A Check or reproof of M. Howlet's untimely shreeching in her majesties ears, with an answer to the reasons alleged in a discourse thereunto annexed, why Catholics (as they are called) refuse to go to church:  
Wherein (among other things) the Papists traitorous and treacherous doctrine and demeanour towards our Sovereign and the State, is somewhat at large upon occasion unfolded: their devilish pretended conscience also examined, and the foundation thereof undermined. And lastly showed that it is the duty of all true Christians and subjects to haunt public Church assemblies.  
2. Cor. 4. 3.  
If our Gospel be hid, it is hid to them that are lost. etc.  
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 marvel, though that Antichrist the Pope of Rome (seeing his kingdom of darkness decay apace in these days, and fearing the utter overthrow of it for ever) being roused, bestir himself as he doth. He is in high place, & hath of some years grown too mighty in this world by his own ambitious pride, and the grace he hath found in the eyes of great princes and their people: God so justly punishing men's ingratitude, towards his majesty. This lawless man therefore, of whom I speak, will no doubt leave no means unattempted, so long as he may, to uphold this his pomp and estate, which thing will not in these days be performed without much ado, especially when he cannot be content to keep himself within bounds, that is, as a Roman at home in his own City and Country, where he dwelleth, or as a Church man in Church matters: but will needs rove over the world, sitting in God's seat, and having; an Oar in every man's boat (as they say) yea and ruffle, even among Monarques and great Princes, and that in, and for their kingdoms: giving the same, taking, placing, displacing, disposing, etc. at his will and pleasure.  
But playing thus his part like himself, that is, so impudently and Godlesly, in the sight now of all the world bewraying himself to be in deed that man of sin that is prophesied of: God's spirit on the other side, detecting and revealing daily 
2. Thes. 2.  unto us, by the clear light of the Gospel, the treachery and sleights of this son of perdition: some, possible, may marvel how he should find favour grace, and good liking, with any that bear but a show of godliness and honesty, saving that, we are sufficiently admonished afore hand, that the God of this world hath blinded the minds of them that belesue 
Cor. 4. 4.  not, that the light of the glorious Gospel of Christ jesus, which is the image of God, should not shine unto them. And again, because they that perish, have not received the love of the truth that they might be saved, therefore God will 
2. Thes. 2. 10. 11. 12.  send them strong delusion to 〈◊〉 lies, that all may be damned, which have not believed the truth, etc. A necessary caveat, to stay us in these troublesome days on God's truth immovable, and a judgement of God with fear and trembling to be reverenced of all.  
So then, such things as we see come to pass at this day, and set abroad for the upholding of that beast the Pope of Rome and his rotten religion, ought so little to seem strange unto the faithful, that being assured the Lord will destroy that lawless 
2. Thes. 2. 8.  man, with the spirit of his mouth, & take him away by the appearing of his coming: We should take comfort & encouragement thereby, & manfully rather oppose ourselves against him & his ministers, every one in our calling, then be any whit weakened by such accidents, & putting difference (as we are taught) 
jude. ver. 22. 23.  have compassion of some, and save other with fear, plucking them out of the fire, and hate even the garment spotted by the flesh. The more stumbling blocks we see Satan and his supposts to cast before men, the more diligent and painful aught we again to be in setting our hands & shoulders to the work for the removing thereof out of men's way, if God at any time will give such, as are entangled in the snares of the Devil repentance to know the truth, leaving ever in good hope the success to God and his blessing.  
The consideration hereof, in confidence of God's merciful 〈◊〉, moved me, though among his servants of a thousand the unfittest, while other be otherwise occupied, to take in hand upon request of divers godly and well disposed, to answer a certain seditious book of late imprinted and set out to the view of the world, by I. Owlet the title whereof is: A brief discourse containing certain reasons, why Catholics (so he calleth the earnest and hot Papists here in England, reconciled of late years unto the Pope) refuse to go to Church, written by a learned & virtuous man, (as he saith,) to a friend of his in England, Whom he nameth not, neither the one nor the other. Why not to her Majesty: as these men use to suppose, 
〈◊〉 〈◊〉 〈◊〉. I. Howlet the madge How let highly schritchith an maketh an ill favoured noise to the nightingale whose melody & pleasant note is known.  and we must believe what they say. The whole (for the worthiness thereof forsooth, with a long Epistle Dedicatory) is offered by I. H. To the Queen's most excellent Majesty: and printed as is pretended, at Douai, By john Lion with privilege. Though we know it was printed, not at Douai, but in England, without privilege, or good leave: yet we may not say so, nor doubt of the other, such suppositions be these Catholics principles, we may not call them in question, nor judge of them, they be above our reach.  
For the Authors name of these reasons, because they list not to utter the same, I am not curious, whether the same proceed from him that wrote the Dedicatory Epistle to her Majesty or no, it is not greatly material, saving, if they did not; M. Owlet seemeth to do his fellow some injury, in taking out of his hands that which he promiseth, in his book in the second place to perform, and now omitteth, to wit: to show 
〈◊〉. 30. 68 〈◊〉.  the way and means that Catholics, (as he calleth them) have, to remedy or ease themselves of this affliction now laid upon them for their consciences, with reasons and motives to induce her Majesty the rather to tolerate them in their religion, in respect of God, herself, and her whole Realm. This piece of dealing with her Majesty should have come after the treatise, saving that M. Owlet, either doubting of the performance, or seeking that glory, as one, loath to tarry so long, or for some other respect gleaning as appeareth from his friend, setteth the same out afore hand, and putteth it in the forefront.  
For I. Howlet's person, who hath the chief dealing in publishing, & delivering this whole matter unto us, as one supposed to be a good, faithful, and stout proctor for the Popish Church, and a fit instrument to bring us such an unto ward and like a shrich Owl, suddenly and untimely to make a great noise in her majesties ears, or as he in his fellows names and unlucky message uttereth it with his own words. We cry out of the riot, etc. He may issue from Pope john the three and twentiethes spirit well enough, as one of that brood for the agreement that is between both. As for us, we may not dislike, nor marvel at this choice of these fathers (like Pope, like spirit) the rather, for that we read, that this foul and unlucky bird, I mean madge Owlet, hath aforetime waited upon the Pope, and served his unholy holiness, even in counsel, as his familiar spirit, which is as worshipful an office I tell you, as this carrier and letter bringer, serveth in now, however the ill favoured madge Owlet be wondered at among men, or other birds, or be taken to be but an unlucky messenger.  
Let me be bold with thee (〈◊〉 Reader) for the satisfaction of some here, upon such resemblance and agreement between the parties, and other circumstances: to set down the old story of the madge Owlet, not taken out of new writers 
〈◊〉. Flac. 〈◊〉, De testibus 〈◊〉.  of these days, which yet have faithfully and truly delivered us the same in writing: as to leave other, those reverend and learned father's Master john Bale in Latin, and Master john Fox in English our own Country men have done: 
〈◊〉. Baleus. De illustr. 〈◊〉. Britan. Acts & 〈◊〉. Tom, 1. 〈◊〉. 705. & 706  Nevertheless, though I agree with them, and namely with Master Fox's story, and allow the same, as fully agreeing herein with the first Author and truth (wrangle the adversary against those worthy father's worthy works, as much as he list) yet have I thought good, to fetch this now, out of a worthy Doctor and Archdeacon of our adversaries own Church, called Nicholas de. Clamengiis, to whom master Fox honestly and truly sendeth us, and with whom also I saw the book. This Nichol de Clamengiis, living in the time when the thing happened wrote the same. His book also was since printed & publishd in a Popish time, a popish place, etc. That I say nothing of Orthuinus Gratius censure thereon, who being a popish priest, yet in setting this forth, among 
〈◊〉, 〈◊〉, in fasciculo rerum expetendarum 〈◊〉 fugiendarum.  other things denieth not the truth hereof: So as the adversary cannot easily cavil. After this Archdeacon had declared the notoriousness of the matter, and the good testimony he had 
〈◊〉. De Clamengiis in collatione 2. 〈◊〉 per scriptum super materia Concilii Generalis, 〈◊〉 Scholasticum 〈◊〉.  thereof, thus setteth he us down the story, above eight score years since: Balthasar Cossa, saith he, about four years since, called a Council at Rome etc.  
Now (at the entry or before the first session of the 〈◊〉) when Mass for the holy Ghost, as the manner is, was done: and the Council now were set, and Balthasar himself 
This was Pope john the 23.  in a chair provided for him on high above the rest, behold, a foul, unlucky Owl, which is always a messenger of 
He wrote this in the 〈◊〉 of the Council of Constance about the year of our Lord. 1414 Mass of the holy Ghost, at the beginning of the Council.  some corpse, or other misfortune, as they say, cometh out of his hole, and flickering about with his shreeching noise, stays himself upon the middle beam of S. Martin's temple, where they sat in the Council: casting his broad eyes directly upon Balthasar. All there present, fell in a wonderment, that a night bird which shunneth the light, came in the mids of the assembly at broad day light, by which wonder and strange sight they did (not without cause) think some mischief to be foreshowed. Behold, said they, one to another softly, the spirit is come in the shape of an Owl. And when the rest looking one on an other, & upon Balthasar, could scarcely forbear laughter, Balthasar himself (upon whom alone this madge Owlet, casting his eyes, steadfastly looked) did blush for shame, sweat for anger, and fretted in his mind: and at length, not knowing how to help otherwise this his so great disgrace, breaking up the council, arose, and went his way. There followed after another session wherein again after the same manner, the madge Owlet, (though as I think not called) failed not to be present, casting still his foul eyes upon Balthasar, which m. Owlet, he seeing to be returned, was not without just cause, more troubled and stricken with shame than afore, and not being able to abide the sight of the madge Owlet any longer; he commanded him to be beaten away with libbets and clubs, and with crying noise, but M. Owlet never a whit disquieted either with their shreeching noise or other disturbance would not fly away, till with much cudgeling at him, being very sore beaten, he fell. down dead before them all. These things (saith our Author) learned I of a certain faithful, and trusty friend, who, at that time came strait and directly from Rome, of which I making doubt, by reason of the strangeness thereof, my friend being very earnestly sworn; Assured me, he told me that was most true, and added further, that all that were present, were hereby brought into an utter contempt, disdain, and mocking of that council, and the whole company by little and little falling away, he affirmed there was nothing at all there done to any purpose. Thus far Clamengius, cited very truly by master Fox.  
For the Gentleman, the authors worshipful friend (as he speaketh) if there be any such, and he not too far gone, I wish him to be advised, and take heed, what schoolmasters he betake his conscience to be framed by, the matter is of no small importance, let him at leastwise without prejudicate opinion hear and read both sides before he judge, or thrust himself too far over the shoes: for our part (what ever opinion the adversaries be of,) leaving the rest to him that is above, we desire no more at his hands: this is it we have from the beginning, and many a day sought and requested. If he will hear this counsel, he shall first see that we draw him not from the Pope and Popish religion, to carry him to depend upon any mortal man in the case of religion and conscience, be he never so high or mighty: but only upon the true and immortal God of heaven, and his sacred mouth: Next, that we propound him not doctrines devised by man's brain, and after recommended under title of the Church, to entangle his conscience, and without either ground or good reason, make him perplexed and doubtful by subtle quiddities and questions, as these men do, but after we have brought him to feed in the pleasant and sweet pasture, and to drink of the pure and lively fountain of God's holy word, which is the truth, he shall see, we endeavour to unwrap and unfold his conscience from snares, to quiet the same with the true peace of God, teaching him to make conscience where God and his word would, and no where else, and to look well to these two points in the case of conscience. God may and doth make laws to bind conscience withal, and only God may deal therein and no mortal man, much less that man of sin the Pope.  
In sum, the more precisely in these matters pertaining to his soul's health, he shall cleave to God and his holy truth contained in the Scriptures, renouncing all sects and parts of whomsoever, aswell Pope as other, the better shall he please, I will not say us, but first God, and next to God, satisfy her Majesty our dread sovereign and his, who pretendeth not by herself, nor her laws, to make any of her subjects to be of her Religion, but us altogether with herself, of God's true, certain, and most holy Religion. She sitteth in no man's conscience as doth the Pope iwis, in doing this, shortly to say, he shall show himself to be a faithful and good servant to GOD, and her Majesty, bearing a dutiful mind, like a true subject, to her godly laws in every respect, a profitable member also shall he show himself to be in Church and common wealth, and most of all (which he hath to consider of) his own friend; all which benefits, he quite spoileth himself of, in following the course these men set him in who as blind guides conduct him in the darkness by by-ways of traditions, forefathers, custom, multitude, good intentes, and meaning, as they call them, and all without the light of God's holy word, or any good warrant.  
Now as there are two parts of this book, the Epistle dedicatory to her Majesty, and the treatise or reasons, where unto accordingly I have to answer, so for the matter, the drift whereto this book tendeth, & the manner of handling the whole, generally to speak, it so bewrayeth itself as the indifferent Reader may and will (I doubt not) easily espy out the treachery. Poison to infect deadly, covered, and as it were sugured, that is: with fair words glossed and recommended, is the whole matter: for what have we else to judged of reasons, not grounded on any art of reason, and of persuasion, without all foundation. The whole that so great account is made of, was a letter from a friend to a friend, shuffled up in haste, as the writer confesseth. Why then did not the same rest in the friends hands, or in the writer's custody, among other common letters and papers: unless those of wisdom and authority here; upon knowledge, sight, and perusing, it had been called for, and as other things that pass abroad, it 〈◊〉 been orderly allowed of; if it should have been found meet. Forsooth, madge Owlet and his fellows opinion must rule herein, to make a Treatise and discourse thereof, and at length to publish the same in print, whereby besides the rest, they may show what great reasons they stay their consciences upon (as they speak) to the condemning of others, yea of their own side that think not and do not as they do, and what weighty motives also they have to move her Majesty withal, and what invincible Scholastical arguments we must look for at these terrible fellows hands. Of all which that I may here briefly and in sum, give a note, I say if their store behind, be no better than this they now send us, for all their great brags, we may turn them over to Sophisters and lads in the Schools to answer them, so little need we surely fear their high words and threats. Well, what opinion and liking so ever master Owlet and his fellows have of this work of theirs, and what fruit they may look for it to bring forth among such as are wedded to 〈◊〉, & thereby inclinable to move sedition and rebellion in this state: which appeareth to be their meaning, what ever they pretend, we once in considering thereof see their purpose and drift not to be good, for in going about, to confirm and encourage such to go on forward in their devilish and stubborn opinion, which abstain from public Church assembles here (wherein to God's glory are used the preaching of Christ's Gospel, the administration of his sacraments, godly prayers, & ct.) And again, to refuse the oath of allegiance to her Majesty, alluring other to the like: they draw men (as much as in them is) from the ordinary means whereby God beginneth, advanceth, and continueth faith and Religion in his, they dishonour his Majesty, in swerving from the rule of his holy word, they pine away and slay their own souls, and theirs that hearken unto them. Besides this offence to God, and private hurt to themselves and others, they induce them further to disobey in the highest degree, their gracious Sovereign and ours, and to break her wholesome laws made for the advancement of Christ's sincere Religion, and the suppressing of Idolatry and superstition, and for the maintenance of her Royal estate and most lawful dignity among her subjects, they offend moreover all the godly minded, & weak ones also, by their evil example and dealing. That I speak nothing of utter enemies to the truth, which can learn no good hereby. Finally, they seek to make a schism, and to maintain heresy in this holy Congregation, and seditiously disturbing the peace and quiet here, they make a way to a new rebellion, if it be possible for them, infecting other with the same opinion and obstinacy, which are not hitherto so hot and forward, or perverse and froward in this matter.  
These and such like things are sought to be justified, maintained, and defended, by coloured reason and false persuasion, and all under pretence of conscience, in this book. They must be tolerated in these doings, her Majesty, and the state must be satisfied therewith, otherwise, they plain of the state and public authority here, they devise and invent slanders, they challenge and threat, they brag and vaunt, they whine and repine, and what not? They are loath to let go their hold, and to lose all their labour, being come so far as from Rome, the poor help of Italian and Roman soldiers, which our English Italianated romanists, had by suit procured from the Pope traitorously, by force of late to invade her majesties dominions, through God's providence, now failing and deceiving their expectation: these spiritual doves of the Pope, I mean the Jesuits, birds once of the Pope's Seminaries, and other such solicitors, and proctors of Popery, as coming like posts from beyond the seas, fly here up and down, among us, applying themselves to the time, have thought good to hold another course, till they may be able to make such head again, as in her majesties reign they did first in England, and afterward of late in Ireland. For, lest those of their company that are left, after the suppressing of the rebels among us, should be dismayed and discouraged, setting a good face on the matter, they comfort them with such words and motives, as they may in so bad a matter, and least when they can not openly in person go abroad, their well willers and friends, whereof they brag of more here, than I trust they shall find, should want their aid in advancing the proud prelate of Rome, and his religion against the eternal God of heaven and her Majesty, our natural and dread sovereign and Prince: here upon they print and cast abroad this and such like libels, full of hollowness and vaunts, containing little or no other matter, as such do easily and at first fight perceive, which untaught by them, are none of their disciples, but through God's goodness under her majesties happy government, have been now many years trained up in the school of the holy ghost, where (if we have grace) we have learned enough to confirm and stablish our minds in the truth of God, and to repel and overthrow all devices of men.  
Now, because they have by their evil deserts, justly brought themselves far into hatred, lest they should seem common enemies, all their cunning of Rhetoric and persuasion must be applied for the avoiding of this blot, hence cometh the dedication of this treatise to her Majesty, and the allegation of conscience. But if they can blush, me thinketh surely they should have been ashamed for all their colours to have offered such stuff to her highness. Prince's would be reverenced, and their presence & ears forborn and spared, especially such a Prince as her Majesty, our Queen and Sovereign is, who is after a rare and singular manner, discreet, wise, and learned, whereby she is able thoroughly to discern and judge of things: she is godly also, and from her infancy, a favourer, pro fessor, and setter forth of the Gospel of Christ in her dominions. A religion as contrary to Popery, as God is to the Devil. Be all former attempts and practices against her Majesty, & the state by Pope and Popelings forgotten now? Or will the bare name of Conscience cover and blot out all? Or else be their stomachs at length come do 〈◊〉 when they have gone as far as they can with violence of sword, and such mischievous dealing to prove if they can gain any thing by word and fair speech in a coloured supplication? May there not be thought like poison to be offered therein as hath been found in former usage? This parlè with her Majesty, if it had gone before violent attempts, and shameless and villainous writings against her Majesty, might have carried some show or less fuspition, which now is quite otherwise. Where is also submission and confession of former misdemeanour, to move pity? Never a word of this, nay the whole must be justified, and her Majesty (as I have said) must take these reasons for all satisfaction, though she have never so great occasion offered her to plain of unnatural and naughty usage of subjects, and their traitorous dealing. But how ever things appear to M. Owlet, who is of the night and of darkness, yet may he not in this clear light of the Gospel, to her Majesty and others, speak, good 
Esay. 5. 20.  of evil, and evil of good, put darkness for light, & light for darkness, sour for sweet, & sweet for sour, and think so to prevail. We must not believe every spirit, but we must try the spirits whether they be of GOD, It is the light 
1. john. 4. 1.  that maketh all things manifest. And we be, the 
Ephes. 5. 13.  children of light & the children of the day, etc. Great injury 
1. Thes. 5. 5.  therefore doth M. H. so untimely & out of season to shreche in her highness ears, as though her Majesty were a meet patron for their naughty causes, which common sense and reason, if he could hearken thereto, would tell how unfit she is for, or rather how greatly she is sought herein to be abused by this lewd dealing. How the breach is made up again among the Papists herewith, or how this salve and plaster serveth to cure them. I wot not, but after their reasons and persuasions have long flown among their companions, to dedicate the same at second and third hand to her Majesty, and that with such an impudent Epistle in so base and mean a subject as M. Owlet is, is utterly intolerable: her Majesty can judge well enough, between enticing speeches of man's wisdom, and the plain evidence of 
1. Cor. 2. 4.  the Spirit, whereof the Apostle speaketh. These men's motives, reasons, and persuasions being but a farthel of untruths, need not to be brought into her highness presence, nor be opened to her majesty. That I writ in answer hereof, is for the simpler sort, that they may not be abused by colourable deceit and only pretence of conscience, to whom I attempter myself so much as I may. It hath been an old policy of heretics to persuade before they teach, whereas truth persuadeth by teaching, and teacheth not by persuading, as one of the ancient fathers reporteth. How they teach that 
Tertul. adversus 〈◊〉.  they are led in this cause by conscience, and how lewdly and devilishly they and their Popish Authors, whom they follow herein, writ of Conscience, abusing themselves, and their readers, but most of all God, and his heavenly doctrine, because this point is the ground of the whole discourse, and I unfold the same at large, to avoid too tedious prolixity. I here leave it, and desire the Christian reader even for God's sake, but to read and ponder well this matter, and I greatly marvel if he afterward abhor not Popery for ever.   

An answer to M. Howlet's Epistle Dedicatory.  

1 MY most excellent and sovereign dread Lady and Princes: two causes induced me, to direct unto your royal person, & most gracious Majesty, this present treatise, 
Two causes of dedication.  after I had read & considered the same. The one, for that it seemed to me, both conceived and penned, with such modedestie and humility of spirit together with all dutiful respect to your Highness, to your honourable Lords of the Counsel, and the whole estate of your noble Realm (contrary to the spirit and proceed of all sectaries:) as none might justly be offended therewith, but only in respect of the writer's zeal and opinion in religion, which notwithstanding, having been from time to time, the common received religion of universal Christendom: can not be so soon abandoned by the disfavour of any one country, nor lack men to speak or write in defence of the same, as long as there is, either head or hand remaining lose in the world.  
2 The other cause was for that it seemed to me, to contain matter of great and weighty consideration, and much important, not only to the cause of God, but also to your majesties soul, estate, and realm, and unto the state of many a thousand of your graces most loving, faithful, and dutiful subjects: who being now afflicted for their consciences, and brought to such extremity, as never was hard of in England before: have no other means to redress and ease their miseries, but only as confident children to run unto the mercy and clemency of your Highness their Mother, and borne sovereign Princess: before whom, as before the substitute and Angel of God, they lay down their griefs, disclose their miseries, and unfold their pitiful afflicted sase, brought into such distress at this time, as either they must renounce God by doing that, which in judgement and conscience they do condemn: or else sustain such intolerable molestations, as they cannot bear. Which your Majesty by that which followeth, more at large, may please to understand.  
IN the two first sections & pages of your Epistle (M. Owlet) are two causes alleged for the dedication of the whole treatise to her Majesty, taken from the Authors person, and the matter, cunningly to get thereby good will, to prepare and stir up attention, which together with the amplifications of your pretended extremities, and the like necessity of complaint you are brought unto, your exaggerations on the one side, and extenuations on the other, with such ornaments and flowers to move pity, if they were true, and in a good and just cause, might for their pretty handling delight, & have some use, saving 
Persuade not before you teach as heretics do, 〈◊〉 Tertull.  they be somewhat too open. As school furniture to move with, they may be kept for the exercise of youth, or to sport and refresh men's minds withal. This flourishing greatly beseemeth not the profession and persons of Divines. In a word to say, every thing considered, there is no cause why you should have troubled her Majesty with such paltry, whereof let the Christian Reader after examination judge. The Authors dutiful respect every way, and M. Howlet's too, to her Highness, her honourable Lords of the Council, and the whole state of her noble Realm, might without vaunt, have been left to have been judged by her majesties wisdom and theirs, and to have had commendation by other, when it should have been found better than it is. These men seek by all means & ways they can to disjoin her Majesty from her laws, and the Ministers thereof, & from her loyal subjects to: they go about to withdraw with themselves other her subjects from obedience to God and her Majesty, and when this dealing is by order of law but somewhat crossed, then is outcry and complaint of tyranny and cruelty greater than ever 
In the second & xii. section of his Epistle dedicatory, etc. Or in the reasons of refusal.  hath been heard of in England before, or is in any prince in Christendom, or than is used among the Turks at this day. This comparison is not M. Owlet ashamed to make, and therein agreeth with his author. This is 
〈◊〉. 5. 57 etc.  great dutifulness sure. Like is the modesty and humility of both your spirits, saving that if there be any difference, M. Howlet's in a divers kind of writing showeth itself to be more shameless, as through the whole too much appeareth, dealing especially with the Queen's most excellent Majesty. He may not think the Orators rule, (that an Epistle biusheth not) will serve his turn here, it is 
Cicero.  out of place to excuse thereby impudent untruths, and slanders. In perusing this writing let the Christian Reader still judge whether M. Owlet be not a sectary, if this be a note of a sectaries spirits proceeding, as he here tells us, what modesty and humbleness of spirit may this be called in the Author of this treatise, who is so highly in this respect commended here by M. Owlet. When not contented through his whole discourse to compare and liken the profession and professors of the Gospel to the 
Fol. 41. pag. 2.  Heretics both old and new, he chargeth God's service here now used with falsehood, and blasphemy also, and pronounceth us to be condemned yet alive, but no marvel, when he chargeth some Catholics at this day in England of his own Religion to sin even now against the holy Ghost and damneth the same in Hell, being yet 
Fol. 4. & 5.  quick on the earth, etc. I give the Reader but a taste of this Luciferian spirit, till we may come further into the examination of things: M. Owlet excuseth this with zeal and the writer's opinion in religion, a hot & too immoderate a zeal, destitute of knowledge, It may well be called his discoursers opinion in religion, which carrieth with it neither religion nor conscience. Such zeal might have regarded better and spared the Prince's ears, and might have been forborn in our Sovereign's presence. What want of dutiful respect soever it carry toward other. You take yourself by the nose while you think to charge us to be sectaries; for the untemperate spirit of sectaries resteth in none more than in the hot sect of your puritan Jesuits, and such as you are, who taking unto you men's names, and orders to be called Religious men by, declare 
The foundation of our religion.  yourselves to be sectaries in Christ's Church, whereas we for our Religion, hold of God, Christ, and the holy Scriptures which all agree and go one way. We divide not Christ, neither are we Franciscans, Augustine's, jacopines, no Scotistes, Thomistes. etc. Nor yet Lutherans, calvinists, etc. which names you odiously put upon us, and we condemn and refuse the same. These be names of sects, I leave the further consideration hereof to the discreet reader, and proceed. It is to great a brag made of M. Owlet, when in praising his writers private opinion in religion, he saith: It hath been from time to time the common received religion of universal Christendom. This should have been proved or let alone, more modesty of speech even here would have better beseemed, till trial 
〈◊〉 〈◊〉 〈◊〉.  might have been taken thereof: but he telleth us, but what seemeth to himself in praising his fellow. We say it is a great untruth if he and his discourse be of one opinion in religion, and as easily as it is spoken, so easily may it be rejected, though as one of the principles of their Catholic Religion, they would have all men suppose it. But we can suppose no such gross absurdities in this clear light of the Gospel, nor admit the same. Besides there be a great many Catholics, as they call them at this day in Christendom, that be not of that opinion in Religion, that this discourse setteth us down in his letter and treatise, as they that lift to read, may understand, yea even those, for whom this treatise was made, descent from the Authors opinion in Religion, as he himself confesseth: so as this writer's zeal and opinion 〈◊〉 hardly be counted The common received religion of univetsall Christendom. There be also as this 
Fol. 20. page 1.  man speaketh, good Catholics, and bad Catholics: 
Fol. 6. page 1.  true Catholics, and false Catholics: cold Catholics, and hot Catholics. And if among protestants 
Fol. 28. page. 1.  M. Owlet can make these terms (hot, and cold) etc. to sever religion, as for his vantage he doth in the next 
Fol. 60. In this point whether it be lawful for these Catholics to go to protestants Churches or no?  section of his epistle, let his Authors description and confession be judge of the men and their profession there mentioned, called Protestants, and Puritans which his author saith are the hotter sort of protestants: then let them give us leave also to say their hot and cold Catholics. etc. be of divers religions, and by their own rule let us call that colder sort or the false and the worse by the common name of Catholics: & the hotter sort of Catholics let us call 
Sect. 3.  Puritans, because they are precise in the religion, & show themselves 
Fol. 39 pag. 2. a Look the 〈◊〉 discourse.  unspotted servants and irreprehensible, as this discourser spaketh. 
Fol. 65.   
M. Owlet talketh of speaking and writing in defence of their religion, how manfully it shall be done, as long as there is either head or hand remaining loosein the world: but let them leave fire & faggot, and their bloody laws, and they shall be written and talked with, well enough, I doubt not, yea and easily enough entreated too, as God be thanked and her Majesty, their hands be tied now, when they were lose they had shrewd arguments, such as I even now spoke of, and yet God to his glory and their shame, gave them that matched with them even then, received their arguments, and soluted them, remaining themselves still by God's power invincible. Since that time their religion hath gained but little by speaking and writing, and I hope shall every day less than other, so mighty is the 〈◊〉 of truth, and prevaileth. I see not why we here may not make as great account of Christ's Religion professed in this Church as you do of your friends private opinion, and think and say as well of it and without brag tell you, 〈◊〉 religion hath been from time to time, The common received religion of universal Christendom, & so can 〈◊〉 so soon be abandoned, for you and your fellows, 〈◊〉, and disliking, etc. We (who set no new religion abroach, nor confess & acknowledge any other than the only true religion of 〈◊〉 Christ, grounded on the writings of the Prophets and Apostles, and taken thence) may better avow & prove our religion, than you can your friendsopinion, which upon brag without proof, you so confidently boast of.  
The matter your Author treateth of, seemeth to you, great, weighty, and important, to Godward, to her Majesty, and to many a thousand of her majesties best subjects. This is the other and second cause of your dedication of this piece of work to her Majesty; here want no words to amplify that withal, which wanteth matter to uphold it, and is nothing but words. You tell us what seemeth you, both of your friend and the matter, you can do little; if in words you cannot commend them both, if that will serve the turn; you have said your mind, and given them your good word, your opinion is not rested upon; the colours of your Rhetoric carry show, but move not. One must try, prove, and look into the thing, as into the man also, that you praise. First we wish the matter were important to God's cause, to her majesties soul, estate, and Realm, and to the estate of her graces faithful subjects. Then were it in deed a thing meet to be presented to such a Prince as is our dread Sovereign, and to come into her royal presence. But all is clean contrary, there is as much as you can perform in this discourse to hurt & hinder gods cause, her majesties soul, estate, & Realm, & to poison and infect, and thereby to alienate the minds of the good subjects of this land, from their dutiful obedience to God, & their lawful and most loving dread Sovereign & ours, if you could do more hurt, we should be sure of it: but we 〈◊〉 God against you for our defence, whom we humbly beseech either to turn you; or to prevent & overthrow all your wicked devices. For particular proof of things we refer it to trial upon reading that both parts write, & in a word, deny here still that you say, and but say in words.  
In this second section of your Epistle, you increase the troubles too much, the you imagine to be here, & therein too undutifully also use yourself towards our Sovereign, her laws, counsellors, & ministers. After you have once menxioned it only, you leave quite out (without prosecuting) gods cause, her majesties soul, estate, & realm, which were your principal commendations of the matter, before you follow & set out like an Orator for your commodity, the pretended afflictions of yourself, & other your friends the papists here. This matter you amplify, here you are carried with full wind & sail, (as they speak) What: Such affliction & extremity of many a thousand of her graces most loving, faithful, & dutiful subjects, as never was heard of before in England, & that for their consciences. (Thus you too often call Popish 〈◊〉 & treason.) You writ of a great matter now, if it were true. There is no doubt, but you & your fellows give this forth in speech & writing where ever you become, that dare so boldly avouch it in print & before her Majesty. I remember besides other, what your seditious Sanders in an Epiftle before his visible Monarchy of the Church reporteth of the cruelty of this his country, as though there were some mafsacre, or the shedding of many martyrs blood, here in her majesties most mild government: as I remember also his too vile, lewd, & slanderous report in the same book, for that her Majesty hath been forced to execute some vile traitors for their too just deserts, which I here only touch by the way: because I treat thereof at large else where. You would make the world believe that all your stirs here have not risen of nothing, as though you had had great occasion ministered for your seditious & rebellious attempts, from time to time. I blame you not in respect of yourselves & your epistle that can not blush, but I blame you for slandering her Majesty, & the state, & realm, you would make many think that we are not ourselves, or very fools that can not see nor understand of that at home, which you by here say, being so far off, can tell us upon report: but fame and report, you must remember, going far gaineth in carriage, and evil will was never given to say well, you would induce other, and her Majesty also to think there were yet some bloody and butcherly Bishops, like (ye wot whom) yet in her Realm, unknown unto her highness unless to the great rejoicing of her subjects hearts, she went often and often among them both far & near, and had better intelligence of the estate of her whole Realm and all her subjects, than you can give her, & better opinion and liking also of the Ministers of her majesties laws, than you would she had, massacres, and hot burning execution have been and are the weapons of your side, know the Authors and make much of the executioners. You should remember, me thinketh in what you deal, and with whom, our sovereign is merciful, mild, & pitiful, where she is not to much provoked, as (swelled your hearts) you cannot deny, nay you grant it, though it be to your own shames that so far & so much provoke her gentle nature: but she is (you must understand) with other qualities, godly, wise, and upright, way what that and the royal estate and dignity of her crown and authority require at her hands, your conceived griefs and necessity should not make you rove so far without the compass of the truth, as impudently to suggest so manifest false things, such Hyperboles, that is, excessive speeches are scarcely currant, and yet your writing is full of them. Righteous lips are the delight of Kings, and the King loveth him that speaketh right 
Prou. 13. 16.  things, saith the wise man.  
Surely M. Owlet, if you mark your usage thorough your whole Epistle this way, you may think yourself very gently dealt withal, if you lose but your 
〈◊〉 〈◊〉 〈◊〉 〈◊〉: Theodor. & Vabentinian. con. 〈◊〉. lib. 1. 'tis 25.  request, and that you seek: for the law is that a lying petitioner or suitor should be frustrate of the thing he had obtained, and thereupon another sayeth: That it is good right in plea of Court, that he that is found to suggest a lie, should take no profit by that he getteth that way, & you in thus dealing deserve no better. Your matter is not only false: but a great slander, her Majesty and her laws to afflict any for their consciences ': If it were any, 
〈◊〉 forensis est ut qui in precib. mentitus fuerit, non ills prosit quod 〈◊〉. Aug. in 〈◊〉. 〈◊〉. 7.  sure it were not you, when in your respect she is so far of, that many insolences having been committed openly by your Catholics to the disturbance of her quiet estate, and the Church and common wealth, have yet been pardoned & let go. Except, you may lawfully and at pleasure do what you list, without check or controlment, ye are afflicted. Alack their while: But look into the former government, when they of your side commanded. The dealings of your sect have of late been so violent, that her Majesty to her great charges & trouble (we confess) hath been enforced to look narrowlier unto you than hitherto, as well to repress rebels that came from your holy father that Pope, as to cut them shorter, that to confidently & openly go still about to kindle a new fire, providing as much as conveniently may be, that they shall do no harm: to tender moreover her simple poor subjects that are sought to be poisoned with the Roman & Popish religion. If there be any straightness herein, who hath procured & enforced it? Look to that M. How. & on that side. Of ill usages & doings spring many times good laws. Ye talk of many a thousand: but if with your Author you avow none but such as will not come to Church here, nor take the oath of obedience to her Majesty condemning other, even of your own religion, some to hell, some other wise; ye may spare this excess siue speech of: Many a thousand: it may be & is likely, ye have infected some few, which are to many, with your late reconciliation joined with subtle persuasion, which was the end of your coming from the Pope into England, & for which disturbance ye justly suffer. Rude, simple, & ignorant people, women especially are easily seduced in Parishes where there is little or no preaching of the Gospel, her majesties godliness & wisdom, and the States, will of pity I doubt not, provide they may be better instructed, & submitting themselves to God and her Majesty quietly, will not only generally send abroad such as shall break unto them by doctrine and preaching the bread of life for their souls comfortably to feed on, & like good Pastors dwell among them, to help them in need, & to drive all Popish wolves & the like away: But like a tender mother also, she will bear more with their imperfections, than the Pope and you Catholics do, that send them quick to hell. And in deed here, & with these & the conscience of such weakeones, is the place & time of bearing, till they may be advanced, who (for coming to church here, & simply & unfeignedly seeking the comfort of their souls, though possibly, not so thoroughly yet & fully persuaded in all points of religion, for lack of instruction, as were to be wished) are so hardly handled by you false Catholics. A weak conscience in these, keeping quiet, may be tendered & a time borne with, & by instruction further advanced. If after so long preaching of the Gospel among us there be any such found, as in out quarters of her majesties dominions, I fear there be to many. With you fiery, stubborn, & rebellious Catholics, pretend what you will, you are so gross, & your matter so open & plain, yea so violent &, unreasonable as neither time, place nor reason can bear with you, except you repent & amend. Remember this Church & state may answer you, with that holy father cited & allowed by your D. Thomas. Who would not have you nor any heretics perish, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epist. 50. D. Thom. 2. 2. 9 10. act. 8.  but the house of David (as he saith) otherwise deserved not to have peace, except his son Absalon had perished or been slain in the battle, that he moved against his father, so the Catholic church (that is not you that will needs take the name, & have but the bare name) but the true church of Christ if it gather the rest, by destroying some, it healeth the sorrow of a motherly heart, by delivering & saving so great & mighty a people. Of 〈◊〉, how far your corrupt and obstinate dealing is from it, I speak in place. Put case them, of the worse sort for their naughty deserts, some few have been restrained of liberty, or licentiousues rather, some committed to bishops & other church men, or to good, wise, & godly gentlemen's custody, some also imprisoned, as the case requireth, they far well commonly, & lie soft, only the lose liberty of a few in respect, hath been upon great consideration I am assured, restrained: to foresee & prevent evil & dangerous attempts (as good wisdom and a great blessing of God.) We have tasted but too much of the bitter fruit that your late reconciltation to the Pope bringeth forth. Remember I pray you (as oft as ye hot catholics plain of hard dealing in these days) the cruel usage of God his faithful servants in times past and of late years, and yet still in many places among you: and ye shall see less cause to make such tragical a do upon a little and gentle severitte towards a certain here, rather haled upon themselves, then offered, as all the world may see. If further, some few traitors have felt any sharpness and smart of death, their traitorous and seditious dealing by rebelling against our dread sovereign, and the state, hath procured it, & some notorious traitors had need to be made an example to terrify and stay others attempts, when they grow perilous to the good and settled state. This is the great extremity that you plain some endure, being justly and orderly proceeded withal by law, for their offences, and that very mercifully too, as (say the worst ye can) ye must needs confess. There is a mild severity, as there is a cruel pity. One might reckon how many things her Majesty, hath borne and for 〈◊〉, how many matters she hath put up, and pardoned both them and the persons. This it might please you to consider of. You say: ye have no other means to redress and ease your miseries, but only as confident children, to come to the mercy & clemency of her highness your mother & borne sovereign Princes, etc. Fair words & good. I would ye had in deed no other means, & would seek & use no other: But why run ye so fast to Rome then: Why seek ye help at stepfathers and stepmothers: why procure and bring you in strangers and Italian soldiers: why be ye not ruled by your natural Mothers, & borne sovereign Prince's wisdom, bearing and abiding her gentle correction with a rod for your demerits and insolences: Is not this, to take the rod out of her hand: nay, the 〈◊〉 and authority quite from her, to ease yourselves if ye can: To be plain, if the Pope's unholiness be your father. If you be his children? Seek your mother where ye can find her, her Majesty is none of your Mother, ye are not her natural subjects and children. If ye be her majesties children & subjects, renounce with her that unholly father, that most devilishly seeketh her majesties overthrow, & the destruction of this noble realm and all the faithful subjects therein. Commit yourselves unto God & her majesties holy government: Stick not to swear obedience to your mother, against Pope, Turk, and all foreign power whatsoever. If you stick at this, & will needs cleave to this Antichrist your father, following the Pope and his beck, her Majesty is so far off from being your mother, or accounting you her natural subjects and children, that She and the State here denounce you, with him, her, & their worst enemies, ye wots what they he in plain English? and hath she not good cause if his doings & yours be considered: yours every body of the meanest sort hear knoweth: & his, though first done in a corner, yet hath been published to all the world. I think you will call it worse than a bill of divorcement from mother Church here? I mean your Pope's excommunication & great curse with such like stuff, may not her Majesty justly complain which that 
Psal. 22, 12. 13.  heavenvly Prophet & gods holy anointed, king David, and in resepect of your Pope's bellowing Bulls, say: Many young Bulls have compassed me, mighty Bulls of Bashan have closed me about, They gape upon me with their mouths as a ramping and roaring Lion. etc. Your greatest hope is in this father, in his devilish bulls, and in your 
〈◊〉 13. 17. 〈◊〉. etc.  bloody stepmother the Popish Church and Sea of Rome, who are lively described by S. john in his Revelation. God, we doubt not shall disappoint you of your hope, as heretofore, and her Majesty by her lawful authority, shall I trust from time to time be able to repress all unlawful, seditious, & rebellious attempts. God, of his goodness endue her Royal mind and more more with goodly wisdom and courage accordingly, and long preserve her Majesty against her enemies, the she may be an old mother in Israel. Practices of prelate's & other popelings, have long enough been known, they are no changelings, such consciences they have. The subjects ye speak of, must either renounce God, ye say, or sustain intolerable molestations. A hard Dilemma, or strait that you are brought into: But you know M. Owlet the solution of that argument, by finding out a mean between those two extremities.  
Wherefore mend your judgement, and that you pretend, and call conscience, as right religion would, and all is helped: rather you renounce God, and being obstinate will buy it with troubles, then by any godly means be removed from that devilish persuasion. All her majesty's travel hath been and is with mildness and gentleness to bring her Subects to God by such means as he hath appointed in his word. To this end labour the Preachers. To this end tend her majesties wholesome laws, whereof ye so plain, as second means and helps which have been a great while executed with great favour toward those of your side. And yet this is the thanks ye give, as they had been most extremely laid upon you, which is false. It is possible her Majesty seethe her lenity abused, as in deed: hope to escape punishment, is a train and 
Magna 〈◊〉 illecebra 〈◊〉 spes. 〈◊〉.  bait alluring to do amiss. And being too much provoked she is enforced to change her course, and in a manner her nature, and against violent and disorderly dealings, to oppose just violence and punishment by the sword, wherewith God hath armed her royal Majesty.  
You talk of conscience, as though ye endured for it. You do her Majesty, and the honourable estate great wrong, it is false ye say. Tell us where and how you ground your conscience, that try all may be taken whether it be conscience in deed, or but a pretence and words. All have not conscience that say so, your conscience is not well and rightly grounded, if you have any herein. There is ye know a good conscience and a bad. Ignorance, the mother of your superstitious devotion, 〈◊〉, and obstinacy, are the greatest enemies that conscience hath, and quite overthrow the same. A good conscience, is that keepeth us in God & with him, which must be always directed by God his holy word. The Apostle joineth: Faith and a 
〈◊〉. Tim. 1. 5. 19  good conscience together, which he saith, Some have put away, and as concerning faith have made ship wrack. Words make not a good conscience, there be more circumstances required in it then so: Is not this conscience, you speak of, it, that set them a work in the North against her Majesty, when it was. Is it not it, that doth the like in Ireland, haled in by those of the Pope's Seminaries, Jesuits, and such like. Summa Summarum? Is not this the Pope's conscience expressed in his bull that he sent hither to discharge English subjects of their bounden duty towards our liege Lady & most dread sovereign, Noble Queen Elizabeth, our most lawful, natural, and godly Prince, whom God, God (I say) long preserve, from such helllike consciences. verily this is the conscience, you must all be ruled by, when it pleaseth your unholy father. Naughty fruits of a noghtie conscience. Your conscience M. Owlet, and your fellows too, was better 〈◊〉 you livid here as dutiful subjects to her Majesty, before your reconciliation to the Pope. You have made an evil change for the worse, if you can consider it well.  
After this preamble. M. Owlet, you begin to disclose and lay down at large to her Majesty, your griefs and grievous afflictions in particular; whereof the first is, that the Catholic religion, as ye term it, that is which we here call the Popish religion, hath great wrong, in that it and the professors thereof are no more favoured. What favour would you have: ye claim that of duty that ye never deserved, it would go hard with you Catholics if you had that you deserve, but you are before hand, so as if there were a great deal more severity used then now is toward those of your side, yet were it hardly quit with you, as beneficial as you would seem to be to Gospelers among other afore time: But God forbidden the Church of God should 
Sect. 9  follow you in cruelty and sucking of blood. You love to revenge & to quite, as you speak else where. It is the divinity you have learned out of your Philosophers, and out of Aristotle's Rhetoric. Again, your other proceed 
Arist. lib. 1. 〈◊〉.  by your own confession here, procure rather disfavour, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  than favour in being so beneficial to them that you account Heretics and sectaries, as you here report. What favour I pray you deserveth it at that Queen of England's hands, if this be true to have filled her realm with 〈◊〉, and sectaries: You plain next of the good and wholesome laws here made against popery, and of the execution thereof: great cause I trow, if that were true ye falsely and sclanderously say, & more too. Hereto you adjoin for proof certain particular matters, avowing, the Loyalty and obedience of you Catholics towards civil Princes, and sharply, yea lewdly by slander, charging other with disobedience. This is the some of that you writ, for the most part in eight of your next leaves. A worthy matter to be treated of, before her Majesty, when all is well weighed. But I must somewhat examine, there is no remedy, what you say a part and in order. First you compare divers religions together, and show that popery fareth hardly and the worst. Hardly sure: can there be found a worse religion and more contrary to the sincere Gospel of Christ here professed, or that so much troubleth the good and quiet estate of Christ's Church in this land and Realm, and therefore needeth most looking too.   

3 THere are at this day in this your majesties Realm, 
Owlets third section.  four known religions, and the professors thereof, 
〈◊〉 religions.  distinct both in name, spirit, and doctrine: that is to say, the Catholics, the Protestants, the Puritans, and the householders of love. Besides all other petty sects, newly borne, and yet groveling on the ground. Of these four sorts of men, as the Catholics are the first, the ancientest, the more in number, and the most beneficial to all the rest (having begotten and bred up the other, and delivered to them this Realm, conserned by Catholic religion, these thousand years and more:) so did they always hope to receive more favour than the rest, or at leastwise, equal toleration with other religions disallowed by the state. But God knoweth, it hath fallen out quite contrary. For other religions, have been permitted to put out their heads, to grow, to advance themselves in common speech, to mount to pulpits, with little or no controlment. But the Catholic religion, hath been so beaten in, with the terror of laws, and the rigorous execution of the same, as the very suspicion thereof hath not escaped unpunished.  
FIrst let me ask M. Owlet, where you were when 
〈◊〉. 3.  you wrote thus to her Majesty, you say in the beginning of these words, in this your majesties Realm, and in the latter end again, this Realm. Were you at Douai printing your book, or occupied in London, or else where in England about it, the book possible might be sent to Douai, 
Sect. 16. &. 18.  or you be printing it there another time, shift it over I pray you. here your words import you were in England when you wrote this preface, elsewhere in the same preface, they import you were beyond Sea. Alyar had need have a good memory, saving that you catholics can work wonders, and by conjuring make one, and the same human body to be in many and divers places at one time. A man might make a doubt of this question, but let that pass. When you would particularly reckon up the several known religions not all approved nor allowed (nay all disallowed & condemned, saving that only one which is jesus Christ's) but being only in this Realm: ye bring them into four heads, as for the petty sects that you are so privy of, as birds of your own hatching, till they be fledge, and come abroad, that we may know them, we can say little: But your Popish religion M. Owlet, were less unhappy, and both we & the world should be less troubled with you now a days, (if to speak but of religious men besides secular priests, among regulars) it had but four distinct religions and orders of beggarly friars, every one stoutly standing against other in defence of his Patron and order of religion. These 
Domini, Francis. Augusti. Carmel, Aposalip. 9 3.  be to to many, and yet is the world troubled with a great many more: for besides the great swarines of these Locusts, there be I wots not how many sects or religions crept in, so as the Popes themselves have been feign to restrain from rashness in instituting more or new religions, for bringing in confusion. And yet observe (gentle reader) that the Pope hath authority to institute new 〈◊〉, and none without his authority may do the same: observe also that there be in Popery old religions, and new religions, etc. It were 〈◊〉 long to speak of Canonists, Schoolmen, Thomists, Scotistes, and such other and the several & different opinions they hold: but in the late days of Popery here, were there not, sir, as many religions and more to, besides your own sects, Arrians, anabaptists, Libertines, etc. Though none in effect were persecuted but the poor Protestants as ye call them. These men's peculiar heresies in examinations were commonly never touched, peruse the records, of these, there was little or no account made in those days of ignorance and darkness, while men slept the enemy was busy in sowing his tars. As you 〈◊〉 give here names of sects, to bring these times into hatred, so all ambiguity & spitefulness laid aside, first take to yourselves & your religion some fit name, for true catholics we btterly deny you to be. All are not catholics, that take the name of Catholics: for so should the Arrians, and other herettques in their time have been Catholics, & true Catholics, heretics & sectaries, as antiquity reporteth. Under the name of Protestants, ye comprehend all those that forsaking the Pope, & Popish religion have betaken themselves to Christ and his holy Gospel, grounding their religion upon God's word & his heavenly truth, comprised in the Canonical scriptures, of the old & new Testament, written by the Prophets & Apostles, and thereupon are called in these tyntes Gospelers, a fit naine than that you call them by Protestants: Of which religion and number we acknowledge ourselves to be, and thank God for the same. Cathari, 
Fol. 39 pag. 2  or Puritan heretics, I know none here, God be thanked, but I guess whom you mean. Your Author 〈◊〉, the hotter sort of Protestants are called Puritans. Now supposing their religion that you call the Protestants, to be the truth of God, as it is indeed: and that you that will be called Catholics, like not but condemn cold Catholics as bad ones, and require zeal and ferventness, I pray you tell us even in your conscience if Protestants be to be allowed: whether sort of 〈◊〉 are to be liked, the hotter or the colder, yet such still, (that ye abuse not yourself) as with their zeal carry & join godly knowledge. It is good to be zealous in a good 
Galat. 4. 18.  thing, always saith the holy Ghost. And you wots what is said to them of Laodicea in the revelat. for that they were 
Apocal. 3. 16  lukewarm & neither cold nor hot, that they should be spewed out. We hope that if you hot Catholics will allow any protestāns, the poor Puritans will find grace with you. We once make but one religion of those that you call protestāns & Puritans (meaning yet such still, that ye abuse not yourself (I say) & others, as join godly knowledge with their zeal) except we may do the like with you hot & cold Catholics, as ye call them, & we are troubled with so many sorts of you false Catholics already, that we are loath to make any more, except ye needs will yourselves. Householders of love, as better agreeing with your religion, than with Christ's Gospel, we cast to your heap, as we do all other false religions which we condemn, & acknowledge no other than that I have 〈◊〉 described you. sum, The true religion, or the religion of Christ, here professed, is but one, your religion is not only one, but many distinct religions, saith even your Angelical Doctor. Talk no more therefore of four 
2. 2. q. 188. Ar. 1.  religions, in this Realm, when but one is avowed here: & there be more than four or five either, divers religions, and distinct in name, 〈◊〉, etc. not in a Realine but in one City & Town with you: this is your glory. I trust you will not charge that religion I have shortly described, to be a sect, nor the professors thereof to be Sectaries. I am sure 〈◊〉 ye can not, considering that neither it nor they, hold of men, nor of names by them devised, or by you put upon them. That hath been hitherto proper to you & them of your religion. If you impugn this Religion, Take what name you will, ye shall show yourselves to be neither true Christians, nor good subjects. Take heed unto it, it lieth upon you. And let not that move you, because in the day and clear light of the Gospel, when you M. Owlet are gone, Heresies appear and be espted, that for the most part were sown in your time before, & in the night, that is in the time of Ignorance and darkness: It is the nature and property of the light to disclose and show things that otherwise lie hid, It is a blessing of God.  
Again, you know where G O D hath a Church, the Devil will have a Chapel hard by. And tars 
Matth. 13.  in the night are sown in the same field, even among 
1. Cor. 〈◊〉. &. 9  the good seed. Heresies also must be even among you, saith the Scripture, etc.  
You say: Of these four sorts of men, the Catholics are the first, the ancientest, the more in number, & the most beneficial to all the rest, (whom you account Heretics & Sectaries) having begotten & bred up the other and delivered to them this Realm, conserved by Catholic religion these thousand years and more, etc. Here, have I to ask you who then be the fathers to all those supposed Sectaries, and men of divers religions, that you say are at this day in this Realm: Who? but you Catholics that have begotten them? Whose children be they, & of whose bringing up, that are accounted to be of so divers & naughty religions: whose? but yours that will be Catholics, who have begotten and bred them up. How come these ye account Sectaries, here, and by this Realm, how you Catholics delivered it them, if all the sorts of men ye reckon up were such Sectaries, and naughty men in deed as ye account them to be, they might well be accounted your brood, but 
Mat. 23. 9  first, sir, we must desire you to take out of your heap, those that you call Protestants and Puritans. They will call no man their father, I tell you upon earth, as they be taught by their only Master Christ: for there is but one father which is in heaven, for the rest, the more we look upon them the better we know them by the face, and confess them to be the Ghostly children of you false Catholics, they be so like you: you be the first ye say, and the ancientest: But the great Dragon (sir) that old Serpent called the 
Renela. 12. 9  Devil and Satan, as the holy Ghost speaketh, is elder and before you, again. You be the more in number, The 
〈◊〉. 3. 15.  serpent's seed is greatly multiplied, but the woman's seed, I doubt not, shall match you well enough, not she, that is the woman herself, as your 〈◊〉 translation, to commonly corrupt, lewdly translateth the words, and so overthrows the true sense. Of the battle, victory, and this whole matter read the Revelation of S. john, namely: the 12. and 13. Chap. etc. In Catholics and Sectaries we see the Ghostly fathers and their children. Go no higher to Grandsire, and great Grandsire, stay your wisdom I advise you, for opening your Pedegrue to much. Only as you Catholics have begotten & bred up Sectaries, so I pray you at this time tell us of whom ye begat them? That is, let us learn who was their mother & nurse whose breasts they sucked, and under whom so untoward imps, were brought up: To save your honesties, and to make all alike father, mother, & children, Babylon or Rome, in one word, I think will serve all, if not, help me and teach me better, I speak as your Doctors teach me. How beneficial you Catholics are to Protestants or Gospelers, amongst others, your hot burning charity, where they stand to your courtesy, showeth: and the bloody days here in Christ's Martyrs, etc. did sufficiently express. The more beneficial you are to all the rest that are Sectaries, the worse ye deserve of this Church. You plain in another place of lawless proceeding, and cry out of Riot: 
Section. 13.  here you say, you delivered the Realm, to them that 〈◊〉 it. They took it not then by violence nor against your wills, they did you no wrong.  
How this Realm hath been conserved by Catholic religion 〈◊〉 thousand years and more, that should you have showed & made plain; your words carry an ambiguity. Popery once, and your religion, as it is professed and exercised at this day, is not (we tell you) so old. Again, Christians, as we profess ourselves to be, holding of Christ, and built upon the Prophets and Apostles, etc. Fetch the antiquity of their religion, not from a thousand years ago, as you pretend to do: but from a very long tune before your 1000 years, and so may justlier than yours he called the old religion. This Realm hath from time to time been conserved by God's merciful and fatherly providence, and blessing, by wise and virtuous Princes, and their good and wholesome laws, not by your blind superstition rather than religion. God's Church and true Christians sometime more, sometime fewer, not in this Realm, but throughout the whole world, have received and conserved Christ's religion here now professed, and by me more shortly described, these fifteen hundred years and more, that I may go somewhat above your thousand years, even since the Ascension of the Lord jesus, though after a divers manner, sometime and most commonly shrouded under the cross, sometime otherwise, according to the dispensation and wisdom of the immortal God. It is wisdom & safety for you not to go above a thousand years, but to descend: for since that time Antichrist and his corruptions have grown apace in the Church, showed themselves and prevailed much, God so punishing men's ingratitude: But if ye ascend from a thousand years, if ye list to the beginning of the world, and let God's book be judge (we shut out Aristotle, your Philosophers, and profane men, in this case) you will find 〈◊〉 vantage, not in ancientness, though without truth that were no great matter, yet you will still be found to come after & behind, give us leave to say as he in old time said: christ is my antiquity. Thus if you 〈◊〉 of the old & true 
Ignatius 〈◊〉 Philadelphiens.  religion, thus must ye think; thus must ye do. Thus for trial 
〈◊〉 antiquitas Christus.  we wish you to do, joining gods book ever with antiquity. And so, Let that that is first be true: & let that that is afterward 
〈◊〉.  brought in, be false. As one speaketh. God's holy 
Fol. 16. pag. 〈◊〉  word is afore all, is above all, & 〈◊〉 than all, that ye allege or can do, for proof of your religion, carrying any good show with it, & this is the touchstone that we would have our religion, your religion, & all religions in the world tried by. It is a loud lie & a vile slander to report & cry in her majesties ears, that such 〈◊〉 & favour is here showed on the one side, as that other religions, than Christ's, have been 〈◊〉 to put out their heads, to grow, to advance themselves in cómon speech, to mount to pulpits without controulmét, & such extremity on the other side, that the very suspicion of your religion, hath not escaped unpunished by terror of Laws & rigorous execution thereof. For one part: those of your side and godless men among us by raising slanders have done what they can from time to time as you do, to bring divers godly men into discredit, & have but to much prevailed with some, though God hath always given 〈◊〉 to the truth & cleared innocency. What that smart of some the whilst hath been you dissemble, every body knoweth best where their shoe pincheth them. I writ not An Apology now, nor take not upon me to enter into every man's particular cause, to maintain or defend that same, much less to diffame & accuse our Laws and the execution thereof by her majesties Ministers (I own more reverence to the state than so to do) I only show the vanity of your report: you can for your vantage find out & tell her Majesty in this epistle of, one whom Newgate possessed long time 
Section. 〈◊〉.  for his fantastical opinions, as you 〈◊〉 & speak: wherefore soever the matter were in deed: you utter your choler, nay your malice & spite, you cannot find out one of your own side so brainsick, that even now writing an Apology, on your behalves taketh upon him by express terms, to confute her majesties late proclamations etc. You cannot find one so brainsick that even now being obstinately given to popery, 〈◊〉 one of his own fellows in his heat or rage rather. Again (sir) may you not remember, if it please you, of execution done by fire upon some in London & abroad not long since, for heresy, which were no Papists, nor of your Catholic religion, as you define & divide things? Was this little or no controlment? Little surely or none in your opinion, so long as it is not upon yourselves.  
But what tragedies make you us of flea-bite upon any of your side, which yet deserve worst both of church and common wealth? Ye think to win by exclamation & outcry. Never was there any of your side yet, that in her majesties days, and happy reign ever suffered death, or was executed for this religion, nor any other that I know for, but these few I have named, & yet this is that string ye here so much harp on, this is your argument, that your religion hath found less favour & toleration than any other newer sect or religion whatsoever, yea that the tempest hath been so terrible, & your persecution so universal, as the like was never felt nor heard of in England before, etc.,   

4 THe law made by Protestants, prohibiting the practice of other religions besides their own, alotteth out 
Straightness to Catholics  the same punishment to all them, that do any way vary from the public communion book, or otherwise say service then is appointed there, as it doth to the Catholics for hearing or saying of a mass. And although the world knoweth, that the order set down in that book, be commonly broken by every Minister at his pleasure, and observed almost nowhere: yet small punishment hath ever ensued thereof. But for hearing of a Mass, were it never so secret, or uttered by never so weak means: what imprisoning, what arraigning, what condemning hath there been? The examples are lamentable, and many fresh in memory and in divers families will be to all posterity miserable.  
5 To this now ifwee add the extreme penalties, laid upon the practice of certain particulars in the Catholic religion, as imprisonment perpetual, loss of goods and lands, and life also, for refusal of an oath against my religion: death for reconciling myself to God by my ghostly father: death, for giving the supreme pastor supreme authority in causes of the Church: death, for bringing in a Crucifix in remembrance of the crucified: death, for bringing in a silly pair of beads, a medal, or an Agnus Dei, in devotion of the Lamb that took away my sins: which penalties have not been laid upon the practice of other religions: your Majesty shall easily find to be true, so much as I have said, which is, that the Catholic religion, where in we were borne, baptised, and breed up, & our forefathers lived & died most holily in the same, hath found less favour and toleration, than any other newer sect, or religion what soever.  
6 And albeit the world doth know, how that the great mercy and clemency of your Majesty, hath stayed oftentimes, and restrained these penalties, from their execution, & from the overthrowing of divers men, whom otherwise they might and would have oppressed: yet notwithstanding (as I have said) there want not very pitiful examples abroad, which would move greatly, and make to bleed that Princely and compassionable heart of your highness, if their miseries in particular were known to the same: especially it being in such subjects, as loved and do love most tenderly your Majesty: & for such a cause, as lieth not in them to remove, that is, for their conscience and judgement in religion.  
ANd because to verify your infamous, lie, and slander in this behalf, you adjoin hereafter particular examples of two learned Bishops that are principal dealers in the high Commission for Ecclesiastical causes under her Majesty: though they need not my cleared to her Majesty, and the state that put them in trust, yet to open your impudent vanity, and to satisfy such as be not to much affectionate to your side for the dealing both of the state and them, let us hear what your Author and friend in this Treatise, ye present to her Majesty, saith hereof. When a Catholic doth come before the Commissioners, 
Fol. 16. page 2.  there is nothing asked of him, but when he was at Church? and if he will promise to go to Church, commonly they account him a sufficient conformable man, that is to have yielded sufficiently unto them. Here is rigorous execution; Is there not I pray you? here is great extremity, & cause hatefully, and contemptuously to quote in your margin M. Couper, & M, Elmer. Ah M. Owlet, what should I say, God give you his grace, and make you an honest man. Again, seditiously and devilishly, comparing the high Priests and Magistrates of jury with this state, and likening their proceeding to a sweet charm. Thus he writeth in text and margin. What if the high Priests and Magistrates should have said unto them: well, we are content that you live with your conscience, so you keep it to yourselves, and trouble not the state, 
Mark this supposition and apply it to our time.  & so that you will (for obedience sake) some time come to our Synagogues showing yourselves, conformable men to our proceed. Nay what if they should have said: some of you 
The manner of dissembling schismatics lively expressed.  also, for outward show, (keeping always your consciences to yourselves) must flee this odious name of Christians, & seem to communicate now & then with us, in our sacrifices & ceremonies: we are content also, that some of you shallbe our officers & justices of peace, counsellors & the like, so that you will sometimes (for order's sake) punish some of those indiscreet fellows of your religion, which can not be contented to keep their consciences to themselves: so you will also give some pretty, sharp charge in 
O damnable dissembling this is done by many in england. Living to a man's own conscience, by leaving himself 〈◊〉 conscience.  your circuits, sessions, & assemblies (always keeping your consciences to yourselves (& if some of you also will sometimes, step up into the pulpit, and speak, three or four earnest words against this religion, it shallbe very grateful unto us, especially if you will affirm it with an oath which we have devised for the same purpose, & this doing we assure you that you shall live quietly to your own consciences, & we shall accounted you for good subjects. If I say, the Magistrates of jury at that time should have given to the apostles & other christians this sweet charm, do you think that they could have abiden to hear it all out, whose hearts did rise & swell at two words only that they spoke, for the entreating of them to hold their peace.  
here is good & gentle stuff: But sweet charms, terrible tempests, & such persecution as never was felt nor heard tell of in England before. Her royal Majesty, her upright laws against popery, & other such false religions, her grave, wise, & godly Counsellors, & the ministers of her majesties jaws, with other of the state here, neither fear nor regard your false accusations, nor your impudent slanders, they can not reach to come near them, they pity rather your want of discretton & modesty that I say no more. You can not accuse or charge her 〈◊〉 jaws or the ministers thereof, but you touch her honour too near, who giveth her royal assent to all laws here made: her majesties jaws, counsellors, & ministers which better accord draw all in one line, & one way than you seem to allow or like of. That her majesty in that sight of all the world (as you confess) hath showed you so great mercy & clemency, that doth but increase your debt & duty, and aggravate your fault the more, who so unkindly & unnaturally recompense her highness great goodness, by withdrawing yourselves from the alleagians & obedience which you own to God & her Majesty, which she requireth also at your hands, & duty bindeth you to perform: you pay & cover all with fair flattering words & dissimulation, nothing else cometh from you to her Majesty. It hath been of her majesties godly inclination and good nature, not of your deserts, that 〈◊〉 hath so often pardoned & so long forborn you. She hath not nor doth not overthrow, nor alter her good laws provided against popery and treason. If you be not too too obstinate & miserable, let former clemency move you to amend, else, take things as they fall out: her majesties laws & the penalties thereof stand not for 〈◊〉 〈◊〉. Abuse not yourself & other M. Owlet. To scene politic laws & the execution thereof is not our profession, yours I mean, as I take it, & mine, Their godly wisdoms that make & execute that laws ye now plain of, are above our reach: you take too much upon you, being a private man & not of counsel of making these laws so undutifully to check & control the same, you might like a good obedient subject, take heed of incurring the penalty, & consider by the execution thereof, that the end was to repress popery, massing, etc. If you will not hear my counsel, you might hear your own fellow in his discourse, or yourself in the latter end of the discourse: which, for the most part thereof is twice set down for failing: That the catholic Church hath always taught her children that (how hardly so ever their prince should deal with them) yet are they bound to bear it patiently, & to obey him for conscience sake, as substitute of God, & placed in that room for their punishment, if they rule not well, with 〈◊〉 not to the subject to judge of. You love to tell what the catholic church 〈◊〉, & thereby show that the Popish church is not that true catholic church: you come not from the Pope of Rome hither which this lesson, you have another commission. There was little space of time between the arrival of the Italian & Romish soldiers in Ireland and the flight hither of such spiritual birds 〈◊〉 the Pope, as you are, your challenges and books were 〈◊〉 〈◊〉 〈◊〉, & this treatise, as fast as mightbe, afterward published: iwis you might, if it so pleased you afford as much reverence in truth to her 〈◊〉, & the civil 
Popish Vbi 〈◊〉 ibi & man dandi 〈◊〉 caeteros manet 〈◊〉 di niece 〈◊〉  state under God in governing the common wealth outwardly, as you do in the false Higher archie to your Popish 〈◊〉 etc. with commanding authority, & laying upon 〈◊〉, obedience with necessity. Your malapert importunity hath drawn and 〈◊〉 me of duty & zeal, to speak thus far for clearing & defence of her majesties wholesome jaws, & the execution thereof by her ministers, rather than that any need required the same, except it be in respect of the simpler sort. And yet M. Owlet, let me be bold to tell you that even in this place where you so inveigh against the terreur of laws against your religion, ye justify greatly the moderation and equity of her majesties laws, and cannot deny but there hath been to great mildness used towards you in respect of the naughtiness of your religion, thus you say: the Law made by Protestants prohibiting the practice of other religions besides their own, alotteth out the same punishment to all them that do any way vary from the public Communion book, or otherwise say service than is appointed there: as it doth to the Catholics for hearing or saying of a Mass. What have you to plain of in that favourableness of this law towards you; Is this straightness to Catholics; what more equity and bearing with? would you in these times have an Immunity, to be exempted from all laws and penalties? I blame you not, ye so fast and so many ways endanger yourselves by breach of laws, that ye need this remedy greatly: but ye deserve it ill; the penalty and the execution of the law is that ye plain of, and yet is no more done than law, if always so much. It grieveth you, that other far not as hardly as you. The comparison is odious, the cause is not equal, your mind also is envious, your opinion and affection partial. An envious man, they say, pineth away at another man's welfare, Is your eye evil, because her Majesty is good? Murmur not, you have no wrong. They that are justly punished, when other of grace and favour are spared, cannot plain of Injustice, as though they had wrong. It is a privilege that God in his matters, and Princes, States, and other civil Magistrates, have in injuries done unto them, by justice to exact and execute penalties where they be due, and by mercy sometime, to pardon and release offences done against their Persons, upon great consideration to some certain, without doing any injustice. justice & mercy, may go & stand together, and both of them are severed from extremity and partiality. You might spare well enough many of your exoruations and 〈◊〉 figures; you need not make such exclamation as you do. You think that saying, and hearing of Mass is too hardly handled by our laws here. You weigh not the matter aright nor indifferently. First, what is the Mass? Next, what mean you to buy such devilish trumpery so dear? Your Mass for both saying and hearing is justly abrogated here, as a thing, that in respect of the sacrifice thereof containeth blasphemy against God, is injurious to Christ's death and Passion, is an Idol, erected directly contrary to the institution of the Supper of the Lord, and a mere profanation thereof, farced and stuffed full of gross superstitions, to poison men's souls with, so far from edifying that it destroyeth: that I speak nothing of the Apish toys therein containing great mysteries with you, fit indeed for a stage then for the holy house of God. You hear briefly and in sum our opinion of your Mass. If you can say better for it out of God's book, let us hear that, and ye shall, God willing, hear of us again. In the mean while for brevity, because you do but touch it in passing, I surcease also, from doing that now which is so often and well done already, and rest thereupon, and to answer you, I deny your suppositions, till you bring us some proof, which you do not here. If ye cannot live without saying and hearing this abominable Mass, plain no longer of the miseries that ye willingly run headlong into, the punishment is very moderate and gentle, nothing so hard as your desert is in this behalf. It is your honour, as seemeth, you travel to recover your Helena, a rare pearl, a precious jewel, much good dite you with it, draff is good enough for Swine. Refuse neither heat nor cold. Run I pray you thorough fire and water, to come to it, if ye needs will: but ye were better be admonished and advised: At least all the godly wise will, if it be but for so heinously dishonouring God, and deadly wounding their own souls.  
Thus writeth your Author in his book, the hearing 
In the 〈◊〉 〈◊〉.  of Mass is not only worth the venturing of a hundred Marks or six months imprisonment, but also of an hundred 
The hearing of Mass how well worth a hundred Marks.  thousand lives, if a man could lose every one for that cause six times: and an hundred times miserable is that man which for any worldly respect doth deprive himself of so great a benefit, as the participation of this sacrifice is.  
The like to this I say of the practice of the other particulars, that ye mention, and the penalties laid thereon, yet is it not hard to spy out your cloaking and colouring of things in speech. It is unnatural, unreasonable, unconscionable, undutiful: It is against the law of GOD and man, and namely of this our Country, that an English man should refuse the oath of allegiance and obedience to our most natural and dread Sovereign, and under pretence of Religion give it to that proud Prelate of Rome. If you have any thing to say to the contrary bring it forth, our answer you hear, our grounds and proofs are so pregnant, as if ye considered them well, they might shame or win you: but your religion possible hindereth you from reading the books on that side, as your Authors opinion is, lest indeed that good should come thereof, and therefore it availeth little to write for you. What mischiefs have been wrought by your devised eareshrifte? What is now sought thereby in your reconciliation? what the foundation and use thereof hath afore time been? What a 〈◊〉 and slaughter house to men's consciences? Is to well known at this day, to think it may be set out with colours to commend it, the world waxeth too wise, to be abused with such gross absurdities, ye talk of a reconciling to God. I 〈◊〉, to say in truth, to whom?  
Yet in your reconcilement by your Ghostly father, your confiteor must go before his Misereatur. In reconcilement of yourselves to her Majesty and the State, take (at leastwise if ye will follow no better) the worldly wise man's counsel, if your stomachs be come down, confess and submit yourselves to mercy.  
Ye talk much of death, as though ye suffered pain 
Erranti, 〈◊〉 medicina 〈◊〉. Cic.  of death here for your religion, ye repine, are grieved, and offended that other have not been put to death, for practise of their religion, and yet do I not know any of your side that hath suffered the same, as I said for his Religion, in all her majesties most happy reign, unless there have been found besides seditious and traitorous dealing in the party against her majesties Royal 
Aristotel. Salus 〈◊〉 sita est in 〈◊〉.  dignity and person, and the State of this 〈◊〉, which by wholesome laws it behoveth her Majesty to conserve as like a good mother of her Countries, she hath hitherto done and still doth.  
Ye say among other things it is death here for giving the supreme Pastor, supreme authority in causes of the Church, Speak plainly, we say it is for giving away to the Pope, GOD his, and Christ his right and title, and for denying under them her majesties soverainety in her dominions. We say ye say untruly, as the words lie, It is so far of from being death to give to the supreme Pastor, supreme authority in causes of the Church, that without check of our Sovereign, yea with her majesties good liking we doubt not, we here maintain and defend the same by the scriptures and overthrow your proud Prelate's usurpation thereby. Ye should therefore have done that here, dealing with her 〈◊〉 at least, which you and your Author going by supposition lightly never do, to wit: have showed who this supreme Pastor is, and have proved the Pope to be he. In the mean while as we grant the supreme & chief Pastor in Christ his Church, supreme and chief authority in causes of the same; so instead of your Romame Pope; we ascribe that title and office to Jesus Christ alone, by the warrant of GOD his ho-spirite and word, which call him Archpastor, or chief and Supreme Pastor, and find not that title imparted in the new Testament, to any in Church ministery, much less to the Pope of Rome. If you now find as good warrant for your Pope in God his book, lay it us down, and we will yield: But that neither have you hitherto done, neither yet shall ye be able to do, wrangle as long, and as much as ye will, your best days are past.  
For the rest we report us to any indifferent body whether it be more to God his glory, and beseeming God his people, the Church, to hold with the Scriptures that jesus Christ alone, the son of God is the Arch and chief Shepherd, or without warrant of Scripture to give the same to the Pope.  
Now Sir, and when the Laws of this Realm give to the Princes here their Sovereignty, and require the subjects to acknowledge the same in this Church and Realm, and the Kings and Queens from time to time, challenge and accept the same, neither do the one profess to give, nor the other to take, God's place or Christ's from them, nor yet so much as to encroach upon the Church ministery, in taking authority to Preach, administer Sacraments, and execute other Church ministries & functions, yea by means of your malicious interpretation, the contrary is protested, but according to duty from God, to maintain and see those things done by Pastors, and such as to whom those charges likewise from God do appertain, not admitting therewhilest, which is your grief the immunities that the Popes aforetime have given Clergy men, in exempting them from the civil authority and jurisdiction. What have faithful subjects herein to repine at? What have they to plain of? Yield with us unto it and ye shall find we have all great cause to praise God for her Majesty, and for civil authority, we deny then that any foreign Prince and Potentate, Ecclesiastical or Civil (if ye will) is above her Majesty and her people, in these her dominions, in any manner of causes, or have to deal here, but under her, & by her leave & liking. And to God his glory & our comforts, have we still with all thankfulness to observe that her Majesty doth not sit in men's consciences, nor profess to make laws to bind the same, as your supreme pastor doth: but leaveth conscience to God, Christ, his spirit and word, to be ruled and framed thereby, without further pressing the same, than the express woordè of God doth, in so much that for her majesties own respect, in matters 〈◊〉 unto her soul and conscience, she yieldeth herself obediently, to hear, receive, and obey, as every other christian, the voice of God and Christ speaking unto her in the holy scriptures, by true pastors, and other ministers mere Church governors, leaving to them there several charges whole, without diminishing any part thereof, as reason is.  
Now sir, if the Pope and Popelings, namely her majesties natural borne subjects, especially by their unnatural stirs, to the danger of her Royal person, and the state of the Church and Realm, have caused any laws to be made that be prejudicial to their attempts, let them thank themselves and leave their busy and perilous practices, & neither pretend conscience where no good conscience can be, nor think that the Prince hath to give over her Royal prerogatives, or to alter the state for their pleasure, this is the very state of this matter. If this can not call you home nor content you, we say further, that the supreme pastor ye have made choice of (for it is not hard to guess at your meaning, though your words be doubtful) is a wolf, or worse than a wolf. To give your Pope supreme authority in this Church, besides that it is treason against her Majesty and the state, it is to commit the poor lambs to no better than the ravening wolves keeping. How many good lambs, he and his whelps devoured here in a very few years, when he had last to do with this sheepfold, the memory and smart is yet fresh, and before 〈◊〉 eyes. The more have we to praise God for our dread sovereign, the in tender care of God his sheep and lambs, and her majesties, she hath eased our necks and shoulders of that yoke and hell like bondage. Besides this M. Owlet, where you give to the Pope as supreme Pastor, supreme authority in causes of the Church; ye had need to explain this some what plainer for your own religions sake and those of your side: as whether the Pope be above the Counsel, or the Counsel above the Pope; Also, what ye call Church causes; and whether ye deny his supremacy above Emperors, Kings, and so forth in other then Church causes, or ye subject him to them? Whether as Peter his Successor ye give him all Peter his Patrimony and privileges etc. and so because, as one Pope sayeth and your Cannon law approveth, Christ committed to blessed Peter (nowhere) in deed, the right both of worldly and heavenly Empire, will ye abridge that or no?  
What should I speak of your Relics, ye may say of all as ye do of one (a silly pair of beads) silly and single stuff surely. Why make ye such account of this silly ware, that is but trumpery and trash, cast such baggage from you, and there is an end of all troubles for that.  
Ye talk of the Catholic religion, and of your own religion, saying: my religion. Lieth the Catholic religion and yours in these points, in deed M. Owlet, ye here name; will ye needs lie in perpetual prison, lose goods, lands, and life for the same; After by eareshrift to your Ghostly father, ye be discharged of lawful and dutiful obedience to our Sovereign as vice gerent in God his place, to whom ye own obedience for conscience sake, as to God himself, whose room she possesseth, as the substitute and Angel of God (thus speak ye some times) to yield the same to a Priest and proud prelate, to a foreigner, and forerunner, to Antichrist, if not himself, rather to the Pope of Rome that hath nothing to do with English subjects (after this inverted and perverted oath and bow: You call it your reconciliation) Lieth your religion, I say, in a masking Mass, in a crucifix, Medal, agnus Det, and such other images; ye call them lay men's books, in a silly pair of beads (so you speak yourself) and such other relics? then would I surely have all men consider well the daily exercises of our Religion which is catechizing and instructing of youth and the ruder sort in the Articles of the belief, the ten commandments, the Lord his prayer, and other the principles of christian religion: preaching and hearing preached God his holy word, ministering and receiving the Sacraments of Baptism, and the Lord his supper, according to Christ his holy institution in the Gospel; prayers to God for necessities, and thanksgiving for benefits, with confession of sins, and of our faith also: and singing of Psalms, etc. These are the usual and ordinary exercises, and the principal of our religion in our daily meetings, kept among English men in the English tongue. Now let these be compared with your exercises that you set us here down, and with the other ceremonies of your Catholic Roman Church, and their Latin service at this day, and then let judgement hardly be given whether of the two be more to God his glory, the Churches, that is, God his people's edification to heavenward, and as God his religion best grounded on his holy word, as conformable thereto, and so consequently to be received and embraced with all thankfulness to God and our sovereign. I am persuaded (M. Owlet) that as in your motives for alteration, in so bad and corrupt a religion as yours is, you move very little her majesties resolute and settled conscience on better grounds than yours, for all your cunning and sugared speeches: so this well weighed and rightly, your friends reasons, and your glozing will gain as little to your side.  
I can not follow particularly all your impudent 〈◊〉 & slanders without using to much unseemly terms, in giving you that you deserve, I will but touch so much as I shall think requisite, the things that seem needful unto me, for the reader's satisfaction and admonition. I cannot let pass that ye say here, we were borne, baptised, & bred up etc. in the Catholic Religion: still ambiguity of speech: but I guess at your meaning, you mean yourself and your fellows I suppose: for we renounce and utterly deny, with thanks to God, that we or any of us were baptized in Popish, or in any man his religion. We were baptized, In the name of the Father, of the Son and of the holy Ghost, in the name of Christ and into Christian religion: and therefore is Baptism called Christening and Christendom, not Popening and Popedom. I will not calculate your age M. Owlet, and yet it may be, you were borne and bred up in the time of the Gospel, and profession of this religion, many of your side I am sure were, & yet shall not need to be rebaptized, as though ye had been baptized, in heretical religion, by your opinion. You were baptized, we hope, In the name of the Father, & of the Son, and of the holy Ghost: for every Popish Priest's form in baptizing, we have not to answer, look you unto it.  
We find in your own decrees, among other your corruptions of Gods holy orders & his Institution recorded even in the ministering of this sacrament of Baptism in the Latin tongue: that a Priest in Pope Zacharies' time, baptized a child, in too too barbarous, unto ward, and vile, a form, as is set down in the margin: 
* In nomine Patria, & Filia, & spiritua sancta.  Therefore not without 
De Consecrat.  cause, bid I you look to your Priests and their doings afore 
Dist. 4. (〈◊〉 Baptizote.  time. One may judge there be many holy things evil favouredly 〈◊〉 up among you. I have told you, the order of Baptizing in our Churches: for the circumstance of time, when; it is no great matter in this case, look to the substance. Antichrist with all his corruptions and mischief could never overthrow the form & substance of Baptism hitherto, not in the time of Popery. Let your Antichrist take his corruptions, that is his religion. Let us thank God for the substance of our Baptism, that we need not be baptized again, reserved by God for us, and unto us, in spite of antichrist and the devil in all ages. To God greatly, yea wholly: To these we are nothing beholding for the same, and as little or less for the corruptions they mingled therewith. What ye mean when ye say: we were borne in the Catholic religion, is somewhat dark, in a thing is diversly taken: consult with your M. Aristot. we were borne, and you too in iniquity, dead in trespasses and 
Psal. 51.  sins, and are by nature the children of wrath aswell as 
Ephe. 2.  others. Thus speak the Scriptures. If you mean as I think ye do, that we were borne, yourself and all, and baptized in the time of Popery, we grant it. But in or into Popish religion, we deny it. It is one thing to be baptized in a Popish time, and another in Popish religion: keep the words wherewith we were baptized. In the name of the Father, and of the Son, and of the holy Ghost. This is neither Popery nor Popish religion. Here upon, we say your argument and your fellows is taken from Sophistry, and is a Sophistical and brabbling quarrel. You may easily find the fallation. Thus falleth the Bulwark alone, and of itself, or is taken very easily, that ye imagine impregnaable, till it be tried or assaulted, we see and hear well enough what account ye make of this argument abroad, to deceive the simple. distinguish, which is not hard to be done. Between God and the Devil, Christ and antichrist, Popery and True Religion, God's holy word, 
Look better to your abrenun. cio say ye, Credo say ye, & 〈◊〉 lo say 〈◊〉.  and men's Inventions. Let each one have that is proper to him, and it: And this argument (of being baptized in the Catholic Roman religion, as these men speak, that is Popish religion, as we truly speak) will easily be answered.  
Her majesties clemency, that ye talk of, and great mercy, as it hangeth not on your commendation, as needing the same; so both it, and the cares wherewith you disquiet her peaceable and quiet estate, and pierce her tender heart (so much as in you lieth) should make your hearts to bleed in your bellies, rather than hers, if they were not harder than flint: never praise your love to her Majesty, you are little beholding to your neighbours, that need to praise yourselves: for no body else can. Say not, to excuse your perverse wilfulness, that ye are not able to remove the cause, because it is your conscience & judgement in religion. You have framed yourselves a conscience; ye may as well remove it. Ye have free-will 〈◊〉, ye say, on both sides. Ye could freely enough fall, arise as freely I pray you by reforming your conscience and judgement. Lie not still in your own mire, and say ye be perplexed, because some of your doctors talk, and teach perplixetie that men are sometime brought into, which is but a foolish opinion. We will pray to God, ye may remove it or come out of that devilish conscience, ye seem now to pretend: but this therewhilest we warn you of, that ye take not the way, by abstaining from holy Church assemblies, where the proper means to win you to God, is to be had.   

7 But now, these afflictions, how grievous and heavy so ever they were, yet were they hitherto more tolerable, 
General cross ses of Catholics.  because they were not common, nor fell not out upon every man: and if there were any common cross laid upon them, (as there wanted not) they bore it out with patience: as their discredit in their countries, who were borne to credit and countenance in the same: distrustful dealing with all of that religion, notwithstanding their resolute readiness, to spend their lives in your majesties service, and other the like afflictions, which they shifted out with, as they might. But at this time present, and for certain months past, the tempest hath been so terrible upon these kind of men, and their persecutions so universal, as the like was never felt, nor feared before. For besides the general molestation, and casting 
Particular extremities.  into geales, both of men, women, and children, of that religion, throughout all parts of your majesties Realms: there are certain particulars reported here, which make the matter more afflictive. As the disjoining of man and wife in sundry prisons: The compelling of such to die in prison, which 
As M. Dimmocke was by M. Couper.  could not stand or go in their own houses: The sending of Virgins to Bridewell for their consciences: The racking and tormenting of divers, which was never heard of before in any 
As young Maistrisse Tomson was by M. Elmer  country for religion. And that which above all other things is most grievous, injurious, and intolerable, is, the giving out publicly, that all Catholics are enemies and traitors to your Royal Majesty: and this not only to utter in speech, but also to let it pass in print, to the view of the world, and to the renting of Catholics hearts, which are privy of their own truth and dutiful affection towards your highness, 
john Field in his epistle dedicatory of Philip of Morneis book to the Earl of Leycester.  estate, and person. This was written and put in print this Summer past, to a Noble man of your majesties privy Counsel, for the exciting of him to the persecution of all Catholics, by a strange braynesike fellow, whom Newegate possessed a long time, for his fantastical opinions: wherein he is so pregnant (if men report truly,) as he can devise any new religion, upon a weeks warning given him at any tyme. This fellow affirmeth there, that all Papists (as he termeth them) are enemies to God, and to your Royal Majesty. The which in his meaning, toucheth so near, so many thousand good subjects in this Land, as I marvel that either his audacity served him to write it, or M. elmer's officers would allow to print it. But it seemeth that Catholics at this day, are made according to the Philosopher's proverb. Praeda Mysorum. That is, laid open to every 
Arist. li. l.  man's injury, a pray for every one to bait upon: and a 
Rhetor.  common place for every railer to ruffle on, and to rub his cankered tongue in their slander. In all which great wrongs, they have no appeal but unto God, and to your Majesty as Vicegerent in his place: before whom they desire, above all other things, to clear themselves, from this grievous objected crime of disloyalty, by protesting, and calling, the omnipotent knowledge of our great God and Saviour to witness, that they are deeply slandered in this point, and that they are as ready, to spend their goods, lands, livings, and life, with all other worldly commodities whatsoever, in the service of your Majesty and their Country, as their ancestors have been to your Noble progenitors before this, and as dutiful subjects are bound to do unto their Sovereign Princess and Queen: only craving pardon, for not yielding to such conformity in matters of religion, as is demanded at their hands: which they cannot do, but by offence of their consciences, induced by those reasons, which more at large are declared in this Treatise following.  
Now (leaving the brag you make of your resolute readiness to spend your lives in her majesties service (which as hitherto she hath not, so God grant she never need to prove your fidelity) and of your patience in your troubles: dreamt of, rather than found) proceed I, M. Owlet, to your new persecutions and extremities, as ye call them, in deed to your shameless slanders, charging particular persons before her highness, whose chaste ears, unwonted to such impudency, you should at least have spared, but ye make no account of that; The other dealing beseemeth you well enough, whereupon making your entrance upon generals still, as true as the 〈◊〉, you talk of casting into Geales, both of men, women, and children of your religion throughout all parts of her majesties Realms. Fie for shame, are ye not ashamed; tell truth, and express the cause wherefore, or else peace, Lying lips are abomination unto the Lord: but they that deal truly are his delight. Prou. 12. 22. He that dissembleth hatred with lying lips, and he that inventeth slander, is a fool, etc. prover. 10. 18. It is possible to bring some examples of imprisoning, whipping, and burning too, of some children and infants of our mens in your kingdom, besides women and men, young and old. Let Bonner that dead is go, and other his mates. here I remember what befell a woman in the Isle of Guernezey and her infant, in the late days of persecution under Queen Marie, how both were cruelly burned, the story is to be seen, the people of the Country testify of that cruelty and the truth of the matter, the dean and other that gave the sentence, alive very lately and I think still, and divers of the executioners in her majesties dominions, and out of prison too. The profession of the Gospel followeth not your Roman Catholics in thirsting after blood, her majesties royal breast and her people and Realm; except it be a few that; grow out of kind, are free from such barbarous and savage cruelty. Her majesties will is it should be so, God be thanked therefore.  
Leaving generals which ye plain of, but prove nothing, ye come with like proof, that is none at all, to particulars, reported here, say you: but by whom & upon what credit you say not, of you and upon your own credit wholly. At first clap you charge two, not of the meanest bishops in this land: what dare not you do to meaner personages? but the best is you show what you are and what credit is to be given to you. Your reports are lies and too shameless, yeedeclare at pleasure in your Epistle of disjoining of man and wife in sundry prisons, etc. What were your, not disjoinings in sundry prisons; but violent divorcements of man and wife, pronouncing the same without all warrant of God his word to be whoredom and worse than whoredom, when it was. Your hot burning, if not both the married couple, yet one leaving the husband a widower, the wife a widow, the children fatherless and motherless, your killing divers in prison, etc. This was nothing, it was worth neither the noting nor the quoting: ye quote us. M. Dimmocke, in your margin and M. Couper. But sir, the Bishop of Lincoln whom ye name, is alive, and able to answer your slander, God be thanked, and hath already openly done the same to your shame. M. Dymmock, as I understand being orderly called before her majesty's high Commissioners in causes Ecclesiastical, whereof the B. of Lincoln is one, was for his demerits restrained, not committed to any prison or common jail: but wild to choose him a house, as he did a friend of his, in the Close at Lyncolne, where he was (during his restraint) well enough used, his wife resorted to him, and he sundry times to the Bishop's table; being there, he might per adventure sometime be displeased at the Bishop his talk after dinner, who carefully and painfully travailed to win him to Christ. This was the hard usage ye make so Tragical ado about. I am ashamed to rip up your words of compelling such to die in prison which could not stand or go in their own houses. If not all, the one half of the sentence is a Paradox, or strange kind of speech. From Lincoln, you leap or fly rather to London, and talk of sending of virgins to Bridewell for their consciences, ye quote us only one, as (say you) young Mistress Tomson by M. Elmer. Ye heard by report, belike, of some thing, whereof you make more, as is your manner. The thing, as is reported is false and untrue as the rest: for neither was she sent to that place by the B. of London, but by the Queen's majesties high Commissioners and the appointment of the whole bench, neither was it for her conscience, but for her fleering, mocking and such unmaydenly usage towards authority, that she was committed to Bridewell, and that to the end she might thereby the rather, get by her hands and labour somewhat towards her maintenance. How ever it were, we have to think reverently of the proceed of authority, and to judge she well deserved the punishment laid upon her, & that the Commissioners had reason & good cause to take that course with her they did. The committing of her to Bridewell, why should it be thought so great an offence as H, makes it, seeing the place is ordained not to make of honest women Harlots, but of Harlot's honest women, by punishment and repentance: Therefore the Commissioners seeing the intolerable unshamefastness, the bold 〈◊〉 countenance of the woman without blushing, the immodest speeches and flouting laughters in the place of Majesty and Justice: suspected that chastity could not be there entire, where so ill, so bold, and impudent behaviour was, in so open, and so honourable a place. Therefore they thought it good to commit her to that place, where though not her chastity, yet her modesty, and maidenly behaviour might be recovered. The time was, when Owlets brood thought it no fault to rack Anne Askue (a gentlewoman of a good house) nor to burn the hands of maids before they burned their bodies, nor to use other most hellish torments against the servants of God: but now (forsooth) the Papists being sufferers (as they think) and not doers (as they wish) can make of every molehill a mountain, and of every fillip a mortal and deadly wound. Are they not ashamed to cry out against carrying to Bridewell, where the offenders be kept alive, lie, and live well, and be made better (if they have any grace) and not worse: where they carried the saints of God to Smithfielde, to fire, and (as they themselves were not ashamed to say) from that fire to hell fire: Such was their mercy. If God 〈◊〉 account 〈◊〉 to be the most abominable 〈◊〉 of the soul, & much fouler than the defiling of the body: than what wrong had that idolatrous wench, who had prostituted herself, and her soul to the worse sort of filthy fornication, if she were carried to the house of reformation, where she could take no evil example, neither of life, nor belief: If such as be sent to Bridewell returned thereby defiled either in body or soul, or both, as those commonly be, whom Satan sendeth on his errand to Rome: then were it a fault indeed to thrust them to such a Prison. I take this an honester imprisonment, than your Canonical intrusion into Monasteries was, where what they saw, what they heard and learned, the world is not ignorant.  
I have to crave pardon that upon this railers slanders I make so bold as to speak in their defences, whose credit with her Majesty and the State is so good, that it nothing needeth my pleading or others such as I am, and that maketh me not to stand long in their purgation: but only to note the adversaries crafty and naughty dealing. If he were here to answer it, the parties be such and their cause, as by trial before other Judges, or in any Court in England, it would 〈◊〉 him dear if they should but pursue the cause. You speak M. Owlet of racking, tormenting, etc. for Religion (all must be cloaked under Religion forsooth) you might be ashamed, if ye had any, writing to her Majesty, to touch her honour so near, and the highest authority in this land, to whom these punishments are reserved, you will never leave your common rule: An Epistle blusheth not, Pro. 24. 21. My son (saith the wise man) fear the Lord and the King, and meddle not with them that are seditious. I will not as you do, make myself more busy than needeth about her 〈◊〉 affairs, and her honourable Counsels, whereof I am not privy, no more are you: though impudently ye rush into every thing, that I may 〈◊〉 charge you with your own phrase, they be things M. Owlet above our reaches, they are to well handled to be stained by our reproaches, let us deal wisely and let them alone, or else learn to speak more reverently of authority as becometh us. Ye know who and what presumptuous 〈◊〉 and false teachers they be that standing in their own conceit, despise government and fear not to rail on 
2. Pet. 2. 10.  them that are in dignity. 
jude. vers. 8.   
From public and great personages and such as have commission and authority from her Majesty, whose names ye might have spared for your own honesties sake, you come lower, ye care not where ye root, nor where ye bite. First ye catch hold of one whom ye call a strange brainsick fellow, whom Newegate possessed a long time for his fantastical opinions (only Papists then have not suffered for their Religion) wherein he is so pregnant if men report truly (all goes upon report) as he can devise any new religion upon a weeks 〈◊〉 given him at any time. Gentle stuff, This 〈◊〉 affirmeth in print, say you, that all Papists are Enemies to GOD and to your Royal Majesty, and this is above all other things most grievous, injurious, and intolerable that the crime of Disloyalty, is objected unto you, etc. hereupon you puff and fume, or would seem to be angry: ye amplify the matter, ye appeal, ye protest, ye bestir you every way, here is praeda Mysorum, expounded and set out with dog Rhetoric, and much ado: The thing might have been 〈◊〉 taken and uttered with more 〈◊〉 and modesty; and your deeds, if ye had any, might better clear you with wise men than words will. Your judgement of the man in this passion and in your own case will hardly be esteemed. This upbraiding of imprisonment, this charging with fantastical opinions and showing none, and saying that the man with whom ye are 〈◊〉 can devise any new Religion at any time upon 〈◊〉 weeks warning given him; grounded but upon this: if men report truly. This uncharitable and naughty dealing I say, may savour of immoderate choler and heat: but of little truth or honest modesty, you would scarcely be content to be so used yourself.  
Though it be no part of the matter, to stand in defence of particular men and their 〈◊〉, neither take I great delight in that course, yet if that be the party ye quote in your margin (M. Owlet) I answer not by report and hear say, as you too lightly do; but upon better knowledge: that it is very untrue & a slander that you report of his devising of any new Religion upon a weeks warning, etc. And that he hath been known never to have altered his judgement in Religion, since he first entered the profession thereof, and at this day also, thanks be to God, keepeth the true pattern of the wholesome doctrine of salvation, and constantly travaileth for the mainteynance of the Faith against you and such other as fallen into Heresy impugn the same. It maketh no great matter what you report of him or such other; when almost ye can say well of no good man, the worse he heareth of you in this case, the better will he be liked among the godly.  
Touching the matter I would your deeds M. Owlet, and your fellows did not plainly confirm and approve that he writeth, if you be so stiffly addicted unto Popish heresy, as ye seem to profess, and so obstinate in refusing by oath to acknowledge her majesties Sovereignty given of GOD, and by law propounded to her subjects here: Think not that it is this man his singular opinion in writing and printing, but the common opinion here of the best, that in the case you are ye be enemies to God & her Royal Majesty and the State, & that worse terms also may beseem you & your deserts well enough. Be not angry therefore at this, your to much stirring, will but increase the opinion of you. Have you been all this while in laying down your griefs, in disclosing your miseries, and unfolding (at large now) your pitiful afflicted case, and such intolerable molestations as you cannot bear, brought into such extremity as never was heard of in England before. And is all come to this? that the giving out publicly in print of these words; that all Papists are enemies to GOD and her Royal Majesty is above all things the most grievous, injurious and intolerable? Is this the deepest wound, and the greatest hurt ye have; Is this such extremity as was never heard of in England before; Alas silly mouse that appeareth after the mountains great travail, I would, when your side commanded, we had been persecuted but by tongue and pen. Is that bloody persecution forgotten now; these 〈◊〉 man, but words, and in your own estimation but the words and opinion of a strange brainsick fellow, holding fantastical opinions, and vile in the reputation of the world, what need you be so much moved thereat; Ye are of a noble courage, file not your hands upon every one ye meet. I see (M. Owlet) your choice and meaning herein, cunningly to seek to tread upon the hedge where it is lowest, you are commonly in extremities, either with the greatest, or the least: you can hardly keep the golden measure and mean in any thing.  
This renteth your Catholic hearts forsooth, which are privy of your own truth and dutiful affection towards her highness, estate and person, would to God that that is so privy to yourselves & unknown to others, her Majesty at least, to whom it appertaineth, might be made privy to in deed; by your submissions, to her authority renouncing all foreign power. I would ye would have made her Majesty privy, before ye ran away & made yourselves slaves to that Beast of Rome, I would before you had thus dealt with her Subjects and Printed your book without her leave and against her mind, you would have made her Majesty privy of the matter, I would you would yet now at the length return home upon her majesties commandment and intimation given unto you of her pleasure, and do as some of your fellows & company do, repent and stand to her majesties mercy. Ye need not be ashamed nor afraid, you shall have examples here before your eyes, of honester men, I fear than some of you will prove, except you do the like: This is good sooth and truth, and the dutiful and bounden affection of subjects, this is good plain English dealing man without Romish farded 〈◊〉, or deep Italian fetches: if ye be so desirous to clear yourselves, as ye pretend, yield to this motion in time, Otherwise your Rhetoric is but cold, it persuadeth not, all that you say or can say for yourselves, hath been & is considered; it is hardly worth the hearing. He that praiseth himself is not allowed, but he whom the Lord praiseth. How if her Majesty reply & 
1. Cor. 10. 18  rely (as you speak) upon her just interest: how if she say ye plain more than ye need, or have cause for, if this man's words be the worst is done unto you, that you make much ado of a little or nothing in comparison? how if her Majesty tell you where the truth of the matter is to be tried, in deeds and good evidence, words are in vain and prevail not, how if therefore she 〈◊〉 you leave flourishing, that is a vain praising and vaunting your Loyalty in glorious words, set out with colours of petre Rhetoric, & 〈◊〉 you, for her satisfaction and assurance, go to the matter, and by taking the oath of submission testify and approve your obedience, and shame your adversaries that way. Let another man praise thee, saith the wise man, and not 
Prover, 23. 2  thine own mouth, a stranger and not thine own lips. Namely, we are bidden there, Not to boast our 
prover. 25. 6  selves before the King. You keep no measure 〈◊〉 M. Owlet. And in refusing conformity to take the oath of obedience, and to go to Church, upon the reasons of the treatise following. Ye maintain a very corrupt conscience, if it may bear the name of conscience, which is so ill stayed: If words may be received, your pay verily is good; if deeds be required your money is not currant.  
That is a great block in your way, that you can never praise your dutifulness to her Majesty, but you must ever with all, crave pardon for your undutifulness in the greatest matters: as you here do for not leaving Pope and Popery, and conforming yourselves to religion etc. And yet ye do the same cunningly, and under covert of conscience forsooth grounded on the reasons that are in the treatise, which must stand in stead of all satisfaction to her Majesty: whereof in place, God willing we shall see. I am sorry I am enforced to follow and examine your words: I would there had been some grounded matter, for I am afraid as I weary myself, so do I some wise and discreet readers, but I must crave pardon in respect of other that are more simple and rude, who it were pit should be by glozing, seduced or deceived.   

8 ANd that the Catholic religion in general (for I meddle 
The Catholic faith teacheth obedience more than other religions.  with no man's particular fact,) is unjustly touched by any sect of our time, for teaching disobedience, or rebellion against their princes: it may appear plainly, by the different doctrine which each part delivereth unto his followers. First, john Wikliffe, one of their progenitors, teacheth. That a Prince if he rule evil, or fall into mortal sin, is no longer 
Con. Const. Sess. 8. Cocleus.  Prince, but that his subjects may rise against him & punish him at their pleasures. Secondly, Mar. Luther following the same steps teacheth. That christians are free and exempted 
Lib. 1. &. 3. Hist. Huss. Wicklif. li. 4. trial call. 3.  from all Prince's laws. Whereof followed immediately that famous rebellion of the country men against their Lords in germany in the year 1525. and in the same two hundred thousand slain in one day. Thirdly, john 〈◊〉 not dissenting from the rest, teacheth, That princes laws bind not subjects to obedience in conscience, but only 
In Bulla Le on 10. & in asser. art. ibi damnat.  for external and temporal respect. Whereof ensueth that if by any occasion, this external fear, (for the which only the subject obeyeth,) be taken away: as when he were able 
Cocleus in. vita. Luth. & Sur. in. hist. huius. anni.  to make his party so strong as he feared not his Prince: then he should not sin in rebelling against him. And in another place, holding plainly the doctrine of Luther, he saith. That the consciences of the faithful are exempted from the power 
Lib. 4. inst. cap. 10.  of all men, by reason of the liberty given them by Christ. Lastly the writing against the regiment of women in Queen 
Lib. 3. insti. cap. 19  Mary's time for that the government then, liked them not, all men can remember. Which, errors all, the Catholic 
Goodman Gilbye.  Church utterly condemneth: teaching her children, together with the Apostle, true obedience to their Princes, for Conscience sake, even as unto God himself, whose room they do 
Rom. 13.  possess, and to whom they are bound, under the pain of mortal 
Vide om.  sin, & eternal damnation: patiently to obey, how hardly 
Doct. 2. 2. quest. 90. de Leg, 22, Aug. in ps. 70.  so ever they deal with them in their government otherwise. By the which your Majesty may perceive, how falsely the Catholic religion is charged, by her enemies, of the contrary crime.  
9 Besides this, if your highness wisdom shall but enter 
Crysost. & Ambro. in. cap. 13. ad Rom.  into a little consideration, of the demeanour of Catholics, and of other of newer religions, towards their Princes, this day in Europe: it shall easily appear, which of them are of the quieter spirits, and milder in obedience. I will not make mention of greater matters: but only, to quite this aforesaid Puritan, which so falsely hath infamed us, I will set down here certain propositions, gathered out of two sermons of two, of his preachers, by a minister present there, in Stamforde at the general fast this last Summer. Which fast being prohibited, with the preachings at the same, by the express letters of the Lord superintendant of Lincoln, bearing date the 5. of September, to the Alderman and Comburgeses of the said Town: the preachers would not obey, but stepping up into the pulpit, uttered as followeth.  

1. In such actions as may further the public fast, flesh and 
The first preacher.  blood must not be called to counsel, to do the lords commandment, but they must be undertaken without such warrant.  
2. The religion that jonas preached, did not (as ours now doth) depend and hang upon Acts of Parliament. For we, when we go about such actions, as God is to be glorified in, 〈◊〉 first inquire, whether there be any act of Parliament, to warrant our doings, or no.  
3 It is the manner of her officers and Counsellors now 〈◊〉 days, to reform matters by acts of Parliament, and by policies, and not by jonas his preachings.  
4 Her Counsellors never inquire, what news at Paul's sermon, but what reports are abroad, that if any disliking thing should come to the King's 〈◊〉, they might stop it from thence.   

1. He is of no spirit, that will not promote that which 
The second preacher.  God commandeth though all Edicts be contrary, for we must not obey flesh and blood.  
2. They that are ruled by the Edicts of men will change their religion with the Prince, and they are of no conscience, though they be never so much grounded in divinity.  
3. What if nether the Queen, Counsel, nor Bishop, have been present at the Fast, nor allowed thereof? yet we ought to undertake it. Put case, it is not in the Queen's chapel: what then?  
4. This fast hath been hindered, by certain profane & carnal wretches.   
10 Here lo, your Majesty may see, with what temperate spirit these men do proceed, and what they would teach and do, if they should be contraried in great matters, seeing they bolt out such doctrine against their Magistrates for crossing their appetites in so small a matter, as is a little fantastical age of fasting suddenly come upon them, for a desire they have, to hear themselves speak ten or twelve hours together, after their continual railing against fasting for these twenty one years past.  
But this is their spirit, to rush into every thing with inordinate violence, and to like of nothing that order and obedience layeth down unto them. The which your majesties great wisdom considering, together with the quiet and modest proceed of the Catholic part, shall, I doubt not, easily perceive, what danger it were to permit much to such kind of spirits, and to bereave this your Realm; of so important a stay as Catholics are in every of your countries, against the perilous innovations of these and the like men, whose final end is (as their doctrine declareth) to have no governor or ruler at all.  
11 And this may be one great Motive unto your Majesty, 
A weighty motive.  in respect of the safety & quietness of your whole 〈◊〉, to extend some more mercy and favour, to your trusty and afflicted subjects the Catholics. Who as they were most ready at the beginning (according to their bounden duties) to place your highness in that Royal room, wherein now by the favour of God you stand: So are they, and will be always in like sort ready, with the uttermost drop of their blood, to defend the same in all safety, peace and quietness unto the end. In consideration of which goodwill and service, they can not imagine to ask of your Majesty, any so great gift, recompense, or benefit in this world, as should be to them, some favourable toleration with their consciences in religion, the which consciences, depending of iudegement and understanding, and not of affect and will: can not be framed by them at their pleasures, nor consequently reduced always to such conformity; as is prescribed to them by their Superiors: and yet this nothing deminisheth their dutiful love towards the same Superiors, seeing conscience (as I have said) dependeth of judgement, and not of will.  
BEcause you Catholics are touched, and that justly with the crime of disobedience and rebellion towards our sovereign, and that the whole fault hereof proceedeth from you that teach and lead the rest hereunto, ye take some pains and seek here to clear Popery of that note, but ill favouredly and to little purpose; for when you have all said, the matter is where it was, you neither clear yourselves, nor satisfy other, you give us still fair words, and make odious comparisons besides the matter: taking occasion in the most of this part, to slander & charge men at home, here and abroad, alive and dead, one and other, and still to vaunt and praise yourselves, and so make all things to serve your turn. Herein spend you now six or seven pages in this your Epistle to her Majesty: Whereof I must particularly speak some thing. In the very entry, ye say ye meddle with no man's particular fact, but speak of the Catholic religion in general. So ye leave us a general, that can be undermined and overthrown by no particulars. Take away particulars, and whereof will your general consist. Thus provide you a salve for all the treacheries & attempts, taught and committed by any person of your side in any time: So you salve up the Pope's bulls, if you account him a man among other, and his doing a particular fact. So, to make an end, ye salve up all other libels and writings made by any of those, of your side, what treason so ever they contain. So yevantage yourself greatly (as ye ween) and no less seek you to disadvantage us: for what bring you against us, and our religion in this case, but particular men's writings, and particular, not facts, but words of men. Thus can you to charge in general our religion, both in doctrine and demeanour, conclude without all reason. A general affirmative against us, by one or two particular examples: but no particulars (as. I have said) how contrary so ever they be in doctrine and behaviour, to your Catholic religion in general, may overthrow that you generally deny, to fall into that religion. Me thinketh you should give us the same liberty ye take to yourselves, you meddle, you say, with no man's, particular fact, and yet you will drive us to answer for particulars.  
1 Your position hath two parts: one to clear yourselves, and your religion, to wit, you say, that the Catholic religion in general is unjustly touched by any sect of our time for teaching disobedience or rebellion against their Princes, or as your note hath: The Catholic faith, teacheth obedience more than other religions. This is for you. I well wot not what you mean by your Catholic religion in general, nor how you may understand your note, to be some way true, that your Catholic faith teacheth slavish obedience, more than any other religion. In that it maketh Emperors, Kings, Potentates, of the world, and civil Magistrates, so subject to the Pope; as to 〈◊〉 on their necks, to set them to hold his Stirrup, his bridle, to lead his Palfrey, to kiss his foot, etc. Which all be but duties of obedience on their behalfs, to set up his creatures, the Prelates of the Clergy, to be Lords over God's Church, whose servants they ought to be. As your very Pope also professeth himself to be, the servant of the servants of God: But as Solomon saith. When a 
Prou. 30. verse 21. 22.  servant reigneth, or is Lord, it is one of the things of three or four for the which the earth is moved, & can not sustain itself: So this, and such like slavish obedience, is nothing to the commendation of your Popish religion: which in too vile speech and manner, subjecteth into it those that ye call of the Laytte. For obedience of subjects to Princes, it teacheth it so far, as may serve the turn of that religion, and their ambitious minds that I have spoken 
☞  of. 2. The other part of your position here, is, to charge us & our religion, to wit, that the final end of our doctrine & doing, is to have no governors or ruler at all; that all heretics and sectaries of our time (such you call us) in every country where they are contraried, seek to disturb and molest by rebellion their Lords and Princes, teaching the same to be lawful, that they rush into every thing with inordinate violence, and like of nothing that order and obedience layeth down unto them: which how Clarkelike you prove, we shall, God willing, see in his place: for first have I to speak of you, your faith, doctrine, religion & demeanour, touching obedience, & disobedience which is that mark you shoot at, or should be at least, if ye rightly handled or performed that ye take in hand. Thus muft I still put you in remembrance of, that where you should prove and show that your faith and your religion, that is, the popish faith and religion at this day, is the Catholic faith and religion, as you term it: there you fail in your proof. It must needs be supposed you are, Catholics, and we Heretics and Sectaries, because you say so without all proof: but the truth is far otherwise. False Catholics or Catholics in name, may go in opinion of men for Catholics, but true Catholics shall they never be. Leave this equivocation and ambiguity of words and speeches, and give us a sounder proof than hitherto, if ye have it; that Papists be true Catholics, and we Heretics and Sectaries: else give us leave to believe, that all ye say is not Gospel. Our controversy is not with the Catholic religion in general, but with your Popish religion in particular. The profession and fruits of your Popish religion, and disobedience to our Sovereign, the State, and laws here: (if we go not without the compass of these times) will always stop you from making a good argument, to clear your religion from rebellion; namely, when you deal with her Majesty, who is privy of your whole doctrine and practice. If you make a perfect argument, either will one of your sentences be flat false, and so must be denied, and you put to a hard prufe; or else there is no remedy but ye must run, for a poor help to an Elench, and fallation which is a bad kind of reasoning: You that can not be reduced to conformity prescribed by your Superiors: Inducing you to your soul's healths, to godliness, & to the common good & quiet of the country; had not need to brag of your obedience towards your superiors. But while you frame a good scholastical argument, to maintain your Popish religion, that teacheth and practiseth disobedience and rebellion against our common Sovereign and Queen, which will be a good while to: I having spoken thus much in general, will further and more particularly therewhilest enter to speak of your doctrine and demeanour herein: Then will I, (so much as shall be necessary) answer to those particulars ye object here against us, & our religion. And yet here entering into a large field, to rip up your corrupt doctrine and rebellious demeanour towards princes; there is so much matter to treat of, that in such plenty, it is hard to keep measure, to give over, and come out again, whereof notwithstanding I must have special regard, and mind so to do. This have I to desire you not to be offended with all: If I be any where found in the matter, to use the same law towards you, that you do towards us. For your doctrine therefore of obedience, and demeanour also: first I must admonish, without you were better, that we may not call you that be the children of the Pope and Popish religion at this day, to the Apostles doctrine and their rule and practise, set us down in the scriptures at the beginning; the things be too unequal, and we may be no bolder with you, than so far as your Church teacheth you, and your supreme Pastor's voice, that is the Pope calleth you herein, and yet here fall some good words from you contrary to the rest of your doctrine, set us down in your books, and your demeanour at this day towards our sovereign. I hear what glorious show, your words have, and I see; you set us down in your margin. Rom. 13. Which heavenly doctrine we receive, we teach, we steadfast lie hold, and practise. The Scriptures are the foundation and ground of our profession, we can not, we may not, we will not refuse them: our books as public records testify the same. Every soul must bring every mother's child of yours to be subject to our Sovereign & Queen, as to the chief, it is not spoken to lay men, as your gloze upon the decretals, expoundeth it*. But I see you send us 
Extra decretal. de censibus. cap. 2 omnis anima.  further in your margin to Saint Thomas, and om. Doct. that is all your doctors, & there is a Vide afore it, that is a watch word to look upon the matter.  
As for Augustin, Chrysostom, & Ambros. that come after your D. Tho. & om. Doct. They teach all one doctrine herein with the Apostles, and therefore trying that they say by that rule, & finding it conformable, we receive it with their just commendation. They are no Popish teachers, but better expounders of the scriptures, & morefaithful & sound in this point, the your late school Doctors, because M. How. bidsus look: I wish the reader that understandeth Latin to look and see their Popish doctrine of the authority of a 
Extra de Maioritat & obedient. Tit. 1. tit. 33 ca 6. solite.  King or Emperor in the decretals, he shall see how the Pope playeth legerdemain, falsefieth the Scriptures, and doth worse if worse may be, showing what spirit he is led with. If that chapter and the gloze were in English it would loath any Christian ears. And again look Dist. xcvi. And yet many of that age are somewhat more indifferent teachers and dealers, than you hot and bad Catholics be, for the most part now adays, that so grossly follow the Pope, and Popery that by writings & doings ye stir him up, and raise sedition against our natural Sovereign Prince, and yours, and this State and Realm, too unnaturally, undutifully, and unchristianly Iwis. I have looked sir, as your Author whom you follow willeth 
Vide D. 〈◊〉 q. 2. 2. a. q. 90. & om. doct. ibid.  upon the place of your S. Tho. we are sent unto: In seeking I find never a word of this matter of Magistrates and obedience there, as which divided into three Articles treateth of the using of God's name, in adjuring: which belongeth to the third commandment, but you following your Author in citing and quoting places, who, for his great haste in writing had not time to survey or reed any part of his treatise over again, and is therefore according to his request to be borne withal, it may be you were deceived also with him: But let that go as a small matter. Tell us yourselves, to what place of D. Thom. you send us rather than to that you name. In the mean while, as you and your Author say and set us down one and the self same thing, So your D. Thom. by your leave where in his sum he treateth of, that argument disagreeth from you both: which, that the reader may some what perceive, (though I like not to be so occupied) I will shortly set down both your words, & some part of his also. Thus your Author whom you follow: The catholic church hath always taught her children that how hardly soever their Prince should deal with them, yet are they bound to bear it patiently & obey him for conscience sake as substitute of God & placed in that room for their punishment, if he rule not well, which apertaineth not to the subject to judge of. Good words, how cometh it to pass that you Catholics use not yourselves thus towards her Majesty then: how cometh it to pass, that your fellows in their books printed abroad teach otherwise, & stir up sedition here then: Ye show yourselves to be another Baalams', or Cayphas. children, whose mouths must serve the holy Ghost at this time, to utter the truth, though the instrument & means be very unfit, & the whole serve your side to 
〈◊〉 Balaam 〈◊〉 significantur. 2. 9 7. Nos. Vide M. Hardings 〈◊〉 to M. jewel. Art. 4. Divis. 22. De Anna & Caiapba. Vide Hot. lib. 2. contra 〈◊〉 & Hard. confulat. apollo. par. 6 cap. 6. 〈◊〉. 3. 1. 2. Q 96 Art. 4. in fine.  little purpose, who elsewhere teach & practise the contrary. Be not angry at the comparison, your own side 〈◊〉 Popish Prelates to Baalam & Cayphas. But your D. Thom. to whom you send us, disputing whether man's law put necessitte on us in the Court of conscience, and having objected to the contrary (as his manner is) out of the tenth of Esay: Woe be to them that make unjust laws. etc. He answereth and saith, that that place speaketh of a law that layeth an unjust burden upon subjects, whereunto the order of power granted of God streacheth not itself. Wherefore in such cases man is not bound to obey the law, if he be able to resist without Scandal (that I may keep his word and your treatises) or greater detriment. And again, we must say: that a man is bound so far to obey secular princes as the order of justice requireth. And therefore if they have not just but usurped principality, or if they command 
2. 2. Q. 104. 〈◊〉. 6.  unjust things, their subjects are not bound to obey them; except peradventure by some accident, for the avoiding of scandal, or danger: and can ye make that obedience for conscience sake? Again in another place, agreeing with the Decrees, and alleging the authority of Pope Gregory the seventh, he writeth as perilously for her 
2. 2. Q 12. Art. 2.  Majesty and this state, and all one with that which the wicked 
Vide causa 15. Q 6. cap Nos sanctorum, & in. cap. 〈◊〉, etc.  Pope in his wicked Bulls hath at this day most wickedly published and set abroad, containing a most devilish Doctrine of Disobedience and a like practice, what ever you now tell in fair words, to flatter withal, in opinion you agree with these words of D. Thom. and apply all to and against our noble Queen and this State, as 
〈◊〉. 26. 24. 25. 26.  your practices too much prove. The wise man saith: He that hateth will counterfeit with his lips, but in his heart he layeth up deceit. Though he speak favourably believe him not: for there are seven abominations in his heart. Hatred may be covered by deceit: but the malice thereof shallbe discovered in the Congregation. And that this, that I tell you of, is true among you, hot Catholics, as you will be called. I will at this time wade no farther in your S. Thomases sum, nor in your Pope's Decrees and other writers of your side in former times: But let me be bold as you do object unto us the doctrine of one or two of our men: so for all, to set you down the words at least of one of your companions or great pillars & doctors rather of your present Popish church, that is fled from his Country, Prince, & us here, to Rome and abroad; there & thence, like a Popish Priest by practices & writings seeking to stir up among other seditious rebellions and treasons against her Majesty, and this State; which partly by writing, partly by posting between, is according to Commission and trust performed by him so 
N. Saunders opinion and dealing.  far as he may to the uttermost. Saunders travail more laborious and 〈◊〉, then sound, Godly, or wise, in his huge piece of work of the visible Monarchy of the Church; is against the present state of this Church and Realm of England, there needeth no 
He calleth Moron the protector of England: he was the Pope's Legate, & chief Precedent of the 〈◊〉 Council of Trent.  other applier of the whole than himself; I suppose all you hot Roman Catholics agreed and be all of one mind in this behalf, & in the name of you all, he speaketh for the rest, especially seeing their voices being asked, they disagree not, any I know for, but 〈◊〉 the same rather in their writing. In Saunders Epistle therefore (To the most unreverend 
N. Saunder. in Epist. Ad Cardin. Moron.  Cardinals, john Moron and two other) before his visible Monarchy, not only jyingly and slanderously 
Lib. 7. De visib. Monarch. Eccles. Fol. 732. & ante a fol. 688. ad. fol. 712 ' etc.  chargeth he the godly laws of this Realm with impiety & tyranny, and that this I 〈◊〉 almost alone at this day in all Christendom plentifully yieldeth forth Martyrs, (so he calleth the Traitors that have been and a little before the writing here of were, executed here for their traitorous attempts, and other English Roman Catholics, whereof in 〈◊〉 beaderoll he reckoneth us up a rabble.) But furthermore also, 〈◊〉 stirreth up the said Cardinals (as though it were very earnestly from hence sued for unto them) to travail by such means as they can, to deliver the people here (he meaneth such as himself is) from this so great and cruel tyranny, so he calleth the most moderate and peaceable government of her Majesty: whereunto also, after congratulation and commendation for his 
Sand. in Epist, dedicat. praefixa lib. De visib. 〈◊〉.  former late dealing with this Realm, her Majesty, and the State, he exciteth the unholiness of the Pope in his Epistle Dedicatory to him, comforting himself, & feeding other, and namely his Pope, with vain hope (this was about ten 
Pope 〈◊〉 5.  years since) that very shortly after, the runagate Catholics, and their fellows, should be restored to their Religion and places here again, he dreamt of a dry summer: We may easily gather, how and whence all the stirs here, since, arise and grow, and what the drift of all is. If this be not seditious doctrine and demeneanor rebellious and traitorous, what is I pray you. God long bless and keep her Majesty among us. Proceeding further in his visible Monarchy thus mryteth he among other things: It belongeth vetily, to the Bishops especially both to 
De visib. 〈◊〉. Eccl. lib. 2. cap. 4. fol. 98. 79.  pronounce the king himself an Heretic, or an Apostata, and also to declare that his subjects are afterward free from giving him any obedience, and that they ought to do their endeavour, that another be out of hand put in his place. Now if the subjects do not look to their office in this behalf, it longeth to the Pastors, to provide by any means they can, that he that sitteth in the chair of Pestilence reign not in the Church of God: this is the true obedience your Catholic Church teacheth her children to yield to their Princes for conscience sake. Is not saith Saunders the matter so, & c? do not the Pastor's watch for the souls, as well of kings as of those which obey kings. It is their duty therefore to omit nothing that they shall know to be expedient for the soul's health: & who seethe not that it is clean contrary to the soul's health: that he should be suffered to reign over the Faithful, which is himself unfaithful, & c? Shall he then be worthy the name of a man that shall affirm that a wicked king ought not to be compelled, to clear and put himself out of his public charge. If at all, surely he must be put out for Heresy. How shall that controversy be judged without the resolution of the Doctors of the church, etc. Now Pastors & Teachers of the church can be no judges of a king, except the king be in that thing less and inferior unto than: For neither hath an equal power over an equal, nor an inferior over his superior. We affirm therefore justly that all Christian kings in matters appertaining to Faith are so subject to Bishops & Priests: that obstinately continuing in offending against Christian religion; after one or two admonitions for the same cause, they may & aught, by the sentence of the Bishops to be put from other temporal government, which they have over Christians. And yet again after in the same chapter, out of a great many, I take but a few sentences. Since therefore the wisdom of 
Ibid. fol. 83.  God hath not left his church (which is a City very well built & defensed) without a medicine for such a disease, ne yet can any other medicine help, than that may take away so evil a king from among the people, and give his kingdom to a better man. We must believe that such power at least was granted to the supreme pastor of the church (he cometh now from meaner Bishops to the Pope of Rome, whom he meaneth by that title) in these words: Feed my sheep, & whatsoever thou shalt bind upon earth shallbe bound also in Heaven. (To foul and shameless 〈◊〉 of the holy word of God) That the supreme Pastor may not only excommunicate a wicked king, but also free and set his subjects at liberty from all obedience unto him: For if so be whatsoever Peter, or Peter's successor upon earth lose, be also loosed in heaven, then truly when rightly and orderly he setteth faithful subjects at liberty from the obedience of a wicked king upon earth, the same subjects also are freed in heaven from the obedience of the same king. Again, if whatsoever peter, or Peter's successor, bind upon earth be also bound in heaven, whensoever Peter's successor of right and equity command any king either to leave his Royal dignity which he (so affected) unjustly holdeth, or to stop and hinder another king by all the means he can, which hindereth a faithful people from eternal life, lest he perish in doing wickedly: 
I think he would say: that the king proceed not in doing wickedly.  that king is also bound in heaven, that is before God and his Angels, to obey the chief Pontifical bishop's decree, except he will have his sins holden & not forgiven before God, etc.  
here is in general terms your Catholic doctrine truly set down by Saunders, who sent I trow, from the Pope, took a long journey into Ireland, where of late it is 〈◊〉, he was and still is: to stir up like a captain, and encourage the Traitorous hearts that he might meet with, and to see this doctrine of Pope holiness reverently obeyed and put in practice so far as he might, against this state: for the which purpose served also your late flocking hither in shoals from beyond Sea, much about the same time, and your more publishing of seditious libels than a good 
De visib. 〈◊〉. Lib. 7. fol. 730. 732. etc.  while before. As likewise in the year 1569. Nicholas Morton an English rennegate Priest, the Pope's Penitentiary at Rome, was sent (saith Saunders) by the Pope into England (where he deserved iwis to 〈◊〉 cracked a rope) to stir up the Nobility against our Sovereign, & to do such other most vile offices, etc. Whose counsel they that followed in the North, felt the just reward & smart of rebels for their rebellion, as the romish Irlanders did, in following Saunders and his fellows counsels of late. Here the Popish obedience your Catholic Religion teacheth & practiseth, cometh in fitly and hath his proper place.  
Now that this Popish merchant's opinion & meaning towards her Majesty & this state, in particular, may be the better known out of his general doctrine before delivered. Let us hear yet further himself in this one place only & no more speak thereof: When the apostolic sea saw that Elizabeth 
What had the pope to do with this Realm. More busy than he had thanks for his labour. What Legates talk you of, and who stopped them. A 〈◊〉 medicine of the Pope of Rome: to deprive princes of their king domes, & to discharge subjects of obedience.  was fallen from the Church, and that the whole Realm of England was thereby become Schismatical, it sent once or twice Legates into England to recall that nation back again to their duty, but there was not so much as a way open for those Legates to enter into the Island, so far were they of from obtaining any thing, which being thus, after ten years amendment looked for, and now almost despaired of: Pius the 5. the chief bishop turning to that only medicine which could be applied to so great a disease. In the year of our Lord 1569. he sent into England the reverend priest Nicholas Morton an English man, a Doctor of Divinity, one of his Penitentiary priests, solemnly by apostolic authority, 
Like Pope.  to declare to certain noble and Catholic men, 
Like 〈◊〉.  that Elizabeth which then governed was an Heretic, and for that cause was by the very law fallen from all superiority and power, which she then used over Catholics, and that she might lawfully be taken of them as an heathen & Publican, & that they were not henceforth 
More pomp & solemnity in the Pope then good divinity or honesty.  bound to obey her laws or commandments. By which solemn declaration many noble men were brought so far that they provided not only for themselves, but 
The ground and cause of the insurrection in the north truly described.  took upon them also to deliver their brethren from the tyranny of heretics. May not we here justlier charge M Howlet's Catholic Religion, his Pope, & his Bul. N. Morton, Saunders, & their doctrine, with teaching & practising rebellion, than he doth Luther and his doctrine. Your flowers of Rhetoric (M. Owlet) will hardly wash this gear away: read, mark, and judge of the whole uprightly. Now they hoped (saith Saunders) that all Catholics would with 
Godly treason with great reason.  all their force have assisted so godly a purpose. But although the matter fell out otherwise than they looked for, either 
jure publico. For omnia 〈◊〉, be in scrinio pectoris Papae.  because all Catholics did not yet well know that Elizabeth was by public Law declared to be an heretic, or else because God had decreed more sharply to punish 
Well bold Tur pin, & well guest. here is a right & true confession of a Roman catholic or Popish faith.  so great a defection of that kingdom: yet not withstanding those noble men's counsels or enterprises were to be commended, which wanted not their sure and happy success: for although they could not bring all their brethren's souls out of the pit of Schism, yet both they themselves 
Treason, a confession of Catholic religion Gross abuse of God's holy scriptures.  did notably confess the Catholic religion, & many of them did give their lives for their brethren. (But very few noble men by your leave, & those taken rather through God's providence by force, than willingly yielding themselves) which is the highest degree of love (to do as traitors) & the rest rid themselves from the bondage both of heresy & sin into that liberty wherewith Christ hath freed us, (that they are become Satan's & sins slaves all the days of 
A Fable of a 〈◊〉 miracle  their life) In old time S. Bernard had exhorted the Christians to go to jerusalem: and yet was not the East Church delivered by that voyage, but they rather which went about to deliver their brethren from the yoke of the Saracenes died themselves a glorious death.  
Now after he hath rehearsed at large a monkish miracle out of Godfrey, a Monk, to show that that voyage to Jerusalem, was approved of God, Antichrist's new Gospel must, and needeth to be confirmed by new miracles. Thus he speaketh of the rebels in the 〈◊〉 against her Majesty and the State. Who now, but he that is ignorant of God's counsels (whereof belike this good fellow is very privy) dare say that that confession of faith proceeded not from God, which certain Noble 
Still a Popish traitorous confession of a Popish faith.  men of England made in arms: He meaneth the late Earls of Westmoreland, Northumberlande, and their adherentes. Surely that must needs be counted a miracle, 
A popish miracle to confirm Popish religion, it needs it greatly.  saith he, that being almost five hundred of them, which took arms for the faith, (so reporteth he of the Northern traitors) which taken by the heretics, and put to death (so calleth he the State and her majesties ministers of justice there.) None of them was found which either forsook the Catholic faith: or accused the Authors of that war of any fault: They were very innocent and blameless sure, under pretence of their popish faith and religion, to take the sword in hand against their dread sovereign and ours, they must be so supposed, though this be in deed most lewd in the highest degree. (And this man either was among them, and very privy to every one of their deaths, or else which is most likely, he took them report at their friends mouths and his, at second or third hand at least.) But many of them, being a little before reconciled to the unity of the Church: were well apaid, and greatly rejoiced in themselves, that they should departed this life, before they should with new wickedness, defile the peace (he meaneth) their reconcilement to the 
They are 〈◊〉 gone, you may begin Placebo, and 〈◊〉 a 〈◊〉 for their 〈◊〉.  romish Church, newly received, and they wished not to live any longer in that kingdom, which now a good while had ceased to live in Christ. It had been better you had been hanged with them. All of them at their death prayed that the restitution of the Catholic faith begun, might be happily achieved. They rejoiced by this tale in their own misery, and we in God's blessing, and the happiness of our country, delivered and eased of such traitors. So both sides were pleased, and all was well. Let Saunders himself now in Ireland do the like, and his complices, and if it like him: it shall not offend us. But I think he, & they will rather trust to a pair of heels, when they have kindled the fire of rebellion, if they see things prosper not, as N. Morton, and the Captains in that rebellion, left the people, when they had thrust them over the 〈◊〉 in rebellion. This is their manhood, for all their great brags. A note of an evil conscience, and an evil cause. God send us better, and more resolute Captains, in defence of God's truth, our Prince and Country; He hath done it; Thanks be to his Majesties therefore. I think the poor people of the North, that were then seduced by N. Morton, and induced by other that ran away, and left them in the briars when they had brought them into rebellion, be sufficiently warned to take heed of such mates, a good while again. I pray God they be; And he vouchsafe to give 
Somma Summarum.  all good subjects grace to be warned thereby. After he hath 
1 A new popish Antichristian Gospel. Look Math. 24. 24. 2. Thes. 2. 9 10. etc. 2 Lying miracles, & wonders, to confirm the same. 3 A strange traitorous confession of a Popish catholic faith. 4 A bead roll of Popish confessors & Martyrs, all traitors and rebels.  thus set us down a popish Gospel, and doctrine, confirmed by like miracle or lying wonders etc. Told us also of a right confession of the Popish Catholic faith and religion, indeed high Treason, and rebellion, and so was punished: He reckoneth up near half a hundred by name, of the most famous traitors, & rebels that were in the North, popish confessors & Martyrs must we needs repute them as he doth etc. I forbear to enter any further in laying abroad the dirty mire that this filthy varlet, made a priest at Rome itself, forsooth, hath cast us from him in his foresaid serpentine book, woorthylie Dedicated to Pope Pius 5. He may be called Impius well enough, for his dealing towards her Majesty, and this State, about that very time, even as his Successor since, this very Pope, lately also, and still dealeth. They can now a days tread in no other steps. M. Owlet commendeth the nuyete and modest proceedings of the Catholic part. But he that shall observe the unquiet and unmodest writing and proceeding but of this one English Roman Catholic of his, which is a chief ringleader among them, shall easily in him learn by the stamp and mark, to know an uncatholik, or rather to use M. Howlet's phrase a Popish catholic and Sectarye, even As a Lion is known by his Claws, so lively showeth he himself in his colours.  
It seemeth they have of late taken a new course in writing, differing from the common sort of their predecessors afore time, for their writings now a days, besides the mingling of poison and devilish doctrine of Popery, are farced full of sedition and treason, as which seemeth, to be their principal intent and purpose, where unto they drive in their traitorous books which they set abroad, and bring hither among us. All lightly draw in one line, all agree in one, and with the Pope and his wicked Bulls jump, as the fit foundation and meet matter to stay and feed all treachery and Treason on. We must needs have recourse to some men's writings and books at least, to show that they of M. Howlet's sect and religion, teach disobedience and rebellion against their Princes. In some men likewise must we needs note demeanour & behaviour, else can we not perform that which he so greatly here provoketh us unto. Again, M. Owlet doth the like in charging aforehand, the professors and profession of our Religion particularly and by name. I trust therefore I shall be borne with, in taking the like course here, whereas otherwise I protest, I had rather in silence have passed over this matter, then to have entered so far, and in particulars. The thing though abominable & loathsome to all godly minds and to be 〈◊〉 and spit at of all faithful subjects in this Realm, is yet too too notorious. I omit here Bristow'S seditious motives approved by Doctor Allen forsooth, and such other Traitorous books, all agreeing in one. The answers made unto them by Godly and learned men, may be seen of them that list to understand more hereof. Let it suffice for doctrine, by this taste out of their Popish writers, to have showed how shamelessly M. Owlet here entereth this common place of his Catholics teaching obedience to their Princes, and their quiet and modest proceed, and that to and before her Majesty, whom of all other Christian Princes at this day, they most vilainouslye, and spitefully deal with all, setting down in books thus expressly their doctrine and mind, clean contrary to that they will here seem to affirm. Yet, before I leave this place of doctrine, I wish the reader among other the testimonies (M. Owlet) out of the old fathers, quoteth here in the margin of his book, diligently to note and observe Chrysostoms' words; in this very place that he sendeth us unto, whereunto agree the words of Theophylact. a later writer of their side, also upon these words Let every soul be subject to the higher powers. etc. Although thou be an Apostle, 
Rom. 13.  (saith Chrysost.) although thou be an Evangelist, although a Prophet, or whatsoever thou be else: for this subjection overthroweth not religion godliness. etc. Why then should not your Pope himself be subject to the Magistrate, & civil power: He is belike none of the children of the Catholic Church, or else the Catholic Church teacheth not all her children without exception, true obedience with the Cpistle, etc. Which you yet affirm by this father's testimony, that you bring us forth. We hold to this doctrine of Saint Paul: Let every soul. etc. And of Saint Peter also, who calleth the king, the Highest: and it is well and truly 
〈◊〉. 〈◊〉. 2.  thus explained by Chrysostom, without exempting any, and in this point, do you and we disagree: you see whom we follow.  
Now let us come to see somewhat more of your Popish demeanour towards Princes. The practice of Prelates and popelings, and their whole study, and life at this day is almost nothing else, but a putting in ure ofseditious doctrine, and so hardly can the one be severed from the other. I will yet shortly touch two or three home matters of former times, besides that I have said, leaving foreign dealings abroad with Emperors, & kings, of other countries etc. What but naughty demeanour of the Pope 
〈◊〉. 〈◊〉 An. 1094.  made King William in his time allege: that no archbishop nor Bishop of his Reahne should have respect to the Court of Rome, or to the Pope; what but that moved the Emperor to reprove King Henry the third for suffering his Country to be so impudently impoverished by the Pope as it was; Himself also to plain of that matter by his Ambassador 
1240.  in the Council at Lions, & to repress the Pope's Legate in this land 〈◊〉 were the Pope's exactions here then; What demeanour of Pope and popelings 
1215.  was that towards King Henry the second before: to take his Crown from his head, and so villainously to use him in maintenance and defence of a villainous traitors cause, as is reported; I do but occasion the Reader to consider of the hurly-burlies, of this false Catholic Church and 
Thomas 〈◊〉.  religion. What was that demeanour, to excommunicate 
1211.  King John, & to discharge his subjects; of the oath of allegiance 
He that list to see hereof more particularly, besides the Acts & Monum entes, and our English Chronicles, and stories, let him look on the Apology of the Church of England, the 6. part and last chapter and M. jewels defence thereof.  to stir up war against him, and at lengthto bereave the King both of kingdom and life, after he had given his wicked definitive sentence, that he should be deposed from his estate, and had enjoined the execution thereof to that French King for remission of his sins, & tohave for his reward, the kingdom of England, he and his successors for ever. He called this king john his Vassal or tenant: for that after the Pope by his Legate 〈◊〉 phus, had taken the kings Crown into his hand once, the good King could no other wise after enjoy it, but that he must acknowledge that he and his heirs must receive the same from the Pope. This dealing of Pope Innocentius against King John, may not be thought strange: for that in a solemn 
Concil. lateran. sub Inno. 3. cap. 3 de 〈◊〉.  Council held under him at Rome, we find it decreed, that if a Temporal Lord being admonished by the Church, doeneglect, to purge his land from heresy (we know what they called heresy then) he should be excommunicated by the Metropolitan, and the other Bishops of his Province, and if he refused to make satisfaction within a year, it should be signified to the Pope that he from thence forth should pronounce his Subjects to be free from keeping or yielding fidelity to such a temporal Lord, & should expose his land to be invaded by Catholic es.  
To come nearer home, and to speak of that most mighty Prince of famous memory King Henry the eight, within man's remembrance, what demeanour and proceeding was used in cursing, excommunicating, and such like stir keeping, to disturb, that victorious King of England, and the State of the whole Realm; For our liege Lady and dread Sovereign, most high and noble Queen Elizabeth, what and how many things have been attempted, and how many ways also, and yet still are, the thing is fresh and common, the rebellions so late in memory, the daily practices, and attempts by God's Providence so revealed and met withal, as I think ye can have no face to stand in the denial, though your Epistle blush not: Shortly to say, What Englishman soever, borne in this Realm, shall deny the superiority (or refuse to submit himself, upon the ground of his faith given to the Pope, & of his Popish or Roman religion under the power, authority, and civil government) of our dread Sovereign and jawfull Queen Elizabeth, as God's Lieutenant or chief minister, be he Apostle, Evangelist, Prophet, or whosoever and howsoever else ye list to call him: in resisting the order and ordinance of G O D, he is to be reputed of all men Gods enemy, and no good Christian, but a very naughty man in so doing, etc. But such are your English Roman or hot Catholics, as her Majesty, and the State chargeth you, and all the world seethe, and you yourselves dissemble not, in allowing your Pope's Bulls, and other writings thereupon grounded, & agreeable thereto, and in your owert and open dealings: whereof may easily be gathered, what manner of men, ye are to be reputed towards God and the world, although I hope well in God that there be not many such here in England.  
If, because you be disputers ye ask Scholastical arguments, and yet if one argue with you out of the scriptures, you make little account thereof, thinking the bare Scriptures (so can ye speak) too slender stuff to convince you withal: Therefore grounding upon your own doctrine, which is of more weight with you, and upon the law of this Realm, which decideth cases of Treason here, I purpose (God before) to prove some what further this way. Albeit I must suppose that you be not ignorant of the points of your own doctrine, and that true hearted Englishmen know the Sovereignty of our Prince and Queen, and so their duties towards her Majesty, taught them first in God's word; and afterward expressed here further by the laws of this Realm in Acts of Parliament etc.: Yet having laid the one and the other as the foundation of the arguments that I mind to make you: Let me, so much as shallbe necessary hereunto, note in sum the the words of your doctrine and our law, and then from both see, if I can frame some few Scholastical arguments, that ye may thereby perceive, that it is not hard, for him that list that way to exercise himself, to bring many & substantial arguments against you in this case of doctrine, & demeanour of disobedience, and Treason towards superiors  
Thus is it written in your popish decrees, and thence taken and repeated by your D. Thomas in his sum, where he treateth of subjects discharge from the government of their princes, and from their oath, and fidelity towards them. We holding the statutes of our holy predecessors by 
The places are quoted before in your decrees & D. Thomas cause. 15. q. 〈◊〉. cap. juratos ut supra. & decretal. 〈◊〉. de hereticis, ad abolendam. Vide 〈◊〉. extra, in ca cum non ab homine Felin de rescript cap. Rodolpbus. Demaioritate & obedientia unam, sanctam. glos. ibidem.  apostolic authority, do absolve them from their bond, which are bound by fidelity or oath to them that be excommunicated, and by all means forbidden that they keep not fidelity to them till such time as they come to satisfaction. Now add to this, your Pope's late traitorous Bulls in her Maiestics case, and this Realms, where with you are but too well acquainted: & forget not your own profession and doing at this day. And so let the perpetual doctrine of your supreme pastor and his supreme authority acknowledged, received, and in practice followed by you, be for one part, the ground and proof of the Arguments that I shall propound unto you, Or if you 〈◊〉 further: let N. Saunders, a principal pillar of your Popish English Synagogue beyond Sea, speak particularly for all. Of whose speech in this case I have given you a taste before, out of his visible Monarchy. On the other part let those that be presently of that state, here, (to go no further of) speak on the other side, and report us whether you hot Catholics be traitors etc., or no? Fume not, fret not, at my words nor at any other private man's: but examine the matter & your own conscience herein. And because ye talk of the renting of your Catholic hearts at these words and the like: which being double, may with murmuring and grudging possible be vexed to. little purpose and soon rend a sunder. Therefore for your good, this way, here God's counsel, rather by the holy Prophet. 
〈◊〉. 〈◊〉. 13.  Rend your hearts and not your clothes, and turn to the Lord your God: for he is gracious and merciful, flow to anger, and of great kindness.  
Now these are the words of the Act of Parliament that is not yet dissolved, in the last Session holden at Westminster from the xvi. day of January last past, until the xviii. of March following. I leave the former Statutes and laws.  
Be it declared and enacted by the authority of this present 
Anno. xxiii. Reginae 〈◊〉.  Parliament, that all persons whatsoever, which have 
An act to retain the Queen's majesties subjects in their due obedience.  or shall have, or shall pretend to have power, or shall by any ways or means, put in practice to absolve, persuade, or withdraw any of the Queen's majesties subjects, or any within her highness Realms and dominions, from 
Cap. I.  their natural obedience to her Majesty, or to withdraw them for that intent, from the religion, now by her highness authority, established within her highness Dominions, to the Romish religion, or to move them or any of them to promise any obedience to any pretended authority of the Sea of Rome, or of any other prince, State, or Potentate, to be had or used within her Dominions, or shall do any oucrt Act, to that intent or purpose and every of them, shallbe to all intents adjudged to be traitors: & being thereof lawfully convicted, shall have judgement, suffer & forfeit, as in case of high treason. And if any person shall after the end of this Session of Parliament, by any means be willingly absolved or withdrawn as aforesaid, or willingly be reconciled, or shall promise any obedience to any such pretended authority, Prince, State, and Potentate, as is aforesaid: that then every such person their procurers and counsellors there unto, being thereof lawfully convicted, shall be taken, tried, and judged, and shall suffer & forfaire, as in cases of high treason.  
Hereupon may one hardly and heavily, as me thinketh reason against you is this case of treason. And if I may be so bold, as to deal with so great Clerks: thus after my rude manner make I my blunt arguments.  
Whosoever at this day by profession hold, that our dread sovereign Queen Elizabeth is an excommunicate person, and the present state heretical or schismatical, and so to be abhorred, are reputed traitors, and so ought too be taken.  
But all English romanists that call themselves Catholics are such, that is: at this day by profession hold, that our dread sovereign Queen Elizabeth, is an excommunicate person, and the present state heretical or schismatical and so to be abhorred.  
Ergo. All English Romanists that call themselves Catholics are reputed, traitors & so ought to be taken.  
No religion that approveth the Pope's authority, doctrine & practice in excommunicating and depriving of Kings, Queens, etc., of their estate, whom he calleth heretics, is unjustly touched by us English men, to teach disobedience and rebellion against their Princes.  
But all Catholic Roman religion approveth the Pope's authority, doctrine, and practise in excommunicating and depriving of Kings, Queens, etc. of their estate whom he calleth heretics.  
Ergo No Catholic Roman religion, is unjustly touched by us English men, to teach disobedience and rebellion against their Princes.  
All persons that by writing, or otherwise, persuade any within her majesties Realms and Dominions from the religion now by her highness authority established, to the Romish religion, thereby withdrawing them from their obedience to her Majesty to yield the same to the Sea of Rome: are by the law here reputed traitors.  
But you M. Owlet, your author, N. Mortone N. Saunders, Allen, Bristol, with other like do so, that is: by writing, or otherwise persuade within her majesties Realms and Dominions from the religion now by her highness authority established, to the romish religion, thereby withdrawing them from their obedience to her Majesty, to yield the same to the Sea of Rome.  
Ergo M, Owlet, your author N. Saunders, Allen, Bristol, with other like, are by the law here reputed traitors.  
No religion that condemneth Queen Elizabeth our Sovereign of heresy, & so forth, to the great prejudice of her royal estate and person and so the common hurt of us all, is unjustly touched for disobedience or rebellion against her majesty.  
But your pretended Catholic religion condemneth Queen Elizabeth our Sovereign, of heresy, & so forth, to the great prejudice of her royal estate and person, & so the common hurt of us all.  
Ergo Your pretended Catholic religion is not unjustly touched for disobedience and rebellion against her Majesty,  
If these arguments, in zeal & defence of our sovereign and the state press you, or be thought sharp & to touch the quick, thank yourself, that by entering your common places & odious comparisons, forcibly draw the same from us. Once the Syllogisms or arguments be scholastical, that is: good & perfect enough, in the perfectest moods & perfectest figure. You hear now the opinion that is of you, here, not of one man, or spitefully uttered, but commonly, & too well grounded for you to deal with: either repent, crave pardon, come home, and live like dutiful Subjects, that such violent arguments proceed no further, which with all my heart I wish you to do) or else, if you like that best, provide answer to solute such like arguments, which will be very hard for you to do, I will say no more herein: but a parls Dilemma or straight, are your Roman Catholics, brought into, if you be argued against in the points of doctrine and demeanour for obedience to our dread Sovereign Queen Elizabeth out of your own Popish school doctrine, and practise of old & at this present, and out of the laws of this Realm now in force, and withal be put to make a direct answer thereunto. Press us no further in the matter if you be wise; rather take heed that by your doctrine and demeanour towards her Majesty, and the State, ye be not brought within the compass of the law, and there an end: But that cannot be unless you altar the course you have of late taken, and still do, or the whole state for your pleasures only be altered. I wish and desire, for your own sake (M. Owlet) though I know you not, that you be not of the opinion and usage of such Catholics as I have set down, that ye take heed thereof, or leave the same in some time, that ye may be 〈◊〉 & taken in the number of good & dutiful subjects you & your author with others. So as, that which I have spoken upon supposition only, of your agreement with the rest of your fellows at Rome, Rheims, etc. and namely, N. Saunders, may not be understanded of your own persons: but of those and such Catholics only as seditiously from beyond Sea write, and accordingly practise against her Majesty, and the State here, & further would I not have my words stretched to touch any particular person unless his own Conscience tell him he agree with them, or her Majesty, the State, and his own doings find him culpable. This may serve to check the great and weighty Motives that you here make mention of, and such as your Author or you seem to promise shall follow, and to show that the proceed of your Catholic part be not so quiet & modest as is in words to her Majesty here pretended: neither they such important a stay in every of her majesties Countries as is here jollily bragged. Though upon occasion I have been round in this matter, and it may seem sharp that I here utter: yet let the matter be well weighed, and I shall not be found I trust to have exceeded the bounds, of truth and charity. I protest that I mean not to excite, or stir up my Sovereign to any cruelty, or the State, or any of authority here: though on the other side I be so far of from disliking of justice and execution of wholesome laws, that though the same turn to the hurt and mischief of some; yet I like that better, then that an inconvenience should grow to the public state. Let men look to themselves: but that it is not requisite or needful nor my part to deal in prescribing nor yet in advising the wisdom of those that rule this State. I am so far of from hastening any particular man's undoing, that I would wish, which I am assured is without me thought of, and sought: that all means might be used, to the recalling of men home, conference and other, before execution especially of death. And is it not so? I do but prevent the adversaries cavil, and show my purpose and meaning. I need not, nor list not to wade any further herein. The particular rebellions in the North, Ireland, and such other stirs, from time to time, by your Catholic part, (as to well known to all men) I here omit.  
Further to deduct, and come now to answer, that which is objected in this behalf to us by the adversary; which generally consisteth, as the former in doctrine and demeanour. For our doctrine of Magistrates & obedience (as we 
As the Apology of the Church of England. Articles, set forth by 〈◊〉 authority. Homilies, etc.  profess no other than that which is set us forth, and plainly laid us down in the holy scriptures:) So I marvel again, that (M. Owlet,) being an English man, leaveth out those public testimonies and writings of our 〈◊〉 in this matter: which to the view of the world are published by this Church, both in Latin and English, to express their judgement herein; and chargeth our doctrine with particular men's books, and teachings of late years, to bring hatred and displeasure, or spitefully to wreck and revenge himself upon some one man, if he can do no more: where of though some be alive, yet others are dead, & so can not answer for themselves: but their books must be their clering to all that world: If the godly doctrine, we profess here, had been by you read with a single heart, & (before rash judgement) well weighed, as in the books aforesaid is declared, you would have forborn, I take it, these words that: our final end is, as our doctrine declareth: To have no governor or ruler at all. Whence you took this doctrine, you that are so full of quotations, here quote us nothing. And we tell you plainly, that things devised by your brame, or picked out of your fingers ends, be none of our doctrine, we say it is a great and untrue slander ye charge this Church with. Her Majesty (though divers times disturbed in her State, by you false catholics) hath reigned in a Gospelling time, now above twenty years, as chief governor by that doctrine of that Gospel, & ruler over that professors thereof, in much honour & great quiet, highly to God's glory, her majesties singular commendation, & that exceeding comfort of all true hearted english men, her majesties natural & most bonden subjects: and many more years may she reign we daily do beseech that almighty, to that promoting of Christ's holy Gospel, that benefit of his Church, & her own comfort & honour: Though it be to that regret & renting of all popish Catholic hearts in Christendom. To charge our doctrine about Magistrates withal, you set us down three or four sentences, taken out of three worthy men. Christ's faithful soldiers, and servants in their time. The first is, M. John Wickliff, one of our progenitors, say you, one of the singular instruments, that it pleased God, in his time to use, for the advancement of his Gospel, say we: and so rare a one, that he might justly be counted among the rest, a bright star, shining, and giving light to a great many, to their inestimable comfort; he opened long since, such a wicket as greatly profited the postetitie in God's matters. The second whom you allege, is Doctor Martin Luther, whose rare and excellent gifts every way, mightily, both astonished the highest of your side in state Ecclesiastical and 〈◊〉, and no less furthered and profited God's cause, and encouraged all the godly, by his godly and learned writings, and otherwise. The third is, that odd and incomparable man of our time: The reverend Father, and most painful and faithful Pastor and Teacher in Christ's Church, M John Calvin; Whom, though your heart swelled, you can not discredit among God's servants,, nor justly stain his travails and writings, left among us for the benefit of God's Church, so hath it pleased his majesty, to bless this good man's labours: The Devil, I confess, as in other, hath been very busy in his instruments, to deface, and disgrace this excellent man divers ways, but ever their mischiefs returned upon their own pates, and they, even as many as have risen and bend themselves against him, have had the foil to their shame: Although, we highly praise God for these men, and for his great gifts in them, as in others, giving them likewise their due commendation, as reason is, yet would I that you M. Owlet, and your fellows should know, we make none of them, nor them all, our Pope, to depend of them and their authority, ne yet the Authors of our religion, as you do the man of sin at Rome: But we reserve this privilege to Jesus Christ alone, without being addicted to any man's doctrine or writings, for faith and religion, further than he shall teach us by canonical scriptures. All these men are dead & gone, & ye might have let them rest in peace without slanderously charging them, if it had so pleased you, M. Owlet.  
But it shall not be amiss to enter into particular examination of that ye say: first therefore let us see, what it is ye charge M. Wickliff withal, and how you do it: john Wickliff say you, one of their progenitors teacheth: that a Prince if he rule evil, or fall into mortal sin, is no longer prince, but that his subjects may rise against him and punish him at their pleasures.  
If Wyckliffe should have holden any error, the times wherein he lived considered, it were not greatly to be marveled at: God rather is highly to be praised, that in so corrupt and blind times, he saw and held the truth in many points. We are not, we may not, nor no reason why we should be the maintainers of any men's errors. This article, as it is set us down here by you, is (That I may say what seemeth to me) not only false, but also seditious, & so is it reputed among us; & that which ye father upon M. Wickliff here, agreeth better with the Pope and your Popish religion, then with the Gospel of Christ, and our religion. Doth not your Pope and Popish religion disable, and seek to dispossess any lawful prince: only supposed by those of your side to fall into the mortal sin of heresy, and arm his subjects against him; Yourselves also must define both mortal sin and heresy too, full evil favouredly iwis, as all men may easily see. Did not Wickliff in his life time write that the Clergy, moved by the Friars, went about 
Wickliff in his Trialogue.  that matter here in Englnade; hath not the Pope your father, claimed the right of disposing all civil and earthly Kingdoms; hath he not called the King of England (to omit other) his vassal; as though he held his kingdom, but as his tenant, and at his pleasure. I have showed you before, where you shall find our doctrine and profession of Magistrates more sound, holy, and reverent than yours, else would I be ashamed of it. But you will say you send us to the places, where we shall find that this was Wickliff's doctrine; how say we to that; I say you do it full ill-favouredly, you quote us in deed three places, whereof two are pretended to be taken from the lying spirits and writings of God's adversary, and Wickliff's. The third untruly, as far as I can see, out of his own works, which are very hardly come by now a days, and yet as I could, recovered I 〈◊〉 Trialogue. And I have read, & read again, the third Chapter of the fourth book of Wickliff's Trialogue, where you send us to seek, that ye impose upon Wickliff, whereof I pray you entreateth, he there; for soothe this is the argument. To show in this speech of Christ: This is my body. What is signified by this word, This. wherein (establishing the truth) he mightily overthroweth your Popish corrupt doctrine of this Sacrament. Now for M. wickliff, to teach in that place the article you set us down, were nothing to the purpose. And this I say: if any such word as ye report be in this place ye send us unto, let me lose my credit for ever, if not, let the Christian reader take heed for ever how he trust your lying spirit in quoting things. How can you report truth of us when your religion forbiddeth to read our writings, unless it be to reprove them: ye know your own terms best. Ye take all one from another's report, and being our sworn enemies, how is it to be thought you will report truly of us, and of our opinions and writings: but the fault may possibly be in the Printer; or you taking this from your Authors second promised part, unperformed yet, might be deceived; as indeed you or he set us down in another place this article to be in the 36. chapter of the 4. book of Wycklyffs Trialogue. Thus your Author and you lead 
Fol. 68 pag. 2.  about the reader uncertainly, not knowing where to seek that you allege, There is as much to be had of this article in the 36. chapter of that book, as in the place before alleged, which is nothing at all. The matter he handleth in this 36. chapter is, how Friars so greatly poisoned kingdoms wherein they dwelled, as in those days they did: So, we send you still to seek us a new place for this article in Wycklyff. Mark your words, Cog not, foist not, Tell us where the words, as you set them down be to be had? Tell us not what begging and lying friars may have devised, or your envious Papistical writers of this man's doctrine: you set us the article down as though it were his own words: I am not ignorant that in Wycklyffs life time, not much an unlike slander (as the latter part of your article containeth) was raised against the profession of the Gospel by the wicked friars, that then lived.  
Now come I to the two other places you send us unto in your marginal quotation. I marvel you be not ashamed to send us for the report of Wickliff's doctrine, to his so deadly enemies: one of the testimonies is fetched but from a yesterdays bird to speak of, who was unborn many years after Wickliff was dead, I mean that obstinate enemy to Christ's Gospel, brawling and railing Cocleus, who is said to have died 1552. well toward 200. years after Wickliffs' days, whose books long before that time, being condemned to be burnt, were then hardly to be gotten & neither sought after but to that end, nor regarded by those of your side; but let that enemies testimony of Wickliffs' doctrine go, as not worth the examining. The Council of Constance remaineth as the third testimony herein. It seemeth ye make great account of that, for you set it in the first place, you will say peradventure it is a public testimony, & is grounded upon more testimonies also. I read Wickliff's articles set down by divers and confuted by some of your side, yet do I not find by the former reporters, no not Popes and Papists that lived about that time this article, as you set it us down, and in this Council of Constance, you 〈◊〉 not this article you charge him with here, so are you a false reporter of the Council too. Which I say not, to 〈◊〉 their spite and hatred that were there assembled against poor Wickliff, and such other: Wickliff's books 〈◊〉 then & before that time were condemned to be burnt, so 〈◊〉 no man might read, keep, have, or use any of them but to their reproof: he also was before the assembly of that 〈◊〉, many years dead, and was by the unholy father's 〈◊〉 assembled, appointed to be taken up again, and his bones to be burnt, so fervent and hot was their Popish charity or rage rather according to their custom in these later times. Now when wickliff was dead and his books thus consumed by fire, no mastery for them that had all the world at will and commandment, to make men believe wickliff wrote that, which they his mortal enemies listed to charge him with: but let them believe it that list, we are not bound to their report. And yet sir, though that conncel, set Wycklyffs articles down to malicioussy, we find not this article in that Session of that council, the 
〈◊〉. 8.  you set us down. If you refer us to the 15. article there set down against wickliff, you take away for your vantage; you spitefully add as good as half in this article you set us down; other enemies to the Gospel & to wickliff afore time have dealt less shamelessly in setting down this article than you do: so doth at this day Saunders your own man, which gathereth all he can, wherein wickliff may seem to disagree from other profefsours of the Gospel, and writers of these times: your article I find not there. But let me be bold M. Owlet to go a little further with you for your council of Constance (whence one part of your article may seem to be derived) because counsels be of so great moment with you & carry a great show, & this is your first and principal testimony here against Wycklyffs doctrine. I demand of you how you like the resoiution of Constance council in subjecting the Pope to a council: how their proceeding against Hus, and jerom of prague, contrary to all equity, and the emperors safe conduit then given? To leave other matters, the council of Constance you will say, was a notable and famous council and yet was it but a branch of Pysan council, 〈◊〉 Pope Alexander, and of the council, holden at Rome 〈◊〉 john the 23. where one of your predecessors, a foul Madge owlet presided, from whom possible by tradition you received this article you charge M. wickliff withal here, as the council of Constance itself sendeth us thither: but, to return to your testimony out of the council of Constance, who I pray you called that council? Who was then head of your Church and council when it was called; Who was Precedent in it? forsooth say they in the inscription and title of that council in the very entrance: our most holy father in Christ and Lord, Lord john, by God's providence the 23. Pope. This holy father and Lord, this worthy precedent in the same Council, was not supposed to be lawful Pope, his title was not taken to be good: but Gregory the 12. rather as is by divers of your greater Clerks decided: if any's title that then occupied that seat were good. Again, he was condemned & deposed for heresy, simony, incest, & a heap of sins more, wherein he waltred 
Sessione. 11.  from his youth up, which are there charged & proved at large in above 50. several articles: a meet precedent for such a council. further, sir, this council of Constance & that of Rome to, was kept, when there was a great & horrible schism in your Popish Church: not as had now of many years continued between 2. Popes, but between three: for there were then 3. Popes at once: this john, one Benedict, and Gregory, and all three were put out, or removed by this 
joan. 23.  council of Constance as unlawful I trow, and the 4. 
Gregori. 12.  Martin the 5. put in and made Pope for all. Besides, sir, 
Benedict. 13, Martin. 5.  it is not unlikely that the same spirit conducted this council that had begun to do the same at Rome afore; For 
Remember the story of the 〈◊〉 Owlet.  this council was but a prorogation of the general council begun before at Rome, as the Pope's Bull, for the calling of this Constance Council doth witness. The council also and Cocleus refer to the Roman general council, and at the entering of their council after their Hymn: Come holy Ghost, etc. was sung; there was answer made to the unholy Father's request, by whomsoever it were, and publicly set up in the Temple, thus. BEING OTHERWISE OCCUPIED, WE CANNOT NOW be PRESENT WITH YOU. Lastly (sir) that I may at length come out of this filthy puddle, Ask but even your own fellow N. Saunders, and he will tell you, as I take it, as he writeth, that the council can never well be counted General, that was called of one only bishop of Rome of that three that then were, & that 
〈◊〉 〈◊〉 〈◊〉 Lib. 7. De Concil. 〈◊〉. 〈◊〉. 539. & 538.  was kept by the Prelates of one part only, etc. These be Saunders own words: And no man (saith he further) denieth that a council, which is not universal, may err in decreeing any thing. And so (by your leave M. Owlet) doth this particular council of your devilish Pope, in condemning wickliff, & other professors of the Gospel. Give us leave to be as bold with the decrees of it, as your own men are. The sum of the answer to this article objected against us, in M. Wycklyffs person is this, that the article itself whose soever it be, is devilish and ungodly, & if wickliff should have held it, it had been but the remnants of the dregs of Popery that he had aforetime sucked, and was not then yet well cleared of: which I may justly doubt of, & deny to be his, till you bring more sufficient & sound testimony than here you do for proof of it: & so turning that doctrine & article home to you where it was first bred: I leave it.  
For that worthy man of God M. Luther, whose words (to quarrel against him as though he should condemn or contemn Magistrates) out of Pope Leo his Bull, Popish Cocleus, again & Surius a Charter house Monk of Coolen, are said to be these: that Christians are free & exempted from all Prince's laws, first, though I be weary now in following you to examine your Authors, & false allegations, and these here brought, to report us Luther's doctrine, were all Papists, and so his mortal enemies, & thereby not to be regarded what they say of him & his doctrine, yet here somewhat to note your impudency still, I tell you (M. How.) in fetching light at other men's candles, ye trust your friends too much, & 
Tom. 4. Conciliorum. Bulla Apostolica Leonis 〈◊〉. adversus 〈◊〉.  are too often deceived; you send us here to Pope Leo the 10. Bull: it may be some of the Pope's unwritten verities, whereunto you (M. How.) as his spirit (being more privy than we) may suggest us the same by tradition: for I say perusing his printed Bull, even as the same is set us down by your 
Primae lutberi baerese.  selves: I find never an article there, like unto this, you here set us down. There be I confess divers articles imposed upon Luther, by the Pope and in the margin noted: Luther's chief Heresies. Why did not you take some of them there recited that it might have appeared you had looked at least upon the Bull that was written by your Pope against Luther's errors, as he saith, & that we might have there found that, where you sent us to seek it. Ye walk (M. Owlet) too confidently, dealing especially with her Majesty, Now as this your article is not found in the Pope's Bull whether you send us: so, much less is the same to be sought for or looked to be found, in the assertion of the articles there condemned. But I must take another course; I will suppose the words to be Luther's, leaving your credit and your Popish writers: And therefore I say next, that he meaneth touching matters of the soul, conscience, and the life to come. And speaking thus, saith he, I pray you, any more than the blessed Apostle, when he saith, There is neither 
Galat. 3. 28.  jew, nor Grecian, neither bond nor free, neither male nor female: for ye are all one in Christ jesus, etc. And yet the Apostle meaneth not thereby to take away the distinction that God hath put in man's nature, nor the states of this present life, but speaketh only in respect of Christ, and his spiritual kingdom: even so doth Luther, in some respect only, even touching their souls, & things properly belonging to the heavenly kingdom and everlasting life, teach that Christians are free and exempted from all Prince's Laws, and not simply & every way, or for this life and civil government. The collection therefore that picked out of your fingers ends, you and your Pope, & Popish writers, to whom you here send us, of yourselves may and would feign gather: as though Luther's doctrine 
Ab eo quod 〈◊〉 est secundum Quid, ad id quod est simpli. citer.  were the cause of the famous rebellion that followed in Germany, or such like, is not worth a half penny: you may keep it to yourselves. It is, as if one should reason: 
A non causart 〈◊〉, etc.  immediately after a storm followeth fair weather: therefore the storm is cause of the fair weather, etc. here in very few lines, besides forgery, are at the least two gross deceits or fallations (as they call them in the schools) And if ye thus gather: whose doctrine was the cause of the 
called: 〈◊〉 〈◊〉.  like famous rebellion of the countrymen there, above twenty years before? and so some number of years ere Luther professed the Gospel: Luther's doctrine was the cause of that rebellion: even as Christ; A stumbling stock, and a Rock to make men fall, is cause of the destruction of the wicked: & he; and his Gospel, of the sword, and division in the world. How Luther misliked their seditious proceeding, Can it better appear than by his godly and earnest writing unto them and against them even at that very time? Whereof, see in the beginning of the fifth book of sleydan's Commentaries at large, But let me be bold, leaving other here, and matching one with one, to set down your gloss words and the collection that is made thereupon in Commentary upon Commentary, which at length corrupteth the Text: As you do Luther and his words by your 〈◊〉 and false collection. In the Gospel after S, Matthew, where our Saviour Christ, speaking of 
Mat. 17. 25. 26.  paying tribute to Civil Magistrates, saith: to Peter: How seemeth it to thee Peter: the kings of the earth of whom do they take tributes or custom, of children, or of strangers? Then Peter saith unto him, of strangers, than Jesus saith unto him, than the children are free, etc.  
Your gloze taking the same from another hath: If 
2. 2. q. 104.  in every kingdom, the sons of that king which is 
* servitus qua bomo bomini subiicitur ad corpus pertinet, now ad animam 〈◊〉 libera manet, & paulo ante ex 〈◊〉 in 3. de beneficiis. Errat 〈◊〉 quis 〈◊〉  over the same kingdom, be free: Then the sons of that king to whom all kingdoms are subject, aught to be free in every kingdom, Hence is collected: Because Christians be Gods sons. To whom all kingdoms be subject, that therefore they are free from paying tribute to any Civil power? so seem the words of the gloze literally expounded, to import. Others expound the words of the gloze of the children's freedom, concerning that soul, which abideth free as even your S. * Tho. speaketh, and not concerning the body and bodily subjection which is due to superiors. 
〈◊〉 in totum bominem descendere, pars enim melior excepta est, Corpora obnoxia sunt & ascripta Dominis. Mens quidem est sui juris; & ideo in his quoe pertinent ad interiorem motü voluntatis homo non tenetur homi ni obedire sed solum Deo, etc.   
Give us then like liberty and leave, or Luther himself to expound how, and how far, Christians are free and exempted from Prince's laws, as you take yourselves, for to salve your gloze, & you nor any shall have just cause to plain of his doctrine. D. Luther's words I am sure will better bear a good and honest exposition for the souls and consciences of men than your gloss: and sommes collection of your side upon the same will do, for your Popish clergies immunities; he is no small one of your sort (to omit other at this time) that in a third commentary, gathereth thus upon the words of the gloze before mentioned, after he hath cited Thomas his exposition. The gloze might notwithstanding be othcrwise expounded (saith he) in saying that by the sons of the eternal king or kingdom, he understandeth not all Christians, but those that rule in the kingdom as children or 
Thom. A Ʋio Caietan. Cardin. in summa D. Thom. 2. 2. Q. 104. super. art. 6.  sons. And these are bishops, priests, & those that forsaking all, follow Christ which shall judge the world: for these in this world as the king's sons, by their state must set forth and cherish the kingdom of God, & aught also to be free, from that bondage or service of temporal Lords. And this agreeth (saith he) with the doctrine of our Saviour, whilst he insinuateth that Peter the Apostle is free, adjoining lest we offend them; pay for thee. And with the gloze, speaking of freedom, in this life, while he saith: the children of the kingdom under which all kingdoms are, aught to be free in every earthly kingdom. Here is much a do: for here is first the Gloze upon the text, somewhat obscure, then here is Thomas expounding the gloze, to salve it, & hold it upright, the rather because it is taken out of Augustin, then here is yet further Cardinal Caietan, commenting upon Doctor Thomas. who upon the gloze still (for there is all the matter) pleadeth, for the immunity of the Clergy, and concludeth full ill favouredly: for by this Doctor's exposition, both Christ and the gloze, serve to exempt Bishops, Priests, Friars, and the rest of the Popish Clergy, from paying tributes, and from other bodily subjection to civil Magistrates, according to the immunities given them by their Pope. Now let the reader scan, matching this Popish doctrine with Luther's, whether teach more looseness from obedience to civil Princes, this doctrine of the Gospel thus delivered by Luther, or the contrary delivered by your Pope & his champions. This may serve for the clering & opening of these words of Luther here set down, & the right exposition & taking thereof, according to the Authors meaning, especially, seeing they stand as words could out of his books upon the report of that Pope only & Papists. If any list to see more for D. Luther's 
Defence of the Apology, 4. part, chap. 5. Diuis. 1. etc.  clering, let him look upon other which answer Popish slanders, wherewith they go about to charge this holy man of God, and namely upon that worthy and learned father M. jewel, against Harding, even in this matter of Magistrates and obedience.  
Because M. Calvin is said by M. Owlet, to agree with the doctrine of M. Luther, as in deed he doth, whereupon he might have easily understood the meaning of the sentence, taken out of M. Luther, (If it had so pleased him) and with his Pope, have left it out of the number of Luther's heresies, as it pleased them to call his doctrine: Therefore come I now to that divine and learned father, M. Calvin. This I like, for M. Calvin in you, better than in that is before, that ye send us to his own works: the first place ye charge this godly man withal (Though ye bastard and corrupt the same by your gloze) ye take out of the 10. Chapter of the fourth book of his Institution, the 2. and last out of the 19 Chapter, of the 3, book of the same Institution: But sir, in neither of both doth he make any large or further discourse of Princes, and Subjects: If ye would have known, or described to other his judgement in that matter, ye should have repaired, and sent us to the place where at large, & of purpose he entreateth thereof, which he doth in the twenty or last chapter of the fourth book of his Institution; expressly handling there the heavenly authority of Magistrates, and the duty of good and obedient subjects, which Chapter is written wholly of Politic government: Wherein (M. Owlet) prove him, if you can, to have written ungodly, seditiously, or untruly, No, as he writeth very godly, and with great authority of scriptures and reason, so doth he very reverently and modestly also, if any other writer old or new (as they say) do so; after another manner and sort, then either you here do to her Majesty, for all your flattering flowers, or then your sort have of late, or now do of Princes and 〈◊〉 else where. I would wish the godly and christian reader, to be well acquainted with this M. Caluins' writings, and I doubt not to affirm to be true here, that was else where said. Let him think he hath greatly 〈◊〉 in matters of religion: who is brought into a love and liking of Caluins' writings. And yet I make neither him my God, nor his writings my Bible, for all this reverent thinking and speaking of him and his writings. Even in this matter of Magistrates: I pray thee gentle reader, look but into that last Chapter, and thou shalt see, it shall be hard for thee to read else where, 〈◊〉 or profounder judgement of a divine, for the excellent dignity of civil Princes and Magistrates, or for subjects, and private men's obedience, to thy satisfaction and contentment, and to be able with all, to confute, whatever M. Owlet, or his side can cavil against this servant of GOD, or Christ's religion here 〈◊〉. I will not now stand in diducting this matter but note thus much by the way, and now come M. Owlet, to answer your glening and pyckings out of his writings. In the 10. Chapter of the 4. book of his Institution, he treateth of the authority of the Church in making laws, and of the Popes and popish Prelate's tyranny over men's consciences in that behalf: and namely, handling this question, whether it be lawful for the Church by her laws, to bind men's consciences, he freely inveigheth against your popish Churches, licentiousness in that behalf, without any whit prejudicing politic order, only reserving men's souls and consciences free, to be spiritually guided by God, Christ, and his holy word, in the matters appertaining to the soul's health and salvation Now, M. Owlet, if this doctrine mislike you, that men's souls and consciences should be above the compass of men's authority and laws, then condemn our 〈◊〉 Christ, the Prophets, and Apostles, with M. Calvin, who make one spiritual Judge, King, Lord, and Lawgiver over men's souls, that is able to save and destroy, willing us so to give to Ceasar, those things that are Caesar's, that we give 
isaiah. 33. 22.  to God the things that are Gods, to fear him that hath 
jam. 4. 12.  authority to cast into hell, and to destroy both soul and 
Math. 22. 2.  body there: Whereas men, what power soever they have 
Mat. 10. 28.  over the body, afterward can do nothing more, nor are 
Luk. 12. 4. 5.  not able to kill the soul. Again, Ye are bought with 
1. Cor. 7. 23.  a price, be not the servants of men. Stand in the liberty 
Gal. 5. 1.  wherewith Christ hath made us free: and be not entangled 
Gal. 3. 28.  again with the yoke of bondage. In the kingdom 
Colo. 3. 11.  of God, there is neither jew nor Grecian, circumcision nor uncircumcision, bond nor free, male nor female, but ye are all one in Christ, & he is all in all things. And yet in place, may this distinction be made and, must also be as I noted before. Your fault herein is, that ye distinguish not aright between the civil and outward Court: and the Spiritual Court of conscience, as they speak, and Master Calvin here noteth, and else where also, how ever your Fafather, and Church have taken upon them, to deal with men's consctences, which is God's seat, to sit and rule there, wherein they show what they be, yet neither our 〈◊〉; nor other civil Princes, usurp so much over God's right, that is proper to Antichrist, and your faction.  
Concerning the first Article, your corruption, and false collection therein are so shameless, that they may be easily espied. I wish the reader to have but recourse to the place 
In the words is there that, which in the schools is called: A fallation of the Accent.  ye quote, to find out your treachery or false allegation in perverting the authors words and sense to be able to answer the same. Excellently well doth M. Calvin in that place, defining and treating of conscience, reconcile these two points togethcr. First, that men's consciences, for their spiritual government, are above men's reaches reserved only to God, which also in time of ignorance (as the said M. Calvin, saith) was seen and observed by your Popish writers, though practice were to the contrary, as may name lie be seen in your Saint Thomas. Next that, we must 
2. 2. Q. 104. Art. 5. &. 6. etc.  be subject to our civil Magistrates, and that for conscience sake, according to the doctrine of the Apostle, not so much respecting the things commanded or forbidden by 
Rom. 13. 5.  them, which of themselves touch not conscience: as the general end and commandment of the eternal God, that hath appointed this order, and willed us by his commandment to be subject to authority. And this is it, the Apostle tendeth to, in his epistle to the Romans: so as leaving your caviling in words and syllables, if you could 
Rom. 13. 1. etc.  and would distinguish between the civil Court, and the 
Still a fallation from that which Aristotle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to that which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  court of conscience, and between general and particular, as M. Calvin speaketh; All scruple avoided, this matter might be eased, and better matter gathered from this godly writer: than you, too 〈◊〉 pretend to be there. The book being both in English and in Latin, let the reader judge of the whole, you M. Owlet, and your fellows shall never be able to stain M. Calvin and his doctrine, nor clear yourselves from malice etc. while you live, if you deal plainly. Set us down the book, Chapter, Section and Caluins words: for we have no cause other wise to trust you, as you do your fellows.  
The second place or article that ye take out of Calvin is so plain & true, as I marvel what ye meant to charge him therewith, for speaking of Christian liberty, he saith: That the consciences of the faithful are exempted from 
〈◊〉 3. Cap. 19 sect. 14. etc.  the power of all men, by reason of the liberty given them by Christ, so as they are not to be entangled in the snares of constitutions, in those things wherein the Lord would have them free: But add I pray you, as he doth there, That as the matter is very worthy and meet to be known, so needeth it a large and plain declaration by reason of the ado, that partly seditious persons, partly quarrel pickers make, as though all obedience of men, which is not meant, were thereby also taken away and overthrown. To prevent this inconvenience, doth master Calvin there a large entreat of Christian liberty, & the consciences of the faithful, as he doth in the other place of master Calvin cited by you before, and by this your misdealing, do we see how necessary it was, often and much to beat in that point. In sum, we say: spiritual liberty in Christ, and Politic subjection to Magistrates and Supertours, may and do very well agree, and both are taught us in the Scriptures, and have their place of practice.  
From slandering of these men that are dead, cometh M. Owlet to those that are alive. Whose names he quoteth down in his margin, mentioning a writing made in the days of Queen Marie, which he doth but touch, and I think needless to stay thereon, considering the thing being aforetime obtected by M. Harding, hath been 
Defence of the Apology I part Cap. 4. Diuis. 1 etc.  fully answered unto by the reverend father of blessed memory. Master jewel late Bishop of Sarisburie, as is that of master Luther before: I perceive that M. Owlet. goeth all by report and hear say, and seeketh to win. grace by 〈◊〉 other. And where wisemen are wont diligently, to respect circumstances in all doings, he, such is his humour throughout his Epistle, careth neither what, when, nor in whom he reprove, so he may find somewhat to carp at, in any professors of the Gospel. I would M. Owlet. for his own sake were but so faithful a servant of God and her Majesty, and did but half so uprightly walk in his calling, in zealously advancing the Gospel of Christ, and dutifully obeying our Sovereign, as the men he nameth, to their great commendation, in singular modesty, and upright conscience at this day travel to do, with no small fruit to the Church and people of God among us, how ever he object old matters to so worthy fathers, M. howlets conclusion of this part, of charging master Wickliff, mastar Luther, master Calvin, and the rest is, that the Catholic Church utterly condemneth all these errors, and teacheth her children otherwise and the contrary. Now I ask M. Owlet if he exempt not the consciences of that faithful from Prince's laws, and the power of all men with master Luther, & master Calvin, how it cometh to pass, that he and his fellows exempt themselves from her majesties obedience under pretence only of conscience, as even in the leaf before this we have in hand, in the name of that 〈◊〉 he craveth pardon at her majesties hands, for not yielding to such conformity in matters of religion as is demanded at their hands, which they cannot do but by offence of their consciences, etc. And the end of all in him & his author is, that her Majesty must take their disobedience & refusal of conformity for a full satisfaction: because they allege conscience. Now if this among other be an error condemned by the Catholic Church: that the consciences of that faithful be exempted from the power of all men, etc. Why do you being Catholics, as ye say, follow it; Why do you make that your pretence; Why do you dwell therein; If Princes laws bind subjects to obedience in conscience, so as they may not be exempted for their consciences: but that they must obey them, as God himself, whose room they possess, and that under pain of mortal sin and eternal damnation, how hardly soever their Princes deal with them in their government, etc. Why learn you not that lesson; Why reform you not your consciences by God's word, that God and her Majesty may have due obedience of her Subjects: which she requireth and no more without complaining, murmuring, & this bitter accusing: ye tell her Majesty of errors, & yourselves run into them headlong; Ye will by no means with Luther have Christians free & exempted from Prince's laws; no not in their conseiences, and yet by means of conscience you will exempt yourselves, what should I say: like not that in yourselves, ye condemn in other. The difference (gentle Reader) between us and them is, as thou mayest perceive, that we exempt men's consciences from all mortal men to give them to God above alone, to be guided by his holy word & no other wise, which in deed her majesty alloweth well of, slander these fellows what they can herein, for her title of supreme governor over her subjects. They without any warrant of God's word exempt, not conscience, but pretended, or that they call conscience, from dutifulness to God and their lawful Prince and Sovereign in God, to give it to the Pope, induced thereto, because they see her Majesty to leave men's consciences free & untouched, having a tender care & great respect thereof. Where conscience is in deed, though it be but weak, according to the doctrine of that Scriptures & Gospel where she learned this: & not from popery & Pope, to whose supreme authority grounded upon suppositions & false principles, these counterfeited catholics have by reconcilement and oath betaken themselves according to their rotten religion, so defrauding God & her Majesty of their due, abusing their Sovereign authority, & themselves greatly. After this cometh M. Owlet to note our demeanour, & here passing other, as he saith, he setteth us down at large a matter done the last Summer at Stamforde, and dwelling therein, he reproveth both the doctrine of certain Preachers there, and their demeanour also, whereof he maketh no small a do, seditious, pretendeth he, was the doctrine there taught, seditious was the usage, and yet, I trow, nothing like to that of theirs in the North, in Ireland, nor that which I have described before. It is happy, God made not him the Prince of this land, nor any of the State, otherwise I perceive the poor men had been trounced: he giveth sentence as though the matter were his own, when nothing was there done against him, and as for her Majesty and the State, they call not for his help in the government here. But I see M. Owlet is still like himself, that is past shame, else would he have blushed to have spoken so untruly of a matter so lately done and so publicly in the face of all the world: but let us see what he saith: first he entereth into this matter, to quit, as he speaketh, the Puritan that hath so infamed the catholics. Therefore he thinketh good to diffame him again. He hath slandered you M. Owlet, with a matter in troth, as we have seen: And you cannot forget an injury, if it were one, ye must needs be quite with the Puritan. Alas poor Puritan: but it is happy your hands be bound that ye can do him no more harm, have you not powered out your spite enough against him, before to be quit with him. You play as the Dog doth: that when a stone is fling at him, runneth after the stone, and for revenge, catcheth the same in his mouth. When ye can find no more matter in the man to rail upon, you imagine he sendeth out Preachers, ye call them at Stamforde his Preachers. Preachers at this day, the more is the pity, are with you, and to many such, Praeda Mysorum, it is your own Proverb taken out of Aristotle's Rhetoric and Rethorically amplified and handled, speaking against this man that ye will now needs quite, but this man that you revenge yourself upon: First telleth you those Preachers you talk of were none of his, he sendeth out none. Next, that he is not bound to answer for them, though in so 〈◊〉 a cause, that be not hard to be done. This might M. Owlet easily think, considering that evil will is not given to say well; That her Majesty, and all other that should read that he setteth forth in print, would hardly believe amongst so many untruths, this report of his proceeding from such a revenging stomach as seeketh thereby to quite his enemy, which doctrine he taketh out of Philosophy, and from his Master Aristotle's Rhetoric, rather than from good divinity and the Scriptures; yet it may agree with his Catholic religion, well enough. Again, he might think the ground and truth of the matter would be looked into, which is not hard here to be done.  
Next, he allegeth a Minister to be his Author in the report of this matter: but that is for his vantage, he nameth him not, neither think I, he can name any such, he were too notorious an hypocrite and false brother, so lewdly to bely and betray his brethren. Nevertheless that is possible: for among Christ's Apostles, there was a judas. This dealing might have much impaired his credit with you, saving that you lie in await to trap the innocent, with all godly and honest men that list to understand hereof, if there were any such man. Whereof give us leave to doubt, till we hear more, he will be abhorred for his double dealing, & you for your impudent reporting of so manifest a slander. Did the Minister tell you the matter himself; Or did some other that heard it of him, or some body else, tell it you from him; You were not, we must suppose, at the exercise yourself. Take heed of too light crediting reports M. Owlet and especially of reporting them again, and that to her Majesty, and of putting them 〈◊〉 in print too the view of the world, that is your foundation and entry. Proceeding, ye object disobedience to the Preachers that would not obey the Bishop's letters prohibiting the fast at Stamforde. There are but too many such as you be, that by sinister informations and slanders, go about to hinder godly and holy attempts, fishing out some thing whereby to stay that same, by all means they can: But God be praised such false and light reports, such naughty dealings, have turned and do commonly turn to the beginners shames, and to God's glory the more, and his people's good and comfort, as in deed this did: for though this godly exercise were a time stayed, by misreports, yet at length was it taken in hand, with the good countenance and liking of authority, whereof you and such might learn, to give over such rusty cankered practices, and to take a new and better course; if ye had any grace.  
It fareth now adays (gentle Reader) in the building of God's spiritual house and City, which is his Church here upon earth even as it did in old time (which conformity and likelihood may serve greatly to our instruction, admonition and comfort) when at God's appointment, the house and temple of God, and the City jerusalem were to be re-edified, God stirring up for that purpose King Cyrus, and Darius, & preparing the hearts of other of his people to further and advance that work, as we may see in the holy stories of Ezra, and Nehemiah, the thing 〈◊〉 well begun, was greatly hindered, sometime by colourable undermining after a politic manner, & by false accusation, making complaint even to the king, sometime by conspiracy & open force & violence; yet notwithstanding (all preparations and subtle devices coming to nought) the work, though with much a do, by gods marvelous providence; went lustily & luckily forward, and was at the last happily finished. There was on the one & better side, though lesser & weaker in the sight of man zerubbabel, jeshua, Ezra, Nehemiah, that prophets, Haggai, & Zechariah etc. as chiefmen among the people of God with their band & company. There were on that other side. Rheun, Shimshai, Tatnay, Sanballat, Tobiah, Geshem, & their companions in Samaria, & the people beyond the river mighty & envious Cheeneth, Arabians, Ammonites, Ashdodims, & other, with Shemaiah, Noadiah. etc. false Prophets, hirelings, and hypocrites, many & great ones. The kings, with whom both parties had to deal, being Heathen men, were sometime, no marvel, against the matter, especially being stirred up by the malice of the adversaries to this building, & their often and many complaints, handled with great cunning & policy, which more troubled and hurt the servants of God, and hindered their godly proceeding, as hypocrites always do, than any open violence: but which was to be marveled at, even those Heathen kings were sometime favourable, forward, and with the matter, God's providence and blessing so ordering the whole work till it were achieved, as namely we see under the good kings Cyrus and Darius. Now to leave the state of the Church in other Realms, by God's marvelous goodness, we have at this day raised up unto us for one & a principal part not a heathen king, or a Cyrus, & Darius: To favour & set forward that building of god's house among us: but a Christian Sovereign & Prince, herself professing that Gospel of Christ jesus, who doth not stand by & look on that builders: but bending her royal authority and wisdom to that defence & maintenance of the truth, & repressing of error & falsehood; so moderateth the whole, that she greatly encourageth all god's people her obedient subjects, & terrifieth the adversaries: her majesties Counsellors, the Nobility, the spiritual Pastors, & the other officers & Ministers of that laws are likewise professors & setters forward of this business in their degree & calling, to the great comfort of the common people, & those of the lower sort: whereupon the adversaries, how many and how mighty soever they be, may be the less able to do hurt. Yet to waken us, & to keep us from security; we shall not lack (neither have we to marvel thereat, or be discouraged) enemies as long saith M. Owlet, as there is either head or hand remaining lose in the world. We shall not lack hypocrites, false accusers, conspirers, violent dealers, seditious persons, etc. we shall not lack stinging Hornets, like the Horonites, Ammonites & Arabians, we shall not lack a Rehum, a Shimshai, a Tatnai, a Tobiah, a Schemaiah, etc. that in a rout will undermine, and oppose themselves to the Gospel: But, God be thanked, we need little fear them, having that mighty God, so mightily standing on our side, and blessing us with such a Sovereign, and state as he doth. Wherefore; let us now M. Owlet be bold to unfold and lay abroad your false accusations and slanders and to answer the same.  
Ye say, that the Preachers would not obey the prohibition but stepped up into the Pulpit, etc. As though they ran before they were called. First, I answer, that both the first and second Preacher whom ye charge, were by public authority licensed, both were by the Magistrates and Assistants of the town requested thither, both their doctrines and usages, in that solemn and notable assembly are not on lie cleared from your uncharitable slanders M. Owlet, but very well reported of by those of honourable and worshipful calling that were present, and have given testimony thereof under their hands to be seen of any that list. It is supposed by some M. Owlet, that if you be not a husband man's son of that quarters, Ye are some night bird, whose haunts may possibly be spied out, they were best look to it in whose barns or out houses ye lodge, if ye chance to be spied, men love an Owl so ill, I will say no more, you wot what befell one of your ancestors at Rome aforetime? This (being in those quarters) is likely enough to be your grief, to see or hear, that this assembly was so assisted, and things therein so well performed: but you fret & are angry without cause, it quites your Puritan never a whit, it slanders 
The Alderman of Stamford, the Comburgesses and the Recorder of the town, & ministers and other of the country such as I have 〈◊〉.  Stamford, the assembly, & those that had dealing therein, etc. You take the report of the matter, as you would have us believe at least, at one man's hands, a minister present there. I, as you see oppose to this vain report, for the truth of the matter, many to one, & that those of calling, honourable, & worshipful, magistrates, & other in the town & abroad, besides divers godly, & learned ministers & Preachers whose hands and marks I have seen, which carry great credit, & have talked with divers therein, to the reproving of that you so rashly affirm, & falsely, & slanderously here inform her. Majesty of, & to the testifying of the contrary, & the just commendation both of the exercise, and the godly Preachers every way: who there present writing diligently took the notes, & are ready to avow the same, upon oath if need be, to your discredit and shame. The credit of these men, as those that had cause, best to understand of the whole matter, will weigh down the single credit of the single-souled Minister you talk of, without any indifferent men, to show that the eight articles set down by you are not true, but most falsely and maliciously devised by yourself, or by some other enemy no better than yourself, and that the doctrine & other usage at that exercise was godly and comfortable. In the mean while it is neither new, nor to be wondered at, that Preachers & professors of God's truth be evil spoken of for well doing, it is the reward our Master had when he was here, it is that he hath willed us to look for. For the dealing in that godly exercise of preaching, praying, & fasting joined with alms, authority, & proceeding, The Alderman & Comburgesses were petitioners therein, both for allowance at the Bishop of Lincoln's hand, and also for assistance of preachers as their letters therein declare, to their great commendation, for their Godly forwardness in so good a matter, being the chief of that corporation, wherein they stayed and forbore, till they had both allowance and direction also for the form and order of proceeding, set them down in writing particularly, as the said Bishop of Lincoln's letters of the fifth of August, in answer to the letters of the Town of Stamforde of the thirty. of July before, do declare: But he and his letters will carry no credit with you, and yet in this matter, being by you alleged, must and justly doth, and aught to do: Besides this they had the good and favourable allowance of one, not of the meanest of the Lords of her majesties honourable privy Counsel, to whom under her Majesty, that Borough appertaineth, as three of his honourable letters of the xxv. of July to the Bishop of Linclone, the Alderman, and Burgesses of Stamforde, and to one of the preachers, that you here charge, do ueare witness: that I speak nothing of the public order set down by authority, to move us all generally to repentance, joined with fasting, prayer, and relieving of the poor The comets & strange sights that were seen in the heavens, the Earthquakes here beneath among us, the disturbances and disquietness of neighbours round about this Realm, the monstrous and unnatural dealings of those of your side with her Majesty, and this peaceable State, the great miseries of God his faithful congregation and people almost every where, and the like miseries: whereby God as it were shaketh his rod over men's heads, seemed sufficient occasions to her 〈◊〉, the grave, wise, and godly here; to call to these extraordinary exercises of fasting, prayer, etc. the practice whereof also was seen in divers places of this Realm, and namely in the Diocese of Lincoln to give example, and stir up the godly mind of them of Stamforde, which example they very well followed and performed the like, the fourteenth of September last, highly to God's glory, their due praise, & the joy and comfort of the godly, that were present, & such as hear of the same abroad. This that had such approbation, and proceeding with consent of all, to whom the same under God and her Majesty, doth any way appertain, can not justly be charged by you: Turning therefore your standerous report for the doctrine in your eight propositions set down, and for other behaviour, home unto you again where it was first bred, as utterly false, and not to be found either in preachers or people at the public fast at Stamforde, I have set down the truth of the whole.  
But what sir, if all these circumstances had not been precisely kept, no contempt towards superior authority being, the godliness and reverence of the matter of itself, would sufficiently have excused and commended it in these days of the profession of the Gospel under so godly and virtuous a Prince, and other Magistrates. The more godly the exercise was, the more it seemeth to offend you: the more it misliketh you, the better is it to be esteemed of the godly; rail, revile, and fret, till your heart ache, yet shall this godly order of public and extraordinary fasting, upon occasion incident joined with preaching, meditation, prayers, and charitable relief of the poor and miserable, practised & used in this Church, & recommended by her Majesty, and other of the State long ago in the great plague here, and since, and yet still in these days, as very necessary: this I say, is so far of from disorderly, or seditious dealing, as it shall never be justly found fault with by you, grounded sufficiently upon God's book, and better ten thousand times (if such comparison may be) than either your blasphemous precessions, your running to Church to toll a bell, your casting of conjured water, etc. to fray away spirits, or than your Popish fast, consisting in superstitious choice of meats and days, joined with hypocrisy, opinion of merit, etc. It is happy ye can find out fasting at the length in the Gospelling Churches, among those that ye call Protestants, you might have done it sooner if it had pleased you. You were wont to say: we quite overthrow all fasting and prayer, because we went about to correct and take away the abuses that Popery had brought into both: even as we see our Master Christ in his time to have done the like. And here you say there hath been continual railing against fasting for these xxi. years paste. 
Math. 6.  untruth still: It hath been but against your superstition and abuse, which we take not, I tell you still to be Gospel, we have commended, and recommended always in place, true fasting, we have practised, and used the same according to the pure use delivered us in the Scriptures, and of late, more upon occasions then aforetime and more generally with doctrine adjoined, from which doing your corruptions, wherewith you had filled the Church a long time, held us: but we hope well, it shall daily more and more be purged, and such dust swept away out of God's house here, and both this and other godly orders also grow from good to better, among the faithful people of this English Church, with the furtherance, good liking, and delight of her Majesty, our Sovereign, we doubt not in beholding her people and subjects, to profit daily in all godliness, how ever you 〈◊〉 and repine thereat: Here 
Mat. 11. 16. 17. 18. 19  ye call this godly exercise a little fantastical rage of fasting, etc. You rave and rage's too. But whereunto shall we liken this generation, but with our saviour Christ to little children sitting in the marketts, etc. For as john came neither eating nor drinking & they said, he had a devil: and the son of man came eating and drinking, and they say de: Behold a glutton, and drinker of wine, a friend unto Publicans and Sinners. Even so do our pharisaical Papists deal, and say now: No way can please and content them, neither using the liberty of God's good creatures, sanctified by the word of God, and prayer, as the Apostle speaketh, neither yet abstaining therefrom. But we answer with our good Master and Saviour, 
Luke. 7. 35.  wisdom is justified of all her children.  
Ye talk at pleasure of speaking ten or twelve hours together, with all a lie a: Although the corruptions that your Popish and pharisaical leaven hath many years infected fasting withal, sticking fast, require sometimes to purge the same before it can be well and profitably taken in hand: And again, the right use and end thereof, and of prayer, humility, faith, repentance, newness of life, liberality also to the poor etc. to be treated of, ask time, that this Christian exercise of fasting may be Christianly kept: among the ruder sort especially, yet M. Owlet, neither be so many hours prescribed, the preacher to talk, neither know or heard I it ever, any where so used. For time sir herein, we use it and leave it as an indifferent thing, to take more or less, according as occasion and necessity of matter require, and in this and like circumstances say, as our 〈◊〉 Christ said of the Sabbath in his time, the Sabbath was made for man and not man for the Sabbath. Let 
Mark. 2. 27.  time serve us, and we in time, and therewith, serve God. Both the Sermons at Stamford, forenoon & afternoon too, mounted not much above half the time of the least of your two numbers: but I will leave this matter, and the quitting of your Puritan, because I understand ye hear thereof another way.  
After this, you tell her Majesty, of a weighty motive, so you set it down in your margin. The effect you note a little before, when you make Catholics so important a stay in every of her majesties countries: As though the safety and quietness of the whole realm rested on you Catholics, that refuse to come to Church here, to renounce the Pope, and betake yourselves as true English men to God and her majesties government, etc. Of which number you take yourself. M Owlet, to be one. Though you for your part should seem to be better acquainted with the barn, and the rude husbandman's cottage in the country, where your nest may also be found, then with any good Town or City, much less with a Prince's Palace, whereby you should be meet to stay up her Majesty, and this common wealth with your shoulders: But are you or your fellow Catholics, the safety of this whole Realm? God forbid man, yet these are those that are here so commended, these are those the whole suit is for, that it would please her Majesty to grant that which it seemeth they will have whether she will or no: Obstinating themselves, and cloaking all under unconscionable conscience before they make her highness priute of their suit and dealing. A worthy manner of suing, to abase & bring her Majesty to their bend, that they may altogether 〈◊〉 the roast here. Because your framed consciences, be some what too weak reasons, to move her Majesty withal alone. You bring forth your weighty motive, where although at the first ye speak of mercy and favour, yet so soon as ye seem to have given some soap of milk, by & by, ye throw the whole down again which your heel. For ye have no sooner spoken of mercy and favour, but straightway with a commemoration, as it were an upbraiding, etc. ye fall a claiming the thing ye would have, in recompense of your service. I greatly marvel not to see you deal thus with her Majesty here upon earth, as though ye deserved, that can challenge merits at God's hands in heaven: but say and think what ye will for that: Grace and merits can not stand together. Her Majesty of herself, belike; can not conceive, nor see what you and your fellows have deserved and deserve at her highness hands: Ye are little beholding to your neighbours, that need thus to praise say, and speak for yourselves. If you have done nothing but your bounden duties, nor in deed half that neither, as better subjects and more dutiful do, unfeignedly acknowledge from the heart, and needs must in respect of her Majesty, and the manifold and great benefits that we all daily receive from and by her majesties means (whom God long preserve among us); why then claim you recompense for your service? What is it I pray you, you have done;  
First, forsooth you, (you know what catholics you mean) were most ready at the beginning, to place her Highness in her Royal Throne. I leave to speak of her Majesties disfavour, procured by you hot Catholics in Queen Mary's days, of the straightness, and hard usage that her Majesty found, among your Jailers her highness keepers then. We, to our inestimable joy and comfort, know by whose power and providence alone, her Majesty was delivered out of the Lion's mouth, & placed in her Royal seat too well to ascribe that praise unto you hot catholics; Were you most ready to place her highness in that royal room, wherein now by the favour of God she standeth? Indeed by the favour of God, that ye say well & truly, more than by your wills and help, else were it hard with us all. You were so great helps at that beginning that not being able to keep in any longer the cankered poison lurking in the heart, but opening that hidden malice, even (in honourable and open meeting, after her Majesty was placed in her royal Throne, when the barbarous cruelty towards her Majesty and other, used in the former days was objected) one amongst other answered in the name of the rest: that there was 
john Story in the first Parliament of Queen Elizabeth.  no other fault but that leaving the root standing, the branches only were hakt of, when rather the mightiest tars (so it pleased a champion of yours to speak, of the profession & 
This is reported even by N. Saunders in Stories life devisibili Monarchia eccles.  some professors of the Gospel) should have been pulled up by the roots, which if it had been done, we should not now see so many and so great wicked stocks (said this stout Catholic) remain every where and flourish. This was it that happily grieved you, that by your wicked and traitorous dealing, her Majesty was not before that time made away: But if her Majesty, & we all, were so beholding unto you for this service, why did not you and your fellows make this suit, when the matter was fresh in memory, the thing was not then ripe, have you now first gotten heart of grace. It is but of late M. Owlet, that most of you have pulled your necks out of the collar of obedience to God and her majesty, and therefore the recompense of that service that ye brag of, if there were any such, longeth little to you young men Jesuits, and other late Birds of Rome: that which followeth perhaps, you will say doth: for ye reckon not up only what ye have done, which in truth ye never did, but what proper men ye presently be and will be; to spend the uttermost drop of your blood to defend her Majesty in all safety, peace & quietness to the end, if it like her Highness to believe pour tale, or trust to the broken reed of your defence, Your dealings heretofore, in both her majesties Realms of England and Ireland, to leave old practices, and to remember but her days; confirm this promise of yours. The stirs ye now afresh go about to make, continuing the old rebellions till ye may join them to new, utter your good meaning hearts, remember whence you come? from whom? and in whose name? This service to her Majesty, and the State, had need be recompensed, it were pity else. I think certainly your affections at the beginning towards her Majesty were even such as ye now show them, and will hereafter to the end approve them, while her Majesty liveth. Can the black Moor 
jere. 13. 23.  change his skin or hue, or the leopard his spots. Then may ye also do good that are accustomed to evil. Your great father's stomachs in the beginning, were to high, to become Petitioners; popish Prelates could not, or would not submit themselves to her highness. One White, in his rochet, after Queen Mary's death at Paul's cross, speaking of alteration of religion from Popery to the Gospel etc. openly said: It can not be, it may not be, it shall not be; ye hold one course, ye are I perceive no changelings.  
But there is, sir, an odds between doing a thing in deed, and pretending to do a thing, between doing of conscience, affection, duty, & love, hearty; and between rhetorically doing, (that I may so speak) that is: Italian and Romanlike, with colour and great cunuing, or if you will, 〈◊〉 of our English men's doing now, that come thence: if her Majesty therefore spy your drift, and reward you with forty stripes, as the french king once did, (in not much an unlike case) a dissembler, for pretending in hope of 
jews. 11.  reward, (with terms and 〈◊〉 of great reverence) to take a 〈◊〉 from him, after another 〈◊〉 of his had received reward, for a very like service and office done to the king his M. before: Are ye not well enough served: Or at least, if her Majesty, comparing you with other, consider her faithful subjects in deed, which ask nothing, nor brag of their service, but acknowledge they have received more than they have deserved, and desire nothing more, then that they may in all thankful duty, answer their Sovereign's bounty towards them, as the Chancellor, to the said French king sometime did, standing amongst such gaping and ravening Crows, cormorants, or Owls, call them what ye will. As you in words set out your 〈◊〉 birds here to be, if I say she shall in the end reward those good Subjects, as King jews did his Chancellor, and send you empty away that gape so fast afterward & answer you: that you must wait for an other occasion as that King did, etc. What have you to plain of; It is said that that king took a delight to mock the gaping bird, were it Crow or Daw. Is this your weighty motive, ye so gloze in the margin of 
Pulcbrum est 〈◊〉 deludere Hyantes.  your book; If your Author have no better in store to come hereafter, as in this your treatise promised shall come, both he & you may put up your pipes for aught I see. 
It is a pretty sport to mock the gaping Chaugh.   
But ye run back to your starting hole, and allege conscience, this is a poor help. And yet this must be a satisfaction for all if the rest fail: how hollow soever your consciences be, if there remain any at all, the bare name of conscience, must be your defence, when you have nothing else to say. here make ye now a Rampeere. Conscience, you say, dependeth of judgement, and understanding & not of affect and will. It cannot be framed at pleasure, nor consequently reduced to such conformity, as is prescribed by Superiors. Conscience, no doubt, where it is in deed, and not in fancy and words pretended only, is a great matter, and would by any means be respected and tendered of all. And so doth her Majesty here, God be praised, why did ye not here M. Owlet set down the ground of your understanding & judgement, or forbear this brag of conscience, till we had seen & examined the ground thereof, that which, without all proof, ye here bring forth in words only, that do we return unto you again, as a thing unproved, & therefore reprovable, to wit, that the persuasion you are entered into, of not coming to the Church among us at this day and refusing the oath of allegiance to her Majesty; is not only not grounded on the scriptures, but is contrary thereunto, and thereupon dependeth altogether of affect and will & not of judgement and understanding; is framed at your pleasures, without good warrant or ground, and so may be reduced to conformity prescribed by superiors. Your own S. Thomas in his sum saith, Q. 79. art 13. that conscience is no special faculty or power of the soul, because it may be laid away, which the other cannot: but be that as it will be: A corrupt conscience such as yours is, may and aught to be laid away. The reasons in your treatise as in place we find, deal little or nothing to prove the contrary to this I tell you or deal (as you do) very hollowly, being grounded altogether upon supposition, which not grounded on God's truth in matters of Religion, is a rotten post, for conscience, to lean upon. Try your consciences in religion by right judgement and good understanding, taken out of God's book: run not upon false suppositions, and we shallbe soon at an end. I still marvel M. Owlet how you can exempt your consciences from 〈◊〉, and so from her 〈◊〉, that before condemned these sentences as errors That the consciences of the faithful are exempted from the power of all men, that christians are free and exempted from all Prince's laws, as touching their consciences, etc. For you admit this exposition of the former sentence, in saying: that Calvin and Luther, hold therein one doctrine, whereof I have spoken in his place. The matter is, that your Secondary faith, and allegiance sworn unto her Highness, as to the substitute of God (thus ye speak) is at the Pope's pleasure broken, and now discharged of that faith by his warrant, and the same bestowed upon him, and such as he will appoint without good warrant from God or her Majesty. In the mean while we will take, as granted by you this Maxim, or supposition: That conscience dependeth of judgement & understanding, and not of affect & will, albeit in your case this wholly raignethin you, & therefore seemeth not be conscience.  
But because pretended conscience is the ground of these men's whole matter and the only shift of excuse that both M Owlet and his author have to cloak their disobedience, withal, let me be bold with thee gentle Reader somewhat at large to unfold some part of their Popish 〈◊〉 in this case of conscience, which that I may the better do, I will first set down some of both their words agreeing in this point together. Then examining in general the popish doctrine whereon they ground themselves without all Scripture, yea contrary to Scripture, common reason, and hon estie also, as the same is delivered unto us in their books, by the principal 〈◊〉 of their religion, I will show how godlesly and how hollowly they may be found to speak, writ, and think in the whole: enough in my opinion, to bring their religion into utter 〈◊〉 detestation, and hatred: for broaching us such abominable abominations. afterward, God willing (returning to M. Howlet's words again, and comparing them with the doctrine of the Scripture) will I, so much as I shall think needful answer the same particularly. Thus writeth M. Owlet of this matter here at large.   

12 Now because as the Philosopher saith, that is only good unto every man, which each man's understanding. 
Arist. 1. Rhe.  telleth him to be good: unto the which the Scripture and 〈◊〉 agree, when they say: that we shall be judged at the last day, according to the testimony of our conscience: 
2. Cor. 1.  〈◊〉 followeth, that what soever we do contrary to our 
1. joan. 5.  judgement and conscience, is (according to the Apostle) damnable. 
Aug. li. de do. chri. ca 10. etc. lib. 1. ca 40. Rom. 14.  Because we decern it (to be evil) and yet do it. So that, how good soever the action in itself were, (as for example, if a Gentile should for fear, say or swear that there were a Messiah,) yet unto the doer, it should be a damnable sin, because it seemed nought in his judgement and conscience: and therefore to him, it shall be so accounted at the last day. Which thing, hath made all good men from time to time, to stand very scrupulously in defence of their conscience, and not to commit any thing, against the sentence 
Acts of religion not to be enforced.  and approbation of the same. All Princes also, & Potentates of the world, have abstained from the beginning, for the very same consideration, from enforcing men to Acts against their consciences, especially in religion: as the histories both before Christ and since, do declare. And amongst the very Turks at this day, no man is compelled to do any act of their religion, except he renonuce first his own. And in the Indies and other far parts of the world, where infinite Infidels are under the government of Christian Princes, it was never yet practised, nor ever thought lawful by the Catholic Church, that such men should be enforced to any one act of our religion. And the reason is: for that, if the doing of such acts should 〈◊〉 
Vide di. Tho. & om. doc. 2.  sin unto the doers: because they do them against their conscience, then must needs the enforcement of such Acts be 
2. q. de side.  much more grievous and damnable sin, to the enforcers. 
Heretics may be in forced.  Marry notwithstanding this, when a man hath received once 
Cy. de Ex.  the Christian Catholic religion, and will by new devices and 
Mart. cap. 5.  singularity, corrupt the same, by running out and making 
jeron. ca 5. ad Ephe.  dissension in Christ his body, (as all Heretics do:) then, for the conservation of unity in the Church, and for restraint 
Optat. lib. 3.  of this man's fury and pride, the Church hath always 
contra Dona.  from the beginning allowed, that the Civil Magistrate 
Aug. li. I. con.  should recall such a fellow, by temporal punishment, 
Parm. cap. 7.  to the unity of the whole body again, as all the holy Fathers 
Leo ep. 67. & 91.  writ to be most necessary, especially such, as had most to do with such men, as Cyprian, Jerome, Optatus, 
Greg. li. ep. 32  Augustine, Leo, Gregory, and bernard. And Saint Austin in divers places, recalleth back again his opinion, 
Ber. ser. 66. 〈◊〉 Cant.  which he sometimes held to the contrary. So that we keeping still our old religion, and having not gone out from 
Aug. lib. 2. retract. ca 5. & epist. 48. &. 50.  the Protestants, but they from us: we cannot be enforced by any justice, to do any act of their religion.  
HEnce ye gather that because ye allege your conscience, in this cause of yours. Therefore neither may ye do there against under pain of damnation, neither be enforced to do otherwise then you do under like pain to the enforcers, and because ye saw you should be excepted upon two ways, ye provide answer for the same first. If it be alleged against you, as is by us very truly alleged, that the thing ye are called unto is, godly, honest, and good, and seemly to be yielded unto, and therefore no reason you should in this case be left to your pretended conscience, to follow that which is evil, but that you should give over and take a new course: Ye affirm, how good soever the action in itself be, whereunto ye are called, yet the yielding is damnable sin to the doer, because it seemeth nought in his judgement and conscience, and therefore to him it shall be so accounted at the last day. So he must be left to his pretended consicence in very bad things. Hereto ye bring (so had ye need, & yet all will not serve) the examples of all Princes and Potentates of the world before Christ and since, and of the very Turks themselves and other Infidels. To show that her Majesty, and the State deal more cruelly by Law here, with you then any other State, be they never so barbarous, do with their people, and that this will be damnable unto them. You are in great and high matters, you had need remember yourself, and you need to have been better acquainted with Kings and Princes, Estates & their affairs, then may be thought you be, or else have let this far fet stuff alone. This gear beseemeth you & your spirit well; M. Owlet, and that to & with her Majesty herself, doth it not; Next, if any testimonies and examples of practice be alleged against you of temporal punishment, you turn them all over, in saying such proceeding was against Heretics only, which make dissension in Christ his body. And although you prove not the Papists to be out of that number, but that they may justly be counted Heretics, as they be in deed, and therefore by your own doctrine of the Princes and States that justly so take them, to be recalled and enforced by temporal punishment, or restrained at the least, yet to help yourself as you may, as though popery were the true and right Christian religion, ye suppose that you have no whit swerved from the truth: but that we whom ye call Protestants, have gone from you & set up a new religion as though we, what should I say we; her Majesty & the state, professed or called you to any other than to jesus Christ only true and most ancient religion, comprised and expressed in the holy scriptures; or from that. The end of all 〈◊〉, that you must still do as ye now do in abstaining from the Church assemblies, etc. And by no justice be enforced to the contrary. For that if your 〈◊〉 conscience be persuaded herein, ye may not do against that, though it be evil.  
Now thus writeth M. Howlet's author hereof in 
Fol. 17.  the latter end of the nienth reason of his treatise: Neither sufficeth it to say: Those suppositions are false & that there are not such things committed against God at the Protestants Churches and services: for howsoever that be (whereof I dispute not now) yet I being in my heart of another religion, must needs think not only them but also all other religions what soever, to commit same, as I know they also think of mine. 〈◊〉, how good and holy soever they were, yea if they were angels 
Heinous sin to enforce another man to do against his conscience.  yet should I be condemned for going amongst them: for that in my sight, judgement, & conscience (by which only I must be judged) they must needs seem enemies to God being of the contrary religion. By this it may appear 
How they did in Q. M. time compel men.  how grievously they sin daily in England and cause other to sin with them, which compel men by 
Look Fol. 54. 58.  terror to do acts of religion against their consciences. As to take oaths, receive Sacraments, go to Churches, & the like, which being done (as I have said), with repugnant consciences, is horrible mortal sin, as hath been already proved, and consequently damnable both to the doers and enforcers there of. And again, in the same ix. reason, speaking of the consciences of Infidels, and Heretics amongst many things, he thus writeth generally of all sorts of men. If there be no man either so foolish or impious in the world, but must needs think that one only religion amongst Christians is true, and all other false. And if every man which hath any religion and is resolved 
One only 〈◊〉 true, and all other 〈◊〉.  therein, must needs presuppose this only truth, to be in his own religion, than it followeth necessarily that he must likewise persuade himself that all other religions besides his own are false and erroneous, and consequently all assemblies, Conventicles, and public Acts, of the same to be wicked, damnable, dishonourable to God, contumelious to Christ, and therefore to his conscience (which thinketh so) detestable. And in another place before, his reasons, agreeing yet more fully & plain 
Fol. 〈◊〉.  lie with M. How let: Surely as I am now minded I would not for ten thousand worlds, compel a jew to swear that there were a blessed Trinity: For albeit the thing be never so true, yet should he be damned for swearing against his conscience and for compelling him to commit so heinous and grievous a sin, etc.  
I may here charge these men that they speak of conscience very doubtfully and diversly, yea wickedly and dangerously: in that they make no better distinction between truth and falsehood: good, and bad: a right and a wrong conscience, or erroneous, as these men speak: the resolution of God in men, for their doings, and men's false persuasions, reasons, and resolution, to common lower, & men's fancies and imaginations.  
Conscience, as the very word importeth, is a knowledge in us with an addition, or to speak plainer if I can, it is an 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
God her testimony concurring with man's knowledge maketh conscience.  inward sense or feeling of god his judgement concurring with our knowledge: Whereof ariseth this, the testimony of conscience, or our conscience bearing us witness, etc. Of which conscience, what force it hath, to take away all excuse from men, before God, the Apostle disputeth, Rom 2. If ye like not this, I say, ye shall find that some of your own writers take conscience doublie or two ways, 
Called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sometime for that part or power of the mind that is always 
One father caleth conscience, the light of our understanding: 〈◊〉. other otherwise.  contrary to vice and evil, or always accompanying that part, and then it is ever right. Sometime is conscience, taken for an applying of our knowledge to some action, and so is it not a quality but an action, And thus is it not always good or right say they. But for the purpose and matter we have in hand, and for our instruction and guiding, Besides that the very word and the Etymology or description thereof, teacheth us that conscience differeth from opinion, imagination, fancy, vain conceit, etc. As being a more high and heavenly gift especial when it is directed by God his holy word and Spirit. We have further to mark, the general doctrine of the holy Ghost, set us down in the scriptures, in using to our benefit or abusing to our hurt, even God's good creatures, and the note he giveth of the force of conscience therein: unto the pure, all things are pure, but unto them that are defiled & unbelieving, is nothing pure: But even their minds and consciences are defiled, 
Tit. 1. 〈◊〉.  saith the Apostle, and in particular, he saith further. That in the latter times some shall depart from the faith, and shall give heed unto spirits of errors, and doctrines of devils, which speak lies through hypocrisy, and have 
1. Tim. 4. 2.  their consciences burned with an hot iron, or be past feeling, 
Ephes. 4. 19  as he saith elsewhere. And in an other place yet: some 
1. Tim. 1. 19  having put away good conscience as concerning faith, have made Shipwreck. And yet further concerning naughty men, andtheir pretended naughty consciences, as they speak, not to be flattered or borne with in dealing naughtily, the doctrine and practice of our Saviour Christ, is notable 
Look 〈◊〉. 15. 2. 3. 12. etc.  for us to follow: as is expressed in the Evangelists. For our Saviour Christ themaccuseth, and taketh up the Scribes and Pharisees very short, who would seem 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, read the place, and mark the whole. Now for the Conscience of the faithful, we hold with the holy Ghost, that it is purged by the blood of Christ from dead works, to serve the living God: and the hearts are purified, by faith, etc. And that phrase of the holy Apostle, 
Heb. 9 14.  myconscience bearing me witness in the holy Ghost, and the like would diligently be observed of Christians, not 
Act. 15. 9  to sever in themselves the testimony of conscience, from 
Rom. 9 1.  that heavenly testimonte of God's spirit, as in deed not a conscience, but a good conscience is required of us by God. hereupon say I to these men, and to their like, and to all such evil consciences of Infidels, and other, as they bring us in, that whereupon so ever they gounde their pretended Consciences and what course soever they be entered into: for religion and spiritual exercises in gods service, that as this doctrine of the scriptures is sound, true and safe so theirs is hollow & untrue and the thing is not godly nor good. Great is the judgement of God among them that perish, because they received not the love of the truth, that they might be saved: Therefore to send them strong delusion that they should believe lies, that all they might be damned which believe not the truth, but had pleasure in unrighteousness. Ye did run well, saith s. Paul to the Galat. who did let you that you did not obey 
Gala. 5. 7. 8. 9 10.  the truth. It is not the persuasion of him that calleth you. A little leaven doth leaven the whole lump. I have trust in you through the Lord, that you willbe none otherwise minded, but he that troubleth you shall bear his condemnation, whosoever he be, etc. I would to God the very first words of this apostolic sentence might be verified in all that call themselves Roman Catholics, and continued still in us, and that with the Apostle in the last sentence we might trust well of them, as we are assured the middle part may too truly be applied unto M. howlets persuasion & such like.  
Where they hold both (M. Owlet) and his Author this general doctrine: how good soever the action in itself be, or how true soever that thing that is affirmed be, as for example in case of religion, etc., that which is done affirmed by a jew, an Infidel, or such like, yet if it be otherwise thought of in his sight, or if it be against his understanding, judgement, and conscience, as they speak, the doer, affirmer, & inforcer thereto, shallbe damned for committing a deadly, heinous, and grievous sin. ` This as it is deducted seemeth to me a strange Paradox in divinity, grounded (gentle Reader) possible on some man's devilish wisdom, & reason: but surely upon a very false and dangerous Catholic principle of Popery, & savouring altogether of the stinking puddle of that devilish religion, yea of the Devil of Hell himself the father and author of that religion, which thus I represent unto thee out of the writings of the greatest doctors of that side: And yet saving that they have opened this filthy cave, or stirred the 〈◊〉, for the devilish wickedness & filthiness thereof, would I have spared thy Christian ears: but that necessity and the indignity of the matter, to utter their shame and villainy wherewith they stain both heaven & earth, enforceth, seeing the matter is thus far brought, to speak thereof,  
There be two cases of conscience, or conclusions of their Popish writers: the one of an erroneous or naughty conscience, and the bond thereof: the other of perplexity, wherinto men as into a strait are driven by this doctrine and religion, whilst of necessity they must do evil & cannot 
Look 〈◊〉 〈◊〉. 13.. Item, Concil. Toletan.  choose: whereupon (M. Owlet and his Author ground their Paradox, or strange opinion, of which the one dependeth on the other. And both upon that sentence of Gratian 
28. 91. par. 1. & par. Ex 〈◊〉 〈◊〉 quod contra 〈◊〉 fit, 〈◊〉 ad 〈◊〉.  in his golden decree: All that is done against conscience buildeth to hell fire: which being well expounded, might stand though: but by the Popish doctrine, for some to abstain from evil be it never so villainous, to do good be it never so precious, is or may be against conscience, in them or against their erroneous & lying conscience, this position is theirs and utterly false.  
Therefore for some say they to abstain from evil be it never so villainous, to do good, be it never so precious buildeth to hell fire. Again the law of nature may be dispensed with (if two evils so press as of necessity that one must be chosen:) for such cases their perplexity maketh, etc. Popery can entangle and snare men's consciences, it can trouble, disquiet, yea provide a slaughter house for them, relieve and quiet them it cannot. Though it be not so hard to enter this perplexed Labyrinth or Maze, as to get out of it again when one is once entered, so deep are the quiddities I tell you, and the questions greatly doubtful, the examples also many and strange, that in this case are brought to hold men occupied with all, yet get out or help other therein as I may, by God's goodness, I will enter by the Angelical doctor D. Thomas, whose doctrine and Commentaries have the allowance of the highest and greatest of that side, as a truth falling from heaven, confirmed also by heavenly visions, as approved above; Upon the Epistle to the Romans, and the fourteenth Chapter, which place (M. Owlet,) and his fellow would seem to ground upon, and to whose writings herein we are sent, the willinglier do I propound him, thus writeth, D. Thomas, under questions propounding after his manner, his subtle doctrine by objecting, answering, and resolving: 
D. Tho. in Comentar. in 14 ad Ro.  It may be doubted (saith he) whether if a man have an erroneous or naughty conscience that he believe that that which is mortal sin, is necessary to salvation, whether such a conscience bind him: So as if he do against the same, he commit damnable sin: He resolveth not only upon the Epistle to the Romans, but also in his Sum or common Places, and elsewhere: that an erroneous or lying conscience in things of themselves simply evil bindeth a man; so that he that doth against it highly displeaseth God, or as they speak, sinneth mortally or deadly, or to use our men's words: it is to the doer and enforcer, a damnable sin, or horrible mortal sin, & the one and the other shallbe damned therefore. Hereupon riseth that second doubt or question of perplexity in this case, whereinto men are brought of sinning damnably every way, in following their erroneous conscience, or in doing against the same, and by implication at length, the Magistrates and civil Authority, Kings and Princes themselves are wrapped in like perplexity and damnation, for dealing with such by enforcement to do against their wicked and devilish conscience.  
These are the perplexed questions and resolutions in the case of conscience whereinto these profane questionists and schoolmen tumble such men's consciences as believe and follow them, without ever being able well to help them out again. They make of the sacred scriptures. A tennis ball to toss, and to play withal, they greatly disgrace & obscure the same in troubling the pure fountains thereof: And having entangled, troubled, & snared men's consciences which their quiddities, by abusing gods gifts, they highly please and pleasure the Devil, and highly displease and dishonour God's majesty, leaving a testimony and example to all posterity of God's heavy judgement, against all such as with unwashen hands (as they speak) that is unreverently handle the holy word of the eternal God: But let us prosecute their question, & answer whether an erroneous conscience in things simply and of themselves evil do bind a man, so as if he do against the same he commit damnable sin: be it in commanding to do evil or forbidding to do good, all is one. D. Thomas his answer you hear, is always one and like himself affirmative and yea: The reaso why, is rendered in his sum: 
1. 2. 〈◊〉 19 Art. 5.  because will follow the direction of reason and understanding, or conscience, as he speaketh: for he maketh conscience the prescription of reason, be it right or wrong, 
Omnis voluntas discordans a ratione siverecta sive errant semper est mala.  which reason when it doth err propoundeth to the will good for bad, and bad for good, or telleth under a show that that which is good is nought, and that which is nought is good: & so will accepteth, alloweth, & followeth the same, and thereafter is the will good or bad: for the goodness & badness of the will dependeth on the object that is on that which is propounded unto it of reason: whereupon he concludeth that we must say that every will is simply or utterly evil always, which disagreeth from reason: be reason right, be it wrong, be that it propundeth true, be it 
Arist. 〈◊〉. lib. 7  false. And all this is grounded forsooth by D. Thomas upon Aristole, who sayeth that, simply to speak: he is incontinent that followeth not right reason: but accidentally or after a manner, he that followeth not false reason. Here is false and lying reason, under title of good & truth, prescribing evil and falsehood, and contrarily under title of evil & falsehood forbidding good and truth: here is will following false reason accordingly in accepting or refusing that that is thus offered. here is lastly man himself bound under pain of damnation neither to will, nor to do against that which is by this false reason or conscience thus prescribed. What usually now followeth but execution, or action, & doing thereafter: we may here justlier cry out I trow with the holy Ghost and God's word, than M. Owlet, and his Catholics do of his pretended Riot: woe be unto you that say, evil is good and good is evil: Woe be to that conscience, woe be unto that man that thus is guided, yea, that is bound under paineof damnation, not to do against the evil that false reason, propoundeth him under the show of good, but to reject that good, that it propoundeth him under the show of evil: Or which is all one, not to leave in this case that which is evil, not to accept that which is good. Such blind leaders of the blind, must needs at the length fall both into the ditch.  
But for better explanation of this whole matter, let us see some of their examples given us in this case, of an erroneous or lying conscience that bindeth. There want not I warrant you in these men's examples taken from men's doings, according to this erroneous conscience against both the Tables of God's commandments, the first, and the second. M. Owlet, and his fellow gave us two examples, against the first Table, of a jew and an Infidel in denying the Trinity, & the Messiah, or Saviour of the world. Look upon their words afore set down, and there may you find the same: Add to them another example set down in their Popish decrees, in the margin in great letters, 〈◊〉 is called the marrow of the gloze: The jews had sinned mortally or deadly, if they had not crucified Christ, which riseth upon this question, whether the jews were bound in conscience to crucify Christ, yea, or no; a deep and worthy question among these men. And because 
〈◊〉. 13.  D. Thomas is so great a man in their books, to make even with them, join to this, one example more of him against the first Table in his Sum in the place before alleged. If to believe in Christ be propounded to a man as an evil thing by false reason, the man that will believe in Christ doth naughtily, or the will accepting to believe in Christ is nought, because the thing is evil in the apprehension of Reason, albeit simply and in deed it be good: clerkly resolved, and like an Angelical Doctor. Now if you will have a Corollarium, or a conclusion, for a Surplusage in this first Table: Take the questions, that upon this error of faith and conscience in matters 
Lib. 4. dist. 30. Caus. 29. 9 〈◊〉. glos. ibidem.  of the first Table are moved, and determined in other subtle school writers, as namely this is one, in the Master of the Sentences, and repeated in the golden decree, and allowed. If the devil transfiguring himself into an Angel of light be believed to be good, when he feigneth himself to be good, it is no dangerous error, and if the devil should then demand of some simple body: whether he would be partaker of his blessedness, and he should answer that he would pass into the devils fellowship whether should he being thus deceived, be said to have consented into the fellowship of devilish damnation, and not rather into the fellowship of eternal brightness: It is true, that this man sinneth not (saith the gloze) whereupon going yet further, it is demanded by Friar Holcot, 
Holcot. Mai. 〈◊〉. super. lib. 3. 〈◊〉. 1. Art. 5.  whether one worshipping the devil transfigured into the shape of Christ, being deceived by invincible error or ignorance, as he speaketh, be excused from Idolatry; Answering, he saith: I said that not only he is excused from sin, but he meriteth as much as he should merit if he should worship Christ, if he did that lay in him to discern whether he were Christ or no; proof and reason why, one among the rest is, because the prescription of Conscience, when it is erroneous bindeth as much as when it is true. But john (under whose name this case is put) hath the prescription of conscience though erroneous that that which appeareth unto him is to be worshipped as God: ergo, if he worship not, he sinneth mortally. In sum john's worshipping of the devil as God in this case: as not sinning in following his erroneous csoncience & sinning if he do not according to the same, is besides reason warranted of this man by the M. of the Sentences, by Austin & the common gloze. In the next article is demanded again by M Holcot 
〈◊〉 〈◊〉. 6 〈◊〉.  whether any man may merit by a false faith; In this article he answereth and saith shortly that one may merit by a false faith in many cases. It is a common case among the people: he putteth many cases to prove his saying, and that some taken out of the Scripture, very clerkly you must suppose, among other he sayeth: Put case that some old wife hear her prelate (a great matter I tell 
De quo ipsa 〈◊〉 〈◊〉 habere 〈◊〉 〈◊〉.  you) preach some heretical article whereof she is not bound to have any faith particularly, I express his word as well and as plainly as I can: yet she for the obedience she beareth and good will to believe whatsoever the Church believeth, agreeth willingly to that he sayeth, (which is heresy) thinking that the Church believeth it, the case being thus, we must say, saith this Robert Holcot, that this old woman in believing heresy doth merit or do a meritorious work, as they speak in Schools, because she believeth an error which by no means can be imputed unto her, that that is to be believed which is condemned, and therefore by implication she believeth the contrary, because she believeth that this is the true faith: Nothing is true but that which the Church believeth to be true, And therefore because the implicate faith is true, although the explicate be 
〈◊〉. Implicita.  not true whereunto she is not bound, but she is deceived 
〈◊〉. Explicita.  by simplicity, therefore is there no danger to her of error. Not much unlike to this, hath Peter Lumbarde the M. of the Sentences a question & answer, which also is repeated with approbation by Gratian, which possible gave occasion to Holcot, to move and decide his. If an heretic (saith the M.) should under the name of Austin or Ambrose etc. offer himself to some Catholic, and 
Lib. 4. 〈◊〉. distinct. 30 29. 〈◊〉.  call him to the following of his faith, if he should agree: into whose faith should he be said to have consented? Not into the Sect of her etikes, but into the sound uprightness of the Catholic faith, which the heretic lyingly said he had. Much more I trow if a Catholic prelate propound heresy. Here is heresy propounded by a Catholic teacher, and by an heretic, here is the same heard, received, believed, and consented unto, without danger, here is the party excused, nay defended to do well, and to merit, or to do a meritorious work. What can be said more in commendation of the best works that men can do, the best works that men do, come in deed short of this degree. In this diffuse and intricate disputation of Erroneous conscience, in matters of Faith, religion, and doings of men, in the first table of God's commandments, moved and resolved by questions and answers hast thou, in these men, a view (gentle reader) of some of the deep mysteries of the popish religion, which, what sound matter of godly edification they contain, I refer to thy godly 〈◊〉 and judgement further to examine: and 〈◊〉 to examples in the Second Table, wherein their veastly 〈◊〉 in this case of erroneous conscience is yet better and more easily seen; in cloaking, & excusing 〈◊〉 sin.  
Let us take but the seventh commandment only: Thou shalt not commit adultery. To note how the breach thereof, under the pretence of error and conscience, is 〈◊〉, which example is common, and cometh often with these virginlike Friars. Thus saith your Master: if a man leaving in his country his wife, & going into a far country matrie another, & afterward repenting would leave her, affirming that he had another which is alive: and the Church suffer him not, being ignorant of that he affirmeth: here is demanded whether in this second knot there be marriage; Surely it may be said; that it is not marriage, and that the woman is excused of crime by ignorance but that the man hath committed adultery: It is well, thus much is confessed, mark that well: But that, 
Lib. 4. Senten. distinct. 38.  since the time, that being willing & not able to return to his first wife) he is compelled by the Discipline of the 
Hug. 4. sentent. cap. 4.  Church to retain and keep this second woman: he beginneth to be excused (mark this stuff) by obedience & fear, for this, that he, if this second woman require it, lie with her, of whom he never ought to demand the same: And so have we to judge of other like cases, thus far the Master. here where the party's conscience moveth him to leave sin and evil and to do well, must he sin and do against his conscience being good; & ye see why & how, the authority of the Church, & the Popish discipline is great, I tell you, & in perplexity he may be dispensed withal. If his conscience be nought he may not do against it under pain of damnation. Again, here is whoredom confessed, and yet mark how the party that committeth it, is excused. Thus is the man's conscience in perplexity for the sin of whoredom clerkly relieved in excusing his continuance therein. But the 
Lib 4. senten. distinct. 30. caus. 29. q. 1. & 34.  Master is some where holden, somewhere not of all, which though in this case, wherein I show what he holdeth it make no great matter, if some follow as hugo or who ye will; some follow not: yet 〈◊〉 will they 〈◊〉 
C. Si Virgo. Ignorantia excusat eum qui nesciens dormivit cum sorore uxotis suae.  swear for him in another place, wherein he is holden and followed: That a man lying with his wives 〈◊〉 by ignorance is excused, if she come to his bed at unawares, it is called the ignorance of the person, for he took her for his wife, and lay with her with an husbandly affection as with his wife. It is made jacob's case with Lea forsooth etc. But with what conscience shall he be excused herein; 
1. 2. q. 19 Art. 6.  with the very same I trow that the master, the Council, and the Cannon law, & pronounceth him to be excused, that 〈◊〉 with a naughty and erroneous conscience, as they speak: For I am sure by a right conscience, he never shall be excused before God, from committing incest. The Similes that they go about to prove this matter by there, are even like stuff, and the same we have heard before. The gloze and the marrow set down more: If a 
Q c. Illud relarum. par. par ex utraque.  married wife be lain withal ignorantly, there is no whoredom committed. And again, whoredom is not committed without guile, etc., And yet a little before, If a woman's husband be dead, and she believe he be alive, if she marry she is guilty of whoredom though she have not committed whoredom, saith the gloze, such I tell you is the force of an erroneous and lying conscience upon this excuse of Whoredom, and the dental that it is any, is grounded on that which Gratian elsewhere telleth us: That if a blind man believing he lieth with his wife, defile another woman he is not guilty of whoredom, because blindness is like ignorance: but if casting a Dart, or shutting, he hap in play, etc. to kill any man, he is guilty (saith he) of murder. This is good Divinity among our English Roman Catholics 
See the defence of the Apology, part. 4. cap. 1. divis. 1.  at this day, as besides those that now write may be seen in M. Harding a Proctor even for the Stews, and a maintainer and enlarger of that filthy common saying: If 
Harding in his detection.  ye live not chastened. do it charily, which he ralleth good counsel, and pertaining to layfolk aswell as to Clerks, 
Si non castè tamcu cautè.  Oh gentle companion. But to keep me to the Angelical Doctor Friar Thomas our men's great Author, Thus in this matter of an erroneous conscience not disagreeing from the rest writeth he in his sum, If reason or conscience err in this, that a man think some woman coming unto him in his bed, is his wife, and she demanding it, he will ye with her, his will is excused, and is not will, because this error proceedeth of a circumstance which excuseth and causeth the thing to be involuntary, In these examples; may a man lively behold, as in a 〈◊〉, the foundation and ground of M. How lets doctrine, and his fellows in this matter of conscience, which is even by their doctrine, profession, and religion, to thrust forward their Catholics or Scholars and followers, for want of help, that way belike headlong into hell fire: I am weary and ashamed of these beasts villainies, I will therefore conclude, and end this devilish doctrine, for this point, where I began it with D. Thomas, upon that text of Scripture, that these men use to prove this matter by, even the +. to the Romans, that we may see their faithful and holy expositions, the abusing of the text itself, I examine in his place. For the Question and resolution of an erroneous conscience binding, let the reader remember what I have before set down out of D. Thomas. His example's 〈◊〉 be: If a man think he sin mortally, except he steal, or commit fornication, whether he may do against that he thinketh, or against this his erroneous conscience, (as he nameth it) without mortally sinning or no? He objecteth after his manner, first, the Law of GOD, which forbidding fornication and 〈◊〉, bindeth strenglyer then conscience: next he 〈◊〉 perplexity in sinning every way, in committing fornication against God's law, and in not committing fornication against his conscience: But he resolveth generally even like him 〈◊〉, as ye 〈◊〉 before, and for fornication particularly 〈◊〉: If a man believe that not to commit fornication is mortal sin, or to abstain from that vice: whilst he chooseth not to commit fornication, or to abstain from it, he chooseth (they be his words) to sin mortally, or deadly, and so doth he fin mortally. And hereto maketh that (〈◊〉 he) which the Apostle here speaketh. 〈◊〉 lying spirit.  
No we 〈◊〉 that which is objected to the contrary 〈◊〉 out of the law of God, he 〈◊〉 up the matter and cuts it of very shortly thus: that hindereth not, that is first objected of the law of God, because there is one, 
S. Paul (being demanded we must suppose whether this Thomas had attained to his meaning in his Commentaries) in vision answered him, yea, as much as man's sight can conceive, the Crucifix also answered, thou hast written well of me Thomas: the church believeth and sayeth so. It is as true as the Gospel with Papists.  and the same bond of a conscience, even erroneous, and of the law of God: for conscience doth not appoint any thing to be done or avoided, but that it believeth, the same is the law of God: for the law is not applied to our doings, but by means of our conscience. And yet gentle D. Thomas, as little account as ye make of the law of God the authority thereof, and bond over men's consciences, here equalling the bond of a noughty and lying conscience therewith: if it be the commandment of your Church, of Prelate, it bindeth, though conscience be to the contrary. Besides, if a Prelate command any thing that your subjects conscience telleth him to be contrary to the law of God. It is answered according to Bonaventure, that he is bound to lay away his conscience. etc. and obey, yea, if he have probable, and discreet, though not manifest and evident belief: for obedience, let him do that which is commanded him, because he is bound in such a doubt so to do, and is excused for obedience sake, but let him by no means do it of his own will, because he may not for that he should sin mortally etc. As for perplexity of sinning, every way whereinto we are brought by this doctrine, which (as they teach) is while men be in the briars: sometime between two mortal sins, sometime between two venial, sometime between a mortal and a venial sin, thus they speak. D. Thomas saith, that also is no hindrance to this doctrine: for it is no matter though one be perplexed by some supposition, though no man be simply perplexed: that is upon condition unless he put away that erroneous conscience, or he is perplexed while that conscience remaineth. But here is plain contradiction and falling out between these doctors, as there is not sound agreement, in that they writ of an erroneous, or lying conscience binding: for the case being thus supposed that they may not do against their conscience though it be Erroneous and evil upon pain of damnation. Then cometh in M. Owlet, who 〈◊〉 with his author, sometime saith of himself and other such catholics here, that either they must renounce God by doing that which in judgement and conscience they condemn: be their conscience right or wrong it is no matter: all is one: or else sustain such intolerable molestations as they cannot bear. A hard strait, especially seeing, as he saith elsewhere Conscience dependeth of judgement and not of will, and so cannot be framed and reduced to conformimitie, etc.  
here is a divers and doubtful speech of conscience, and a great extremity that men be now brought into, as seemeth by this doctrive, what shall they do; shall they, to burst out or come forth of this maze, choose the less evil as they are willed in their canon, & by Gregory, which is 
Distinct. 13.  contrary to that: we may not do evil that good may come 
Bonaventur. Summa Angelica. etc.  thereof: or shall they change their pretended consciences, that surely is the best, & so are they willed to do, enen by some of their own writers: As for that bond of erroneous conscience 
Augustin. D. Thomas. 1. 2. Q. 19 Art. 5.  that they pretend it is none at all, nor of conscience simply, other wise then with God, and under him: Augustin saith well (as D. Thomas, can allege) that the commandment of the inferior power bindeth not, if it be contrary to the commandment of the superior power, as if 〈◊〉 under governor of a Province, etc. bid that which his Emperor or head governor forbid: why did he not answer that objection so, where the Law of God, and conscience command contraries: For I pray you in all reason, is not God, and our bond of duette to him expressed in his word written, above our conscience, and all duty to man, if comparison be made, namely the same being confessed 〈◊〉 〈◊〉 erroneous and lying; But (M. Owlet saith) that can not be in him, & his fellows, without 〈◊〉 of God, but that say we is false, we utterly deny it: as that also is, that such a conscience dependeth of judgement and not of will, when it is their own mere wilfulness, and a foolish, and false opinion and persuasion, or else if they needs will refuse counsel, under hope to deceive the Prince and State here, and by their Rhetorical and cunning lying, to bring them to their bend at last, where they she we themselves very confident and bold. Let them stick still in their supposed and condition all perplexity, that is, in their filthy mire, which is but a vain opinion of their own, as their own writers alsosay: So we may be free from such 
Gloze. in dist. 13. etc.  naughty, vain, and devilish doctrine: Let them call unto them a heap of Heretics, idolaters, blasphemers, fleshly men, drunkards, villains, tag and rag, yea, the devils of hell, themselves, to acknowledge and embrace this doctrine of theirs, and to profess this religion. Let them, if they needs will, join hearts and hands together. Let them carry with them multitude, antiquity, consent, their well meaning minds, as they call them, and what they will besides, Let us cry: Hear o heaven, hear o earth, and be astonished: Hear o Christians, Princes, and people, high and low, detest and abhor this religion, and such Saints and Masters. Let us follow Christ jesus, the Prophets, and Apostles, their doctrine, and the profession of the Gospel. I speak 〈◊〉 this while but of Popish profession, religion, and doctrine: I speak not of their life, behaviour, and conversation, as fruits of their doctrine. There remain in men infirmities: but such profession and doctrine, or teaching in religion and life, I cry out upon, I defy this religion, as most abominable abomination before GOD and man, and crying for vengeance from heaven. And yet touch I but one part, and one branch that these men pull me into, taking but their own examples in the first Table, and in one commandment of the second Table only. I assure thee, (〈◊〉 reader) that I loath, and forspring thy ears 〈◊〉 in this argumentto enter into some cases of conscience, so they entitle and crown their beastly filthiness, that these religious, maidenly Friars, and saints, as they must be called, propound and set us down in their books, under questions and answers. Thine ears would glow, if in this point, thou shouldest hear some of the meditations and stuff, even of a book entitled, the Angelical Sum, of 
Summa Angelica, de casibus conscienciae.  the cases of conscience, written by Friar Angelus in deed and name, as he is reported: But away with this Popish religion, Fie on the Devil & his doctrine & imps. Our English Romanists have at this day, as they tell us three 
1 Pet. 2. 2.  readers among them in the cases of Conscience beyond 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Sea; But if that great romish Harlot's breasts, yield her children such sustenance, in stead of the sincere milk of 
Erasmus in vita August.  the word of God, or as Saint Peter's very words are reasonable milk, and without guile: for all their great brags, for all their baits to catch simple souls; we wish all men as they tender their own salvation, to take heed of these Masters & their religion. It is written (gentle reader) of Augustine, that he opened and set abroad the 〈◊〉 〈◊〉 of the Manichee Heretics, because the very opening thereof, was enough to 〈◊〉 and foil them. This I hope will serve the reader both for his profit to this end, and for any just defence upon the occasion ministered here.  
Yet some what more for the matter, and our Sovereign, and this States just defence in the execution of the wholesome laws here established for the abrog 〈◊〉 of 〈◊〉, superstition, treason, rebession, etc. and the good 〈◊〉 of Christ's true religion, godliness, and honesty. Against these quarrel 〈◊〉 let me say in general, first to you Papists, whilst that under pretence of conscience, ye thus provide for yourselves in this per 〈◊〉, imagining that no justice can enforce you to do any act of our Religion: ye provide in the mean while very selenderly, and very evil for the common 〈◊〉, and for her Majesty: for if this doctrine whereon your 〈◊〉 examples are grounded be generally true, That not in the doer only, but in the inforcer also nothing may be attempted under pain of deadly sin, and damnation, against any man's conscience, though it be erroneous, judging that which is mortal sin, to be good and necessary: as infidelity, heresy, theft, whoredom, etc. Why not murder also with the rest: How then shall her majesty and the State make and execute laws, to restrain lewdness; If they say: It is against their conscience, not to do the things by law forbidden them, or to abstain from the same as you do, they may not in justice be enforced to do against their conscience, that is, leave robbing and other villainy: they may not be hanged, punished, or so forth, for the same. Will you have them punished that under pain of deadly sin and damnation are bound not too do otherwise then they do, or contrary thereunto at least. A great burden lieth upon them, and will cannot be forced, nor they may not be enforced to do against their conscience, though it be nought, Again, sir, necessity 
De consecra. distinct. 5. discipulosin glosa.  excuseth both a thief, & a murderer by your Canon law and Doctrine, and that more than for Whoredom, because necessity hath no law. Again, in necessity all things ought to be common, etc. Thus seemeth her Majesty, and the State likewise to be brought into perplexity, by these men's doctrine, that either they must leave of making and executing wholesome civil laws: or else be found enforcers of some men, to do against their conscience: Whereof, as this is by them accounted wicked and damnable, so the other must needs be to the State and common wealth at least very dangerous. But this with them is no great matter, where perplexity is, they must choose the less evil, they well deserve, these gentlemen, and the religion of God and his people; of Kings, Princes, Civil Magistrates, and common wealths also. There is talk of Libertines, Anabaptists, Householders of Love, and I wot not who else: But Popery surely is a hotchpotche of all wickedness, the mother of all sectcs and heresies, and the nursery of all mischief: Thus do they seem to reason, who so enforce men to do against their erroneous conscience, commit herein horrible mortal sin, and are in a damnable case: But Magistrates by making and executing penal laws upon traitors, thieves, murderers etc. pretending conscience enforce men to do against their erroneous conscience: therefore magistrates by making & executing penal laws upon traitors, thieves & murderers, etc. pretending conscience commit horrible mortal sin, and are in a damnable case.  
Thus as in teaching that he falleth and faulteth horribly that doth against that which his understanding, reason, or erroneous conscience, as they speak, telleth him to be good, though it be mortal sin: M. Owlet, and the Papists open a window by their doctrine to the Libertines, and them that are lead by inspiration, and pretend the motion of the spirit altogether to cloak their filthy sin, & wickedness under, if they yet that say; they may not resift the motions of the spirit, have not a better or not so bad a pretence, but more religious than they that say: they may not under pain of damnation do against reason, be it right, be 〈◊〉 wrong, which is Philosophical, and seemeth to be profane: So again by their doctrine of enforcement, and their threat of damnation against the enforcers of naughty men to do against their naughty conscience; they under. mine the lawful authority of Civil Magistrates and their wholesome laws, made and executed against sin and wickedness, and agree too well with the anabaptists, and such other as allow not of Magistrates: but as we highly thank God for her Majesty and this Gospelling state, of whom we receive this double benefit, first of heavenly doctrine and religion; whereby men's consciences out of God's word are rightly instructed and informed, and these vices and transgressions reproved, and they enforced to haunt public assemblies, & hear their duty there showed them that either are ignorant or wilful: Next, of public honesty and peace, maintained among us by laws, and the 〈◊〉 of the same, pretend they conscience or whatsoever, condignly restrained, and by severity punished: So again, do I tell them in a word that Christ's religion taken out of God's book, if they have grace to enter the profession thereof, will ease all this matter, and void and clear that which they defusedly, and darkly, and dangerously teach, of an erroneous conscience and the bond thereof, and of perplexity: for in God's book, they shall 〈◊〉 no such stuff. But the matter being well & duly examined their persuasion will be found by that book, to be nothing less than conscience, and there we are commanded to do that only that is good, and forbidden to do that is evil, we may not do evil, no not that good may come thereof. Or if that like them best, let it bear the name of adivelishe conscience, and so to be reformed, or otherwise to abide the smart which such wickedness justly deserveth, 〈◊〉 out especially, to the hurt of Church and common wealth. Ground therefore gentle (M. Owlet) your conscience hence forth upon Christ the true rock, and his heavenly doctrine, and let Popery go: Or else be content to reform the same by that rule, wheresoever you have grounded it afore time. Hear (if not me in this case) yet some of your own side, to induce you hereto. Be not too much addicted to your D. Thomas, and your own conceit, stay not obstinately on the text of your Canon Law. Be content to hear the gloze, if he mend the text & say better. Though there be of your side that say: An erroneous conscience bindeth as strongly as a good 
Rob. Holcot. super senten. lib. 3. q. 1. art. 5.00.  conscience, and that in the worst degree it bindeth a man to do according unto it, So as if he do contrary to it, he sinneth, so as his conscience abiding such, the man is perplexed, till he put it away, and an other way his erroneous 
1. Doing contrary to 〈◊〉 conscience is sum. 2. Doing according to erroneous conscience is not 〈◊〉.  conscience bindeth him so, as if he do not according unto it, he sinneth, If he do according unto it, he sinneth not, which is john's case of worshipping the Devil: Yet is there again some even of your side that say 〈◊〉: Where a man's conscience biddeth him, that is contrary to the law of God, it bindeth him not to do it, but bindeth him to lay away his conscience, which if (M. Owlet) and his authors, and other our Roman Catholics at this day would have consulted withal, or harkened unto, they would I suppose, not have made so evil a choice as they do, but have written otherwise then they usually now do, following herein the worse sort of their Doctors. The words of their own gloze in Commentary upon the text of their Canon, not bearing the untruth thereof in the matter of perplexity, correcteth the same, so forcible is God's truth in some, even in most popish days: the words of your gloze contrary to the text are these.  
But we must say no man, can be perplexed between 
Gloze. in distinct. 13.  two evils: because thence it would follow that some man of necessity should be bound to do evil: but the Canon saith, that God would never render destruction: except a man were found willingly to have sinned, as 23. q. 4. Nabuchodonosor ver. vasis irae. Moreover if, of necessity we were bound to do any thing: the law that forbiddeth it should be impossible, where as notwithstanding every law ought to be possible, as before distinct. 4. erit. Perplexity therefore as touching the thing itself is nothing but as touching the mind and foolish opinion of some man, there is some perplexity. Wherefore the jews were not perplexed unless in mind, and therefore should have asked counsel of the wiser and better learned: as of the Apostles or holy scriptures, etc.  
Now return I. M. Owlet, to the particular examination of your words, which that I be not driven to repeat, I desire the reader to peruse a part as I have before set the same down: You make your entrance into this great & religious matter of conscience, by a profane sentence taken out of Aristotle's Rhetoric, but how ever this may serve Philosophical, and your School divinity: wherewith the 〈◊〉 of Christ's Gospel hath of some time been too much bastarded, yet thanks be to God, he hath opened our eyes to see and discern between man's wisdom, 
〈◊〉 are Heretics, patriarchs: saith Tertussian, against Her, mogenes, 〈◊〉 room, etc.  and the heavenly truth, so as being forewarned by the holy Ghost, to beware least any man spoil us through Philosophy and vain deceit, according to the tradition of men, according to the rudiments of the world, and not according to Christ, etc.: We mean to take as good heed of your vain speculations, as God shall give grace: that is only good to every man (say you out of your Philosopher) which each man's understanding telleth him to be good, unto which the Scriptures & divines 〈◊〉. How then, are the counsels and ways of the Lord, and those of men so opposed in the scriptures: the one approved and allowed, the other rejected; How is it so much and so often cried out upon in the Scriptures, and men severely forbidden to follow their own ways, or to do that which seemeth good in their own eyes: but that always, and alonely, which is agreeable unto the Lord, upon whose direction, if we be his, we wholly depend. There is hardly any thing more dangerous and hurtful for men to follow, then that which is here made the fountain of all good unto them: Did not God, to draw from following the direction of man's understanding in this life, give his people holy laws and commandements, to distinguish between good and evil, and continually to direct them by, that they might serve him in holiness and righteousness, in his presence, 
Luk. 1. 74. 75.  in his sight, or before him all the days of their life, that is: so, and in such order as he in his holy word appointeth and avoweth; If any be in Christ, he is a new creature: Saith the Apostle, etc. How far differeth this holy doctrine 
2. Cor. 5. 17.  of God, (as meeter and better for Christians to receive) from that profane sentence of M. Owlet; that is only good to every man which each man's understanding telleth him to be good, etc. Is it even so in deed; fie of that divinity: the holy Ghosts divinity, you see is clean contrary; It is yet further written. There is none that understandeth, 
Rom. 3. 11, 12. etc.  there is none that seeketh God, all are gone 
1. Cor. 1. 19  out of the way, etc. And again, I will destroy the wisdom 
isaiah. 29. 14.  of the wise, and will cast away the understanding of the prudent. Hath not God made the wisdom of the world foolishness; etc. The wisdom of the flesh is enimitic against 
Rom. 8. 6. 7.  God: death, etc. O Lord I know (saith the Prophet) that the way of man is not in himself, neither is it 
jere. 10. 23.  in man to walk, and to direct his steps. And therefore the heavenly wise man saith further also: All the 
Prou. 16. 2. & 21. 2.  ways of a man are clean or right in his own eyes: But the Lord pondereth the Spirits. And this made the heavenly Prophet and king, though he were very wise, yet leaving his own understanding to have recourse herein to GOD by prayer: Thy hands have made me, and 
Psal. 119.  fashioned me, give me understanding that I may learn 
jud. 7. 3.  thy commandments, the steps of a man are ruled by the Lord: how can a man than understand his own 
Prou. 20. 24.  way; saith Solomon. And the reason is rendered elsewhere: All the imaginations, or devices of the thoughts of man's heart (saith God in Moses) are only evil continually. And again, The Lord knoweth the thoughts 
Gen. 6. 5.  of man, that they are vanity. And the Apostle yet further: 
&. 8. 21.  The Lord knoweth that the thoughts of the wise be 
Psal. 94, 11.  vain: The heart is deceitful and evil above all things, who can know it? etc.  
Better a great deal and more consonant to the doctrine of the scriptures than you, spoke that old father of the 
1. Cor. 3. 20.  Greek Church when comparing man's understanding 
jerem. 17. 9  with divinity & divine matters, he said. There can be nothing 
〈◊〉. in 2.  worse than to go about to discern & measure God's 
Tim. 1. bom. 2.  matters with man's reason: for so falleth every one from 
〈◊〉. in 1. Tim 1. 〈◊〉 5.  the foundation of faith, and is carried far, wandering about with error and is forsaken of the light. etc. You see it is blasphemy (saith he in another place) to go about to discuss divine matters with reason, so hath man's reason compared to God's matters, nothing common or agreeable, If we shall finally consider (saith he in that former places) 
Idem 〈◊〉. 5. 〈◊〉. 1. Tim. in 〈◊〉 verba: 〈◊〉 〈◊〉 Satana ut 〈◊〉 non 〈◊〉.  that Martion, Manes, Valentinus & other that brought in wicked heresies & pernicious doctrines into the church measured divine things with human reason (look upon your own fathers M. Owlet and take them by the hand) We shall find that so at length they became ashamed 
Chrisost. in. 12. joan, Hom. 65.  of the mystery of the holy incarnation, etc. Whose heresies also elsewhere he fathereth for their beginning upon the Gentiles & Philosophers. Augustine also a latin doctor retracting that which he had aforetime too philosophically written hereof against the Academics saith 
lib. 1. 〈◊〉. 〈◊〉 1.  thus: as touching man's nature there is nothing better in him then understanding and reason, but he that will live a blessed life must not live according to that, for so liveth he after the manner of a man, where he should live agreeably to God, to attain to happiness; to come whereunto the understanding or mind may not be contented with itself, but must be subject to God. etc., Amongst many other, let this here suffice, to show generally how well man's reason or understanding agreeth with God, good divinity and religion.  
For your Philosopher's sentence, taken out of Aristotle's 
Aristo. li. 1. 〈◊〉  Rhetoric, which you make so great account of in divinity. Let us examine it yet a little more. First M. Owlet which hath been and is your common fault, you cite not your sentence truly out of the Philosopher, if ye read it not there yourself, be better advised another time: if you knew the matter & willingly perverted it, your fault is the greater. Leave therefore both these faults, or else give us leave to reprove both in you. Look upon your place in Aristotle, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  consider his purpose, which is to show whence a man may take his proofs in consultation, referring the same to profit, which is his drift, and this profit he calleth good. Then let the reader hardly examine and confer Aristotle's words with M. Howlet's. Thus find I Aristotle in this matter: amongst divers other things that profit and help in doing matters whereof me consult, some simply and acknowledged amongst all, some in part for certain respect & allowed of some men, all which he calleth good, as with him; good is divided, into honest, profitable and pleasant things. Whatsoever things (saith he) understanding would deliver to every one & whatsoever things the understanding, of, in, or about, every thing, delivereth, that is to every man, or to every thing good, he doth notsay, that only is good, which reckoneth up a great sort of marks to know good by. Besides neither doth he say, each man's understanding, and so include corrupt men's understanding, how bad soever it be, as in religion, you do here Heathen men, Turks, Infidels and yourselves Papists, etc. In civil 
Recta ratio, mens 〈◊〉. Orandum ut sit mens sana in corpore sano. etc.  things understanding needeth to be civil, & you know Aristotle in the matter of virtue and good, speaketh often and much of right and good reason: and ye hear of a sound mind in a sound body among the very heathen. Neither yet doth he confound a man's understanding with the testimony of Conscience. Furthermore, Aristotle, can distinguish this word good, as ye know, not into honest, pleasant, and profitable things only, but into things good indeed and apparently good, simply and generally, and of itself good, and sometime particularly, and good to us, etc., these things and such other circumstances are necessary to be known, to understand rightly even in philosophy the sentence ye fetch out of Aristotle's Rhetoric. Again, we must know he speaketh of good in his rhetoric as it is the subject or matter of an Orator. And what is that, to speak of good, as it belongeth to divinity and a Divine, or to a Christian, who for his actions or doings must fetch from God, and his will and approbation, that that is good, and try it by the Touch of his word and Law, which is our only rule to know good and bad by, & not our own understanding. It were not to be marveled at then though Aristotle, as a philosopher and wise heathen man, making understanding and reason as it were a Queen or Prince in this little world man, to sit in his mind for doing civil things to rule, prescribe, command, order and make law, to the inferior parts as the will and affections should speak thus, and more too in moral philosophy. And yet iwis this Prince is many times but ill favouredly sighted, and worse followed and obeyed: the truth and experience also telleth us farther that men's minds are corrupted, their understanding blinded, and become so weak and dull, in heavenly things in deed, to speak no more; that too 〈◊〉 now, can they or will they tell what is good and godly: one that is pooreblinde, hath but an evil eye: to direct and guide a man's body aright. A blind eye guideth yet worse or nothing at all: and yet this is of itself man's reason and understanding to lead him in good & godly things. I think yourself will grant me, for the most part; unless the eyes of our understanding be lightened by God's holy spirit; and framed from above. The light of the body is the eye, (saith our Saviour Christ) if then thine eye be single thy whole 
Mat. 6. 22 23.  body shallbe light: But if thine eye be evil then thy body is dark. Wherefore if the light which is in thee be darkness, how great is that darkness; If therefore thy whole body shall be light having no part dark, saith he, in S. Luke) then 
Luke. 11. 36.  shall all be light, even as when a candle doth light thee with the brightness. Your D. Thomas half a Philosopher, & half a Divine could yet decide the matter thus out 
Psal. 4. 7.  of the Psalm. Many say who shall show us good things; the light of thy countenance Lord is marked upon us; as though he should say: the light of reason that is in us, can so far show us good things and rule our will, as 
1. 2. q. 19 art 4.  it is the light of thy countenance, that is, taken from thy countenance: the natural man is not capable of the 
1. Cor 2. 9 10  things of the spirit of God: for they are foolishness unto him; neither can he know them because they are spiritually discerned (saith the Apostle.) And again: the things which eye hath not seen, neither ear hath heard, neither came into man's heart, which God hath prepared for them that love him: but God hath revealed them unto us by his spirit, etc. Do not the contrary opinions that be in men's minds, not of the common sort only, where as the common saying is verified. So many men so many minds, but even in the wisest and gravest Philosophers 
Quot capita tot sensus. Quot bomines tot 〈◊〉.  themselves, declare the defect that is in man's understanding to guide him by. What Philosopher ever knew himself aright; not knowing the corruption of man's nature. Did not one of the greatest of them profess that he knew this 
stoics, peripatetics.  only: that he knew nothing: was not the name of wisdom and wise men refused among the wisest of them. And 
Academics, Epicures. etc.  they content to be called but philosophers, that is lovers of wisdom only, Did not the academics confess and profess the uncertainty and weakness of man's mind 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and understanding; What understanding of man ever conceived the mystery of Christ's incarnation: that the word was made flesh, or that one should be borne of a virgin, & such other mysteries of our religion; In deed they were no Mysteries, if man's understanding could reach and attain unto them. Flesh and blood hath not revealed this unto thee, but my father which is in heaven, saith our Saviour Christ unto Peter confessing 
Mat. 16. 17.  him. Is that only good to every man which each man's understanding telleth him to be good? then farewell in effect all goodness in Christ's religion, Did not the imagination and opinion that there are many Gods, greater and lesser. etc. proceed from this puddle of man's understanding; whiles he would thereby measure the nature of God: Whence grew all the superstitions that ever were in the world: but from that vanity of men's minds, their understanding, 
Rom. 1. 21. 22.  & reason. Well saith the Apostle that men became vain in their reasonings & their foolish heart was darkened when 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they professed themselves to be wise they became fools etc. Is that only good unto every man, which each man's understanding telleth him to be good: How if man's understanding and the word of God disagree as they do too too often, shall that only be good for him, that his understanding telleth him to be good. In the Infidel's judgement and conscience, it seemeth good to say: there is no Messiah, it must be good for him, by your doctrine to hold that, and to yield 〈◊〉 do thereafter is not wicked. The doctrine of the Libertines and such as hold and teach that hand over head, men should follow the motions of the spirit, less absurd than yours herein; you say that is only good to every man which each man's understanding telleth him to be good: they say the spirit moveth me to this or that therefore I must do it: goodly words of yours in Aristotle's philosophy and so forth, theirs in divinity, with better show than yours, which yet you would make us believe, that scriptures and divines agree. But leaving the rule of the scriptures & God's law, both are very dangerous and evil to rule men by. How far are ye of, from that pernicious doctrine: that every one shallbe saved by his own religion, unless possible you will have all men saved without any religion, if that only be good to every man, which each man's understanding telleth him to be good. The Idolaters understanding telleth him that idolatry is good, the blasphemers that blasphemy. etc. here is a confusion of good in deed The wiseman saith that the way of a fool is right in his own eyes, is that and that only good to him; neither of both surely: for he addeth. But he that heareth counsel 
Pro. 12. 15.  is wise. What is to say: evil is good and good evil: If this be not; to say, that is only good unto every man which each man's understanding telleth him to be good.  
But let me give you an example out of the same book of your Master Aristotle, that you here allege, because that possible may more prevail with you, speaking of many honest and commendable things, in praising as he doth in your place alleged of many good and profitable; in counseling he teacheth, that to be revenged of ones enemies, rather than to be reconciled is commendable, & rendereth the reason: for (saith he) to render evil for evil, or to requite, is a just thing, & every just thing is commendable. The Doctrine I ween, learned out of this your Master Aristotle the Philosopher, made you to invent 
Vim vi repellere. you know what it meaneth.  lies of the faft at Stamforde, to quite, as you say the Puritan, and to write many such like things, as we read in this your Epistle dedicatory. To be even with one, is a just and a commendable thing: but how ever this quite the 〈◊〉, it is quite contrary to the Scriptures and heavenly doctrine of Christ and his Apostles. Your Master Aristotle, also in the same place you cite, saith: those things are good & profitable, which every man is most affected and dilighted withal, as the Warrior with victory, 
Math. 5. 38. 39 40. 41. 44. etc.  the ambitious with honour, the covetous with money, etc. scripture & divines to agree with this hell-like doctrine; God forbid: We have better School masters then so, 
Rom. 12. 17. 19 etc.  thanks be to God. Every good giving, and every perfect gift is from above, and cometh down from the 
jam. 1. 17.  Father of lights, etc. even to this father of glory must we pray for this gift of wisdom, and revelation, through the knowledge of him, that the eyes of our understanding may be lightened, that we may know what the hope is of his calling, etc. It is a second grace and gift, that I may so speak, above and beyond nature, and the light thereof, or each man's understanding? Your Saint Thomas, if you would have consulted but with him, would have told you as much. Search the Scriptures: Are ye not therefore deceived, because ye know not the Scriptures, 
john 5. 39  etc. saith our Saviour Christ, hear him. As all 
Mar. 12. 14.  points of Divinity and Religion would be grounded on God's book, and the Scriptures, not upon the Philosophers, and Rhetoric: so especially, when there is question of conscience, or of doing or not doing thereafter, in matters of religion, should we have recourse unto that heavenly 〈◊〉: but ye say, The Scripture and Divines agree to this sentence of the Philosopher, when they say: That we shall be judged at the last day according to the testimony our of conscience. Make this sentence plainer, and expound it not by the first, lest both fall out to be very false, & very pernicious; the better of the two, make of it what you can, is very perplexed, dark, and doubtful, at least as you set it down and follow it. This may be propounded in lecture among you by him, that is your public reader in the cases of conscience, but we have seen to much of your School divinity and devilish doctrine in conscience, to haunt your romish lectures, or receive that is therein taught, and professed. Our senses are better acquainted with the phrases of the Scriptures. If this latter sentence be all one with the other, and first cited out of Aristotle, them might you have spared your Philosophers Rhetorical sentence, and rested upon this which ye pretend, to take out of the Scripture and Divines. The heavenly Scripture hath no need of man's wisdom, to be understood saith one, but 〈◊〉 that revelation of that spirit: but first I tell you, I find not that words 
Christen. in Gen. cap. 5.  ye set us down in those Scriptures, which ye quote us in the margin, ye tell us of being judged at the last day, 
Hom. 2.  according to the testimony of our conscience, ye send us to 2. Cor. 1. and to 1. john 3. The Apostle in the place ye point us, speaketh more particularly, of the testimony of a good conscience, only, and of his own that he had in this world, his words be these: Our rejoicing is this, the testimony of our conscience: that in simplicity and godly pureness, not by fleshly wisdom, but by the grace of God, we have had our conversation in the world, etc. Mark here, that Saint Paul had his conversation in the world, not directed by his own understanding, As your Philosophical sentence pretendeth, not by fleshly wisdom, but by the grace of God in simplicity, and godly pureness. 
2 Cor. 1. 3. 3.  The testimony of such a conscience, is a goodly matter, and to be rejoiced in, in deed let it be, if you will a 〈◊〉 feast, etc. And this is the odds here, between a heathen and a Christian life, yet doth not the Apostle in this place say generally: that we shall be judged at the last day, according to the testimony of our conscience, neither yet of himself saith he so much, speaking of the testimony of his own conscience. Though I deny not, but that faithful being received 〈◊〉 by god's mercy, & engraffed into Christ by faith, shall have matter of 〈◊〉 in a good conscience, & in well doing, even at the last day, But you carry it further. The Apostle, in another place, speaking of his fidelity in his ministery, and of a better conscience still, than you seem hereto note, showeth yet a higher judge rather and more sharper of sight, who will judge him more thoroughly, then according to his own understanding and conscience: Nay, as one that durst not justify himself, though his conscience charged him with nothing in his function, he rejecteth that judgement from himself, and from all men also, as unfit and unsufficient: unto the Lord himself, who at his coming 
〈◊〉. Cor. 4. 3. 〈◊〉. 5.  will lighten things that are hid in darkness, and make the counsels of the hearts manifest. The other place ye cite, to show we shall be judged at the last day, according to our conscience, is, out of Saint john's Epistle, where thus it is written: (I must guess, because ye neither set down the words, nor the verse) For thereby 
〈◊〉. joh. 3. 19 20. 21.  (that is by loving in deed and truth) we know that we are of the truth, and shall before him assure our hearts: For if our heart condemn us, God is greater than our heart, and knoweth all things. Beloved if our heart condemn us not, then have we boldness toward God. Here the Apostle speaketh of that boldness, and entrance with confidence, that the faithful here have towards God, by Christ jesus, and by faith in him, & of the benefit thereof: 
look S. Paul. Ephe. 3. 12.  which, as by a certain mark is expressed by true and unfeigned love, and of the lack of this full persuasion, again, what a loss it is: here is nothing spoken of our being judged at the last day, according to our conscience. And this is all I find of this matter, in the places of Scripture here alleged. 
De doct. chri. lib. cap. 10. & lib. 1. cap. 40.   
For the Divines that ye talk of, because ye quote us Augustin alone for all, & send us to two places 〈◊〉 him, and the matter is not great what is there said, I refer it to the learned Readers judgement, that is disposed to examine the places. You report here & bring in Austin for proof that we shall be judged at the last day according to the testimony of our conscience. Where Austin speaketh not of the judgement of the last day, in neither of both the Chapters. Consult therefore with them, from whom ye took these places, that they may appoint you fit for the purpose; or you better follow the simplicity and sincerity of the sacred Scriptures. If ye say Austin, name conscience, or speak a word thereof in both the Chapters. I grant you: 〈◊〉 you must remember with all: that every thing may not be gathered of every word: The two places much agree, & the first ye recite hath relation to the latter; he saith not that which you speak here. Again, speaking very briefly, as for a conclusion of his first book of Christian doctrine Of this sentence of S. Paul, The end 
〈◊〉. Tit. 15.  of the commandment is love, out of a pure heart and of a good conscience, and of faith unfeigned; he showeth wherefore the Apostle put in that clause, of a good conscience 
Aug. de. doct. chri. lib. 1. cap. 40.  which he putteth for hope saith, Austin. Learn you also saith M. Owlet to add this word good to conscience: join it with faith, and keep that bond or knot that the Apostle maketh in this sentence. And so if you can apply it to yourself, ye shall not only have great matter of rejoicing: but her Majesty, and the laws also I doubt not, to bear with your conscience, and to tender the same as reason and equity would: and besides because the same shallbe found to agree with God's word, & to be grounded thereon, we shallbe as ready to avow and allow thereof, as we now are to 〈◊〉 the same, for that it is so directly contrary to the word, and therefore neither for you to flatter yourselves in, nor meet for the State to allow or bear withal. We doubt nothing but that the testimony of a good & upright conscience is of great weight and force and to be respected and harkened unto: So that we remember still 〈◊〉 a pure heart therewith, and an unfeigned faith, which must ever have the light of God's word go before or accompany the fame, in the faithful, that under the colour of conscience, other persuasion, or the rule of reason deceive us not. The 〈◊〉 of all is: I would have you know conscience a right, and distinguish well between a good and a naughty conscience by the Scriptures. For the accord or agreement between your two sentences, one, and the first, taken out of Aristotle's rhetoric: that is only good unto every man, which each man's understanding telleth him to be good. The other, as is supposed out of divinity: that we shall be judged at the last day according to the testimony of our conscience. Make them you agree, as you can, I cannot see the agreement between them. Understanding is one thing, and the testimony of our conscience is another thing, good to every man now, and 〈◊〉 at the last day be two: Finally, the two sentences, as in words, so in substance and meaning, seem utterly to disagree, I would therefore, whereas you say: the scriptures and divines agree unto the Philosophers saying: you would or could have made the Philosophers saying agree with the scriptures rather, which though ye shall travel, as ye do, by enticing speech of man's wisdom, to perform: Yet all is but in 
D. Thom. 1. 2 q. 19 arr. 4.  vain, the thing will never come about. Let Philosophy go therefore, and the Philosopher in testing the fountain & rule of good 〈◊〉 us Christians. Let God's word and law, or the holy Scriptures be our rule there in alone: according to that: there is one rule and measure for one thing: let reason 
unius una est regula & mensura.  in 〈◊〉, & with your S. Thomas if ye will be the 〈◊〉 of 〈◊〉 〈◊〉 actions: let that spirit of god be that beginning of all good in us that be 〈◊〉, 〈◊〉, and other. Augustin, a Divine whom ye 〈◊〉 in this matter, 
Tomo. 3. Senten. excerpt. ex August.  saith very well against your first sentence of Philosophy in this sentence of his: Faith openeth the way to understanding, and 〈◊〉 〈◊〉 it. And again, as is alleged in your own decrees: All the life of the unfaithful is sin: neither can it be good, that is done 
28. q. 1. 〈◊〉  without God: for where there lacketh the knowledge of the enternall, unchangeable truth, there is false virtue even in the best behaviour and manners. And concerning the phrases & manner of speaking of Philosophers and divines how different they ought to be, thus saith Austin: Philosophers speak with words at will, and in matters very hard to understand, fear not the offence of religious ears: but we that are Christians and 〈◊〉 have 
Augu. de Civitate Dei. 〈◊〉 10. cap. 23.  a law to speak after a certain rule, lest liberty of speech or words, breed wicked opinion of those things which are signified thereby. And thus much concerning your two sentences and the agreement thereof, whereupon all the rest, that followeth here of this matter seemeth to be grounded.  
Of your propositions thus taken from Philosophers & Divines, ye say it followeth that whatsoever we do contrary to our judgement and conscience, is according to the apostle, damnable, because we decern it to be evil and yet do it, But that which the Apostle here saith, for all your whatsoever & false gloze, must be understood in those things, which are lawful, saith your own D. Thomas in that very next sentence & verse before that last; upon these words, which are that ground of that that followeth, Blessed is he that condemneth not himself in that he alloweth. That moderation should ye have kept, but ye do not: for ye say, be the action in itself never so good, and the man that doth it never so bad (as seemeth) for you name us a Gentile or Heathen man, and to confess there is messias, yet because it seemed nought in his judgement and conscience, therefore to him shall it be accounted a damnable sin at the last day. Hereby it appeareth ye hold: that at the last day the testimony of a 〈◊〉 judgement and naughty conscience; even of an Heathen shallbe admitted to clear him from evil, and to condemn him for doing good, or that any man shallbe damned at the day for acknowledging there is a Messiah, against his wicked judgement and conscience at least; will there not be other matters sufficient and I now think you, to condemn such men for: but that such cases and causes as these unwonted and unmentioned in the Scriptures, should after they be by your heads devised and moved, then also be alleged; This is profane and vain babbling and brawling which breedeth questions, rather than godly edifying which is by faith: which thing the holy Apostle S. Paul so carefully warneth his scholars Timothy and 
1. Tim. I. 4. 7. & 6. 4. 5. 20. 2. Tim. 2. 16. 23.  Titus in many places to take heed of, & to avoid, they may beseem your scholding disputes, your subttle schools and readings, they beseem not her majesties ears, they agree not with the divinity schools of the holy Ghost. Did 
Tit. 3. 9 & ep.  your testimonies of Scriptures and Divines you set us down, teeth you this; or whence had you it; shall we be judged at the last day according to the testimony of our 
Treatise Fol. 57 pag. 2.  conscience be it good, be it bad, must we be judged by that only? Shall it be now good, and then good and so always good, to the Gentile to deny the Messiah; because his understanding, judgement and conscience telleth it him to be good? etc. This is a marvelous and strange Paradox, the foundation & building thereon are much alike. Is there no difference nor odds; Before I further examine the matter you tell us: Let me a little consider how you handle the holy Scripture with your foul hands, or our evil favoured claws, and how untowardly you allege your testimonies still; because we decern it, to be evil, and yet do it: Ye quote us for it: Rom. 14. though ye name no verse, yet your words seem to send us to the last verse of the Chapter, which hangeth on the words before, & are a reason rendered. Ye cite the words falsely & corrupt the sense: Which that it may the better be perceived, I will set down both your words and also the Apostles. Thus you: Whatsoever we do contrary to our judgement and conscience, is according to the Apostle, damnable, because we decern it to be 〈◊〉 and yet do it. The Apostle thus: He that doubteth, 
Rom. 14. 23.  if he eat, is condemned, because he 〈◊〉 not of faith. And whatsoever, is not of faith is sin. The Apostle speaketh particularly, and of a certain matter which restraineth his note of universality: You generally without any restraint or observation of the circumstance of the text, and matter treated of: he of a faithful man and of faith: You give us an example of a Heathen man, and talk at random of our own judgement and conscience, he speaketh of eating, which is an outward action, and of itself as they speak, indifferent: You in a far otherkind of things of their own nature good or evil. We acknowledge, in sum the holy Apostles words and sense, we find not yours in the text ye send us too. And it is an ill commentary that corrupteth the text. The Apostle saith, because not of faith.  
Now because you have set down, in stead thereof, judgement and conscience, you foist also into the text, the word: decern, Because we decern it to be evil, and yet do it. If you say you follow the Author of this your discourse, with whom yet in citing this text, ye altogether 
Quod. enim exfide non est. peccatum est That according to his conscience, hoc est secundum conscientiam.  agree not, though ye both corrupt the same foully: As of him I speak in his place, so let me here tell you (what opinion soever, greater than reason you have, of your Master) we are not bound I tell you, to follow neither him nor you in corrupting of the holy Scriptures, ye both put in the word decern, of your own, and ye put our judgement, conscience, or knowledge for faith: which it seemeth, 
As S. 〈◊〉 expoundeth it, etc. saith, Gregory Martin, whence possible all, or the most of this stuff was fetched by your Author and you.  ye take out of your School men's Commentaries: But I would you would not change the words of holy scripture, into your Scholastical writers expositions, and terms, and set us the same down for scripture still: If your parenthesis here, (according to the Apostle) were thus, (according to our D. Thomas, or School Doctors, etc. or according to our notes, taken at the Lecture in cases of conscience, then might it peradventure stand right: but the Apostle and your D. Thomas, or School doctors, etc. not 
1. 2. q. 19 Art. 5.  being one, you take to much upon you, and we can give you no such licentious liberty, to use the one's name for the other, I see 〈◊〉 you drive: It is a principle with you that Birds of one feather, must fly and hold together. Error agreeth very well (commonly) with error and falsehood: Your common translation of the Bible, (like as your Schoolmen) must be kept and followed inviolably, not to be checked nor corrected by the 〈◊〉 or Greek text under pain of the Pope's great curse, hence belike you and your fellow, would seem to take your word: decern, But sir, there is falsehood in fellowship, though your eyes, M, Owlet, could not possibly discern, neither by day nor by night, every letter & syllable, and therefore might easily be deceived, in taking one word for another, that were somewhat like; yet the Author of your treatise, me thinketh, might have looked better to the matter, if it had been but for deceiving of you herein, & many other that follow him. Where both of you have it decern, even your common translation, if ye look well on it, hath discern, Now grammarians that show that etymology 
Discernere, Verbum forense.  of words will tell you, that discern, & decern, be two words different in signification: discern: is to put difference between things: decern, is a higher word of judgement and authority, whereof we call A decree, etc. And your Pope decernimus statuimus, etc. They that leave both your word of decerning or judging, devised by yourselves, and discerning, which the word of your vulgar latin Translation, in this last verse of the 14. chapter to the Romans, and translate it by the word of doubting, as both in Latin and English is done, have both better, and 〈◊〉 rendered it, and expressed by a fit word, the meaning of the holy Ghost also. Cavil not here at, nor bark not at our translation, for leaviug here your vulgar, and common translation, he leaveth himself in another place, and translateth this very word, as our men do here. But dogs will bark, even at the Moon. You must be content to 〈◊〉 your own law, and to give us leave to deal 
jam. 〈◊〉. 6.  with you truly in that, wherein you untruly take to yourselves liberty against us, you so pry into our translations, and translating of the Scriptures, that the least fault must be espied, yea, where there is none, fault must be imagined and devised, and we roundly taken up, and compared to a 
Trea. Fol. 40. Page. 2.  boy in a Grammar School, that should be brecht, so ye speak, and further, and worse to, whereof in his place. Leave your decerning, judging, and discerning: leave (for shame) your corrupting of the holy Scriptures, in word and sense: leave your caviling, and carping at our translations of the Bible: use in all, a better, and more upright conscience, than hitherto.  
For the matter of an action good in itself, and the example ye bring us in, devised of a Gentile, that should for fear, say or swear that there were a Messiah, it is altogether impertinent, and besides the Apostles purpose, who as I said, treateth not in that place of things simply good, or evil, or of bearing with a thing evil in itself, and of the own nature, much less with impiety or superstition, he speaketh but of outward things, he speaketh not of Gentiles, or Infidels, nor yet of obstinate Christians, that walk stubbornly, utterly condemning the profession of the Gospel: but of a brother, a faithful man, and one that hath received and embraced the profession of the Gospel, and is weak through ignorance of some one point, pertaining to Christian liberty, in the outward use of God's creatures, wherein he is not yet thoroughly instructed: of bearing with such a one, by those whom God hath called to more plentiful knowledge of his heavenly truth, speaketh he. Again, the manner and the end of bearing must be considered, which is not to nourish error, or to obstinate & harden the weak in their opinion and doing: but rather to draw them by all means we may from error, and to advance them more and more in the knowledge of the truth. The Apostle calleth it before in this chapter edification when he biddeth us follow the things which concern peace and wherewith one may edify another, or as he speaketh in the beginning of the next chap. Let every man please his neighbour in that which is good to edification. Lastly, the matters the Apostle here speaketh of particularly, would be considered, which are not all outward things, but such as God himself was author of in his Law. As distinction of meats and days, which while the jews, being won to the Gospel did in those days retain, though they did it ignorantly not knowing the liberty of the Gospel, yet (till they might be fully persuaded therein by faith, which is grounded on doctrine and the word, they were vounde to keep by the commandment of God himself.  
These circumstances considered, it will not be hard to spy out M. Howlet's and his fellows ill dealing in this place, & to have the true sense & meaning, which if it be not wrapped and obscured with subtle quiddities taken out of school questions, will plainly enough fall out of it self thus: that the faithful for his particular regard being in doubt or lacking the full persuasion of Faith (which is given by measure, and hath his time of growing and increasing) can not without danger, nor should not attempt to do that wherein he is not by the word of God and faith, yet thoroughly resolved, when he may without danger of offending, abstain from the outward action, not stiffly standing nor flattering himself in his opinion: but moderating his doing by the gift and measure of faith, which he hath, ready upon further instruction and knowledge to grow forward and to profit. A thing verily in his kind much to be commended, and greatly to be borne with, is this respect of conscience, not to rush into the doing of every thing without all sense or remorse of conscience, not to attempt things, or presume to do the same, except the mind be thoroughly persuaded that God is therewith pleased, which it cannot be but by faith, and faith is grounded on the word of God. Christ shall not break a bruised read, nor quench the smoking flax, saith the holy Ghost. I would we all considered this point better than we commonly do, both in our 
Esay. 42. 3.  selves, and in those with whom we daily and usually live, 
Math. 12. 20   
But what maketh all this doctrine of the Apostle either for Gentiles and Dogs, that never were in the church or for papists, and other obstinate and wilful heretics that break out of Christ's true church; do flatter themselves in there follies; unto them that are defiled and unbelieving is nothing pure (saith the Apostle,) but even their minds and consciences are defiled. etc. What maketh 
Tit. 1. 15.  it against her Majesty and her upright and equal laws to stay the execution thereof; against superstitious & seditious persons bursting forth into violent acts and attempts against her majesties royal person and the state, and her most peaceable and quiet government, to follow that man of sin, the Pope of Rome, it maketh greatly. Against you M. Owlet and your fellows that abuse so great lenity, much to the cleared of her Majesty, and the state in meeting with your obstinacy maketh it greatly. M. How let tells us here of an infidel that should say there were a Messiah. etc. And his fellow in his discourse of a jew too swear that there were a blessed Trinity against their consciences. What a sin it were to the doer and to the inforcer. But this is none of their case, nor her Majesty or her laws in dealing with them. They have had now above these twenty years the preaching of the Gospel. And I trust, if not they that too unchristianly and unnaturally of late have withdrawn themselves from God & prince, to betake themselves to the Pope, yet those that live under her majesties government, and in her dominions, shall more and more (which God also grant) have the same daily to inform and direct their consciences aright in all godliness and honesty Such is her highness godly and tender care over us al. She like our good Prince forceth nonce consciences, but very mildly proceedeth by order and law, as she needs must, to restrain the fury and pride only of such as make dissension in Christ his body, corrupt his sincere religion, and grow perillousto her royal estate and the realms. If this touch you M. Owlet, or your fellow hot catholics, thank yourselves, you teach here that it is lawful to restrain by temporal punishment such fellows, and her Majesty taketh it so to, Not as allowed by the church (which is your popish opinion) but as given of God and warranted by his word. For herein also I tell you, we differ from you, that you make the civil magistrates authority; to hang of the church's allowance, as you here insinuate, so to bring princes under the pope's check. We go higher and say that the authority is immediately given them of God, and from him over every soul within their government, and so dependeth on the ordinance of the eternal God and his word. We say your church challengeth too much and haileth things too fast to it. Magistrates wax every day more godly wise than other, and will not be easily abused as afore time.  
Ye speak of recalling home by temporal punishment such as you accounted heretics to the unity of Christ his body, again, Your doctrine herein, & your violent practice scarcely agree; when you get the temporal sword on your side. Is that to recall them home; By fire and faggot to con sum them to ashes, which is your manner: These are two divers ends ye know, learned, unlearned, young, old, men, women, no sort and degree spared. If her majesty and her laws repute you papists for heretics (as justly ye may be reputed) what have ye to say for yourselves; A bare denial only: retaining still popery and heresy in opinion, and broaching the same still among us, will hardly serve your turn, if you be put to it Be more equal & mild towards other unless ye look to have the same measure measured to you that ye meat to others and that with a great deal more uprightness and better conscience. But I am in doubt your, Catholic Church will never leave the tricks of a Stepmother or a strumpet rather. Ye know the story of the two women's pleading before king Solomon, for a child, either alleging herself to be the mother: but when the living child should have been killed and divided at the kings commandment, the true mother's heart was moved with compassion: and could by no means yield or abide 
1. King. 3. 26  to have the child killed, but the other that pretended only and was not indeed the mother, was very forward to have it killed and divided. I will say no more: but I would you hot Catholics and your popish church, had but half that compassion, and tenderness of heart, and respect to men's lives, that the profession and the professors of the Gospel have. But it is not in you, there is a contrary nature and a contrary dealing in the wolf, and in the shepherd & the sheep, Your hands have been too long imbrued in the. blood of God's saints, & it is the proper mark of your bloodte Antichristian church. It is that, ye glory in; God, amend you, if it be his blessed will, or else cut you shorter, Be yourself judge herein, M. Owlet. If you tell us your conscience in deed: or let the world tel. To whom you refer us, in comparing her majesty our most dread sovereign Queen Elizabeth, and her peaceable and mild government (having been so greatly disturbed and provoked to the contrary) and other princes, and the former times, that have not been acquainted with the profession of the gospel. And again you say, and truly that her majesties noble & 
Sect. 6.  merciful disposition is known and renowned, through out the world, The world (you say) doth know how that the great mercy and clemency of her Majesty, hath stayed oftentimes and restrained penalties from their execution and from the overthrowing of divers men etc. It doth so indeed, and so doth it by experience of the sharp executions done aforetime by your procurements, and the overthrow of divers both men and families, which feel the smart, at this day. As you call yourselves Catholics and us protestants, yea heretics at pleasure, so in like manner say you, and say only; your religion is the old & so ours must be the new religion, we are gone out from you, and not you from us. etc. But leave these (enviously devised) doubtful and racked terms of yours & us. etc., and have recourse to the scriptures: Let us there and thence make our plea, and then you shallbe found to be that ye call us, & we to be that you would so fain challenge to yourselves, to beautify your evil cause: as it needeth. Else let the word of God be judge between us: and look who be found to have swerved from the Prophets & Apostles doctrine; or 〈◊〉 have gone and fallen from that and them, let those be heretics, Spare not, In the mean while, in our just defence let our denial suffice to answer the unjust 〈◊〉 and accusations bringing only words without any proof.  
Concerning the comparison ye make of her 〈◊〉 & this state, with other princes and states, not Christian only, but Turks and Infidels, your meaning and drift therein may easily be espied. It deserveth another answer than my words, & yet to clear herein both our sovereign & the state towards the world, I told you before that your case is not like to Turks and Infidels: Besides, her majesty and this state, are not bound to follow other Prince's examples, she being as free as they are, in the government of her people; when doubt may be made: First whether that be true you tell us of Princes and their order of governing Infidels: Have you been brought up among the Turks: have you travailed into the Indies and far parts of the world that you tell us of, to know this you report us of the Infidels & c? Know you of yourself that this was never yet practised; Or go you by report only, I think you take it at other. Next doubt may be made by Princes and states, whether they you talk of, use those Infidels that be under their government well and uprightly, and whether even in this point they do well or no; that being supposed which you affirm of them, which thing they had need and will understand too, before they 〈◊〉 bound to follow their example in governing the people subject unto them. This is reason, and princes over other princes and states, challenge no such superiority of prescribing, in order of government as you here too unadvisedly do. Neither are princess too curious to inquire, examine and judge, how the rest order their subjects in such cases, but content themselves with ruling their own people in the fear of God, according to their own duty and God's word. I add yet further, that whereas you allege, It was never yet practised, nor ever thought lawful by the Catholic church, that Infidels should be enforced to any one act of our religion. And running still to your D. Thomas, say vide D. Thomas. etc. I answer 
2. 2. q. 10. 〈◊〉. 8.  and say, that Thomas his question is, Whether Infidels are to be compelled to faith or to believe. Which because it is above man's power to do, as being the gift of God, or as he speaketh, To receive faith, pertaineth to the will, and the will cannot be forced. Therefore no mortal man may as seemeth, take upon him to force that which he cannot perform: But your question is of performing any act of Christian religion, & coming to Church, the one, that is faith is a heavenly inward gift, and is in the heart, the other, that is coming to church etc. is an external and outward act, and a profession of religion, or an inducement and outward exercise and means to bring us to faith, and to increase and continue the same in us. Now we say that the civil magistrate hath not only authority from God, but is of duty bound to maintain God's honour, and as a principal part of his charge, to see the commandments of the first Table of God's law outwardly kept and performed by all his subjects, without exception, so much as he may: punishing the transgressors also: unto which honour of God, and first Table of his commandements pertain the acts and outward exercises of Gods true service and christian religion. As than we highly praise G O D daily for her majesty in this behalf, and for the singular care she hath over us her poor subjects, to provide us of preaching, and other means to bring us to God, and to further us in all godliness: So do we tell you plainly, that her Majesty by authority may (& doth therein, but her duty) enforce you to haunt Church Assemblies, to hear the preaching of the Gospel, etc. Which be the proper means to begin, increase and continue faith and godliness in you and us. Her part, her care, and charge it is, to provide and take heed nothing be put upon her people in God's matters, & his service, but that which is warranted by his holy word, which whilst her majesty is occupied in, you disturb her Godly proceeding too much out of season & time, & too undutifully, D. Thomas even in his question of Infidels, saith. They are to be compelled yet, of the faithful if they have power, not to hinder Chtistes faith or religion either by blasphemies and railing, or by naughty persuasions, or else by open persecution and violence, etc., Mark well your D. Thomas his points. Now if Infidels, which were never Christened, may be compelled in these things by your Thomas his judgement, much more may you be restrained in your rages, and violente and unreasonable dealings: punished for your disturbances, and printing and spreading of seditious libels and books, to the hindrance of the course of Christ's Gospel amongst us, and the perverting and poisoning of divers; especially such as are of the simpler sort, and therefore easily seduced. And this is not disagreeing from Thomas his words, though you cannot abide, to have the same applied to you, be it never so true, in you, This is your fault, D. Thomas telleth expressly. Ye may be compelled to 
AdVincen. sium contra epistolam Parmeniani ad Bonifacium. episto. 50.  perform that ye have promised, and hold that ye have once received,. And bringeth good testimonies against you out of Augustine. You I say, that have been baptised into the faith of Christ, not of Rome nor the Popish church, and hardly any one of you found, within this Realm or among you English romanists, that being of age now leave this Realm, that have not in the time of the profession of the Gospel here, gone to Church, and done other acts of our religion at one time or other in blessed king Edward's days, now, or both. Again ye know that your D. Thomas his manner in his sum, commonly is after he hath objected against the truth, to set on contrary side, that he taketh to be the truth, & in this question, after he hath out of other men objected: That Infidels are by no means to be compelled to the faith, he addeth as it were of his own. But of the contrary side is that which is said in the. 14. of Luke, Go out, into the ways and hedges & compel them to come in, that my house may be filled: But men enter into the house of God: that is into the holy church by faith, Therefore some saith he, are to be compelled to the faith. This have I set down that you may see what vantage you have by sending us to your S. Thomas and your other doctors, for indeed sir, to show you might here have spared well enough in your margin Omnes doct. I could further allege to the contrary your subtle Doctor. 
In. 4. distinct. 4. quest. 9 ultim.  john Scot, who had great followers. He holdeth herein, that it were godly and well done: If Infidels were compelled of their Princes with threats & fear, to faith & religion: Even against your D. Thomas, & that you here set us down; You know or may know, how common a thing it is in your religion (not in this Article only) to find the Scotists against the Thomists: Doctor against Doctor etc. But I had rather unfold myself and the reader out of these contradictions and brawls of your Popish writers, then stick therein. Her Majesty, besides that she simply and utterly taketh not upon her by force and violence, to compel to faith, as though she could give and imprint the same in men's hearts, though she set forth, maintain, and bind all her subjects to outward means and exercises of religion, as I have said, thereby showing what she wisheth and driveth unto, which she also useth herself, neither sitteth she in the conscience of any, which is proper to your Pope, his laws, and your religion: besides that her Majesty is free herein I say: She moreover useth herself in this case so godly, so wisely, so uprightly, and so moderately towards you, that deserve so ill, as if any fault, may justly be found, it is in this: that some of you are not 
Conc. Tolet. john. Scot ut super.  straightlier looked unto, and more roundlier proceeded withal: But her Majesty is wise enough. Zizebutus a prince, is commended in one of the councils, and in your own 
Distin. 45. ca de judaeis.  Decrees, and counted very religious, in compelling to Christianity.  
This is that in sum I would say unto you, for answer in this matter: For as much as there is no society of people, so barbarous lightly, that live without some outward exercise of Religion, and God hath beautified and commended Civil Magistrates in kingdoms, Common wealths, and Cities under the title of Gods, and hath ordained them as his Ministers for our good, that we may receive praise from autortie in doing well, and in doing 
Rom. 13.  otherwise, stand in fear, as who beareth not the sword in vain: for he is the Minister of God, to take vengeance on him that doth evil. Again, forasmuch as this Image of God, is in nothing more seen, namely, in public persons, & those of Authority then in procuring, promoting, & advancing daily of God's honour and service, by their power, and by giving & showing good example to others: for which cause principally they are advanced, & as on a mountain placed in Royal chair, that therefore I say, those Christian Kings & Queens, whom God hath called to this honour, to be Foster Fathers and Nurses to his Church and people, do 
isaiah. 49. 23.  well, and very acceptable service to GOD, (and are highly & highly, to be commended, and hearty and continually to be prayed for of all, for that the adversary on the other side, is mighty and subtle, not only for ranging themselves to God's holy and true Religion, taken out of the sacred Scriptures, and the outward exercises of the same, but for inducing also by the wisdom and power given them of GOD, all people and persons subject to them unto the like, by making good and wholesome laws, by encouragement, and by fear, according as the quality and circumstance of place, time, and person, require without all tyranny, and usurpation of the room, and place of the most high God of heaven, over men's consciences on the one side; and yet without all looseness on the other side, in omitting such opportunity and means, as God offereth for the benefit of the holy people, the Saints of the most High. I speak of these, and of such as are by office called to public and high charge among them, in Church & common wealth, even christian Kings, Queens etc. Of whom thus it is prophesied: The kingdom and dominion, 
Daniel. 7. 27  and the greatness of the kingdom under the whole heaven shall be given to the holy people, of the most high, whose kingdom is an everlasting kingdom, and all powers shall serve and obey him. This seemeth to be spoken of Christ his kingdom, and the time of the Gospel. etc. Now this consecrating of herself, and her authority wholly to GOD and his service, to the benefit of his Church is it, and it alone which her Majesty, in this case, of many years hath, & still doth, to God's glory, & her singular commendation, put in execution among us her people, growing, I hope, daily from good to better: And this is that also, which no honest, faithful, good man, can justly be offended withal. This have I, if not overthrown, in your opinion perhaps, your bulwarks: yet sufficiently for this matter cleared the truth, I trust her Majesty also, and the state against your unjust quarrels and slanders.   

13 Now proceed I with your words: Besides this, (say you) as no wise Noble man, after many Ages of quiet possession, would suffer another to recover his barony, without shewing of very good evidence: So we in reason are not to be blamed, if we (〈◊〉 held the possession of the Catholic Church in England for these thousand years, by our adversaries confession): do stand with them yet, and require some evidence, before we consent to give up the same, Hereto they have showed us none, but only words and forgery: 
Lawless proceeding.  they entered into possession, without trial of the title: they thrust us out before sentence or proof: we cry out of the riot, and complain of the wrong, and desire still that the matter may come to lawful pleading. And even now os late since our new persecution began, we have made unto them divers offers with great odds, not pretending thereby any recovery of our losses (for that we suppose to be unpossible) but only for the justifying of our cause, whereupon the honour of God dependeth, and wherein we know we can not be vanquished.  
THus you amplify jollily, with similitude & example, your long possession; as ye say, of the Catholic Church here in England, our riot also, and violent intrusion, & unjust, as you pretend, which you call: Law less proceeding. You will by process, seem to call us afresh into the king's Bench, when we appear, your action will bear no lawful plea against us, you accuse us hotly (M. Owlet) but as good an Attorney, or proctor, and solicitor, or man of law, and counsellor, as you are taken to be in the Pope's cause, you show and prove nothing against us in Gods or the Prince's court, we thank God. Ye suppose altogether: for you say, by our adversaries confession, that is for one part: But we say, you say as ye are wont, that is untruly, for your Church and religion, as they be at this day, are not of a thousand years antiquity. Some part of your corruptions may be so old, we deny it not, some part again are of later time. And heresies, we tell you out of Tertullian, doth not Newness so much argue, as Truth: whatsoever 
Tertullian de virginibus velandis.  savoureth against the truth, that shall be heresy, even old Custom, (saith he.) Again, your Jesuits, a new order of Religion, instituted about forty years ago, or such such a thing, seem among us at this day, to be your greatest pillars and stays, in this your new and strange proceeding, and we here can scarcely yet well tell, what their religion is, nor where it is grounded, so lately, though suddenly come they among us: but upon an obscure fellow, & your Pope, Paul the third, you tell us is their foundation. And in deed your Popish religion is such a confused Chaos, and heap, or a hodge-podge, that we can not tell certainly what to make of it, nor where to fetch a proper and full sum of the Popish doctrine at this day, and a confession of your faith: For, leaving the Scriptures to be the rule of your faith, and coining us still so many new Articles, under the name of unwritten verities, traditions, the Church, etc. Which the first and ancient apostolic Church was ignorant of; and referring us for all to your Pope's breast. To be plain, we can find no footing.  
You take a similitude from a wise noble man, and quiet possession of his Barony many ages. Be as wise as ye may be, yet a similitude and example of a meaner and a more base and vile person than a Noble man, of a Barn (M. Owlet) rather than a Barony, might fitlier serve to compare so corrupt a Church, and rotten religion withal, as is Popery and the Popish Church: But we must take such as you offer us. Your Prelates of the Clergy that rule the Church, are Lords even over God's heritage, they are Barons, they must needs have a Barony. No marvel, therefore though in respect of them and their using of the Church, ye liken it to a Barony of a Noble man that hath many ages held the same in quiet possession: 
Extrav. joan, 22 Cum inter, in 〈◊〉 Credere Dominum Deum 〈◊〉 Papam, non potuisse statuere prout statuit 〈◊〉 censeretur, etc.  Or if you speak of the whole Catholic Church, in respect of the unholy holiness of the Pope of Rome's fatherhood, the matter is brought to a higher degree than a Noble man: he is called our Lord God the Pope. For quiet possession, in deed I grant ye held that ye had in possession very quietly, & made as sure as you could, not to be unquieted in your Palaces. But a stronger, thanks 
Luke. 11. 21. 22  be to god, came upon you, & your god & Prince to, I mean the Pope & Satan, & overcame you, & took away your armour, wherein you trusted, etc. For the unfitness of your similitude, I tell you first, that if you liken yourselves to a Noble man, you must then liken the true Church to another's, and not to the Noble man's own Barony: for that we hold agreeable to the Scriptures, that the Church so likened, can be called no man's, but Gods or Christ's Barony only. In title of land Sir, etc. where prescription of time beareth great sway; many ages of quiet possession, be a great stay to Noble men's Baronies, or others holds, especially where evidence and writings by sundry casualties may be missing. In religion, (that I may give a further taste of your unlikely likelihood, and 
Arnob. taduersus Gent. lib. 2. religionis autoritas non est tempore estimanda, sed nu mine, nec colere qua die, sed quid 〈◊〉 〈◊〉 intueri. etc. Aug. in quest. Vet & Nou. Test. quest. 114.  unproper example) the case is nothing like: For, authority of religion, is not to be esteemed by time, saith one, That which is true, is not too late. And that good father again saith: the heathen say, That that is first, cannot be false. As though antiquity & old custom may prejudice the truth: But (M. Owlet) in going no higher for the age of your religion than a 1000 years, and talking to us of quiet possession of many ages since that time, we answer you first that our religion was above 500 year old before yours came into the world, or your Pope were hatched, supposing you kept quiet possession, as you pretend now a 1000 years. For we fetch ours from Christ and his Apostles, who had lawful possession of the Barony ye talk of, above half a 1000 years before you came to possession thereof. And if you will mark well: those half thousand years before, were the better, and more free from forgery and corruption, and therefore would be more regarded.  
But now I pray you tell us how you entered into possession of the Catholic Church, a thousand years ago. For by inheritance once, we deny that it came unto you or by descent. If there may be any lawful conveyance thought of; the best 〈◊〉 I see ye can with any probability allege, for the possession that your Clergy ever had of this Barony, meaning thereby the true Church of Christ, was, that they held the same but as Tenants, and that tenants at will too, standing upon their good behaviour, to continue, or to be cast out. The Noble man himself. the only Lord and Baron, that I may so speak of this Barony: is alive, & his Barony only may the true Church be called. If you mean that, in this similitude: neither yours nor any mortal mans besides. However therefore you have holden the Catholic Church that way, you have been but too long unjust possessors, and so lost you nothing that was your own, when upon misbehaviour you were by God's lawful Minister our dreead Sovereign therein, thrust out of possession of this true Church here: as you were once before within man's remembrance about xl. years since. So then, this Barony the Church here, is now the second time, to God's glory, and our inestimable benefit, lawfully taken from you: and you being dispossessed thereof, it is restored or returned home to Jesus Christ the only true owner, Noble man, heir, and 〈◊〉 if ye will, of this Barony. The same, through the just judgement of God, upon you for your too too intolerable usage, is taken from you, and by his infinite wisdom let out to other 〈◊〉, who upon their good behaviour also, and no otherwise hold the same of him, who is bound herein, to no men's persons, place, Sea, etc. You are the first I confess, the more to your reproach, that infeaffed the Pope and his Clergy, into the titles and right that are proper to God and Jesus Christ in his spiritual kingdom, City, House, Uineyard, or Barony, if you like that best. Yea you have proceeded thus far, that the Pope having taken possession, seemeth to challenge the bestowing of this Barony, on whom it pleaseth him, to hold of himself in capite. Is it not much that you writ that the Pope and Christ make one Consistory, so as (sin except) the Pope may as it were, do all things that god can do, he and he alone, 
〈◊〉. de Tractat. Prelate. Cap. quarto, Abbas. Clemens. de Sent: & reiudicat. Past oralis. 2. Q. 6. Decreto. Decretal. lib. primo De translat Episc. 〈◊〉. 7. Ca 2 & 3. & in Gloss. etc.  hath fullness of power, he can dispense above the law who beareth the person not of a pure man, but of the true God upon earth: so that what is done by the authority of the Pope, is said to be done by the authority of God, etc.  
I leave here to put you in remembrance of Shilo, the temple of the Lord, the temple of the Lord, jerusalem, etc. in the old Testament. May it please you to remember the parable of the wicked husbandmen in the Gospel, to whom the vinyeard was let out, and what Christ pronounced 
Look jerem. 7.  against them to their hurt, for taking the inheritance into their own hands, keeping possession thereof as it had been theirs, without yielding fruit to the owner. To be plain, this is fearful for both you and us to remember, they to whom Christ spoke, being builders, refused the head corner stone. What came there of that: What gained they by it: Put case your privileges & titles were as good as theirs, and ye had the highest offices in Christ's Church in deed: He by his eternal providence taking from you this vinyeard or barony, and letting it forth to other 
Mat. 21. 33. etc.  Husbandmen, doth you herein no injury. Again, (M. Owlet) because you talk of a Noble man and his barony, remember well what befell those Citizens, that after the Noble man was gone into a far country, yet to come 
Luke. 19 12. 14. 15. 27.  again, sent an Embassage after him, saying: We will not have this man to reign over us. But he again said, at his return, which surely willbe: Those mine enemies which would not that I should reign over them, bring hither and slay them before me. These words are so plain, as it booteth you not for the avoiding thereof, and your excuse to allege: that you say not so. He speaketh of the will and deed. Again you know what the Psalm saith, The fool hath said in his heart, there is no God. 
Psalm. 14.  No cavil will serve, all excuse and pretence is put to silence, before this Noble man, of whom I talk. This way may you more 〈◊〉, and with better religion and conscience, yea, and more profit also apply your Simile. I pray God give both you and us grace by these examples to be warned, and in time to take heed to ourselves.  
But leaving the general account thereof to God and to Christ's return thereto: further then, that you are as we all, bound to render account here to god's substitute, as ye call the Prince and civil Magistrate, if ye or we be in the mean while called. Let us stand upon this point now that you say: you have held the possession of the Catholic Church in England for this thousand years, etc. In calculating the time, I perceive partly what you mean, you hold from Pope Gregory the great, a Roman Monk, who sent hither Austen a Monk also, called of some the Apostle of England, as also Gregory is of some, applying this apostolic sentence to him. If he be not an Apostle to other, yet is he to us English men, etc. According to this computation M. Harding some where writeth: Thus the faith hath continued in this land among the English people, from the fourteenth year of the reign of Mauritius the Emperor, almost these thousand years. Here is the foundation of your thousand years possession, & of the English Catholic Church, ye talk of. Now what titles soever be ascribed to these Monks, & in what price soever they be with the Papists, we deny them to have been the first planters of the true Christian faith in this land, and utterly unworthy to be therefore called the Apostles of England: Of one and the greater it is said, he was the last of the good, and the first of the bad Popes. The others entrance was with such pride and disdain, and his usage such as made the Bishops of this land, not to doubt only whether to receive him, but upon trial to refuse him as no man of God. Superstitions might here be much advanced by this Pope, and his Archbishop, and so might they be fit pillars for the Popish Church to stay upon. But Christ's true, and sincere religion gained nothing by that. Briefly, if by the Catholic Church, which you say you held possession of, so long and many years here, as of your Barony, you mean Christ's true Church and spouse, because the same is his Barony and not yours: for your injurious sacrilege you are 〈◊〉 thrust out of possession. If you mean that Church to be like a Barony, so many years here possessed of you, that we call at this day the Popish Church: then, as we have taken no possession thereof, so because there is no good and sufficient warrant in our heavenly king's records, for the erecting of any such Barony as holdeth of the Pope of Rome in capite, as this your Barony doth. And this Baronic besides hath been found greatly prejudicial & hurtful not only in spiritual matters tò our heavenvly king & his spiritualkingdom, but in civil policy also to our dread Sovereigns; the Noble Kings & Queens of this land: good & great cause both for that one respect & the other hath there been, & is, of the dissolving of this Popish Barony in this Realm. There can no such Tenure be justly borne in this land, that holdeth of the Pope in Capite. There is of your side (M. Owlet) that writeth you hold in capite of the Pope: Whereupon you are justly retected hence, this is none of his kingdom. If you will needs have such a Barony so holding in Capite, you must avoid hence, and go dwell in his kingdom and Dominions. And so you do, and as seemeth are agreed and at a point: for the Pope hath now of late erected Nurseries to bring up his English fugitive wards in, you call them Seminaries: In that court have you your Officers accordingly, and your rules and orders to be guided by, you have made a very evil change, if ye can consider it well: hereupon possible, being weary you would feign come home again into this land: But you would not change the Tenure of the Pope in Capite, which you must do, or else the other is not granted you, advise better of the matter.  
You plain of our intrusion upon you without evidence. Our evidence is better than ever you 〈◊〉 〈◊〉 to show, or well to avoid: we, and all the world see, your evidence is little worth, as which is grounded on man, and maintained with violence, and force, or with enticing speech of man's wisdom, where that faileth, as now here, thanks be to God therefore. Our evidence are The Scriptures, and the written word of God, say you as long as you will, It is the Heretics evidence: We are assured that in God's matters, it is the best evidence that can be showed, and the evidence of the Spirit, or, of the holy Ghost, who is the Author of the Scriptures, We follow not deceivable fables cunningly and colourably set out, but a most sure word of the Prophets, whereunto we take heed, as unto a light that shineth in a dark place, until 
2. Pet. 1. 19  the day dawn, and the day star arise in our hearts, etc. As blessed Peter speaketh: you need not therefore cry out of Riot. This word Riot, you think serveth your allusion prettily: But you need not shritch and cry out so loud, especially in her majesties ears, quieter dealing might serve: Ye complain of the wrong, which is none, you call for trial of the title: After you have let fall your Action, and your matter is come to A Non Suit, you tell of lawful pleading, and paint out your margin with Lawless proceeding, which is all and wholly of your side. All these be but your Rhetorical flowers: Your Similitude, and example, for all this flourish and a do, proveth little or nothing. The Plea hath been lawfully entered, even here a great while since, your title hath been not only seen and perused, but well weighed and tried, and after all your writings seen, and what ever else you can say for yourselves, even till you were weary, and gave over the other part also, being indifferently heard, their proofs alleged, seen, and weighed, Definitive sentence ', hath upon great deliberation been given against you, of God by his word, and the same ratified by the highest authority, and in the highest Court upon Earth in this land, and there Inrould 〈◊〉 Possession here quietly delivered and taken: which, thanks be to God and her Majesty, we likewise peaceably hold at this day, so that you may leave your tragical crying out of the matter. Disputation, when it was offered and required, was of your part refused, what would you more; It seemeth they remain the same men still, else would they be heard of. In another place of your Epistle Dedicatory before, commending yourselves, and seeking to get grace at the State's hands you say, you delivered us this Realm, that is no violent taking, whether only words and forgery be of our side or yours, let the word of God be judge, and so many as can and list to judge thereby, between us both. And thus much of your Similitude or example, taken from A Noble man and his Barony, your long possession of the Catholic Church, and your title, and right pretended thereto.  
You brag after this of divers offers, of late, since your new persecution, as it pleaseth you to write, made unto us with great odds. Ye charge us that we are entered into possession without trial of the title, that we have thrust you out before sentence or proof, and yet both (as I say) have passed: You cry out of the riot, you complain of the wrong, ye desire that the matter may come to lawful pleading. etc. And yet here again you say: ye pretend not thereby any recovery of your losses: for that you suppose to be unpossible. Wherefore make you such stir and busy ado then; why cry you out so loud in her majesties ears; why plain you; I take it that the loss of your Barony, your Catholic Church in England, as you call it, that ye so many years quietly possessed, is your greatest loss, & that which grieveth you most, & maketh you to howl & scriche. If you suppose it be unpossible to recover it: If you pretend not any recovery of your losses, make then less a do, about that which ye take to be in so desperate a case: but it is hard trusting of you: for the conceit ye have of the recovery of your losses, maketh you so importune and forward; say and pretend what ye will; you pretend the justifying of your cause: But if you recover not your Barony, and other your losses, before you be able to justify your cause, it will be a great while to that day: And we shall be sure to hold a long term. Because your side found the State and people very desirous of alteration of religion at her majesties first entrance to the crown, & that swayed mightily against you, in so much as upon disputation, & conference of those of both religions, by the marvelous providence of almighty God, and her majesties godly affection, singular wisdom, and dexterity, to whom over and above the rest, we are in this case, passingly beholding; your religion 〈◊〉 out of the doors, was sent packing, and the true religion of Christ restored. You think that, after long profession now of the Gospel here, they will likewise loath the heavenly Manna, and wax weary thereof, and be desirous to go back again to the flesh pots of Egypt, etc. that I may so speak. It is possible that in your trotting up and down, here upon your Pope's messages, ye may have found some bend but too much that way, and thereby conjecturing, ye set down in your books of accounts, thousands: But ye may, and I trust well in GOD, shall be deceived, in your expectation and reckoning as ye hitherto have been. And because Allen, one of your mates, in his Apology, even now sent over, still calling for Disputation, seemeth to ground much upon this Philosophical 
Thucydides. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  hope or guess rather, that is, taken from worldly wisdom, and experience only: I will give this short answer to you both herein: Though you may find the common people, 
The present state, ever lightly mistiked.  but to movable and inconstant, commonly to speak: Yet is not the case then, and now alike: for first, sir: As truth and falsehood be contrary, so be the operations of them, both in men far different; and mighty and effectual is the force of the Holy Ghost, in his heavenly truth, and in their hearts in whom he stirreth up a love, and liking thereof, so that man's nature itself is quite altered thereby, rather than any loathsomeness, or weariness is gathered. Again, sir, the greatest stay of your religion here, was then taken away by the change of the prince: Her Majesty, that then first restored that public exercise of religion here, liveth, God be thanked, and long may she live. None of you have seen any such in clination to Alteration, in her majesties constant settled mind, as you in fancte imagine: besides this, her majesties 〈◊〉, most mild, and quiet government, in the time of the Gospel (to all our great comforts) doth not procure nor deserve any such thing at her faithful subjects hands, nay besides duty, this dealing purchaseth the contrary, and keepeth the subjects in marvelous contentment commonly, and liking; where as the intolerable yoke and insupportable burden, that you put upon this land, more than haled wertsomnesse, and desire of alteration, in the time of superstition. When you talk of your new persecution, if you mean thereby the committing of such to ward, as of late came from the Pope, & Rome, for their seditious attempts here in England, or the repressing of the violent rebellion against her Maiestte, and the State in Ireland, we answer that ye might better have sit still like good Christians, & true hearted Englishmen and subjects, or have chosen an honester course, then by rebellion & treason, so to have troubled the peaceable state of 〈◊〉 Church and Realm, provoking and enforcing her Majesty, (who beareth not the sword for nought) to draw out the same, to cross and stay your violent disorders. You offer to enter by sedirion, her majesties dominions violently: You offer to poison and corrupt, the minds of the good and simple subjects. This, and such offers of yours, we are too well acquainted withal, other your offers, and odds, we commonly know no more of, than you report unto us: you pretend not by your offers, any recovery of lofses, etc. (If they be any) who put you to them, but yourselves; that will needs run into them headlong. You tell what you pretended not, I would you had in time, as well told what your pretence and meaning was, that it might have been with less ado prevented; you have long hoped after a day, ye thought it had been now come: But as God would, you hope without your hope, your end is to justify your cause. Whereupon the honour of god dependeth. If Gods honour depended on the justifying of your cause, it should hang but upon a weak twined thread, but he hath not put it into your hands sirs, it is better grounded and stayed than so. There is no profession at this day in Christendom, wherein God is more dishonoured than in yours: Ye tell us, ye know ye can not be vanquished, ye tell us also of our weakness, a 〈◊〉, showing greater pride than modest wisdom; You know more of yourselves then all the world doth besides; ye are deeply seen in your own cause: Either you never felt, or never well considered the forces of your adversaries, at least you are blind, and thereby cannot well judge of them: As God be thanked you gain little now a days, where upon usurpation you violently invade lawful princes countries, with sword, upon confidence of the Pope's authority that way; God so mightily defending and maintaining his servants & ministers, Princes and civil Magistrates, and looking with a watchful eye to his Institution and ordinance. So gain you as little 
2. Cor. 10. 2.  or less the other way because you stay altogether upon Sand, upon flesh, worldly policy, man, etc. And the weapons of our warfare; are not carnal but mighty, Yet 
Eph. 6. 17.  through God to cast down holds, etc., Ours is the sword of the spirit, which is the word of God: lively and mighty in operation, and sharper than any two edged sword 〈◊〉 
Hebru. 4. 12.  through, even to the dividing asunder of the soul and the spirit, and of the joints and the marrow, and is a descerner of the thoughts & the intents of the heart. etc. Your Forts are not imprennable, nay they fall of themselves and moulder away. They are weak, They are rotten, your walls be but of Broune paper, The best and surest fort in this that ye call your new persecution, was in Ireland, wherein (after rebellion there stirred up by you) ye much trusted. That, God be thanked through his blessing was by her majesties provident care & forces, soon destroyed, etc. If the secular arm, and forces fail you, if fire and faggot be taken out of your hands, or your consuming flames quenched, ye can long hold in no place, God have the glory, for both taking those weapons, from you, and so gloriously by his heavenly Gospel triumphing over you in these latter days, & among other princes: let her majesty our dread sovereign have her singular and due commendation in this work, as Gods special minister to all true englishmens unspeakable comfort, we have had good trial of you by experience, and that maketh you to bring the authority of Kings, and other under the pope, to be at his devotion, but all in vain: for ye resist against God and his eternal truth; you should do well not to boast nor triumph before the victory, you know how the king of Israel answered the proud 
1. King. 20. I 〈◊〉.  threat of Benhadad the king sometime of the Syrians. Let not him (saith he) that girdeth his harness boast, himself, as he that putteth it off.   

14 AND to tell your Majesty more in particular, there hath been divers earnest means made, and most humble petitions exhibited by the Catholics: that, seeing those men, which first challenged at Paul's Cross, all the learned of our side that might be found, either to writing, or disputing: afterward procured your majesties prohibition by proclae mation, that no books should be written or read of that part in England: their petition was (I say) that at the least, there might some public disputation be admitted, whereby 〈◊〉 doubts might be resolved. This petition, hath been exhibited by divers men, in the name of the whole, both in writing and in print, & they have been urged by sundry means, by all kind of friendship that we could make, by humble request, by earnest letters to divers preachers to further the matter: & (if I be not deceived) to my Lord of London himself, for the bringing of the matter to your majesties understanding, and to the consideration of the Lords of your highness privy counsel. And if by any mischance, these former supplications, came not to light, or expressed not fully the Catholics plain & simple meaning es: I beseech your most gracious Majesty, 
An humble demand of disputation.  that this may serve, either for a replication, or explanation of the same: wherein I, in their names, most humbly on my knees, even for God's cause, and the love of his truth, ask at your majesties hands, that some such indifferent trial may be had, by public disputation or otherwise.  
YOU tell further of means made, of challenges, petitions, writing, disputing, prohibition, & I wots not what, neither truly nor to purpose greatly (writing upon the occasion of challenge at Paul's Cross, that ye mention) hath since given your side such a wound as I think you will never be able to recover it. Notwithstanding any prohibition of her majesties by proclamation etc., ye can and do write. print, publish, and scatter your books and seditious libels still although with little vantage, and I hope shall with less still every day than other, for now you begin to take in hand not so much to improve our religion, or to prove your own, as to inveigh against the civil state, to confute her majesties laws, Acts of Parliament, proclamations etc. These be fit arguments for your wise politic head to treat of. Such is the respect ye have to her majesty, the state & your duty of obedience herein. Think not (M, Owlet) they be afraid of you without all cause now, that when the time was, if ever, offered your side disputation, which your men then refused, as I said how and upon what occasion not they only but her Majesty, the state, and honourable here, can very well tell, the thing was not done in. It seemeth now above twenty years after that time out of season to crave disputation: yet tell me I pray you (M. Owlet) one thing, whether, if your request and your fellows were granted of Disputation before her Majesty, or such as her highness should please to appoint thereto, if it should so fall out, by God's providence, that ye should take a fair fall in the wrestle at your adversaries hands, her majesty or the other appointed, giving sentence against you, would ye acknowledge ye had a fall, no nor yet that ye were foiled, would ye yield and give over your romish profession; it is no part of your meaning, I fear me you would plain of disorder, and want of indifferency and competent judges, etc. Some thing or other you would find to shift of the matter, as ye did in the former conference, would ye, or would ye not; What gained you by that; you say, You know you cannot be vanquished herein, you make no doubt but that God's truth is clear on your side. Indeed there is the matter; it is easier to cast you down than to stop your mouths: If ye cannot dispute, yet can you brawl and wrangle; that is not hard to be done, it is an art easily learned among you, For disputation, 
Almar.  sirs, to leave the disputation in the happy days of 
Philpot.  her majesties reign and other: long ago, to note only one 
Haddon.  time, were they not of our side, that in convocation in queen 
Elmer, etc.  Mary's days disputed with the greatest clerks of your side, when your men ruffled and ruled the roast; was not the like again done at Oxenford by those reverend fathers 
Cranmer.  of our side which never came thence after, but sealed in your 
Ridley.  university, after disputation that truth with their bloods, 
Latimer.  which they had before preached and taught, why set you us not out these disputations truly, that the world may see them; You are ashamed, as seemeth, Seeing you writ and print daily, If God's truth be so clear on your side, Why have ye not all this while, set it us down in steed of your seditious pamphlets; Or why do ye not yet set it us down in your books ye sand so fast over among us? containing in manner now a days nothing but brawls, grinning, groining & snarring against the state, and her 〈◊〉 wholesome laws, proclamations etc., for repressing of popery, superstition, seditious and rebellious usage and dealing, that we might have some fit matter for our profession to answer more than hath been already seen, weighed and answered, furbushing now and then up as handsomely as you can your rusty stuff, you give us but words only without matter, your coin that carrieth the Pope's mark being brought to the touch and weights, is by long and often trial found to be a counterfeited coin, in steed of good silver it is known to be base than copper, when we weigh and try by God's truth, that you would have us takefor good gold, in all the offers ye make us, we find nothing but dross. Let us not bring guileful balances (saith your cannon Law out of Jerome) where to weigh that we will after our own pleasure, saying this is heavy, this is light, but let us bring gods balance of holy scriptures as out of the lords treasures, and let us therein weigh what is heavier. etc. Your reasons, 
24. Q. 1. Non afferamus ex Hiero.  in sumine thus weighed, are nothing but colourable words and show, which in this clear light of the Gospel, will not satisfy nor serve. In vain therefore seemeth to be your petition, your replication, explanation, supplication, your earnest urging by friendship, by request, by letters to divers preachers, etc. which I think is as false as that you report here, of the dealing therein, with the Bishop of London, and thereupon you did well to put it in that parenthesis (Ifye be not deceived) As in little or nothing ye be otherwise. You forget greatly M. Owlet with whom you deal, and to whom you writ: You make great vaunts, and in words offer much, you perform in deed nothing. In your margin is quoted An humble demand of disputation. You bring us that forth often; we know this gear so well at the first sight now, as we cannot easily be deceived. It is not the setting on of a fair gloss or glozing the matter, that will now serve. Is the truth clear on your side; Why call you it in controversy then; why so earnestly demand and seek you for disputation for resolution of men's doubts, etc. If ye demand conference for your satisfaction, or to resolve your doubts; you have not been refused, nay you have been and are still offered it, ye are sought upon, and the best of your side here refuse it. That may be privately done, if that be your end, and some good come thereof.  
But ye demand public disputation, ye are earnest therein ye demand it again and again: what is the reason; Why would you so feign have public disputation; There must be some honest and necessary end alleged, there must be also by her 〈◊〉 appointment, some Moderators, and some order lawfully to proceed therein First, have you talked with the rest of your side; are ye all ageed upon the suit to her Majesty, humbly to desire public disputations; Next, if this be the end of disputation (as you say) for the trial of God's truth, that men's doubts may be resolved, most necessary for you all, to your eternal salvation? Will ye then being required: yield to God's truth when your doubts shall be resolved, and sufficiently resolved by the Scriptures, and that in the judgement of her 〈◊〉, who by God's appointment hath the moderating of the whole in this realm. And in the judgement of the State here: will you of that side, not stand any longer obstinate in your former opinions, but give over as God's faithful servants to his truth & become professors of the Gospel of Christ, abjuring all erroneous, and Popish fancies; Rearing your religion out of God's holy book, the sacred scriptures, directing & ruling your consciences thereby; On the other side again, will you, as honest dutiful Subjects, renouncing all foreign power of Prelate, Prince, or Potentate whatsoever, betake yourselves hence forward to be governed by her Majesty, and the temporal laws of this land, and such Statutes, as for the good and peaceable guiding thereof be by her Majesty, & the State, made & agreed upon in the high court of 〈◊〉, according to the order of this Realm? What say you to this condition; I ask you because I am in doubt, whether you will in the end stand to the resolution and judgement of her Majesty, & the State herein. Nor to any in deed but unto your Pope, & yourselves, and yet had ye need I tell you, resolve & be resolved in this point before you make suit to her majesty, & so earnest suit to have public disputation, as whereupon your eternal salvation dependeth, etc. And to this point answer hardly in your next writing: for in this Epistle DEDICATORY, your words hitherto, seem to employ some contradiction in this matter, or else your suit seemeth, if not hollowly, yet cunningly made to your vantage, but prejudicial, and perilous to this quiet and peaceable state, settled now above these xxii. years together in this kind of government, of rejecting the authority of the Pope of Rome, and Popish religion, and receiving the profession of the Gospel, and acknowledging her majesties Royal sovereignty over all States and degrees: All which is well and sufficiently warranted, and maintained, by the express testimony of God's holy word, and the wholesome laws of this Realm, as hath been and is still both for the one & the other by proof published to the view of all the world. You (M. Owlet) and your late start up Jesuits, and other English romanists, or Rhemists, to be plain with you, are too weak in the shoulders (God have the glory) to take in hand by disputation, or otherwise to undermine or shake this Godly State, or to prove your own cause good. Ye are but princocks and babes for the most part, in comparison of those of your side aforetime, that stood in the front of the battle, whose force yet God be thanked, have been well tried and met with all. It is unto you a hard 〈◊〉 of the decay, and utter ruin shortly to fall upon your huge Antichristian kingdom, as that was an after demonstration 
Cicero in 〈◊〉 Mayor. Proveniebant Oratores novi, 〈◊〉, 〈◊〉.  in the Poet Naevius, that Tully mentioneth: when new Orators, foolish young men arise and take in hand the administration of the common wealth, who were wont so to brag of grey hairs, old men, etc. Yea, 〈◊〉 is that, that hath already been a great part of the undoing ofit on your behalfs. Young men (I speak not to reproach age, nor to touch towardly youth) may have good heads, fresh memory, quick sight, sharp wit, jolly art, and prompt and ready tongues, and words at will: which things if they be well applied, wherein is all, have their commendation as in young men: But in heavenly matters Gods truth revealed in his written word, his fear, a settled understanding and judgement, framed by God's holy spirit, joined with simplicity and sincerity in Christ's religion, and a reverent humble mind to Godward, directed always by the sacred Scriptures, in young or old, are a great deal more worth, and yet by your vaunt, you seem to trust much to the other, and thereupon are you so earnest for disputation. Of your vain Scholastical disputations and arguments pro & contra, that can make quidlibet ex quolibet, or as we speak Make men believe that the Moon is made of green cheese: or that the Crow is white by your sophistry. The Church of God, to the hurt thereof hath had too great experience afore time, and the faithful at this day see but too much of this stuff in your subtle Doctor Scotus, your Angelical Doctor's Quodlibetal questions, and in numbers of books of that stamp.  
We have been faithfully warned by the holy ghost to take heed of admitting that kind of dealing, a great while since, 
1. Tim. 1. 4. & 6. 4. 5. & 4. 7. 2. Tim. 2. 16. 23. etc.  namely in Saint Paul's Epistles to Timothy. And in deed by trial we find daily that by wrangling, jangling, and vain disputiug, the truth commonly goeth to wrack and is lost, besides other inconveniences that arise thereby: There be other means to try out the truth by, than this: This kind of exercise, unless it be very soberly kept, and used with great moderation is very dangerous in matters of divinity. And yet God be thanked for his gifts you may be and are even in this exercise matcheable, and to be matched, if need were, with your equals here at home. You that make these great brags, were but yesterday to talk of in Oxeford, you have left your fellows and your betters too, behind you in Oxeford, Cambrige, & abroad also; if you will give other, besides yourselves, leave to judge: but let us hear what you tell us more of the particulars: for you offer also of your liberality two other ways of dealing besides public disputation. These are your words.   

15 ANd as for the particulars, we shall easily agree with 
Three ways 〈◊〉 conference.  them. For we, offer all these three ways, both jointly and severally: that is, either by trying out the truth by brief scholastical arguments: or by continual speech for a certain space to be allotted out, & the other part presently, or upon study, to answer the same: or finally, by preaching before your Majesty, or where else your Majesty shall appoint. And for our safeties we ask nothing else, but only your majesties word set down unto us, in no ampler manner, than the Council of Trent made the safe conduct to our adversaries, which they notwithstanding refused to accept. But I hope they shall see, that we will not refuse or mistrust your majesties word, if we may once see it set down by proclamation, or otherwise by letters patents, for our safety, but that within 80. days after, by the grace of God, we shall appear before your highness, with what danger soever to our lives otherwise for the try all of God's truth, which we make no doubt but to be clear on our side.  
16 If our adversaries refuse this offer, they shall show too much distrust in their own case: for it is with great labour, peril, and disadvantage on our parts, and on their sides nothing at all. I would they durst make but half the like offer, for their coming hither on this side the Seas, it should be most thankfully taken, and they with great safety and all gentle entreaty disputed withal, and made to see as I presume their own weakness. But seeing this is not to be hoped for, we rely upon the other: beseeching your Majesty most humbly & instantly, that our just demand may be granted, for the trial of God's truth most necessary for us all too our eternal salvation.  
YE talk unto us of three ways of conference both jointly and severally, as ye speak, but all must be had in words and speech. Flying and flowing words are rife, with Dratours, & Logicians, there profession requireth it: but how well soever you have heretofore sped by words in dispute or persuasion, ye are not yet come to that value, that with Caesar ye may say: veni, vidi, vici, as though all were in your hands, and your own. Ye talk of brief scholastical arguments, where may a man seek them, where shall we find them: Your authors reasons that you make so great account of, show very little skill in Logic, what ever the matter be, and yet there seemeth to have been the proper place where that cunning, if there had been any, should have be showed. We wonder in what School you or he learned to frame the maimed arguments, the weak and slender reasons ye set us down, which leave out necessary proofs of things in controversy, & unnecessarily 〈◊〉 in proving things not in controversy. This argueth poor skill in the art of disputing. Strengthen your weak arguments, that are set down in this discourse whereof ye make so great account. Of his nine reasons, make us of all but one good, sound, and substantial brief scholastical argument, to make us see our own weakness, etc. as you speak. It is an easy matter to convince them the are your own men already: But reprove our doctrine, or prove your own, to our shame and confusion once. Let it be your labour (M. Owlet) to ease your friend, if you will, that brag us so greatly of disputation and scholastical arguments: But sir, leave out I pray you paralogisms, leave captious arguments, that is, 〈◊〉 not you 〈◊〉 Catholics, set us down counterfeit principles agreeing with your name and matter, and so reason 〈◊〉 supposittons, quite false, and 〈◊〉 grounded: do not when you make an argument, occupy yourself in proving, that we deny not, and passing over without proof, that we deny, which I admonish you of afore hand, because it is your Authors common manner, in his unreasonable Reasons, set us down in his discourse: how Scholasticallie, or like a Disputer, if you know not: Let Aristotle's Elenches tell you: But I say, mend these faults, or brag not of your Scholastical arguments, which are full of faults.  
2 Your second way of conference, is continual speech, wherein like a babbling Orator, you will seem so to excel, thinking that you have marvelous great vantage of all the world besides, that ye dare give your adversaries leave to answer you either presently, or upon study: But sir, ye had not need to stay upon your three places, taken out of the first book of Aristotle's Rhetoric, wherewith, as with flowers, ye deck this your Epistle dedicatory to her Majesty. You may be better seen in Aristotle's Rhetoric, that is (as seems) you make of it in cunning of pretty words and sentences, to delight and persuade withal, then in God's book, that is: in heavenly matters and things appertaining to conscience. But if you will look no further of, look at least on your foul talons, and be not proud of a Peacock's tail. A man would have thought, that your dainty or quaize stomach, should not well digest long speech, that could so evil brook the godly Sermons made at the public fast at Stamforde, the last Summer: that ye loathed the length of them, only upon a hearsay, insomuch, that ye imagine, the continual speech, to have lasted ten or twelve hours together. Whereas the longest Sermon than made, was (as I understand) two hours and a half, or somewhat above, in an extraordinary Exercise. You say of them with a disliking and untruly also, that they have a desire to hear themselves speak, ten or twelve hours together. These are your Rhetoric terms, I could use an other word, as you deserve, but I forbear. Here now, like a Declaymer, or an Orator, you would have a continual speech, to be allotted out, tell how many hours together you desire to hear yourselves speak, or how long ye will declaim, that the certain space may be considered of them, to whom it doth appertain. In the mean space: Thus marking things with your chalk and coal, as they say, you allow, and condemn as pleaseth you, sometimes as it were Chilo, or as Menelaus in Homer. The Lacedæmonians short speech, seemeth to like you: sometimes like the jonians or Battus, you love to have your tongue run at random pleasurably: You are the New Orators, etc. that I spoke of before.  
3 From Rhetoric, and Logic, you come at length to the holy exercise of religion: For the last of your three ways, not of writing, but of talk still, is preaching. That usual and ordinary exercise, is taken up but of late, as newly begun among you, by your new religious Jesuits: As I take it, or else taken from the beggarly Friars. I pray you 〈◊〉 often, and how usually do seculare Priests use to preach beyond the Seas, that for being to bold over you, I ask you nothing of the matter ye preach of, wherein you are too profane; As you measure other men, so to measure yourselves, by your own foot, shall we say that when you would dispute, use continual speech, or preach before her Majesty, etc. It is for a desire you have to hear yourselves speak, etc. A dumb masking Mass secretly said, as your priests occupation, to blaspheme God in, is a meeter exercise for you & your fellows: If you be 〈◊〉 & shaven, as it may be, you be but some Schoolmaster: But for preaching sir, pulpits serve not for Orators here now a days, neither be her majesties ears, acquainted to hear blasphemies out of pulpits, nor yet invectives. What we have to hope, or look for from you; if you may get into pulpits, is not hard to guess. Your Sorbonne, or the like, is a fit place for scolding 〈◊〉. Pulpits, thanks be to God, are appointed to better, and more religious uses among us: which have been, and are too badly profaned, by those of your side.  
But forward; as boasters and bragger's, be not always the greatest doers, when it cometh to the push: so 〈◊〉. Owlet, you show yourself a very cowardly Thraso, that even in the beginning, after so great brags and suit for combat, before you perform any thing, you take so great care for your person and safety, and for your fellows also: for you will needs condition with your dread and liege Sovereign, and gracious Prince, and ours, before you will appear before her highness, you will not come hither I perceive upon the gage of your heads, if ye be vanquished, ye will not give them for washing, and yet our men were brought to your disputation, as Prisoners, and knew before what should become of them after: What; are all your fair flattering speeches. etc. come to this now; even now you were most humbly on your knees, ask at her majesties hands, disputation. All I perceive is but crocodiles tears, as the proverb is. You brag before of your patiented obedience in doctrine and demeanour, where is that now; here you demand a safe conduct, before you will come into your Prince's power and presence, A token of an evil conscience: What have you done man; that you are so afraid of her Majesty, that you dare not come home into your native Country, to your natural Prince, and Mother, as ye pretend in speech, without good warrant for your safety. This is a strange and unwonted kind of dealing, of good and honest subjects, with their Sovereigns and Princes. Her Majesty is upright, she will do you no wrong, she is compassionable, and merciful also: you confess it, why do you not put yourself into her gracious 〈◊〉 hands; Is this a loving and dutiful child's dealing, with his natural Mother; Is this your Catholic obedience in deed; towards our Queen and Prince, when she commandeth you to come home; who when you list yourselves, can not by any prohibition be kept hence: Here here M. Owlet, cometh in fitly the trial of conscience, you talked of afore. Here cometh in the place of scripture, for you to consider of, that I take you cited out of S. john before: If our heart condemn us, God is greater than our heart, and knoweth all things. Here in sum cometh in the doctrine of Obedience to Princes, for conscience sake, as to God himself etc. That you before said your Mother, the Catholic Church together with the Apostle, teacheth her children. If you be a natural child and not a bastard, show yourself now, and hear when you are called: For a child honoureth Father and Mother: where is this honour, reverence, love, duty; etc. All is to seek: you mind not to come before her Majesty, but upon sure ground once. You can provide for one, I perceive, to keep yourself out of gun shot, you will be a right Thraso, and set yourself behind rather, then be in the front, or forward, when there is any danger to your person, you will abide no brunt by your will: you love to talk of the matter, but it shall be a loof, and with condition: What I say; Be not too cowardly, and too fearful, do somewhat like to that ye talk, Some deal answer your high words, else all the world will cry shame on you, that so instantly crave disputation, as a Suitor for it, and then will not vouchsafe to come to it, but upon further warrant from your Prince. Her Majesty hath pardoned as great faults as you have committed. Be sorry in deed for former offence, and put yourself at least into her merciful hands to whom you so smoothly write. I pray God I spend not words upon you in vain, I am in doubt it is no part of your meaning, openly to come home, except you may have proclamation or letters patents or some such stay for your safety. This is the testimony & terror of an evil conscience, you must for your safety have her majesties safe conduct in as ample manner as it was offered to those of our side by the council of Trent. A high point wherein there is great reason and wisdom sure, that the Pope and Popish Bishops being strangers and our mortal enemies, who not themselves only break all faith and promise, but teach and persuade princes and all other to do the like, with those of contrary religion, whom they call heretics; that these men I say, should have as great credit with englishmen in her majesties dominions, as herself (who is our natural and most honourable loving Princess and Queen) shall have with her english subjects? where at can you blush. M. Owlet. that dare thus impudently write to our dread sovereign. Me thinketh it should have made pen, ink, paper and all, to have blushed, if there had been any blushing in them; we refused to accept that offer from the Pope & his council of Trent. Great reason M. Owlet & answered why, a good while since: But you will not refuse her majesties warrant for your safety. I am ashamed, though you be not, of your overgross comparison. Is the case alike; you say you would have her majesties only word set down unto you, in no ampler manner, than the Council of Trent made the safe conduct to your adversaries. Those that you call your adversaries; to whom your Pope's bull or safe conduct, as you call it, was directed by name, or with whom it had principally to deal, were protestant or Gospelling Kings, Princes, states, or public persons, commonly if any of that profession, rather than private and obscure persons, such as you and we are; who without leave of superiors, could not go thither, namely out of England. It is said your Pope's safe conduct was that the liberty of coming to that council, pertained but to them only of our men, that would repent and return to the bosom of your church, whereof he that in english 
1. part. cap. 6. division. 1.  list to see more, let him read the Defence of the Apology will you now accept her majesties offer in like manner 
6. part. cap. 8. division. 2.  on this church's behalf; ye say you desire it in no ampler manner than the counsel of Trent made the safe conduct to your adversaries. Whether it were the counsels safe conduct, & the Pope's Legates, or the Pope of Rome's himself, who summoned the council, or which of the 3. Popes it was, under whom that council was, All is one, He was, and needs must be the judge in the Council, who is the adversary part, and hath himself to answer and yet the Law is, that he that is chief in jurisdiction, ought not to give judgement to or for himself. Lastly, sir, upon whose safe conduct soever our side had come to Trent Council, they had been required, either to have yielded when they 
F. De iurisdi. omnium judicum.  had come and conformed themselves, or to have been excom municated, accursed, and condemned for their labour. Tell us whether you list to come hither on like condition. Thus writeth Harding your own man of going to the Council 
Non ab re quoque puta vimus esse omnes qui in heresies quas cunque lapsi sunt, & adhuc irretiti sunt ad penitenti am invitare, cum salui conductus ampla concessione ac promissione magnae & sin gularis clemen tiae & benigni tatis, modo re deant ad cor, & sanctae Ec 〈◊〉 catholicae 〈◊〉 agnoscant. Concil. 〈◊〉. sessio. xvii. prima sub Pio. 〈◊〉.  of Trent. In deed (saith he) had ye gone thither your heresies had been confuted, yourselves required to yield, and to conform you, to the Catholic church, or else you had been Anathematized, accursed & condemned. For that was the foundation and condition of the safe conduct, which was never willingly granted as seemeth, but extorted by the Germans importunity, the fathers of 〈◊〉 Council hoping as they pretended their recovery and return to their Catholic religion; wherein they were deceived. And this safe conduct was first granted not by the Council under Pope Paul the third, but under julius the third, his successor after many sessions and years passed too, as seemeth: and repeated by the Council under Pius the fourth many years after again. Now that the foundation and purport and meaning of this safe conduct, that. M. Owlet here mentioneth may appear and be the better known to the Reader; I set down these words following as they were propounded in the first session under Pius the fourth, immediately before the safe conduct granted to the Germans in the general congregation: We have not thought it also to be amiss to call to repentance all those that are fallen into any heresies and are yet entangled therein, with a large grant of a safe conduct and promise of great and singular clemency and Gentleness; so that they return to heart, or repent and acknowledge the power of the holy Catholic church. If you desire so greatly to be solemnly called home, Construe of this condition then by your own rule.  
Ye talk of her majesties word, and you say, you will ask only her majesties word. And yet to go further, by your leave, you being subjects, will see her majesties word set down by Proclamation, that all that world may be witnesses of it: such trust you repose in her majesties word, or letters Patents. Her majesties beck might serve such as you be well enough in this case: ye seem too distrustful to be plain meaning and dealing men. It is a hard case when her majesties commandment cannot serve with those, that will pretend to be subjects; with whom the least signification of her highness pleasure should be enough and enough again, without prescribing an order for her majesty to deal by, in a mere civil case too, as this is, to command her people to carry at home or to return home being abroad. And yet more you must appoint yourselves that time to, of coming home before you will stir. Four score days just, no less will serve you. You are honourable men and long a making ready, & many things to take order in, before you can set yourselves into your voyage, & yet your best & surest pillars that of englishmen ye have to trust in; be here in england among us. If need were, and it were for your vantage three or four days would serve your turn to 〈◊〉 before her majesty. Her majesty hath nothing else to do, you think: but to attend and hearken after you and your suits, cunningly made for your advantage. Unless you carried better & more dutiful minds, ye may tarry where ye be still. Your room is better than your company: When you have afore hand provided for the safety of your persons, more than reason and honesty can ask, being subjects. Then you tell us what danger you will put yourselves into for the trial of God's truth, etc., Babbling and vain folly as all the rest. This is the matter, either you would have a further overture to do more hurt than you now do, or can do, while you crave disputation. etc. not for to have your own doubtful consciences satisfied, but to bring more into perplexity with you, & to more confirm such as be too obstinate already in error, or else it may be, you are weary of being beyond the Seas and would fain come home, and after many attempts you think at last you have found out a way whereby you may be honourably called home. Ah craft: But peace for shame, no more of this. Is all the labour, peril and disadvantage on your parts as ye say, on the other part nothing at all, let her majesty the state & other here say for themselves and not you. It is enough for you to speak for your own side, leave the rest to be weighed by them whom it toucheth nearer than you, you are but in a dream. The best and enough of your side to take this matter in hand, be here in england, that there needeth no sending over sea for help to be had at englishmens hands thence, You M. Owlet and your companions for the most part, have your sires and dams here, of whom you sucked your popery.  
From this you come to show, If your offer be refused by us, that is: with your so great labour, peril, and disadvantage, we shall show ourselves too much distrustful in our own cause, etc. Of your peril and safety, we have seen before: for your so great labour. Take no more pains to lose your labour I pray you, them you need. When there is any use thereof, it will be called for, proffered service, etc. If ye find disadvantage, thank yourselves that make the match, we have not to regard that, Ye make many offers we see, and hide you in corners when you have 〈◊〉, or like proper fellows betake you to your heels, & run away, that one cannot tell where to have you, nor where to seek you, saving that some of you by God's providence are sometime overtaken ere ye be aware, and taken napping as they say. You have always some let, or some excuse or other, why you keep not touch when your matters go not forward according to your expectation and mind. This is plain double dealing: you cast us the glove of defiance, I am not disposed to contend with you in bragging and vaunting: yet let me warn you M. Owlet, and the proudest of your fellows, that ye take heed if you be wise: Little David's bag hath a stone in it, that fling at you before you come to hand strokes, will make you grovel on the ground, if ye abide it, were ye as 
1. Sam. 17.  stout as ever was great Goliath. Ye dare us, and would have us come over the Sea, to make offer to you. It is not in our hands, neither convenient to accept offers made by you at pleasure, nor to go over Sea unto you to make you offers. Have ye not enough beyond the Seas to dispute withal: Is all the world there one your side: Iwis, there be more M. Owlet, and that singular men them you well would there were, and then while you live, you shallbe able to deal withal, but to your shames. Never cry hoo hoo, at the matter like an Owl, there will be no lack of them I tell you, whose faces ye dare not abide, neither are ye able to stand in their hands, let it without brag be spoken to God's glory: either you dissemble egregiously, or 
Audax Inscitia.  ye know not the great power and gifts of God in the learned professors of the Gospel, beyond the Seas: but who is more bold than blind Bayard: As though there were not here to be talked daily withal, as profound learned English men of your side, as any of you that (having for the most part been of late young men in Oxeforde and some in Cambridge) have since fled beyond Sea. Doth the very name and sight of Rome, and those quarters make now a days so great Clarks: I ween not, A cock I 'perceiue on his dunghill. The not accepting of your proud brags is no distrust in our cause, but a great pride in you, joined with a dastardly cowardliness, who putting fire into that house runaway (as they say) by the light, plucking your necks out of the colour, most of all of obedience to her majesty. No dealing with you, except you may have your own offers, your own odds, and your own laws. You say that our coming over unto you is not to be hoped: and therefore you rely upon disputation to be granted; Which you very instantly seem to demand, but with your after parley & conditional indenting with her majesty, ye seem again to fly touch: that I say nothing here of the untimely ask of disputation at her majesties hands, after you have a little before, twice done the same: When we see greater cause than hitherto, or any good to be gotten by going over Sea, then may that voyage be thought of, or soon enough taken in hand, of us English Subjects at her majesties appointment. When ye have overthrown those of our side in the low Countries Germany, France, etc. that they should need help in the cause of the Gospel, which will never be while you live. Then were soon enough, to make your brags and to call us, to combat. In the mean while what should I say: but whether you lie or rely, it is all but upon words and talk, shifting of things by cunning. This you have Rhetoric enough to enforce: But alack where truth and matter fail, there are words and Rhetoric little worth. You that can handle an ill cause so handsomely, 
Athenaeus.  would I wish to try what you can do in a good, but 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that in deed needeth not so much a do: speaking well one may soon persuade wise men, saith one, which opinion (M. Owlet) it might have beseemed you to have had of her majesty at least.   

17 AND now to leave all these things to the holy providence of God, and to the high wisdom of your most excellent Majesty to consider of: we are humbly to crave at this time, and most instantly to request, that your Highness will not take in evil part, this our bold recourse unto your Royal person, in these our afflictions, and passing great calamities. You are borne our Sovereign Princes and mother, and we your natural Subjects and children. whether then should children run in their afflictions, but 
Great cause of recourse to 〈◊〉 Majesty.  unto the love and tender care of their dear mother, especially she being such a mother, as her power is sufficient to relieve them in all points, her goodwill testified by infinite benefits, and her noble and merciful disposition known and renowned through out the world?  
18 If your Majesty were abroad in many parts of your Realm to understand the miseries, hear the cries, see the lifting up of hands to heaven for the present afflictions, which this persecution hath brought: I know your Majesty would be much moved, as all men are here by the only report of the same: I could touch certain particulars of importance to that effect. But I will keep the law of Areopagus: I will 
The law of 〈◊〉.  say nothing to move my judge, whose wisdom I well know, and whose goodness I nothing at all mistrust. 
Arist. lib. 1. Rheto.   
19 If your highness were of that disposition (from which you are most far of) as to take pleasure in our afflictions, delight and comfort in our calamities: we could be content for to bear this, and ten times more in so good a cause as we suffer for, And if there be any other of such cruel appetite, whom your Majesty should think good to be satisfied with blood: there want no Catholics both there and here, which would most willingly offer themselves, to purchase 〈◊〉 unto the rest. divers are in bonds there, most ready (I am sure) to accept such an offer: and if that number will not suffice, let the word be but spoken, and many more shall most joyfully present themselves from hence, having reserved ourselves to none other end, if God would make us worthy of that: and that by our deaths, we might give testimony to the Catholic cause, and redeem the pitiful vexation, of so many thousand afflicted people at this day in England.  
20 JESUS Christ, in abundance of mercy bless your 
The conclusion.  Majesty, to whom (as he knoweth) I wish as much good as to mine own soul: persuading myself, that all good Catholics in England do the same. And they which go about to insinuate the Contrary, are in mine opinion, but appointed instruments by the common enemy, to despoil your Majesty of your strongest pillar and best right hand, as (soon after their purpose had) it would appear, and shall be more manifest before the last tribunal seat, where we all shallbe presented shortly, without difference of persons, and where the cogitations of all hearts shallbe revealed and examined, and in justice of judgement, rightfully rewarded. Now matters are craftily clouded up, and false vizards put on, upon every action. Then all shall appear in sincerity and truth, and nothing avail but only the testimony of a good conscience. The which Catholics by suffering, do seek to retain, and which God of his infinite goodness, inspire your Majesty, graciously without enforcement, to permit unto them still.  
Your majesties most humble and obedient Subject. I. Owlet.  
After all this a do, you will seem at length to crave pardon at her majesties hands, or rather because you will seem to be in no fault, but to excuse your presumption, you request that her Highness will not take in evil part, this your bold attempt, clarkly spoken, and like an Notwithstanding: where upon you allege reason, that hath induced you hereto, taken partly from the bond and knot, whereby her Majesty, and her subjects are narrowly linked together, partly from necessity, and extreme miseries, that ye pretend, you are brought into. This is the 〈◊〉 of your long, boasting withal, how ready you and other of your side are, to spend your bloods in defence of your religion, and Church. This is in sum, the effect of the three next Sections, and that which remaineth for a Conclusion of your Dedicatory Epistle. your over rash boldness, in thus dealing with her Majesty, needeth greatly of craving pardon: However you craftily cloud it up, and put a false vizard thereon, that I may turn to you, your own phrase, not so much for having recourse to her highness, in your pretended miseries, which either are not so great, or else easily relieved, if ye so will yourselves: but in respect of your double dealing, rather in pretending one thing, and doing the clean contrary, not containing yourself within the bounds ye talk of. You might with good leave of her Majesty, have propounded your case, and have had recourse unto her Highness, if her Majesty had been ignorant thereof, as I think none in the land knoweth it now better, such is her wisdom, and godly, and great care ower her Subjects: wherein, you do her highness the more wrong, in supposing she liveth here among her Subjects, as a stranger without understanding, and pitiyug the hard case, of any of her majesties natural, honest, and dutiful subjects: bearing, or forbearing your untrue persuasion. It may please her majesty to pardon that folly: but to feed her highness ears, which bare words, without deeds, (nay your deeds being clean contrary and very nought) how should her Majesty take this in good part: for you are a Proctor for yourself, and other that you call Catholics, that have given your faith to the Pope, and Sea of Rome, her majesties sworn enemy, and the Realines: you go about with slander, to sever and make dissension, between her Majesty, her Laws, and the Ministers thereof: between her, and her faithful people and subjects: Ye 〈◊〉 and report tales, to impeach the credit of particular persons. In sum, ye take too much upon you, ye would be credited in every thing with her Majesty, as though your saying were some heavenly Oracle. Wilfully funne not headlong into more, and greater afflictions, and calamities, than her Majesty, and laws will lay upon you, and you shall have little, or no cause to complain; such is her majesties plentiful wisdom, and goodness, and the great moderation, that is used in making of laws in this realm. Great, and narrow is the knot, thanks be to God, and hard and fast tied between her Majesty, and her good and faithful subjects, as your Pope, and you to your regret, have tried, in seeking many ways to dissolve that band, and yet hitherto never could prevail, nor never I trust shall. If her Majesty be borne your Sovereign Princess, and Mother, and you be her natural Subjects, and Children: As in deed, she is all true hearted Englishmens, and we all her majesties more bound, if more may be, in respect of the Gospel among us, than ever to any Princes or Kings before. If your case be common with ours, why then do you hot Catholics, grow more out of kind, than the rest ofher majesties natural subjects do? Why before you need, run you so fast, and so hastily to Rome, and to the Pope, and thence seek to make head, to disquiet this State, and your brethren, and country men at home. This is not only no part of a Loyal subject, towards his Prince and Country, but hardly the part of a true hearted Englishman: so unnatural is the dealing.  
The better her majesties noble disposition, and virtues are known, and renowned throughout the world, the moremonstrous a great deal, is this your wicked dealing, with so gracious a Sovereign, and most natural, godly, and careful a Prince. You can have no greater condemnation, or testimony against you, than your devilish betaking of yourselves to the Stepmother, that you have chosen, leaving her that God had appointed you: whither ye list to take it of conscience, or policy. Run whither ye shall, seek 〈◊〉 and near, you are not like to find such a mother again abroad: Your stepmothers affection, that you have chosen, lift her up to the sky, if you can with your praises, is in no comparison like: she is too hard hearted, and too bloody, we know her well enough, and but to well: Leave her therefore, leave her. Come out from that Babylon, etc. And like natural and obedient children, return home to your own dear Mother and Country, whom ye have so unkindly, and so undutifully forsaken. Put yourselves again with submission into her hands, so it seemeth you will: but when you can not otherwise chose, and yet hardly then too, your fault here in is such, as I hardly find words, to express the indignity thereof. If all be well considered, you have very great cause of recourse, and submission to her Majesty: and from her, to foreigners and other, no cause at all: Leave it therefore in time, leave it and come home. At least for your part, M. Owlet, do so, if you be abroad and beyond Sea, without her majesties leave: But come with a single heart and a good conscience, that is, a changed man. Put yourself in deed without all dissimulation, to her majesties mercy, and to us you shall be most welcome. If misery press you, with the prodigal Son, hearken to this advise the rather: Better to learn by affliction, and in it; then never; If your State be other, by your return let it appear, with how frank a heart, and well meaning mind you come home, which will be, when God shall first touch your hearts, to return unfeignedly and in deed, from Popery and superstition, to that most merciful heavenly father, or else never. This is the best Counsel I can at this time give you.  
For her majesty's being abroad among her Subjects, in many parts of her Realm. It is, thanks be to God, and long may it continue, much and often, to our great joy. She needeth not be told of the State of her subjects by you, or go by here say only, and receive the report thereof, from beyond Sea. Besides, reports gather, and go much by men's affections; This that you report of such hurly burley, and disquietness to be in this Realm, is as true as other reports, that come to you of things done here, and all a like, you are too light of credit: Your representation of the miseries, is but words, ye make more a do than ye need a great deal: If her majesties most moderate laws against Popery and Treason, if her mild proceeding in the just defence of herself, her royal estate, and the Realms press you: will you do well: Give over that dealing then, that hath procured all this, and live quietly at home as God's true servants, in the profession of the Gospel of Christ Jesus, and in dutiful obedience to our Sovereign: Pray for her majesty, and the State with us, as we are willed, that we may lead a quiet and a peaceable life in all godliness and honesty, and all former quarrels between you and us in religion, forgotten and forgiven, we will live in peace and charity with you, how ever you think otherwise of us. You make an If, and do well so to do, When you talk of her majesties disposition, to delight in your calamities, & of others cruel appetite to desire blood: which is as far from her majesty, & those of that side; as the same is familiar unto your popish religion: It is happy, how ever ye think of other that ye clear her Majesty herein, which testimony from the enemy hath some force. But how ever ye brag of A readiness to accept the offer of suffering death for your religion: yet thank God, if ye be wise, and her Majesty that that offer hitherto hath not been made you, nor them that ye be assured to be so ready to accept thereof. This I tell you for all; your troubles are not delighted in here, much less be they or your blood sought after. These 〈◊〉 but your dreams, You might well enough have spared therefore that brag either of yourself being beyond sea, or of your fellows readiness to suffer and to die in so evil a cause especially, how ever you call it Catholic. It is a question of 〈◊〉 (man) and of treason, 〈◊〉, and rebellion, & not other, that you call the Catholic cause, Again you can at the most, but warrant for yourself. Let other men alone hardly in this case. And yet talking of suffering death, you do wisely (in my opinion) when ye join those few that be here of your side in prison with yourself, and those that are fled beyond Sea, and put them first in the forward, and follow yourselves aloof and a far of, 〈◊〉 this condition: that if that number will not suffice, where by seeing how they speed, and will stand to their tackling as standers by, & out of danger ye may after they be gone, consult what is best for you: whether to come home and take such part as they, which even now ye are not very hasty to do, or to tarry there still, unless you may come in safety, for which ye meetly well provide, as we have seen a little before. I pray God make both you and us all ready to bear the cross, and whatsoever affliction here for Christ's sake & his Gospel, when it shall please him to call us to that trial. And let the catholic cause go, of which you so much talk, all without book. For the other I mean the profession of Christ's gospel, our brethren in Queen maries days (to keep home, and to go no farther of) being in the hands of those of your side, have to God's glory already given ample and sufficient testimony of the truth. And yet I am in doubt that the blood then shed, would not satisfy your bloody church, if you had the sword in your hands which God keep you from if it please him.  
here I find now cited the third time, the first book of Aristotle's Rhetoric, to adorn this your Epistle withal and you note, both in your text and margin the Law of Areopagus, It had been more wisdom for you M. Howler to have set that rule or law before your eyes in the beginning, At your entry into your Epistle, as you found it at the beginning of the first book of Aristotle's Rhetoric, that ye might still have been put in remembrance, to have kept the same better than you now have done, or to left it quite out, when you have used all your skill, to move her majesties to the affections of pity, hatred, and so forth, and have told a great deal more than troth. You say now out of place in the end that you will keep the Law of Areopagus. The learned reader in perusing the very first leaf of Aristotle's Rhetoric and comparing it with this your manner of writing, will by & by see your vanity & what credit there is in your word, how well you keep the rules of your profession. You 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  have taken an evil cause in hand: Aristotle in his Rhetoric saith, you should persuade no such matter though you could. It is an abuse of your art, supposition deceived you. Aristotle would have you pithy, or bring matter & stuff for 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  proof & not be occupied in cunningly stirring up affections with words, which is the substance of your writing. For that (saith he) an argument or reason is a Rhetorical demonstration, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and the chief in persuasion. Concerning the Law of Areopagus at Athens in Greece. There were certain judges of capital matters of great authority and fame called Areopagites, of the place where they sat in judgement. In this court were there divers good laws and civil orders to keep the court and judgement therein from 〈◊〉 dealing, and other corruptions as to such cases apertaineth, some concerning the judges themselves, some concerning those that had to deal there: Among which this was one, that M. Owlet allegeth here out of Aristotle's Rhetoric, to wit, that none that pleaded in that court should speak any thing out of the matter, or from the purpose, to stir 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  up the affection of the judges, and thereby to seduce them and to pervert judgement. This is commended of Aristotle in his Rhetoric, as an order to be followed of Orators and was practised in Athens, as a good and wholesome law, the crier forwarning and forbidding him that was publicly to speak to use any preface, or to stir affecttions only to propound his matter. And I would M. Owlet, as be here professeth, had in time better regarded and observed the fame, than he doth through his epistle dedicatotorie, so should we have had less cause to have plained of corrupt dealing, and her majesty and this church also have been less troubled. Aristotle (finding fault with Rhetoricians before his tune, for treating in artificial speech, but of a little portion of that art, and that the lesser and worse to stir up affections, where in they were most occupied (as M. Howlet's practice is in this his Epistle to her majesty) omitting there whilst matter, substance, and sound proofs, which is either all or the principal) writeth thus: Arguments or reasons to prove withal, pertain only to art, other things are accessary but these rhetoricians speak nothing of arguments which is the body of proof and persuasion, but busy themselves most in things that are without the compass of the matter for tantes or reproach, pity, anger, and perturbation of the mind, be not of the matter itself: but pertain to the judge so as if it were in all judgements as it is in some Cities now, and in such as have good Laws, they should have nothing to speak: For all men partly think that the Laws ought so to provide, partly use it, and forbidden any to speak out, or from the matter; as it is also in Areopagus judging rightly hereof: For we may not pervert the judge or carry him out of the way by drawing him into anger hatred or compassion: For it were even as if one should make the measure or rule, that he were to use, crooked to deceive withal. Thus far Aristotle, enough for this matter, that the reader may see what dealing we may look for at M. Howlet's hands in other things, when we find him so hollow in his own faculty, and so ill to keep the Law that he professeth to keep, taken out of his master Aristotle, He that list to see more let him look in the Author himself who declaimeth at large against this abuse of Rhetoric.  
The rest of your Hyperbolical, that is raving and roving speeches without all truth I omit, and come to touch 
Interp. Hermogen.  shortly your Epilogus or conclusion. One saith that in Areopagus, there was neither preface nor Epilogus, but as in 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  your preface at the beginning likewise so here in the end you freely break the law of Areopagus, that even a little before 
Statuimus, id est abrogamus.  ye so promised to keep; so that your keeping is every where a breaking, as we decree; is we abrogate; you know which whom, and by whose exposition, if not worse. Your Epilogus or conclusion is mixed with wishes, fawning, false persuasion condemnation of other and cleared of yourself and your fellows. Good M. Owlet, let words and deeds go once together, do not tell us (while ye serve in the ramp of Gods, her Majesties, and the realms enemy under the Pope of Rome) of the affection you bear to her 〈◊〉. She believeth you not, neither can we believe you. You have broken the after oath given to her majesty before time, & have taken a new oath to the Pope, the banner being now displayed on both sides and the field pitched. Ye are seen and found coming in the fight with weapon in hand from under the enemies standard, & to press as hard as ye can against the religion her majesty professeth, & the state. What would ye have her majesty or the state that lead the contrary Camp judge of you: ye carry a wrong cognisance, and that bewrayeth you. God in abundance of mercy long bless her majesty, with all kind of blessings spiritual and temporal to God's glory daily more and more, her majesties honour, the benefit of God's church, and the conversion or confusion of all her enemies, and specially to the confusion of that Antichrist of Rome, that hath and still doth, so maliciously and spitefully, seek the subversion of God's holy Gospel, and her majesty, and this state the professors thereof: God again of his goodness long continue with increase the sincere profession of Christ's holy Gospel & religion among us under her majesty, and in all make us thankful for so great benefits.  
Amen,    

An answer to the book, that of a letter, is made a Treatise, or discourse by M. Owlet.  
BEfore the Reasons of the Papists refusal to go to Church, there is a Preface in this book of theirs, as there is a recapitulation and Epilogus with addition in the latter end: But the whole body of the work is comprised in the ix. Reasons. Generally and in sum, in the writer's preface, there are two points contained, whereof the first is, the sorrow & comfort, that the Author conceived of the Gentleman his friends letters, with the matter and cause thereof: The other containeth the occasion, ground, and substance of the authors labour; partly now performed, partly promised to follow hereafter. In which part, is made A division of Catholics, and a necessary supposition, as he calleth it. This is that he handleth for the most part in the six first leaves: After follow in order the reasons of refusal, whereof we shall see (God willing) in their place. In the mean while, for this part I say, that the pitiful description of England at this day, which he maketh the cause of his sorrow, is a counterfeited matter between these two Papists, devised to give better colour and show to the whole Tragedy, They have here raised and still seek to do: lest this five kindled by them, should seem to be upon none or small occasion. God be thanked for the great peace and quiet, that this Realm hath long under her majesties happy government enjoyed, to the admiration of Foreigners, and those abroad, while great troubles have risen round about us elsewhere. And though it be hard to find among many such rest in any former Prince's days, as we have in this peaceable government under her Majesty hitherto enjoyed, which God long continue, and give us grace to see and consider the same accordingly: yet if a certain of these stirring & unnatural Subjects abroad were not more busily headed then needeth a great deal: both they and we all might have lived in some more rest here at home, to God's glory, our dread Sovereign's comfort, and the benefit of the whole common wealth. Thus have we all to thank them, and they themselves alone, as the authors of all: if by stirs there have grown any disquietness and hurt, either to them or to us here. And that sooner they leave this course, the sooner will there be an end of troubles. To move commiseration and pity by Rhetorical figure, they guilefully imagine greater miseries than in truth be found here among us. Thanks be to God, and her Majesty therefore; they attain not their with and desired purpose in this behalf.  
The rare matter of comfort, that the discourser sporteth himself withal, is the obstinacy of a few Papists, which show their undutifulness, first to God, his holy Gospel and word: Next to her Majesty, and her good and wholesome laws made against superstition and idolatry: All which undutifulness is covered under the cloak of conscience, when in deed it is nothing less; as in place we show. So as with some altering of this man's words we may say: The Devil or common enemy laugheth thereat, the example is very evil to those abroad that shall hear thereof, and perilous to the state at home, while other like themselves may seem to be encouraged in naughty usage, the good and dutiful subjects are offended & molested with this treacherous dealing, the Prince also and the state more troubled then otherwise needed, in preventing and repressing the seditions that are hereby attempted and moved, neither taking comfort in such Mates presently, nor hoping any good at their hands in time to come, unless God give than better minds, than they yet show themself to have: For how can her Majesty trust them that ungodly breaking God his testament, and the oath made unto his Majesty in Baptism; (as this man calleth it) betake themselves, not to Christ and Christian religion comprised in holy scriptures, but to Rome and romish religion devised by men, that I say not, by the Devil of Hell himself, and withal, leaving their natural borne Sovereign and Prince, follow the Pope and foreign power, to her Grace's great prejudice, and the impairing, so much as they may, of her royal dignity and title, which, also to the uttermost of their power, they impugn, and would bring into hazard: And as for those of contrary religion unto them, that is such as here stick to the Gospel and the sincere profession thereof, how can they like of such, as make no conscience to rove without the bounds of God's book in his matters, choosing to themselves a religion at pleasure (if will worship may rather be called religion, then by the own proper name of superstition) so this whole part might have been spared well enough, if it had liked the author.  
Where the Author makes the lawful and just punishments laid upon certain of late in England to be for different opinions in religion only, as though they were otherwise quiet men and good Subjects, besides the public testimonies of the laws and state here to the contrary, what ever they say or pretend, all the world that have any eyes may see that they justly suffer in respect of seditious and rebellious attempts, and the busy stirs they make in disquieting at home and abroad this peaceable state. And albeit; it please the author to call it Constancy and faithfulness to God, yet they that list to examine, shall find it an inconstant turning from that dutiful obedience, which they had once sworn to their sovereign & prince, joined with unconscionable & great unfaithfulness to God & her Majesty. M. Owlet, & his fellow, to make show & only to make show; talk of Nobility & Noble men, great worship, and Worshipful men, many Gentlemen, men of countenance and credit in their countries, important stays to her Majesty and state here, etc. They are all in amplifications, in great matters and personages: Mean personages be no fit matter for their high stile; and yet, God be thanked, among them of countenance and great calling, there are not so many so unwise in this case, as they would make men believe, that abstain from coming to Church and refuse the oath of Allegiance. It is a sort of Runneagates of very mean calling, that live for most part on exhibition & alms of other men at Rome, Rheims, etc. Say this man here what he will, & as long as he will, they shall be judged at the last day with a more indifferent & upright judgement at God's hands, then by their own corrupt consciences, or vain opinions & fancies. False also is that he saith: that these men stick to their faith, sworn unto God in their oath of Baptism, which, because I treat of elsewhere, I refer the Reader to that place. near only I note that this man maketh but two degrees of a public faith or oath, and that truly: one to God; the other to the civil magistrate under God, which he calleth English Subjects secondary faith and allegiance, sworn unto her highness as to the substitute of God: according to the distribution of our Saviour Christ in the Gospel. Give 
Mat. 22. 22.  to Caesar the things which are Caesar's: and give unto God those that are Gods. I would he and his fellows would have kept them to this simplicity and honest dealing still: Then should they not upon a late reconcilement to the Pope and Popery, by a third faith and oath, contrary to both these, have so unnaturally and unchristianly shaken of obedience to God and her Majesty. First her Majesty in God's name commandeth that they should haunt Church assemblies, and hear the preaching of the Gospel, pray with the congregation, and receive Christ's Sacraments, Baptism, and the lords Supper, make public confession of the christian faith, etc. according to order here taken by her Majesty and the State after the rule of the Gospel. In refusing to do this, they break their first oath and promise of Baptism, if they there made any to God, as seemeth they confess they did: Next, her Majesty requireth that they should by oath acknowledge her sovereignty as God's substitute over them, that they should return home into their Native country, & live under their and our most natural and gracious Queen, with other true hearted English Subieets. She cannot be yielded unto, nor obeyed herein by them: They make another substitute unto god here over English subjects, besides her majesty in matters of obedience to their prince & her laws. They do offer her Majesty great wrong, who by their own confession, give unto her the second place, the second oath; may not she justly require at their hands to keep their secondary faith, and Allegiance sworn unto her highness, as to the Substitute of God: Let them never talk of their obedient and well meaning minds, that voluntarily and violently, so freely run to the breaking of their secondary faith and allegiance, sworn unto their civil Magistrate; call it they as they list. It can be adjudged in deed and truth, no less than Perjury; and they in taking this wrong course, perjured and forsworn men. It is a great word and a high with these men, to talk of their obedient and well meaning minds; Let them leave their good intentes, and well meaning minds, without all warrant of God's book, yea commonly contrary thereunto; and let her Majesty have them obedient, according to the words, and well meaning of the Scriptures, and she will be content to quite their well meaning minds otherwise: If neither the scripture, nor her majesties laws, according to the Scriptures, nor I, that at this time put them in mind of their duties towards both, can avail; At least, with them that delight in ancient fathers, let the testimony of that most ancient father among other, teaching them their duty, according to the doctrine of the Scriptures, prevail with them herein, who speaking of the chief Civil Magistrate in his time, and of the Christians usage in obedience, and dutifulness towards him, being an enemy to the Gospel, and a persecutor in those days, writeth 
Tertullian. ad Scapulam.  thus: we reverence or honour the Emperor as a man next unto God, and inferior or less than God only. For so is he greater than all men, whilst he is less than the only true God. Let Papists embrace & follow this heavenly truth, uttered by our Saviour Christ, under the name of God and Caesar (which are but two: this being likewise repeated afterward by the Apostle, under 
1. Pet. 2. 17.  the name of God and the king, and here by this father of God & the Emperor kept still:) keep this moderation & rule and stick thereto: without talking of God, the Pope, and then the Emperor, the King, Prince, and Civil Magistrate, for that is but an ill Commentary, that corrupteth the text. In that which remaineth, is the Argument of this Discoursing letter, expressed etc. The Author promiseth most briefly to touch three things in this letter to his friend. First, what cause or reason the catholics have, to stand as they do in the Refusal of things offered them, especially of going to the Church. secondly, what way or means they may use, to remedy or ease themselves of this affliction now laid ' upon them for their consciences, so he termeth their stubborness.  
thirdly, if that way or means do not prevail, then how they ought to bear and endure the same.  
We see the ground of the whole letter that is now published, and made a Treatise, or Discourse; As it well may be so called: for in deed, he that even now promised most briefly to touch three things in this letter, hath so amply discoursed, trotting up and down in his first course, that wearying himself: partly by evil disposition of body, as he said elsewhere, partly by other sudden business falling upon him, he was both enforced to leave the place, and the matter, and time failing him, and he saying more of the first point, than he purposed at the beginning: the Messenger also, that brought that that was written away, being, as seemeth in post haste, he forgot likewise, belike, what he had promised at the beginning, and thereupon either himself, or some other for him, rather as appeareth, is forced to excuse the omission of the second and third part, promised at the beginning. Thus have we a treatise hereof, borne out of time, maimed, and more than half a Monster. You that are so great schoolmen and Orators, should have learned, at the least out of Tully, that: to omit any thing in dividing is a very great fault: Yet two things are here clean omitted, or two parts of your own division, etc. It helpeth you not if you Scholastical men, be Scholastically, or Schoolelike followed, to say: you have reckoned us up all three parts that you purposed to treat of: for we reply, that you promised to treat of all three. Now, to run such a course in one part, that you quite leave out the two other: I wots not well how it will agree with the Rhetoric Schools about you, nor what liberty you Orators, now a days take to yourselves: and therefore I will leave it, saving that me thinks your friend M. Owlet, who is most like to be the Post or Messenger ye talk of, might have forborn the printing of an unperfect work, or have been better advised, then to have Dedicated the same, at least to such a parsonage as is her Majesty: But we might stay well enough for the other two parts, this point to confirm, or obstinate and poison rather, her Maicsties' subjects, was so necessary, that it was to be hastened: This was the Resolution of your wise heads; Ye are a Society, I must suppose all is done by consent: Besides, I see M. Owlet in his Epistle Dedicatory, to her Majesty, hath entered into the second part of his fellows Division, as the same is reported unto us, in the excuse that is made in the latter end of the book: for though he have omitted to treat of Instant and fervent Prayer to Almighty God, very necessary for all Christians and namely for him and his fellows, that they may do better than they do: he taketh upon him bold recourse unto the Queen's Majesty for toleration in their corrupt religion, and he is busy with his Authors Motives, etc. which is the second promised part: It had been better he had been more occupied in that he hath left out of this second part of the Division, and to have exhorted his catholics to obedience to her majesty, our most dread sovereign. This had been a very necessary point in deed, for such of his sect, as are here given to sedition and rebellion among us. Once, while it is said that the Author meaneth, to this point to exhort; many mischiefs by that unde there while, are among us wrought. God amend them, or cut them more short. I will not charge M. Owlet here with injury doing, in preventing his fellow: because it is likely, all is done by compact & agreement among them. It may seem as things fall out, that all this excuse of omitting the two latter parts, is but a flourish, and the promise but a mere pretence: If health and leisure shall permit, he promiseth to finish the rest: but I am hardly persuaded, that his health and leisure, will in these days serve him to perform so good an office, being so directly contrary to the profession of their Popish religion, seeing especially it hath lost so good a place, as to have gone first, or to have been the foundation of the Supplication to her Majesty. A great opportunity and occasion lost: But lest I seem to despair of them, I pray God this piece of true obedience to her Majesty, may be thought of, and wrote of by these hot Catholics: But that it may be done with better conscience, & more steadfastness, than he that in Latin wrote 
Steven Gardener.  of true obedience in her majesties father's days, the most famous & renowned prince of blessed memory, K. Henrye the 
Edmond 〈◊〉.  eight, or he that set the preface before it: who both of them when time afterward served, shamelessy revoked that they had done, and returning to their vomit, most cruelly persecuted Gods people their brethren, for & in that matter that they had before professed themselves, and published to the world, they showed themselves without all conscience, time servers only, etc. If to seek to disturb and molest by Rebellion their Lords and Princes, be the custom of Heretics, and Sectaries of our time, then with us are the Papists such here, who follow that trade with her Majesty and this State right. If Subjects be bound patiently to bear, and to obey, how hardly so ever their Princes shall deal with them, under pain of deadly sin and damnation, as these men in fair words will seem to profess, how comes it then to pass they take up the sword against their & our noble Queen Elizabeth. Again, if English men own true obedience to her Majesty, for conscience sake, even as to God himself, why do not papists render it then; If it appertain not to subjects to judge whether their Princes rule well or not, (as they say) why judge they the whole matter so violently against her Majesty; Why do other justify the same by writing; yea, why procure they their Pope's most traitorous bulls to be published and sent over hither; why come they not home, and live like quiet Subjects; words are wind, & all is but words & wind. Let them declaim as long & as loudly as they will, hardly will they be ever able to wash away this blot.  
Now come I to the authors necessary supposition, as he calleth it, and the two sorts of Catholics that he nameth, where he divideth badly still, for he telleth us, There are to sorts of Catholics in England. And when he hath done, maketh us three before he come to his Reasons. One sort for the justifying of whom he wrote his Treatise. Another sort, for the reforming of whom he wrote the same. And the third sort of very bad Catholics, whom he accounteth damned men in this life. So where he telleth us there are here two sorts of Catholics, we find three, as we find but one part, of his treatise, where he promised three: this is scholastical and Orator like with these men. Let us hear what he saith: But first of all is to be noted that my reasons to the end they may convince, are to be supposed to proceed from a catholic mind, that is from a man which in his conscience is thoroughly petsuaded: that only the catholic Roman religion is truth; and that all other new doctrines and religions are false religions: as all new Gods are false Gods. etc. First your supposition is ambiguous, doubtful and captious, by reason you do not plainly and particularly enough express in the first part what the Catholic Roman religion is, which you say is only truth: when you oppose all other doctrines and religions which you say are false, to the Roman religion, you call them new. So as some man might think, ye talked in the first part of the true christian religion grounded upon the doctrine of the prophets and Apostles, and comprised in the canonical Scriptures of Gods holy Bible which indeed is the only Truth and the old religion. And this is the very same her majesty and we her subjects here profess in the church of england, and is elsewhere professed by those that are termed Gospelers, Protestants etc., whom you yet account and call heretics and their religion A new doctrine and religion. We call this our religion, not in captious and doubtful term the Catholic Roman religion, or which we might with as much right as you do; the Catholic English religion: but simply and plainly of the Authors, Gods and Christ's true religion: Or if you will, instead of Rome and Roman, which be particular words restraining the word Catholic, we are content to call it with your fellow M. Owlet in his EPISTLE DEDICATORY, the Christian Catholic Religion, or the holy catholic and apostolic Religion, of the first Instruments and Planters thereof, as we see set us down in their writings, or such like speech, for the knowledge, distinction, and trial of our religion, we refuse not. We are not wedded to one form of words in that that may be diversely expressed: as in time and with time terms and speeches, that for a time serve men, vary; but we would avoid cloudy ambiguity in speech: if this I have now spoken of, be the true religion, ye receive, embrace, and believe, we do so with you, and you with us, that is we agree; But understand withal, that hereby we overthrow all Popery and Popish religion, as we do Anabaptistrie, and all other false religions whatsoever devised and erected by men, not warranted by God's holy written word call ye the same Roman, Italian, German, French, Spanish, English, Scottish, or what else you will, where and of whom soever it be professed, all is one; either it is that I have here shortly described, or else it is false and nought: The true and Christian catholic religion, is not tied to any certain place, person, or time; but belongeth indifferently to all the Faithful, in all ages and in all places: either therefore tell us whether you mean by the catho like Roman religion, that Religion which the faithful people dwelling at Rome held in the time of the Apostles, To whom S. Paul the Apostle of us Gentiles, and so of the Romans; wrote the epistle extant and entitled to the Romans: as he did divers other to particular churches of the Gentiles, as that then was, having yet believing jews among them. Or if you take it other wise, make the religion you mean first agree with that religion which those Romans then held and were instructed in, which was all one with that of the Ephesians Phillipians Thessalonians and other Churches planted by the Apostles, and with ours now, or ours rather is one with theirs, the which is expressed unto us in their writings, whereto we stick, and not to the places and people or persons that have succeeded, which all have greatly swerved since from that they than were. Or else, if you like not to call your religion to this trial keep your supposition to yourself as false, till you have proved the matter, for we cannot, to be plain with you, nor we may not receive the Roman religion as it is at this day and hath been now some hundreds of years, for the Truth, much less for the only truth; unless we mind withal, to quite & abandon God & his eternal Truth, expressed unto us as his revealed will, that is in the canonical Scriptures of the old and new Testament, which is commonly called The holy bible, as directly contrary to your Roman and Popish religion at this day, as white, is to black, Truth, to Falsehood, Christ, to Antichrist, God, to the Devil, whereof, let that book be the judge between us. Look whose religion that book will justify, look whose it will condemn, that do we likewise justify or condemn, by what name soever it be called, what colour or show soever be set upon it, we must bring it to that trial. It is not the name of traditions, It is not unwritten verities, It is not multitude. etc., which be the props and pillars of your Roman church and religion, that can call us from the infallible written Truth of God: however therefore your glossed and false supposition may satisfy your side or serve a glossed and false religion, it cannot serve this church and state, you may not look to have it by and by received of the Queen's most excellent majesty, of the honourable Lords of her privy counsel, and other the godly, learned, & wise of england. You might think that could not nor would not persuade, so godly and honourable personages; that is meeter for the ignorant sort and fools: you 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  must lay a better foundation, you must bring better evidence before your Reasons can convince. Suppositions should be certain principles and evident truths, not so manifest falsehood as this is, to be received without proof, we can 
Aristot. lib. 1. ca 2.  not suppose, at least we cannot know, that is not. I wish therefore ye had travailed in proving this captious and false supposition, that after, your reasons might have come the better to their effect & end of convincing; or we seen your feeble weakness in your cause: But that you were not able to perform, you thought best to suppose, and occupy yourself in flourishing with show of 〈◊〉 reasons, grounded on false principles, rather than forcibly to prove or to reason sound. But Aristotle could have told you that 
Aristot. 〈◊〉. lib. 1. cap. 1. &. in Elenchis etc.  in Art of reasoning, thus to do, is to make a Paralogism, or in plainer english to speak; it is a kind of juggling and of false and naughty dealing. Suppose not that the Roman religion, as it is at this day, is the only old religion, and all other new. The religion we profess, is (as truer) so older than your new Roman religion, As Christ, his Apostles, and their writings are before those, upon whom and whose writings you would have us to depend. It may be in some kind, that your old vessels be not fit to receive this new 〈◊〉: If the vessels break, though the wine be spilled, yet the vessels perish. I counsel you therefore to bring new vessels 
Luke. 5. 33.  and new hearts, that the new wine being put into new vessels both may be preserved, rather than that you abhor and reject the new wine, because it agreeth not with your old leaking vessels. An old ragged coat, An old rotten tree, An old decayed house, etc. If you will needs stick upon old and new, are not the best and most to be commended you know: Please not yourself therefore so much in these terms: But leave them and go to the matter. Let God's book, still I say, be judge between us, for the things you bring forth, and the things we bring, and there an end. We purpose and hope for religion to live and die with that book.  
For your Catholics, you say there are two sorts, and yet if I can judge aught, ye make three: first you tell us of such as be so wicked, and their case so damnable, as ye mind not to entreat of them: than you tell us of another sort of Catholics, for whom this Treatise was made to reform their persuasion, builded as you say, only upon their own fantasy. Ye might as well have used your own phrase of Conscience, if it had pleased you, though indeed for abusing the good word of conscience, false persuasion or fancy were every where fit for you all in your profession. Thirdly, you make yet an other sort of catholics besides these two: and them you call the only true Catholics, which altogether refuse to conform themselves to the exercises of religion here, and to take the oath of allegiance to her Majesty, their Sovereign and ours under God, etc.  
Now Sir, I take it, that these are three sorts of Catholics. Nevertheless make them for your pleasure but two sorts in other order thus. One sort of false Catholics, as in deed ye all and every mother's child of you Rome birds be none other. Let the second sort be true Catholics: but not in your sense, that is hot papists. Then again, of your false Catholics make two sorts: one no Christians, and therefore much less Catholics, as you speak, though you say they be Catholics in another place. The other sort of false Catholics that remain, for whom you pretend that your treatise was made: ye call them elsewhere cold Catholics, Schismatic Catholics, heathen men, Publicans, etc. and such as ye abhor for 
Fol. 28. & 61.  their only going to the Protestants Churches. For yourselves that are hot Catholics take your place among the false catholics where you like best; a place among true Catholics can you neither find yourselves nor 〈◊〉 afford you, except ye altar your profession. here is much ado about Catholics, & a great stir, some true, some false, some hot, some cold, some schismatic, some Heathen, and Publicans, some embraced, some abhorred. etc. and yet all Catholics: We poor Protestants may be glad we are out of your hands, when you play such Pageants among your own men, taking a general view of your Catholics hear amongst us in England, and dividing and severing the same with your Catholic and divine judgement, at first chop ye send the most of them quick to Hell without all hope of recovery. At next hack ye cut of a many branches, if not the very stock and body, and leave but a branch, and that a weak branch of that tree in this soil, God be praised therefore. Only they true Catholics; that do not nor will not come to church here amongst us, nor acknowledge the Queen's Supremacy etc. Are all other catholics here led with fancy; Are they schismatics, or damned in hell; Speak out aloud and be plain. So ye say, & I am in some respect, glad ye so say of your catholics here amongst us, not that I wish them damnation, which ye threat, or yet their hurt any way: but the I hope well it will make some of them better advised. Do one sort of your catholics here sin against the holy Ghost? Are they to be accounted damned in this life; no Christians; etc. A hard judgement against those of your own religion, a pitiful case sure: but not with you, who judge them to blaspheme against the holy Ghost that willingly break your holy Canons, presume to speak against them, or willingly agree to them that so will do. And in deed to say the truth of 
25. q. I. Vialatores.  them, if there be any such as you here describe, they are very naughty men in deeply dissembling with God, their sovereign, & the Church, but yet not so bad, as ye make them, no damned persons, without all hope of recovery whiles they live, not sinners against the holy ghost, for all this, if thinking on their miserable case they will unfeignedly return not to you and your religion which leave them no hope, but to God by hearty repentance, for deeply dissembling with him and the world. You reject them quite, & acknowledge them to be no true catholics; but schismatics excommunicate persons, etc. This have they gotten, by liking and professing all this while your Popish religion: when you once show yourselves to fall out with them, a poor recompense at your hands: You have amongst you the keys of heaven, hell, and Purgatory, ye can when ye list, send all men whether you list quick and dead: but ye send men too fast to hell, to be charitable, especially those of your own sect and profession: Nevertheless, if God have given them ears to hear, we say first to you, for some excuse or defence of such, as being aforetime of your sect and religion: however you knew them in those days, yet we take them to be changed men now, to have learned forth another and better lesson in Christ's school; and as charity would we judge the best of them, and generally to speak, we think they allow of Christ's religion here professed. In sum that their saying, professing, and doing agree, till they manifestly show the contrary. You sir, that can see far in a millstone, are privy to men's consciences, it is the seat where antichrist challengeth to sit. You tell us here what men judge in their consciences, we cannot go so far, we leave that to God, & themselves. You that know well by experience belike your catholic religion, to be full of hypocrisy and dissimulation, & to yield Hypocrites, judge according to your spirit, and the fruits of your religion: but we tell you, we judge them to 〈◊〉 been in a new and better school, else we wish them at least to betake themselves to better masters then to such, as judging so hardly, deal thus cruelly with them: If they have by confession told you their conscience in ear shrift, yet are you 〈◊〉 to utter the same. Next, if that will not serve; for that you presume to know those of your side, better than we do: we bid them, remaining in opinion, such as you tell us, look for that in deed in the end, unless they repent and that hearty, which you here threaten them, even hell fire with hypocrites. A just recompense for such religion and doing: but not in respect that they haunt our Church assemblies though, but for not rightly 〈◊〉 the same to God's glory, their own comfort and edifying, and the benefit of other, for not changing their fancy, and foolish opinion, which you call Catholic religion & conscience, for continuing in this clear light of the Gospel, obstinate in their ignorance and superstitions, for their wilful refusing of God's merciful calling, etc. which calling of God, if upon this advise they yield unto accordingly, we assure them (by the warrant of God's word) of God's mercy and favour in Christ. In the mean while, we observe here that amongst you that will needs be called Catholics, there be by your own confession, divers Sects, that ye need not so hotly condemn us your adversaries and our Religion, because there be Sects among us, and divers opinions, whereof yourselves and your Religion is no clearer, nay, it is not hard to find more diversity of opinions among you by your own confessions, then among those that profess the Gospel, even here. M. Owlet, writing in his Epistle to her Majesty, of the divers known religions in England at this day, reduceth them to four heads with their professors, to wit; catholics, Protestants, Puritans, Householders of Love, etc. By Catholics, he meaneth such as are of your side. Householders of Love, are well known, neither to belong to the profession of our Religion, and to better agree with Papists and Popery, then with the Gospel of Christ. Puritans (as it pleaseth you Papists to call some here) are by you expounded in this Treatise: 
Fol. 39 〈◊〉. 2.  to be the hotter sort of Protestants. So that here be but two sorts of Protestants, and this is the difference ye make: Of Protestants, some here are hotter, and some are colder, and yet neither sin against the holy Ghost. Are these divers in Religion; Then I pray you make the like of you Catholics, as you will be called, for some of you are hot, some are cold, some Puritan Catholics of that hotter and better sort as ye say. Some other more conformable men, as you here speak. And so of cold Catholics, 
Fol. 21.  ye tell us in another place of your book: Add the contrary difference, and ye shall find a sort of hot Catholics too: Or else if you will, make three sorts of catholics here in England, as you now express us, and so one sort more, than you make of Protestants. When you have reconciled yourselves in opinions: Then will it be time enough, for you to talk of great division among us here in Religion, for some difference in opinion that is found among us, which you count an insolluble argument of your side against us, and yet may easily you see, be turned on your own heads.  
Your three sorts of Catholics, that I say you here express, thus do I set down, taking the same from your own words. The Catholics that are in this writing justified only, are such as judge all other Religions false erroneous, and damnable besides their own, which they call the Catholic Roman religion. This is one point & common to all catholics, true, false, one and other. With all these, judge all participation with the religion here professed in deed, word, or show, by oath, by sacraments, etc. nought, forbidden, and unlawful: Another, or the second point not so common to all: & hereupon by no means will they admit or consent to communicate with the same; This is the third and last point, proper to true catholics, as you call them, M. Owlet, the author of this Treatise, and such like Bee of this first sort of catholics. There are made another sort of Catholics that are said to agree with these in the two first points, disagreeing from them, in the third only: And yet these that agree so well with them in opinion, and dissent from them in doing only, and that as they speak, for fear, or some worldly respect: the former Catholics so abhor and detest, that they pronounce these yet alive in God his providence, dead and damned in hell. They are privy to their consciences, they know who shall go thither: nay, they send at pleasure whom they list: they leave these men without comfort or hope of pardon, and esteem them no Christians, much less Catholics, so he here pronounceth of them. Of the third sort, I speak after in his place; that agree with the first only in one, and the first of the three points disagreeing in the other two points. These second Catholics in the mean while advise I thus: Take heed to yourselves, all that at this day live in England and be in heart of the romish religion, or have to these your ghostly fathers by shrift, or other wise showed yourselves to be such: finding yourselves in this second rank of Catholics, provide for yourselves I counsel you, it standeth you in hand once: for you are shut out of doors for ever from the communion of the Church of Rome in this life, and are firebrands appointed by God's providence to hell in the world to come by definitive sentence; while ye yet live here, your Master of whom you have learned your religion, and who best knoweth (as seemeth) your hearts and consciences, and the number of you, speaketh thus, telling us; there be very many such in England, though we hardly believe him, you must suppose while you hold you to that Religion, that this is the Sentence of the Pope of Rome, and so of the Catholic Church and of GOD himself in heaven, immutable and unrevocable, never to be forgiven neither in this world, nor in the world to come. 
Fol. 5. pag. 1.  This is true, if God be not untrue, saith this Catholic M. Alas poor men and women: Consider in time, into what extremity and misery ye are thrust by those, whom ye hold of, and whom ye have taken all this while to be your good friends. I pity your hard case, I assure you: It grieveth me to hear tell of your eternal damnation in hell fire. They talk of the case of perplexity, wherein men are sometime wrapped: But here men are tumbled and wrapped in a harder case by this religion, if harder may be; for dispensation with them might serve where men be forced, or by necessity driven, to choose and do evil (as they can speak): here is no hope of any, they are already passed all recovery in their determination? GOD give poor soul's grace, to consider this gear at the heart: Leaving the maze of Popery: I will now endeavour to speak out of God's book some what better to your comfort (good hearts) that ye may see the difference between the Gospel and Popery, our Religion and that, be it never so unholy, will needs be called Catholic. They ungodly and uncharitably 〈◊〉 you, and drive you with main force into despair for ever. Salve it up as they can: we call you, we comfort you, we stretch out our arms to embrace you, God rather sending us to preach the Gospel, & to call sinners to repentance; by us as his instruments doth this for you, but mark well how; to repentance (I say) and in that Christ jesus doth god and we call you. Be not deceived, in assuring you (in God's name) as we are bound, of pardon for all the sins that ye have ever heretofore committed from the beginning. We bring you no pardon from Rome, nor from the Pope, of which you see yourselves to be out of all hope, by those your Ghostly father's judgement, that were sent & came hither to reconcile true catholics as they speak, to the Pope; you are none of them; they tell you now the resolute truth with them, and their conscience: If they speak otherwise hereafter, never believe them that pretending conscience, speak this without all conscience: But we tell you out of God's word, there is yet some hope and comfort for you, so you will leave that Popish religion, and betake yourselves to the profession of the Gospel of Christ, turning from your sins and transgressions into the way of righteousness. Hearken, hear, and believe us, we will not speak unto you our own imaginations and fancies, and call them our conscience and truth: But we bring you the word of the eternal God, and his 
Read Ezek. 33. 11. & 18. 23. to the 32.  revealed will and truth, which is this, that as he liveth, he desireth not the death of the wicked: but that the wicked turn from his way & live. Turn you, turn you from your evil ways (Oh mark this word well). For why will you die, O ye house of Israel. Though your sins 
Esay. 1. 18.  whereas crimson, they shallbe made white as snow: though they were red like scarlet, they shallbe as wool. This is a true saying, & by all means worthy to be received, 
1. Tim. 1. 15.  that Christ jesus came into the world to save sinners. So God loved the world that he hath given his only begotten 
joh. 3. 16. 17. 18. etc.  son, that whosoever believeth in him should not perish but have everlasting life: For God sent not his son into the world, that he should condemn the world, but that the world through him might be saved. He that believeth in him, etc. read forward to the 22. verse. These and such like be the very first words that are spoken, and they shall daily hear to their comfort that resort to our Churches: But still mark the condition, of leaving our own defections from God, of repentance, and turning from our own wicked ways, etc. Turn therefore 
Look to this purpose, daniel's confession.  from Popery, and hearken to this doctrine, and tell us truly and in deed whether religion is more true and more 
Daniel. 9  comfortable unto you. This which is Christ's, and therefore ours, we wish and will no other: Or the Popes delivered in this treatise, that condemneth you, as you hear. And yet, if all be well marked, for all this comfortable doctrine of the gospel, that is, of God his mercy & grace unto sinners; that by the way I may answer that Popish cavil: Preach we not carnal liberty, we set not open any window to sin, we make not men slothful and negligent in godly life and good works, etc. as the Papists slander this doctrine. In opening this plentiful fountain of God his grace to troubled and weak consciences, we stop not up nor let not the brooks & rivers course that issue thence, of godliness and good life; nay we further & advance the same greatly: I would the Papists and Popery did the like; but that will they never do, we are feign to be occupied in scouring & cleansing, where they have troubled with their filthy mud; that our doctrine and religion may herein the better be known: This foundation do we lay thereof; This order with the holy Apostle, in sum, do we keep: The grace of God that bringeth salvation unto 
Tit. 2. 11. 〈◊〉. 13. 14.  all men hath appeared, and teacheth us that we should deny ungodliness, and worldly lusts, and that we should live soberly, and righteously, and godly in this present world, looking for that blessed hope, and appearing of the glory of the mighty God, and of our Saviour jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself, zealous of good works. So then the clear manifestation of God his healthful grace, or the preaching of the Gospel of the grace of God, which is the word of life: is so far of from overthrowing godly life and good works; that it is the fountain thereof, it establisheth and settleth the same, and like a good School master, is occupied in faithfully teaching all 〈◊〉 towards God and man. God make us good and meet scholars. This we believe, and this we profess: this we daily profess, this we daily propound and teach: in receiving and following this course, we are not deceived, we err not; nay we are sure we go the right way, we please God, and subscribe to the doctrine of the holy Ghost: rail the adversary as much as he list, against our doctrine and profession.  
But I cannot let this Censurer pass thus, that not only cruelly handleth his companions: but her Majesty, the State, the Laws, and Magistrates here: If this (saith he) be true, as it is, if God be not untrue (where warranted, tell us; bare affirmation sufficeth not) then in what a miserable case standeth many a man in England at this day which take oaths, receive Sacraments, go to Church, and commit many a like act, directly against their own consciences, and against their own knowledge, you should say against fantastical opinion etc. Nay, what a case do they stand in which know such things to 〈◊〉 directly against other men's consciences; and yet do compel them to do it: As to receive against their will, to swear agaist their will, and the like, etc. First, we tell you Sir, for the Scriptures ye cited before, for this purpose, that ye corrupt the same: and that which ye say is false and ill applied. Next, we say in just defence of her Majesty our dread Sovereign and the State, that ye 〈◊〉 them: for there is no such enforcement, by your own confession, but that it might be borne, & the going to church, is simply a willing & free action in those of your religion that do it, here you say they receive against their will, swear against their will & the like Fol. 21. You say contrary that it is not against their will but a willing & free action, absolutely & simply: speak thus still: & ye answer for her majesty & the state, & condemn that you here say, so you conclude of it: Where things done by outward violence & compulsion are simply involuntary actions. And yet if it were otherwise, her majesty, & the state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cause all the pack of of you false Catholics: as much as in them lieth, to 〈◊〉 by the doctrine of the Gospel instructed: and to be privately also conferred withal, for the removing of you, from your foolish, that I say not; devilish opinions. They know, what ever you brag of conscience, that if you will not hearken and give over to the Gospel and word of God, it is but wilful obstinacy and peevish standing in your conceived opinions. It is senselessness, and not conscience. They know & see that your proceedings and busy stirs needs some sharper severity than hither unto; seeing you have so greatly abused her majesties former lenity and clemency. According to duty therefore to God, in their calling, do they proceed. Lastly, they, have for their warrant the example of godly Emperors, Kings, and States both before Christ, & since, set down in histories & their laws. This am I forced often to tell you and your fellows that so much and often maliciously repeat this intolerable and wicked 〈◊〉. For the other point of your allegation of Scriptures, find us the words in the fourteenth chapter to the Romans, you set us down, which ye shall never be able to do look even upon your own translation: Or else confess when you are taken with the manner, that you are a corrupter of the Scripture. Is a man's corrupt or erroneous conscience or knowledge and faith 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. Error and falsehood in knowledge bastard and corrupt the same, be enemies to faith, & no friends to conscience Humble, jumble, such is your religious handling of the scriptures. I pray you however you talk of the sense & meaning; shuffle us not out the holy Ghosts words & phrase. A man, when the Apostle speaketh only of the faithful, is too general. Decern or judge it to be unlawful, is put into the text by yourself, as is, not according to his conscience or knowledge. The next words adjoining, are also a text of your own coining. In the last of the three sentences here cited, out of the fourteenth to the Romans, where find you in doing contrary to that he best alloweth; And all these corruptions be in that one place that you would cite out of S. Paul to the Romans. It is the first text ye allege, ye give us but a taste therein, of the forgery we have to look for at your hands, if we have not good regard to you & your doings, It is not for us now adays to receive things from you, namely the scriptures at your hands upon your bare credit and report. S. James his place also somewhat halteth by your citation: but let this pass. M. Owlet and you jumping so close together in corrupting this text of S. Paul I need add no more than that I have already said thereof: but refer the reader to my answer made to him in his place: whereof, if you and he have any, shape me a good defence, you will lose nothing for quoting thrice for failing the fourteenth to the Romans in your margin Matthew, Mark and Luke, for one sentence of the Gospel. john the 15. proveth not that you cite it for. Gregory out of whom you took it citeth it fitlier a great deal. Acts. 9 occupieth also a room, and toucheth not this sin against the holy Ghost, unless the whole had been better understood, & applied, however you would needs set us down those holy writers to fill up your margin, yet might you have spared well enough your doctors: your D. Thomas is twice here called forth, Gregory the Pope, is adjoined to him, the place alleged out of Augustine is sufficiently answered by the Godly and learned brother D. Fulke. It is very unfitly applied to the multitude and common sort, & such as do things for fear, etc. That Augustine showeth, is properly to be applied to captains and ringleaders; but without all proof, more unfitly yet to such as join with truth and godliness though erring in conscience, is that applied which pertaineth to the leaders into error, schism, & 〈◊〉, but the supposition must help although it be no reason. S. Paul's doctrine speaking of meats, or things in themselves indifferent & lawful: & your doctrine talking of communicating with the churches wherein the Gospel of Christ is preached, or abstaining from the same, which is simply good or evil, agree as well as light and darkness, truth & falsehood. Ye say truly that S. Paul layeth no less punishment upon the sin against a man's own conscience, than judgement & damnation, no more doth he upon any sin: Be it done according to the doers conscience, as you single things, or against it: for that doctrine is general, The wages of sin 
Rom. 6. 23.  is death: By one offence guiltiness upon all to condemnation. 
Rom. 5. 18 & 16.  And again, judgement of one offence, unto condemnation. etc. But he dealeth more favourably with the parties and their persons than you do; who leave them without all hope of pardon in this world, or in the world to come, charging them to have sinned against the holy Ghost. etc. S. Paul in the 14. to the Romans, chargeth not those so far, unless he be racked: but that by repentance they may be renewed again. The matter ye talk of is but an act committed against a foolish conceit, or devilish opinion: which hardly can be called conscience, unless ye prove it better than hitherto. God open their eyes, and give them, that be entangled therein grace to leave it. I answer you, I defend not their sin & wickedness, what ever it be: neither must ye think we equal all sins or make no degrees therein, we acknowledge some be greater, worse, and more heinous sins than other, but this is not unpardonable nor sin against the holy Ghost, that we say.  
For your description of sin against the holy Ghost out of D. Thomas to be against an appropriate good thing, as your schools like to speak. As we are not bound to believe them nor you in your subtleties: So in the application ye make there of upon your own Catholics and to sin committed against conscience, hardly agree you with D. Thomas, who maketh that sin to be committed of certain malice only. Again I marvel how you, that are so addict to old doctors, could (to follow this opinion of others) leave the exposition of the ancient doctors herein. Athanasius, Hilary, Ambrose, Hierom, Chrisostome, and Augustine, whose sentences of the sin against the holy Ghost. D. Thomas reckoneth up in his sum. And if this 〈◊〉, that ye follow be admitted, & the six kinds of sin against the holy Ghost, that D. Thomas after the M. setteth down, you had need to look well to yourself, that you be not 
2. 2 q 14.  〈◊〉 charged therewith, rather than set so fiercely upon other. 
Inuidentia 〈◊〉 〈◊〉.  Besides this, where your D. Thomas in his golden chain upon the words of Christ, expressly treateth of the 
〈◊〉 grace in ones brother.  sin against the holy Ghost; And after his manner reckoneth up the approved doctors opinions he mentioneth not that exposition 
D. Thom. in aurea cathena. in 12. Matth.  that you here set us down: And seemeth directly to charge you in this your application thereof, to be a Novatian heretic; who said that the faithful after their fall can not rise by repentance, nor attain to the forgiveness of their sins, principally they which being in persecution (mark this) did deny the truth, And this is the worst that I am sure, even you can, will, or do charge your own Catholics with now: who you say are to be accounted (according to S. Paul, that is untrue) damned men in this life: Or that they sin against the holy Ghost, which to say is to play the Novatian heretic. Moreover, D. Thomas thus reporteth there, not from himself alone; I cannot see how even the departing from christianity or the catholic church is sin against the holy Ghost, and reason thereof is there rendered. Again, it cannot be judged of in this life: for we must despair of none as long as the patience of God bringeth to repentance: for what if those whom you note in any kind of error, and condemn them as most desperate men before they end this life, repent and find true life in the world to come, with many other things which out of Augustine he there reciteth, whom, he also most commonly, followeth. These things be contrary to your singular opinion against your false Catholics. And yet I suppose you will admit this: if not for their sake, out of whom it is alleged, yet for that ye take that which D. Thomas wrote as a heavenly Oracle, according to Christ's 
Bene 〈◊〉 i de one Thoma. dixit 〈◊〉 Christi.  answer, so you believe, given Friar Thomas by the mouth of the Image of the crucifix: Thou hast written well of me Thomas. Furthermore, if one would enter into more particular examination of that you say, it were not hard to improve this your subtle exposition: and by as good ground to ascribe to the father authority, to the son nativity, or with the scripture power & grace, which you appropriate to the father and the holy Ghost. And to the 
Aug de Ver. do mini serm. 11.  holy Ghost community of the father & the son, unity, society, 
Vide D. Thom in 12. Mattb.  charity, or else power which you ascribe here to the father, as it may be to both the father and the holy Ghost etc. This were not hard for him to do, that were disposed to dally 
john. 1. 17.  with the Scriptures and truth of God, as you do, drawing that 
1. Cor. 1. 24.  same into divers & uncertain expositions too irreligeously. Gregory hath not one word of sin against the holy Ghost in place ye quote: I grant you, he speaketh of infirmity, ignorance, 
Mag. Senten. lib. 2. 〈◊〉. 43. D. & 〈◊〉. lib. 1.  and purpose, but every sin done advisedly or of purpose is not sin against the holy Ghost. I pray you, sir, if these your catholics did commit a sin, and that a grievous sin in haunting Protestants churches (which I trust they do with better and more religious minds than you judge, or hereafter at least will, judge nothing before the time until the Lord come. etc. and so sin not 
1. Cor. 4. 5.  at all, But serve God faithfully) But I say put the case, there be some such naughty men (than God amend them) But why I pray you may they not be judged to do that they do, of human frailty, as did Peter, seeing you say they do it for fear, favour, or some worldly cause. This is but hard freedom, hard election, and hardly to be called mere will and malice, if all these terms be admitted to define sin against the holy Ghost. Augustine's modesty, noted by Thomas, would have beseemed you: This is a deep question, let the 
Aug. de verb. domini 〈◊〉. 10  light of exposition thereof be sought for of the Lord. I tell you beloved, there is not possible a greater nor a harder question in all the holy Scriptures: Thus far Augustine, Whose description both Petrus Lombardus, and Thomas avow and like, better than I do yours. There seem iwis more things required in the description of it, than you here express. In your heat you shake up these your catholics: God make them wise, and you shall gain little either by them or by that kind of handling. It is better going to the Pope's hell, or by his pretended sending thither than by his, that is able to destroy both body and soul in 
Matth. 10. 28  hell fire. Wherefore let us fear him that is the eternal God, which alone hath power to save and to destroy. I 
James. 4. 12.  speak not all this while to defend any man in doing against conscience any thing, or if these men have so shaken off all reniorce of conscience, that they are lulled a sleep in security; I with them to awake to learn a better religion which is joined with conscience. I answer the adversaries unjust charge and threat, and hope the best of such as communicate with Christ's church and religion, here professed, or show them whereto they have at least to trust. I would have none flatter themselves in evil, which these men carrying such a conscience, as he here speaketh of, or such a mind, and not altering the same, do, and are in a dangerous case for nourishing such a serpent in their bosom, as is popery; and yet dissemble with all the world, in pretending to be of another religion. The man's talk here (having been possible abroad a shriving of many, or taken it from them that have so done, and so knowing their consciences better than we, that live among them, and are daily conversant with them: for that we sift not their consciences) may make one doubt there be many hollow hearted Catholics among us, or worldlings rather and Atheists: for in deed such are utterly without God & have no conscience at al. I wish them therefore to look about them, men may be damned & many a one is damned for other sins, than the sin against the holy Ghost, how ever they sin, & that grievously: I dare not say they sin against the holy Ghost for all this, or may not ' be good men in time to come. Thus make I mine argument against the adversary: Nothing supposed to be done of fear, favour or other passion, can be justly called sin against the holy Ghost: The Catholics communicating with our churches is a thing supposed to be done, of fear, favour, or other passion, even by this man and other of that side: Therefore the Catholics communicating with our Churches, can not be justly called sin against the holy Ghost. Thus far of those, that you account the worst, and to to bad Catholics, I pray God we may find them good Christians: And yet, if they have learned any evil, they have learned it of your religion and in your school. I have been herein the longer because the whole book seemeth to be written against this kind of men. God open their eyes they may see, know, and discern their friends from their foes, be careful, and watchful, amending at least in time to come, that which is amiss.  
The third sort of catholics, or the second as you term them (quite leaving out such as yourself are) agree but in one of the three points I spoke of before, & dissent in two: they judge all religions beside their own, say you, false, erroneous & damnable, this have they common with other Roman catholics: but they think it lawful for some worldly respect, as for saving their offices, dignities, liberties, credits, or the like, to show themselves conformable men, in going to church, and other church proceedings hear. etc. thinking also other too scrupulous that stand in refusal of the same. This make you the proper difference of these from other catholics. Now as they agree with the rest in the first point: so in going to church, taking oath, communicating. etc. they disagree from hot Catholics, and agree therein with those I have at large discoursed of even nowe. The more I perceive they acquaint themselves with the Gospel of Christ here professed and received: the more dutiful they show themselves to her majesty, the worse be they liked of you: but the matter is not great. Albeit these agree no better with you hot Catholics, but descent in more points then the other that went afore, yet ye thought it policy belike, having so scourged and taken up those, somewhat here to spare these men, lest you should do your religion too much hurt, if you should fall too far out with all besides yourselves. In places elsewhere, you take them up very sharply though: but here thinking good to forbe are, lest you should want another main branch of your tree, ye have thought good to make this Treatile for them, and take pains to set down Reasons, for the due reforming of them, being in better hope than of the former: but if all things be well considered, there will be found falsehood in fellowship, and very hollow dealing. You cut them off from you, and yet you would fain hold them in still, what opinion you hot Catholics have of all besides yourselves, even such of your own side, whom ye speak farest unto, let me be bold shortly to give here a taste. Generally you count no better of all them that go to Church here, for what respect soever, other than such as the Pope will allow; (whereof you speak, and we shall see more in your qualifications afterwards) then of Apostates, renouncers of the Catholic religion, perfidious, betrayers of God's Catholic cause, traitors to God, no Christians, Heathen men, and Publicans. etc.  
And yet good sir, all these, as bad as they be, are birds of one feather, and one nest, Scholars of your own teaching, and none of our religion, yea, they defy it as you suppose hollow gear still, and nothing but hollow Catholics. All the Catholics in England that go to Church, directly deny their religion: yea, the yielding therein is a flat and evident denying of God and of his faith: And yet they remain & be accounted catholics still, what a religion call you that: wherein men may deny not only their religion: but God and his faith too, and yet be of the religion still: Your Catholics you speak of be such, yet be they in your heap still: that is, Catholics, and of the Catholic Religion. They be out of the Church, & so without hope of Salvation, Schismatics, excommunicate persons, and yet catholics still, and of no other religion: A good religion sure, and a commendable is that they hold: who be Atheists and godless men in your opinion if they be not; which directly and slatly renounce God and his faith, and yet judge all other religions false and erroneous besides their own opinion, and will nevertheless communicate with the same for some worldly respect, and condenme other that will not do as they do: Now if Atheists, etc. be Catholics, I can not tell what to make of you Catholics, you be neither fish, nor flesh, nor yet I ween good red herring, as they say, the wrong and perilous perswaunon that these men are said here to be in; builded only on their own fantasy, may beseem a fantastical religion, not grounded on God's word: but on unwrttten verities, traditions, doctrines of men, custom, multitude, etc. as popery is. Little reformation, as hithetto may serve such a deformed religion: for these two sorts of Catholics, as you call them, we think ye do in the one, as in the other, that is, but imagine, and go all by supposition: it is your Clearklie dealing, whereof you hear what I say: The advise that I can give them is, that they leave not only that perilous persuasion of communicating with contrary Religions, but also, and principally their Popery, and the opinion they have of that religion: which as the rest, is builded only on fantasy.  
Now have we viewed your Catholics that you have set us here down, agreeing all in Popery, though but ill favouredly, and among themselves also hardly, if your reasons following, proceed from such a Catholic mind, as you have described us in these men, surely they are hollow, and can carry no great weight with them, with such as live here in her majesties dominions, I verily think they can little or nothing at all prevail, if they have especially any wisdom or fear of God before their eyes: for them that being in heart, of your religion, & do clean contrary thereunto, I wots not how easily they will be led by you: but surely if they will depend upon God and his word, they need neither fear your threats, nor regard your Reasons, for any value or weight that is in the same.  
But before I enter into the particular examination of your nine Reasons, having respect to the rude and simple sort, I will make bold to set down a reason contrary unto yours: whereby I mean to show, that all men here living if they be not too far gone, are bound to haunt Church assemblies, and the exercises of Religion used among us. And yet before I set down my reason, both for the just defence and cleared of her Majesty and the State, here against such quarelpikers, as you be: And also for that better satisfying of all her majesties dutiful subjects and people, I say, to god's glory, that her majesty, & that state have not pretended to renounce Popery, a hollow and rotten religion, grounded upon whatsoever not upon God's holy word, surely contained in the Canonical Scriptures, (as at this day is clear to all that have eyes to see) to establish another Religion, though not so bad as Popery, yet not avowable, devised either by herself, or by any other men: but professeth to set up the only true religion of jesus Christ, taken out of the Scriptures. Her Majesty and the State have, and do declare to the world daily, that in steed of men's inventions and glorious shows or voluntary Religion, and will worship, as the Apostle noteth, Superstition. She and they esteem the word of God alone, 
Col. 2. 23.  to be the foundation of true religion. The Apology of this Church of England: The Articles of religion, set forth by public authority: and such other writings do sufficiently prove this godly purpose and meaning, and even of late in the proclamation for the recalling home of her majesties subjects from beyond the seas, etc. is the same by express words mentioned. None (though the Papists and enemies would make the world believe so) are here called to the King and Queen's religion, but with her Majesty, all degrees and persons are called to Gods and Christ's true religion only, which she with her people professeth. Acts of Parliament, and Statutes, are not set into Churches, in stead of Mass books, Grails, Legends, Portuises, Images, etc. But the Sacred Bible, the book of the High and Immortal God of Heaven, faithfully translated into the mother tongue, to be read, expounded, heard, and understood of all, to the unspeakable comfort, her majesties Civil Ministers; As counsellors, Judges, Justices, and so forth, are not the Church Ministers: but spiritual Pastors and Teachers, which are and by faithful preaching aught to show themselves to be the faithful Ministers of Christ jesus, the Prince of Pastors, or Shepherd, and Bishop of our Souls. Her Majesty hath not taken away the Pope's Antichristian office, and usurped title here, to set herself in his place, nor to take on the other side Christ's office in hand, or to enfeoff herself of his titles: who leaveth even to Christ's Ministers, their proper functions and charges whole, of preaching the word, administering the Sacraments, public, prayer, & Church discipline: how ever this wrangler and his fellows would bear the world in hand, all Church ministery, and functions are here exercised by mere lay men: and yet in the mean while, her Majesty accounteth justly it to be her office and duty, and to appertain to a kingly authority (according to the high dignity of her royal throne, and princely estate, & calling) to moderate, & by all means to assist, according to God's holy word, and to see the same faithfully executed, by every particular in their degree: which, who so 〈◊〉 or deny her Majesty, provoke Gods heavy wrath, and displeasure, and she we themselves unworthy to live, much less to enjoy so great blessings under so gracious a Sovereign: She taketh only, that which is by God's word due to Princes and Civil Magistrates, she will suffer no one, besides herself, to be the chief Governor in her dominions, under God, Christ, and the word, call ye him, Prince, or Prelate, she requireth her subjects first and principally to be Gods faithful servants in duly and reverently keeping the exercises of true Christian religion every one in their calling, expressed in the two Cables of God's holy commandments; which by her authority given of God she mainteyveth, and like a godly Prince purposeth still so to do. Next, unfeignedly to acknowledge the Sovereignty given to her Majesty from God, for all outward and Civil policy in her dominions. This, justly may she challenge, and more she requireth not, and who is there that justly can refuse or deny her Majesty this: Out of God's book rear religion, confirm faith, edify conscience, grow and profit daily in godly knowledge and practise thereof. In sum, walk in single uprightness of heart with God and man, and where this is the more seen, there are the parties the better liked and commended by her Majesty & the State, that both God may be the trulier served, her Majesty obeyed, and others by good example in life and conversation edified. This is that I say briefly, that the profession of religion here at this day in her majesty, the State, and her people, is no new profession, nor any other: but such as is common with the patriarchs, Prophets, Apostles, and all Gods faithful people that have lived in any age, and is warranted by God's holy word written. Now, if in bending, and contending hereto, her Majesty, the State, and people, every one in their place, have not thoroughly and fully attained to their purpose in reformation and practise hitherto: yet is not the profession and purpose to be blamed, yea, their will and affection is much to be commended, and they to be encouraged and stirred up, to grow daily from good to better, in these cold & naughty days, while other, seeing in so weighty and necessary a matter, many and great abuses, sit still, and either maintain, or wink thereat. Prayer, in this great work, is of all, and above all to be adjoined, and such help of Godly knowledge, wisdom, counsel, and other gifts as God bestoweth on any, would be brought forth to the advancement of this heavenly work: every one keeping his bounds and calling. The foul and filthy dung hill of Popery, and superstition, is not so av voy ded, our sins are the only, or the greatest impediment, and let of the full finishing of this work: if there be any thing wanting, it is our hearty repentance, and unfeigned turning to GOD, with thankful hearts expressed in words and deeds, for the grace's 〈◊〉 upon us. In the mean while, where the profession I have spoken of, is, and the work taken in hand, and entered as we see here among us, I say there are none but very obstinate and wilful men that will refuse to come to the public Church assemblies, to hear the word of God preached, the Sacraments of Christ, and public prayers, etc. comfortably administered, which that I may in other words somewhat formally for our adversaries pleasure express, thus now I frame my reason: None supposed to have God's fear before their eyes, to have care of their own salvation, to have respect to her Majesty, and their duty towards so virtuous and gracious a Sovereign, & her godly & wholesome laws. Again, to have due and charitable consideration of the Church of God and their Christian brethren, and common honesty among men. No such, I say, can or aught to refuse to come to church exercises used here among us at this day: But all persons of what state or condition soever they be living in England, are supposed to be such, that is: to have God's fear before their eyes, to have care of their own salvation, to have respect to her Majesty, and their duty towards so virtuous and gracious a Sovereign, and her godly and wholesome laws: Again, to have due and charitable consideration of the church of God and their christian brethren, and common honesty among men: Wherefore no persons of what state and condition soever they ve living in England, can, or aught to refuse to come to Church exercises used here amongst us at this day. The conclusion or the sequel of this argument and reason being so well grounded, the adversaries cannot, nor will not I think deny me, if they will, let them turn me to the proof of the goodness thereof, or of the form of any argument I have made them: The ground of the first part of mine argument, and the reason is because amongst other godly things: as public prayers, provision for the poor, etc. Here is professed and set forth principally in Church assemblies: the ministery or Preaching of God's holy word & Gospel; & professed the obedient hearing and receiving thereof, with the administration of Christ's Sacraments, according to the rule of God's book, which be notes & exercises of Gods true and faithful congregation, whereunto every true christian ought to associate and join himself. The second or middle part of my reason, there is none I take it would be thought so wicked as to make question or doubt of.  
Though the 〈◊〉 and slender dealing of our adversary in particularly seeking to find out faults in our church exercise in his seventh reason, be a sufficient cleared thereof to him and his word, with those that list advisedly and with indifferency to weigh the same, when they see he 〈◊〉 chargeth it, and 〈◊〉 it untouched for aught he 〈◊〉; where 〈◊〉 we shall see God willing when 〈◊〉 come thither: yet because I have not to regard the adversary only, but some other also, and among the rest, such especially as are sunple, rude, & somewhat ignorant. Therefore will I be bold a little to wade here in the proof of the particular parts of that piece of mine argument, wherein may seem any 〈◊〉, or to show the head of the fountain & spring whence the whole is derived. Mark well the argument, & namely the first part of it: for some further & better proof whereof, I note this that followeth: None that are supposed to have God's fear before their eyes will refuse to come to Church here. Why so; For because God is the author of such assemblies, requireth this duty, is present there, and blesseth the same: This, if comparison be made, is proved not only by the practice and example of God's people in all ages under the Law and the Prophets before Christ's coming in the flesh, in going then to the Tabernacle, the temple, etc. and of the Disciples and faithful, after Christ's Ascension, as the story of the Acts of the Apostles doth witness, according to whose direction and steps, so near as we may herein, we profess and endeavour ourselves to walk: But by the express doctrine 
Mat. 18 19 20  of our Saviour Christ himself also, Verily I say unto you, that if two of you shall agree in earth upon any thing, whatsoever they shall desire, it shallbe given them of my father which is in heaven, for where two or three are gathered together in my name, there am I in the midst of them, etc. Now that we are bound to honour, love, obey, & worship God according as he appointeth us, & deserve very evil in doing the contrary, none I trust doubt, then surely can none justly doubt of this point, of coming together to hear our duty told us out of God's book by preaching, to make public confession of our sins, of the christian faith, to make prayers to God for our necessities, & others, & namely those of his church, to give him thanks, and praise his name in Psalms, to celebrate the Sacraments of Baptisine, and the lords Supper, etc. which be the substance and principal ends of our Church meetings. The next point is of the care of our salvation, which none also I trust among us be void of. Then cannot they doubt likewise whether they ought to practise and use such outward means as God hath appointed to bring men to salvation by. Public church assemblies were first instituted and appointed of God for our use, and for our good, and the principal things there to be used, are the preaching of the Gospel and the ministering of the Sacraments, to wit: Baptism, and the lords Supper, according to Christ's holy institution for the 〈◊〉 and increase of our faith, whereof they are seals as the commission given to the Apostles, their 〈◊〉 practise, and the use of the Primitive Church sufficiently declare. And in this respect is the Gospel called, not only the word of God: but the word of 〈◊〉 also, of grace, of faith, of salvation, etc. As that which is the power of God to salvation to every one that believeth, etc. If then we will receive the end of our faith, which is the salvation of our souls, we must walk the way that leadeth thither, and use while we may, those means that God hath appointed to bring us thereto; by contemning whereof we shall show ourselves to have no care of our salvation. For the benefit that redoundeth to men by this exercise, remember what the Apostle writeth: When the whole Church is come together in one, etc. If all prophesy, and there come in one that 
1. Cor. 14 23. 34. 25. 26.  believeth not or one unlearned, he is rebuked of all men and is judged of all. And so are the secrets of his heart 
&. Cor. 6. 〈◊〉. etc.  made manifest, and so he will fall down on his face and worship God, and say plainly that God is in you indeed. And a little after: Let all things be done unto edifying. We as workers together beseech you (with the holy Ghost) that ye receive not the grace of God in vain: and behold, now is the accepted time: Behold now is the day of salvation, etc. The dutiful respect we ought to have to our Sovereign, and the present State, our common mother, and her majesties godly laws is next to be considered: which they that duly shall do, besides other matter and occasion of thanksgiving to God offered to every one in private, cannot besides refuse to haunt public church assemblies. That it pleaseth her Majesty to have care of our soul's healths that are her Subjects, & to take pain to make laws and set orders for the advancement thereof is the part of a good and blessed nurse in God's church, and a singular benefit to us-warde. It is nothing to cause Preachers and preaching of Christ's Gospel to be sent abroad in all quarters of her Dominions, etc., all must needs be in 〈◊〉 on our behalfs and so turn to our greater and more just condemnation: if we thankfully accept not, and carefully use to God's glory, and our own profit this so great a grace of God offered, and take the opportunity. Again, as duty greatly bindeth us to our princes & sovereigns to obey their authority, & to honour them, especially being godly: so among other things; have we to pray for them, not in private only; but in public also with other, and thereby receive we also great benefit many ways. Notable is that heavenly sentence of the blessed Apostle I exhort therefore that first of all supplications, 
〈◊〉. Tim. 2,  prayers, intercessions, & giving of thanks be made for all men, for kings and for all that are in authority, that we may live a godly, a quiet & apeaceable life in all godliness & honesty: for this is good & acceptable in the sight of God our Saviour: who will that all men shall be saved, and come to the knowledge of the truth, etc. This one sentence alone, well weighed if there were no more might suffice for the matter we speak of. They can surely be no friends to the Queen's Majesty and the State, and so consequently not to themselves, that refuse in public with other continually to pray for the prosperity and good of her Highness, and the State, etc. The last point is the Church of God and our christian brethren, Countrymen & others amongst whom we live: Unto whom I think there is no man doubteth, but we ought to have a charitable regard and like respect to our living honestly among them. Now what charitable regard is that, to refuse in so holy, as Church actions be, to join with the Church where we live, to 〈◊〉 from giving public testimony of our faith and religion, showing ourselves to the world in so doing, to be of no religion: And so by example to offend many ways and many men, the strong, the weak, the faithful, the unbelievers, etc. When of duty we should not only avoid that: but every way 〈◊〉 all, namely one another in all godliness and honesty, upon pain of God's displeasure; keep, entertain, and testify by all means the unity we have with Christ's Church, which things are singularly performed by us in haunting Church 
Hebr. 10. 23, 24. 25.  assemblies, Let us keep the profession of our hope, saith the Apostle, without wavering: for he is faithful that promised: & let us consider one another to provoke unto love and to good works, not forsaking the fellowship that we have among ourselves: as the manner of some is etc. Though this be an ample matter and might very easily be waded in at large, yet I content me with this summall and short declaration thereof. When marriages are to be made and celebrated, children to be baptised, etc., where and how shall this and the like be honestly and orderly performed and done, if we refuse church assemblies here: It were not hard to run over all this authors nine reasons, & to turn them all on the adversaries own head: As to give example, for infection and the danger thereof, which they cannot be free from that abstain from coming to Church here, lying open to the enemy of our salvation, and so not in danger to be infected only: but by the devils infection and poison, utterly consumed and destroyed also: for explanation and trial whenreof, mark the nature, power, and property of the Devil: with whom we poor wretches have to deal. Mark on the other side the nature of preaching the Gospel, namely mark that our Saviour Christ speaking to jerusalem expresseth it to be. How often would I have gathered thy children together, 
Mat. 23. 37.  as the hen doth her chicken under her wings and ye would not: and consider what danger of the Puttock and Kite the little chicken be in, not being under the hens wings upon this clucking and calling. Again mark what danger the sheep be in of the thief and of the wolf if either they run astray out of the fold or be not daily fed and looked unto by the vigilant Pastor and Minister of God's holy word, etc. And it will not be hard to find out how necessary it is for us daily and often to come to the Church to hear the preaching of the gospel, to receive the Sacrament of the lords Supper etc. And how hurtful the abstaining therefrom, is unto us. Ywts if Popery and Popith religion; if ignorant sir john's had but half as much to allege out of God's book the holy scriptures, yea but a cloak and colour for their mumpsimus, 〈◊〉 service and abominable mass, and for their blasphemous sacrificing priesthood, as we have for our holy assemblies, & the preaching ministery of the Gospel by faithful Pastors in the Church, at this day, they would brag mightily, and triumph: But thanks be unto God, they have not somuch as one clear syllable ne yet hardly any pretence. We 
Luk. 11. 28.  bear what our Saviour Christ saith, blessed are they that hear the word of god & keep it, etc., Tell us you if you can, what he saith; for hearing mass and Popish service: The other Reasons of offence, of note to distinguish and know our religion by, of schism; participation, etc.: might be dealt in, and the like said thereof as in the first of peril of infection: But here I leave that to the Christian Readers consideration, especially seeing this argument is at large entreated of by diverse godly learned in their writings. I pray God all we his people, her majesties subjects, referring things to the right end, may better than hitherto use to our salvation, these comfortable means of Church assemblies, that we may reap plentiful profit by hearing the word preached, etc. and not stick in outward ceremonies or doing of things for a fashion, which is but too common in the world, and the redress hardly compassed; howbeit let us not flatter ourselves: God hath dealt mercifully with us, and her majesty hath not only cleared herself herein towards us, but greatly deserved at our hands also; so as all the fault is and resteth in ourselves alone, and the matter will be but badly answered before God another day; if we look not to it in time. I am not ignorant that the enemy will cavil hereupon, but merely cavil indeed, as is easy to be seen in the rest, without all good ground: So as he can hardly deceive any, but such as offer themselves willingly to be deceived. But I respect, as I said, others besides the enemy. If there be any found in this Church and reformation, some defect, As what church is pure from all spots, living in this world upon the earth: yet the preaching of the Gospel, and the administration of Christ's Sacraments, concerning the substance being kept hole, and the desire and meaning, not being to nourish and maintain any ungodliness, abuse, etc., contrary to the Scriptures, but according to thmeasure of faith and knowledge given of God; as opportunity may serve to reform and redress the same: There is no cause or reason why we should leave the communion with the church, or lose the benefits offered unto us, in the same by the preaching of the Gospel and the administration of the Sacraments, without nevertheless allowing in this our joining with the Church, any abuses or devices of men, or their additions, which through ignorance and imperfection, that yet remain even in God's church too easily creep in. One of these extremities will the devil our common enemy assay to bring us unto if he can. And we have great cause and need to look about us, and to take heed of his slights on both sides. And herein not to dissentble or to flatter with those of authority and public charge as is her majesty, and those of the state here. But to begin with them with all reverence and dutiful consideration, and their good accepcation, I doubt not, I am bold under correction, to say, that for the training up of us their people in Gods true religion, it is their parts, in matters of God's Kingdom and Christian Religion, to look narrowly, and well to their proceeding, and doing, to try and examine the same by the touch of God's holy word, as well on the part of the church Ministers, and ministery, as the rest of Church government, that all to God's glory may answer the pattern set down in his written word, They pray I any sure as well as we daily at our heavenly masters commandments, Hallowed beethy name, Thy kingdom come. Thy will be done in earth as it is in heaven, They have not therefore to content themselves if the matter be well marked, with a beginning or half a reformation of that is amiss, such as may please man: but godly, wisely, and zealously to advance by the word of God, and continually to set forward the work begun, and not to leave, be weighed give over or rest, in that they have once advised or thought of, till the whole, by their Godly care and travail, be so purged and fined, with the fire of God's word, as is unto his heavenly will correspondent and most agreeable. At least, if they cannot or do not that same at the first & at once, they have more and more daily to contend to bring their work to that pass, which thing is with great affection and hope longed and looked for at their hands, and not only wished and desired: but earnestly & heartily prayed for also, by all the godly. Rome, they are wont to say was not built in a day; but how much more justly may that be verified in that spiritual building up of G O D his house, city, and kingdom among men: But this (when it shall please God) will be, as unto us all most comfortable, so unto our superiors very glorious and honourable to the procurement and continuance of God's favour and liberal blessings long among us. I enter not into particulars because I am not to prescribe nor yet to distrust the Godliness, wisdom, and care of so religious a Prince and state as God hath given us. For the rest therefore as in this imperfection and weakness of mankind and the hardness of the work; these cogitations, these meditations, these endeavours, are in this case worthy, and very necessary and meet for Christian Princes states, and public persons in Church and common wealth; often and much to be occupied in; every one according to their place and calling; so providing that they and their people God's Church be not abused, with men's inventions and dreams in steed of God's pure and holy word: So again subjects and private persons (where this matter is attempted and taken in hand with vantage, and (to God's glory) with pain & care laboured in daily) have not only with all thankfulness and reverent dutifulness, to acknowledge and accept this great blessing and goodness of God, in, and by our Prince & state, with help of hearty prayer for success, to the delight and encouragement of Christian Magistrates and Superiors: But further also; if in thus proceeding, all things every way answer not the godly minds and expectation of the faithful, to the full: We have first to lay the fault and hindrance where it is: charging generally ourselves and our own 〈◊〉 therewith, as the proper cause of all; and farther every one of us particularly examining ourselves, have to join our sever all sins with the sins of our peo ple; and heartily as in public, so a part to lament and be wail the matter in humble and plain confession to God: and in testifying to men, as occasion is offered, or dislike with that is amiss, earnestly purposing and endeavouring to redress that is amiss in ourselves, and to help the same in other as we may; keeping in all things the bounds and compass of our calling. next being thus in all godliness and modesty affected, have we to consider there whilst, according to our bounden duty, wherein and how far we may, and ought to join ourselves in communion and fellowship with the Christian and holy Church or Congregation wherein we live in all Christian humility, patience, meekness, bearing, and forbearing without breaking the unity thereof; so far as is possible; Christian and holy I call this 
Look Esay 54. 13. 55. 10. 〈◊〉. etc.  Church, in respect of that honour that God hath called it unto: and the good benefit of his holy word, Sacraments, etc. Wherewith he hath vouchsafed to bless the same, not doubting in the mean while of good success, increase, and daily edification from God by these means, so far as he seethe expedient, according to his promise; though in the mean while there may be found among us but too many defects, not in life and conversation only; but in church policy, and orders likewise: which defects like spots, blemishes, and stains of the face, we may behold, not now adays first, but in these and some greater matters also; even in the Apostles times, and afterwards in the old and former Churches by themselves planted (though in this behalf they be to be accounted sick and imperfect) which retain yet still in Scripture the title and honour of Churches, and of the church of God: As for example; The churches of the country of Asia in the Revelation of 
reve. 1. 11. & 2. & 3.  Saint john: the churches of the Country of Galatia: and of the City of Corinth and such like. I speak not as 
Gala. 1 2.  though Churches should or might please themselves in 
1. Cor. 1. 2.  their follies, or to flatter any, I have said my mind thereof; 
2. Cor. 1. l. etc.  I tell here only what Christians particular duty is, for bearing in this behalf, where things be not too too intolerable: especially, this have we well to consider of, when we be not required by the Church & authority to approve or embrace in God his matters and religion any thing but that which is warranted by God his holy word, and we commended thereby in framing our consciences and lives according to that rule, in all dutifulness towards God, our Prince, and other our neighbours: And the Church, & they of authority likewise be content to hear, and to be admonished of such defects and faults; wherein they may be thought, not to have rightly applied, nor justly followed the rule of all reformation; the word of God (so the same be Christianly done and modestly, as I have said) and we still live in good hope of redress of that is a miss, as the same may once be found out, perceived, and known, by those to whom public reformation thereof doth orderly appertain: which be the very same whom God hath placed in public authority and calling.  
Hereby is it not hard to be seen, that I shut out of this account, that Apostatical & unholy Synagogue of Rome, by the titles before mentioned: as wherewith we cannot join ourselves without renounsing the unity we have with Christ and his holy universal church. And again we must think that they that excommunicate, shut out, and cut of, from all Spiritual communion, and society with them; outward and inward, leaving them without all hope of reconciliation, either in this world, or in the world to come, such I say, as are of one religion, of one and the same profession with them: that as they have done and do; so will no easiliar handle us hence forth, seek we peace, as much as we will; and in us lieth. The sum therefore of that we have to rest upon, is; that walking in God his fear, in obedience, and charity towards all men, which is the effect of a Christian life; we so edify ourselves, and other with whom we live in all godliness and honesty, that in Godly zeal, 〈◊〉 with wisdom and humbleness of mind, we take heed there whilst, least declining, or turning to much on one hand without need, we separate ourselves from the society of them, that approve and show themselves to be God his people, upon a dislike of some things amiss, that lie not in our power or hands to redress; that be private men; if the same be not intolerable to be borne with: As they be when they pluck up the very foundations of doctrine, and the roots of Christian Religion: which doing may be imputed to too much curiosity, self love, and wilfulness, etc. We have to take heed on the other hand for all this, least by joining ourselves unto them, we receive, approve, or 〈◊〉 〈◊〉 things confusedly; even abuses that do or may creep in, hand over head, as they say; without any distinction or difference: which may argue want of knowledge, zeal, & true godliness. When I would express full my meaning herein, I can utter it in no better 
Ephe. 4. 1. 2. 3. etc.  or fit words, than the holy Ghost his, set us down by that chosen vessel, the blessed Apostle, who prayeth Christians to walk worthy their calling whereunto they are called, with all humbleness of mind, meekness, with long suffering, supporting one another in love, endeavouring to keep the unity of the Spirit, in the bond of peace. There is one body, and one spirit, etc. look the place. To discern and distinguish therefore things aright, here needeth the Spirit of the Lord, the spirit of wisdom 
isaiah. 11. 2.  understanding, the spirit of counsel and strength, the spirit of knowledge, and of the fear of the Lord; that may make us prudent in the fear of the Lord, etc. whereof the Prophet saith: It should rest upon Christ; who received the fame for the behoof of his Church, and us to 
1. Cor. 2. 12.  be guided by. We have received (saith Saint Paul) not the spirit of the world: but the spirit which is of God, that we may know the things which are given us of God. And the Anointing which ye received of him, dwelleth 
1. john 2. 27.  in you (saith Saint john) and: Ye need not that any man teach you, but as the same anointing teacheth you of all things, & it is true, and is not lying, and as it taught you, ye shall abide in him. Again, our Saviour Christ: 
john 6. 45.  It is written in the Prophets: And they shall be all taught 
john 16. 13. and 14. 26. and 17. 17.  of God. A good and sure Schoolmaster is this Spirit of truth, to lead us into all truth, to bring into our remembrance whatsoever Christ hath told us, and to redress and direct our ways according to God his holy word, which is the truth. God only vouchsafe to 〈◊〉 our ears and to touch our hearts continually to hear, believe, and obey this truth. Thus much in respect of some certain for their better satisfying (if it may be.) This matter, beside the scriptures; which may and aught to suffice; hath 〈◊〉 and is diducted at large by some writers both old and new 
Contra Epistolam Parmeniani. lib. 2. & 3. etc.  as they are called, where the same for them that list, may be seen, namely Augustine (in his writings aforetime against the Donatists and such like) wadeth herein very godly and wisely in my opinion; and such godly men in our time also; as write against anabaptists and the like, that are infected herein: that I need not to add there unto: And besides I do but here touch the same by the way, as a caveat to prevent or cut of cavil and quarreling, if it may be, having rather to occupy myself in answering the 〈◊〉 sarie at this time; as one, that what reason or answer soever other may be thought to have, and to make; he surely & his fellow Romanists, have very little or none: as who may be thought to have been, in the orders of this Church, sufficiently; if not too much respected and borne with, now above these twenty years: which may serve with all the world to our 〈◊〉 and the State's 〈◊〉 here towards these men: And that a through and full reformation of the Church, need not be forborn in respect of them: I would this great and necessary matter might as easily be obtained (which our sins only let) as it is not hard to answer, what ever those fellows can now allege for themselves: Unto the examination therefore of this man's particular Reasons for refusal of coming to Church, I now turn myself.  
THE first Reason, why I being a Catholic in mind may not go to the Churches, or service of the contrary Religion, is: because I persuading myself, their doctrine to be false doctrine, and consequently, venomous unto the hearer: I may not venture my soul to be infected with the same.  
So that the first proposition or ground of this first reason, to make it in form of argument: is this. No man that persuadeth himself, the doctrine now professed and taught in the Church of England, is false and venomous to the hearer, may venture his soul to be infected therewith: But every Roman Catholic is a man that persuadeth himself, the doctrine now professed and taught in the Church of England is false doctrine, and venomous to the hearer. Therefore no Roman Catholic may venture his soul to be infected therewith. First, Sir, such Catholics as are of contrary opinion unto you herein (for whose sake you wrote this discourse) must you suppose, will deny one of your two propositions, & find shifts to avoid all your proofs, which will not be hard to be done for those of your religion: But let them shift with you as they and you can agree. I am no patron of theirs: I will speak and answer to the matter. Therefore, to this first Argument or Reason, I answer, that it is vain and nought, because it is grounded upon opinion, fancy, and one's persuading of himself, and doing after his persuasion: and not upon the matter and truth. Now these two matters be divers, and do differ much: I persuade myself, that such a thing is thus or so: And such a thing in deed is thus or so. The reason why, because one may be and to often is deceived in persuading himself of things otherwise then they be: But the truth is always one, and 〈◊〉 not according to our persuasion, neither 〈◊〉 thereon. What if one persuade himself that he is a Prince, or have a bag of money, is he so, or hath he it ever the more, or ever the sooner for that: never a whit sure. Or if one persuade himself there is a snake in his bed, shall he not sleep near it, or if your fellow persuade himself you go about to deceive him, shall he not trust you: Surely our doing or not doing of things, even appertaining to this life; to have the same well done; must not depend upon our own persuasion, which is very changeable and uncertain: but our persuasion to do any thing, must depend rather upon the truth and goodness of the matter, that we mind to do. Otherwise, one persuading himself that every man he shall meet, will kill him, may not venture to go abroad about his 〈◊〉, nor come in the company of any man: persuading himself, that what ever he eat or drink poisoneth him: he may not venture to eat nor drink, for being 〈◊〉: And so within a while, die like a fool, and be guilty of his own death, because he will not lay away his own 〈◊〉 persuasion: In religion and matters of 〈◊〉, is this argument much more 〈◊〉 & vain, as that which hath 〈◊〉, and doth from God's truth and is the mother and nurse of all superstition and 〈◊〉. So as, if this disputer or reasoner, will needs ground this argument or reason upon his persuasion: yet must he give seave to 〈◊〉 the ground of his persuasion, whether 
Fol. 57 in the 9 & last reason.  it be good or bad, true or false: And not say as he doth elsewhére that he will not dispute thereof, but how ever that Bee, the persuasion may not be done against, be it true, be it false. First rather let him prove the goodness & truth thereof: else must he hear from us that which the Galatians, 〈◊〉 themselves amiss, sometimes 〈◊〉 from S. Paul: This persuasion is not of him that calleth you. etc. 
Galat. 5. 8.  Or to show the vanity of the reason in an example of his own, alleged here. Let us propound that: If dame Eve (saith he) had not presumed to hear the serpent talk, she had not been beguiled. But if she; say I, (delighting in the tree forbidden, to satisfy her eye and desire) 
Gen. 3. 4. 5. 6. 13. 17.  had not persuaded herself that the Serpent's talk had been the truth, and so (persuading her husband also to leave the truth of God's word, to believe fancy and 〈◊〉 〈◊〉 lie) brought him to obey her voice, as she did the Serpents: they had not eaten of the fruit for bidden, and so had not wrapped themselves and us in misery. Then the nearer cause and Reason whereby both Adam and Eve were beguiled, and the more proper that we need not run far off, was the false persuasion they had, and admitted upon the Serpent's talk, against Gods expressed word and commandment, which, to make like your reason, thus I 〈◊〉: Dame Eve persuading herself the tree was good for meat, and to be desired to get knowledge, and her husband by her means, the like: might not venture to lack & lease so great a good & benefit; or might not venture 〈◊〉 do the contrary, which she, & he persuaded themselves was evil to them. Add you the rest if ye like to make this a good Reason: for I answer you that it is very like to yours, and all one in effect; which is grounded likewise upon 〈◊〉, and that a false, vain, and dangerous 〈◊〉 contrary to the truth: the scriptures phrase 〈◊〉 this case is good: I am persuaded through the Lord, etc. 
Rom. 14. 14. 2. Thes. 3. 4. etc.  In religion, let us learn to speak religiously with this religious Apostle, etc. Remember I pray you that I am the answerer: and if 〈◊〉 〈◊〉, ye can prove no better than thus, I suppose ye know the order of the Schools, you 
Age Domi, ne alià ratione, Aut 〈◊〉 〈◊〉 〈◊〉 disputationi.  may be 〈◊〉 answered, for all the great brags be made of your dexterity and skill, in brief scholastical arguments. Because you are such a Reasoner, to convince: and so great brags is made of this Treatise, besides you say, your. 〈◊〉 〈◊〉 desire 〈◊〉, is only to give some 〈◊〉 to them in England, especially to her Majesty, & the right honourable her counsel, the learned and wise in England, etc. I ask of you, over and above that I have said (to M. Owlet your fellow) when you will make this a good syllogism or Reason (you know what I mean) to convince or to satisfy any that is of a contrary judgement unto you. I say not her highness, & her grave and honourable wise counsellors, which are not so easily led, as you in your muses and studs imagine: but any mean learned man of a contrary religion, unless one will suppose and imagine your propositions to be principles as your 〈◊〉 doth, & so doubt of nothing ye say, or let your proof be an ask of the principle, which is Sophistry, and no good Logic. Let 
〈◊〉 〈◊〉 〈◊〉.  your companions and fellows tell you what they will, or let this argument and reason serve, those that are already persuaded in your false religion, and so need no Reasons to convince them. Sum; brag or crow like a Cock upon your own dunghill, as much as ye will, I that 〈◊〉 but a simple rude man, not many a day of any University; and so not comparable with the learned and fresh University disputers, will yet boldly here make you this offer, that keeping your propositions, if you make not an Elench or fallation of this (I may say the like in the rest) 
Ex 〈◊〉 particularibus 〈◊〉 termini, etc.  that is a stark naughty Reason, or a bad Syllogisive, consisting only of particulars, or of four terms (as they speak) etc. Briefly, if you make in good mode and figure to prove and convince by, not faulty in matter, or form, 
〈◊〉 siue Medius terminus.  or in both: let me be the answerer, and I will yield you the whole cause. You hear a plain man's offer: Buckle yourself to it, take the vantage: but it will make you sweat ere you come to the end, or can perform it, you must seek a new middle term as they speak in Schools, and new propositions to confirm and prove your 〈◊〉, or else 〈◊〉 with your own fellows only, and stay 〈◊〉 〈◊〉 supposition: but how ever they easily yield to false propositions and 〈◊〉, we can not suppose falsehood to be Truth, and 〈◊〉 falsehood: And sure, then can not 〈◊〉 proceed in reasoning against us: to conclude, that you would have false propositions, we can not, nor will not admit. True will not serve your turn, you know the Logic 
Ex veris potest nil nisi verum sequi.  rule: Truth can not prove falsehood, we can defend easily enough against all Sophistry in the world, that the Crow is black and not white: And (thanks be unto God for his unspeakable gift) as it is hard for you to prove Popery to be the truth, and Popish religion to be the true Catholic religion: So is it on the other side easy for us to maintain and clear the truth, and the profession of the Gospel against all your cavilling Reasons. So as one might 〈◊〉 at your impudency, and with what faces you dare presume, to make your great brags and challenges in these learned days. But you are known well enough, you dare do what you 〈◊〉 to do, and pretend one thing and mean another. I am the bolder at the entrance here to mention this, that the reader may know what he shall 〈◊〉, if he list to enter into examination of your 〈◊〉 and 〈◊〉: we see the foundation of your first Reason, how darkly it is laid upon a false persuasion: whereof, if the reader list to hear farther what I say, he must have 〈◊〉 to that I have written there of against M. Owlet before, and you all, touching erroneous conscience and the bond thereof. Though the foundation of this Reason thus 〈◊〉 〈◊〉, it may be seen, that it can not 〈◊〉, yet let 〈◊〉 hear what this Reasoner saith thereof further. Having 〈◊〉 himself, our doctrine to be false, and consequently venomous to the hearer, and so may not venture his soul to be infected: He rendereth a reason to convince and prove I trow: For (saith he) as it is damnable for a man to kill himself, and consequently deadly 〈◊〉, without just cause to put his body in 〈◊〉 danger of death: so is it much more offensive to God to put my soul, ten thousand times of more value than my body, in danger to the deadly stroke of false 〈◊〉 & 〈◊〉, etc. Note this 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He doth well to set his marginal note to express his meaning; we might else by his much more have judged it to have been a comparison, and so taken from another place in Logic, whereby things greater, less, or equal, be compared together. But let that go for the form and kind of reasoning in proving matters, we had rather hear of good, strong, and sound proofs by Syllogisms than by weak 〈◊〉, but let that also pass. Let us take such 〈◊〉 all arguments, as are offered us. Prove your similitude what it will, and as well as it can, it proveth not that you bring it in for, Note your similitude yourself, and make the conclusion, and you shall fee, you prove not that you propounded, but reason from one thing to another, or 
Non ad idem as they say.  propound one thing and conclude another. It is an unlikely likelihood for the matter it is to be applied unto: if you would have made it like to that it should prove, or which you bring it for: Thus seemeth me should you have made it: As a man persuading himself, bodily food to be infectious to his body or dangerous, may not use the same: So in doctrine persuading himself that it is heresy or false, he may not hear and receive the same, or some such way. And then have I showed the weakness and folly of the argument before, and given example thereof, that I need not repeat the 〈◊〉: I say good meat shall be wholesome: for the body, and necessary too; persuade men themselves therein, as they will: And the sound doctrine of the Gospel here professed and preached shall be much more wholesome and necessary for the soul, to keep to your kind of comparing, persuade you yourselves therein as you list. The testimonies of scripture, etc. that ye allege, make nothing to the contrary hereof, 〈◊〉 fully against you, and the venom and danger of Popery and Popish doctrine and heresy. The very 〈◊〉 of the text, with a religious mind, will 〈◊〉 a 〈◊〉 testimony of your abusing the same, and your 〈◊〉, and your followers herein. I marvel not a little 〈◊〉 you grounding this your first reason upon 〈◊〉, 〈◊〉 in the same again overthrow persuasion. For after you have cited in one text, by and by as it were, by way of objecting and answering without farther proceeding, ye reason against persuasion: If your men at least persuade themselves in that they think: you will obtrude to your fellow and to us too, your persuasion under the title of conscience, not to be done against, though it be erroneous: ye will not let other, no not your fellow rest in his persuasion. Bide the law you make to other. This is a very good touch to try persuasion and men's doings, by the scriptures. I would you would ever keep that ground and trial in all that matters in controversy between you and us: That that which is done without warrant of scripture, or is against scripture, should be condemned & rejected. With this overthrow we your persuasion here pretended: with this overthrow we all your Reasons & your whole religion, and kingdom of popery mightily. Popery that is not grounded on holy scriptures nor followeth god's book filleth men's minds full of vain persuasions and their heads full of idle fancies, which they that stay themselves upon God's holy word are free from, & their consciences cleared. As for example papists promise themselves many good things whereof they are in the end disappointed, and so confounded, for that they have no warrant from God nor assurance of his word. Other limiting their hope, & keeping the same within the compass of God's word and promise are not confounded, but enjoy the same, and are blessed: Blessed are they that put their trust in him. Hope maketh not ashamed because it hath God's promise going before. Again, papists and the ungodly are afraid where no fear is, have a faintness and cowardliness in their hearts, the sound of a leaf shaken, chaseth 
Look Prou. 3 from the 21. ver. to the 27. Psal. 81. etc.  them, in 〈◊〉; they entangle and snare their constiences, without need, whereas they that observe 〈◊〉 and counsel, that is: hear God's word, stay upon it, and follow the 〈◊〉 as a light to guide them by, etc. are 〈◊〉 from such fear and live in great and godly security: Popery it is alone and not God's word that telleth them there is danger of infection in haunting our Church assemblies. For your allegations and proofs out of the books that are Apocrypha, which with you are as good and substantial as Canonical scriptures; No distinction is to be kept. All is one with you, I will not now charge you, because the doctrine is true and agreeing to the Canonical Scriptures and to be applied of our men. to you and your religion, as the rest ye heap together. And yet ye must remember, what Jerome in his prologues set before your own translation of the Bible, saith of that book of jesus the son 
Hieronimus, in prefat. in libros Solomonis. & Prologus Galeatus. in libros Regum etc.  of sirach, and the like. It were no hard matter to take the staff here out of your hands, and to beat yourself withal As the diligent reader even in this first reason may easily perceive. So fitly do these testimonies here alleged serve us against you, and can by no means be forced against 〈◊〉 profession, you may carry a persuasion, to ground your reason upon; we shall have the truth & the matter to ground ours upon. Let me in passing take an example from you, in answer for our dread Sovereign and the States dealing here with you. You tell us of seucre laws in the primitive Church, made for prohibiting of corrupt and naughty service, sermons, and reading of like books: ye refer us for proof to the emperors Martian and justinian, and to the noble and zealous first Christian Emperor Constantine. What doth her Majesty, other than follow those and like examples, in forbidding your popish mass. Your seditious books full of poison. etc. You say Constantine made it death, for any man to read Arrius books, and reason, say you. Are you angered that her majesty dealeth not so with you and your books, which are like: If that be the fault, it may be mended soon enough to your cost, your Pope and Popish heresy, is no less dandgerous and hurtful at this day than Arrius was then. If you put her Majesty in mind and call upon such laws to be made here now, 〈◊〉 like cause you may quickly make a rod for yourselves, the matter will hardly possible afterward be 〈◊〉 with words, or taken up at your pleasures again. If you can do no more; I counsel you yet to hold your pieces, sit still and be quiet. For the rest, where ye thunder out against 〈◊〉 Luther and jumble up together the Professors of the Gospel in odious terms with other heretics and sectaries of your brood (as which your M. Owlet in the beginning of his Epistle Dedicatory to her Majesty, hath before confessed, that ye need not father the same here on Lut her) you do but utter your stomach against God's servant in whom there were rare and excellent gifts of God: and with whom, and by whom, his spirit mightily wrought for the advancement of the Gospel in these later days, shaking the very foundations of your Antichristian kingdom. It were not hard to show here, your error many ways. Examine the doctrine of those ye name, and ye shall find it was in the world before Luther was borne. Then may you not say they all sprung of that first sect of Lutherans and they of Luther, So as if Luther had not been heard there had not been now in the world any of them, etc. Consult but with N. Sanders, and tell us from him whether Adamians 
Sanders visible Monarchy.  and Adamites, Trinitaries, etc. were not, & their doctrine professed in the world before Luther was borne; how then sprung they all thence, how know you their would not be at this day one in the world of them if Luther had not been heard: M. Owlet saith Wickliff was one of the progenetours of some of these ye here 〈◊〉 〈◊〉, 〈◊〉 he was many and many days before Luther was borne. How then is that true you here affirm; here is a large field to walk in, but let us pass over it. If in England at this day her Majesty, and the 〈◊〉 〈◊〉 higher for their profession and religion than Luther. I 〈◊〉 you will shut all them out of this heap of 〈◊〉; & not charge them to have had the beginning of Luther, & sprung thence, otherwise you do them wrong. But 〈◊〉 do so, that is, 〈◊〉 higher: leave therefore charging with these names, 〈◊〉 〈◊〉 〈◊〉 devised and called 〈◊〉 by you. You play 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 heed of 〈◊〉 spirit that said he would be a lying spirit in the mouth of the Prophets. 
1. King. 22, 22  Ye take upon you to tell, not only what had been in the world now, if Luther had not been heard a great while since: But (as though you were yet nearer and more 〈◊〉 of God's council, ye wrap men in eternal damnation yet alive, and presume to tell what sentence shall be given upon these and these men at the day of judgement. Great and rash is your audacity in this behalf. It is happy Sir, you have not everlasting fire at commandment to flash and fling amongst us at your pleasure, nor a throne, yet set you, to give sentence like a judge in this case. You will needs be a Prophet, and you tell us what you have persuaded yourself: but we tell you again, many a man persuades himself in his dream of many things, 〈◊〉 when he awaketh he findeth to be false and vain, we that stand by seeing you in a dream jog you as hard as we can, we put you in remembrance what he saith: Awake thou that 
Eph. 5. 14.  sleepest, & stand up 〈◊〉 the dead, and Christ shall give thee 〈◊〉. If that will not serve to do you good, then for the 〈◊〉 of others we say: The Prophet that hath 〈◊〉 dream, let him tell a dream: and he that hath my word let him speak my word faithfully: what is the chaff to 
〈◊〉. 23.  the wheat, saith the Lord: But Sir, if the talk of our side be so greatly to be avoided, and it be so dangerous for you, your fellows, and such 〈◊〉, to give our side the hearing, whence cometh it ye so earnestly now seem to sue to her Majesty, that you may hear us talk, and reason the matter with us; for otherwise we cannot Preach, answer, or use 〈◊〉 a certain space continual speech, whereunto M. Owlet in all your names provoketh. To conclude this part, we may justly say to you herein, if none had given ear to the Serpents talk in your Antichristian 〈◊〉, if the Church 〈◊〉 a virgin, had not been presented to an other to be corrupted, but kept pure to her one and own husband Christ (as the holy Ghost by the Apostle witnesseth) she should be, as for whom alone she is prepared and 〈◊〉, if an other than Christ's Gospel had not been preached and received: Popery had not now been in the world, nor yet should the same be troubled with papists as it now is, etc. Let the Reader consider that which the Apostle writeth to the Corinthians, And let them that have 
2. Cor. 11. 2. 3. 4.  any zeal to Christ's Church here, show and use the same in cleared it from Popish corruptions, and restoring it to the simplicity that is in Christ.  
In the next and second Reason, you are much in Scandal, I well wot not why ye so purposedly leave here that english word of offence, but let that go. Here you exaggerate, here you amplify, here you set out the sin of scandal like an Orator. In a thing not doubtful, you spend unnecessary flourishes of proofs, you paint and set out your judgement to the ix. degree. And all of your scandal and scandalising, using the same, in some texts where you find it not, such love are ye in with this new English word scandal. And thus you reason: All scandal is 〈◊〉 〈◊〉 〈◊〉, etc., A 〈◊〉 going to our 〈◊〉 is scandal, 〈◊〉 to be 〈◊〉, etc. As in the former reason, so here is it not hard to turn this in truth upon you and your religion, go you upon persuasion and supposition as much and as long as you will. The thing is 〈◊〉 and well done by the sacred scriptures of those of our 〈◊〉 to 〈◊〉 it unlawful to go to your abominable Mass, and Idolatrous, and superstitious Latin Service. I have here to answer your argument; in explanation and proof of your first proposition, you are busily occupied, and divide scandal into three parts, The first is, by 〈◊〉 any to 〈◊〉 by doing or saying that which is nought. The second, by doing a thing in itself lawful; the third 〈◊〉 〈◊〉 the enemy. The whole is done neither scholastically 〈◊〉, nor plainly: but let us admit this your division, and that you say of scandal in general: Let us examine your Hypothesis, or second or next proposition, and the application of the whole particularly, wherein I tell you, you fault and fail. And I say, your second and middle proposition: ACatholikes going to our church, is scandal, is false, and you shall never be able to prove it: For this Reason therefore, bend yourself to do that, or else you do nothing. That you now say, doth it not. We grant that for the first point, to give offence by evil doing or speaking, in life, or doctrine, etc., is a heinous sin, ye might have spared your travel in that point: we admit your examples one and other here, because they beset us in the Canonical Scriptures, and agreeable to that heavenly doctrine. Your application is nought, It will be very right well, when, you 
By 〈◊〉 〈◊〉 the 〈◊〉 signified saith 〈◊〉. 2. 9 7. nos.  apply all to your side and corrupt religion. You are like 〈◊〉 Priests in the old law, like the Moabites; you are Prophets like Balaam, and very like to jeroboam. that ye cite out of the Scriptures in inducing to sin, to Idolatry and superstition, which is easily followed: and craftily under covert of words by you broached & coloured. The example ye bring out of 〈◊〉 no less pertaineth to you. Cyprians very words well considered will prove it: who in Christendom, bring up their youth in ignorance more than you; Who persuade there the tender young children to be come Novices in Monkeries, Nunneries &c. Before they know what the matter meaneth, to vow obedience, single life, wilful poverty, etc. to the unspeakable danger of their souls, as they find in process of time when more years grow. Do you not know Sir, that in our religion there is catechizing, and instruction in the principal points of christian religion, both in Churches and houses for the avoiding of this danger of ignorance and superstition; will the Pope of Rome, or your Popish religion take up that exercise of catechizing and instructing publicly and privately now upon your admonition think you; I hardly believe it. There is much a do here to persuade any of your side, that it is necessary for their children, servants, and so forth, and if they cannot themselves do it, to send them to the Pastors of the church to have the same there, for all her Majesties, and the States godly care and provision in that behalf, and the continual inquiry and calling upon by those, to whom that charge is committed. Can you for your heart, deny her Majesty, her due commendation for this her godly care over her people; etc. You content not yourself with this first kind of scandal because this hardly serveth you, and yet herein is contained, you confess, the proper signification of scandal. Ye come 
Rom. 14. 15.  to the second point of scandal in a thing of itself lawful. 
I. Cor 8. 10.  Look how much the scriptures which ye cite, teaches us, so much we receive; your addition and application we receive not: you give us an example of a Priests haunting dishonest and suspected houses, meaning honestly. This is your addition, though you give much to your Priests, and more liberty then to lay people in these cases, yet I tell you, I think it an unlawful thing for a Priest, to use and haunt dishonest houses, and not so lawful as you, under honest meaning, do here cloak it to be: you give your Priests too large a scope to walk in, or else ye think too well of them, that they can hardly take hurt of any thing. The scriptures you cite in the first Reason, with many other make against this doing of priests in respect of God, the matter, and themselves; and not of Scandal to other only, as you here pretend, having the licentious liberty you give them; they might easily wash away this blot of Scandal, 
〈◊〉 〈◊〉 32. q. 〈◊〉. & 4.  if there were no more, yea they may lawfully, by your doctrine do more than this upon their Ecclesiastical Immunity. 
T. dixit Sara. Intetio bona 〈◊〉 factum excu. sat.  In the said second part of your golden Decree: Is it not noted & set out further in the margin that a clerk, embracing or taking a woman in his arms, is presumed 
Honest meaning with you 〈◊〉 〈◊〉.  to do well? and that men should not be offended thereat, but judge the best; Is it not said in your 〈◊〉 there, 
Caus. 11. q. 3. absit in margin in Glossa 〈◊〉.  If a clerk embrace or cull a woman it shall be interpreted, that he doth this to bless her withal; Is it not in an other place said by one of your men; Although groping 
〈◊〉 〈◊〉 Distinct. 34.  and kissing be occasions of naughty behaviour in lay men, yet in Clerks it is otherwise: for a Clerk is presumed 
〈◊〉. glos. in margin. dist. 82. 〈◊〉 in gloss.  to do these things of charity and good zeal, etc. here is expressed your honest meaning sir, and showed that many 〈◊〉 are lawful for your priests, which caused that case to be noted us in your gloze, and set out in the margin of your decrees in an other place also: Wantonness sometime hath more right than chastity: and again yet further, they say now that no priest is to be deposed for fornication, except he continue in it, and that because our bodies are now frailer than they were in times past. These & such be now the Immunities of your Clergy men. Of your third point of Scandal in respect of the enemy: I say you take so much as you think will serve your turn, But you leave out that, which if it had been added would have answered the whole in this case: for there is a Scandal in deed taken and not given, whereby too many are offended at jesus Christ, his servants, their doctrine and well doing: And so be there; that be offended at godly sermons, and at the going thereto now a days. etc. But we may not for the avoiding of this Scandal, leave so necessary a point of our salvation, as is the one and other. Now as I have elsewhere noted, our Saviour Christ, we see regarded 
Matth. 〈◊〉.  not the offence of the Pharisees in a matter, as 〈◊〉, of less importance, and we 〈◊〉 not have A better example to follow than his. So he that 〈◊〉 by example, exhortation, etc. wife, children, friends, seruan s, and other to haunt Church exercises here used, is so far of from 〈◊〉 his soul or theirs, as by abstaining or not doing hereof, he incurreth that danger, and by doing the same, doth a service agreeable to God, and but his duty: & so answer I you for the third also which falleth in 〈◊〉 the first point. Taking away your respect of worldly policy, for which if any man haunt our church assemblies, and not for religion and conscience sake, he greatly offendeth God and his prince our Sovereign under God, abuseth himself, and the Laws, & is disliked of all the godly, And herein you and we agree I trow, for the general end of coming to church assemblies. For the second point of Scandal 〈◊〉 you 〈◊〉 coming to our Service, or Prayers, to be: first we gather and must suppose, that if your Catholic offend that way, by your own doctrine, his coming to our service, is a thing of itself lawful, and of the own nature not unclean before God, but in respect of the lookers on. Otherwise hardly will your comparison and application proceed out of the 14. to the Romans, and the 8. Chapter of the 1. to the Corinthians: and how agreeth this with your whole discourse. Again, where you say: They that know him inwardly to be a Catholic, will think him to sin against his own conscience, etc. We ask, how any should know a man inwardly, or his heart and conscience, which is proper to God to know; What man knoweth the things of a man, but the spirit of man that is in 
1. Cor. 2. 11.  him. If you reply and say, you know him by his own words, I answer, that where his deeds be contrary, that is no knowledge to judge his religion by: In hypocritical Catholic religion: An hypocrite, and double man, doing acts of contrary religion, may be, and 〈◊〉 a Catholic in religion, by his fair speech and words, contrary to that he doth, and his example do much with them that take him to be of their religion still for his words sake, yea and know him inwardly to be a Catholic (as you speak) which is more: In Christian and true religion contrary deeds way down words, for all the fair show, with true Christians: So as, but that you speak of your, Catholics and Catholic religion, that is: of hypocrisy and hypocrites, whom that religion maketh such, ye might have spared to talk of this kind of men here. They that know him not (you say) as in deed no man doth further than he uttereth, and showeth himself, must needs presume him to go of conscience, and as a favourer of that Religion and so be brought to like the better of that religion, and the worse of the Catholic by his example: You say true: This is (and if not, needs must be) all christian and honest men's opinion of him, yea ours unless he must be taken to be the devils child, and of his religion. And then know you him inwardly to be a Catholic: a true Christian, or of Christ's religion, and that we follow; we deny him to be, rid him from us, and take him to your heap for his religion, if he be suchy a one. You say Anibrose did accuse Valentinian the Emperor, for giving a public Scandal to the world, because he did but permit certain altars to the Gentiles, saying: that men would think that he privily favoured them. Ye give a good lesson to warn Princes, that be professors of the Gospel, to take heed they permit Papists to have no altars to sacrifice upon in their dominions, for giving the like offence. And for you Roman Catholics, that sue for toleration, for the free exercise of your Roman religion, may her Majesty answer you, by your own rule and Reason. We thank you, sir, for giving us still so good weapons to beat yourselves withal. This is your very case: Now, let the Reader apply and make his profit of the rest.  
The third reason is this, When and where, going and not going to Church, is made a sign 〈◊〉 betwixt a Catholic and a 〈◊〉, then and there is it not lawful for a Catholic to go to the Protestants Churches: But so is it here now, wherefore it is not lawful, etc.  
The first part of this reason he explaineth by division of the ways, whereby the professor of any religion may be 〈◊〉, which he maketh there: by words, works, and sign, he setteth out the whole, by example of the jew in Italy, familiarly known by our English romanists, among whom the jew liveth in free profession of his religion, and therefore had need to be distinguished from christians, by some marks: But among us here in England where there is no such faction and diversity of religion by order of law under our gracious Sovereign Queen Elizabeth tolerated, but all bound to profess the true christian religion to God's glory, and her majesties singular commendation: neither is there, neither needeth there in this policy, any such distinction devised by men, to sever between religion and religion, that is: between truth and falsehood, Protestants and Papists, we content ourselves with the notes and marks to know the professors of christian religion in England, which are set us down in the holy word of God, which also depend not on men's cpinions, nor are at their pleasure variable: but are stayed upon a 〈◊〉 & better ground. And therefore we return thcse voluntary marks & signs to note religion, & the professors thereof by, to you, to Rome, & to Italy, where voluntary religion, or superstition reign, & gain is thought to be godliness. We thank God, and her Majesty, for our freedom from the same, and that we may live at home in England in good conscience, and sincere profession of Christ's religion, without needing to run into Italy, where there is such danger to deny the christian faith, as ye tell us of. Look, you English Italianates, to that, and other the like dangers that ye have willingly cast yourselves headlong into. And thus much concerning your first devise in this reason, 〈◊〉 that where telling us of a jew, ye affirm that to keep the Saturday holy day, is a work proper to judaisme: And again, that 〈◊〉 a christian yield therein, to use the same, he sinneth grievously, and in effect denieth his faith: Due might demand whether you English romanists, and such other Catholics in Italy do 〈◊〉 bear to keep holy even any of your late Pope canonised Saints days falling on the Saturday, for fear of conformity with the jews in that behalf: I ween not, Then in an external sign, as a yellow cap wearing on the head, which is a matter of less importance: be not too hard: wherein, though I think not the whole weight of our religion to consist, yet speak I not on the other side, as though I liked conformity of the professors of Christ's religion, to antichrist and his ministers, in any tokens and marks of their religion whatsoever: I speak here nothing of your gross profane example of a Tavern bush, in likening the same to holy signs of religion, which too profanely, in my judgement, ye bid the Reader mark, he may also mark, that as ye make going to Church to sever us from you, and to distinguish our religion from yours, which is known by not going to Church, or by abstaining from Church: so the haunting of Church assemblies, argueth some religion to be in our men, and that they carry religious minds, and abstaining from Church assemblies; which ye make a proper and peculiar sign of a true catholic, argueth as much religion as is in a Horse. For the proof of the second part of your reason, that the going to Church, in England is an apparent sign of a schismatic, and the not going of a catholic: It is manifestly to be proved, ye say: but it is not so easily done, as said, for unless we will presume going to the Protestants churches to be heretical, as you do; and say a Catholic must so do, which is stark false: your proof will not go forward. All is still grounded on your false supposition, and on the double and doubtful taking of the terms of catholic and schismatic: All is but hollow and double dealing; and belongeth for those words to the fallation of equivocation, that ye may find more slights than one in your reasoning. Must the Protestant be a schismatik and a Papist a catholic, because you presume and think so: presume and think otherwise, and as the truth is, or at least, notwithstanding your presumption, give us leave to think and say the contrary as the truth enforceth us. But let us see, how by presumption, you prove going to Church, to be a peculiar sign; distinctive, betwixt religion and religion. First ye prove it by the commandment and exaction thereof. You take upon you to make a Commentary to expound the proceed here. You make yourself privy of her majesties meaning and the States: you 〈◊〉 imagine no other end that men are commanded to come to church but to show themselves conformable to the religion here professed. You might know (Sir) there be and may be, divers ends of one thing. Considering that God hath instituted church assemblies to the good and benefit of his people, if (to the end his Majesty may be obeyed accordingly, and such commodity reaped as is there to be had) it be answered among the rest; be the end of the commandment, of the exaction, and of the going to church, what have you to say there against? If the Commissioners deal not only equally, but very mildly, and courteously, without too far racking men's consciences, and hoping that in exercises of religion, and matters appertaining to God, men will not play the hypocrites: but have farther respect then to make it an eye service: outwardly to satisfy and please the world, and knowing that coming to church, they shall hear and find better matter of instruction, and so learn their duty towards G O D and their Prince, they move such as by you are perverted, to come to church; what cause have you or they, to make such Tragical ado upon this upright and favourable proceeding? To plain of the severity, and such cruel extremity of this State, as never was heard of in England before? etc. This confession of your own mouth, greatly condemneth you. As you find your own religion to be but hypocrisy, so imagine you of the religion here professed, but amiss: For her Majesty, and the laws seek not to make men hypocrites, they delight in no such: their meaning is, to have men religious to God ward, and thereto tend their commandments in this behalf, etc. If you make, going to church here to be a renouncing of Popery, and of your pretended catholic religion, as you say it is, we grant, and we wish as many as go to church to leave halting on both sides or dissembling; to cast away that corrupt religion, and all superstition out of their hearts, to take a new and better course, and to testify by that means, and all other as they may, their religious and honest minds to Godward, & the world, which is so far of, that we think too be hurtful unto them, as we judge it a singular benefits, if they can consider thereof accordingly. Where, on the contrary part, we judge their not going to church, or their going with another mind than we have expressed, not only to be to themselves dangerously hurtful, and to others: but impious also and wicked before God. The other and second proof, ye take from those of your own side that are here endurance: which being many in number and of long time suffering imprisonment, for this only thing, as ye say, do make abstaining from church to be a proper and peculiar sign of a true Catholic: For what doth make a thing to be a proper and peculiar sign, but the judgement and opinion of men? Hereto you adjoin your example, of the Tavern bush to be the sign of wine: we answer the similitude is unapt and unlikely, that is taken from signs and tokens of civil things appertaining to the use of this life, which are in men's power and will to dispose and order at their pleasure: where it is otherwise, in cases of Gods true religion: for therein men have not that liberty, but must take the holy signs thereof from the holy God: But you add also your former example, brought with you out of Italy, of a jews yellow Bonnet, and ye fetch us a third, out of Turkey, for to know a Turk and his profession, by his yellow Torbant: which, and all the like, are unseemly, and unfit to match in this case with the true religion of jesus Christ. Let then the world, or men in civil and outward matters of this life, make their representations and signs as they will, let the like serve if ye will, among the jews, the Turks, Infidels, Papists, &c. Whose religion is pleasurable, a will worship, and consisting, for the most part, in ceremonies and devices invented by men: Let them devise and have their proper and peculiar signs, marks, cognisances, and badges to be known by, let us abstain from the same: Let us content ourselves with those that we have received from the Author of our Religion: Let us religiously frequent and use the same. When our Saviour Christ asketh: whence the Baptism of john 
Mat. 21. 25.  was, whether from heaven or from men? He noteth fitly the diverse fountains, and beginning of signs in religion. The example, of wearing a garland in the Primitive Church, wherewith out of Tertulian, ye amplify the matter, pertaineth as little to the purpose as the rest. For it was heathenishly & wickedly made by the heathen, a sign to distinguish them by, and to represent, their heathenish religion, to the damage of Christians, and true Christian religion: mark that we speak still of public religious signs, not of other: in outward civil things, and for men's particular uses, wherein men have more liberty, then in God's religion and service: profane or civil matters we here deal not with. That such things have been and are from time to time, done by the devil and wicked men, in wicked religion, is not hard to be found, and that true Christians have to abstain from such marks and proper signs of superstitious and naughty religion: as for example, from your Popish ceremonies at this day may well and fitly be proved hereby, and farther can ye not stretch it, unless ye could prove the haunting of holy Church assemblies here, first and principally to proceed from men, or from the devil, &c. Which you shall never be able to do. God himself being the Author, and the same being sufficiently, grounded, in his holy word. Make you, and your companions, of going to Church here, what you will, and of abstaining there from: We make thereof, as God and his word do, and no more. If for your contempt of God, her Majesty, and her wholesome laws made for the abolishing of superstition and idolatry, ye suffer any thing: Thank yourselves that so oppose yourselves: Blame 〈◊〉 God, her Majesty, nor the State here, therefore: If for this only thing your men suffer: that they go not to Church; then suffer they not belike for defence of the Pope's supremacy, nor other points of Popery: if they do, then is it not for abstaining from Church only: which in deed is but a late taken up scrupulosity among the most of you: yet let all mark and observe that ye here affirm and give us, that the only thing Papists suffer for here in England, is for not going to Church, or abstaining therefrom. A worthy cause to stand with the Prince and State in, if all be well weighed.  
The vanity of the three next Reasons of Schism, participation, and dissimulation, do I nothing doubt, but that every Christian can easily espy and answer the same: That therefore which hath been said before, being well weighed, I shall need the less to tarry thereupon. If this discourser could as easily prove it to be Schism, to haunt our Churches, us to be Heretics, and those hollow hearted, that having afore time in the days of ignorance, been of their Popish religion, now haunt our Churches, which we yet hope well they do of sincerity of heart: If I say he could as easily prove this, as he only affirmeth the same, and occupieth himself in proving that requireth no proof with us, we should have more a do with him. He is occupied in showing at large how bad Schism and schismatics, heresy and heretics be, how to be detested and their company shunned, what punishment they deserve and have to look for. etc. But that our religion, and we are such, and in this case: there is he for proof, in effect mute: And yet except that be proved, not supposed only, the rest serveth to little purpose. For the unity of Christ's Church we have diligently to observe, that as it is, and aught to be with every of us precious, so to consider again that the same is grounded in the unity that we have with our Saviour Christ, & the father, without whom there is no sound unity: Further, we have to note that it is called the unity of the spirit, for that it is begun, continued, and kept by the spirit of God in spiritual and heavenly matters. And these two points be expressed in the very texts here cited by this Reasoner out of the Gospel and S. Paul for one 〈◊〉 
john. 17. 21.  form of belief, one form of Service, one form of Sacraments, 
Ephes. 4. 3.  and the like that this man saith, should be in Christ's Church, as it is very obscurely and shortly spoken, so I see no such 〈◊〉 thereof: So we may have the substance and matter, for forms we will not greatly strive. If there be any matter of importance, we like well the sincerity of Christian religion, and apostolic simplicity be 
Ephe. 2. 4.  always kept. The weight & force of Christian unity, lieth in deed in greater points than in outward forms, whereof 
1. Cor. 10.  ye make mention out of S Paul, and may see more in the 
1. Timoth. 2.  Acts of the Apostles, etc. Concerning the testimonies of the 
Act. 2. from the. 40. vers. to the end of the chapter.  Fathers, we grant with Irenaee: that heretics that bring strange fire to the lords Altar, that is, (as he expoundeth) strange doctrines, shallbe burned, as Nadab and Abiu. They that rise up against the truth, and exhort other 
And again, Act. 4. 32. etc.  against the Church of God, remain in hell swallowed up with that opening of the earth, as they about Chore, Dathan, and Abirom. They that cut and sever the unity of the Church have the same punishment of God that jeroboam had. What is this against us? why may not the same be applied unto you, and your doctrines and dealings with this Church: Let the Gospel and Spirit of life be the Pillar and strength of the Church. Let it be the foundation and Pillar of our Faith, as the same Irenaee speaketh. 
Lib. 3. cap. 11. & cap. 1.  Do not (as Irenaee saith heretics do and we find you to do) who, when they are reproved by that scriptures are turned into the accusation of the scriptures themselves; as though 
〈◊〉. lib. cap. 2.  they were not right, nor were of authority, both because they are diversly uttered, and also because the Truth cannot be found out by them, of such as know not Tradition, etc., and you will have little vantage. Augustine also in his book or Epistle of the unity of the Church, against Petilians Epistle, 
Cap. 2. &. 3. etc.  helpeth you and your case very little: For the question was then, where the Church was; whether every where or bound to a certain place, person, and sect, or no; As for example Aphrica, Donatus and Donatists, than Rome, Pope and Papists now. Augustine there tieth the Church to no Sea, maketh Christ alone the head thereof, and the Church Christ's body dispersed over the face of the whole earth. Again Augustine allegeth and proveth also out of the holy Scriptures, as none can deny the same but he that professeth himself to be an enemy to the same Scriptures: Let us not hear, saith he, I say 
Cap. 1  thus, thou sayest thus: but let us hear: Thus saith the Lord. There be verily the books of the Lord, to the authority whereof we both agree, we both give credit, we both serve. There let us seek the Church, there let us discuss 
Cap. 3.  our cause. I will not have the holy Church showed by the doctrines of men, but by heavenly Oracles on infallible truth of God. Now add your words that you here allege out of Augustine, yet, so if it please you, as ye take the beginning of the chapter afore you, and so come orderly to your words here cited, which are after the beginning of the chapter: whole Christ, saith he, is the head & 
Cap. 4.  the body. The head is the only begotten son of God, and the body his Church, the Bridegroom and the Bride. Two in one flesh. Whosoever dissent from the scriptures concerning the head himself (thus do you, in making us two spiritual heads of the Church; Christ and the Pope) though they be found in all places, wherein there is a church to be pointed, they are not in the Church. And again, whoever agree to the holy scriptures concerning the head himself and communicate not with the unity of the Church, are not in the Church, because they descent from Christ's own testimony of Christ's body which is the Church. etc. These be Austin's words agreeing with that is afore: that we learn to discern and know the true Church of Christ aright by the scriptures and not otherwise: And that we learn to begin with Christ the head, and so come down to the Church his body, and keep no preposte rous order. Now let the reader hardly read and examine your words, and judge of the whole, In the eleventh chapter of the same book; of the unity of the Church doth Austen notably write hereof. Touching Cyprian, Chrisostome, and the rest for the unity of the Church, we willingly admit that they say, so as with Cyprian ye will say, concerning false peace and agreement. That is no peace, but war, neither is he joined to the Church that is separated from the Gospel, And with Chrisostome, or who ever it were joined with 
Serm. 5 de lapsis.  Chrisostomes' works, for them that will know which is the true Church of Christ; There is now no way to know the same but only by the scriptures. etc. The ignorance whereof brought forth heresy, corrupt life, and mingled and turned all upside down. as Chrisostome saith elsewhere. As 
In. 24. Matth. Hom. 49.  for us; we join with those that are built upon the foundation 
Conc. 3. de 〈◊〉  of the Apostles and Prophets, Jesus Christ himself being the head corner stone. etc. We broach no new doctrine, no new religion, we make no separation, But as we believe, that there is a Holy catholic church and a communion of Saints; so, as members and parts we join ourselves to the same, dispersed over the whole world, in unity of Christ's true doctrine, and in love and peace, with all reverence. The Antichristian Synagogue of Rome, as it rejecteth us with Christ and his doctrine, so again do we detest and go out from it, as from that Babylon, whereof mention is so oft and much made in the scriptures. In sum, whether we be heretics or you, Let Christ, let the word judge, and as many as thereafter and according thereunto list to judge; and as much say I, of Schismatics (in Augustine's words thus, if you will) whether we be schismatics 
August contra. litter. 〈◊〉.  or you, neither I, nor thou, but let Christ be asked, that he 
Lib. 2. cap. 85.  may judge or show his Church. In the application of this to us, and our assemblies, and to your men that haunt the same, ye say The communion of the Church consisteth in three things: that all christians have one sacrifice, one and the self same service of God. There be greater in ward spiritual things, wherein the unity of the Church doth 〈◊〉 consist: In the unity of the spirit, one heart, one mind, love, peace, consent in one Christian doctrine, faith, etc. But let us see these that ye thought, made for your purpose. What is the sacrifice ye mean; If it be that which Christ offered upon the Cross to his Father for the redemption of the world, we say it is common to all Christians, all are partakers of it, and we are directed thereunto contially, both by doctrine, and also by the use of the Supper among us. If you mean the Sacrifice of your blasphemous mass, them thank we God that we are free from it as from a most abominable blasphemy. The giving up of our bodies, 
Rom. 12.  A living Sacrifice, holy acceptable unto God. etc. 
Heb. 13. 16. 15.  The sacrifice of distributing and doing good, the sacrifice of Praise and thanksgiving etc. These grounded on God's word, & in use among us: are belike no sacrifices, we have no sacrifice at all, say you; none which you but your massing sacrifice as seemeth; we are all made priests though, to offer up these 
Apoca. 1. 6.  spiritual sacrifices wherewith God is pleased. You have of yourselves, without all warrant of God's word erected a massing priesthood. Keep it, we bid you to yourselves. Of Sacraments we have in deed but two: Baptism and the Lords Supper. As those which Christ instituted and left in his Church; we acknowledge not your number of seven sacraments, for that the word warranteth them not. Those that Christ hath left, the less they have of your superstitions and ceremonies: the more nearly they be administered, according to Christ's Institution, the better is God pleased therewith, the better are we contented also. Thus speaketh the holy Ghost of the benefit, and of the unity represented, 
1. Cor. 12. 13 & 10. 17.  and bestowed on the Church in our sacraments of Baptism and the lords Supper. In one Spirit are we all baptized into one body, and have been all made to drink into one spirit. And again, we that are many, are one bread and one body, because we all are partakers of one bread therhood. etc. Let the reader compare your translation with 
Fraternitas vniuers. Hard. 〈◊〉. art. 4. 〈◊〉. 5.  Cyprians or M. Harding'S translation if ye will, to see your slight: then considering all circumstances; Let him judge whether Cyprians time bear any such orders and degrees 
In sentent. Episcop Concil.  as ye imagine; to be above a Bishop in those times. Thus 
Carthagine. ad 〈◊〉. & alibi. Tom. 1. council. in. council. Cartha. Aug. de baptsm. contra Donatist. 〈◊〉. 2. cap. 1.  writeth and speaketh Cyprian in the assembly of many bishops in those days, at Carthage in counsel; which is also repeated by Augustine. None of us appointeth himself to be a bishop of bishops, or driveth his fellows with tyrannous fear to necessity of obedience; seeing every Bishop according to his free liberty and power, is at his own choice, as one that can not be judged of another, as he himself also can not judge another. But let us all look for the judgement of 
unus, & Solus.  our Lord Jesus Christ, who one & alone, hath power both to place us in the government of his Church, and to judge also of our doing. Here is more plain words for the equality of bishops in those days, and against that one Bishop should be judge over all other Bishops, then can be picked out of the other place for an universal or general Pastor over all, or through the world: yea, here is plainly showed, there was no one Bishop of Bishops, or judge over his fellow Bishops in those days. And that the Bishop of Rome, was fellow Bishop and Brother with the rest, and so reputed and called. And let none cavil on that that this Epistle was written to the bishop of Rome, and therefore these words by a prerogative, are to be understood 
Lib. 4. ep. 9 ad Florent.  of him: when as Cyprian useth the same testimonies, to show the dignity and authority of a Bishop in his own respect, and speaking of himself: and saith, whence sprang and spring Schisms and 〈◊〉, but hence whilst the Bishop that is one, and governeth the church is contemned, by the proud presumption of certain men, and a man vouchsafed with honour of God, is judged of unworthy men. This Cyprian, of himself being Bishop of Carthage, whom though Christians seemed then to name 
In vita Cypr.  their Pope, as is reported, yet I think these men do not nor will not account him general Pastor of all the world, nor to have such pre-eminence and prerogative as they challenge to the Pope at this day head of the Church, etc. For all this: Rome must needs have that alone, he nor none else shall have it. It is not the word of one Bishop, wherewith Cyprian here calleth himself, much less of one Priest, as this Reasoners' place reporteth, that will enforce, that he would gather; or such jurisdiction and authority as he imagineth: where findeth he one general Pastor over all the world? not here sure. Is not your general pastors sovereignty, that you dream of, grounded on Peter's supremacy, whereof there is not one word in all the scriptures: and doth not this noble Martyr, Saint Cyprian above thirteen 
De 〈◊〉. Prelate.  hundred years ago, say thus of the Apostles: The rest were that, that Peter was, endued with all honour and power: and after him another Father, speaking of the Bishops, sayeth: where ever they be, they are of one and 
Hieronim. ad evagrium.  the same merit or estimation, and of the same Priesthood and ministery. The whole brotherhood, was that particular congregation, where he was Bishop, of whom he treateth, were it the Bishop of Rome, or any other Bishop. For there is one Bishopric, a part whereof is thoroughly holden of every one in particular saith Cyprian: but let 
De simpli. Prelate.  Cyprian and his place go, which is at large answered by other, for them that list to see more: Let this man if he will gain his cause against us, reason soundly out of the scriptures and book of God, which he can not do, and that maketh him to seek these outleaps: But when all is said, the best and surest hold for this general Bishop over all, is that wicked Emperor Phocas and his authority, and gift to Boniface a pope of Rome, many C. years after Cyprians time. Considering the course that this Reasoner holdeth: how easy it is to answer all that he bringeth forth; and that the same is already answered elsewhere, by divers in their books, and lately, by a godly and learned brother, for troubling the reader over long, and not to repeat one & the same things often: I will leave these three reasons, of Schism, Participation with heresy, and 〈◊〉, after I have noted a word or two there of more, till these men can allege some sound proof that we are, that which they be: that is Schismatics, and Heretics: For Dissimulation, as we love plain dealing, and Christ's Religion, and the truth is joined with a godly simplicity, so hope we well that thase that come to Church aslemblies here, do the same with a single and upright heart, we sit not in their hearts and consciences, we know not what is in them. Which thing if they do not, they have learned their dissimulation in Popery, and not in Christ's school, nor of the profession of his Gospel. Though I send not them quick to hell with this discourser, as I have said, yet surely are they to be reputed very bad folk, so as hardly can there be worse commonly among men, especially in cases of religion: let them examine themselves by the holy scriptures, learn their duty thence, and repent in time, else will they be found neither true servants of God, nor dutiful subjects to her Majesty in the end, nor yet good common wealth men. God give grace to consider hereof, & to shame the devil: we either judge them not, or judge the best, and charitably of them. I marvel not a little at these words of yours in the latter end of your Reason of Dissimulation, many a thousand now in England, being as thoroughly persuaded in heart of the truth of the Catholic religion, as the Apostles and other Christians, at that time (that is in the time of the Apostles) were of theirs, are content not withstanding to hear, digest, admit, and execute all or most part of these things: recited contrary to the said religion. Here ye liken together the Apostles and old Christians, and many of your Catholics now in England: the Apostles and Christians religion then, and your catholic religion now, and you show these men's usage to be unlikely and diverse, in sticking to these two religions. By the way here I note, that your Catholic religion, and the Apostles and christians then, be two religions, and diverse, else ye speak very 
Comparatio 〈◊〉 interdiversa, & simile non est idem.  〈◊〉. But let that go, how can you, or any in englande, be as thoroughly persuaded in heart of your Catholic religion now, which is false, and not only net grounded on God's word: but contrary thereunto, as the Apostles and Christians in the primitive Church were of theirs, which had God and the Scriptures for their ground and warrant. Though a house builded on the sand, may have a fair show: yet in strength, for want of a good foundation, it can never be so strong as that which is built on a Rock: He that heareth Christ's words and doth the 
Mat. 7.  same, is like a wise builder on a Rock. I wis, he that heareth your Mass, Matins, etc. is far off from that. 〈◊〉 in blindness may be easily gathered thereby, and a senselessness, whereof cometh no good, but much hurt: As the contrary cometh by hearing Sermons, and preaching of the Gospel. Constancy and a good conscience, is rather lost then retained, much less gained or increased by your blind and superstitious religion. You run to your old starting hole of persuading yourselves, be it right, be it wrong. But to have a true, a sound, and a good settled persuasion for religion and matters of conscience, it must be stayed in heaven, it must be warranted by God's holy word and Scriptures (which you, for your religion, are destitute of) else can it not be. I will 〈◊〉 say so thorough as the Apostles, etc. But in truth not good, nor to be trusted unto.  
Your seventh reason, is, that our God's service is nought, and dishonourable to God, and therefore must be abstained from.  
Surely you say somewhat now, if you could prove that ye say, this is the first, the last, and all the reasons that are worth the examining, the foundation and ground of all the rest. Let us see therefore how you go about to prove this point, forsooth at the first entry, ye leave of your proof and fall a confuting of our reason before you prove the matter: One may perceive it is easier with you in words to find fault, then in deed to mend it, or justly to show where and wherein the fault lieth, that other might mend the same. The Scriptures lie in your way like a shrewd block, ye think good therefore first, to assay to remove that, and then to proceed in your purpose after. Handled Dratour like, with your figure accordingly, but flourished 
Occupatio.  at, in deed, rather than any thing else done. That we have the Bible and the Scriptures so familiar, and so strong on our side, that offendeth you, that angreth you, that hindereth your purpose greatly: But we thank God therefore highly. Burn the Bibles, and burn them again; fume, and fret, rage, and do what you can: yet bidding battle to God, he will be found stronger than you, and ye shall not pruaile. Alas poor scripture, is that it so offendeth you; it is the sword of the spirit. It bringeth us 
Ephes. 6. 17.  many, yea infinite other necessary and unspeakable commodities, we cannot forego it sir, we are utterly undone, if it be taken away from us. I pray you give us leave to have it, and to use it. Can you not prove our church assemblies nought, but you must impugn and disgrace the scriptures; Must you needs begin, and make entrance there; Happy for us, unhappy for you. A happy turn for us; that we and our cause; nor our God his service, cannot be foiled, but with the scriptures: an unhappy match for you, but even to mislike with God's book! What would you have us, to commend our God his service with better than the Scriptures; We that are Christians, like that better than traditions, and inventions of men, which you here talk of very 
Look for this purpose the place I tited before in the fourth reason of schism out of Irenaus lib. 3. cap. 2.  cunningly quoting us Augustine in the Margin, as though he in those places condemned Scriptures, to contmende traditions, which is neither so nor so, as we shall see after by examination thereof. Take you therefore these traditions and leave us the scriptures, so we may feed 〈◊〉 pure fine wheat, eat your Cods, husks, chaff, and what you will: Ye are now in the matter in controversy between us, we confess. It hath been the question between Papists and Protestants, that is, between you and us, full these threescore years now together: who shallbe that judge to decide the matters in controversy between us, we say the holy Scriptures, and word of God, we appeal to that: you say no, not the Scriptures, by any means. It is the Heretics book, let the writings on both parts be perused for proof and try all hereof: but let us go forward which this reasoner. If our service being full of scripture, (as ye say;) it be no good argument that the same is therefore infallible good; I pray you let us know the good argument the will prove your popish Latin service infallible good: It is contrary to ours, & ours to that; an argument taken of the contrary, will serve (it seemeth) your turn, that is: your service is therefore infallible good, because it hath no Scriptures, or is contrary to the scriptures, as it is in deed showed plainly and plainly, if not to you, yet to all those that have any eyes to see, ears to hear, or hearts to consider 
2. Tim. 3. 〈◊〉. 19  thereof. The whole Scripture, sir, is given by inspiration of God, and is profitable to teach, to improve, to correct, and to instruct in righteousness that the man of God may be absolute, and made perfect to all good works. Good is the Scripture, nothing but good, every way and most perfectly good. As bad as your service is, yet for shame, could your men not call it God his, or divine service, without taking some patches of the Scriptures, to commend the same withal. If ours have more scripture and in better order, as in deed not dallying therewith: at least let it not be blamed therefore, find some other fault in it. Let not the Scripture make our service like to wicked service for that respect, and us in it to be like jews, Heretics, and the Devil, and his talk with Christ (so ye speak) unless ye can make it for some like respect, and in such sense, as Christ's coming to judgement, is to a thieves sudden coming, and at unawares. And then shall it not be prejudicial to us, nor to our god his service, nor avail or help your cause. But I am not careful to expound 
August. Tom. 6. Contra Maxim. lib. 1. Initio, & versus 〈◊〉.  your meaning, that mean as seemeth, very unhappily, I pray you set us not to make Apologies or praises of the Scriptures now. You cite Augustine, that it was always the fashion of heretics to have scripture in their mouth, and to cleave only to scriptures, and to refuse traditions as inventions of men; though we be not bound to Augustine: yet we ask you where Augustine hath it; Ye say against Maximinus, we tell you as we are enforced still to do, that you say untruly. Augustine findeth no fault with the Arrian Heretic there, for citing or using the testimonies of the scriptures, but for abusing the same. For he himself entereth that combat with the Arrian Bishop, and by scriptures confuteth Arrianisme: Augustine granteth that the Arrian Bishop useth the true testimonies of God his Scripture, which is more than we can grant you Papists now adays: which for your sluttish handling & false allegation of Scriptures, show yourselves worse then the old Heretic, who corrupted not nor perverted the holy Scriptures: but the fault that Augustine chargeth him with, is that he would prove thereby, saith he, their 
Ratione 1.  false doctrine of Arrius, concerning Christ his divinity: 
Ex falsis falsum, 〈◊〉 〈◊〉 sequitur.  which is not possible to do. God his true scriptures can not prove any false doctrine: The Art of Logic would 
Ex veris 〈◊〉 〈◊〉 sequi  teach you so much, as I told you before. This is the abuse then that Augustine reproveth, and we with him, yea with God, Christ, and all the Godly: that where Arrius doctrine was directly contrary to the scripture, with sophistry, glozing, and other shifts; he would go about to maintain the same, and hale in the scriptures by the hair, as they say, to seem to prove that which they condemn, whom; and his wrangling, Augustine by scripture, and by no other means confuteth. We are no Arrians, we are not, nor will not be Heretics, show that we do abuse the scriptures, as to overthrow Christ's divinity thereby, or to establish devilish doctrines, devised by ourselves, or taken from other men as you do, or else forbear to liken us, and our God his service, to wicked jews, heretics, and Devils; What you are, and your behaviour, let your doings tell: whereof (as occasion serveth) ever and 〈◊〉 I give the Reader a taste: here in this reason is (among the rest) some sparks of your modesty, commended by your fellow M. Owlet to the s kie, in his Preface to her majesty to discern a Sectary by his spirit and proceeding. Because you cite Augustine here against Maximinus an arrian Bishop and heretic, and the first book: I wish the learned Reader to look on the place to see your cunning, or sleight rather; Augustine pressing the heretic to declare his faith of the father, the son, and the holy ghost, the Heretic ran, as to a starting hole, to a council of many Bishops, saying: he believed as they believed, this is your manner aright, you know your divinity tale I am sure of the Collier and the great Clerk his scholar, commended and set us down by your side, as some heavenly Oracle. How believest thou; Answer, as the Church believeth: and how believeth the Church; answer, as I 
Hosius.  believe, further would he not go, but still repeat that, 
Aug. contra Maxim. lib. l. initio.  and this was no table for that great doctor and Clerk to mark, and carry away for his use, and to teach other. But Austen here checketh the heretic for that answer, and 
The righteous shall live by his own faith Habacuk. 2. 4.  biddeth him express his own faith. How he believeth, and not run to the council of Ariminum and name that. The words are these, Augustine saith to the heretic: 
Where is 〈◊〉 Implicita 〈◊〉 then.  Tell me thy faith of the father, and the son, and the holy Ghost, Maximin. the heretic answereth: If you ask my faith, I hold that faith which at Arminium, was not only expounded, but also by subscription confirmed of three hundred & thirty Bishops. Here was a counsel of a great many more bishops than were at your Trent meeting) Augustine saith, I said even now, and I repeat the same because thou wouldst not answer me, Tell me thy faith, of the father and of the son, and of the holy Ghost. etc. And by and by after therefore I said thou wouldst not answer because whilst I required that thou shouldest tell me thy faith of the father and the son and the holy Ghost. which I yet now ask, thou hast not told me thy faith, but hast named the Council of Ariminum, I would know thy faith, what thou believest, what thou thinkest of the father the son and the holy Ghost. If thou wilt vouchsafe, 
I believed therefore have I spoken.  let me hear it of thine own mouth; Send me not to those writings which either are not now here present, and ready, or I am not bound to their authority, etc. 
〈◊〉. Cor. 4. 18.  No Augustine; what; not to a Council and that of so many Bishops; No in deed neither to Council nor multitude, but to the scriptures only. And therefore against the same Maximin: he saith afterwards: neither ought I prejudicially 
Aug. contra Maximini.  to bring forth now the Council of Nice (which made for Augustine and was the first most famous general 
〈◊〉. 3. cap. 14.  Council after the Apostles time) Neither oughtest thou to bring forth the Council of Ariminum (which we heard even now the heretic alleged for him) I am 〈◊〉 bound to this counsels authority (saith Austen) nor thou to the authority of that Nicene Council, No Augustine; Again I say not bound to the Nicene Council, No verily: Let matter with matter (saith he) cause with cause, Reason with reason plead by the authorities of the scriptures, not proper witnesses of every body, but common to both. etc. This am I the bolder with the Reader, to set down, that we may see your skill and trust in citing the fathers, If one should follow all, he should make great volumes, which I doubt whether for your pleasures, it be necessary For the devils talk with Christ, how I pray you did our 〈◊〉 confute him; was it not by the 〈◊〉 〈◊〉 afore I said Augustine did the heretic; Yes, yes, still: and all by the scriptures, so necessary and profitable 〈◊〉 are they, say or think you what you will. Though we find not for that which followeth the words in Jerome, where ye send us to seek them, yet because 
Hierom in cap. 4. & 8. Hose.  it may be the fault of the Printer, I press it not, you should have proved and showed us to be heretics, before ye should have applied that to our service: supposition is a bare proof and serveth not: The strange howling, as of wolves and bellowing noise of mad Bullocks that in your Synagogues you make, by your piping and singing in a strange tongue, in that you call your divine service, seemeth to be lively expressed 
Hier. in. cap. 7. Hose.  by Jerome both in this sentence, and elsewhere also when upon these words of the Prophet Amos: Take 
Hieron in cap 5. Amos.  from me the confused noise of thy Hymns, I will not hear the music of thy Organs (that word doth Jerome set down, according to the Septuagints translation) The Prayer saith he, of the jews and the Psalms which they sing in their Synagogues, and the heretics curious 
Composit 〈◊〉.  and set hymn or prayer (as one would say artificially done 
Laudatio.  with descant and quavering) is a trouble unto the Lord, & 
In tragidor 〈◊〉 modum Theatrales modu li.  that I may so speak; it is the grunting of a hog, and the braying of Asses, etc., And in the new Testament, upon these words of the Apostle: Singing and making melody unto the Lord: Let them hear (saith Jerome) whose office it 
Hieronim. lib. 3. in epist. ad Ephe. cap. 5.  is to sing in the Church; that God is to be sung to, not with voice, but with heart: and that their throat and jaws are not to be anointed and cleared with ointments like players, that (measure and stagelike noise and songs 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You know the meeter.  may by heard in the Church: but in fear, in deed, in knowledge of the scriptures although there be some man 
Non vox, sed votum, non chor dula musica, sed cor non cantans, sed amans cantat in aure Dei.  as they are wont to speak of an evil breast or voice. If he have good works he is a sweet singer with God, Let the servant of Christ so sing, that not the voice of the singer, but the words that are read, may delight and please, etc. Thus much out of Jerome whom ye cite upon occasion of wolves howling and the bellowing noise of mad bullocks, that the reader, may see whether the same and the like agree better, with your curious pricksong and descant in your latin service, or with our moderate and plain singing of David his Psalines in the mother tongue. He 
〈◊〉. Agrippa De incertitudine screntiaram. Cap. 17. sub finem. Annotation. 〈◊〉. in. 1. Cor. 14. Polidore. Virgil. de Inuentorib. 〈◊〉.  that is desirous to see more, how fitly your wanton and fleshly melody, or roaring rather in your Popish Churches is represented by Hierom. Let him look upon Cornelius Agrippa, Erasmus, Polidore Virgil, and such like: who even in our time so great plained of that unreasonable & brutish disorder in your popish Churches, and namely here in England, for that is by express words noted of Erasmus. Ye 
lib. 6. Cap. 2. etc.  cite Augustin here twice together, and still of the Donatist Heretics, it was the first place ye cited in the entrance of your discourse, how little to purpose we there examined: we tell you again & again we are neither donatists nor other heretics, that should you have bend yourself first to have proved, that these testimonies might have seemed to have been 〈◊〉 applied, as that unprooved (and so is like to remain) they justly may now be applied to you. Between your two places here alleged out of Augustine. the same Augustine upon the words of David: I cried unto 
Augustin in Psal. 54.  the Lord, sayeth well (and that to the Donatiste): Cry you to the Lord, not to Donatus: So say we to you popish Heretics: Cry to the Lord, not to this Patron, and that, which you have made to yourselves, not to this canonised Saint of your Popes, nor to that (whereof some, like enough, are far from heaven, and so from helping of you) Take the lusty prelate of England, Your S. Thomas Becket for example, if ye will, or some such like Saint of your making: we say as Augustine said in his days, according to the perpetual doctrine of the sacred scriptures: Cry unto the Lord, not to any creature: we add further with him even in this place: Let no man be thy Lord, for the Lord; (he meaneth in stead of the true Lord of heaven) which under the Lord would not be thy fellow servant, &c. Whether it be in heaven; Let God in prayer be 〈◊〉, per se, A, as they say: Or upon earth, to shut out your Lord god the Pope, and to bring him to be but a fellow servant, with other. Let that God of heaven keep his prerogative, or else be you (in exalting and setting up that man of sin) Heretics with the Donatists. Briefly, to shut up this place, find no fault with our service, for that it hath the scriptures, and put a difference between the jews, Heretics, and the devilish perverting and abusing the same, and the right use thereof, with reverence to our instruction and learning, that through patience and comfort 
Rom. 15.  we may have hope, which is an end the Apostles setteth us down, the same to be written for: Let it in all things be A lantern to our feet, and a light to our path, as holy 
Psam. 119.  David speaketh: For which causes also, the same is now 
105. Nun.  published and made common unto us, by her Majesty, and the State, Mark the great benefit the Church of God here hath reaped thereby, and still doth: and ye shall show yourself, besides your impiety to God's word, very uncharitable and envious, to grudge us the Scriptures, or to reproach the same unto us. Now, whether we be Heretics, that stick to the scriptures, and to the sincere, plain, and sure interpretation thereof by themselves, that one place may sufficiently expound another, that we need not run to men, to have the true sense, but to let the holy 〈◊〉 ever expound himself: Or you that cannot, nor will not be content with this, but call for this doctors exposition: that doctors sense, and so forth roving and running at random, if the world may not be judge, yet I pray you let your own Cannon Law be judge between us: We must take the sense and meaning of the Truth, out of the scriptures 
Distin. 37. Relatum.  themselves, saith Gratian, out of Pope Clement. And yet further out of Jerome: Whosoever otherwise understandeth the scripture, than the sense and meaning 
Hieronym in 5. Cap. Gala.  of the holy Ghost, by whom it was written, requireth: Although he be not departed and gone out of the 
Lib. 3. q 3.  Church, yet may he be called an Heretic: and it is 
Haeresis.  among the works of the flesh, chosen those things that are the worse, etc. We know the Queen's coin by the stamp, by the Image, by the inscription, if it carry not that mark we may lawfully refuse it: even so in the matters and truth of God, etc. But it is time to proceed with you.  
After you have thus declamed against the Scriptures in our service, you go about to reckon up all the faults ye can imagine to be therein, which in a bedroll ye reckon us up to be in all, about six: whereof you make two heads, one the things that be in it, the other the things it wanteth. It is happy ye can spy no more faults in particular but six: Surely, your Latin service, were less dangerous and hurtful, if a man could in the whole, find but half so many good things, amongst an infinite number of faults, nay the whole must needs be, not in part altered but quite undone, rejected, and new begun again, or else will there be no Gods his service among you at all. For our service, it may have some faults, we deny not: As it cometh to pass in things that go through men's hands: we account not our books of service a Bible, we make it not equal with G O D his Book. But this we hold; what imperfections so ever there may be therein: yet all laid together will be no sufficient Reason for you, or any man else: to abstain from Church assemblies here, which is the end of this your Reason, and that it driveth unto. You say our service is so nought, as it may not be haunted, we deny it: Let us see how you prove it: first in particular, you say it is devised by ourselves: different from your Romish Catholic service through Christendom: so I take your words and meaning. As this is no warrant for the goodness of our service: so is it not hereby proved to be nought, so that ye understand the same to be so devised by us, as it have a farther, warrant then man's head and fancy, as being grounded and directed by God's holy word: The sum; the ground, the substance Gods, the 〈◊〉 form and manner, or order done by godly men. There is in deed, no liturgy, or outward form of 〈◊〉 Prayer for every congregation &c. set down, and particularly described in God his word, it had been a matter endless and needless, to have prescribed every particular thing, beongling to seruerall Church assemblies. The substance and general direction is to be had in the word of God, and thence to be taken, and thereby in every particular circumstance to be ordered, for divers and several congregations dispersed in many countries. The rest is; the Application is to be performed by the Churches for their necessity and use accordingly, and so may be lawful for 〈◊〉 Church to do the like, without your check and controlment. Ye heard before of the divers and sundry orders and manners of Masses, in your Roman Church, as ye call it, in Italy, France, England, and so forth. And your S. 
Beda Ecole. hist. li. 1. cap. 27.  Gregory (as is recorded by Bede) willed Augustine the Monk, to take that from other Churches here and there, for this English Churchs' service, that should be most conventent: Is it not known to all the world, that your Matins, Evensong, Complyn, Dirige, Mass, and so forth, was of divers Bishops of Rome's patching. etc. And a long time a doing before it was in that order you now use it. Did not your Trent meeting of late, agree and appoint 
Pius. 5.  your Church service should be reform; did not your 
Anno. 1566.  Pope according to that decree, even of late years reform your breviary, and Missal, iwis sir, we give no such scope of reformation in our Gospelling Churches, but teach and hold, that all should be done by, and according to the rule of God his book, and holy Scriptures, as in matters appertaining to his Majesty, with all godly reverence, and humbleness of mind. You say it is altogether different from your service, so would we have it to be: for that Popery is too bad a pattern, to reform Christ's Church by. It is even as unfit to be an example for a reformed Church to follow, as a filthy hogsty is to frame and build a Prince's Palace by and more unfit too. The freer our Churches and assemblies be from Popish corruptions, the more happy be they a great deal. You know in that old and unhappy controversy about keeping of Easter in the 〈◊〉 Church: home the father's 〈◊〉 it unmeet to follow the wicked jews, who had crucifted Christ, in observing their Easter, on the fourteenth day of the first month, 
Eusebius de vita constan. lib. 3. cap. 17.  as Constantine then emperor writeth. And the gospel I am sure no better, but a great deal worse, agreeth with popery, & our christian religion with your romish service: & 〈◊〉 we easily admit that it is false, that our service differeth in nothing from yours, but that it is now in English, which was then in latin, so were our English service too too bad: We would have you and all the world think otherwise of the matter, and we wish you take no occasion thereat to think so, we are content to ease you of the pain to compare or prove that point. You say, the hotter sort of protestants called Puritans, condemn the service of the protestants here, and refrain from it as much as Catholics do. Though there be that wish a more full reformation of the whole Church and religion, yet know I none of the godly learned, that say with you, it is unlawful to come at Church assemblish here, nor themselves refrain from them: There may be some few simple unlearned folk, that of hatred to your superstitious, and intolerable bloody dealings afore time, wherewith by their wills they would have no communion or fellowship, that may make some scruple therein, for that they of zeal defy the remnants, steps, traces, ceremonies, and all affinity and likelihood with Popery: but how agree they with you, and you with them; even as as dog and cat, as they say, so little vantage have you by them. Your minds and purposes being so contrary the one to the other, I mind not to be a Patron of every body's cause, ye have heard what I said before of that matter, whither, I here refer you till I hear your answer. Such godly moderation would I have kept in this matter, as I trust can and will offend none that are godly. Wisdom may not quench zeal, zeal may not destroy wisdom, godly zeal, and godly wisdom may stand together, and go together: and so must do, and in God's matters, the word of God must direct and order both. Let me I pray you ask of you, whether they of your side that wished, and sought for reformation of your Popish service at Trent meeting, condemned the same, & refrained from resorting to your Popish Church and service as much as Protestants or no; I ween you will answer me, no. Then let that serve to answer you in this point here. You say the Scriptures are read among us in false and shameless translations. etc. This is the next particular fault you find: And this were to be harkened unto, if it weren true, as it is most impudent and false; still you go about to bereave us of the Scriptures: which I would have the Reader mark; it is your old practice: Ye say this hath been showed in particular by many learned men, ye say so only, and there you leave them, and that they have said: And until you particular out of your learned men, we can say nothing: but that they have carried shame for their malicious lying and slandering. Ye threaten we shallbe jollily quailed in this matter shortly, and by whom I prap you; Forsooth one of your coat telleth us, by Gregory Martin. Alas poor man, he is but one, and far inferior, and too weak to deal with those and so many grave, learned, and godly fathers; that have to God his glory, the Churches inestimable benefit, and their own singular commendation traveled in translating the English Bible: But let him go, and your brag and threat, till we see more and hear further from him. It may be we shall receive some profit and 
Ye wot what 〈◊〉 meaneth: Bonus quando quedormitat bomerus & opere in longo, etc.  benefit by him, to amend some little faults that may have escaped men aforetime. You know how hard a thing it is to do such a work so absolutely, as nothing may be missing or wanting therein. Though he be an enemy, yet we will not refuse to be admonished by him: we will maintain no fault as you do, we will stand in no error. Let it be showed and proved a fault, and it will be mended with all thankfulness to the admonisher: But I am afraid all will be but poor spite, and this maketh me the rather to think so, because your faults here set down are no better: you are pickling and carping at our English translation of the Bible: You cannot tarry till your friends book come forth. I remember what was said in Queen Mary's days, when ye burned the English Bibles, to excuse so horrible a fact withal: ye said the Bible was naughtily translated, and being demanded a better by the people that were loath to forego that till they had a better, ye promised they should have it better translated: that promise since that time you have forgotten, at least you have not until this day performed the same; possible you will better think thereof now, and yet I hardly believe that. But let us hear how clerkly and worthily you handle yourself, to show manifest and wilful corruptions in our translations to draw the Scripture to our own purposes: Throughout the scripture where Idols are forbidden, they translate it Images, say you. How can this be better checked, and proved a plain lie, and a slander; then in looking upon our Bibles, which in the old Testament and the new also use the word of Idols and Idolatry. We neither refuse, in time and place as occasion serveth, to set down that name of Idols, nor yet are we in fond love with the name of Images. Let the Christian Reader try herein this discoursers trusty truth, by looking into the English Bible, here authorized and used in Church assemblies under her Majesty. Ye say: throughout the scripture where Idols are forbidden, we translate it Images. If this be an impudent untruth and no better, but a lewd railing against our godly translations of the Bible: then who may trust you in other matters; How shall we think ye deal honestly and plainly in this cause; And that it is no better: will I undertake briefly to show (to give the Reader herein also a taste of your hollow double dealing) though I be 〈◊〉 in following you, it cometh so often: First in our Scripture service; then in some Chapters of the Bible in the old and new Testament, besides; let the Reader look in the 115. Psalm, the 4. verse: there shall he find that thus it is Monthly read in our Churches, on the three & twentieth day of the month, at Evening prayer: Their Idols are silver and gold: even the work of men's hands, etc. Is not here the word Idols, and Images; In the Epistle read on Easter day, taken out of the 3. Chapter to the Collossians: Covetousness which is worshipping of Idols. here is again read Idols, not Images, in our translation. Then are your words of us untrue, & a slander of our English translation of the Bible. Above these 40. years hath it been thus translated in our English Bibles. Lying, it seemeth cost you no money: But how is it in your 
Simulacra.  Romish translation; in both places Images; then condemn you that: and yet me do not so for that, nor in that respect, we say all cometh to one in both places, how say you; But let us leave your translation, & answer for our own. You say: throughout the scripture where Idols are forbidden, we translate it Images. This is your example to show our translations in English to be nought: let me reprove this your saying by contrary examples taken out of our English translations, & yet will I allege no other translation herein then that which is above forty years old. The other ye have less to complain of, that have been since translated: And yet I diminish nothing of the fidelity and 〈◊〉 of that translation in King Henry the eight his days, which it well deserveth among all the godly. If any be well translated in English; Allow English Church that, Bibles some be faultless, even in these places for that you carp other for; at least before you burned all, you should have given us a better of your own translating, which you will never do, unless you would be accounted enemies rather to the Bible and matter itself, then to the translation: But I will proceed with the word and name of Idols, which ye say we: throughout the scriptures translate Images, & take upon you to show why we do so, full Clarkelye. Besides that, I have already said, and that the diligent reader may observe and gather of himself: let, among other, these places be read in the bibles translated in our noble King Henry his days, her majesties worthy Father, to show the 〈◊〉 cavilling and lying vanity, first in the Law, and the Prophets; that is the old Testament, then in the new, Genes. 31. 35. Thus readeth the English Bible: So searched he, but found not those Idols. Levit, 19 4. Ye shall not turn unto Idols. 4. Kings. 17. 12. They served most vile Idols. For the Prophets look, Esay. 42. 17. and, 44. thrice; verse, 〈◊〉. 17. 19 A God and an Idol: an abominable Idol, etc., and, 45. 20. Have they any understanding that set up the stocks of their Idols, & pray unto a God that cannot help them, etc. Ezek, 8. 〈◊〉. and the 6. four times, verse. 4. 9 13. twice. etc. For Idols & Idolaters you have this word in the very last book and last chapter of the new Testament. ver. 15. & Revelation. 2. Idols twice. verse, 14. 20. Let this serve to note your untrue slander. To worship or religiously serve besides God, we make the same an Idol. The outward representation also thereof, or Image, is in scriptures called an Idol: He nameth an express place here: where we shall find Images for Idols, in the very last words of the fifth chapter of Saint john his first Epistle. First, that is but one place and one example, which is a very bad proof to show that we translate Images for Idols throughout the scripture: next thus it is read in our Church assemblies at this present, what ever this lying quarreler dream: even in the Bible translated under her majesties government and printed with privilege, by her highness Printer Richard jug. 1568. and. 1572. and set into Churches and there daily read and expounded Babes keep yourselves from Idols. Then are you not 〈◊〉 only, but a shameless liar and a slanderer and abuser of the people. So is it likewise translated in the english Bible printed at Geneva. 1560. in the beginning of her majesties happy reign and dedicated unto her highness: So is it translated in that worthy Theodore Beza his new Testament dedicated also to our Sovereign etc. But how is it translated in your authentical translation I pray you: that must alone be approved and received without check, and all other in comparison thereof rejected: There is that fault ye charge us with, if that be a fault; as in 〈◊〉 I judge it to be none, or not so great; Idol being the Greek, and Image the Latin and English word: Then if any English bibles have left the word Idols and used the word Images in this place of S. john yet is no more done, than you permit yourselves: and therefore ye need not call it manifest and wilful corruption, etc. Except it be to discredit that, you account your own translation: If that be your grief to see or hear the word Images in I. john the. 5. 21. forbidden: though it be not greatly material, the circumstance considered, yet to satisfy and please you (if that will serve) that word Image is removed, and the Greek word Idol kept in divers of our english translations, why mend you not your own common latin translation, not here only; wherewith we charge you not; but in infinite other places, wherein the same is very corrupt. Where you would clear your church of Idols and Idolatry, by his childish distinction between Idols and Images: It is so well answered as I need add nothing to that the Godly learned have here of said. Ye know it is Jerome his manner on the Prophets to apply to the times and persons under Christ, that which is spoken of Idols and Idolatry, under the Prophets, to show their are among Christians Idols & idolaters; that we need not cast the same from us to the Heathen; as though Christendom were free from Idols and idolaters. Which I would it were (if it pleased God) but will never be, so long as you maintain Images in churches, & the worship thereof: which is clear & plain Idolatry: In yours & all other religions, man's vain fancy, brain, & idle head, is the source, fountain, and first-shop, to conceive and 〈◊〉 Idols and Idolatry in, afterward the hand is made an instrument to fashion & frame an outward form or picture of that Lie, which is there first conceived. etc. Call the same a God, an Idol, an Image, a Picture; or what you will: In grossness, & in cunning there may be some diversity; in effect all is flat Idolatry, whatsoever we choose. Let all that world judge who be shameless corrupters and wilful to draw, yea to pervert the scripture to their own purpose in this point that I talk of, to go 〈◊〉 further now: They that here translate Images; as your vulgar translation 〈◊〉; and some other do; But not (as I have showed) the english Bible, printed in her majesties reign, and read at this day in our Churches, as ye unjustly slander: Or you Papists, that for the retaining and maintaining of your Idolatry 
The papists in reckoning up the ten commandments leave quite out the second commanment.  or Images and Image worship among the people; have quite razed out the second commandment of the ten, against Images and Idolatry, or if you will have it gentlier spoken, have left it out of those latin and english primers and books wherein the ten commandements were expressed to be learned of the common people here in times past: I 
jerem. 10 14. 15 Abacuch. 2. 18. Lactant. lib. 2. ca 19  know your shift for such forgery: but 〈◊〉 me thinketh, have let the words stand, and follow in order as God pronounced and propounded the same to his people in the scriptures, 
Origen. contra. celsum.  ten words are not many, you might have kept your shift for a better purpose; if it so had pleased you: For the 
〈◊〉 〈◊〉 Gent lib. 6.  matter, as the scripture telleth us, that such stuff teacheth lies, & is contrary to the doctrine of the same scripture: So Lactantius saith; undoubtedly there is no religion where an Image is, Images are void of religion, etc. And the Heathen and heretic charged the Christians in the primitive Church with this, that they had no Images; as though Christians had been too blame, for being without Images, who if they had had Images, could not have been so charged, or might have answered at the least, otherwise than they do. And as one of your own men writeth out of Hierom; almost all the ancient fathers condemned the worshipping of Images for fear of Idolatry, than the which, no wickedness can be greater. etc. Famous is the story of Epiphanius translated into Latin by Hierom; who cut 
Polydorus Virgilius, de Invent. lib. 6. cap. 13.  in pieces the painted vail wherein the image of Christ, or some saint was hanging at the door of the Temple: for that it was against the authority of the scriptures; that a man's image should hang in the Church, and against our religion, 
Epiphan. johanni. Episco po. Hierosolym.  saith he: And more famous yet, is the public edict of sundry the old christian Emperors, in forbidding Images, and the worship thereof; not thinking it to pertain to religion, that the Image of any should be worshipped, no not of 
Hieronym.  Christ; whose Image, by name they forbade: as in their decree 
Tom. 2 inter Epist. Hieronim.  is to be seen. etc. You see the hanging of Christ's Image in the Church, or any Saints: the worshipping also of such Images is condemned and forbidden: Now would 
Vide. Pet. Crinit. de honest. discipline. lib. 9 cap. 9  I know of you in what commandment, the same is forbidden, unless it be in that which forbiddeth Idolatry & Idols? Plead against those of your side, against these ancient father's the emperors. etc. If ye needs will? Say what ye will, ye shall never be able to clear your Images set up in Temples, from being Idols, nor your worshipping thereof, from idolatry: which you must do better than hitherto, before you can make us believe the contrary, or otherwise of them then the scriptures and antiquity teach and report of Images; Blame them not and say; they should have said: of Idols. What though the Image of God according whereunto man was made, be not, nor be translated by us, nor called an Idol; As we use the word at this day? What though (to go further) her majesties image in her coin or otherwise be free from that gross term? etc. what maketh all this, for excusing and cleared your religious Images (that I may so speak) or those that are made for religion, from being Idols; which are painted, carved, graven, set up in churches, decked sensed, clothed, crouched unto, kissed, offered unto, prayers made before them, and lights set up, with such other superstitions? Is the one case and the other like? Do you find your bibles faulty in this point? Or can you reprove our speech and talk? You rove at your own pleasure and at random, to maintain your fools babble: how will you maintain your Paraphrasis, or far fetched Periphrasis and 
Look Ephe. 5. 5.  Circumlocution upon the fifth to the Ephesians, to be a better and more faithful translation than our english bibles set us down; you shall never find, I trow, the words ye here set us down, in the fifth to the Ephesians, in any Bible, Latin, or English, Greek, or other. You are the first perverter and falsifier of the Greek, Latin, and English 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  translation, in that place, that I know: Thus say you, S. Paul satth; that a covetous man maketh his money his Idol, Thus say some of our English translations, A covetous 
Vulgat. avarice rus, quod est Idolorum.  person, which is an Idolater Thus other (which in sense is all one) A covetous person, which is a worshipper of Images. The former translation of the two, keepeth the 
servitus.  Greek word used now in english, the other rendereth the same in mere english terms and both well. You neither keep the Greek nor render us the same in english faithfully; but tell us your own meaning: For the matter you utter your own great folly in so foolishly dallying with the scriptures. If your common translation may render us these words Idolatry and idolaters sometime; service of Idols as here, sometime service of Images, as Coloss. 3. 5. etc., Why may not our english translation likewise render the same, sometime Idolatry and idolaters, sometime worshipping of Idols, as Coloss. 3. 5. and worshippers of Images, as here. etc. Checking our translation, you check by more right your own: But I marvel how you that look so narrowly into our translations, pass so great fault here in your common translation, as you construe the matter: To excuse your Idolatry withal, you make a curious distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, worship 
Latrie and Dulia.  & service, And here your own translation rendereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; service, so confounding both words: how agreeth this with your subtle distinction; Let the reader now hardly, judge of the whole between us, and in conscience tell; who 〈◊〉 more sincerity and more fidelity in translating and handling the scriptures: you; or we; Thus much concerning the first fault you unjustly find with our english translation of the Bible; taken out of 1. john. 5. 21. and of Images Idols and Idolatry; and your subtle distinctions between images and idols, Latria and Dulia; and your vain excuse of your Popish idolatry, etc.  
Ye cannot stand, ye say, to rehearse our like absurd translations in infinite other things. No marvel, if ye bring the like to this out of Saint john, that is: false slanders, though ye cannot stand to rehearse the same: For it is no honesty, neither needeth it; and you may be ashamed thereof, if ye can blush: we can make you no answer to that which you note not, nor set us down: But this I say, he that should enter your common translation the Bible in Latin, so advanced & approved of your side, that none may compare with it: but it must stand alone without check and controlment, etc. As your Pope, with his Popish Trent Council hath resolved; should easilier find a way in, then well get out again, so corrupt, and wilfully, and shamelessly corrupted is it. In the place of 1. john 5. 21. and divers other like, will you (for all the fault you find) correct your own vulgar translation, or abide by it to the pope's face, that it is not scripture, except it be thus: from Idols, but manifest and wilful corruption; I ween 
Ab Idolis.  ye will not, you know the peril of it too well: But let us leave that Bide any thing in yourselves, bide nothing in us: This is your equal rule, I pray you Sir, what made you; 
Gen. 3. 15.  even in the beginning of Genesis, in that notable and comfortable promise of man's restoring after his fall by the seed of the woman jesus Christ, to turn that was spoken 
〈◊〉 Ipse 〈◊〉 Ipsum.  of Christ, over to the Virgin Marie, to change the gender, and in steed of He, or It, that is: Christ, or the seed; to say in your vulgar or common translation: she, that is the Virgin Marie; and so to pervert, not only the words but the meaning of the holy Ghost. Let Lyra, and other Commentaries thereupon be seen. Surely I think the Devil himself was the Author and father thereof; as he was of the Lady's Psalter, and such other impieties: Let your Hyperdulia help this treachery, you were best devise defused terms, to help defused and naughty matters: If Christ be our Lord, you will needs have the Virgin Mary; our Lady. Ifhe  be king of heaven, She must be Queen. If he be ascended, we must think She was assumpted, etc. I will not here follow your abominable superstitions and Idolatries. What moved you in the 
Luke. 15. 8.  new Testament, in steed of sweeping the house, to translate 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verrit 

Vulg.  
vertit  
〈◊〉 evertit.    it in your vulgar translation: overthrowing the house; Insomuch as your Expositors, making Comment thereof, show how the woman overthrew the house, some taking it, spoken by a figure, some simply, in deed, and plainly, as the words lie. If it were a fault in the Printer, why caused it you not to be amended, when ye were admonished, and found it out; especially, seeing it deceived your learned writers; to make us false Commentaries thereon. Why retain you that corruption still in the Text in both places, and set down the true reading aloof in the margin, in sundry Bibles of divers Prints; Why in that notable opposition between grace and works; have you left out in the Romans 11.6. these words in your translation? But if it be of works, it is no more grace, or else were work no more work: The reason may easily be spied; because you will be thought to be great friends to works, ye are content to become enemies to grace. Why are not these faults with other, being so notorious, so often told, and cried out against, amended in your corrupt translation; I think the religion you bear to your Pope, and to the translation by him authorized, stayeth you; else for shame you would have mended so gross corruptions, and have floung them out of the Text of Scriptures, and restored the truth, and the Text: But your religion towards the Pope and Popery hath taken away all religion towards God and his word; As may be seen in infinite places of the Bible, observed by the godly and learned aforetime, and now a days, and by divers of your own side; and notably in the New Testament by Faber, Valla, Erasmus, etc. and by those that have examined and answered your Trent Council; as Calvin, Kemnitius, & other: To whose writings I refer the Christian Reader herein; to turn all that here is said against us and our translation, upon the Papists, and their corrupt translation of the holy scriptures: which I would have forborn to have entered into, except necessity, and this discoursers importunity had pulled me into this odious matter; to show the Papists partial and hollow dealing herein.  
Now because this common Latin translation of the Bible hath gone and still doth with many, under the name of Jerome his translation, and hath gotten thereby credit, for the man his great learning; our adversaries also (as seemeth) would feign have it reputed for Hierom his: Therefore shall it not be amiss (out of many places) to bring one, out of Jerome in his Commentaries upon the Scriptures, which plainly condemneth, and reproveth these gentlemen's corrupt translation, as not good; and so none of Hieromehis. A little leaven corrupteth the whole 
Galatians. 5. 9  lump: Thus the old translation, as they call it. Jerome 
Modicum fermentum totam 〈◊〉 corrumpit.  thus: a little leaven leaveneth or soureth the whole lump, & immediately after in his Commentary on those words It is ill; in our Latin books, saith he: a little leaven corrupteth the whole lump; and the interpreter translated 
Hieron. Lib. 3. in 5. ad Galatas.  rather his own meaning than the Apostle his words, etc. A shrewd check of your translation, by Jerome. Why will ye not mend it; If you say it be Hieromes, Why will ye not let him mend it; But let us proceed for the place of the second book of the Maccabees (which is the second fault you find in our translation of the Bible) considering 
2 〈◊〉. 12.  that it is never read in our public church meetings: you might have spared that from being a fault in our service: saving that where you find none, ye think good to devise & imagine faults, & to put the same upon us, will we, nill we. If ye had had any store, ye might & would, no doubt, have made better & fit choice to have found fault with the English translation read in our assemblies: either your skill is not great, or your store poor and slender, or lastly our English Bibles, too well translated; to be justly controlled by you. Your conclusion grounded upon so weak and slender premises or proofs thereof, must needs but ill favouredly follow: This I say (and when I have said, yet report me too any learned indifferent Reader, upon conference with the Greek, to Judge) that in these books of the Maccabees (which are among the Apocrypha, as they are called, that is privately and secretly read rather, than openly approved & received to be canonical scriptures, as Hierom saith.) Our english bibles keep 
Ecclesiainter Canonicas scripturas non recipit, saith Hieron, Prefat. in libros Solomonis. etc.  more 〈◊〉, and come nearer to the Greek text than your vulgar translation, and more help (upon conference) shall the English Reader have, to understand the sense of the Author, than at the other: Although in deed the Greek itself, even here, be somewhat diffused and dark: And therefore no marvel (the original or fountain being troubled) if translations be not the plainest. josephus, a jew, hath in Hebrew written five books of the jewish Histories, from their captivity in Babylon, until Pilate their Precedent: In which books (among other things) are written the worthy Acts of the Maccabees: And entreating this very place in that book, he maketh no mention 
joseph, Ben Gorion, hist. judaic. lib. 3. Cap. 19  of this prayer for the dead. And this joseph, Ben Gorion, is thought to be that jason of Cyrenae, out of whom this book of the Maccabees, was taken as an Abrigement: So as I marvel how that should orderly come into the Abrigement, which is not found in the body of the story 
look 2. Macab. 2. From the 23. verse, to the end of the Chapter. 2. Maccab. 〈◊〉, 28.  written at large: And yet the Abridger doth but tell his opinion of judas, and his fact: wherein if he have not said and done as he should, let him (as he requesteth in the end) be pardoned; especially, seeing he leaveth the truth of things in particular, to the Author: Besides this, it is noted to be noted to be contrary to the custom of the jews, even to this day: to sacrifice, or pray for the dead. And what commandment 
2. Macc. 14 41 42, etc.  or warrant is there in God his Lame for the same; Lastly, to leave other things, the example of Razis, in killing himself (an ancient and famous man among the jews) seemeth likewise to be commended in this story, by this abridger; which is not justifiable by the scriptures though. Ye need not therefore make so great a do, 〈◊〉 the one particular example of judas, thus commended here, to ground a doctrine thereon for oblations and prayers for the dead: nor check our English translation in the 12. Chapter of the 2. book of the Maccabees, if you consider the matter well, saving that where you have little or no proof (as the Canonical Scriptures prove not that article) there you had need make much of a little, or but of the show of a thing only. Your devised Purgatory, and Diriges, and Masses, &c. have made this doctrine of prayer for the dead, so gainful unto you, as you are now loath to let it go. The godly learned and my good brother, D. Fulke, a painful and profitable minister in Christ's church, easeth me here by his travail: As he doth in many other places; that I may now the more haste to an end; that the Reader findeth not in one to his contentment, that possible may he find in the other. I refer therefore to him, in that may be here missing: and walk somewhat the more confidently and at large after him and his answer hereto, which is gone before, because he is well known (God have the glory) to be so sufficient as he is. Thus much concerning the Scripture, read in our Assemblies, etc. So ye speak too lavishly and lewdly. Let the reader by this, judge in the rest; of your upright, honest, and plain dealing: which if you writ again, I wish you to be better advised in: if you have respect to your honesty and good name.  
You say, and bely us, that throughout the Scripture where idols are forbidden, we translate it images: And here in your margin, yesay: See the English Bible Dedicated to King Henry. It is worth the noting; that where this gentleman findeth such fault with the Bible Dedicated, as he saith, To King Henry the 8. & chargeth us, or side, and men, with that translation: those of his own side than approved the same, and some of the greatest Clergy men, were then 〈◊〉 and dealers therein: He shall never be able to deny, but that Cuthbert Tonstall, a pillar of the popish Church here, Bishop then of Durresme, and in Queen Mary's time also; was a principal man in perusing that translation, at the king his commandment. If yourself had looked but on the very first chapter, of the first book of the Maccabees in the English Bible, and the latter end of the Chapter; besides that you might have seen, whose successors the Pope and you Papists be; in renting, cutting, burning, and destroying bibles: 1. Maccabees 1. 59 60. Ye might have found the word idol and idols; four times used, there in the English Bible, translated in that our renowned Prince his days king Henry the 8; once more in deed than in your common translation, that ye make so much of. Let the reader look the Chapter and 
1. Macca. 5. 54. 57  judge: So far are we off from that you vainly surmise, and put upon us: measuring us by your own foot. The second fault you find, is for that our God his service and sacraments, is not said and ministered by Priests, but by mere lay men (so ye speak) though we have, but too many of your Popish Priests among us; But (Sir) for this ground of your Reason; Is the service or sacraments therefore to be accounted nought, because the party that ministereth the same, is not a convenient minister: Ye do not make, I take it, the sacrament to depend on the worthiness of the Minister. As for saying Church service, that God his Ministers are bound unto: it is the preaching of God his word and gospel, the administering of Christ his Sacrament; Baptism, and the Lord his Supper, and withal to make public Prayers, with the Assembly; As in deed these things can not be performed without public Prayer, etc. Other service, as your Popish Matins, Mass, Evensong, Compline, 〈◊〉, etc. We leave willingly to your popish Priests, of whom and their office in Christ his Church (no more than of this kind of your service) we have no mention nor warrant in all the New Testament: But for sacraments, do you not hold, I pray you, and teach with your Canon law taken out of 
De consecrat. distinct. 4. ca Sanctum ex August. ad Fortunat.  Austin; that Baptism is holy of itself; which is given in the name of the Father, and of the Son, and of the holy Ghost: so that there is also in the same sacrament, the authority of tradition by our Lord to the Apostles, and by them to the Bishops, other Priests, and lay persons also that are Christians, coming from the same beginning and stock, etc. And in the gloze there: the Lord delivered the form of baptizing to the Apostles, and by them to others, even lay persons. And in another place, pope john saith: to do this work of baptizing, if it be need 
30. q. 1 ad limina.  full, is freely granted to faithful lay men, according to canonical authority. First therefore I say, for this place, that your Priests be intruders into Church offices without lawful calling from God: Next, if lay men have any thing to do in this business of Church ministery, I say they take the authority from your popish religion, not from Christ, nor the Christian religion that we profess. Thirdly, I say that this is no sufficient reason to stay from our Church assemblies, whereto you drive; neither is one bound always to inquire of the person, or certainly to understand, whether he be a Priest, or no, before they come to the Church, or receive: but to respect the matter, which is God his, the edifying of our own consciences thereby, etc. and for the rest to suppose, the man that executeth that charge is a public church minister lawfully called, or standeth and is reputed for such a one, at least; while the Church and state disalloweth him not. I speak not in defence of any that without lawful calling, meddle in Church functions, nor that they of authority, may suffer and bear with such, or let them alone: I speak only for the satisfying of private men's consciences in this case. Lastly, I say, if that be your let of coming to Church, it may be soon eased: For there be divers, and to many as I said, here in the ministery that have been afore time priests: Choose your place, your person, and come to Church; but you mean it not, I ween, it is but a shift and a cloak, to cover more mischief under: For the name of priests, because it is somewhat doubtfully taken, and we love to speak plainly: Therefore we call such, Christ his 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ministers, Pastors, Bishops, or Overseers; and such other 
Sacerdotes. etc.  names as we find in the Apostles writings; do we give our church ministers, agreeable to their holy functions. We leave the name of Priests, and their sacrifieing office, as unwonted and unused by the holy Ghost in the new Testament, in Church functions, in the time of the Gospel: whom, and whose phrase of speaking, in his matters especially, we like well to follow so much as we may; though we love not, in the mean while, to strive about names, where the matter is plain. You quot your margin, but you set us down the words of no express testimony, neither in deed is it material to stand upon words, or to colour things by doubtfulness of speech, when the matter is evident: And therefore leaving your priests and priesthood without all foundation and stay of God his book, ye turn to the Apostle in the Epistle to the Hebrews: which after your 
Heb. 5. 4.  manner ye cite falsely against us, and run at large: that no man may take unto him this honour, but he that is called (of GOD, should ye have say de) as Aaron was. Ye say true: For in deed; no man is meet to be our high Priest, but jesus Christ, who was appointed and called thereto of God, and of whom, and his priesthood; Aaron was a figure. The more wrong a great deal doth your pope to Christ, and to his church also; to take upon him the title & office of high Priest in Christ his Church, without warrant from God: seeing it was allotted by a singular prerogative to our Saviour Christ alone of his Father; As the Apostle 〈◊〉 by in the next verse declareth: Thou art my Son, this day have I begotten thee. And again yet strait way: 
Heb. 5. 4. 1.  Thou art a Priest for ever after the order of Melchisedec. The greater and more is your fault still, that will needs succeed him in the office of Priesthood whether he will or no: When he neither needeth, nor shall have any successor: As who liveth a Priest for ever. And calling all Christians 
1. Pet. 2. 9  into the fellowship of his Priesthood, hath made us a 
reve. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Royal priesthood, and Kings and Priests to God, even his Father, without appointing any to serve the office of a sacrificing priest in Church ministery. Show as good a warrant of God his calling you, to the office of Priesthood, to sacrifice the Son of God daily for the quick and the dead, etc. and we will yield, but ye can not: Nay ye cite the scripture against yourself: ye tell us much of men, of fathers, counsels, feigned Canons of the Apostles, and the authority of the Catholic Church.  
You say, because Ministers be not ordained by such a Bishop and Priest, as the Catholic Church hath put in that authority, therefore they have no authority in Church matters. I find two faults here with you: one for clipping the king of heaven his lawful coin, or leaving out a word of importance in this text, of the 5. to the Hebrews: For ye should say: that is called of God: But it is your maver, ye can do it well enough: we have now taken trial thereof but too much: and ye think ye may do herein what ye list without coutrolement. The other fault is, that when you have put God his name out of the text, in whom the Apostle sayeth, the authority is to call, and appoint, etc. If ye did cite that text, to prove that all Church ministries, and ministers must have God for their foundation and Author, and must be called of him; we would find no fault: But you place in God his stead, your Catholic Church, of Rome you mean I trow. This dealing we cannot away with: where God is shut out, what have we to do with men, or the Church's authority, etc. The sentence of S. Paul to Timothy, speaketh nothing of the dignitte 
1. Tim. 5. 2 2  of the high Priest. Ye need not have put in therefore, this dignity, there: neither speaketh 〈◊〉 one word of your Popish 
1. Tim 5. 17. 19  priesthood and Priests; but of those he called before Ancients, or Elders; in that Chapter where ye find, laying on of hands; ye dream of making Priests, and giving orders by and by: But that ye like any pharse better than the Scriptures, ye might have also called Timothy, with S. Paul, an Evangelist, etc. as well as by a name which the scripture 
2. Tim. 4. 5.  giveth him not: 〈◊〉 is not now the first time you call him 
Vide supra. Fol. 7.  thus: The name I deny not is honest, lawful, & used in the scriptures: But because it is diversly taken sometime generally, sometime particularly, and in use of speech with us, sometime for such a one as is a Popish or false Bishop, sometime for a true 〈◊〉 of Christ; there needeth distinction 〈◊〉 plain exposition, for fear of mistaking the word in a wrong sense. And nothing is better in such abuse of the office and name, and variety & doubtfulness of speech (in my 
1. pastors.  opinion) then to follow the simplicity of the Scriptures, 
2. Doctores.  and to keep the phrase and manner of speech, used of the 
3. Presbyteri.  holy 〈◊〉, in all sincerity; especially, seeing properly to 
4. Diaconi.  speak, the office of an Evangelist and of a Bishop, Be distinct and two several offices: but let that go. The holy Church functions instituted by our Saviour Christ, and in the Scriptures recommended unto us for to continue ordinary ministries among us: as Preaching Pastors; which are sometime called Bishops or Overseers, sometime otherwise, Teachers, Elders, Deacons, do we receive 〈◊〉 reverence; (as becometh) Your under orders which your sacrificing Priesthood, as devised by men, do I not see how our Church is tied unto, nor why it should be. Our Ministers that preach the Gospel here, besides the inward assurance of God his sending after they be called, have their admission with imposition of hands, and prayer; and that publicly in the face of the Church, with the approbation 〈◊〉, being first examined, 〈◊〉 their gifts serve them for that office, and testimony being given for their honest life and behaviour. This is more religiously done, and is more agreeable to the Apostles doctrine to Timothy, & admonition by you here alleged, than your Ceremonious doing is, as their office is better grounded on God his book than yours: Court them you lay men, or call them so, as much and as long as ye list. The sum is, you do but go about with slander to deceive the simple.  
The third particular fault of our God his service is alleged to be this: that we have divers fall and blasphemous things therein, saith this Papists blasphemous mouth, so placed, as they may seem to be very scripture: he giveth example: in the end of a certain Geneva Psalm; as lyingly he speaketh like himself. You papists have a poor spite at that 〈◊〉 City Geneva, to call that a Geneva Psalm, which I think was never said, song, nor heard in Geneva: And I am sure the Psalms being printed in English meeter at Geneva, and there sung when there was an English congregation assembled there, in time of our persecution; this Canticle was not in the book, nor known of, nor any but David his Psalms. Besides, this is not, neither ever was, any part of the service here used: But being since made by a godly man, & after the Psalms by the Printer set in the end of the book with the Author his name, according to his discretion; wherein I wish, for mine own part, Printers took not themselves so much liberty; especially in these matters; and if that may appease or content and win you to the profession of Christ his Gospel, to tell you mine opinion, I would not care, if both that and all other songs besides David his Psalms and Scriptures, Were laid aside and 〈◊〉 out of our congregations: We have not to answer for every particular man his fact: howbeit the thing is 〈◊〉 so much disliked of by you; for that it is not Scripture: for than would you dislike your own service a great deal more; but because your corrupt religion is therein touched; and namely your God the Pope, this is 〈◊〉 grief, but not just Syr. Ye cannot like that we have the scriptures in our Church assemblies; ye cannot like that is not scriptures, though it be godly, and not against the Scriptures in any part. Sumine; liking or disliking, all must be as liketh you. We pray (ye say) to God to keep us from Pope, Turk, and Papistry. And why not; Can we lightly pray to be kept from worse things, than from these mischievous breakenecks of men's souls; Of Papistry I have said enough through this whole book, what in deed it is; & what men shall find it to be, if 〈◊〉 call it to good & just trial: And the 〈◊〉 at this day seethe, thanks be to God, well enough thereinto; saving a certain that are and needs will be wilfully obstinate and blind. Concerning that your Pope is joined with the Turk, the match we say, is 〈◊〉 fit, they may well draw both in one yoke: saving that if there be any difference or odds; the Pope is the worse; because he doth not only persecute and slay, with the sword, as the Turk: but slayeth more, and more cunningly by persuasion of word: not God his word and Scripture 〈◊〉 grant: but his own dreams glossed, and under pretence, as appeareth in you that are his Imps, & come from him for that purpose. You are very ready to lay blasphemy to the charge of others, we have expertence, even towards those of your own religion; and to spare yourselves, by cloaking your manifold and great blasphemies thrice together here; blasphemous, upon courage and choler rather than upon any just occasion. Blasphemy was laid to our Saviour Christ his charge, when he was here upon earth, by no small babes, but besides the common jews, even by the Scribes and Pharisees that sat in Moses chair, and challenged the highest rooms in Church assemblies, and to 
〈◊〉. 10. 33.  be called Rabbi, Rabbi, etc. even by him that had that title 
Mat. 9 3. & 23. 〈◊〉. 6. 7. & 26. 65  & room of high Priest: which (putting it in the first place) you here make so much of, in your pope. When among the jews, God his Church then, he yet had the same by better warrant, than your Pope that you brag of, can claim it by now. And yet all that could not make 〈◊〉 an honest man; much less will it help your Pope now: But as that high priest than did blaspheme, and they 
〈◊〉. 5. 11.  were blasphemers that charged Christ; so look you to yourselves & your high priest; & you will not be found in much unlike case. Blasphemy, was objected to S. Steeven 
〈◊〉. 13. 4.  the first Martyr after Christ his Ascension: unto saint Paul also afterward, etc. No marvel therefore, though in zeal of your high priest, and for maintenance of your Idol the Pope, ye tread in like steps, and charge us with blasphemy; the best is: we are never the worse, nor you ever the better menfor all this charge. Your 〈◊〉 titles wherewith ye go about to deck and set your Pope, are already so well examined as I need not stand there upon, nor list not to trouble the Reader with too oft repetition.  
All antiquity in Christ's church (say you) spoke very reverently of your pope. No antiquity (say we) knew such a monster as you make your Pope to be, or at 〈◊〉 allowed not the same in the Church, much less spoke so reverently of him. The first old Fathers, might in some respect, give much to the good and Godly Bishops of that place, which many of them a great while together suffered martyrdom for the profession of Christ's Gospel, though they gave not so much as you now pretend, and challenge: But what 〈◊〉 it was, what is that to your proud Antichrist the pope now; Times, Persons, manners, are too far and greatly changed, distinguish times, etc. and things than will disagree from persons now; they are not always holy, that occupy the places and rooms of Saints and holy men, or succeed them. Blasphemy is a great matter: So will you say, is the Pope great, surely yea, by your computation, exceeding great; I wots not how many degrees you hoist him above the Emperor: as for kings as his 〈◊〉, they are 〈◊〉 meet to hold his stirrup, or wait on his bridle, when he rides in his pontificalibus. These titles here set down, though 〈◊〉 be too excessive and not well warranted by Antiquity, yet are they nothing to set out your Pope with in his colours. Let us hear therefore in some part, to know 
Dominus 〈◊〉 noster Papa.  him by; not what Antiquity, that was not acquainted with your Pope, gave to godly Bishops: But what we are 
Deus: Non purus Homo. etc.  bound by the Pope's canon Law, himself, and his own 
〈◊〉. john, 22. cum. 〈◊〉. 1.  doctors to give: & what he challengeth here; let us see what he is, & how he is called; he is called (as ye have heard) Our 
Gloss.  Lord god the Pope: god: neither god nor man, No pure 
Dist. 96 C. Satis.  man, A Pope, that is, wonderful, and the wonderment of 
Extrau De verb. 〈◊〉. Tit. 14. in margin. Papa stupor 〈◊〉 〈◊〉. in Proem.  that world, he is inferior to none, neither can he be judged by any; The Prelate or pope of Rome is free from all Law. Who may doubt him to be holy, whom so high dignity exalteth; 
Clementin in 〈◊〉, & margin. Presul. Romanus 〈◊〉 omni lege solutus.  In whom if there want good things gotten by merit, those suffice which are bequeathed of the predecessor of that Sea: For either he lifteth up to that high room, those that are famous, or he doth beautify and set out them that are exalted 
Extrau. job de 〈◊〉. 〈◊〉. Cap. 1. in gloss.  to that place, as the Popes themselves tell us of themselves. And the gloss there telleth us the meaning to be, that if passable 
Dist. 40. C. non. nos: & si Papa etc. Gloss. ibidem Diftinct. 19 C sic omnes. etc.  the Popes sometime be not good; yet are they presumed or presupposed always to be good. And in the marrow or margin we find, that the Pope cannot be accused of murder or whoredom: for why it is no better than sacrelege to 
Papa sanctitatem recipit a Cathedra. Extrau.  dispute of his doing: Or else (saith the gloss) Say the pope's doings are excused as the murders of Samson, and the 
joan. 22. Tit. 4 de conces. 〈◊〉 cap. in Gloss & margin. Sext decretal lib. 1.  thefts of the hebrews, and the whoredom of jacob. Let no man be so bold (saith the gloss in another place) to say to the Pope, sir, why do ye so; He hath fullness of power I tell you: Now how can we unreverently think or speak 
De election. & elect. Potestate. Tit. 6. Cap. 17. 〈◊〉. etc.  of such a one without blasphemy? though he carry by heaps innumerable souls to the Devil of hell. No mortal man presumeth to reprove his faults there. etc.,  
This and the like is the gentle doctrine of the Pope and his stately state, not taken from antiquity or the first fathers; but of late years in comparison, devised and broached us by that Antichrist, and stoutly maintained by his proctor's. Though the Pope be never so bad, though Rome be a sink of sin, yet if either we shall call a spade a 〈◊〉, that is, repute him and it to be such as they be, or pray and desire to be kept from that and the like infection, we blaspheme strait way: No marvel, this sore of many years might not be touched, we may not say any thing, which is against Rome or the Pope of Rome, yet thus reporteth your own gloss. Io. Mo. said; that Rome founded of robbers & thieves keepeth still her beginnings: Rome is called as it were gnawing the hands, 
Gloss. 〈◊〉.  There is set us down in his meeter thus much in English 
Roma quasi 〈◊〉 manus.  Rome gnaweth the hands, whom she cannot gnaw she hateth. etc. As you be very bold and forward in defining 
Roma. 〈◊〉 〈◊〉 quos 〈◊〉 non 〈◊〉, odit.  sin, and making it blasphemy to contrary or speak against Rome, your Pope there, and his canons and laws, and all in blind zeal for their defence: so must we tell you again: Ye take too much upon you, God's church feareth not nor needeth fear your 〈◊〉 resolutions and threats. Besides you injury God himself greatly: I hear & remember how you determine, and what ye say of blasphemy and blaspheming the holy Ghost in your canon Law: They that willingly do any thing or presume to speak; or easily agree to them that will do or speak against the holy Canons seemeth not unfytly to hlaspheme the holy Ghost: 
25. q. I. C. 〈◊〉 &. Generali, ibidem.  for such presumption is manifestly one kind of the blasphemies against the holy Ghost, etc. Thus far your Gratian, out of Pope Damasus. We go about to abuse none, nor to equal any other men's writings with the scriptures: But if that be blasphemous, as ye here constantly avow, 
Dist. 19 C. In Canonicis. 'tis inter Canonicas scripturas Decretales epist. connumerantur.  then is your canon or the Pope's Law blasphemous for your M. in another place goeth about to reckon your Pope's decretal epistles in the number of Canonical scriptures, and to rack in Augustine's authority to prove that matter, I think this gear and the like may better and more justly be accounted of us blasphemy against god then our prayers to be kept from the Pope and his infection of papistry. But to conclude this point, there is you say, falsehood and blasphemy in our service, and we sing and cause to be sung as though it were scripture and one of David's Psalms, a prayer made by man: wherein we have seen how you fail and fault greatly, and yet can find no ungodliness, much less blasphemy in that prayer: But were it sung as ye say, what I pray you, that are so precise and hard with us, were there therein done more than in your Popish matins? How is your Te Deum made by man & no scripture, distinguished from Benedictus, that is the holy Ghosts hymn and scripture? You had need then mend your own service, before you find such fault with other: Again, whither will you lead and bring us from this service, that you seem to find fault with? You had not need bring us to your Popish blasphemous service: For then have we made but an evil change. You had need to bring us to a service void of all note of falsehood and blasphemy, that charge ours so there with: and are so squaymish and precise that you cannot abide our service. It were too long upon this occasion thoroughly to examine your Popish service, yet let us take a view in this matter, that is in prayer and singing of Psalines, and give you for one example two. Thomas Becket a naughty proud Prelate. &c. is made a Saint and a Martyr by you, & hath his holy day, and service; Is not this among the rest a blasphemous prayer with you? By the 
〈◊〉 per Thomae 〈◊〉 quem per te 〈◊〉, 〈◊〉 no (Christ) 〈◊〉 quo Thomas ascendit.  blood of Thomas, which for thee he did spend, make us (Christ) to climb whither Thomas did ascend. If this gear be not blasphemous, I know not what is. For to leave the making of a proud traitorous Prelate to his king a Saint; to ordain service etc. to Creatures in steed of the Creator; To talk also of Thomas ascending to heaven, what is it to desire Christ to bring us to heaven by the blood of Thomas; but by Idolatry and blasphemy to 
Ex Psa. 131. 15.  stain God's glory and to injury Christ's merits: and withal to delude and abuse God's people? Is not moreover this 
Viduam a widow, for victum victuals.  verse sung by you in your Temples continually; as it were out of one of David's Psalms? Viduam eius benedicens benedicam. & c? I set down the Latin because you sing it in Latin, craving herein pardon of the Reader, and yet take it as I find it corruptly, and yet worse translated in your English Primer, printed here in former Popish days, that ye had been as good have left the ignorant people the Latin Primer alone and Beads still, as to have abused them with so corrupt an English translation. Thus hath it; the popish english Primer that I saw at the writing hereof, distinguishing full ylfavouredlye the verses, and disjoining the words that are to be joined together: For the more plainness I will set down two verses. This is my resting place for evermore. here shall I dwell: for I have chosen it with blessing. The widow of it I shall blyke, the poor people of it, I shall fulfil with bread. False translation, false printing, false singing, false saying: All false, and nothing but false agree well enough together, and with a false religion? The best in the world, and therefore belike being admonished, and called upon for amendment, you let it stand still, such is your reforming and amending of things, deforming and making them ever worse and worse.  
The next fault you charge our service with, is the lack of necessary things, which it should have in it. Ye take example of a man's reciting of the Creed or Articles of the Belief: If you leave out one article, as in effect the Protestants (say you) do: the Article of descension into Hell; all the whole Creed were nought thereby. I ask you first what if I add an Article more, as you Papists do, when you ask men how they believe in the Sacrament of the Altar. etc. Is not that as great a fault; Next for answer, I report me to all the world whether we in effect, or otherwise, leave out that Article: Descended into hell, in the Creed or teaching the people to recite it: We bid or wish them to leave that article out. The creed or articles of the belief are daily twice a day publicly recited, in the Congregation by the Minister and the people in the mother tongue: At morning and evening prayer. Is not this article of descending into hell: at both times expressed? Look upon the book, come to Church and hear. Wherefore you are a very slanderer here in as you are ever; But sir, is all the Creed nought, if that article be left out or any other: How say you then to the creed of that famous general council of Nice, which leaveth out the Article of descending into hell, that I say nothing of other parts of the Creed; How say you to the like Creed in the first Council at Constantinople: How to Athanasius 
〈◊〉. lib. 〈◊〉. cap. 6. 〈◊〉. lib. 1.  Creed; that leaveth out these words, crucified, Dead; Buried; etc., I trow you will not condemn these forms 
cap. 5. 〈◊〉. lib. 1. 〈◊〉. 13. etc.  of the Creed or Belief to prove your saying true; It were better you and your saying too, should be found false and faulty, as you be herein, them accuse so godly & ancient forms of Belief: but to come nearer to you: What say you to your own service, and the chiefest part thereof in your estimation. If this be a fault & prove the whole nought; Then is your mass nought & your mass creed, even for this respect, for you cannot find Descended into hell in your Mass Creed, nor died neither, nor yet the communion of saints, And yet for all this, is it among the rest of the best that is in your Mass.  
It would be too long particularly to examine your propitiatory sacrifice of the Mass, which is a new crucifying of Christ again, as much as in you lieth, of which argument I speak a little after, where you repeat and mention your Mass sacrifice again, and extol it to the sky, it is your precious jewel, your popish priesthood and priests finagogues or temples, altars, priests apparel, vestments, Sen sors Franckinsens. etc. which you here reckon up, and we, you say lack; in deed we do so, And we thank God therefore, saving that we have those which you call temples wherein we 〈◊〉 for the exercises of our religion; which are therefore called Churches, with us, because God's church and people meet there, the rest you bring no scriptures for, which in steed of all that ye allege, is the foundation of our christian religion, so called of Christ. Priests ye say and all were 〈◊〉 for that cause, that is for your abominable mass 〈◊〉 〈◊〉: take it your popish priests and all, and away with the same out of Christ's church, to the Devil if ye will, 〈◊〉 it first came among us. Your doctors, etc. have 〈◊〉 & are so answered, as I need not stand therein upon this occasion. If ye take that or any other matter in hand, ye cannot go unanswered, God be thanked for his gifts. I list not now to repeat that is and hath been so often well and truly told you herein. The like to this I tell you of your popish and apish ceremonies. We live not in a ceremonial time, nor in a ceremonial Church, to heap up the number of them now. We are content you be the fathers and fosterers of your superstitious and unnecessary ceremonies, of your seven sacraments, yea seven hundred if you will, for your priest in his pontificalibus and massing apparel is compounded I trow of nothing, if we will believe you, but of mysteries, and so of sacraments, all your religion is ceremonial and mystical, but all of your own devising.  
We (as those that are called to worship God in spirit and truth, that is, after a more spiritual and heavenly manner inwardly in a service more agreeable to God's nature, then that which is shadowed by Ceremonies) content ourselves herein with God's wisdom; desire to keep sobriety, and following the rule of the Scriptures, refer all herein to order, comeliness and edification especially: But not such as is fleshly, and agreeable to fleshly men & minds, 
Aug. ad 〈◊〉  but such as is correspondent and agreeable with the crucifides kingdom, and the preaching of the Crosse. Our sacraments we confess, & are not ashamed in this time of that Gospel under Christ to confess them; being in number most few, in observation most easy, and yet in signification most heavenly. When you can prove that ye here only say, that we either have not most few, that is: two Sacraments, Baptism, and the lords Supper, according to our Saviour Christ's holy institution, or are bound to have more, you shall hear what we have further to answer and say unto you, If that, which have been already said content you not, as it may do any reasonable men, that wilfully 〈◊〉 not themselves. Our Communion can be no Sacrament you say, yet you cannot be ignorant that the word and matter are taken out of the Scripture: much less than can your private Sacrifice and Action, that is secret conjuring, sole receiving, etc. be a Sacrament. Houseling, and being houseled once a year, which is a half receiving of I wot not what (not of a Sacrament sure, where you have left no Element) is such a profanation, and contempt of Christ's Sacrament as hardly can there be a greater. Let not us then, among 〈◊〉 the Communion of the body and blood of Christ is celebrated monthly or quarterly at least, of every one be called contemners of Christ's Sacraments, and charged with Sacrilege: and you Papists be let go scotfree: who in steed of oft receiving, content yourselves with gazing, crouching, kneeling, etc. The like I tell you of prayer for the dead, of our prayers, etc. in the mother tongue: You are always so like yourself, as ye can hardly deceive any that once know you, or will know you.  
THE eight Reason is grounded upon the loss of the benefit of the Romish Catholic religion: If they go to Church here, which is made a great matter, & a weighty: Before we enter into that is particularly said hereof: let us examine this general ground. here is no more alleged for the Papists refraining from our assemblies, then may be alleged by the jew, the Turk, or any Heathen: by the Arrian, Anabaptist, or any Heretic: who in communicating with an other religion loseth the benefit of his own: And therefore as we may answer the one, so may we do the other, that is: that it is no loss at all, to forego that which is not beneficial to any, but hurtful to all, yea as some loss is a gain: so is it a great gain, not only to forego so devilish and poisonful a religion, but with all to gain the truth by the profession of the Gospel. How beneficial soever a man have esteemed and found a 〈◊〉 and lying aforetime to be, yet hath he lost nothing thereby, that leaveth that custom, and useth himself to the telling of the truth, yea he hath gained greatly by that change. To have men's eyes opened, by the ministery and preaching of the Gospel, that they may turn from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them that are sanctified by faith in Christ, etc., is no loss but an incomparable gain. And this is 
Acts. 26. 18.  your very case, to the world ward more gain and benefit many ways by your voluntary religion: then by the sincere profession of the holy Gospel of Christ jesus; I grant to the soul and Godward no profit but unspeakable hurt gotten by the profession of Popery. Where upon, I counsel all to leave those filthy puddles of Popery, and to drink of this pure fountain of the water of life, that is: to leave that god the Pope, his law and traditions, his idolatrous Religion, and superstitions, and to betake themselves to the true God of heaven, to jesus Christ, his holy Scriptures and word to be guided by, contained in the Bible and book of God: That which this discourser calleth a loss, that let them count an inestimable benefit. And what ever these men slander us withal, yet we protest it before the eternal God, that our meaning is not to draw any from Popery to any Religion devised by men, how wise or mighty soever they be: but to the true Religion of jesus Christ set us down in God's book: Let them betake themselves to that, let them profess the gospel of christ jesus, they shall go long enough unblamed for their profession by us: let them answer their profession and live according thereunto as is set down, in the same book of GOD, they shall please us marvelously well, it is all we require at their hands, we will wish peace unto them and to the Israel of God: Though then we wish men to departed from that whorish Babylon of Rome, though we 〈◊〉 them save themselves from this froward generation, etc. Yet wish we them well to mark, whether we call them, we leave them not at random, we call them not to follow our Religion framed at our pleasure, much less call we them to Atheism: but we call them from that usurper and wolf, to Christ Jesus the Prince of Pastors, our only high Priest, and the Bishop of our souls. Read the 1. Peter. 2. if but only the last verse of the Chapter, and see whither, and to whom S. Peter himself called men, even the Church: Let his successor, as he falsely pretendeth, do the like, at least if he call us to himself or any for him, let us learn to know him and them: Let us mark our loss and take heed of the change, though they that hear this Counsel shall be accounted of the Papists, 〈◊〉, Schismatics, and I wots not what, for leaving the Idol of Rome, it maketh no matter, the gain and vantage is so passing great, as it will easily satisfy and recompense all. A great loss, think & say you to part from the Church of Rome: an inestimable gain say and think we, more 〈◊〉 to win Jesus Christ, which will not be in stifely cleaving to the other. Christ and antichrist, light and darkness, the temple of God, & Idols have no agreement. The things 
2. Cor. 6. 16.  that were vantage unto Saint Paul, the same counted he loss, for Christ's sake. 
Philip. 3. 7.   
But let us see what the losses be, that by parting from Popery men have: They are saith this reasoner, six in number: whereof, let us see particularly: the first loss is, men lose the benefit of the sacrifice of the Mass, a great matter! and often repeated by you without sound of the goodness thereof: but with us a happy loss sure, being of all blasphemies and idolatries the most abominable: But saith this discourser here: our Saviour Christ appointed his body to be offered up daily in the oblation of the Mass: for the commodity of the whole world, quick and dead, etc. I hear you say so sir: but I ask you where; 
Mat. 26. 26.  what our saviour Christ appointed, is faithfully recorded 
Mar. 14. 22.  unto us by the four Evangelists, the faithful witnesses of 
Luk. 22. 19  all that Christ 〈◊〉 did and taught, never a word of your 
john. 13.  Massing sacrifice there. No; yes I pray you: Do this in 
Do: Facite Uirgil cum faciam vitulos pro frugibus ipse 〈◊〉 to, 1 cum Sacrificanero.  remembrance of me. Do this, that is, sacrifice this: for do, is to sacrifice, so doth the Heathen 〈◊〉 Uirgile use the word, and so may we by the Poet expound Christ's meaning to be gentle stuff and a Clarkelye proof to corrupt the sacred scriptures, with profane gloss. If you have any better proof for your massing sacrifice out of the Evangelists, which tell us faithfully what was appointed by our Saviour Christ, let us hear of it. Else hearken to S. Paul, who received of the Lord, that which he also delivered unto the Church: and is a faithful and trusty expounder of the three Evangelists. Now he in his exposition of these 
1. Cor. 〈◊〉. 25 vers. 26. etc.  words not only overthroweth your counterfeit sacrifice but your new devised transubstantiation also: who repeating: this do in remembrance of me, expoundeth the same of eating and drinking, not of Sacrificing, and saith: for as often as ye shall 〈◊〉 this bread, and drink this cup, ye show the lords death till he come, etc. Mark these words well. So that where ye say this was appointed by our Saviour to offer up his body daily, etc. We say, you say untruly and are found a false witness bearer, 
〈◊〉. in 〈◊〉 cap. 〈◊〉.  but ye run to the fathers, finding nothing in the Evangelists 
Nec 〈◊〉 〈◊〉 maiorum error 〈◊〉 quendus est, sed 〈◊〉 scripturarum & dei 〈◊〉 〈◊〉.  or Scriptures to make for you: but, as in time and place we reverence the fathers: so again tell we you; that we are not bound to follow the errors of the fathers: but what if the fathers call the Supper of the Lord, sometime a Sacrifice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they say, or by a figure; what if they say it is a Sacrifice, because there is offered to God thanks giving, of which it taketh also the 
Eucharistia.  name, and because the remembrance of that one Sacrifice of Christ once offered, is therein celebrated by the Church according to S. Paul's exposition: as often as ye shall eat this 〈◊〉, and drink this cup, ye show the Lords death till he come, etc. What maketh this for your Massing propitiatory sacrifice, or the offering of Christ's body for obtaining of grace, & avoiding of all evils for the remission of sins, both of quick and dead, or daily in the oblation of the Mass for the commodity of the whole world quick & dead, as you speak, which cometh all to one. Why may not we reconcile the fathers with the scriptures. Give us leave I pray you herein, y wis your own Master saith: that which is offered and consecrated of the Priest is called 〈◊〉 and oblation: because it is a remembrance and representation of the true sacrifice and holy oblation made on the 〈◊〉 of the Crosse. And again, because in the Sacrament 
Magister sen tentiarum li. 4. distinct. 12  there is a remembrance of that which was once done, etc. In this sense deny we not the Supper of the Lord, to be called a sacrifice, because praise and thanksgiving are there offered unto the Lord, and we are not without this kind of sacrifice in the celebration of the lords Supper (as I said before) And if by haunting our Church assemblies you had been aswell acquainted with our book of common Prayer, as now blinded with malice, ye are ready to cavil and slander, ye might have found we reject not the word of sacrifice of praise and thanksgiving in the action of the Lord his Supper: Nay that we offer not only that but ourselves also, etc. to be a reasonable, holy, and lively sacrifice unto the Lord, according to the doctrine of the Apostle, beside the sacrifice of alms, etc. That ye need neither 
Rom. 12. 1.  say we have no sacrifice, because we have not your 
Heb. 13. 16.  abominable Idol of the Mass, nor that they deprive themselves of participation of the sacrifice of Christ's body and blood that haunt our Church assemblies. Every one of us by the working of God his spirit in us, and by faith applieth to 〈◊〉 Christ and his sacrifice, with the fruit of his death and passion, more effectually and more faithfully, than any mortal man besides can apply the same unto us. We advance & 〈◊〉 our faith therein, with the participation, that is: by the often use and 〈◊〉 of this holy Sacrament with the word preached withal: We trust not your Popish application in his Mass, who, commonly sacrificeth for money, as indeed all your religion is for gain, No penny, no pater noster, they say with you. If the Church of God should receive no commodity of Christ's sacrifice or of his death and passion till your priest applied the same, it would never be. Keep this your application therefore, with the commodity thereof to yourselves: we will harken to the holy ghost, a better schoolmaster than you, who, by the Apostle thus speaketh amongst other 
1. Cor. 10. 16 Heb. 10. 14. 19 etc.  things: The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the Communion of the body of Christ? Seeing therefore, brethren, that by the blood of jesus we be bold to enter into the holy place by the new and living way which he hath prepared for us through the veil, which is his flesh and seeing we have an High priest which is over the house of God. Let us draw near with a true heart, in assurance of faith, sprinkled in our hearts from an evil conscience. For with one offering hath he made perfect for ever them 〈◊〉 are sanctified, etc.  
To Chrysostom, and his hyperbolical speeches you have your answer elsewhere, and to Pope Gregory's testimony: seeing Masses be thought to be so cheap with you, as the hearing of one is so well worth an hundred marks, etc. where you have a good pennieworth, blame not her Majesty and the State, it were pity you should have your masses too good cheap, that make such price thereof; I perceive if they were dog cheap, they were 〈◊〉 worth; how say you to two hundred marks and a years imprisonment for hearing of a Mass; It is too good cheap, it is well worth more ye think. You are in your hundreds and thousand lives, you amplify in words jollily, would you needs have it death, which in words and terms ye so talk of here at pleasure; Take heed, make not to great account neither of saying nor hearing Mass, for raising the price: Of naughty behaviour I tell you grow good laws. Cast your number together by Arithmetic and tell us plainly how many lives the hearing of one Mass is well worth, and how many you can be content to afford in that case. But be wiser and better advised, that is it I wish. You abuse to grossly and childishly the holy scriptures.  
For your Popish Bishop's confirmation, and your extreme unction, or aneling which is the second loss ye think ye have, and therefore ye put grace in every place here. These miraculous gifts in the Primitive Church, serve your Popish Church never a whit, to take away all your Popish graces even in the whole seven sacraments. Why add you not to your greasy oil, your spittle, etc., and your Ephata, after Christ's example, to make deaf infants to hear, and by touching their tongue to make them speak. If it were as easy a matter to bestow the heavenly and extraordinary gifts, or as you here speak the grace, as it is easy to counterfeit the outward Ceremony, you would be marvelous men: But Apish imitation is without good grace, he is very simple that in looking on the places ye allege only, cannot make you answer. When we see the visible graces and gifts of the holy Ghost come upon them that your Bishops confirm: as speaking tongues, etc. which are said to have been given those, the Apostles laid their hands on, we will make 〈◊〉 〈◊〉 in your comparison: You tell us of the grace of Priesthood: But Saint Paul neither to Timothy, who was an Evangelist and Preacher of the Gospel, neither any where else speaketh of your Popish Priesthood, as I told you before. Priests (you say) were ordained for your Mass sacrifice, and they cannot other wise be called Priesces but in respect of that sacrifice. Now the Popish Mass beareth too late a date, besides the naughtiness of it, to have been in the Apostles time, and ye prove nothing. An 〈◊〉 and double taking of the word Mass, helpeth but little; no not taken out of men's 〈◊〉, nor of sacrifice neither.  
The Apostle thus reasoneth, that; If Christ should have offered himself often then must he have often suffered since the foundation of the world, etc. If the sacrifice of Christ's body and blood to God his father be linked so narrowly with his suffering, that is: which his death & passion, as it cannot be without the same: Then must you leave your daily Sacrificing of him in the Mass which you 〈◊〉 commend so highly, or else be found among them to crucify again to themselves the son of God, & make a mock of him, etc., If Christ be daily offered, Christ is 
Look Hebr. 9 25. 26. & 6. 6.  put daily to suffer: But Christ is daily offered by Popish Priests in the Mass, say you, ergo: Christ is put daily to suffer by you. Otherwise thus: If Christ be daily or often offered, then must he daily or often suffer: But he can not nor needeth not, daily or often suffer Ergo: he cannot nor needeth not daily or often to be offered. Answer hereto directly, shift not things off, cavil not with your fond distinction of bloody and unbloody: you profess your Mass sacrifice to be propitiatory, and all one with that Christ offered on the cross: now, that I tell you was not unbloody, nor without shedding of blood. This is the cause, that seeing the doctrine of the holy Ghost on the one side, and your bad shifts on the other side, maketh us to abhor your blasphemous Mass, and to cry out against it, that I touch not other many and many gross abuses therein, Thus much against your abominable popish mass which you so much commend, though you bring nothing for proof thereof but bare words.  
I see you would make us believe that all your sacraments give grace, therefore ye say the grace of priesthood also: how hap there be so many ungracious priests, and so many graceless priests then; if the order of priesthood give grace, or be a conduit of grace as you speak; Belike they that take the order of priesthood lose grace, that they that take not that order may find & have the same. Again, how make you this argument common for all those that come to, our Churches, shall they lose the grace of priesthood? why, many of them will tell you they never mind to be priests, and so shall lose nothing by that, but that which a great many papists among you shall lose as well as they, which haunt your Churches and abstain from ours: which are called lay-men. Again sir, how is priesthood a sacrament, by itself? I have heard of your popish sacrament of orders: of priesthood never. The grace of Matrimony, all your wifeless priests, Nuns, etc. shall lose: they are very unholy belike: that so holy an order of God: as Marriage, can not beseem them, will they reject the grace of God, ye call it the grace of Matrimony, Marriage, etc. are conduits of grace ye say, here ye bely saint Paul sir, and corrupt the text: when you make Marriage a sacrament, your common translation is no good precedent to make us sacraments: Else must you make us yet again more than seven by him, as the learned know, and I think you be not ignorant. Again, the Apostle saith expressly there. I speak concerning 
Look Ephe. 1. 9 &. 4. 3. 9 etc.  Christ, and concerning his Church: that is the mystery he speaketh of there. I leave to speak of the beastliness of Pope Siricius, who wickedly apply to honourable marriage, that sentence of the Apostle: They that are in the flesh can not please God: to show how contrarily you judge and speak of Marriage: You tell us of seven sacraments, siue more than 〈◊〉 Christ instituted: but is that all? I ween if ye describe a sacrament, to 〈◊〉 it to the number of seven, ye shall find many more: ye will follow the common opinion of the romish Church I trow: And 〈◊〉 not your gloze tell us even in marriage, that there are two sacraments, so shall we find eight by your doctrine: And one look well; it will not be hard to find nine, and more too: so shall we have no end, nor keep any measure if we follow you herein: Your seven sacraments, as you reckon them here, are these: Baptism, Confirmation, 
27. q. 2. ex di 〈◊〉 digest.  Priesthood, Matrimony, Extreme unction, Penance, the sacrament of the Altar. The grace of Baptism you leave untouched, not denying but we enjoy it: more of your 〈◊〉, for sacraments of Christ's Church (properly to speak) do not we acknowledge: But in steed of your counterfeit sacrament and Idol of the Altar, we have restored unto us the sacrament of the Lords Supper, or of the 
Heb. 13. 4.  body and blood of Christ, instituted by this our good master himself: As for marriage, we esteem it honourable among all, and a bed undefiled, as the Apostle speaketh and say with him on the other side, that: whore mongers and adulterers God will judge. So then we repute it as the institution of the holy God, and his order to live in, according to his word in his fear: A sacrament (as holy Baptism, and the Supper are) do we not repute it to be, none depend therein on your doctrine. In steed of your 〈◊〉 Priesthood, have we among us such Church 〈◊〉 as Christ also hath left us by his institution and word, as namely, Pastors, or Ministers of the word and Gospel. In stead of your dumb ceremonies and Popish confirmation, have we a continual catechizing of the youth and ruder sort, in the principles of Religion. As for your extreme unction, we shut it out as a thing devised by yourselves: for saint james place, maketh nothing for you: If priesthood be a sacrament, the other orders less and great, will claim the like privilege every one, so shall we have a great many more particular sacraments, in number than seven, and every one in kind severally from other: the sacrament of 〈◊〉, the sacrament of subdeaconship, of reading also, of exorcism, or conjuring etc. Where and when shall we cry; ho and stay.  
As every one here can tell you, we have visitation of the sick, counsel, and prayers with him and for him, to his comfort, as the rule of Charity prescribeth. Repentance is continually taught here, and persuaded: public confession of sins is made in our assemblies unto God daily. The power and authority of binding and loosing, or the keys, as you speak of the church (are here by the ministery of the word and preaching, as occasion serveth more faithfully and uprightly used then with you. In stead of your Ashewednesday ashes, and displing on men's bare heads, and women's bare hands, etc. we have some form of public discipline and correction (though not such and so perfect) as were to be wished. Now, let the Godly judge of the gain that you brag is to be had by the profession of your popish religion, and haunting your Antichristian Synagogue, and the loss that you imagine is to be had in the profession of the Gospel, and our religion, ro in haunting our Church assemblies: you that are blinded, partial, and take no trial of our Church meetings, no marvel though ye corruptly judge of the whole, For the authority of the true Church of Christ, there is no great strife between us: there is more for your Pope, and Popish prelate's, and Clergy, for their appropriating and abusing of the keys of the kingdom of heaven, for taking away the key of knowledge, neither entering themselves, & forbidding them that came in. Saving that even in the Church's authority, we deny that our 〈◊〉 Christ did at his departure (as you speak here) leave all his authority with his Church, which he had received of his father: he hath not resigned his authority to any: he liveth, reigneth, and continually guideth and governeth his Church himself, providing for the same as our only king, high priest, lawgiver, prince of pastors, & so forth, after a far better manner than any mortal man can or will perform that office, & yetin the mean while, he hath appointed under him, offices and officers, such as he thought requisite, keeping the Sovereignty in the Church still to himself, 
Luk. 〈◊〉 1. 52.  of which offices and officers ye may see to the Romans, 
Rom. 1 2. 6. 7. 8.  Corinthians, Ephesians, etc. Whose offices are limited and bounded, so as they may not go without their compass. 
〈◊〉. Cor. 12. 28 Ephe. 4. 11.  That which you confess Christ to have given to his Church, let no man take from the Church. Let no creature usurp over the same; keep well to the Church, that ye here speak of the Church's authority.  
Concerning Confession, in that place which ye 〈◊〉 
De penitent.  out of the Acts, or out of your Gratian rather as appeareth, 
Dist. 1. c. volui. sent. 6. ex his.  you put in of yourself, that they came to the Apostles, it is not in the text, though your Gratian have it; there was none of the Apostles there but Paul, that we read of, to 
Act. 19 18. 19  whomsoever the confession was made, it was public, as of the fruits, it is reported, that immediately many which 
〈◊〉 penitent.  used curious arts, brought their books and burned them 
Dist. 1 Agite. De 〈◊〉 〈◊〉 morum.  before all men. You cite us a long place out of a bastardly book, cast for credit upon Augustine's back (for the former place maketh nothing for auricular confession.) And yet would I the learned reader would confer Gratian and you together, from whom you took this: but you thought good more strongly to confirm it with Hob, Nobs 
Erasmus.  authority: of whom for answer, I say as that learned man in his Censor before the same book saith: A Praters talk neither learned, wise, nor eloquent: what faces or minds had they that put upon us such writings in Augustine's name; For the matter of your forged Auricular confession to a Ghostly 
De penitent. dist. 1.  Father, that is a popish Priest and so forth, you might have found that your own doctors agree not, some thinking confession with the mouth to man not necessary for forgiveness of sins, some thinking otherwise, and good authorities are by your M. Gratian that moveth the question, alleged against that kind of confession, how ever you doctorlike decide the matter to the contrary, as though all the world must go with you one way, that is a Popish way. Doth not your he own gloze upon Gratian, where he bringeth in men's authorities to prove confession (as he doth also against it) say: allegeth (meaning Gratian) for the other part: to wit, that sin is not forgiven one of years of discretion without confession of the mouth, which yet saith the Gloss is false. 
De penitent. dist. 1. c. omnis qui. 6. 〈◊〉 contrario.   
For our Church's doctrine in the matter of confession of sins, though we condemn your 〈◊〉 order, and the butcherly straightness of reckoning up all our sins particularly in the priests ear. etc. Yet with the scriptures we teach and exhort men to acknowledge their faults one to another. And where either the church publicly, or any man privately is offended, there for reconcilement, we teach that it is necessary not only that ones fault be acknowledged, but farther testimony also given of repentance and sorrow, to the church's satisfaction or the parties, according to the degree of the fault be it public, be it private. Moreover where one feeleth his conscience burdened or entangled with sin and the remorse thereof, and is not able to help or rid himself out of the snares of the Devil, there do we advise him, to choose for his comfort and help, some godly learned and discreet man, minister, or other, to break his mind to, to ask council, and to learn that may be for the benefit of his soul and conscience. Thus whilst confession proceedeth from a religious and willing mind prepared by doctrine and exhortation in steed of your devised downfall and break neck to men's souls, is it made by us a sovereign medicine, and plaster to cure wounds withal and sick souls.  
For the often receiving of the holy communinion, this is no loss in our Churches, whereunto menare daily exhorted to come often, and may receive it in most places monthly, or as often as the parish will, and that in both kinds according to Christ's institution comfortably: where in the popish Churches to be houzeld once a year, and then to receive but a dry host without the consecrated cup, as they call it too devilishly, was enough: words are but wind, & you give us nothing but words either for yourself or against us: and yet am I driven to answer even bare words. How much a do we have to bring our country people to an often receiving of this most comfortable sacrament by reason of your popish custom of rare and seldom receiving that they have been so long acquainted withal, and thereby infected: And what people they here be that most refrain 〈◊〉 the communion, not of superstition, but of an opinion, 〈◊〉 the seldom receiving, as they were wont afore time in popery, may suffice: none that knoweth but meanly the state of this Church can; be ignorant.  
In your talk of good works: leave out merit and meritorious that ye babble of without all ground after a popish manner, and let God's order be kept, and good works ranged within the compass of God's law and commandments and esteemed by his judgement, and not by our fancy. Let will worship and superstitiously devised good works go, and that being marked, which I have before written, there will be no difficulty.  
The Communion of saints, as I showed before, your mass service Creed, leaveth out, how ever you urge it here: and yet would I not have objected this as any fault, but that you begin, deal so hardly with us about the article of Descending into hell, without cause; and will needs make so heinous a matter of this doing. Still I did you apply this to yourselves and your religion, 〈◊〉 keep your own law: But sir this communion of saints is not to be had in your Church where the Pope is head, from whom all the members of that body must take influence, as you call it. The true communion of saints is among the members of Christ's mystical body, whereof he alone is the head, from whom all must take spiritual 〈◊〉, being by God his spirit engrafted into him, and coupled unto him by faith, or which is all one, having him, by the same spirit dwell in our hearts by faith: On this, and in this is the true Communion of Saints grounded, whereof for answer to you there is enough said before. The sum is: the communion with the Pope cutteth of the communion with Christ, & so joining us to Antichrist as head, destroyeth also the Communion of saints.  
WE are come to the ninth and last Reason, which is taken from the example of Infidels & heretics, meet mates for you, and a fit pattern in religion for those of your side to follow, a good & sure foundation for your erroneous consciences: meet as a poor help, to be kept for the last place: but if your cause were good, you would make better choice. The Devil is the father of such and their religion, naughty consciences and doings: wherein the more 〈◊〉 they be, the worse they be, for want of a good foundation and a good guide: Obstinacy and peevishness in steed of Godliness may be learned at these schoolmasters and their doings, falsehood, error, and lies, may be 〈◊〉 from them: truth and goodness not at all, or very ylfavouredly: but where there is any spark left in them, it may be better fetched from a clearer fountain. So we may be free then from learning a rule of conscience from such 〈◊〉: Let them serve you and your erroneous consciences, if you will learn no better. Suppositions, 〈◊〉 & railing at the profession of Christ's religion here, and nothing but such stuff, amplified by comparison, similitude and example, not worth the answering: I have so much answered of an 〈◊〉 〈◊〉, as I need not stand therein now. It 〈◊〉 to be your best Anchre and last refuge, when your matters cannot be maintained with a good conscience; and therefore both M. Owlet, and you plead it so hard in the beginning, in the midst, and here in the end for a conclusion of the whole treatise. Good intents in popery, or your well meaning minds as you can call them when ye list to speak thereof, have a great force: The matter though it be had, though it be hurtful to other; is mended; nay is made good, by that intent, or well meaning mind of yours. Thus may heresy be good, Idolatry good, theft good, whoredom good, treason good, rebellion good, and what not good and godly, at least by his Dispensation all may be made good, that hath so infinite power and 〈◊〉, as your GOD the Pope hath, Ca me, Ca thee: say they. Excuse you the Pope's whoredoms, as 〈◊〉 whoredom etc. As the 〈◊〉 before willeth, and ye shall not lose all by his blessing, absolution or dispensation, etc. Ye shall gain somewhat: he is no Churl, he will play the good fellow where he taketh. His doctrine and canon law giveth great scope, he can enlarge the same for his darlings: But it cannot be so taken of her Majesty our dread 〈◊〉 here: it will not serve to excuse that is amiss: for that which is supposed and vaunted by you to be so forcible and strong as to persuade any, to draw all; is found (what should I say) by her Majesties, and the States great wisdom? Nay, by any that list with indifferency to examine it to be as weak as water: Wherefore be advised, Leave this hollow hollowness of popery, Embrace Christ's true religion prescribed and described in God's book, cast away vice, embrace virtue: Be faithful and true hearted to our dread Sovereign and the state, 〈◊〉 yourselves and other Paply, and profit in all godliness, living together with us in godly peace and vuitie to your own joy and ours: Let God in all be praised, and ye are welcome home: otherwise, as we had as lief have your room as your company: so for a watch word and fare well, take heed to yourselves, and provide for an evil day I counsel you: And yet I mean not so much in this world, as in that to come: God give us all his grace.  
Amen.   

Imprinted at London at the three Cranes in the vintry by Thomas Dawson, for Toby Smyth dwelling in Paul's Churchyard at the sign of the Crane 1581.   

An appendix, or addition for answer to the Author's recapitulation in the end of his Treatise.  
BEfore you conclude up this first part of your discourse, you gather for 〈◊〉 sake to the unlearned, four conclusions, taken out of that you have tofore said: which being falsely supposed, rather than duly proved, might easily have been here omitted. But it is to the unlearned. You may not be gain standed: You will have no nay: You will not now dispute of the matter you say, all must be supposed: indeed the unlearned & unstable are easeliest seduced and brought to wrest even the Scriptures to their own destruction, as blessed Peter reporteth. The godlier learned, & wise, will call (you know) 
2. Pet. 3. 16.  for sound proof of the matter; you think to carry all afore you, upon your own credit: it is no reason; it may not be.  
Going to Heretical assemblies, we grant you is prohibited Christians by the law of nature, of God, and of his true Church, & not to be dispensed with by any mortal man: but where, when, and how, prove you that our Church assemblies be heretical; this would have been proved, which you put off, before you had been so rash to have without warrant or ground pronounced it unlawful to haunt our Church assemblies. What it advantageth your side to suppose that which you cannot prove; and lieth in controversy between us, I wot not, but easily may one perceive that it savoureth neither of truth, nor of learning, which you so confidently affirm. Till you can convince us therefore of heresy & our assemblies to be heretical, (which while we may be heard to make answer will never be) give us leave to turn on your own heads, that which you charge us with. And forasmuch as our men have proved Papists Heretics, and their Idolatrous assemblies heretical; give the Pastors, and other godly Learned, leave to admonish all the faithful to abstain therefrom, as from prohibited & unlawful things, where you especially have nothing to do, or not to command at least.  
And seeing the case thus standeth now between these two religious that of the Protestants and Papists: In the mean while till you can more sufficiently than hitherto, reprove our Church assemblies, let us crave at your hands to show, that the whole act of going to Church, is (as it is of you Papists said to be) prohibited also jure divino & naturali: that is by the Law of GOD and nature. For we hold the contrary; not by Supposition as you do, but by good warrant of God his word, reason, and experience: to wit, that to haunt Church assemblies, is a thing 〈◊〉 on GOD his Law: Whether we respect the old Testament or the new, and also on the Law of nature; as not experience only taken from the Heathen, and the example of them that have amongst them any exercise of Religion: but reason also sufficiently teach: and not to haunt Church meetings on the other side, or uttetly to abstain therefrom is a contempt and utter denying of all Religion. If therefore you will needs busy yourself, where you have no cause, and little thank of authority for your labour: show either yourself more religious and favourable, in speaking for Church meetings, or prove more substantially than hitherto, the faults wherewith you charge the same here among us, especially seeing all the world may know, and judge, that our meetings in the excercise of Religion daily, are not only void of idolatry, wherewith your meetings are 〈◊〉: but tend also to the 〈◊〉 and comfort of our consciences, unto the good example of other, in making public confession of our sins, and the Christian faith, in hearing GOD his holy word, making public prayers, participating of the holy Sacraments, etc. which we take to be the principal ends, and chiefest uses of Christian assemblies, in steed of gazing, crooching, crossing, piping, singing, and other ceremonial fashions in use among you.  
For the rest whether it be impossible to be so, that your Pope should offer too her Majesty to confirm the English service upon condition to recover his Supremacy here in England, which he is far from, and GOD so keep him still: and whether his authority be above the Scriptures, so as he may dispense with things against GOD his Law or no, I leave to the authors, that first invented such brabbles to occupy men's heads with all. Only this in perusing of late, I remember N. Saunders an Archepapiste among you English Romanists, handling this latter question of the Pope's authority in dispensing against the word of God, disputeth whether the Pope may not dispense against the Apostle, thus minceth he things, and for his advantage propoundeth this question, and he affirmeth as one put to his shifts therein, that the Pope may do, or suffer to be done, sometime otherwise then the Apostle commandeth and ordereth. As for example, where the 
1. Cor. 7. 12.  Apostle commandeth, if any brother have a wife, that believeth not, If she be content to dwell with him, let him not forsake her. The Pope may for some respect dispense & give the man leave to put a way such a wife content & desirous to dwell with her husband: and further he may give him leave to marry an other, contrary to the Apostles, doctrine and commandment. With which, he hath authority to dispense, 
Saund. de 〈◊〉. monarch. Eccle.  though the former wife have committed no fault against her 
lib. 8. cap. 22.  husband after their marriage. And why not, I pray you: when he hath done, still doth, and can do greater things than this, whereof I enter not now to enter eat upon this occasion particularly, nor to examine Saunders, cavils and mere shifts indeed, and no better. The Learned know this man of sin well enough, and the excessive authority he usurpeth and challengeth. The unlearned I think are sufficiently warned before. Let all that are Godly take heed of dealing with Pope or Papists in marriage, or otherwise.  
In the second conclusion, you bring no new matter, but turn us over to the old, and therefore I also send the Reader to that I have before particularly answered.  
In the third conclusion, it grieveth you her majesties Subjects be and should be so obedient to her godly commandments, and therefore where obedience for going to Church is alleged, you call it a A vain pretence. As the holy Scriptures, for the ground of our G O D his service, were a great block lying in your way, wherewith you were troubled before, and thereupon traveled to inveigh against the sacred Scriptures: So now here, her majesties authority grounded on the Scriptures, and joining therein with the ministers doctrine and exhortation, to call her Subjects to holy assemblies, lieth in your way again, and cumbereth you greatly. It will make you sweat, and your shoulders ache too, before you will be able to remove these two blocks. If you possible stumble at them, and break your shins; thank yourself of your hurt, who are more busy with them than you need be.  
Obedience, yea and protestation of obedience to her Majesty and her wholesome laws in this behalf aggrawateth the sin, rather than diminisheth it, you say: although I think there be none that hath so little regard to his Souls health, as to go to Church only for obedience sake, and not of a religious mind also. He that thinketh it is nought to speak against the Pope at Paul's Cross (which is your example, though you call it railing) thinketh therein amiss, and therefore being commanded, if occasion serve thereto, shall do well to obey and do it, redressing his former foolish thinking, which too absurdly still you make conscience, when it is indeed but a fancy and a dream: tell us it is Pilat's case, as much & as long as you will, we will 〈◊〉 bid you prove it. Your pope is not Christ (fir) nor the clearing or condemning of him the like doing to Pilat's with Christ, there is great odds in the case.  
Of pretended conscience etc. I think I have said enough, and of the foolish and wicked band of a naughty and erroneous conscience, whereof you talk. Prove still I bid you, or hold your peace, that haunting our churches is nought, though you suppose it, that is, imagine and dream so. We that by experience find and know the contrary, can not grant it you. Obedience to her majesty and protestation thereof in haunting holy church assemblies here authorized by law, maketh the sin greater. Disobedience to her majesty & her godly laws herein, disloyalty, rebellion, treason, etc. not only diminish the subjects fault towards their prince, but is a virtue with you, it is a confession of your popish catholic faith. Obedience to your pope & to a prelate in a naughty thing, & to your church even against conscience excuseth. I have given examples & a taste before: this is your religion & conscience. After this (fight as you do still with your own shadow) you make an objection of your own, and answer it at pleasure. And because you like not to single the matter (it is your own word) you huddle, you shuffle, & double; jumbling up things full evil favouredly together. For reckoning how many things are contained in going to Church, you bring us forth some that we acknowledge; but divers and very many of your own devising which we justly reject and 〈◊〉 as our answer before doth sufficiently declare. Single things therefore I pray you, & sever & distinguish between good and bad, one and the other, better than you here do, or else keep your annexes as you call them to sport yourself withal: defend your obstinacy by word, by writings, by imprisonment, or as you will make all the world know your stirs, and gaze upon you to please yourselves therein as much as liketh you: yet shall it be obstinacy still, say and do what you can, the more the matter cometh into trial, the less credit, and vantage hath it of your side.  
The conscience of the Catholic that thinketh he doth nought, in haunting our Church assemblies, is devilish and dangerous, as we have seen the explanation of the church as you call it, that is of the popish rout and antichristian stuagogue, is like to that imagined conscience: you labour hard to bring the church assemblies here into discredit: You tell us of the holding up of a finger only: How unlawful it were in this case, you add (such is your modesty) a similitude of lifting up but of a straw to the devil in token of obedience: which you say is as much, as if one did word by word deny his creed: But I ween not, there is a difference in the greatness between sin and sin, all sins are not equal.  
Afterward of courtesy and grace, you make us four qualifications as you term them, which may make going to church lawful by the judgement of your divines, mere, particular, known, temporal business; How gingerly and nicely you walk in the matter. These conditions added to going to church, make it all one (you say) as not to go to church at al. You so profane it as it is no better in your opinion, than 〈◊〉 of the market, or some like worldly business: which exercise is good enough for those of your religion, if you leave but such a going to church, as is all one with not going at all: then may I shortly answer you, as good never a whit as never the better. In that which followeth in this third conclusion of Naaman the Sirian: you so handle the matter, as I know not, whether you make his fact sin or no, if he 〈◊〉 〈◊〉: what needed he to seek pardon at God his hand, purchasing the same from the prophet to be obtained by his prayer; If he sinned: what toleration could the prophet give him therein; For our case there is no difficulty, & therefore I omit it without further discussion your exposition of the whole.  
In the fourth and last conclusion, that you gather supposing lalfhood still, you show yourself very precise against our God his service: for you say a man may not yield in any one little point therein, which you would further ground upon an other conclusion also. If all be not lawful than no part of it is lawful, which ground of yours, how you can prove better than that rest if you be put thereto I wot not, but I think hardly enough. Nevertheless I now put you not unto that labour; you have enough to do already, and more than will ever be well done or cleared: we must admit supposition, for any thing you have yet said, I see not why our exercises in 〈◊〉 may not be thought lawful, commendable, & godly also.  
For the general doctrine you here deliver us, that God accepteth no partition, no maim in our service, but either all or none must be his, that we must walk with an upright heart before him, in roundness of conscience without limitation, dissimulation, or halting, sticking precisely 〈◊〉 his holy law and commandments, it is most true, and as a heavenly truth, so we receive it: But the whole is very badly applied to your popish devils service. The texts of scripture that you cite, talk of the sincerity of God his service, of his law and of his commandments, etc. Hold you there, keep to his holy word and we shall agree, but you do not, you will not, you may not, you can not, your false 
Proverb. 16.  supposition deceiveth you, there is a way saith the wife man, that seemeth right to a man, but the issues thereof are the ways of death. O that the word of that Lord in religion, in life, in gods matters & in ours, every where & every way might be a lantern to our feet, to be continually carried before us: & a light to our steps to direct us in all our ways. O that we could, and would wholly give over ourselves to god to be 〈◊〉 thereby, we should never delight more in popery: nor yet in our own fancies. Christ, you say, saith; that he will not have one jot of his law to be passed over unkept, & whosoever shall break one of the least of his commandements, shall have least pare in the kingdom of heaven. The which words of Christ, Saint james explicating, sayeth: he that keepeth all the whole law and doth offend but in one thing only, yet is he guilty in all the rest. And again, to be imperfect is contrary to the will of Christ which would have us perfect. For Christ's words you quote Matthew. 5. for the other, James. 2. Now let me be bold to stay here a little and common and talk with you. Is it not God his Law I pray you? Thou shalt not make to thyself any graven Image, nor the likeness of any thing that is in heaven above. etc. Who break the same and teach men so to do? Who strike it out of the number of the ten commandments & keep it from the knowledge of the lay people? Who but you papists? Is it not Christ his commandment, in the Supper of the Lord? Drink you all of this. Who break and corrupt the same with false gloss? But you Papists.  
Even in this place of the. 5. of Mat. the. 6. &. 7. also. Who but papists? make of Christ his precise commandements councils only, so losing or breaking rather the knot whereby God hath tied men in duty towards him: and all this to bring in works of supererogation, merits, the popish perfection of Friars, & other their religious men. etc. things of their own devise. Who at this day but Papists denieth concupiscence or lust to be sin, which is forbidden in the tenth and last of God his commandments, to the extolling 
Look. Rom. 7 from the. 7. verse.  of man's nature, and derogating of God's grace? who to the like effect, set our justification by works but they? who is it I pray you tell me if you can, that cometh to that perfection in life by works that Christ here requireth? who can say that he offendeth not in one thing, which if he do, he is thereby (as you here tell us out of S. james) guilty in all the rest. There is no such man I trow. That made the holy prophet 
Psal. 143. 2. & 130. 3.  say, Enter not into judgement with thy servant, for in thy sight shall none that liveth be justified. And again: If thou O Lord, mark iniquities, O Lord who shall stand? But there is mercy with thee that thou mayest be feared etc. Thus think we, and thus had we rather speak then be deceived with the papists, and use their phrases.  
Now then, out of these places. Thus do I reason against men's being justified by works: none that is guilty in all God's commandements, can allege his works for his justice, or can be justified by works, but who ever offendeth but in one thing only, as I think you will grant every man doth, is guilty in all the rest as you allege us here, out of S. James. Wherefore none that offendeth but in one thing only, or which is all one, no mortal man, can allege his works, for his justice, or can be justified by works. To be justified by works and through works to offend GOD and be thereby guilty and that in all his commandments, be two contrary things, and will evilly stand together: which maketh us I tell you to seek out of ourselves, and to find our righteousness in Christ, and to lay hold on him and it by faith, where alone it is truly and indeed to be had. And for ourselves and our works, though received now to grace and justified in Christ by faith, We be continually and diligently occupied in godly & good works commanded of God in his law, acknowledging it to be our duty so to do, as wherein true christianity is lively expressed and showed forth: and do likewise teach other the same, and set them in that course: Yet come we short ever of that God's Law iustly'requireth therein at our hands, & we ourselves would be glad to perform. And therefore in the matter of our 〈◊〉, we renounce our own righteousness: and cleave only to that righteousness of God, which is by faith of Jesus Christ our Lord: & when we have done all those things that are commanded 
Luke. 17. 10.  us, yet say we (as Christ our good master teacheth us.) We are unprofitable servants we have done that which was our duty to do. etc.  
Albeit then, we distinguish & join nevertheless together justification and sanctification, faith and good works, as light & heat, in, & with the fire continuasly: yet set we not up works of supererogation to merit 〈◊〉 for our 〈◊〉 & other, or vainly vaunt of our meritorious deeds, things devised commonly by men and papists rather than proceeding from the spirit of God. In sum, papists extol man and his nature, diminishing thereby God's glory and the riches of his grace, we humble man and his nature, we beat down his pride, that looking on his foul feet, he may have no cause to brag of his peacocks tail, that is by any means glory in himself; on the other side, we magnify the great name of the eternal God, and praise his glorious grace towards us in Jesus Christ: that as it is written. He that glorieth let him glory in the Lord. To whom as the same 
3. Cor. 1. 31.  is due) be all honour, glory, power, dominion, etc. for ever. Now let the godly reader hardly judge, whether doctrine, & profession, the papists or ours, serve more to the setting forth of God his honour and glory, be more godly and sound, grounded on the sacred scriptures, and sticking precisely to God's law without breaking any 〈◊〉 thereof, be more necessary also and profitable for us in the course of this transitory life, amids our many and manifold gross corruptions and imperfections, which we humbly acknowledge to be in our 〈◊〉 & in other, yea even in the best; & yet neither flatter ourselves therein, nor teach other so: where the papists set up merits, works of supererogation etc. As to give yet further example, even in this place of this papists corrupting of the holy scriptures to man's praise and gods and Christ's dishonour. Let us consider one only place by himself here alleged. He pretendeth it to be in the first chapter of S. Paul's epistle to the Collossians, but as he began with forgery, corrupting the words and sense of the holy ghost in the first text of scripture, that he alleged out of S. Paul in the. 14. to the Romans, as we have seen in the beginning of this his treatise: So in this place, now which is his last text, concludeth he and bindeth up the whole with corruption & forgery: still he hath wanted none in the body & mids of his discourse, he is like himself ever. That which S. Paul, and we with S. Paul ascribe unto god and Christ that they may have the glory in all, that doth this forger ascribe unto man and us; corrupting both S. Paul's (yea the holy ghosts) words & the sense of the sacred scriptures also: for where S. Paul lively describing the office of the true Christ showeth what benefit the church God's people receive from god by him, thereby discerning and severing him from all false Christ's: there this fellow as though there wanted other false Christ's, sets man or ourselves in place to take gods, and Christ's office, and room upon us. Thus S. Paul: And you which were in times past strangers and enemies: your minds being set in evil works hath he reconciled in the body of his flesh, thorough death, to present you holy & unblamable & without fault in his sight. Thus this gentle companion tells us, S. Paul saith: that Christ died for us, to the end We should exhibit ourselves holy, and unspotted, and irreprehensible in his sight. And yet he further corrupteth the text with his Commentary: Let the Reader compare, examine, and judge indifferently of the whole.  
For the rest either it needeth no answer, or is already answered before. Wherefore I will here end: wishing us only, that at this day profess the Gospel, and Christ's true religion, to apply to the confirming of us in the truth, those testimonies and places: which this man (abusing the 〈◊〉) applieth to Popery and falsehood. Let his and his fellows blind zeal, and ferventness in lies awake us that sleep in security. Let it serve to condemn our key coldness in the matters of God, and our salvation, which is I ween if not all: yet as the common, so the greatest fault of us 〈◊〉 professors of the Gospel at this day.  
We hear what he saith, and saith truly: If error find such zeal, what zeal ought truth to have; If they be stout in fancies, and stick so hard to their pretended consciences, how should we stick and stand to conscience 〈◊〉 〈◊〉 on God's holy word without 〈◊〉 between two opinions; 
1. Kin. 16. 〈◊〉  If the Lord be God, follow him: if Baal be 〈◊〉, then go after him. Let us hear for shame, and apply to ourselves (at least, at this man's admonition and calling) the 〈◊〉 of the Ephesians, taken out of the beginning of the second Chapter of S. JOhn his revelation: let us not be between 
〈◊〉. 3. 14. 〈◊〉. 16 etc.  both, lukewarm, neither cold nor hot, as the same S. john telleth us the Laodicians were. Look the place to the end of the Chapter. Let us be zealous therefore, and amend etc. For God is a jealous God. Separate yourselves 
〈◊〉 2. Cor. 〈◊〉 the 14 verse to the end of the Chapter.  layeth the Lord, & touch no unclean thing. etc.  
Lastly, with our knowledge, joining zeal, let us remember & apply to ourselves in the truth of God his holy religion, that, which he even here in the end of his work truly telleth us: that God accepteth no partition, no limitation, no maim in our service: But either all or none must be his.  
Let us follow herein the example of S. Basile, God's resolute 〈◊〉, that this man reciteth us out of Theodoret, and retain and bear in mind the most worthy and excellent 
〈◊〉. lib. 4. cap. 17.  saying also, as he calleth it of Christ's holy Martyr S. Cyprian: rather (that in steed of his Father, wherewith he 
In Epist. 1. Cler. Roman: apud 〈◊〉. 〈◊〉. 31.  concludeth his book: I may conclude with holy Scriptures) let us (high and 〈◊〉, one & other) well mark, bear in 〈◊〉 〈◊〉 and execute, (& God give grace we may so do) as God's cause and glory shall require, amongst other that most worthy and excellent speech and counsel (may I be bold to say) of the holy Ghost, uttered by joshua in the last 
〈◊〉. 24.  Chapter of that book: read and peruse it, I hearty pray thee Gentle Reader, for thine own profit, at the least, from the xiiii. verse of that Chapter onward to the end, make thy profit of all: and so farewell heartily in Christ.  
I beseech thee in thy prayers, remember to pray among that rest) for the advancement, & contmuance of God's holy Gospel in sincerity 〈◊〉 〈◊〉 us: free from all dregs of Popery. also for the prosperity of the Queen's most excellent Majesty, our dread 〈◊〉 in all things: and for the preservation and blessing every way of this whole Church, and Land, our dear Country, and that thou in heart prayest, procure indeed, that is, by all means endeavour in thy 〈◊〉 effectually to 〈◊〉, and to put the same in practice.  
〈◊〉 〈◊〉 〈◊〉 glory and his Church's benefit.  
Amen.  
P. W.