprincklyng vs with the most precious bloud of the sonne of God whiche purgeth all our sinnes The second poinct in this nineth Article is of the doctrine of cōcupiscence which he saieth that we affirme to be truely sinne euen in the regenerate and thei saie in the regenerate that is as this man affirmeth it in Christians after Baptisme as if al that are washed with the water of Baptisme are also borne againe whiche is no more true then that all receiuyng the Lordes Supper should receiue also the Spirite of Christ which the Apostle denyeth to be no sinne except that concupiscence bee consented vnto I acknowledge this to be our doctrine whiche
to bee agreeable to the Scriptures it appeareth by this that whatsoeuer the lawe forbiddeth is sinne for of the lawe is the knowledge of sinne but this concupiscence is forbidden by the lawe This the Aduersarie will not graunt but I proue it thus There are but two cōcupiscences forbidden one with consent and an other with out whereof that whiche is with consent is forbidden in the former commaundements Which appeareth by the expositiō of the seuenth Commaundement by our Sauiour Christ in the sixth of Matthewe who sheweth the lustyng after a Woman in harte that is with consent to be Adultery and the breache of the seuenth Commaundement Therefore it followeth the other is forbidden in the last And in deede if the same concupiscence were forbidden in the former and no other in this then should there not bee tenne Preceptes and Commaundementes but onely nine This also the Apostle teacheth who declareth how harde it was for hym to finde the height and depth the length and breadth of the corruption that is in the nature of man till he rightly vnderstood this Commaundement For thereby he plainely sheweth the moste secrete poyson of our nature to bee discouered by this Which can be no other then the very continuall springyng and wellyng vp of vnlawfull lustes euen before the harte resolutely agree vnto them Otherwise ther might bee in vs a motion and a power not standyng with the loue of GOD nor of our Neighbour without offence to GOD. Whiche can not bee the Lawe requiryng of vs that perfect holinesse of nature wherein we were created And surely if the Apostle had not esteemed this rebellion in his nature to bee sinne and mortall sinne he would neuer haue cōplained so greeuously of his estate in respect of it both in other places as he doth and especially in the seuenth Chapter of the Epistle to the Romaines in a greate parte of it and in the ende criyng Miserable man that I am who shall deliuer me from this bodie of death Their doctrine beyng contrarie hath no maner of grounde in the Scripture For as for the first of Iames it is plaine he speaketh of suche a sinne as sheweth it self in an open and outward act to be sinne As for S. Austine though his authoritie nor any other Fathers maie be sufficient to warrant any doctrine to be of God yet takyng hym alleadged not for any suche purpose but as a witnesse of the doctrine taught and receiued in the Churche at his tyme I graunt he so writeth of concupiscence as except his writynges be well examined and conferred together a man would thinke he were of the opinion of our Aduersarie But beyng examined it will be found that his iudgemēt is with vs namely that this concupiscence is truely sinne and that he so taught the church in his tyme as it appeareth in sondrie places What discommoditte then can it bee to a Commonwealth to haue the people truely taught to knowe the greate corruption of our nature or what benefitt can it bee that thei should not vnderstand their wretched estate Surely none but this that for wāt of this thei should bee puffed vp in a pride of their owne free will and good workes and so not to regarde the inestimable benefitt and comforte of the death of Christ The Aduersarie alleadgeth in deede that if it be so that a man sinne euen without consent that then a man is discouraged to make resistaunce for that no man saith he wil striue against that whiche he can not auoyde that is about the resistaunce of mortall sinne whiche he can not auoyde if concupiscence be sinne and euery sinne be mortall I aunswere not withstandyng bothe these be true as thei are most true that yet the courage of resistaunce is not hereby taken awaie For the Apostle that confessed and taught bothe though he founde it a tedious combate and sweate in a maner water and bloud vnder his Harnesse so as he complained sometymes that he sawe a lawe in his members leading in captiuitie the lawe of his mynde and in this regarde cried O miserable man that I am who shall deliuer me from this bodie of death desiryng hereby as it were the ende of his warfare Yet did he not therfore giue ouer the fielde and yeeld hym self to sinne Naie rather the newe or the yong man whiche God had begotten in hym by his spirite valiauntly behaued himself in the battell oftentymes puttyng his aduersarie to the flight and by faithe assuryng hymself of the victorie in Christ Iesu And euen as a worthie knight and Champiō is not discouraged with the valure of his enemie but rather reioyceth in it knowyng his victorie shall be the greater So thei that are not cowardes in this spirituall warre but valiant in Christ their noble courage is so much the more stirred vp as thei see their enemie to be great and mightie that the honor of their victorie and triumphe in Christ maie be the greater Wherby it appeareth that our doctrine can in no sorte bee any hinderaunce to vertue or incouragemēt to vice But theirs must needes bee a great breeder of vice and extinguisher of vertue whiche perswadeth men that that is no sinne whiche is in deede sinne For hereby thei neglect the first motions and open the first doore and entraunce freely vnto sinne which it were the best spirituall pollicie to resist in the beginnyng whereof thei must needes be carefull which know it to be sinne and the other secure and carelesse whiche take it to bee no synne Therefore not ours but their doctrine openeth a wide gate to synne whiche is yet greatly enlarged by that he addeth in the ende of this Article that no man will striue against that whiche he can not auoyde For if this be so and that it is most euident that while we liue we can not amende this rebellion of our corrupt nature to the law of God then his councell is that all mē giue ouer striuing any more against sinne seeing they cannot with all their stryuing auoyd it But we are otherwise taught that tho we can not auoyde that sinne dwell in our mortall bodies yet to striue that it doe not raigne nor exercise Dominion ouer vs but that we striue againste it euen to bloud as the Apostle sayth and euen vnto death In the tenth place 10 Of reward of good and euill works in this life in the world to come comparison is made betweene our doctrine and theirs in the punishment of sinne in this life in the world to come and the reward of holines in heauen For the first he affirmeth that we say only faith in Christ is necessary for the obtaining of the forgiuenesse of sinne and this he sayth is an easie point How easie it is may appeare in the example of Abraham who was to beleeue that of his dead body there should spring children like the starres of heauen for multitude and that he should haue a seed in whome
the synne of Adam a will in man whereby he is freely and willyngly carried to that he doeth but this will I saie is of it self carried willyngly to no goodnesse but onely and alwaies to euill Therfore beeyng deade in respecte of any good whē after the will chuseth well this worke we teache not to bee of Grace preuentyng and assistyng but to bee wholie the woorke of grace For as if the spirite of life should reenter into a deade man who after should rise and walke and dooe other thynges agreeyng to a liuyng man it can not bee saied these actions proceade partely from the spirit whiche is inspired into him partly from the deade bodie For what helpe or furtheraunce can death bryng to an action of life So also the Spirite of God reenteryng into vs who are borne dead in our synnes and wee after liuyng in some measure the life of GOD by the same spirite it cannot bee saied that our will choosyng to doe that whiche is good or any other naturall facultie dooyng in any measure the will of God that it doeth it partly of it self partly of the spirite inspired into vs but the honor of suche actions is wholy due to that spirite That wee will is of our nature but that our will doeth will that whiche is holy and good is not partly of vs and partly of the Grace assistyng but it is wholie the woorke of Grace Yet is it the goodnesse of God to call it ours that is wrought in him by vs because it is not wrought without vs neither are we as an axe or deade instrument in the Lordes hande but the powers of our naturall soule tendyng of theim selues wholy to that whiche is euill are tourned by the grace and power of God to that whiche is good Whiche doctrine as it is moste true so doeth it giue to God the honour whiche belongeth vnto him Neither is it a hinderaunce to good woorkes that God be acknowledged the onely aucthour and woorker of theim But saieth he more like a Philosopher and naturall man then a Christian and a Diuine except it bee in a mannes power to doe well it must needes vtterly discourage hym from doyng good workes The answere wherof is that those whiche beleeue cannot but bee fruitfull in good woorkes notwithstandyng thei dooe not to the dishonour of GOD arrogate to themselues the praise of thē For as a man that is quickened with a liuyng soule can not but doe the woorkes and actions of a liuyng man so also thei which haue receiued the spirite of Christe whereby thei haue beleeued notwithstandyng thei bee not incoraged by this reason vnto it that of their former deade nature thei are able to heare see or vnderstande yet of the nature of that spirite thei cannot but dooe the actions of that life whiche that spirite doeth quicken and animate thē withall And as a branche of a wilde Oliue taken frō his owne stocke and implanted into a naturall Oliue notwithstandyng that of it self it bring no maner of helpe to beare a right Oliue but rather whatsoeuer power is in it is contrarie therevnto Yet of the nature of the right Oliue it cannot beeyng a liuely braunche of it but beare right Oliues Euen so it fareth with vs. Rom. 11. For wee are by nature wilde Oliues and our Sauiour Christe is the true and naturall Oliue Tree into whom beyng grafted by faithe shall we saie it wil neuer beare any fruite excepte the former wilde and sauage nature it had before in his owne stocke maie bee furtheraunce to it No but that nature beyng mortified and altered by the power of the true Oliue we cannot beyng liuely braunches in this Oliue of GOD but we must beare right and kindly fruites accordyng to the nature of the stock wee are receiued into Further as the nature of the spirite whiche wee are vouchsafed doeth leade vs to it so our indeuour is stirred vp herevnto in thākfulnesse vnto God for our saluation whiche he hath assured vnto vs by the power of the spirite giuen vs to the daie of our rededemption Therfore because we owe our selues wholie vnto hym that hath so derely bought vs and so graciously saued vs we are to apply our selues to all good workes wherby God our redemer may be glorified in vs. Whose glory if it be precious in our eyes as it worthely ought to bee more then heauen and earth wee cannot want prouocation to doe those thinges which he hath commaunded Now for the laste poinct of this Article of merite and the reward of heauen we say in deede that the doctrine of Merite and to teach that life euerlasting should be a reward deserued by our good works is a doctrine that maketh voyd in effect the death of Christ The benefite whereof by this meanes shal be onely this to procure vs this fauour with God that vppon condition that we doe suche and suche woorkes that then he will giue vs his Kyngdome for our woorkes sake whiche is a doctrine that of al other doeth moste discouer Antechrist as it is moste opposite to the doctrine and honour of Christe For wee are taught by hym that when wee haue doen all wee can doe wee are to acknowledge that wee are but vnprofitable seruauntes and thei teach that their seruice is worthie a reward and what reward of the kyngdome of heauen the glorie of God and of ioyes euerlastyng and vnspeakeable Thei teache these thynges to bee but a small purchase a little money giuen to their Corban the buildyng of a Monasterie or Abbey for a sort of Idle and Supersticious Friers to abuse the world and thynges many tymes of the iust desert of euerlastyng death to bee the worthie price of Gods kyngdome that is in effect that an Abbey a Seminarie College or suche like should be as muche worthe as the precious bloud of the Soonne of God Thus in deede we teache not nor whatsoeuer should become of all the states of the worlde ought not to teache it beeyng the proude doctrine of that presumpteous Antechriste guiltie of hye treason against the Imperiall state croune and dignitie of the kyng of heauen and earth Whose fauour and grace if we should saie wee had deserued we should account it little worthe and should take from hym his moste due and high honour of our saluation and be moste vnworthie his grace bestowed vpō vs. But saieth he who will be zealous of good workes if there be no reward of them in heauē I aunswere if there were none yet ought wee in thankfulnesse to GOD for our first Creation diligently to applie our selues to dooe his will and obeye his Commaundementes As also all cteatures sett forthe his glory in their kinde notwithstādyng there bee no rewarde promised them in heauen But I saie further that wee doe not teache that there is no reward for good workes but contrariwise that the reward of them is so exceedyng greate in heauen that no good deede shall bee
holy Priestes or Prophets before them did comaund The Nazarites in deede for the time of their vowe abstayned from wine and strong drinke by the expresse commaundement of God But yet their profession beeing to serue God more exactlye at such tymes were not commanded to abstain from flesh Neyther was this generally commanded at any time to al the Iewes but a rule for such particulars as should take this vow of the Narite vppon them these contrariwise when they will giue them selues the more to punishe their bodyes and to serue God abstain from fleshe and leaue free the vse of wyne and of all fishe wherof many are more deintie then anye fleshe for which cause the Grecians called their dayntiest and finest feeding men eaters of fishe and all other iunkettes of infinite varietie And as they left them free so they forgate not for the most part to vse their lybertie no not their obseruaunces whereas a temperate and sober dyet of Beefe and Mutton breade at home would neuer haue coste halfe so much as the forreine commodities of wines and delicates of al sorte nor pamper the bodye or make it so vnfitte for any good seruice Which abstinence how it punished their bodyes appeared well in them for their Abbotes and Monkes and other such like were commonlye not the worst fead nor in worst lyking By which kinde of punishing the bodye and abstayning from flesh many times they grew so proude as that they coulde not abstaine from other flesh which God in deed had forbidden them This was but a meere hypocrisie vnder coulour of a straite lyfe to vse a diet that the Epicure and Philoxenus culd not haue wshied a better nor daintier for their own mouth The excesse and daintinesse of which diet being taken out of that hee reckoneth the sauing of flesh woulde come to I suppose that whiche woulde remayne ouer and aboue that woulde proue but a small matter of benefit to a common Wealth As for their obseruing of this and other pollitike and Ecclesiasticall lawes for conscience sake is after in the eight article vpon more expresse and full occasion to be answered His vnreuerent speeches of the Nobles and Iudges of the Lande and of Ecclesiasticall personnes is not anye theirs but his owne iust reproche to touch all degrees and States of the Lande without anye cause For in the myddenyght of Poperye and the verye deepest blindenesse it was lawefull to haue a lycense vppon such dayes to eate fleshe whiche beeing had it was no offence What reason then why they that haue lycense and take heede of offence shoulde nowe bee thought for to transgresse for to God in it selfe and without contempte of the authoritie of the Magistrate it is no sinne as after is more fully to be declared Concerning fasting which is the 4. article it is to bed vnderstood that the Church of God alwayes kept it by abstaining from all manner of meate and drinke vnto the euening which was in deed a fast when as theirs is onely the forbearing of their Supper when they haue well dined or rather the eating at one glutton meale the sober diet of 2. ordinary meales By which account nothing is gayned to the common Wealth but sinne and the punyshment due vnto it But if it were not so yet for so little a gaine nay for no gaine the right order of true fasting were to bee altered into a superstitious faste of certeine dayes and tymes which of necessitie and vppon payne of euerlasting death shoulde be obserued And of this there is vtterlye no neede in the common Wealth GOD hauing so abundauntlye blessed the Lande with all store of all victuall necessary for the vse of our life This were an necessarye pollycie in tyme of famyne good counsell for a shipp that had spent her victualles or a besieged Citie to wey euery man his meat to share him at his pittaunce for one meale a daye But to lay this vpon a free people whom GOD hath blessed with a land of Ryuers of Mylke and Honny to eate but one meale a daye for almoste halfe the yeare is no necessarye pollicye for this lande and people Naye neyther necessarye nor fitte but in cause of distresse as I sayde before neyther for this nor for anye other For with what reason or conscience shoulde the labouring man that hath helde the plough by the end all the daye or traueiled faithfullye in anye other good calling for the seruice of the Common Wealth and to prouide for his owne necessities and those which depende vppon him comming weary and trauayled home at nyght so great a parte of the yeare bee sent fainte and feeble to his reste and not according to the blessing of GOD eate the fruit of his labour Whye shoulde hee not strengthen his hearte with a sober relyefe and gyue the due portion to his houshold to his wife the moste precious parte of his possession as the vine of his house his children stāding like Oliue planttes rounde aboute his Table and his seruauntes after they haue wayted on him and after he haue eaten and dronk that they also eate for the refreshing of their faynt weary bodyes so cōfort him self after his wearie trauail with his houshold This sauing is no husbandry at al where there is meate enough to withdrawe from the people that which in al lawe of God of nature and of nations is due vnto them and necessary for the intertainment of their bodyes in health and strength to be able for the seruice of such calling as they are called to in the Common Wealth This was neuer thought anye needefull pollycie in Israel as populous as it should seeme by the Stories and more then Englande and hauing infinite more cause without comparison of spendinge the prouision of the Lande by so manye Sacrifices and oblations as they were bounde to offer then we haue which are bounde to none of those things whereof if an estimate were made I think it wold fal out that such sacrifices offrings spēt more of their victual thē their 160. dais of abstinence saued al the yeare And besides this that there is no necessarye nor lawefull pollycie in it expereince hath taught vs that it hath beene cause of damnable superstition houldinge men in that captiuitie that they thought it a greater offence to eate flesh in any of those dayes or to eate any thinge at night then eyther to commit adultery or murder or to break any of Gods commaundements Wherefore the superstitious fast which this good husbande for a Common W. woulde perswade is vtterly needelesse in regarde of the great store of the Land thorowe the blessing of GOD and vnlawefull as beeing contrarye to al law and example of anye well pollycied state and gouernement that euer was in the worlde to take from him that laboureth without anye cause so ordinarylye his necessarye foode It is also vngodlye for the snare it casteth vppon mennes consciences and for the
who hath authoritie to punishe the soule for breakyng of his lawe But God onely is able to doe this as Sainct Iames here teacheth and our Sauiour Christe in the Gospell Therfore the soule and conscience can haue no other Lawgiuer but God alone Likewise his lawes onely can binde the conscience who can not erre in makyng Lawes which being the peculier honor of God his Lawes onely can binde vs in that respect Whiche if it were otherwise we should be as deepely bounde to keepe studie vnderstand and teach the Canons of the church the Statutes and Lawes of the lande as we are the Lawe of God Whiche if thei did in deede beleeue it is a maruell how euer these men that breake so ordinarily the the lawes of God and of man bothe of the Churche and commonwealth should hope to be saued by their workes and dreame of workes of superogation for the relief of others But though wee acknowledge no other bond of conscience to obserue any humaine Lawes whatsoeuer then the Lawe of the ten Commaundementes doeth laye vpō vs yet doeth it not hereof followe that our conscience is free from keepyng any Lawe of man For wee are bounde by the Lawe of God to yeeld vnto all men suche duetie as belongeth to theim and namely to suche as are in aucthoritie either in the Commonwealth or in the Churche honor loue dutie obedience subiection and suche like Therfore though the lawe of man do not binde our conscience to bee subiecte to princes their lawes yet doe we acknowledge the lawe of God doeth binde vs to all obedience whiche he hath commaunded to be giuen vnto theim For further clearyng of this matter it is to bee vnderstoode that all lawes are either simply good or euill or thei are suche in respect The lawes which are simply good are onely the tenne commaundementes of the morall lawe of God whiche binde the soule and conscience simply to obedience and so straitly without al exception that no circumstance or occasion maie make that lawfull whiche is there forbidden or vnlawfull whiche is there cōmaunded Now humaine lawes and ordinaunces of men whiche commaunde or forbidde the same whiche are commaunded or forbiddē by the lawe of God As thou shalt not murther commit whoredome steale or suche like are also simply good and binde the conscience yet not in any regard of the commaundement of men for suche reason as is before alledged but onely because thei are the same whiche were before commaunded by the liuyng God Of the other parte suche are simply euill Lawes as in commaundyng or forbiddyng are opposite and contrarie to the Lawe of the ten commaundementes And these as touching the keepyng of theim it is so farre of that thei should binde vs that contrariwise we stand bounde by the lawe of God to doe the contrarie There remaineth the seconde kinde of humaine Lawes whiche are not good simply alwaies and to all men but in a generalitie for a time and some good respect beyonde whiche boundes the weakenesse of man can not reache For that whiche is now good for the Commonwealthe maie fall out at an other tyme and in an other respecte whiche peraduenture was not thought of to be hurtful not onely to some perticuler man but euen to the Commonwealthe it self Further though thei be neuer so good for the tyme and neuer so wisely made yet euen for that tyme that thei appeare to bee beste are thei not of the same sorte with the Lawes of GOD and suche as are simplie good in theim selues that thei should binde the conscience For though menne haue sought to make suche Lawes moste agreeable to the generall equitie of the woorde of GOD yet haue thei no assuraunce to haue attained vnto it neither in deede can haue any warraunte that thei haue erred in no circumstaunce belongyng therevnto because of the weaknesse of man bothe in iudgement and in affection but that whiche maie binde the conscience is suche as proceadeth from an other that cannot erre in commaundyng I adde further herevnto that the Ciuill and Ceremoniall Lawe of the Iewes though thei were bothe expressely commaunded of GOD who could not faile in any poincte yet did thei not simplie binde the conscience For in case of antinomie and repugnaunce with the Morall Lawe as our Sauiour argueth by the example of Dauid in eatyng of the presence bread whiche otherwise it had not been lawfull for hym to haue eaten but in case of necessitie for sauing his life commaunded in the Morall Lawe a man was not guiltie of hauyng sinned by suche breakyng of the policie of the Churche And if these lawes notwithstandyng GOD were aucthour of theim who could not erre yet did not simplie binde the conscience muche lesse can those whiche are of men either in the Churche or Commonwealthe Whereby it appeareth wee are bounde to the keepyng of those kinde of Lawes that is to obeye theim with a Ciuill obedience without conscience of synne for any breache of theim whiche is proper to the Lawe of GOD excepte wee breake theim in suche sorte as wee make our selues thereby also guiltie of transgressyng the Lawe of God doyng it with hatred resistaunce contempt or other offence against aucthoritie whiche GOD hym self hath forbidden Which plainlie sheweth our Aduersaries argument that is Excepte wee beleeue the Lawes of men to binde our conscience wee haue nothyng to hinder vs from rebellion to bee rather a slaunderous surmise of his owne then any good consequent of reason For by the grace of GOD wee are staied from suche wicked and vnlawfull attemptes whiche are proper to our pretensed Catholikes whose mouthes are full of obedience and who vtter woordes as it is in the Psalme soft as Butter and smothe as Oile but their hartes are sharpe as twoo edged swordes and their deedes moste full of Rebellion and disobedience by conscience of the Commaundement of GOD who hath expressely forbidden theim But their perpetuall Rebellious practises against Princes dooe plainly shewe that this doctrine was deuised But all stories make mention that thei haue allowed them selues any thing to the dishonor of pinces kynges and Emperors haue been abused by them as their vassalls and seruaūtes and that to as base seruices as to leade the Popes horse and to hold his Stirruppe thei haue not vouchsaufed for a long tyme to admitte theim to their presence but kepte them at their gates Thei haue troden in their neckes and taken of and put on their Crounes with their foote Further thei haue taken vpon theim to depose theim from their Regall seates and Imperiall Thrones and place in theim whom it liked them The soonne hath been stirred vp by theim against his Father and the subiect and seruaunt against his Lorde and maister to take the Empire from him Thei haue made thē after a sorte to sue out their Liuerie as if thei had been his Wardes and forced them to paie full dearely for it ere thei could obtaine it Finallie thei haue freed
both he and al nations shoulde be blessed What discourses would a natural man here make to hinder with himselfe the credite of this promise Howe manye strong bulwarks and fortresses of fleshe and bloud and how many hie and mighty conceites of the naturall man as the Apostle saith were to bee ouerthrowne and beaten downe to the ground that Abram should beleeue this And how much more that by the death of Christ Iesu we should haue life euerlasting so many as beleeue in him by his shame and dishonour glory and praise by his woundse the cure healing of ours by his warres and agonies quietnesse and euerlasting peace Of all the things that God hath commanded this most needeth the mighty hande of God to worke it and maintaine it as in deede of all other it doth giue most glory vnto him But faith being so easy a matter with them they wel shew how little they vnderstande it For our doctrine that by fayth only in Christe al our sinns are forgiuen I acknowledge it to be true and glorifie God who hath wrought in vs by the powerfull work of his grace so to beleeue For this is our peace with him That this doctrine is holy and true it appeareth in that the Apostle hauing confirmed that Abraham was iustified by fayth inferreth vppon it that by the same Dauid pronounceth men to be happy namely because true happines is in hauing our sinnes forgiuen which we attaine vnto by faith in Christ Thus saieth the Apostle Peter to him al the prophets beare witnesse that forgiuenesse of sinnes is giuen to euery one that beleeueth in him Therefore the doctrine is sound and holy which when we teach we declare also in case of repentaunce what the fruites are of this faith whereby in deede we repent namely a sorrow for hauing sinned against God which striketh and woundeth the hart with a grief detestation of the wickednes committed and kindleth in it a loue and desire to doe those thinges which God hath commanded Finally such are the effectes of this fayth in repentaunce which the Apostle noteth to haue beene in those of Corinth 2. Cor. 10. As for auriculer confession which enforceth men of necessitie to confesse their sinnes one by one in the Priestes eare we teache it in deede for no parte of repentaunce because wee haue no commandement promise nor example for it In deede we bynde not men to this rehearsal and discouerie of their sinne vnto the minister which we esteeme to bee but a very tiranny ouer the conscience and exhort them onelye according to the example of Dauid to make their wickednesse knowne vnto God which suffiseth Yet if any bee so tempted as he standeth in need of councel of comfort and shall open his hart to the godly and faithfull minister they are not denied the comfort that may bee giuen them in this respect but vppon discerning of theire true repentaunce The minister is to assure his cōscience in his word of the forgiuenesse of their sinnes declaring the promise of the Gospell which is of grace and pardon to all that doe repent And this is the vse of that which Christe our Sauiour left vnto vs in the power of the keyes in regarde of particuler comfort A degenerate imitation wherof only is in their absolution which hee calleth a Sacrament without al reason For a sacramēt being a seale of the Gospell hath an outward creture applied to assure the promise vnto vs which shoulde haue some resemblaunce to the promise which is sealed by it as we see to be in the water of baptism and in the bread and wyne in the Lordes supper Another part of repentaunce they make to be satisfaction concerning which we teach that if it haue regard to the partie inquired be it eyther any priuate man or the whole congregation offended by so notorious offence then we teache I say that the discipline left vs by our Sauiour Christ doth require it For in such case bindeth that of our Sauiour tell the Church and leaue thy gift at the alter and be firste reconciled to thy brother much more therefore to the brotherhood which is the church and the felowship of all the brethren As for such a satisfaction as he mencioneth here of some temporall punishment in this lyfe to satisfie the iustice of God for sinne wee affirme and that moste truely according to the scripture that whatsoeuer is imagined of such satisfaction is highly derrogatory to the precious death of our Sauiour Christe who onely is the satisfaction for our sins which one point of their doctrine declareth they little vnderstand what the iustice of God and what sinne is that think it may so easely be satisfied for He nameth three satisfactory workes of praier almes affliction of the bodie wherby he saith they satsfy for their sins which are euen the depths of satan in this Rom. saith For what may be more derogatory to the crosse of our sauiour Christ and his sacrifice once offred vpon it for all wherby he hath fully satisfied for the sinnes of al that shall be saued and payed the vttermost farthing of their debt then that a man should take that vpon him which neither man nor Angell were able to beare that is to satisfie for his sinnes To whom it may be truely said which the prophet Ieremie saide to the hipocrite people of his time That is colour thy synnes neuer so well yet how shouldest thou say I haue not defyled me I haue not followed straunge Gods beholde thy way in that valley know what thou hast done Washe thy selfe with Snow water and make thee cleane with sope or the fullers scouring Hearbe yea gylt thy selfe ouer with Goulde And as Iob when hee had another manner of feeling of sinne and of the gilt of man in the sight of God then they seem to haue when they haue done all their satisfactory works and haue sought to washe them selues cleane with al as with snow water the Lord shal take and plunge thē into the ditch hee will tumble them in the myre and filth of the streetes that is discouer them to be most foule and vncleane Let S. Iohn teach suche men Apoc. 3. that tho they thinke they are rich yet that indeed they are naked and beggerly that they may seek to him for fine gold which shall indéede be able to enrich him with true riches that possesseth it and for a sute of apparel that shal indéed couer their shame giue them a comely presence in the sighte of God Prayer is a holy part of the seruice of God whereby we call vpon God according to his comandement in certaine assurance to be hearde of him but that this should be any work which God in iustice should receiue for satisfaction is a wicked fancy of the church of R. and from the beginning vnknowne in the Church of God Almes is a duety which God hath commanded in thankfulnesse of the loue and fauour we
disobedience Some of them haue beene executed according to the auncient lawes of this land without any extraordinary extremitie nay rather with fauor in case of high treasō And yet of this sort the epistle of the persecution in England Whervnto he referreth him selfe For proofe wherof he mentioneth only pretended Catholiques that haue been so executed In deed since some more vpon like reason their cause being first iudicially heard at the K. bench and orderly proceeded in according to the course of law and iustice in such case beeing found guilty of hie treason receiued like execution And this is the greatest extremety which they can complaine of to this day But he denieth that any one act word or thought was founde in them of treason wherin he is conuicted of manifest truth both by so many as were officers of her maiesties iustice vpon them and by their owne confessions as well of other matter as also of reconciling of diuers her highnesse subiects to the pope as it appeareth by that hath bin published hereof by authoritie Whereby they acknowledge the Popes most vniust sentēce against her H. as lawfull draw her Ma. subiects from her obedience which the law of this land hath declared to bee high treason againste her Highnes royall crowne and dignitie Nether is it heere inough to say that they do it in conscience of their religion for in many good consciences they can not do it the B. of Rome by the worde of God hauing no more to do in England then any minister in Englād hath to do in Rome And if without the word of God they will be caried in such a course as cannot stand in any truth of religion or sound pollicie with the safetie of the state and securitie of oure moste lawfull Soueraigne oure whole common Wealth and Countrie should they cry out as if extreame cruelty were executed vpon them if their excuse of a pretensed conscience be not taken for a sufficient aunswer These cries complaints might worthely haue bene made by the poore faithful people of Merindall of the valley of Anagrogne the rest when the Popes executioners wasted destroied 7. townes of theirs Also by our brethren in Q. Maries daies which were burnt by dosens together in a fire Likewise by our brethren cruelly without any forme or processe of iustice murdred and slain in the late butcheries and massacres of France Then was it time to haue shewed compassion but the bowels of Christ were not in them Then was a time to haue shewd pitty but their merciles harts were void of grace mercye They were filled with gal and bitternes no fire was hot inough for them no sworde was sharp ynough The honourable and the common was all one to them the learned and vnlearned the reuerēd age and the comly youth the man and the woman the father and the sonne the mother and the babe borne out of time and murdered as soone as hee was born by their sauage and barbarous crueltie These cry yet behinde the altar against them O Lord when wilt thou reuenge our bloud and the Lord will not refuse to hear them and reuenge their cause vpon their bloudy enemies in the day of his wrath Another reason is alleaged of the fauour they find in the Indies and vnder the Turke which I haue aunswered before and answere here again that neither do they suffer that doctrine and practise of their religion which they holde in these parts neither if they did are Christian P. to rule their Subiectes by the examples of Turks and heathen but by the law of God Who hath giuen to them this commandement to be obserued in all their dominion that neither anye man nor his children nor seruaunts that neyther home borne or strangers be suffered to prophane his Sabboth and to pollute his holy seruice leest the rest of the people of the lande learne of them and so the wrath of God come suddenly vpon vs for being accessaries to Idolatrie As for the tolleration of the Iews whosoeuer they be that suffer the exercise of their religion with the blasphemies they commonly vse against Christ make themselues giltie of al their wickednes which the Lord keepe this lande from as well as from the abhomination of the masse But they maye remember that their Holye Father can tollerate the Blasphemye of the Iews and the filthinesse of all the Curtesains and Stewes and take a yeerely rent of them for it and for no respect will allowe the exercise of our most holy religion eyther in his own dominions or wheresoeuer he may preuaile againste vs but by all meanes seeke to burne all the professors of it to ashes and to shed their bloude as water to runne downe the Streetes Further if no protestāt Prince elswhere haue executed any of these Catholiks for religiō as he cōfesseth no more hath any for the cause bin put to death with vs as I haue shewed alredy which being so that neuer any professyng the Gospell put any of them to death for meere matter of their conscience let the Lorde iudge the wicked seruaunt by his own mouth Now for the barbarous crueltie and most sauage immanitie vsed by them against vs we haue shewed againe that pacience towardes thē hitherto as we haue not touched the life of any one of them But if the Catholiques had practised Rebellions and Treasons in the Dominions of other Princes professyng the Gospel as thei haue doen here with vs no doubt but thei should haue found the same reward of their wickednesse that thei haue doen here For our doctrine it is vtterly vntrue that any of the churches professyng the Gospell or this of England vnder persecution did euer thinke it vnlawfull to put to deathe a Rebell and a Traytour Naie it hath beene alwaies taught in all the reformed Churches that bothe thei and also obstinate Heretickes amongest whom thei haue alwaies accounted and doe still account all obstinate and wilfull spreadors of the Romishe faithe sett doune by the Councell of Trent are moste worthie of death that as it is in the Lawe the false Prophett and the seducyng Idolater maie bee taken from amongest vs that all Israell maie heere and feare and not dare to committ the like Wee acknowledge in deede faithe to be the gift of God whiche commeth by the preachyng of the Gospell by Ministers sent by the commaundement of God but we do not therefore think it vnlawfull for the Magistrate to execute the Lordes iust vengeaunce vppon the obstinate Heretickes and seducyng Idolaters Repentaunce and holinesse of life is also the gift of GOD and commeth by the same meanes and yet the Magistrate not onely in a good conscience maie but in duetie to God ought as he will answere it to him that shal iudge the quicke and the dead drawe out the Lordes sworde of execution of iustice and of vengeaunce against all ill doers to wounde and to kill accordyng to the qualities of the
vnto for your sakes Suche dishonour shal be exceedingly recompensed with a waightie Croune of glorie suche woundes are the woundes of Christ which the Apostle more boasteth of with a holie boaste then euer did soldiour of the woundes he had in the field for the defence of his Prince and Countrey and suche woundes shal be healed againe yea suche death shall be turned to a happie and euerlastyng life Therefore my humble praier to God for al your honourable Lordships is that it maie please hym to fortifie and strengthen your noble hartes to continue and proceade forwarde in this moste holie course to the aduauncyng daiely of the truthe of the Gospell and the rootyng out of Antichristianitie despisyng all the threates plattes and practises of the aduersarie with assurance that the watchman of Israll sleepeth not If his eyes bee open ouer all Israell night and daie to turne awaie all daungers from them how carefull and vigilant an eye doth he keepe ouer Ierusalem and most of all watchfull and ielous is he ouer the house and freendes of Dauid In the life to come he supposeth the Traytors worthely executed and other recusantes imprisoned shall be made equall to these who haue doen this iustice vppon theim and that then all their paines shall bee asswaged their teares wyped awaie their racked partes resetled and thei receiued to euerlastyng peace and glorie This I graunt shall in that daie be performed to those which suffer in Gods cause and for bearyng witnesse to our Sauiour and the truthe of his Gospell For so are we taught by our Sauiour himself that he that leeseth his life for him shall finde it by receiuyng in the world to come life euerlastyng Therefore I nothyng doubt but through the grace of God doe stedfastly beleeue that in that daie all our worthy fathers and brethren the noble hoste of Martirs and true Souldiers of Christ Iesu whiche haue suffered bothe in former tymes and in these latter daies els where and here in Englande in the tyme of their most cruell and bloudie raigne bothe suffered for the true profession of the Gospell of Christ and shall be raised againe in that daie to raigne with hym in glorie Then vndoubtedly though thei were burnt to ashes or slaine with the murdring sworde or howsoeuer openly or secretly destroyed the Lorde will restore their bodies vnto them againe Then the ashes whiche the bones were burnt vnto and are carefully laied vp by the Lorde in his treasurie by the power whereby he is able to doe al thinges shall be restored to their former nature and be made bones again Then according to the vision of Ezechiell euery bone shall come and ioyne it self againe to the bone wherewith it is to bee ioyned the sinewes shall come vppon the bones the fleshe shall couer the sinewes and the breath of life shal be breathed into them So they whom they thought thei had confounded for euer shall stande vppon their feete againe as a triumphant and victorious hoste ouer all their enemies With the least of which the saintes of God in whom the Lorde will be marueilous at his cōmyng not the proudest of the aduersaries of the Gospell shall be equall as he boasteth but in tremblyng and in feare shall stande before them who shall assist the great Iudge in his hye Courte accordyng as it is saied you shall iudge the Aungelles Therfore let them not boast them selues of a vaine hope for certainly there is no peace for the wicked saith the lorde To trauel and torment them as he obiecteth there is no man taketh any pleasure in it God forbidd we should feede our eyes with the miserable spectacle of their execution or our hartes in any their sufferinges We are so farre from it by the grace of God that if we enioye any thyng that is good wee wishe as good parte of it to them as to our selues Especially beeyng vouchsafed that high fauour of God to beleeue in Christe accordyng to the truth of the Gospell and thereby to liue thorow the same grace in the feare of his name seruyng hym and our brethren with all our power in a happy assuraunce of the forgiuenesse of our synnes and a blessed hope and expectation of the glorie of God to be made manifest in vs as in his sonnes at the glorious commyng of Christ with thousandes of his mightie Aungelles We wishe them the like precious faith together with vs and the same vndoubted and vnmoueable hope of the life to come Wherein as through the same gracious promise of God in Christe we are assured by the Sacred truthe of his Gospell to haue our parte of the hidden Manna and of the Tree of life whiche is in the middest of the Paradise of God so we desire with all our hartes if it bee so good in his eyes who is onely wise onely mercifull and onely holie that thei maie haue their part of that Manna that Tree of life and newe wine of a heauenly grape reioysyng the harte of God and man together with vs as the Lord speaketh in the Gospell eating and drinkyng at the heauenly table and that we maie altogether raigne with Christ in his kyngdome for euer As for the benefites of this life I would to God their offences hindered theim not to enioye theim aswell as wee If the Lorde haue giuen vs a good lande as he hath in deede plentiful of all good commodities of this life we wish thei were partakers of thē all together with vs. We take no pleasure in their banishment abroad our coūtry is their countrie our peace is their peace our libertie theirs We can wel afforde thē and that with ioy roome emongest vs yea prefermentes and places of any good and honorable seruice in the churche or cōmonwealth accordyng to their worthinesse and abilitie to deale in them Therefore as Iuda somtimes exhorted Israel so we exhort thē retourne ye children of Israell Fight not against the Lorde God of your Fathers for you can not prospere When the Prodigall sonne had wasted his fathers goods with harlots in a straunge countrey beyng in pouertie and neede longed after his fathers house again he aduised to returne to hūble himself to his father and saie father I haue sinned against heauen against thee am no more worthy to be called thy sōne make me but as one of thy hired seruants and his father receiued hym with a greate feast at his own table with noise of Musick and with all ioye So wee assure our selues vpon the merciful nature of our souerain Ladie whō God hath made to be a mother in Israel that thei should be graciously louyngly receiued if thei would know their owne miserie and did lothe their spirituall Fornications with the whore of Babilon vpon whō thei spend wast what giftes so euer God hath bestowed vpon thē Let them be ashamed of their féeding of the draffe of mens inuentiōs who may feede with their brethren at home