HOwe long at the length wil you abuse our gentle suff [...] ­raunce, The vniuersall Churche dooth complain [...] or expo [...]ulate with the Bishopp of Rome. ye Pope of Rome? Howe long shall your fury and counterfeyte hypocri­sie delude vs? What kynde of inordinate licentiousnes is this, that so much diste [...]pereth you? What doeth your outragious insolencie import? what doeth it practize? whether will i [...] ra [...]nge [...] what measure or ende of this your int [...]llerable [...] and tyranny shall we looke for at your handes at the last [...]haue you so shamefully shaken off all shamefastnes [...] all feeling and insight of humanitie and common reason: that knowing both heauen and earth conspired against your destruction, through your monstruous and manifold treacheries, horrible and vnmeasurable murthers, behol­ding daily with your eyes, so many, so manifest argu­mentes, and playne demonstrations, as it were fore warnings of your vtter ouerthrowe, and can none of all the same mollifie your mynde any thing at all? Can they no­thing at all restraine you from [...]trage? what? doeth not this so palpable lightsomenesse of Christes Gospell, this so glorious maiestie of the trueth glistering as the Sun­shine in midday, manacing, I know not what horrible confusion of your kingdome, the pompe of your tottering Throne already rent asunder, and for the most parte dar­kened and lef [...] succourles: doeth not the blood of so many [Page] Martyres, the testim [...]nies of so many Doctours: the [...] of the people: The secrete determinations, and foreiu [...]gementes, yea not onely secrete dete [...]minations, but the open speaches, and francke voyces of all the god­ly, wherewith they doe generally all denounce, detest, and condemne you for the very Antichrist: doeth not the ap­parant gestures and frowning countenances of all sortes of men: doth not the sting of your owne conscience at the least, nor any regard of shame: doeth not the friendly al­liaunce of so many Cities vnited in one, with vnseparable hands of mutuall league, apparaunt euen to your face, the dayly protest [...]tions of all people, the Launces and Swoordes of princes, sharpened with deadly hate, and [...]et an edge agaynst you, and euen nowe bending theyr mayne force to your destruction, the prepared power of people and Nations: the inwarde heart burninges of the greatest dominions of the worlde, yea theyr very nayles scar [...]ely restrayneable from your present [...]aking in pee­res, doth nothing of al these, no one of all these (I saye) mooue you any io [...] atal?

But admit that all the aforesaide threatnings, wherof I haue spoken before, as depending vpō the only pollicie and force of men, may little preuaile with you, who darest proudly presume of your selfe, I know not what Lucifer­like title aboue man, what then? wyll not the iudgemen [...] of the mightie Lorde of Hostes, at the least will not the fearefull wrath of that terrible Iudge, being enflamed a­gainst you, wyll not the most horrible downefal, and vn­speakeable desolatiō frō aboue, The beast mentioned in the Apocalipse the 13 [...] & 14. Chap hanging ouer your head [...] the most manifest Oracles of pr [...]pheticall Scriptures cause you to be appalled [...] What? whē you reade the down fall of the beast mentioned in the Apocalips, when as be holding the Prophet call Tables, you heare with your eares, & see with your eies, that hellish lake of euerlasting destruction, boyling out vnquenchable flames of fire and [Page 2] Brimstoone: may none of all these force you to trem [...]le & quake for feare, and can you thinke that no one of the fore­sayd scriptures do belong to you [...] but al this notwithstan­ding, doth this Tragicall Prelate r [...]ffle on in rage, free in fury, maske in madnesse, nor wil this Apocalipticall beast by any meanes be managed?

And be it also, that our most merciful father do as yet hold back his long lingering reuenge, shal wee Christi­an Princes, and nations therfore (whom this Babyloni­call Strumpet hath so long bewitched with her poisoned doldrenche of abhominable fornica [...]ion) beholding with our eyes so many Christian Countries, so [...]iercifully and monstrously rent a sunder, wittingly and w [...]llingly suffer our selues to bee led thus continually by the lips, & mooseled with such mockeries? If the aun [...]ient nobilitie of the Romanes could think it a matter much inconueni­ent to tollerat the hautines of Luci [...]s Tarquinius a king yea their natural Liege, lawful Lord & King, raunging somwhat more insolently then was seemely: what shoul [...] mooue vs kings, and princes authorised in our est [...]tes by God him selfe too thinke that either wee may, with­out due remorse of conscience any longer winke at, or without manifest preiudice of the [...]iuersall Churche, be­hold or beare with this pompous pontificall arrogancie farre exceeding all kingly, The pompe of the Pope. yea chrise more monstrous then Tarquines pride, I say not in a kyng, but in a beg­gerly Prelate, vnmeasurably vaunting himselfe, not only beyonde the pryde of Tarquine, but also aboue al hu­mane power, nay rather aboue all whatsoeuer is called God? For what greater arrogancie of any mortal man, since the first creation of mākind, hath euer bin heard of, or what more greeuous iniurie euer offered to the church of god, or Fistula more cōtagious might be imagined, thē that in this equal, & euē esta [...]e of bishoplike fūctiō, one on­ly Bishop so to raise his crest, as y ^e challēging to himself [Page] vniuersall Dictatorship, he shoulde so ouercrow his fel­low seru [...]nts, as that all other Bishops and Councels, shuld sweare humble submission vnto him, vnto whose au­thoritie all humane creature shoulde assubiect it selfe: at whose hecke Princes must yeeld their Scepters and Segniories: yea Emperours also must of fine force, stowys to the grounde, and geue their neckes to bee tro­den vpon? Which malaper [...] saucinesse being of it self no lesse absurde, then execrably haynous, is so altogeather voyd of all feeling of common sense, so also in all respects contrary to the nature and office of Bishoplike Pastor­ship, as that nothing may sounde into mens eares more detestable, or permitted of vs, more perillous. In this case nowe let any reasonable person iudge, what the due consideration of our princely authoritie may exact of vs, what the present daunger of this our time may require of vs, and what the common calamitie of the distressed Church may commaunde vs to doe heerein.

Surely if one onely Roman Cōsul, for the dutiful loue he bare to the discharge of his dutie to the cōmon weale, thought it a matter intollerable to beare with the mischi­u [...]us treacheries and treasons of Lucius Catiline a wic­ked Citizen, Ci [...]e [...]o against Catilin [...]. practizing the subu [...]rsion of his owne natu­rall countrey, to wit, one only Citie, and for this cause could with his Coūsels preuent his attemptes, with his only authoritie, suppresse his insolencie, and with maine force vtterly ouerthrow his outrage: in what one action may we, wh [...] ̄ the maiestie of the Lorde of Hosts hath ordeined guids of his people, and gardians of his religion, discharge our vocation more princely, or profite the Chri­stian common weale more substancially, then in this so great a calamitie, I say not of one onely Citie, but in this so vniuersal an ouerthrow of the whole world, and general massacre of al Christian religiō, that with all expedition we not only seclude, if not at the bestout of al partaking of [Page 3] Christian societie, yet that wee abandon an [...] vtterly [...] ­nishe from all our territories and domini [...]u [...] this Babilo­nicall Hydre, so monstruously raging with fyre & sword, so broyling, and imbruyng all places with fa [...]gottes [...]nd goare, so tumbling in the bloody butchery of the godly, not onely exacting humbl [...] submission of Kynge [...] and Keysers, but manacing also, and threatening, yea most arrogantly checking and mating them to [...]hei [...] beards [...] as euen the selfe same, whome by sundry approoued [...]n [...] manifest testimonyes of holy scriptures, wee can not but iudge to be none other thē the very vndoubted Antichrist.

But whereof shall I here complayne me first? Or a­gainst what shall I be able to exclaime sufficiently? O grosse worlde, O blockishe blindnesse of these dayes: I say not drousie slumber of Princes: Undoubtedly it behooued vs long sithens in our Princely authoritie, to haue rāsackt this lazy Lacerane lub [...]er, or [...]her mōstru­ous myscreaunt, and to haue throwen him quit [...] ou [...] of our coastes, into the [...]auadge Wildernesse, yea [...]n [...]to the cruell Caniballes, that so he that can not possibly bee sa­tisfied with mans fleshe, may learne at the le [...]gth amydst that fleshe cormoraunt crueltie, some sparcke of humani­tie and curtesie. If wee had thus done long heer [...]tofore, many thousandes of innocent Martyres had bene preser­ued from that tragicall tyranny. And yet hauing so mer­cilesse a slaughter of Christian blood, the infinite number whereof is not onely extant in Historyes, but also daily and hourely presented to our eares and eyes: This Anti­christ notwithstanding liueth [...]ill, and continueth am [...]n­gest vs, not so much by the ben [...]fite of the ayre that he ta­keth, as through our owne default, and negligence: what sayde I? [...]ee liueth: naye rather he florisheth, hee reig­neth, hee triumpheth: hee is not onely conuersaunt and present in ech places of our Palaces, but also present, and President of our Counselles: He [...] [...]nacteth and com­maundeth [Page] what him listeth: finally he deuoureth our peo­ple as his pray, and our selues hee scorneth for do [...]trelles and fooles. And because hee can not with open attempts worke our destruction, he pursueth vs with couert and craftie vndermininges, beholding with his eyes already the murthering of euery of vs, whom his hart hath ap­poynted to the sworde: And euen those hath he appointed whomsoeuer he vnderstandeth to be more addicted too set foorth the glory of Christ, then to vphold his pompe. The continuall course whereof doeth euidently bewray him to be the vndoubted Antichrist. Otherwise what may it bee, that shoulde so cruelly teaze him to such beastly sauadge­nesse, but that he feareth, least the glorious Sunneshine of Christes renoume, will dazell and darken his counter­faite kingdome. For his monstruous minde beeing enfla­med with intollerable desire of superioritie, sithens it hath nowe aduaunced it selfe to that loftinesse of estate, cānot easily suffer to be remoued from that rotten clayme of staring statelinesse. And because he perceaueth that in this gladsome kingdome of the Gospell, he can no longer now reteine the same without bloodshed, and butcherie of thousandes of soules, hereof commeth it, that as many as he perceiueth to be true professoures of the worde, euen so many he recompteth for his open aduersaries, whom he thinketh conuenient to cutte of by practise, and pollicie whatsoeuer.

A defence of the Church of En­gland against the seditious Bulles of the Pope.From hence ariseth all this storme of so greate Tra­gedies: here hence come those dreadfull thunderclappes, and deadly flashes of scorching curses, & yet not so muche to be feared of any, as to be scorned of all. They call them Bulles: To witte Pardons and Popishe Libelles won­derfull craftily forged too entrappe, and beguyle seelye soules, vnder the visor of Peter and Paules autorities. For this is the very gunshotte wherewith these holy Fathers doe vsually auenge the rancour of theyr heartes, if they [Page 4] chaunce at any time to wexe chole [...]ike and wroth. And because through suche preatie Buggebeares [...] they haue heretofore accustomed to be dreadfull, and fearefull too o­ther kingdomes and Monarchies, heereof came it that Pope Pius the fifth not long sithence, like Iupiter Olym­pius with his fiery thunder boltes [...]ut of his Castle of S. Angelo did set vpon poore litle England with a terrible Bull. Pope Pius [...]e fif [...]h raging a­gainst Elizabe [...]h Queen of Englande. In the which proude presumptuous attempte, hee practised with [...]hamelesse slaunders and rayling repro­ches first too defame the vertuous Lady Queene Eliza­beth, thereby to procure her high [...]esse the hatred of for­raine nations: and bey [...]g not satisfied therewith, endeuou­red also to depriue her of her Regall Patrimony, and true inheritable kingdome: and not of her kingdome onely, but to bereaue her also of life, and for that purpose sollicited a­gaynst her, trayterous treachours both within her owne Realme, and abroade.

There passed not many dayes, before that Gregorie the thirtienth a whelpe of the same litter, Pope Grego [...]ie 13. enflamed against En­gland and the Queene of En­glande. pursuing the platfourme of his Predece [...]sour Pius, gaue attempte not much vnlike to the first, sparing no trauayle, nor cost, no attempt vnassayed, whereby he might teaze vp the Sub­iectes to rage against their Queene, to bring al vnto hur­lie burly, finally too rende asunder their f [...]i [...]h and allead­geance which by Gods commaund [...]mēt they owe to their lawfull Magistra [...]e, supposing too haue founde here some suche Asseheades forsooth, who woulde more easily h [...]ue been induced to reuerence those Apish flashes of Momus smokes, then to derid [...] them as bab [...]es. Bu [...] what suc­cesse hitherto hee hath attained [...]ith those Fr [...]ntike vp­roares, tumbling and tur [...]oyling all thinges, I meane n [...]t here to stand vpō. This on [...] thing would I fain learne of them, whereof I doe earnestly [...]raue an answe [...]re. I mean not heere the answer of any one priuat pe [...]son alone, [Page] neyther of Pius, nor yet of Gregory: But I appeale to all that Romish Sea in generall, which powreth out such Prelates vnto vs: Euen of those reuerend Uicars I de­maund this question. What if their power were agree­able to their will, and were able in very deed to preuayle against them, as farfoorth as they accurse them in words [...] and as they do denounce in those their mu [...]derous bulles, wherin they belch out against the subiects of that realme, suche horrible exclamatious, and accurse them downe to hell, drowne them in the bottomlesse gulfe of euerlastyng flambes, and throwe them out to bee deuoured with the swordes of the furious. Let them tell vs, would they do it in deede? Or would they put it in execution, if they were able? May it be possible, that any suche crueltie coulde euer enter into the thought of any Christian heart, name­ly against Christians? If they deny it, what meane they then by those their craf [...]ie conspiracies, farre excee­dyng Catilines currishnesse attempted, yea practized al­so, to bring suche murders to passe? But if they confesse it, which indeede they can not couer with any colourable cloake: Certes they doe sufficiently (lyke Rattes by theyr p [...]epyng) bewray themselues by their owne doome, what spirite they bee off [...] what monster they fo [...]ter vn­der that forged visor of Peter, what Scorpion they shrowde vnder tha [...] Lyons skynne.

A complaint a­gainst the Popes of Rome.But let vs proceede further. Goe too nowe: Admi [...] that so great force of malice, so greedy rancour of re­uenge myght pearce so deep [...]ly into the Apostolicall breastes, importyng the [...]er ruyne of the godly. I wo [...]lde then fayne learne of them, vppon what theyr des [...]r [...]e at the length they become so maliciouslye ma­lignaunt agaynst them. For whatsoeuer the offence be, surelye it can not possibly bee matter of small im­portaunce, that maye prouoke those moste holye Prela [...]es to growe into suche outrage against their [Page 5] Christian Brethren, seeyng in outwarde semblaunce and behauiour, they doe so cour [...]giously braue them selues vpon the meekenesse of Christe, vpon the Faith of Peter, and the spirit of Paule. 2. Cor. 1 [...] Wee doe reade in the Scriptures that the moste holy Apostle S. Paule him selfe doth in the mightie power of the spirit, thunder out, That the weapons of our warrefare be not carnal, but mightie in spirite, to the subdewing of strong holdes wherewith we doe suppresse euil thoughtes, and doe subdewe all power, extolling it selfe against the wil of God, and leade captiue all thoughts and imaginati­ons, to yeelde dewe obedience vnto Christ, &c.

First you see weapons named heere, not of one Paule, What the po­wer of the Church is and how farre it stretcheth. nor of one Peeter, but our owne weapons (saith he) that is to say, general weapons, common with the vniuersall Church of Christ: which are then at the leaste to be exer­cised, not rashly against all persons, nor vpon euery light occasion, but euen when necessitie vrgeth, against those (if any shall happen to bee [...]) which doe waxe insolent and stifnecked against the knowledge of God, and their dewe obedience vnto Christ. Of which sorte if any may be founde faultie in that Realme, that may preiudice the grace of Christ, surely I will not in any respect abridg [...] condigne correction, according to the censure Aposto­lique. But nowe, whereas that whole nation, to the vtter­moste of their power, doth indeuour to become the Ser­uants of Christ: whereas there is not one so much, that doth not prostrate him selfe to the maiestie of the Sonne of God, and to his diuine Godheade: that doth not worship him in Spirit and trueth, yea and worship him there where the Scriptures haue enthronized him: that doth not thankfully acknowledge his Heauenly be­nefites: that doth not yeelde dewe reuerence to his Sa­craments: that doth not onely professe all obedience lin­ked togither with faith, to be dewe vnto him, but also [Page] repose all their affiaunce and confidence in him: Finally whereas in their churches, all matters, are so orderly ad­ministred by them, as that no defect may be founde of any thing apperteining too the duetie of true christianitie: The Pope cruelly raging against the godly without all cause or reason. wherein nothing is admitted, that is not consonant to the sacred authoritie of the Euangelicall institution: I be­seech you (Syr Pope of Rome) what woulde you desire more? What? seemeth it not sufficient in your conceite, that Christ, who alone preserueth the estate of his church be glorified in his owne Church, vnlesse the pompe of the Pope be enterlaced with the glory of Christ, & reuerenced with semblable obedience? And from whence els come these tumultes, these flashes of lightening, and stormes of of thunderboltes raysed vpp? Is it bicause they doe yeelde their obedience too Christe, as it behooueth them to doe? or bicause they humble not thē selues to the Pope? If the glory of Christ be your glory, as of right it ought to be, what needeth any contention then? why doe you no [...] cast downe your proud Peacockes tayle, and call your selfe backe againe into the societie of generall obedience? But if ye thinke it not sufficient, that the sonne of GOD may be magnified without the Romish Bishop, why then surcease from hencefoorth to be taken for the seruaunt of Iesu, and the heire of Peter. For what other thing did Peter or Paule vaunt vpon, but the onely glory of Iesu Christ? Philip. 1. Whether by occasion (sayth he) or in truth, so that Christ be preached, herein do I reioyce, and will reioyce. What say you to this? That Christ himselfe, whiles hee dwelte here vpon earth, would haue a speciall testimonie lefte behinde him, howe farre he was both in woordes, and deedes estraunged from crauing, or gro­ping after glorie, who embasing him selfe of his owne freewill, euen to the ignominie of the Crosse: by howe much he disclaimed from the title of glory, so much the [Page 6] more ouerflowing aboundance of glorie did ouerspreade him, by onely despising of glory. Io [...] .1. I do not seeke (saith he) myne owne glory, but there is one that seeketh and iudgeth. Agayne the same Christ being on a time despised, and cast out from that most churlish city, did not so attempt any matter of reuenge therefore, as that hee seemed very greuously offended with them which did pro­uoke him to take vengeaunce. O heauenly mildenesse of a meeke spirit woorthie of all reuerence and honour: Luke . [...] You knowe not (sayeth hee) of what spirite you bee, The Sonne of man came not for too destroy, but to saue mens liues.

Now let vs compare the one with the other, to witte, the Uicar with his head. You haue heard how the Lord being not entertayned vpon the way, what he did, and what answere he gaue. But what the Pope woulde haue done in this case, if he had beene present, furnished with like power to be auenged, I doe not here discusse. Truely how he behaueth him selfe at this present, little England alone may be a sufficient testimonie: which hauing now ouer many yeares beene plagued with that Romish ruf­fler, and worne out euen to the bare stumpes, with much adoe shaking from her shoulders, that yoake of intollera­ble thraldome, durst pr [...]sume at the last to cast from out her territories, this T [...]oian horse, and reduce her estate to the auncient iberties. Hereof springeth that Can­ker, hereof arise these Tragicall furies, wherewith he woulde seeme ready to deuoure, not the bodies of menne onely, but the very soules also, if hee were able. Goe to nowe, and what cause can this [...]remshape [...] Uicar vouch at the length, why hee shoulde thus min­gle heauen and earth together, and rake vpp from the deepe, those swallowing Sandes of gaping gulfe? Let vs nowe see what the mater is.

[Page]The Pope of Rome is banished out of English soyle, in that hee woulde be a Ruler, I confesse: but as a soiourner, he is not excluded. But Christ notwithstan­ding is receiued: him doe they imbrace as their Lorde: his voice they doe acknowledge, and bee obedient vnto: but because they knowe not you (Sir Pope) if they re­ceiue you not, why should you storme at it? You require pardie that they shoulde couple you with Christ in their worshipping. But put the case, that Christ can in no wise bee receiued into England, vnlesse the Pope be ba­nished: Christ can not be receaued vnlesse the Pope be ba­nished. neither the Pope haue any possible footing there, except they thruste Christe cleane out of their Coastes: Whether of these two thinke you conuenient to bee obeyed by them, since they can not possibly serue bothe at once? Iohn the most worthy Prophet of all Prophets, yea more then a Prophet, doth cry out in the Desert: It behoueth that he increase, and that I doe diminish. Iohn .3. Chap. And will you not permit the glory of Christ to growe forwarde in his owne Temple, vnlesse your pompe be made copemate of his glory? Who b [...]e­ing his humble seruant & faithful freend in deede, as in outwarde apparance and words you doe professe to be [...] why then, indeuour as seruiceably and faithfully to ad­uaunce the honor of your Lord [...] [...]d Maister, and with­all accept as louingly of your followe seruauntes, who dutifully serue the same Lorde and maister whome your selues doe professe. I beseech you Sir, is not our request agreeable with equitie? But if the matter go other­wise, and that you wil be exempt from the place of a ser­uaunt as no fit member of our Church, but doe require rather, to bee enstalled a Lorde ouer our fayth: then knowe ye for certaintie, that your banishment from our Kingdomes is not procured by our onely meanes, but authorised by the very sacred Scriptures: wherein we finde moste euidently, one onely Lord to be attended [Page 7] vpon [...] and one onely fayth to be directed by. Euen as wee reade in the same Apostle else where: Not bycause we are Lordes of your fayth (sayth he.) Ep [...]e. 4. So also neither Peter himselfe, 2. C [...]r. 1. farre vnlike to an Imperious Apostle, c [...]ulde not at any time permit in the Clergie, 1. [...]eter 1. the name of Lord­ly estate: neither did euer presume to chalenge any such title to himselfe, as the which he reproued verie sharpely in others. For he right wel remembred what Lorde hee was disciple vnto, namely the same Lord, who being al­wayes the greatest despiser of worldly pompe, would ne­uer contende for honour and seignorie, but in al lowlinesse rather, would yeelde humble seruice to all persones, with­out respect.

But loe a replie forthwith of some of this crew. Sau [...]ders in his Ierarchi­cal Monarchy [...] What (say they) do we not call them Lordes commonly, who, as Gods Ministers, do exercise princely authoritie, and regiment ouer the earth? Yes truely: and therefore let euerie prouince haue his peculiar seignior, who according to Gods appointment, may exercise this function of bea­ring gouernement and rule. But what is this to Peter? What is this to the Apostles, and Apostolique Mini­sters: who be called to this function, to this onely ende, to profite the congregation of Christ, and not ouerrule them, as Princes and Potentates: to nourishe and feede the flocke of their Lord, not Lordly, and loftily to ouercrowe them, as Lordes of the flocke? For their estate is not an estate of stately domination, and tyrannical superioritie, but an office, a charge, and a shepeherdes estate. And as it is a charge, How the charge of a Sheape­heard [...] is limi­ted and howe it ought to be dis­charged. so ought the same charge be stretched no fur­ther, than for whose sake properly it is vndertaken: so also neither ought it be applied otherwise in any respect, then as it shall apperteine to the proper and peculiar benefite of the flocke. For neither the Scholemaister may there­fore take vpon him to ouerrule his pupilles, as Parents do their children, or as Princes their subiectes: bycause [Page] his office is to instruct thē in learning: neither is he other­wise worthie the place of a Schoolemaister, then in that respect that he may teach good and wholesome doctrine. In like maner, whereas the office of a godly pastor con­sisteth in this onely, to direct the consciences of Chri­stians, to employ all his studie and trauel to the enlarge­ment of Christes kingdome, he ought for this cause abide vnremoueable within the bounds of his charge, & therein behaue himselfe as a shepeheard, not as a Lorde: as a ser­uant, not as a maister. It is one thing to beare souerain­tie by publike and Christian authoritie: an other thing to be a seruant, in feeding the flocke, and to be subiect to the state: And yet neither doeth this kinde of seruice want his proper and peculiar dignitie. As in all common weales the most renowmed & famous actions do of their owne nature, allure the wel liking, and laudable commen­dation of the godly: So Ministers of the Church also, such as being endued with heauenly giftes of spiritual bles­sing, and the mightie power of Christ Iesus, though they groape not greedily for promotion, shall neuer yet bee destitute of their due honour and reuerence, which of it owne nature doth alwayes attend vpon and accompanie godly and famous personages: I meane not any such dig­nity notw ^tstanding, as should raise thē to the state of prin­ces, nor make them Lordes of the earth, ne yet aduaunce them to Monarchies, nor so much as priuiledge them frō due obedience to the state, nor to the Lawes and Statutes of the higher powers.

Therefore as concerning the prerogatiue of Princes, sithens there is so great a number of Regions. Nations, and people, such a varietie of Lawes and tongues, no­thing can be more seemely, nor more consonant for the or­dinance of God, then that in al societies and estates of Nations, a special preeminence, and singular superiority should be yeelded to some one personage, as to a certaine [Page 8] chiefe gouernour and heade, by whose authoritie and so­ueraigntie, al others may be trayned vnder whom also se­ueral offices, and charges may be seuerally distributed, as shal seeme necessarie and commodious, for the well or­dering of euery weale publike. Hereof is it, Rom. 13. That the higher powers do of right beare a necessarie preemi­nence directly vnder God, as the Apostle witnesseth. And yet euen the selfe same powers are empale [...], & com­passed in within their prescripts, listes, limits, & boundes according to Gods ordinance. But as to that vniuersali­tie, and Ierarchie ouer the whole Church of Christ: One onely vni­uer [...]all head of the vniuersall Church. or to be onely and entier Lord, and ruler ouer our fayth, besides Christ onely, we acknowledge neither king nor keyser, whatsoeuer. And what was he then that at any time hath authorised you (yee Prelate of Rome) to bee chiefe gouernour, and Lorde ouer the vniuersall Church of Christ, so farre and wide ouerstretched, ouer the face of the whole earth? Or who euer besides you hath beene heard of, that durst presume vpon so prowde a Title of superioritie, eyther in the Apostles tyme, or in the whole succeeding age, vntill this your chalenge, without great reproche and greeuous controulement of eue­rie good man? Or with what face at the length dare your selfe so arrogantly rayse vppe your crest so Luci­ferlyke, as to bee magnified for the onely and princi­pall Bishoppe, and Monarchie of the whole state of Christianitie, vnlesse ye were Antichrist him selfe? In this case therefore, aduise and bethinke your selfe well, yee Romish Prelate, what ye nowe doe, or rather what ye ought to doe. If yee thinke that the credite of your Maiestie is crackt by them, bycause they haue banished you out of theyr Coasts: I pray you heartely when it com­meth to your minde, to make a true account, howe much they haue bene beneficial vnto you & others of your crew, whiles they were your vassals, tel vs now this one thing, [Page] what secrete insolencie lurketh in that authoritie of your maiestie, that may by an vnauoidable necessitie enforce them to the lyke superfluous pillage any longer.

The vniuersall Ierarchie of the Pope serueth to no vse in the Church of Chr [...]s [...]e.For why shoulde they so do? is it because you may graunt them saluation, and blesse them? But their salua­tion is already plentifull, sufficient and euerlasting for them in our onely Lord and Sauiour Iesus Christ. Is it because you may geue them remission of sinnes? but the same is also geuen them freely in the faith of the Go­spell, without any other ayde. What is it then? Because you may preach the woorde of God to Gods people? or is it rather because ye may, as ye haue hitherto accusto­med, thrust vpon them mens traditions, pelting gloses, and olde wiues tales in steede of Christes Gospell? that yee may rob the lay people of the woorde of God, with holding it fast lockt from them, in an vnknowne and bar­barous tongue? That yee may scatter abroade the doc­trine of Diuelles? But the Lorde be highly thanked for it, there lacketh no store of godly personages amongst them, which are able too execute that holy function of preaching Gods woorde, and do execute it indeede with­out ayde of the Laterane Bishopp freely, and with good successe: yea so muche the more freely, by howe muche they bee seuered from your tyranny by distaunce of place. What is the cause thē? that ye may determin their causes and controuersies? But where may controuersies bee more happily decided, and more speedily ended, then where the speciall circumstances of the greeuances be­gan first, and are best knowne? Heere of came that sacred decree of those godly Fathers in the Africane Councell as Cyprian doth testifie: Cyprian the first booke, the third Epistle. That euery mans cause should bee pleaded in the same prouince where the offence was cōmitted, wher also might be both accusers and witnesses of the cryme. And for this cause it was decreed further: That to euery pastor some particular [Page 9] portion of the flocke shoulde bee appoynted, which euery of them shoulde rule and direct, rendering ac­counte of his proceedings therein to the Lorde &c. In their Englishe affayres therefore what interest may the Romishe Inquisition challenge, sithens the States of his owne Nation of Affricke haue vtterly re­nounced it?

But happily the authoritie of the Pope is holden verie necessarie to choose Byshoppes, and to dispose o­ther orders Ecclesiastical: for this they mainteyne for inuiolable, that all maner election of Bishops is vtterly vnlawfull, except they bee consecrated by the Romishe Sea. But what is this else, then to robbe the Churche of her lawfull right and interest in her free election, and to yeeld ouer the Church her selfe (which ought to be the Spouse of Christ) a seruile bondmayde to the Pope, and not the Pope to the Church? when as notwithstan­ding the Apostle Paule, writing to the Corinthians, doubted nothing at all to make the Apostles them­selues subiect to the Church speaking on this wise: The Church in respect of soue­raigntie, is a­boue Apostles and Ministers. 1. Cor. 3. All thinges are yours (sayeth he) whether it bee Paule, or Cephas, or Apollo, whether they be thinges present or things to come, but you are Christes, (hee doth not say, you are the Popes) and Christ is God. Briefely, as concerning that laying on of handes, which the Pa­pistes account altogither vnlawfull without the Popes annoynting, why shoulde it bee lesse lawfull for vs, to put the same in execution in our Churches, in ecclesi­asticall elections, and ordering our owne Ministers and Pastours, then the Cardinalles of Rome in the choise of their Pope? For sithens in Rome it selfe is no such ne­cessarie succession of personages, or Palles, but that which is purchased for the penie: and sithens no conse­cration almost doeth passe there, that is not rather be­smeared with Oyle of money, then with any Oyle else, [Page] I beseech you [...] what should be the cause, why the procee­dings of our Churches may not bee adiudged more legi­tima [...]e and cano [...]icall, being exe [...]uted according to the prescript ordinaunces of the Canons, not without due trial of learning, good consideration of conuersation, com­mon consent, and voyces o [...] the Congregation? name­ly, [...] 1 [...]. for as much as the Lorde hath promised wheresoeuer two or three doe agree together in any one thing in his name, that the Father will graunte them theyr reque­stes.

Which being agreed vppon, I demaunde what cause of iuste complaint you can alleadge against vs: ye Ro­mane Bishop? or what iniury haue you susteyned at our handes? If none at all, why doe ye fret and fume, where­fore doth your choler boyle so monstrously? to what ende are those thunder clappes of bulles, and warlike wild sier scattered abroade, wherewith like a most vnmercifull Caligula ye seeme ready bent to scorch and cut all our heads from our shoulders at one blow, if you were able? The stay wherof surely proceded not of any relent of your cru­eltie, nor of any your fearefulnesse too commit the facte: but from Gods onely merciful benignitie, which doth for the most part rebounde back malitious attemptes either vpon the wicked authours themselues, or as vapours and clowdes scatter them to naught. But goe to, let vs graunt vnto you that by this excluding of you, some par­ticular Churche haue beene iniurio [...]s to your maiestie, which being neuerthelesse most vntrue, yet let vs imagine it to be euen so. It behooued you notwithstanding to call to your remembrance of what spirite ye were of [...] if at the least ye belong to Christe, whose vicar you doe challenge your self to be. [...]th. 5. Of whom if you haue not yet learned the lesson, which ought to haue bin first & chiefly learned, too wit, To pray for your enimies, ye should at the least not haue forgotten the lesson next vnto the same: That what­soeuer [Page 10] iniury had bene offred you against equitie & right, yee may not be iudge yet of your own priuate grieuaūce, but haue committed the same wholy to be auenged of the Lorde. For so you reade commaunded by Gods owne mouth, Vengeaunce is myne, and I wil rewarde: Deut. [...]2. saith the Lord. Roma. 12. So might you not in any wyse haue misdough­ted, but that he vpon some good liking of your cause, vn­dertaking the defence thereof, woulde of his sincere Iu­stice both more orderly & more mightely haue repulsed the iniury, then your self were able too doo. For proofe wherof as there be sundry examples in the scripture, so a­mongst al other that counsel of Gamaliel, wherewith he appeased the outragious insolency of the Pharisees from sleing the Apostles, ought to haue bin remembred agree­ing with Gamaliel in counsel. Actes 3. If that which these men do, be of men, or the counsel of men, it will come too nought of it self. But if this coūsel be of God, thē shall I as wickedly as in vayne striue against it, as one not on­ly rebellious against men, but against God himselfe.

Al which I do hither too debate with you in such sorte, as if you had iust cause of complaint, were it neuer so litle against vs for empayring your dignity: which if it were true, yet doth not the Apostolique grauitie vsually let loose the reynes of priuate reuenge so grieuously, nor any of the scripture enstruct therevnto. The milde lenytie of the Gospel wold rather allure too deale more fauoura­bly with the brethren yea though they were faulty, who albeit they be not Romaines yet bicause wee bee Chri­stians, behooued you euen for Christes sake, whom we do woorshippe (though wee woorshippe not you) to haue had dewe consideration of the mutual amytie, and necessa­ry bondes, that ought too bee betwixt Christians, if at leste yee bee a true Christian your selfe. Certes this rayling, and slaunderous reproches, wherewith yee doo practize, and procure vs too bee hated of all, [Page] and our common weales and kingdomes to bee rent a­sunder withall, and brought to vtter confusion, doeth i [...] no respecte beseeme the profession whereinto you are entred.

But to come neare to the purpose nowe, and to de­teyne you more strongly within my warde, I doe argue with you on this wise, as that I may throughly con­uince, not onely the whole substaunce of your challen [...]e agaynst vs to bee most voyde of reason, and fraught full of follie and pride, but also to make it appeare by most euident demonstration, that all this so mightie a confederacie of Nations and people, conspiring in ge­nerall agaynst your destruction, which you do see with your eyes, is not onely cleare of all blemish of rancour, but also conceyued and raysed vp in one vpon most vr­gent and necessarie causes, and vndertaken with no lesse feare of God in respect of true pietie, is not so much procured by men, or by mans Counsel, as directed altogither by the onely outstretched arme of the Lorde of Hostes: and so directed, as that without his godly assistance, so manie and so maruellous enterprises, could neuer haue beene possibly atchiued, in so short space, and with so good successe. And to the ende you and the complyces of your conspiracie may bee made more assured of the proofe hereof: open the eyes of your re­membraunce at the last, and beholde on euerie part the manner and maruellous frame of the proceedinges therein.

First I suppose, no man is ignoraunt, into what amazed admiration all Nations were caryed with that your notorious state of Empire, with that woonderfull masse of Maiestie and loftinesse of seate, so richly enstalled, so gloriously enthronized, with so manie and so magnificent fortifications enuironed, yea (as it seemed) established with scriptures & countenanced [Page 11] with the authoritie of Peter and Paule, as long as it held soueraigne ouer the whole worlde in assured securitie. All which so wonderfull power, so puyssant maiestie, so large outstretched dominion of popish Ierarchie, which stoode so long by the space of fiue hundred yeares conti­nually in so vndiscontinued and emp [...]ired a possession, How great an [...] incomparable the state of the Romish sea was by the space of 500. yeares. who coulde [...]uer haue suspected, or conceyued by any ne­uer so light imagination, shoulde not also enioyed vnre­moueable continuance euen to the worldes ende? For better confirmation of which Empire, seuere and sharpe lawes were enacted, dreadfull decrees, yea most horrible torments prouided, for the punishment of such, whosoeuer would but once hisse agaynst the Popes holinesse, though he playe [...] the ruffian ne [...]er so rudely. A sweete and plau­sible title of the Catholike and Apostolike Church was pretended: the power of the keyes was chopt in among: the vndoubted succession of Peter, not without the autho­ri [...]ie of Paule, capemarchant withall: insomuch that whosoeuer should but lo [...]ke awrie vpō the P [...]pe, might [...]eeme not so much to preiudice his holinesse, as to be openly in­iurio [...]s to Peter and Paule themselues. Moreouer there wanted not to this mightie Domitian, Domitian a mō ­struous tyra [...]t. his feareful light­nings, wherewith he might out of his heauenly Capitol amaze the tim [...]rous soules of weake princes: finally that nothing might lacke, to braue out his power, as to co­lour his crafty iugling, there were annexed to the premis­ses, a sweete and amiable countenance of hypocritical ho­linesse, a counterfeit sinceritie of vnspotted life, yea out­warde resemblance of true religion, thereby to dazel more easily the eyes and heartes of the vnlettered. And for this cause to garnishe this pageant to the full, whole skulles and droanes of Monkes, Friers, and Massemon­gers, did swarme togither, busied busily in fasting, in almes giuing, in Psalmes singing, in prayers and Masse mumbling, in their vnmaried life resembling An­gelical [Page] puritie, surpassing all humaine condition. In the Churches how religiously were al things solemnised too reclaime men to their lu [...]e?

But amongst all the rest, no one thing was more forci­ble to the establishing of the power and continuaunce of this kingdome, then the ignorance of that blinde age, and the penurie of learning and iudgement. For in the Schooles was nothing [...]aught but colde and friuolous suttleties: In the Councels nothing decreed, but by the prescript rule of the Pope alone: neither was any sounde heard in the Temples of any thing almost besides stage-like ceremonies and mens traditions. And what maruel then, if, the pure and eloquent sciences, both sacred and prophane, being vtterly exti [...]ct, barbarous blindnesse had ouerwhelmed all things, with gro [...]se ignoraunce, whereby no man coulde become either more expert in learning, or more vertuous in manners, when as neither bookes, nor authours were extant, out of the which anie such supplie might be furnished? For as yet came not to light that most happie, and heauenly Iewel, to witte, the Arte of Printing bookes: The happie in­uen [...]ion of the [...]rt of printing. all thinges were certifie [...] by the industrie of wryting [...] and hyred trauaile of wry­ters: yea the same also not obteyned without greate charges and costes. Whereby it came to passe, that the poorer sorte being vtterly barred of atteyning lear­ning, scarce anie vse of Bookes, or good litterature was in vre, except amongest a fewe Monkes onely, yea those also not verie manie: with whome likewise, the ve­rie same written bookes remayned rather in Libraries fast chayned a rotting, than worne out with any they [...] handling. In the meane space the common people did neither reade, nor heare what the Euangelicall and A­postolicall wryti [...]ges did proclayme touching Christ, nor touching his grace, and benefites: onely they were commaunded to beleeue that which the holy mother [Page 12] Church did beleeue: Which was not altogither amisse if they had concluded vppon a true Church, according to the right patterne thereof. Nowe these learned and great wise men woulde haue this Church to bee none o­ther, but the Sea of Rome pardie, and that crew of Cloy­sterers, amongst whom that triple holy Pope must needs be acknowledged for heade, and Lorde ouer all: whose decrees all and euerie person what soeuer must be of ne­cessitie constrayned to obey, as so manie holie oracles proclaymed from heauen: whatsoeuer this Gentleman shoulde clogge the Christians withal, must with like ne­cessitie be vndertaken and borne without grudging. This ympe they iustified to be the only Priest of the Leuitical ra [...]e, yea the verie bonde of Christian societie, besides whome they affirmed was no fayth, no hope, no, nor any Church at all. Who so shoulde depart from this Church (as much to say) from the Pope, might not otherwise hope for eternal saluation by anie meanes: whatsoeuer the Pope should speake or doe, could be no errour, neither ought he bee iudged of anie person: And that Christ did reigne in heauen, the Pope must reigne in earth. And al­beit Christ did promise that hee woulde bee alwayes present with his Church, yet must this bee an infal­lible rule, That hee coulde not dispose the riches of his grace, in the gouernement of his Church otherwise, than by the dispensation of this Gentleman his onely Uicar.

In this calamitie of state and time: I pray you what other knowledge could the rude and vnlettered mul­titude attaine vnto, but that which others taught them? And then also what other thing was beaten into the eares of the people, then that, which by all maner of meanes might auaile to amplifie the maiestie of that popish king­dome? The brauerie whereof whoso could blaze out wit [...] most loftie titles & stateliest style, was adiudged the most [Page] profound and delicate diuine. And then these notable and inuincible oracles were finely sifted out, not of any light trash, but coonned out of the verie bowels of diuine Phi­losophie. The proppes a [...]d [...]il [...]ers of the Romish religion. Thou art Peter, and vpon this Rocke will I build my Church. I haue prayed for thee Peter, that thy faith should not faint: Feede my sheepe. Ergo the most holy father the Pope of Rome is enthronized the vniuersal Prince of the Romish Sea, vnto whom onely are giuen the keyes of al maner iurisdiction. The Romish Church hath taught thus: Th [...]s hath it seemed good to the vniuersall Bishop, who carieth about with him the holie Ghost within the cubbard of his breast. These be the traditions of the holie fathers. Ergo this is the Catho­like Church.

In good fellowship gentle Reader, what [...]tronger force of illusion coulde possibly bee seene at any tyme? In so maruelous a confusion of thicke and darkened clowdes, what coulde bee more easie, than for the vnlet­tered, and vnskilful multitude to wander vppe and downe by whole heapes, into any amazed errour what­soeuer? euen as a man hauing first pyked an others eyes out of his heade, might easily leade him then to breake his necke where him ly [...]ted. Herein vnlesse the most mightie Lorde Creator of all thinges, and gouerno [...]r of all thinges, looking downe from aboue, had put to his helping han [...]e in time, what coulde all the Coun­sels of men agreeing togither in one, all their forces and powers conspiring togither preuayle agaynst that so mightily for [...]ifyed force of popishe Monarchie, by such a continuall course of succeeding yeares established? the proofe whereof manie greate and probable argu­mentes haue heretofore declared. For how often hath attemptes bee [...]e giuen, euen of the most puissant Mo­narchies, Kinges, and Potenta [...]es of the worlde, to snaffle this intollerable ambition of popane arrogancie, [Page 13] yet voyd of al successe notwithstanding. For immediatly vpon an assay made, princes being s [...]a [...]ed, eyt [...]er through feare of further perill, or lead on [...]he blinde side by cra [...]ty collusion, or zeale of Religion, or circumuented by tray­terous re [...]cu [...]tyng of theyr Subiectes at home, haue surceassed all the sorte of them [...]rom further ex­ploites.

Examples whereof, albeit in number infinite, It is proou [...]d by plaine demō stratio [...]s that the ouerthrowe of the p [...]pishe Sea came not of m [...]n, but frō God the v [...]ye author thereof. may easily and readily [...]ee vouched, if out of Fraunce, Ger­manie, Cicilie, Austriche, [...]e w [...]ulde reckon vp all, and euery particular King and Emper [...]ur [...] bearing the names of Phillip, Lewes, Otto, Henry, Fredericke as wee might: yet passing ouer for this present for [...]aigne princes, we wil co [...]tent ourselues with a brief Catolog [...]e taken out of our nati [...]e Countrey Mo [...]um [...]ntes, suche as shal su [...]ice for this present purpose. William con­querour. William of Nor­mādie, wearing the Cro [...]n of this land .500. yeres agoe or very neere theraboutes, this Romishe tyrannicall Ie­rarchie (whereof I spake before) began too growe some­what more lof [...]ie then before, against whose hauty arro­gancy Henry the first of that name, Henry the f [...]ste king of Englād a learned and puis­sant Prince of courage, beganne somewhat to bende his browes. After whose death his successour Henry the second did set himself against the Pope, Henry the 2. king of Englād in more forcible ma [...]er. But Pandol [...] the Popes Legate forthwith quali­fied the king. Not long after succeeded Iohn king of Englande, Iohn king of England. who was much more eagerly sharpened a [...]gaynst the Pope: but this force preuailed nothing at al. After them reigned Henry the thirde of that name, Henry the 3. who might [...]ly laboured to stay the Romishe money markettes exceeding all measure and meane within his owne king­domes. This was a woorthie enterprise certes, well be­seeming the noblenesse of a most worthie king. But the in [...]atiable pride of the Pope gate the vpper hande not­withstanding. Mathevv of P [...] ­ris a chronicl [...]. King Henry hath his counsels (quoth the [Page] Pope) so haue I my councel also.

What shal we say to this, that the same hath beene earnestly impugned by learned and graue diuines, (as wee finde recorded in Histories) to call backe that moste insolent tyranny of that proude Peacocke, to some meane and reasonable order, wherein these also did but beate the ayre and loose their labour: Diuines put to sil [...]nce. As many as g [...] saide the Pope, were m [...]r [...]yred with [...]r [...] or tortures. for either they were pricke foorthwith to prison, or raked to recant, or tormen [...]ed with tortures, compelled to bee mute. Amongest whom innumerable names of godly Martyres, besides the Valdenses, Albingenses, Merindolanes, Bohemias be registred of recorde. What other cause procured the death of that godly martyr Ierome Sauouarolla, whose worthie sermons published in the Italian tongue, and printed at Uenice, Out of the chronicles of Henry of Euforde. Italy it selfe to this day yet can in no wise digest? What else was the destruction of those two Moonks burnt at Auynyon vnder Pope Innocent the sixth? What other cause did consume to ashes Williā Sawtre [...], Swinderbie, Thorpe, G [...]al­ter, Bruite a very learned young man, Iohn Badbie, Lorde Cobham right honorable of parentage, and infini [...] others partakers of the same persecution? What other matter raked out of graue Iohn Wicklife being buried long before? In which Catalogue let bee numbred also, whom for reuerence due vntoo them I may not forget Tauler, Wesel, Groningensis, Hilton, Isenua, William de Sancto amore, Nicholas Oremmus, William Lau­diuēsis, Iohn Poliacensis, Armacan, Peter de Vineis, the Archbishoppe of Tullensis, The Chronicle of Iohn Auen­ [...]e 7. booke. of whom Auentine ma­keth mention.

But I passe ouer these as being ouer auncient, whom if I shuld rehearse by particularities [...] mine Oratiō wold scarce find an end. I wil draw neare to these yeeres, wher with we be better acquainted, in the which I knowe not, by what meanes the impietie of this Romishe fury wax­yng [Page 14] more rype in riot, rusht abrode into the worlde, but euen then chiefly, whereas by your trayterous treacherie, and mercilesse crueltie, you haled too the s [...]ake the most worthie Father Iohn Hus, Iohn Hus. and Ierome of Prage [...] I [...]o [...] [...] [...]rage [...] parta­kers of the same Martyrdome, vnder colour of Sūmons to the Councell, by the Emperors safe conduit: with trayterous practice, yee Romane Popes cannot deny to bee procured by your meanes. If I demaūd the cause of this tyranny, what aunsweare wyll you make? wherein had they offended? what was theyr crime? did they any way blasphemously abuse them selues agaynst the name of Christe? nothing lesse. But for that the good men moued in conscience in discharge of theyr faith and dutie, durste aduenture to pinche the pride of the Pope. To suche an vnspeakable outrage coupled with insatiable sauagenes, was the vntreatable insolency of this Babylonicall strū ­pet, crawled vp at that season: that neyther it might bee law [...]ull for any person whatsoeuer, once too dare quacke against her: yea though he did so, yet shoulde hee little preuaile.

Wherefore if that so mightie power and outstretched Dominion of your stately state (the like whereof was neuer hearde of to beare sway on earth by any memory of man) fortified and established with so great authoritie, suche huge Hostes, Armies, Treasures, Munitions, Ali­ances & Confederates, wherof you were seased in so long, & continued a possession vnuanquishable almoste against all attemptes whatsoeuer hitherto, seeme somewhat cra­zed nowe, & brought on knee: I suppose by this time you are not ignorant (yee Pope of Rome) of the very cause, that brought this plague vppon your neckes, The decay of Romishe Sea to bee imput [...]d not to men but God only. and fatall confusion to your Sea. It is come to passe surely not by any humane force, nor puissāt princes power, not by any brunt of battell strong, nor Armies huge of kings or key­s [...]s train, not by any wits of mē or wily worldly diriftes. [Page] [...]nd yet happily you do imagine that poore Luther was chiefest ringleader of this roast, and his Copemate Cal­uin, with others were procurers of your bane. Beleeue it not Pope, those were but stones throwne against you, but what hand directed those stones to your destruction, you vnderstande not. You respecting onely outwarde and worldly pollicie, cannot espie any besides Luther and the Lutherans. But ther is an other that couer [...]ly vnder­mineth all your pompe, whom yf hitherto as yet you coulde not discerne by most euident demonstrations, nor conceiue by any reasons reach, you may nowe perceiue at the length as bright as the Sunne, out of Sain [...] Paule what he is. 2. Thes. 2. Whom the Lorde (sayth S. Paule) shall de­stroy with the breath of his mouth. When you heare the Lord himselfe named, you see the very authour of the Action it selfe: not Luther, not Caluin: but that most mightie and [...]ighest workmaister of the whole Trage­die, who [...]etteth foorth vpon the Stage, ministers of his will, whom he will. Againe when you heare the breathe of his mouth: therein you may beholde both the meane and order of subduing the enimie, not by any force of armes, nor earthly power, but by influence diuine, & prea­ching the woord.

But if you cannot be induced to beleeue this to be true by this testimonie of Paule, which as being farre fetch [...] you will conster not to apperteine vnto you, I wyll nowe cal you home neere vnto your owne selfe, and wyll come euen too that time somewhat more familiar to your re­membraunce, wherin Iohn Hus liued, of whom I made mention before. Since when yee cannot but remember what hee, euen then, when as being long [...]ost & turmoyled from poste and piller, by your treacherie and execrable furie, The prophesie of Iohn Hus a­gainst the pope fore tolde by reuelation of the heauenly Oracle shoulde befall vpon you: Namely, That after one hun­dred yeeres then next ensuing, you shoulde render an ac­count [Page 15] to God, and too him, of the mischieues which you wrought. If yee will deny this to be true, it wilbe open­ly iusti [...]ied to your teeth not only by al Historiograp [...]ers, but also by that auncient peece o [...] coy [...]e, which is yet vsually currant, engrauen with the names of Iohn Hus, and Ierome of Prage. It remaineth nowe too make proofe of this by the sequell thereof: which if you suppose to be worthie of credite, [...]it downe then, and make a true computatiō of the yeeres succeeding, In the yeere of our Lord 141 [...] I [...] the yee [...] of our Lord 1517 and compare them with those yeeres where in Luther made the first shew of him self, when as he made an open challenge against the Popes pelting Pardons [...] for it was the very next yeere ensuing that hundred yeere whereof Iohn Hus forewar­ned in his prophesie.

There may bee annexed heereto one other note, though not altogeather of so great importaunce, yet per­haps not altogeather vnworthie to bee remembred: The Propheti­cal dreame of Iohn Hus con­cerning the Romish Sea. to wit, the same whereof the same Iohn Hus maketh menti­on in his booke of Epistles, and was reuealed vnto hym in a dreame many yeeres before! Namely: That in the Temple named Bethleem, whereof hee was Minister, he shoulde with pencill in hand very artificially paint the Images of Christ, and his Apostles: which being after­wardes razed, and s [...]rapte cleane out by the Pope, and his Cardinalles, immediatly sprang vp many Painters, expert men in the same arte, which shoulde not only re­store the same Images much more beautiful t [...]en before, but also that the number of the [...]ame Painters shoulde be so great, that from thencefoorth they seemed too con­temne the violence of the Cardinalles, and theyr Pope also. I meane not heere to discusse the certaine [...]uentes and interpretations of dreames: But this is to be [...]ōdred at surely, to see howe notably and aptly the seq [...]ele was in all points answerable to the diuination touching those personages. And thus muche hytherto of Iohn Hus and [Page] Ierome of Prage: whom not long after succeeded Mar­tine Luther mentioned before: raised vp doubtles by the most euidently discernable prouidence of god. But of him wee shall treate more at large heereafter, in place fit for the same, God willing. In the meane time let vs pro­ceede too the discouerie of those thinges, worthie of con­sideration, whiche hapned in that meane entercourse of time.

For after the slaughter of Iohn Hus, xxiiii. yeeres were scarse expired, before that through the singular prouidence and incredible benefite of God, the famous science of printing Bookes, The Art of printing beganne in the yere 1440 in most exquisite maner, ve­ry straunge, then yea neuer heard of before, was discoue­red, to the vnspeakeable commoditie of well natured di­spositions, and such as were desirous of learning: then the which kinde of skil, as amongest al other manuel occupa­tions no one science was deliuered to the vse of mankinde more excellent and more incomparably beneficial, for the capacitie, and industry of man: euen so ought we to iudge of the same, that it was not in vaine raised vpp, nor with­out some speciall counsel, and singuler prouidence of god, the onely author thereof. For the supercelestiall wisdom, perceiued plainly the lamētable misery of the state of christianitie: wherin the very foūdatiōs of the Apostolike discipline were vtterly vndermined, and translated into, I can not tell what, vnsauory suttleties, crabbed and fruitlesse quillities: By what meanes and oc­casions the Churche of Christe wa [...]re couered. it beheld likewise what, and how monstrous fogges of darknesse, and pestiferous errours, violently whirled by blinde fury, cloked with counterfaite hypocrisie, fortified with tyrannous impietie, ranged euery where vncontrouled, euen too the vtter ro [...]tyng out, and subuer­tion of sincere and true pietie: howe all thinges were o­uerwhelmed with grossenes and barbarous rudenesse: hee sawe also religion defiled with all deformitie: in the [Page 16] Churche nothyng sounde in doctrine, scarse any tytle voyde of corruption: the true woorshippe of GOD conuerted to a gaynful merchandize: the faith of the Go­spell turned into outwarde and Apish Ceremonies. The Churche it selfe cleane transformed out of kinde, intoo a kyngdome, not like to that of Plato, but into a Bishop­ly and Princely Seignory in place of Christes true reli­gion, which ought too haue beene one vniforme and generall to all, crept in particular rules of Fraunces, Do­minicke, Brigit and sixe hundred other strange religions besides. In steede of true worshipping of God, innume­rable feastes of Saints were celebrated in steede of true inuocatiō of Gods holy name, Pilgrimages were vow­ed, Iubiles, Stations of Saints, Reliques and worship­ping of Images. Errors and confusion in the popes doctrine. Finally in the place of Christ, the Pope bare dominion not only in temples, but euen in the consciences of men. Christ sate in heauen, but the Pope Christ his vicar reigned on earth, in power surmounting all Kings and Monarches so much, by how muche the Ma­thematikes haue apporcioned the Sunne to exceede the Moone in quantitie, to wit, seuentie times seuen. He was accounted the only fountaine of all iurisdictions, from whose fulnesse behooued all Bishops to drawe their authoritie without all question. What needeth any long pro­cesse? Assoone as the Church began to chaunge his head, and the Pope ganne too take vppon hym the place of Christe: foorthwith came to passe, that togeather with this newe heade, vpstart suche a femshapen visour of religion, as scarse any one iotte of the auncient discipline remained vnpolluted. For the Scriptures beeyng now commaunded too silence, nothing coulde be heard, nothing coulde bee deliuered, too feede the humours of suche, as woulde haue beene learned, but Canons Lawes, Decrees, and Decretalles of the Pope, [Page] vppon these were the nymblest and finest wittes employ­ed. By these were all causes Politike [...] Ciuill, and Eccle­siasticall, both publique, and priuate determined in chur­ches, in Iudgementes, in Consistories, common plea­dings, & Councels. Godlines, which tofore was enstalled in the spirituall enstruction of the minde, and in the true conuersation of Christe, was nowe posted ouer too other gewgawes, which should hold mens senses captiue, and not edifie theyr consciences: whereby neglecting the thyngs which only auayled to the obteining of saluation, the vnlettered multitude was carried away into (I know not what) newfangled mysteries, too Oyle, too Waxe, Salte, Water, to the Moone shining in the water, to Cowles, to Belles, to Chali [...]es, Temples and Aultars cōsecrated with the Popes blessing, to Iubiles, Immu­nities, to Graces, to Expecta [...]iōs, to Preuentiōs, yeere­ly Pentions [...] Palles, Indulge [...]ces, Bulles, Pardons: and to surceasse heere too reckon vpp the infinite rabble of the remayning ragges, wherewith they had peruerted all things, cleane contrary to Chri [...]tes institution, Sacraments gelded, newe chopt in place, one parte of the Sa­crament craftily conueied from the vse of the Layitie, praiers pattered and mumbled in an vnknown language, priuate Masses in steede of the holy Communion ium­bled vp in all corners of Churches, where the Priest not imparting any portion to the people, but vttering it too the gaze, to bee tooted vpon and worshipped, first lifteth it aboue his Crowne, then swalowes it downe alone, not in remembraunce of the Lordes death and passion, but whole Christe fleshe blood and bone to the saluation of body and soule. For this Article was the very sinowes, bones, and marrow of most absolute religion: couple here with satisfactions, Purgatorie pickpurse, the vnblooddy sacrifice of the Masse, assurednesse of saluation, not depending vpon Christe only and faith in him, but to bee pur­chased [Page 17] with righteousnesse of workes, redeeminges of merites, and pardons for siluer and coyne.

For reformation therefore of these so many, The meanes that God vsed to ouerthrowe the Pope. and so horrible outrages, seeing they seemed nowe in no case tollerable: it seemed good to the Almightie Maie­stie, too yeelde his mercifull countenance at the length. For albeit Antichriste must of necessitie haue his time to play his Pageant in: yet coulde not the mercy of the fa­ther deny y ^e gracious cōsolatiō to his church, vnto y ^• which it had obliged it selfe with an euerlasting couenant, but that it must releeue her necessities, beyng surprised now with suche miserable, and almost vnrecouerable calami­ties. And to the ende he might bring the same too passe most commodiously without any vproare: hee stirred not vp Princes to armes, neyther prouoked he to blood­dy battell: but as I sayde before, sent downe from aboue this inestimable Iewell of Printing intoo the earth: By what meanes the no­blest science be­gan to be reuealed in this later age. which shoulde first disclose the liuely welspringes of pu­rest doctrine, and publishe abroade too the worlde, the auncient authours of learned antiquitie, and withall shoulde deliuer at large to the open viewe of all men the bookes of holy Scriptures, and the purest and grauest Fathers of the Primitiue Churche, and those also in suche great abundaunce, and at so reasonable prices, as that no man coulde be of so poore abilitie, not to bee able too buye for a fewe pence whatsoeuer booke him listed, and to peruse them for his instruction. By this meanes, Maugre the Pope and his Cardinalles, began Christe by little and little, too bee made familiar to the worlde: the Prophetes and Euangelis [...]es sounded into mens eares euery where: Paule, Peter and other Doctours Expositours of soundest and purest Diuinitie, were con­uersaunt dayly in the eyes, and handes of the people: which beeyng aduisedly read ouer, and growne at length to some acquaintaunce, is almost incredible to beleeue [Page] howe woonderfull a light of doctrine, howe vnsatiable a greedinesse to learne, and to reade, what a sodaine en­terchange of maners, what a beautifull countenance of all thinges ensued, and floorished euen vppon the so­daine.

The champiōs of the christian warfare were [...]aised vp by God.Heere loe that infinite number of Painters whereof I made mention before out of the dreame of Iohn Hus. Heere lo [...] those painted Images in the temple of God spoken of before, ingrauen nowe in the mindes and harts of Christians: being not of any new inuention, notw ^tstan­ding, neither forged vpon any newe Anvyle (as you are wont to slaunder vs) but euen the selfe same, which were by you yea by your owne selues scraped and blotted out were nowe restored againe to theyr former integritie: a­gainst the which from hencefoorth all the whole broode of Papistes shall neuer bee able too preuaile againe. Moreouer after these Painters before rehearsed, sprange vp many others, the number whereof encreaseth dayly, which yeelde most commendable trauayle with as good successe, partly too restore the auncietie, sinceritie and puritie of good literature, partly too reedifie the de­rayed crazes and ruines of the aunciente Churche of Christe.

On this wise new sound sciences, cowpled with pure religion, merue [...]lously floorishing in dayly encreasinges, in very fit time and place stept foorth Martine Luther into the worlde: The first appe­ [...]ng of Luther. and yet not hee onely and alone, but a great number of worthie personages together with him, excellent men both in faith and learning: all which asso­ciated in one, and vndertakiug so rightfull and necessary a patronage of the distressed Gospell, where as they taught nothing else therein either to themselues, or to o­thers [...] but the only glory of Christe, iustif [...]yng theyr doc­trine by the vndoubted and most pure fountaines of gods woorde. There was no cause nowe, why you shoulde so [Page 17] furiously rage against your own brethren the Christians, yea and that without all deserte, and like to troublesome Dauus in Terence turning and turmoyling all thinges vpside downe, rayse vp suche monstrous tempestes, and scorching whirlewindes of hot persecutions. Nay rather it behooued you to haue yeelded most hartie thankes too the Lorde, beeyng the husband of his most deare spouse the Churche, and haue inforced all your aide, helpe, pow­er and pollicie withall to the enlarging of his glory ac­cording to pietie, and as the duetie of your function did exact and bind you vnto.

But what helhounde nowe, The Pope be­ing the scourge of the Gospell setteth himselfe against Christe and his [...]ospel. what Beelzebub prince of darkenesse hath so bewitched you with madde frensie, that you shoulde so monstruously with so horrible ou [...]rage rushe vpon the godly seruantes of Christe, contrary to the expresse woorde of your God, yea without all regard of charitie or shame, and in steede of a christian shephear [...] become a most butcherly bloodsucker of your owne bre­thren, for whose safetie Christe himselfe did vouchsafe to giue his owne life? for what man is able eyther by speach to expresse, or recorde in memorie the infinite thousandes of most holy martyres deuoured with vnspeakeable cru­eltie, and sauagely tortures, which within very fewe yeres, by the murthering practises of your execrable cor­merauntes within Christendome, with vnquenchable and Wooluishe Tyranny not as yet ceassing to embrue it selfe with al maner of horrour, vpon the silly flock and sheepe of Iesu Christe: I woulde very faine learne this one thing of you, by what lawe at the length, or by what interest doe you presume too challenge too your selues so mercilesse an in [...]ole [...]cie in deuouring the faithful worshippers of Christe yee proude Prelates. Forsooth by the lawe I suppose, Iohn .15. which the Scribes and Pharisees de­nounced long si [...]hens, We haue a law, and by our lawe [Page] they must die. In deede you haue a lawe for burning of Heretiques decreed at the requeste of Pope In­nocent the thirde: And in your Courte all bee deemed heretiques, whosoeuer be of opinion, that the true meanes too attaine saluation, ought too bee sought and taught out of Christes Gospell, and not out of the Popes de­crees.

But if you minde thus to proceede, why then also an­nexe vnto theyr stakes where they burne, the same title with the same Inscription of Pilate, Iesus of Nazareth King of the Iewes. For if your inquisitors may be de­maūded to rēder a true account of this their butcheries: what doe these silly ones, whom they doe so cruelly per­secute, publishe or preache in all theyr writings, bookes, and sermons else, then this one thing altogeather: name­ly, to beate into the deafe eares of the people our Lorde and Sauiour Christe crucified, King of all kinges, to the ende they shoulde glorifie him, and in him onely repose all hope and affia [...]nce, as vppon a most vndefesible shoot-Anker of eternall saluation? And heerein I pray you, what so haynous or greeuous matter lurketh, as may seeme worthy so many, and so horrible tortures?

But I will referre this maner of accusation vnto that place of my [...]reatie, wherein shalbe vttered the greeuous complainte of all nations touching your vnmeasurable crueltie, and I will bende my penne too that wherein your senselesse insensibilitie seemeth as woorthily to bee scorned, as your Tyranny too bee detested. For what kinde of foolishnesse, or rather madnesse is this, accor­ [...]ing to the olde Prouerbe, to kicke against the pricke, and [...]o [...] offer [...]ambate against God? wherein the more fiercely ye vrge, the more deeply yee wound your selues: the which as hath heretofore vsually hapned too all Ty­rantes in like maner impugning the Gospell of Christe: [Page 19] So also may ye right well perceiue (if I be not deceiued) that the selfesame may not only euen nowe of all likely­hood chaunce vnto you, after theyr example, but is alrea­dy also for the more parte come vpon you. For who is so senselesse, that entryng into due consideration of the mat­ter it self, viewing with vpright eye the beginnings and proceedings of our cause, doeth not euidently see, howe those your stately [...]urrets mounted vp aloft, from so fic­kle & slippery foundation, are of themselues fallen to the grounde without any resistaunce or humane force: God himselfe fighteth against the outrage of the Pope. on the other side how our simple buildinges, though in outward apparaunce very slender and weake, haue beene raysed vp euen from the first foundation hytherto, maugre the malice of al Emperours, of al Kinges, of all Popes, yea of all potentates and people almost: and howe by sim­ple degrees, by little and little, haue with a wonderfull ouerspreading surrounded al nations of the worlde, and be now at the length aduaunced and had in prise in prin­ces Pallaces & Courtes. All which may bee sufficient argum [...]nts to enduce you to know that God himself doth march in field for vs, & frō aboue deride al your treche­ries to scorne: and withall that the trueth it selfe is of so forcible power, as that no maner of humane forces what­soeuer, no not the gates of Hell can possibly ouer­throwe it.

For I beseech you tell vs to what yssue at the last is all this execrable fury come after so many your murders, and slaughters of the Lordes flocke, after that your horri­ble embruing your selues in so many bodies and bowels of Christians, howe muche hath it preuailed you? yee haue murdered [...]illy poore men, and bereft simple weake women of life wi [...]hall: of which blo [...]ddy butcherie, it is so farre of for you too bee able to yeelde any reasonable cause, as that by how muche the more narrowly you vrge it [...] by so much the more discerneable it doth bewray your [Page] insolencie, wherin, but that the migh [...]ie hand of the Lor [...] had beene assistaunt encountryng your diu [...]lis [...]e practi­ses, what monstrous deuises haue not [...]eene attempted by you? or what mercilesse outrage haue not beene cou­pled too those your de [...]ises to bryng a general [...] confusion of all estates, and degrees of people? what one Iland throughout all Europe, what region hath not now long sithens be [...]ne set on flame with your Faggottes and fier? what Prince of people these many hundred yeeres now or Emperour, hath not yeelded himselfe Uassall and slauishe Executioner of your insa [...]iable bloodthi [...]sti­nesse?

Go to, and what successe else haue all these so many, so mightie Massacres attained too in fine, but abridged your Treasures, and thereby cowpt vpp into na [...]rowe Streightes your lauishe loftinesse? And by howe muche the more beas [...]ly your fu [...]ious madnesse b [...]st [...]r [...]eth it self, so muche the shorter becommeth your [...]orce, and the more you plundge your selues into vnrecouerable hatred and de [...]estations of all nations.

The Pop [...]s vp­roares in France a [...]d Flaunders.In Fraunce, i [...] Flaunders what brainsick [...] broi [...]es of Warres and Conspiracies haue yee procured? wherein yf you haue not atchieued your purpose, yet wanted not a most forewarde [...] too fu [...]t [...]er all treacheries, nor vnweer [...]able endeuour to [...] perfo [...]rme [...] For what else dyd your madde minde [...] meane when you stirred vpp against the Frenche Guy [...]e [...] and the house of Lorrayne? and agai [...]st the Fleminges, the Dukes of Alba a [...]d Austriche, two Mo [...]sters of Mars: The pop [...]s practises a­gainst Englād. and against Englande that tray [...]erous [...]enne­gate Stukeley: and in Irelande that Rogyshe Re­be [...]l Iames Fitz Morice with your braying Bulles? What dyd [...] your [...] Treacherous conspiracie emporte, or gro [...]e after, but an vtter rootyng out of all godly [Page 20] ones, whosoeuer woulde dare testifie Chri [...]te in theyr mo [...]thes. For this was the onely marke of all your practises: This seemed the onely ende of all your D [...]uelishe dryf [...]es: namely that it myg [...] be lawfull for you in blooddy wise too triumphe ouer the Publique calamitie of all the Godly.

For which cause wee render, as becommeth vs, all [...]ossible and immortall thankes too Iesu Christe our Lorde, and mightie Conquerour, who by the v [...]speakeable power of his Godhead, hath so merci­fully confounded those unscheuous Ministers of your malice and M [...]ssac [...]e: who by his euerlasting wise­dome dooth dayly roote ou [...], and scatter too naught the blooddy bruyngs of your beastly conspiracie: who b [...] his vnsearchable Counsell dooth [...]rushe you on al sides enuironed aboute with suche S [...]reightes, that yee can not nowe once hysse so muche agaynst his Churche, but that it shall redounde to your greater damage and shameful downefall.

Whiche beeyng of it selfe nowe so euidently ap­paraunt in the eyes of all men, more bright then the Sunneshine in midday, yf as yet yee feele it not sen­sibly, [...]er [...]es you are starke blinde: But yf you see it in deede, what mon [...]trous and forlorne shameles­nesse is this, too bee so insatiable bru [...]she as not to bee contented too broche suche Plag [...]es not onely a­gainst men without any theyr desertes, vnlesse you pro­claime also open warre against your God, against his woorde, and against his trueth? And w [...]at thinke you too gaine thereby at the last? weene you that hauing en [...]ared and brought vnder your y [...]ke all other Prin­ces of the worlde by your Fraudes, Deceiptes, Lyes, Man [...]es and Threatnings: that you should with pollicy [Page] preuent or with power put to flight the most high and mightie God, which is the Lorde of Hostes? Is there a­ny thing amongest the creatures so great, or in the whole frame of y ^e world so mightie, so forcible of power, or so de­fencible with Counsell, that can eyther escape his eyes, or bee able to resist his will? The Lorde did long [...]thens make this proclamation by the trompe of his Gospel. Be of good cheere, I haue ouercome the world: Io [...]n [...] 16. And dare ye conspire now with t [...]e wo [...]ld and make a counter pro­clamation, Be of good cheare I haue ouercome Christe? Surely, to confesse as trueth is, yee haue bestirred your s [...]umpes in your office, treading vpon, and oppressing the weake mēbers of Christ so lustily, as that y ^e conques [...] seemed to haue fallen almost iumpe into your hands. For I confesse indeede that by your meanes many thousandes of godly personges haue beene cut of, and consumed too ashes, in somuch that scarse any one parte of all Europe ha [...]h escaped, too bee ouerwhelmed and ouerflowen with whole streames of Christian goare. And this is euen the same, whereof the heauenly Prophet forewarned vs long sithens in the booke of the Apocalips: And I saw (quoth hee) a woman drunken with the blood of the Saintes, and with the blood of them that suffered for the name of Iesu. Apoca. 17. And immediatly after: These shall fight against the Lambe. But too what successe came this so greate a hurly burly at the length? The lambe a [...]onquerour. And the lambe (sayth hee) shall ouercome them, for he is Lorde of Lordes, and king of kinges.

So tha [...] it appeare [...]h heereby plainly, that there shoulde come a greeuous and continuall combate against Christe and his Saintes: which also we haue seene ma­nyfestly come too pa [...]se already many yeeres sithens: And we trust vndoubtedly, that the same last daye of glorious conquest is not farre of, wherein the lambe shall [Page 21] triumph in Maiestie. As for the a di [...]erse f [...], and eue [...]ie powers of this worlde, this most milde Lamb [...] o [...]r vic­torious conquerour, hath oure alr [...]ad [...]e throw [...]e [...]owne, in his owne person by the power of his resurrec [...]ion. The double conquest of C [...]ri [...]: One in his own person alr [...]adie past, the other in the Saintes yet to come. In his Saintes he shall then at the [...]ength fully and most ab­solutely ouercome, w [...]enas haui [...]g destroyed the death [...] he shall wipe away all tea [...] from the eyes of the fayth­ful his elect.

In the meane space, sithens it cannot otherwise be, but that his Church must bee continually conuersant a­middes the campe of the mal [...]gnant, traueling and moy­ling, as it were agaynst al assaults of the enemies, which neuer ceass [...] to assay [...] her with their ba [...]terie, yet thi [...] comfort is l [...]st, that it commeth m [...]ny times to passe, that in the hote [...] of all the ski [...]mish, the victorie is soden­ly snatched out of the enemies [...]andes, a [...]d the holy ones depart the field with honour: and trueth it selfe tost and [...]m [...]yled, yea driuen as i [...] were to the har [...] h [...]dge by the aduersa [...]ies, doth re [...]ouer her stand [...] in despight of the enemies boardes, and pu [...]hent to flight, when they as­sure themselues most of the victorie. Whereof hauing as­sured proofe in sundrie calamiti [...]s, and distresses of the church many times heretofore: emōgst al other was neuer any one pre [...]dent more app [...]r [...]nt and more glorious, re­presented to the view of the worlde, then a fewe yeare [...] past in H [...]nrie the French king: Henry the frēch king being hurt in the eye with a shiuer of a launce died. and foorthwith after th [...], in Marie Queene of Englande, Queene Mary of England. and some others else where in this our later age. To proue the same to be true, sith so m [...]ny t [...]imonie [...] be exta [...]t euery where, [...] whereof yo [...] [...] behold [...] with your eyes, the rest being recorded in hystories as you cannot lai [...] remember, you may well concey [...] by the [...]me, wh [...] i [...] eyther to be hoped for of you and yours her [...]after, or else what you and yours ought spe [...]dily reforme [...] For howe often now [Page] these many yeares hath the moste excellent Maiestie of our merciful God tamed your manifold and treacherous furies, snaffled your practizes, subdued your sacriledges, pollices and deuises, deluded your fraudulent expecta [...]i­on: and either scattered to naught the moste pestiferous Counsels of your conspiracies, or rebounded them backe agayne vpon the Authours heades, to their vtter confu­sion and shame?

First call to your remembraunce what outragious tumults and bloody battels after that slaughter of Hu [...] and Ierome of Prage, two most co [...]san [...] and godly Mar­ [...]re [...]s [...] ment [...]ed, bee procure [...] against the Bohe­ [...]ans [...] by the conduct and fy [...] ebra [...]e of your fury Sigis­monde [...] Em [...]erour, The Pope pro­cure [...] warre a­ga [...]t [...] but chiefly Iulian the Cardinal [...] E [...]p [...]rour. Iu [...]ian the Car­dinall. In which your frantike and fu [...]iouz, Iorme of ouerage, when as you had coup [...]d vp [...] the poore silly Bohemi­ans within a certeine straight, and on [...] partes enuyr [...] ­ded with a triple a [...]iny of most valiaunt Saxons to ouer­runne that little handfull of wretches, hauyng to their Capteyne Cisca only, Cisca Capteine of the Bohemy­ans. or rather Christ him selfe: And whereas charging fyue seuerall and mightie onsettes vp­on them, and with all sounding fyue cowardly retyres, and fyue tymes vanquished by them, you made the glory of their victory more famons by your shamefull cowar­dize and fleeing the fielde: Can any man bee so wilfully poreblinde, as n [...]t to discerne easily, that their cause was not only most euidently allowed by Gods owne doome, but was also by his only ayde and assistaunce most migh­tily defended and preserued [...]gainst your tyranny? That I make no mention meane whiles of the mishappes that chaunced to the same Emperour Sigismonde, after that his seruice employed on your behalfe, who otherwyse woorthie to bee registred amongest the moste famous Princes, whereas hee florished before amongest all o­ther good thinges in merueilous abundaunce of treasure, [Page 22] honour, and tra [...]uillitie to the full, after his ha [...]t [...] de­sire: vpon the sodeine, i [...]m [...]diatly af [...]er the Mar [...]yrdome of Iohn Hus, & that conflict which the Bohemians ( [...]or­tune chaunging her ch [...]ere) was [...]nforced to taste of the same sauce in his owne dominio [...]s, and domesticall cala­mi [...]i [...]s, which hee broached befo [...]e for the other p [...]ore members of Christ. The example o [...] [...]od [...] [...]n­gea [...]ce [...] Iu­lian the Ca [...]di­nall. But vpon [...]lian the Cardi [...]l [...] your mightie Maiestie did muche more sharpely auenge it selfe, for not long after those warl [...]ke vproa [...], hee was miserably slaine in [...]he Turkishe warres.

Immediatly herevpon assembled [...] councell a [...] [...] procured chiefely agai [...]st the Bohemians. The Councell of [...]as [...]. In which councell albei [...] was [...]o smal [...] hope con [...]ei [...]d, that your Romishe authoritie shoul [...] haue wonne the Spurres [...] and beene [...] for ( [...]: yet so it came [...]o [...]asse beyond all men [...] iudg [...]ments, by the only hand [...] [...] of God, [...] con [...]ra [...], and [...] against the [...]asilians [...] Y [...]t dyd no [...] [...] [...]htie God lea [...]e the p [...]or [...] Basilians succo [...]les i [...] their [...] and righteous cause, standyng a­ [...]a [...]nst [...]he fo [...]c [...] [...] aduersaries as it were against the huge hos [...]ed [...] Sennache [...]ib.

[...]hat shall I here rehearse the [...]est of your outra­g [...]s which are innumerable? what shall I speake of the st [...]te of Geneua, The state of [...] often­tym [...] [...]eliue­r [...]d fr [...]m [...]he [...]o [...]es treche­ [...]. which being oftentymes circumuented by you, and your wicked counsels and craftie practi [...]es chiefly, and as often d [...]ered by Gods onely as [...]istaunce, may be a sufficient argu [...] to proou [...], that your [...]an [...]e was no lesse odio [...]s to God, then your tyranny p [...]rnicious to mē. And yet I know not certeinly whether the maies [...]y of the Lord of Hostes dyd at anytyme more comfor [...]a [...]ly, or more magnif [...]cently [...]wre abroade the riches of his mercy, then in that [...]a [...]e s [...]ege of Rochell [...] the Godly [Page] Citizens and inhabitantes whereof being greeuously be­sieged by him, The siege of Rochel. of whom they might of al likelihoode haue bene swallowed vp easily without dint of sworde, yea though hee had slept soundly in his Pauilion: yet in this lamentable case and dispeired estate, being myserably distressed, as well for want of foode, as enuironed with succourlesse siege [...] the fa [...]herly hande of the Lorde did so nothing slacke his ayde and fatherly care of preseruing his people, as that by a woonderous miracle, relieuing them with vnspeakeable abundance of fish, did not onely at one instant deliuer them from fa [...]ine, but also from all peril and daunger of the enemie. Hereof what eche might may iudge of their cause, euen by the testimonie of God himselfe may easily appeare.

The Citizens of Rochel defēded.What then (will some one say) will God allowe se­ditious commotions, and vpro [...]res of subiectes agaynst their naturall Princes? No verily, I confesse it. But I doe vtterly [...]enie, that this defence of the Citizens of R [...]chel was to be iudged a rebellion agaynst their king: forasmuch as neither the Citizens vndertooke the de­fence of their lines as against their liege Lorde, neither did the king himselfe deale against them for any their mis­demeanour agaynst him, but at the onely instigation and commaundement of the Pope. Wherefore if in this forraine quarell, which the Subiects withstoode, they had beene ouerthrowne, yet ought they not haue beene deemed rebels for standing in their owne defence: neither if the king had va [...]quished, the victorie could haue beene iudged his owne, but rather the proper and peculiar con­quest of the Pope onely. For the contention betwixt them did not growe vpon this, Rochel defen­ding it self, was for the kings behoofe not a­gainst the k [...]ng. neither the king should beare soueraigntie ouer the French, but that neither king, nor subiects might become vassals to the Pope. Neither did the Subiectes put on armes to the ende to abridge their liege Lorde and king of one dramme of his Maiestie: nor [Page 23] yet to dispossesse him of his soueraigntie, nor to bereeue him of his due honour, not to spoile him of his right of gouernment, nor yet to force him to yelde to suche condi­tions as listed them. Nay rather to this ende dyd they mainteyne their defence, that it might be lawful for them as subiectes to obey their owne and one only gouernour on earth, exempt from all other hautie vsurpation of for­reine power, and yeelde their humble alleageaunce to their naturall Kyng onely, and not to two Monarches in one kingdome: and that their liege Lorde would permyt them quietly to enioy suche priuiledges and lawes, which his highnes had established amongest them. To this one­ly ende tended all that honest and necessary defence of the subiects: so that now may appeare manifestly, that their entering into armes was not against their Kyng, but rather altogether for their kynges behoofe: Yea on such conditions en [...]ered into, that they might thereby establish the Maiestie of their Prince in perfect freedome deliue­red cleare from the treacherous thraldome of all Romish rakehels. For in all humaine actions we may not so sim­ply prye into the maner of proceedings what is done: but the cause rather, the purpose, the ende and marke where­vnto they be directed, must be duely considered: which be­ing thorowly weyed, what coulde the king require (I be­seech you) more accordant for his estate? Or what grea­ter tokens of most humble obeysaunce coulde the subiect yelde more glorious for their Lorde? Wherefore sithens it pleased the heauenly benignitie in so perillous a tyme, and daungerous a case, to vouch [...]afe his me [...]ifull ayde, rather to the preseruation and deliu [...]ry of the distressed Citizens, then too that moste arrogant in [...]lency of the Pope: the kinges Maiestie entering into due considera­tion of the necessary circumstances, myght of his singu­lar iustice, haue so accepted of the equitie of their cause, as that nothing could haue bene giuen from ab [...]ue more [Page] beneficiall for his Crowne and dignitie, more peaceable for the freedome of his subiectes, and more commodious for the preseruation of his peace & sauegard of his nation.

But leauing Fraunce a whiles, let vs cast our eyes nowe vpon Germany, where also I knowe not whether more famous exploytes, as farre more euident demon­strations of Gods victorious conquestes, then those other spoken off before, be more euidently discernable. For who can be so wilfully obstinate against the trueth, so blockish of iudgement, so voyd of wyt, who duely entring into the practizes of the very same Saxons, whom ye your selues a litle earst dyd wage against the Bohemians, being at this presen [...]e muche more eagerly sharpened, and set on edge against your owne person: who also aduisedly be­holdyng the friendly leagues of so many Princes, so many regions, and so many Cities linked together, with suche impregnable bondes of mutuall amitie, can not easily discerne, that this merueylous pla [...]e of so great conclusions coulde neuer haue beene so firmely combyned together, without Gods good will and heauenly wisdom, and therefore also to haue bene procured to this end chief­ly and onely, to snaffle and hale backe that brutishe and more then sauage outrage of your execrable, and moste barbarous beyonde all measure raging tyranny, and cru­eltie, verifiyng herein the Prophecie of the Propheticall Apostle in the Reuelation vttered concerning the kings that shoulde detest and hate that whorishe strumpet, Apoca. 17. and should make her desolate and naked, and deuoure her fleshe, and burne her to ashes. &c,

But why doe I heere mention kinges, people, nati­ons and Empyres enflamed with [...]otte desire of reuenge against this Babylonicall Sea, sithens I may more ea­sily referre you ouer to one onely, Martine Lu­ther. I say not a Monarche, but a silly, bare, vnweaponed Monke: as the which being [Page 24] ayded with no Garrison of Souldiours, voyde of money and men, without all helpe of humaine force, did so migh­ [...]ily cracke the credite of your Crowne through the onely breath of the holy Ghost, and simple preaching of the worde onely (as Dauid did heeretofore ouerthrowe Go­liah) that no power of yours were it neuer so great, could once so muche as pinche him, not all the droaues and shauen swarmes of sworne Uotaries, Bishoppes and Cardinalles coulde suppresse him: no not all your most picked and choyse Champions were able once to quaile him. On the other side, hee poore silly contemptible man, onely, and alone dyd so scatter abroade all your de­uises, confounde your Counsels, ransacke your stately Turrets and blazing brauery of your magnificent Mo­narchy: finally, dyd so rase to the grounde that your Crowing Castle of Babylonicall presumption, that if hee preuayled not to the vtter extirpation thereof, yet hath hee thorowly crazed her best and stoutest Pillers, which being propt vpp at this present, with a very fewe rotten ruin [...]us postes, for a small season as it were, see­meth scarcely able to endure her fatall fal euen now prea­ [...]ing on apace.

These, euen these, yea and many other the lyke be manifest argumentes of Gods grieuous iudgement a­gainst you: which I suppose you doe plainely perceiue as precedent forewarninges of your fatall ende, yee Ro­mishe Prelate. As for the successe of the sequele which hereafter will ensue, and seemeth euen nowe to boad farre more bl [...]stering broyle, I leaue here to prognosticate, neither do I disclose all that I may. This one thing dare I affi [...]me. Though all the Monarches of the world shold [...]olster you vpp, yea though Luther had neuer written against you, yet the very stones, beleeue mee, woulde haue cryed out agaynst you: and though the same Sax­on had holden his peace, yet the verye stones would [...] [Page] not haue bene silent. Finally, though ye abounde in all pompe and felicitie of the worlde, and were magnified with as muche glory, as our Lorde Iesus refused at the handes of Satan shewed vnto him long sithens, vppon the toppe of an high Mountayne: yet your so many, so monstruous mischiefes, treacheries, fraudes, lyes, de­ceiptes, treasons, your so manifolde murthers, massa­cres, spoiles, and pillages of people, bloody butche­ries, sauadge slaughter of innumerable Martyres, your intollerable oppressions, vnspeakeable crueltie, vnmea­surable couetousnes, execrable hautines, and Luciferlike pryde, can by no meanes possibly escape the iust and most sharpe scourges of the almightie reuenge.

If our Lorde and Sauiour thought it not amisse in his Gospell to charge so grieuous a clogge vppon him, who so euer shoulde displease the least of those litle ones, that beleeued on him, as that it should be easier for him to be cast downe headlong into the bottome of the Sea with a Milstone about his necke: what shalbe saide of them, which doe proudely treade vpon the neckes of the migh­tiest Emperours that beleeue in Christe, which thruste kinges out of their kingdomes, cursse Christian Cities and Nations to the pyt of Hell, procure the vtter distruc­tion of all people great and small, deuour innocent blood, consume the bodies of holy ones to ashes, finally, pursue to the very roote all peace, amitie, and concord, from out the whole state of Christian societie. Wee reade in the Actes of the Apostles, that Herode, because at the faw­ning florishe of foolishe flatterers, filling his eares with these wordes: Acts .12. The voyce not of a man, but of God: he raised the Creste, and was puft vpp with pryde, nor woulde acknowledge him selfe to be a man, nor w [...]ulde giue God the praise, was m [...]st horribly plagued. Nowe if it may bee lawfull to make a comparison of like exam­ples one with the other, which of these two shall wee say, [Page 49] was more insolently arrogant agaynst the glorie of God [...] Herode, or Nicholas Pope of Rome the fif [...]h of that name, who on a time in a publique Oration solemnely vttered by Ladislaus a King, was contented to accept this greeting: the woordes whereof I will set downe as the Historie recordeth them. Cocleus In the historie of the Hussians. 11 [...] booke. Where (sayeth the King) shall I beginne mine Oration? I am not able to expresse worthie woordes wherewith I do adore thee the onely prince of Christians, king of kings, and God on earth. &c. And againe [...] immediately after: I doe ac­knowledge this day the most happie of all others to haue shined vnto vs, wherein we haue obteyned from aboue, to beholde, and with sounde iudgement, and vndoubted fayth to woorshippe so mightie and so soueraigne a God, &c.

Not much vnlike herevnto was that glorious title attributed to Pope Iulius the seconde by Christo­fer Marcellus in a publique sermon, Ex Tomo 14. Conc. pag. 66 [...]. Thou art our shepe­heard (sayd he,) our Phisition, our gouernour, our ho­nour, to be briefe, thou art an other God on earth, &c. Could euer any more blasphemous voyce be attributed to any person, or vouchsafed of any man, then that a mortall man shoulde bee woorshipped of a man for an immortall God on earth? which blasphemous speaches were y [...]t so not altogither refused of those prowde Peacockes, and so nothing at all reprehended, that Ladislaus was for none other cause at all, esteemed and dignified with the title of a Catholike king.

But what recken I vp one Nicholas, or one Iulius, as though this were the example of one, two, or three Popes onely, as though it were not an easie matter, rather in this one Glasse to beholde the whole cluster of all the rest of the same crewe? The Pope [...] pride. who for the most part nooseled vppe in the same Stye, haue not spared to couple with their vnspeakeable pride, like vnshamefast [Page] shamelessenesse, as that they blushed nothing to offer t [...] the mouthes of most mightie Monarches, not their hands onely to be kissed, but their filthie feete also, wherewith they scarcely dayned to touch the grounde: which shame not to rende in peeces the sinewes of Gods lawes, and so to embase them, as vile and of no valour in respect of their durtie decre [...]s, that they spare not to proclaime the breach of their Canons, for a speciall sinne agaynst the holie Ghost: [...]. Quest. [...]. [...]. which tremble not to chalenge vnto themselues one selfe same consistorie equall with God: which com­maunde all their actions whatsoeuer, to be exempt from all controlment of mortall men: which vaunte themselues to bee kings of all kings, and to beare soueraigntie ouer them as subiects: which enforce Kings and Emperors to attende and accomplishe their commaundementes: which vouchsafe their clawbackes not only to call them, but also to woorship them as Lordes of Lordes: which can suffer and allowe not onely themselues to bee called blessed, but their Sea also most heauenly: finally which sitte in the Temple of God not to teach, but to reign [...] and to beare rule: to whome sufficeth not to bee named Ministers or Bishoppes, no, nor yet Archbishoppes, or Patriarches, vnlesse beeing inuested in the vniuersalitie of all power, they enforce to bee subiect also vnto their luste and be [...]ke, of verie necessitie the vniuersal Church of God wheresoeuer ouer the face of the whole earth, yea and all humaine creatures withall, De Ma [...]rita [...]e: [...]na. vnder paine to bee excluded from all hope of Salua [...]ion, insomuch that they receyue of their owne Subiectes lesse obe­dience, Ex Tomo Concil. in oratione Ste­phan Patra [...] ­ [...]is. than themselues do [...] owe of duetie to GOD himselfe.

Wherein I knowe not what I may imagine first, or whereat I may woonder s [...]fficien [...]ly: whether at the prodigious insolencie of the Popes, or the too much drowsie carelessenesse of the other Bishoppes: who con­trarie [Page 49] to all equitie and right, contrarie to all authoritie of most sacred Scriptures, contrarie to the approued cu­stome of their ancient predecessours, and prescript orders of the Primitiue Church, woulde so wilfully admit this so manifest an iniurie agaynst themselues, and so per­ [...]icious a plague agaynst Christes Church. And but that our Sauiour himselfe not onely by most plaine president of his owne life, but also by expresse commaundement had restrayned his Apostles from this profa [...]e desire of Lordlinesse, and had called them backe to an vtter dete­station of this worldly pompe, and most humble abace­ment of minde, with incredible loathsomnesse alwayes abhorring the things which were accounted mightie and gloriouse in this worlde: Luke. 1 [...] Certes I should lesse haue won­dered at this your greedy grasping (you men of Rome) af [...]er this vniuersal title of vniuersal regiment. But now what is there, I pray you, vnder the Sunne more re­pugnant to the rules and pre [...]eptes of Euangelicall doctrine? more cōtrarie to the perpetual cou [...]se of Chri [...]ts meaning, and directorie leuell of Christes Religion? more odious to the mildenesse of the spiri [...]e? whose voyce vttered in the most holy Bookes of the Gospel, if may not obtaine any credite and authoritie with you: let vs at the least [...]rie t [...]e matter by the testimonie, and iudgement of the graue Fathers, and learned Doc [...]ours of the primiti [...]e Churche. Amonge [...]t al the which, what one did euer e [...]dewe you (Sir Pope of Rome) with this a [...]hominable, I woul [...]e say, honourable tytle of the vniuersall heade of all Christians, wheresoeuer vpon earth? who euer did yeeld vnto you, the iuris [...]iction of both s [...]ordes? who euer graunted vnto you that speciall pre­rogatiue of summoning Councels? who euer limitted all the wor [...]de to bee your peculiar Diocesse? who euer sub­scribed to that fulnes of your absolute power ouer al other [Page] Bishops? who did euer pronounce, or so much as dreame, that you shoulde not onely be greater, and better than all other Patriarches and Kings, and all and euerie humane creature, but also farre aboue all councels? who euer so much as in woorde hath vttered that the higher powers of all Emperours & kings (vnto whom the heauenly Ora­cle hath commaunded all and euerie soule to bee subiect) should begge their estate to be authorised at your handes? who assigned you to be arbiters & iudges of purgatorie? who hath euer at any time lo [...]ked fast within the cubbard of your breast all maner of iurisdiction, or euer admitted you only expositor of Scripture and Lord of our fayth?

From amongest the whole antiquitie of those reue­rende fathers before mentioned, The ancient fa­thers agaynst the Popes su­ [...]remacie. if you can vouche one credible person, besides them that eyther haue beene Bi­shoppes of Rome, or such as bee mates of your owne marke, ye shall winne the garlande. But if you cannot, as hitherto you haue not, then eyther must you of necessitie relent of your claime, or wholy relinquishe that ti [...]le, and vtterly disclaime from this chalenge of antiquitie. And bycause I will not ouerwhelme you with multitude of testimonies, which I might lawfully vrge agaynst you one after another: let it not bee yrkesome vnto you Ro­manes, from amongest a great number to hearken vnto one, to witte, your owne onely Bishoppe of Rome Gre­gorie: Gregories te­stimony against the Popes su­premacie. for I suppose none of you to bee ignoraunt of that which hee wrote vnto Iohn Bishop of Constantinople, and to other Bishoppes concerning the same matter, whereof you mainteyne so hoate a contention: and (if I be not deceyued) you contende about the onely and vni­uersall prerogatiue of ecclesiasticall iuris [...]iction: which you doe so vnseparably glew fast to that Romish Chaire, that whosoeuer sit therein, must of necessitie beare soue­raig [...]tie ouer all other Bishops, and must be reputed and taken for the highest heade of the vniuersall Churche. [Page 27] Wherein I pray you beholde, yee gentle companions, howe iniuriously and vnhonestly you abuse both the name of Christ, and the simplicitie of Christians, when as you require vs to that, which we can neither with safe consci­ence yelde vnto you, nor, if wee did so, you could accept without great iniury to others, and your farre greater in­famy and shame, as shall appeare by this one wyt­nesse whome I haue cyted, to wytte, Pope Grego­rye.

Who beyng on a tyme, in a Letter sent vnto him from Eulogius Archbishopp, saluted by the name of vni­uersall Pope, with great i [...]dignation reiecting that glo­rious greetyng of proude Prelacy, dyd so not accept of that which was offred, as that he woulde not admyt the worde of commaundyng: Gregory in his seuenth booke the 30. Epistle to Eulogius. very earnestly requiryng him that from thencefoorth hee shoulde neuer vse any suche voyce of commaunde, nor any other surname of glo­rious vniuersalitie in any his wrytings: ‘Because (sayth hee) I knowe what I am, and what you bee: for in function you bee my brethren, in conuersation my fa­thers.’And so lykewyse annexeth this sentence tou­chyng the title on this wyse, which I doe in this place more willingly set downe, because not only the proce [...] ­dyng of Gregory herein might appeare, but also the cause and consideration that mooued him theretoo.

‘Be­cause (sayeth hee) so much is derogated from your digni­tie, as is more then reasonably yelded to any other. I doe not desire to bee honoured in wordes, but in good lyfe: neyther doe I accompt that to be honour, wherein I doe knowe my brethren to bee any iotte abridged of their ho­nour. &c.’ I would wishe therfore all such as with so gaye a countenaunce of religion doe striue so lustely about the prerogatiue of the Romish Sea, to haue an especiall re­gard and consideration of the wordes of Gregory in this place.

‘My honour (sayth he) is the honour of the vniuersal [Page] Church: Gregorie in the same place. my honour is the flourishing honour of my bre­thren: then am I honoured aright, when due honour is not denied to euerie particular brother. For if your holi­nesse do cal me vniuersall Pope, you renounce your s [...]lues to be the selfe same, which you yeeld vnto me in name of vniu [...]rsalitie. But God forbid. Let speeches that puffe vp to arrogancie, and empaire Christian cha [...]itie, be aban­doned, &c.’ And againe in another place, writing to the Bishop of Constantinople, requireth him to be well ad­uised what he enter vpon, bycause in that presumptuous rashnesse the vnitie of the whole Church is peruerted vpside downe: Gregorie in the 4. booke the 38 Epistle to the Bishop of Con­stantinople. and thereby aryseth a flat denyall of the generall grace powred vpon all indifferently. And forth­with after: ‘For what else be your Bishoppes of the vni­uersall Church, but the Starres of heauen, aboue whome whilest thou presumest to exalt thy selfe by prowde title of stately souereigntie, what emplie these woordes else, but that I will ascende into heauen, and will exalt my Seate aboue the Starres of heauen? &c.’ Adding moreouer in the same epistle no lesse wisely, then considerately an admonition both to himselfe, and the other Bishoppes. ‘Let vs bee afrayed (sayeth hee) to bee recounted of that number, which prowle for the highest Seates in the Synagogues, and gape after greetings in the ma [...]ket place, and to bee called of men Rabby: For there is but one maister, but all you be brethren.’

What coulde haue beene vttered by Gregorie more distinctly, and more ap [...]ly for the purpose? of whose authoritie if you make any reckoning, as rea­son is you shoulde: why may not wee as lawfully vse the same authoritie ouer you, and by the same woordes exhort you (yee bre [...]thren and fathers of Rome) as wel as hee? First that no vaine opinion conceaued of that S [...]agelyke state make you stande too much vpon [Page 28] the Slippers of reputation, as though the Chaire of estate, which you chalenge to bee at Rome, shoul [...]e make a difference betwixt your brethren and you (for by the place (sayeth Gregorie) you bee all brethren. Moreouer, that you esteeme not so highly of your owne honour, as that you become iniu [...]ious to the rest which are ioyned with you in the same felowshippe and equa­bilitie of dignitie: but iniuried they bee, by the testimo­nie of Gregorie, when your aduauncement ariseth by the abacement of your brethren, and when as the gene­rall grace powred out vpon all indifferently is abridged by you. Last of all, wee doe admonishe you not with­out cause with Gregories owne woordes: That you [...]x­alt not your state so arrogantly aboue the Starres of heauen: that is to say, That yee extoll not your selues so loftily with a presumptuous brauerie of superioritie a­boue other Bishoppes, least the olde Prouerbe maye bee verified of you at the length, Pro. 17. whereof Solomon maketh mention: Hee that buildeth his house too high, seeketh the ruine thereof. But why do I vouch this one testimonie of Gregorie onely, when as neuer any one so much of all Gregories predecessours was euer heard of, which woulde take vppon him the name of vni­uersall Bishoppe, or the heade of the vniuersall Church?

But loe here a sodaine rebounde backe againe to Saint Peter, not much vnlike the tale whereof report is made by Esope in his fables, of an Asse wrapt in a Lions skinne, looking as a Lion vpon other little beastes what (say they) was not Peter the chiefe pla­ced Bishop amongest the Apostles? Was not the prin­cipalitie ouer the rest, Greg [...]ry in his 4 booke the 38 Epi [...]tl [...] to Lu­ [...]o [...]. graunted him by the Lorde him­selfe, whome wee doe succeede in the same succession of Sea? Whereof hearken I pray you what Gregorie teacheth plainly. Truly Peter the Apostle (sayeth hee) i [...] [Page] the first member of the holy and vniuersall Church, Paul, Andrewe, and Iohn, what els be they then par [...]icular heades of other seuerall Churches? And yet vnder one head they be all members of the Church [...] And to shut vpp all at a worde. The holy ones before the lawe, the holy ones vnder the lawe, the holy ones vnder grace, all these are members of the Church, appointed to consummate & make perfect the whole body of our Lord: and there was neuer any one that durst presume to call him selfe vni­uersall, &c. Heare therefore, yea heare (ye Popishe Pre­late) if credite may be giuen to Gregory, that besides Christe there is no heade of the Churche that ought to bee reputed for vniuersall, appliable neyther to Paul, neyther to Peter, nor to any other of all the Apostles. And dare you yet challendge to your selfe, that, which Gregory dareth not yelde to the chiefest Apostles, which also the scripture it selfe denieth vnto them? Byd adue to those vaineglorious titles of proude hautinesse, which doe (as Gregory sayeth) buddle from out that fil [...]hie puddle of vanitie. Let vs well consider of the matter it selfe.

And because the principall proppe of all your tot­tering Monarchie consisteth in Peter alone: may wee bee so bolde as to parle a fewe woordes with you tou­ching Peter him selfe: whome to confesse, as you doe, to be a principle member of the Church, Peter was nei­ther head of the Church, nor vniuersall Apo­ [...]l [...]. and the first that was called by the name of an Apostle: yet this wyll wee not graunt surely, that hee was heade of the Churche, or the vniuersall Apostle. The one where­of Gregory doeth discharge him off, the other the in­fallible trueth of the sacred Scripture doeth vtterly de­ny him. For what can be more manifest, or more sub­stantiall, then that true saying of Paule, wherein he holdly pronounceth that the Apostleshyppe of Peter [Page 24] stretched not out generally ouer all: Galat. 2. but was streighted to the boundes of the Circumcised only, limitted thereun­to, as it were by specially lotte: and that vnto him selfe authoritie was geuen directly from the Lorde to bee an Apostle of the Gentiles: which also Christe himself & the holy Ghoste doe verifie to bee true by an vndoubted Ora­cle: when as leauing Peter in his natiue Countrey, hee commaunded Barnabas and Saule to bee separated vn­to him, for the woorke whereunto he had called them? Nowe what kinde of woorke was this else, but that they shoulde bee sente foorth a farre of vnto the Gentyles? whereby appeareth without all controuersie: that this generall charge, and ouersight of the whole worlde was not more peculiarly layde vpon the shoulders of Peter, then vpon Paule, Barnabas and the other Apostles. Heereof also came it that to bee the Apostle of the Gentyles, was properly and peculiarly ascribed vnto Paule, and not vn­to Peter by the generall testimonie of all men. In like maner Chrysostome making mention of Paul: Chrys [...]st. vpon Paules Ep [...] ­stle to the Ro­man [...]s. And he tooke vnto him as alotted the vniuersall Prouince of the whole, and in him selfe hee bare all men &c, And where is nowe that speciall Prerogatiue of superio­ritie which you Romish Rutterkins so gros [...]y rake too your rotten Sea, vnder the cloke of Peters authoritie. whereupon also you vaunt your selfe altogeather as vnad­visedly? God (saith Paule) doeth not accept of any person: and will hee accept of any place? Paule acknowledged no maner of Superiorie in Peter aboue the reste of the Apostles, testifiyng plainly that he auayled him no­thing at al: and that they ioyned handes as fellowes of one societie. And will the successor of Peter bee so foole hardie, as to admit no mate in the ministery of Christes commission with him? what horrible iugling, lying and legerdemaine is this? what more then shamelesse and whorish impudencie is this?

[Page]But to surceasse those vehement, yet deseruedly im­putable bitternesse of speache, let vs de [...]le somewhat more mildely: and I will nowe so frame my ta [...]ke with you, not after any clamorous and brawling maner, wherewith neuerthelesse I might most iust [...]y exclaime a­gainst you, as against the most sworne enemie of Christ: but that I maye seeme too debate with you better then you doe deserue, coldly as it were, and with soft and calme woordes. The vniuersall Iurisdiction of the Pope confuted. And [...]irst this wyl iustifie against you: That [...]ur graunde Captaine, and most woorthie Soueraigne Authour of our redemption, left no such lawe, custome, nor President: neither was of any suche minde at anye time, that in his Churche any of his Ministers shoulde so stand vppon his Pantobles, as presuming vpon any singularitie of Lordlinesse, shoulde bee so bolde too enter alone vpon any soueraigntie, or stately controulership o­uer the other ministers and pastours of Christe. Iohn .6. If these woordes spoken by Christe his owne mouth be true, As the liuing Father sent me, euen so do I also send you: Then must this also bee most true: that sithens by this speache hee noted no one particularly, therefore ought no person challendge any such prerogatiue, as to execute heere his office, as his onely Uicar on earth. And yet I alleadge not this to the ende, I woulde perswade to dis­anull, or roote out of Gods Churche, receiued and ap­prooued degrees, estates and orders of the Churche, nor those degrees of superiour placing in holy Churches dis­cretely deliuered from the auncient Fathers, namely: That in euery Diocesse shoulde bee some one superinten­dent ouer the inferiour Churches, vnto whom the reste might resorte for Counsell and for auoyding of schismes. But what is this too that maiesticall royalltie of Sain [...] Peter? or too that prerogatiue of Uniuersalitie too bee resiaunt in one only Sea, which the Romane Prelate pruneth vpon of the whole vniuersall Churche we gayne­say [Page 30] no decent, nor necessarie orders in execution of Ecclesiastical discipline. But these proude peacockes plumes and Luciferlike loftie lo [...]kes of this Uniuersall I [...]rar­chie, neyther dyd Christ bring into the Churche nor the Apostles vsurpe at any time. What meaneth this, that our Lorde himselfe in his Gospell dyd vrge no one com­maundement more precisely and more earnestly, amongst all other preceptes and documentes, then too drawe the mindes of his Disciples from al desire of glory, and am­bition vnto most humble abacement, lowlinesse, and hu­militie? as when hee willeth them too bee contented with the lowest places at feastes and banquettes: when as in his owne person hee washeth their feete, alluring them thereby to followe his example? and againe where hee exhorteth them to bee as mildly minded as little chil­dren: Luke .14. and when as hee commaundeth them too shunne the first places in the Sinagogues, Iohn .13. and stately salutations in the Streates: Matth. 23. when as hee calleth them backe so busily, Luke .16. to abandon the pride and hautinesse of this worlde: Matth. 5. too eschewe the mightie thinges of this worlde, to imbrace the basenesse of the Spirite, and paci­ently to susteyne all iniuries of aduersaries? When as Peter also forbad so expresly: That yee become not Lords ouer the Cleargie, and Paule likewise, not too frame their life according to the fashiō of this world: I haue now declared sufficiently, howe that the very meaning of Christe, and the continuall course of his dis­cipline in the holy Scriptures, coulde neuer digest that vniuersall and more then kingly ambitious seeking of superiorite of this Sea. Now would I faine learn what you ean replie against it: what answere yee can make, sir Pope? & what ye haue to alleadge, yea what can yee ima­gine to colour this glorious title withal? what? was not Peter (wil ye say) prince of the apostles? what a ieast is this? As though the apostles were not al of one spirit? all [Page] of one callyng? or as though ye can vouch any one place in all the Scriptures to iustifie that Peter was inuested in any superioritie of power, aboue the rest, which either he receiued at any time, or which Christe euer gaue him? Or as though the times were suche in theyr dayes, as woulde permit the holy Apostles to be so idlely disposed, as once to think or to dreame vpō any principalitie, being as then in hurly burly, turmoyled and broyled with daily feares and continuall perrils? Yet I wyl not denie, but Peter hath byn sundry times blazed out with that braue name of Prince of Apostles, In what sense Peter was cal­le [...] prince of the Apostles. in many mens writings and Commentaries, wherein I doe not altogether condemne the godly affections of those writers: but I note heerein theyr phrase of speache, which in my iudgement seemeth to bee none otherwise, then as the vsuall and dayly speach importeth, wherein we customably call him a Prince of his Arte, that excelleth in the facultie which he professeth singularly aboue others. The Grecians doe say thē Too beare the bell, which do surpasse all others in any maner of science. As if a question be mooued, who is the chiefe or Captaine of the schoole, some one or other is noted foorthwith: yet is hee not therefore a Prince ouer his fellowes, nor his fellowes subiect vnto him. After the same maner of speach vsually and dayly in vre, wee call Cicero the Father of eloquence, and prince of the Latine excellencie: Peter called prince of the Apostles, as Ci­cero was called prince of elo­quence, in re­ [...]pect of e [...]cel­lencie not of su­per [...]oritie. Homer the Captaine of Poeticall finnesse, vnto whom notwithstanding wee attribute not for that cause, any preheminence or state of gouernment in com­mon weales where they were cōuersant aboue that which was peculiar vnto them.

And yet too returne againe vnto Peter: where dyd Christe at any time euer dignifie Peter with anye suche Title of honour, as to name him prince of the Apostles? when? before what auditorie? in what Chapter? with what proofes and argumentes can you fortifie it too bee [Page 55] true? I will make thee (sayth Christe) a fi [...]her of men: Mat. 4. hee dooth not say, I will make thee a prince of men, or a Lorde of Fishers: neither was this spoken so precisely to Peter alone, but was also in the plural number vttered to the rest ioyning them in one, Luke 5. I will make you fishers of men. And although afterwardes powe [...] were giuen to Peter, by name, to become a fisher and a feeder, yet doeth this make him neuer a deale the rather a prince o­uer men [...] then transforme men themselues into fi [...]hes and sheepe. Iohn. 21. Peter made fisher of men not prince of men. If the Lorde had vttered these woordes in that sense, meaning thereby to aduaunce Peter to chaire of e­state: why did hee not also geue him togeather with that vniuersall principalitie, riches and power, meete for the dignitie and renowme of so mightie maiestie? But O most famous Prince of princes Peter, who beeing so poore a Peter was not able to blesse a poore begger with one crosse of coyne, when hee craued his almes. Nay ra­ther, O sing [...]lar man of God, who as neuer gaped after any worldly riches, promotion, or pompe, refusing them vtterly as baggage and pelfe, so hee neuer affected anye Titles of singular preheminence, but despised them al­wayes.

We speake not this, as though we were willyng to haue any iotte of Peters due authoritie empayred, who doubtles was one of the chiefest Apostles: but because you do so blockishly patche vp that mootheaten beggerly cloake of beeing Prince of Apostles, too couler that disguised visor of your pretensed fulnesse of absolute pow­er, and there withall make the whole Churche of Christe your bond maiden and thrall. For this cause thought I good too beate vppon this point so muche, not against Peter, but against you for him, & on his behalfe. Which Peter if were nowe in Rome euen at this instaunte, woulde so nothing at all acquaint himselfe with any those braueries, wherewithall you now blaze forth his armes [Page] as that he woulde more bitterly and chidingly inueigh a­gainst you, then hee did once agaynst Simon Magus. Whom as he condemned with his money and merchan­dize, so woulde he much eagerly curse you all in the same bit [...]ernesse of speache, Thy money be with thee to thy vtter destruction. Actes .8. For what think [...] you, woulde hee ac­cept of those royalties of S. Peter? woulde he presume to intermeddle with the two Swordes of Ciuill and Ec­clesia [...]ticall gouernment, or fulnesse of Dominion? woulde he require to be enstalled in the highest place, as Iudge ouer the Cleargie? or would he take vpon him so much, as though it weee not possi [...]le for him too erre, and as though the treasury of all wisedome and vnderstanding were to be s [...]ught from him as from out the only Trea­surer thereof, as though the spirite could finde no certain and co [...]stant place of aboad, but within his only breast [...] woulde hee euer endure too bee called or worshipped as King of kinges, Prince of princes, or chiefe head of the Churche? woulde hee euer take vppon him too maunt so high, and in such arrogant wise, as to tread so proudly vp on the neckes of Emperours with his feete, as Pope A­lexander the 3. did? Pope Alexan­der the 3. woulde hee compell kinges & Po­tentates to kisse his handes and feete? woulde he vaunte himselfe to be greater then all Councelles aboue al chur­ches, and Lorde ouer all the people of Chri [...]tendome? woulde he dare to bee so blasphemous as Hostiensis and the forgers of [...]he Decretalles, H [...]stiensis. too affirme that God and the Pope had but one consistorie? Extrauagan d [...] e­ [...]ect [...] & electi po­ [...]state. and that the Pope is of power to doe all whatsoeuer God can doe, Sinne onely excepte?

What? would he euer bee so carried away too beastly scraping of riches on heapes by right, or by wrōg to rake vp whole hoordes of mon [...]y, honors, possessions, gar [...]i­sons of at [...]endants? to prowle for the glory of this life, for the pompe and royaltie of the worlde, Miters, Cros­ses, [Page 55] Pillerz, Hats, Attires, Passes, precious stones, as these triple crowned Lordings vse to do? what is that most milde disciple of Christ, the very same Peter (I say) and his companiō Paul were aliue now, which haue so often, by so many their writinges allured vs too humble ob [...]di­ence of Princes: woulde they euer haue saide as Pope Hadrian did: Hadri [...]n. That Emperours do [...]e [...]gn [...] by them? or as Clement the 5. in the Councell of Vien [...]a [...] Cl [...]m [...]nt. 5 [...] That the in­terpretation of all lawes was res [...]aunt within their only breast? or woulde they euer ha [...]e beene so monstrously in­solent, as hauing first suttlely s [...]ipe their no [...]ks frō out the collers of all priuiledges and immunities of ciuil magi­strate, afterwardes presumptuously [...]o inforce Kings and Emperours vnder thei [...] yoke, and to mannage them lik [...] bondslaues? aduaunce to chaire of estate, depose, blesse, curse, commaunde, countermaund, rewarde, punishe, banish, restore, throwe vp, cast downe, tr [...]ade vpon with [...]hie feete, and whit [...]e into the bottomel [...]sse [...]ytte of he [...] whom they listed, by their potencie papall? Finally to [...] passe ouer infinite like [...]reache [...]ies, wo [...] Peter or Paul vnder colour of Catholike obedience, haue euer [...]umbled togeather in so horrible a confusion, Peeres and people, kinges and theyr subi [...]ct [...], yea prin [...]es against prince [...], wi [...]h such deadly and bloddy battel [...], and [...]ent asu [...]rer the communion, and peace of the Churche, with suche ciuill mutines, disordered discordes, seditious Butles, horrible warres, cruel cursinges as the Romishe Ru [...]ians haue doone, geeuing therin most exe [...]rable examples of hor­ror to [...] to popular & common in all p [...]a [...]es at this present.

For what should I here rehearse the tragical furies of those s [...]aming firebrāds: as of Zacharie, [...] who supplā [...]ing y ^e lawful king Chilpe [...]ick the French, planted Pipyne in place: Gregory, Pascalis, Innocent 2. Calixte 2. Alexan­der 3. Celestine 3. and of al other the rabble of rakebels, whom needeth not to name particularly one after other? [Page] For what shal I say of that Innocent the third, who first founded that Faggotlawe too frye the poore carkasses of Christians, who gathering together a garrison of Soul­diers, with the ayde of xii. Abbottes, in most sauage ma­ner, murdered at one time an hundred thousand of Albin­genses, or thereaboutes. Of which number he broyled to ashes a hundred and lxxx persons: not because they reuol­ted from Christe, bu [...] only because they woulde not yeelde their necks to the Romish halter againe: when as also he became so treacherous a Traitor against his own Liege Lord the sonne of Barbarossa, as to threaten him eyther to bereaue him of his imperiall Diademe, or else that the Emperour should dispoyle him of his Papall Crowne. And afterwards to prooue his threatnings true, he procu­red Otto Duke of Saxon to bid him battell: by meanes whereof, how cruel, how many, & how mercilesse massa­cres ensued, what slaughter, what effusion and confusion of Christian blood, people and nations, I meane not here to stand vpon. Thus dare I affirm vnto your fac [...], Innocēt, Thou didst neuer sucke such serpentine poyson & woluish bloodthirstinesse from thy predecessor Peter, nor hast e­uer read any the like horrours committed by any the A­postles. Saint Paule woulde neuer haue rebelliously re­uoulted against his soueraigne, if he had liued then: nor masked in such mischieues against the godly.

Neither were their successours any better reclaimed of crueltie, to wit, Honorius. 3. Hon [...]rius. 3. Gregorie 9. Gregory. 9. Vrbanus 4. Vrbanus. 4. who because they would shew thēselues Curres of the same kinde, it is incredible to report, with what outragi­ous tumul [...]es they troubled the Empire against Otto, Fredericke and Manfred, teazing Lantgraue kyng of Turinge against Frederick: and ioyning in Armes with Charles against Manfred. When Frederick was dead Conrade gouerned the Empire, Innocent. 4. whom Pope Innocent the 4. curs [...]d with Bel, Booke and Candle: Conrade [Page 33] being po [...]soned by Manfred succeded Conradine his sonne in the kingdome of Sicil and Sweueland: against whom Clemēt the fourth inwardly sw [...]lling with vene­mous crueltie, Clement. 4. caused Charles to wage warre, to the vt­ter vndoing of the said Conradine. Who a [...]ter many skirmishes being vanquished, & taken prisoner with Fri­derick Duke of Austriche, who came to aide him with his power: vpon notice thereof giuen by Charles, recei­ued this comfort from the Popes holines, to witte, that they should be both chopt shorter by the heads. For this was the verdict of the Pope, most detestable of all crea­tures, more like a Tygre then a man. The life of Con­radine (quod the Pope) is the death of Cha [...]les [...] the death of Charles is the life of Conradine. By meanes whereof it came to p [...]sse that both those innocent yong noble princes, two most anciēt & famous families, kings of Sweueland and Sicil, were not only ouerthrowen from their kingdomes, but also most cruelly bereft of life, to the vtter extirpation and roo [...]ing out of the whole race & po [...]eritie at one blowe, by one onely cankred conceipt of a caterpiller pope.

These t [...]agedies being finished, Charles entreth vpō Sicil: the conquest whereof as was compast with cruel­tie [...] s [...] continued but a while in peace and tranquillitie. F [...] [...]s by the cursed crampes of that mercilesse brothel vnmerciful Innocēt, the forsaid Charles was allured first to raze out the whole race of Frederick, with the swal­lowing sword of furious French: after the same sort Ha­drian & Nicolas. 3. procured the Germans, the Spany­ards, & Peter of Arragon against the same Charles: who putting Charles to flight, & taking his sonne prisoner, brought the matter to such passe, as that at the sound of a bel, All the French in Sicile, yong and olde, were slaine at the sound of a bell. aboue 8000. Frenche (which were at that time in guarrison in Sicil) were miserably slayne, and hauocke made of man, woman & childe, without pitie or mercy.

And yet for all this could not this Scorpionlike ser­pent [Page] of Romish riot bee any thing appeased, for Pope Martin the 4. takes partie again with the French: Martin. 4 [...] prac­tiseth with Philip the French king, to pursue Peter king of Arragon: commaundes him to inuade his kingdome: him self soundeth the alarme, and giueth the onset. They rush eche vpō other as cruel Tigres, gr [...]edy of the pray: all handes be embrued with goare: amiddes which hurly burly, skarse one whole yere was ouer past before y ^e pope Martine dieth. Honorius. 4. After whose death Honorius 4. the next successor, practised with Rodolphe king of Romans, to come speedely to Rome, and receiuing at his handes the name, and maiestie Imperiall, to chase the Frenche and Spanyardes out of Champaigne, Calabre, Apulia, and Sicil, and to vnite the same to the Roman Empire. By meanes of which tumulte of the Pop [...], the whole na [...]ion of Italy, & state of Germany, had byn rēt in pieces, with horrible slaughter of the people, if death had not snatch [...] away that pestiferous Pope betimes. Nichol [...]s. 4. What should I rehearse here the furies of Nicholas 4. who bicause hee would not be altogether vnlike his forerunners, was cō ­tented to annexe to the infamous contum [...]ly of the popes maiestie, & to the euerlasting reproche of his own name, this shamelesse acte: To wit, To proclaime the great curse against the Earle of Tyrol, besides many o [...]he [...] his mischieuouse treacheries against him: vpon none [...] cause, but onely, bicause the Earle would not yelde ouer his true and lawful inheritance, to the Bishop of Tridēt, who made chalenge thereto contrarie to all [...]quitie, law, and Iustice.

But I can not say whether any one of all the rable a­fore rehearsed, Boniface. 8. may seeme to exceede Boniface the 8. in pride & in villanies: Who was so mōstrously puft vp with pride, & beyond all imagination, vnmeasurably sw [...]en with vnshamefast insolencie that he shamed not to inter­dict Philip the French king, by his legate, fortified with most arrogant bulles, commanding him, as hee woulde [Page 34] answere the authoritie Papane, to resigne the kingdome of Fraunce to the Sea Apostolike. What more impud [...]t demande could haue byn imagined of the most villanous Pyrate of the worl [...]? What more currish commande de­liuered from any, though more madde then a march hare? What action more resembling the Turkish fury? certes there could nothing haue byn done, or deuised more disa­greeable, and lesse beseeming an Apostle or the successor of an Apostle. In good felowship (pope of Rome) speak euen for the reuerence ye beare to S. Peter & S. Paul: Did the Apostle Peter giue euer any such president whiles he liued? Or if he liued nowe, would he commit any such outrage, as did Pope Clement 5. Clement .5. without all regarde of shame, who procuring the Emperour Henry 5. to main­teine most cruel battaile against Robert king of Apulia [...] whiles the two princes were by the eares, turned his tip pet, and ioyned in armes against the said Emperour, on the behalf of the said king? or would Peter haue byn euer s [...] mad, as with the next Pope folowing, Iohn the 22. Iohn .22. by b [...]ll proclaimed him self father and prince of all Christē ­dome, chiefe legate of the high God? or vaunted him selfe to be of full power and highest authoritie able to dispose kingdomes & Empires, where, and vpon whom him li­sted? Who in the end of his bul gaue in special cōmande­ment to Lodowike the Emperour to relinquish the Em­pire within three monethes, and to resigne the name and title of a king: not presuming from thencefoorth to reen­ter vpon any such dignitie, without his speciall license, & warrante: vpon refusall whereof hee further chargeth all his nobles, & estates, aswel spiritual as temporal, to abā ­don their king, and compell him to yelde his necke, vn­der the yoake of Apostolical obedience?

I should neuer skarsly finde an end of this beadrol, if I should decipher out of histories, al that I could, touching Vrbane the 6. Vrbane .6. Clement, Clement. Martine the 5. Martine .5 Pius the 2. Pius .2. Sixtus the 4. Sixtus .4. Iulius the 2. Iulius .2. Paule the thirde, Paulus .3. and such like, the [Page] number wherof being infinite, I passe ouer: if I should (I say) rippe abroade the wofull, and no lesse loathesome remēbrance of al their cruel tragedies, schismes, broiles, conspiracies, horrible treasons and rebellions, against kings & Emperours: Massacres, murthers, & pillages of people: practises of warre: subuersion of Monarches & nations: the remēbrance thereof would be no lesse loath­some then tedious. But I leaue all this to a more ample treatie, for the manifestation whereof, according to the marueilous varietie of their treacheries & abhominatiōs, I doute me, whether any time, toung, or pen may suffice. For what mischief hath at any time these many yeeres now, byn executed in all Christendome? what treachery or treason hath long sithence troubled, & wasted kingdomes, and Empires: which this holy famous successour of Pe­ter, hath not either for the more part fathered, & furthe­red, or byn the chief procurer & piller? I beseech you, tel vs plainely, holy father: What abhomination hath your Sea byn cleare of? What iniquitie wanted to fulfil your rage? what destruction did not your practises procure? What crueltie spared your Consistories to put in execu­tion: how many slaughters of most innocent Christians, how many flames of skorched martyrs, how many bloo­dy bucheries of your owne naturall brethren remaine at this present manifest testimonies of your infamo [...]s sa­uadgenesse, and damnable horror? To passe ouer in si­lence meanewhiles, those couert packes of your pestilent impietie, which for very shame I spare to speake. O most holy, yea, thrise most sacred successor of [...]hapostle Peter: Nay rather, O beastly, and shamelesse impudency of an harlot past all shame: O most insolent, and forlorne arrogancie of a most vile varlet, dare you for shame once take in your mouth the name of Peter, of Paul, of Christe, or of any of his Apostles, or of the catholike church by any meanes? Whose life is not onely not cor­respo [...]dent, but the whole state, and course of doctrine, [Page 35] also direc [...]ly discrepant, from the liues, and preachings of Peter and Paul: who doest practise al wayes possible to shake asunder the prescript lawe of the Gospell, to chaunge the countenaunce of Christes schoole, to con­founde the peace of Christians, and the libertie of Chri­stian churches: and to deface the life of the godly, with shamefull slau [...]ders and lyes? For what els emporte? whereunto tende these your so many peeuish puppettes in your churches? your so many pelting patrones in hea­uen? so many blasphemous brayings in your prayers, and worshippings? so many sowterly sacrifices in Mas­ses? so many sauadge sacriledges in sacramentes? such horrible bloodthirstinesse in your iudgements? such wol­uishe rauening in your decrees, but to forclose vs all sal­uation in heauen, and all peace on earth? And yet after all those your abhominations, and cruelties, dare you be so presumptuously arrogant, as to take once the name of Christ in your mouth, holding al others in subiection, and chalenge to your selfe onely the keyes and authoritie of lieutenantship by him whom you doe persecute in all your actions of life with fier & sword? And why do ye so at the length sir I beseeche you? is it because like a la­zy lurdeine ye loiter in the chayre where Peter once sate?

A trimme and skilfull shift of lieger de mayne, The succession of the Pope discouered and confuted. I promise you, as though it maketh ought at all to the matter, in what place a man sit, so that he sit in Christ: that is to saye, so that he teache sounde doctrine. Or as though bicause in politique gouernements the ciuil law hath ordeined, that a king should succeede a king in his throane, as he is neerest of blood, 2. Quest. 7. Om­nes. the same course ought to be reteined in ecclesiasticall gouernement by like title of succession? It is not dignitie (sayth one) nor the place of the godly that maketh a bishop, but the good life: nor is euery one to be accepted for a Doue, that can say, peace be vnto you. The grace of God is promised [Page] to true holinesse and true faith, not to any chaire or succes­sion: for the chaires do not make the churche, but be sub­iect to the ordinance of the church. Wherein considera­tion must be had, not of the continuance of the place, but of the sinceritie of the successor. For as Chrysostome tea­cheth, The chaire dignifieth not the prieste, but the priest dignifieth the chaire. The place doth not sanctifie the man, Dist. 40. but the man doth sanctifie the place. He that sit­te [...]h worthely in the chaire, doth receiue the honor of the chaire: but hee that sitteth vnworthily, doth commit an heinous iniury against the chaire. &c. Ierome also vt [...]e­ring the like wordes almost: [...]erome writing to Helyodore. They bee not sonnes of saintes which sit in saintes places, but such as do prac­tise the maners and liues of saintes. And therefore their grossenes is worthely to be scorned, which, as is vsually accustomed in state politique, so in the spirituall king­dome of Christ, do entangle the church of Christe by hu­maine constitutions to a carnall necessitie of externall succession, and enforce all iurisdiction so vnauoydeably to Peters chaire onely, as that whosoeuer sit not therein, be he otherwise neuer so godly a pastor, may not be accomp­ted Peters successor in any wise: and that whosoeuer sit therein, be he neuer so barbarous a brothell, neuer so swi­nish a pigge, altogether vnlike Peter in his whole course of conuersation, must yet of necessitie be suppreame head of the church, the true and vndouted successor of Peter, as it was concluded by that detestable decree of the coū ­cell of Constance: The councel of Constance. then the which what can bee vttered more blockish or brutish? As though the wisdom of God, whose propertie is, and alwayes hath byn most free to worke where it pleased, might be poss [...]bly empaled, or hedged in, by any ordināce of man, or limited to any cer­tentie of place, as the which by extraordinarie meanes, vtterly breaking or inuerting ordinary courses of things doth many times dispose the riches of his grace, after a [Page 36] certein preposterous maner and waye, beyond all [...]ope, & contrary to the opinion of man, namely in things apper­teining to God, not after the appointement of man, but according to his owne good will and pleasure.

On this wise in times past refusing Cayn, Ismael, & Esau and others, to whom the honor of priesthood & pro­mised seed appertained by right of ordinary succession, he made choyse of Abel, Isaac, Iaacob, to whom the ordi­narie succession was not dewe. So also reiecting the fa­mily of Saul, he translated the kingdome into the ofspring of Dauid. In like maner supplanting the synagogue of the Iewes, he planted the Gent [...]les in order, contrary to order, displacing the naturall oliues, and placing in the wilde. And will you so strictly vrge, and choake vp as it were, within so narrowe a pinfolde, the incomprehensi­ble, & farre outstretched grace of Christ, to one place, and to one chaire: That where all other churches may erre, the onely Romishe Churche may in no wise slippe her foote? which also may moreouer so replenishe that one Romishe vicar with al her absolute fulnesse, that she may not emparte any parcel thereof to any other pastours be they neuer so godly and true worshippers of Christ. The ordinary succession pre­fiteth nothing in the sight of God. If the case bee such that this ordinary antiquity of dayly succession do auayle so much before God, to the obteining of grace: Manasses did long sithence succeede Dauid, Ma [...]asses. Caiphas succeeded Aaron. Caiaphas. Certes the Iewes can con­ [...]ey vnto themselues far more auncient pedigrees, The I [...]wes. and the same also neuer discontinued from Abraham, thē you can fetch from Peter: Iohn .9. Yea the Iewes blushed nothing at al to vrge Christ with the very same argumēt: Mat. 3. crying out with open mouth, Lu [...]e 2. we be the seede of Abrahā: Abraham is our father &c. But what coūter buffe did the scripture giue them for this? God is of power out of these stones to rayse vp childrē to Abraham. And so he did indeed. And is not God as mighty nowe, and as powerable to rayse vp successors of Peter whome he wil, and where he [Page] will? yes no doubt: and so he doth continually.

What? say they, did not the Scribes and Pharisees sitte in M [...]yses chaire, Mat. 23. whom Christe commaunded to hearken vnto? He doth so commande in deede: but when they teache the truthe: neither doth he commaunde so, in respect of the chayre, but in respect of the doctrine. Moreouer why did Christe and his Apostles sequester them selues from the selfe same Iewes, Scribes and Pharisees, if that succession could not erre? What saye y [...]u to this, that Christe him selfe being reiected of the ordinary priestes, who enforced the selfe same argument, ought not to be hearkened vnto, if your Romishe Pha­risees may be credited in their lustie vaunte of succession? Goe to, and what shalbe sayde of the Apostles then, who hauing no maner of right in ordinary succession, were the first founders of the churche of Christe, and renounced vtterly the ordinary priesthood? To be briefe: If to sitte in a place, bee of such efficacie and force, I suppose the temple of God be farre more honourable then the chayre of Peter. And yet in this very temple of God, Antichriste must haue his chayre, according to the testimony of the propheticall scriptures. Shall Antichrist be there­fore called holy Antichriste in respecte of his seate? To conclude: Let it be as forcible as it may for the church, to haue what seate, or what foundation it will, so that it holde fast the liuely spirite of Christe, his holy worde and sacramentes, by the which it is begotten sanctified, and made holy.

Iames .1.But you will saye, Peter taught at Rome: I heare you well, Ephe. 5. but taught hee no where els then in Rome? No resemblāce betwixt Peter and the Pope. Moreouer too confesse that hee taught at Rome, did hee teache there as an Apostle, or els as a Bishop? Let the bishop of Rome vnloose me this knotte. But this is out of all question: If Peter taught at Rome at all, standing or sitting in a chaire, surely he taught alwayes Iesus [Page 37] Christ. But you, holy father, sitting in the Romish chayre at Rome, what teache you, but the doctryne of deuils? Peter did boldly proclayme to the worlde the manyfest scriptures of God, which he receaued by diuine inspira­tion of the holy Ghost, being an eye witnes of the things which he heard and taught: But what doth your holines bray foorth else to the people, but fryuolous ceremonies, and fruitlesse traditions of men? If Peter came at any tyme to Rome, he came not thither, vnlesse he were sent by God, or called thither by men: and then also came too mynister, not to beare soueraignty: to work, not to skrape riches togither: as a trauailer, not as an ydle sitter. But who euer called you to this stately stage of chayre lorde­lynesse? The state of the chayre of the Romish Mo­narchy [...] Goo ye, saieth the Lorde, not into the Citie of Rome, but intoo the whole worlde: speaking not too Peter alone, but to all his Apostles: and preache, not the ceremonies of the lawe, not traditions of men, but the gladde tydings of sauing health: not to the Ro­maines only, but to euery creature. In which vniuersall embassy Peter togither with the rest, of his fellowe la­bourers did mightely behaue himselfe in the ministery of the Gospel, according to his duety and the nature of his function: leauing no [...]otte of the vttermoste of his duety vndone, wherby in his wandring abroade amongst people and nations, hee might teache al that hee might, not onely publiquely but priuately also in euery house: might be earnest in season and out of season: might sowe abroade f [...]re and wyde, the most ioyefull message, and gladde tydinges of peace: might perfourme the woorke of a true Euangelist: might approue himselfe too bee a trusty seruaunt of Christ: might become an ouersear ouer the house of Israel, might receaue the woordes and em­bassy of God, and the same so receaued, might fayth­fully deliuer to the people: might shewe himselfe to bee salt of the earth, light of the woorde: not feeding him­self, [Page] but the flocke: not seeking his owne glory or priuate l [...]cre, but the only honor of Christ: not entruding him­selfe in to the publique affaires of ciuil pollicie, but ser­uing the Lorde: not exercising soueraigntie ouer the ser­uauntes of God, nor procuring that others shoulde my­nister vnto him, but that after his maisters example, hee might become seruaunt to others rather, and in no respect aboue any other, but acknowledging al other bishops to be equal with him: and in dignitie & name calling them fellow elders yelding his dewe obedience to Princes as being sent of God: giuing vnto Cesar things appertey­ning vnto Cesar: whome also he disdained not to call by the name of his Lorde and Soueraigne.

Betwixt the Pope and Pe­ter.On this wyse (except I be deceaued) Peter spent his tyme, which as was a charge of al others most labour­some, so was there in the worlde nothing more humble & base. If we leuel our Popes lyues now by this rule and perpendicular: I beseeche you, what one thing doo they in Rome now, wherein they may seeme not only not to be Peters successors, but meere straungers rather, and a­lyens vnto him. Esay. 5. 2. Esay the prophet doth wonderfully com­mende the feete of the Apostles preaching vpon the tops of mountaynes, and proclayming peace bringing glad tydings, and preaching saluation. Nowe as for these, whither go they? vnto what people and nations flee they as clowdes? what peace proclaime they? Nay rather what peace do they not ouerthrowe? what good tydinges preache they? Nay rather of what mischief are they not the very authors? what wholesome doctryne teache they? the Gospel of Christ? nay rather they locke vp the Gos­pel fast in prison [...] They challenge to themselues the pro­pertie of the keyes: but therewith they shut vp, not open the kingdome of heauen: They make themselues trea­sorers of woonderful, yea inestimable treasures of the Churche, as if they were the onely treasorers of heauen­ly [Page 38] treasory: And what good or commendable iewelles of pryce doo these famous iewellers deliuer out of these treasories? Forsooth for pure gold, drosse & chaffe: Po­pishe pardones for the grace of God: for Christ his most precious blood, ragges and reliques of Saincts. Peter did gaine vnto Christ at one preaching three thousande [...]oules: but howe doo these merchauntes choppe and chaunge their wares? what gaine yeelde they? nay what losse rather? It was not without cause that a certaine Is­raelite Prophet seemed so grieuously offended against that sorte of sheaperdes, which did feede themselues, and not the flocke: Ezechiel .34. which cloathing their bodyes with the woolle, & pampering their paunches with the milke, made litle accompt of the seely sheepe: the weak they strengthened not: the sick they healed not: nor boūd vppe the broken and brused: nor sought that which was lost: but with cruelty and with rigour did rule o­uer them.

In like maner what doo these else then ply their paun­ches delicately, not caring what become of the flocke whereof not one so much becōmeth better by their indu­stry not one restoared to health: not one a title so much the more learned towardes the kingdome of God: them­selues teache nothing, nor can disgeste others that teache soundly and truly: the woorde of God they deliuer not, but keepe it close from the people: they take no paines at al, only they lie lazilie at home like dumme dogs lu [...]king in their Laterane, measuring and apporcioring by ynch­meale as it were all the compasse of purgatory, and all manner the punishementes thereof: where they plundge some poore soules intoo deepe pittes, boy­ling with fire and brimstone: other some for a fewe pence they plucke out againe. They appoint spe­cial and priuate Masses to be solempnly mumbled vp in all corners of their Churches: they sitte bussing about [Page] their holy mysteries, whyspering in an vnknowne tongue: the sacrament they blaze aloft, to the gaze of the people, not to be eaten, but to be worshipped of them: and the same also in open daylight they carry abroade a pro­cession vppon a whyte ambling palfray attended with torchelight, belles, and banners, if any solemnytie or tri­umphe happē to be. With besmeared greasy fingers they consecrate oyle, waxe, salte, water, belles, chalices, al­tars and coapes. They make open markets of iubiles, Graces, immunities, expectations, preuentions, An­nates, palles, bulles, indulgences and pardons.

What? do they thinke these knackes to be sufficient warrants towardes the creation of the vicar of Christ? or to the establishing of Apostolicke succession on earth? and that some one wretched caytif, not for any singular excellency of fayth, or vertue, wherein hee surpasseth o­thers, but for a most fryuolous tytle of place, and chayre only, wherein hee may bee enstalled, which may aswell happen to the most doltish asse in the worlde, as to some woorthy or famous personage, may of right clayme so­ueraigntie ouer the Churche of God, for sitting in that chayre onely, and therein vaunt himselfe to be the chiefe Prelate? Bishop of Bishoppes? and head of the whole vniuersal Church? Wherein hee may thinke it lawefull for him to do what him lusteth? through the which slip­ping his neck out of the coller of his dewe obedience to the higher powers, he may presume to enforce vnder his yoake kinges, and countreys, and therby set al nations in vproare, with fire and sworde: and vsurpe more then lordly controllership ouer al other Churches, and himself lyke a tragical king vppon a stage, sitting in a golden chayre, crowned with a tryple crowne, garnished in a coape of tyssue, with kingly scep [...]er in hād, twoo swords, and a golden Dyademe beset with pearle and precious stoanes, ryde lyke a lurdei [...] (lordling I would say) vpon [Page 39] noble mens shoulders? O swee [...] Sainct Peter. Is this to succeede Peter in Apostleshippe? is this to sit in Peters chayre without any sparke of Peters quali­ties? or is it to sit in the chayre of pestilence? And what if the Turke spoyling the Pope of the same chayre should sit therein? It is not the chayre, but the good life that maketh a man Apostolical. would the dignitie of the place make him Peters successor foorthwith? or what if the Pope himselfe, as hee sitteth in Peters chayre, had also nowe in possession Peters fisherboate: shoulde hee therefore for Peters fisherboate, become any whi [...]e the more skilful fisherman? Wherein to my simple con [...]eite see­meth to haue chaunced too the Pope a matter not much vnlike to that, whereof wee reade mention made by Lu­cian, of one Neanthus the sonne of Pittacus: Neanthus sonn [...] of Pittacus. who ha­uing Orpheus harpe, altogither ( [...]ccording to the olde prouerbe) an asse vpon the harpe: conceauing a vaine & foolishe opinion of himselfe, was perswaded that imme­diatly vpon the sounding of the harpe, hee shoulde make wooddes and rockes to runne hopping after him. This cockeborrel clowne theref [...]re w [...]ndering abroade ouer hilles and dales, and merueling that [...]he woodes, & rocks would no [...] sturre out of their place, at the so [...]de of the harpe, but stande stil as before vnmoueable, neuer left stryking, stre [...]ching, thumping, and sounding the harp, vntil at length, hee made himselfe to bee loathed of the brute beasts, with the h [...]rshe and confused noyse, & skra­ping the s [...]rings: and so became a pray to dogges, which tare him in pieces, and did gnaw his flesh and boanes in­to gobbets. And what els dooth this Romishe pre­late present vnto vs with his stately stoole, The continu­ance of succee­ding Bishops in the Church, is no sufficient cloke to coulor error. whervpon h [...]e doateth no lesse fondly franticke, [...]hen the seely caytif vpō his harpe? For what shold let it, but that Orpheus harpe may aswel make a cunning harper, as Peters chayre an holy bishop: if wee haue therein no further consideration then of the material chayre?

[Page]But heere loe againe a freshe reply of a long and ne­uer discontinued succeeding of bishoppes rusheth out a­gainst vs: wherby they sucke out the very source, and wel­spring of their succession euen from the Apostles them­selues: and to countena [...]ce out the matter amongest the auncient doctors are alledged as champions of valour, Tertullian, Irene, and Augustine, who doo not a little ad­uaunce the dignitie of ecclesiastical succession. They doo yeelde to the Church honor in deede: but how? and when? forsooth in their disputations to confirme the antiquity of the scriptures, against such as did vtterly deny them. Let vs also consider the tyme when they did so: foorsooth euen then, when as the very auncient integritie of godlinesse, vertue, true religion, and sinceritie of doctryne was re­siaunt in the succession of Bishoppes: and when as yet the Sea of Rome taught nothing else, but that which was agreable too the Catholicke doctrine, approued and allowed in Christian Churches. Hithertoo yet was no cause giuen why they shoulde make any special com­plaint against that Sea: the fundation whereof they had hearde say might bee attributed too Peter espe­cially, by [...]ause they perceaued that the countenaunce thereof auailed much to the appeasing of schismes. But if Augustine and the other auncient Fathers were lyuing nowe, and shoulde heare and see these horrible he­resies, monstruouse maskinges, and peeuishe puppettes, wherewith this holy Sea ouerwhelmeth the whole world at this present, they woulde chaunge their note, and sing a farre other manner of song of the intollerable pryde and ambition of this Sea: and woulde with no lesse ve­hemency of spirite, then other godly mynisters at this present, The ordinary succession of pope [...] hath bin discontinued & broken of. bende themselues tooth, and nayle against the same. And y [...]t touching that beadrol of succession where­vppon they bragge as neuer at any time discontinued: with what face dare these Romish Rutterkynes face it [Page 40] out with a carde of tenne as it were, which hath beene so many yeeres turmoyled with schismes, encombred with so many chaunces and chaunges of bishoppes, eche striuing against other for the title of that Sea: where many tymes three Popes, and for the more parte twoo Popes haue challenged the chayre: not vnlyke lusty gal­launces who bee ielouse of theyr paramoures: in so much that it coulde not bee easily discerned who ought to bee receaued for the true Pope: that I speake nothing meanewhyles of al those which by fraude, by symony, by violence, by murthers, by witchecraft, necromancy, and diuelishe practises, I say not, haue crept couertly in, but rudely rusht vppon the foresaide succession. To passe also ouer, that filthy discontinuance of the same Sea, wherin was chopt into chayre as successor, not Iohn a bi­shop, but Ioane that shamelesse strūpet: whose successors they must needes confesse themselues to bee euen as yet, if to deriue the succeeding order of successiue Prelates, from the direct lyne of the predecessors, bee of so greate emportaunce.

But of Peter and his succession ynough nowe: whome albeeit wee yeelde to haue sometyme sitte as Bishoppe in Rome (which maketh not so greatly to the purpose) yet what is that to the Pope of Rome nowe? forsoothe Christ gaue charge, you [...] s [...]a, of his sheepe to Peter. This is true indeede: but it was to the ende hee shoulde feede them, and not to plucke their skinnes from of their backes: But you feede not, but suck the blood of Christs sheepe, and yet requyre to be accompted Christes vicars and Peters successors? And thinke you in this so glo­rious a light of good learninge and Euangelicall do­ctryne, to finde such blo [...]kish bussardes, whome yee may persuade that your bragges bee true, wherewith yee may bee able too bleat? the eyes of men any longer with that glauering shadowe of vaine tytle and name? [Page] If you bee of that minde: by your leaue syr, you doo erre wonderfully, if at least the [...]ishop of Rome may, possibly erre. But I w [...]l not say you do erre, if you see it not [...] but I wil boldely affirme, you are starke madde rather. For what shal I say? doo yee not perceaue howe your coun­celles [...]ee discouered? da [...] yee not feele your craftes, fraudes, disceits, practi [...]es, robberies, lyes, filthinesse, crakes, vanities, errours, blasphemies, d [...]uises too bee l [...]ide open before al mens eyes? Is it not apparaunt vn­to you that mens consciences do nowe perfectly beholde your cankred malice and cursed conspiring against Christes Gospel? [...]hat I neede not meane whyles rippe abroade your dayly murthers aswel olde as newe, wher­with your vnquencheable tyranny of sauadge bloodthir­stines seemeth as yet altogither insatiable. These outra­gies so many, and so manifest hee that seeth not with his eyes, him wil I not account so much blinde of sight as voide of vnderstanding: he that doth not detest them, him may I wel iudge, to bee not onely not acquainted with any partaking of ciuil humanitie: but an vtter alyen and straunger to al vertue, godlynes, and pieti [...]. Your trayte­rous treacheries are more notoriously manifest to al peo­ple and tongues, then may any longer be coloured: more execrable then can bee borne withal. Your counterfayte hornes these many hundred yeeres nowe couer [...]d with cloudes w [...]erw [...]th you haue hidden a rauening blo [...]dsuc­ker vnder the visor of a meek [...] lambe, be appara [...] nowe, yea beleue me, pope, they not only more apparā [...]ly glis [...]er in mens eyes, then the sunne shine in midday: but a [...]so are become very bables & mockeries in euery mans month: in so much that no man is [...]o poore blinde but doth easily discerne [...] no man so blockishe, but dooth hartely la [...]gh them to sko [...]ne.

There was a tyme peraduenture heeretofore, whenas these foggy misles of blundered ignoraunce did dazel the [Page 41] eyes of men, when as that most happy facultie of im­printing & reading of purer sciences, most fatall to your sacred Sea, was not yet published abroade in the world, wherein some place and time might haue beene reserued to cloake your palpable darkenesse. But nowe sithens the gladsome dawning of mo [...]te resplendisaunt veritie discouereth it selfe, wherewith you may see mens vnder­standing illumined and eyes enlightned through Gods wonderful bountie and mercy: sithens remaineth no foxe­hole nowe in these Regions wherein you may shroude the daseled drowsinesse of your eluishe errors: The light of doctrine and trueth restore [...] what other hope may you conceiue of those rotten ragges of moste barbarous grossenes [...]e, and lothsome pilfe of filthie super­stition, but that yee geue place vnto fortune, and abide some better chaunce? And being conuinced with the truth it self, if ye can not be reclaimed to chaunge your mindes, yet for very shame chaunge your chaire at the least, and runne away into some desart, and from thence conueigh your selues into some vnknowne nations, who haue not hytherto tasted nor beene deluded, with those Romishe gewgawes, stagelike statelines, & masking myzemases: you can now no longer deceiue bs, as men that haue been more then enough ouerridden and galled with those your misdemeanours. Perhaps poore Christian carkasses may bee pinched with the crampes of your tyranny. Certes their heartes bee nowe so altogeather estraunged from that common Iuggeler Rome, and from that false fornicator Sea: as that no hope remaineth now, for euer recouering them againe. And to the ende yee doe no lon­ger vainely stroke your selues yee Romane Bishoppes with false opinion of assured securitie: vnderstande yee for certaintie, that the worlde is turned quite con­trary, wherein yee may see the heauenly trompe of the glorious Gospell preuailing against you, your craftie packing, your false forged doctrine, your hypocrital holy­nesse, [Page] your rauenous raging, your suttle masking can no longer nowe creepe in corners. The very vnlec­red multitude of Chris [...]ians doth beginne nowe too open theyr eyes, & too beholde the lightsome brightnesse of the trueth. Gods people is otherwyse instructed nowe then heeretofore, when all the speaches of those Popishe Pre­lates were holden for Gospell, and when the chiefe foun­dation of religion was grounded not vpon Gods worde, but vpon the Popes authoritie. But nowe who can bee so witlesse a wayward, so senselesse a dottard, that canno [...] easily perceiue your errour in religion, your rebelling in conuersation, and your pride of life? who also beholdeth it, & doth not from the very bottome of his heart detest & abhorre you? And heerein surely the matter is come to a good issue, That suche a durtie religion is fathered vpon so drowsie a dotterell: for suche is the religion, as nothing can be more superstitious, nothing more estraunged from Christe: Suche is your life, as nothing can bee more pernicious too the tranquillitie and peace of Christi­ans.

Wherfore sith you can in no wise be ignorāt of the dead­ly hatred of all godly personages, set one fire against you, procured by your own mischieuous and infamous villa­nies, and which you haue long sithens deserued: What other Counsell will ye that I geue you, but as I said be­fore, to make a necessarie choyse of one of these two: ey­ther to be of the minde to flee the Countrey wherein yee remaine now, or to chaunge the religion which you haue wickedly defiled? But being fully perswaded that you will accept neither of them, and perceiuing you too bee of that sorte, whome neither shame of the worlde can driue too your duetie, nor feare of God can restraine within the bounds of modestie, nor any maner of curtesie can re­claime from crueltie, wander on in your purposed race as much and as long as you will for mee: I wyll geue you [Page 42] [...]ee scope to raunge in that Maze of Turkishe impietie wherein yee ruffle: and too lulle your selues asleepe in those brainsicke broyles wherein yee triumphe, neyther am I any thing at al disquieted with your barking bulls and bloodthirstie curses, The Pop [...]s Bull [...]s against the faithf [...]l s [...]r­uants of Christ [...] which you haue vomi [...]ed out so seditiously against Christian Churches, without any great daunger thanked be God. Nor am I ought terri­fied with your accusations as falsly forged, as fraught ful of poyson, neyther moued with these your filthie slanders and vnspeakeable raylings wherewith you haue currishe­ly gnawne many Godly Princes, The slaunders of the Pope a­gainst the Queene of England [...] and of late also back­bitten and slaundered the moste Soueraigne Ladie and Princely Paragon of England the Queenes Maiesties person chiefly, then also her noble kingdome and renow­med nation.

WIth infamous slaunders layde vnto our charge by you (to speake no more now as of my [...]elf, but in the person of her highnesse: The Oration of Queene E­lizabeth to the Pope. for so take it nowe as though not I, but the Queenes Maiestie called you too accounte for your shamelesse impudencie against her) if wee had re­ceiued of any other besides this Romane Antichriste: we woulde thinke it not amisse to frame some more speciall speaches in defence of our innocencie. But as now what coulde haue beene more excellently applyed, to the right commendation of our renowme, what coulde haue been more effectually added to the increase of our euerlasting honour, then to bee thus accursed of you, being the moste cursed enimie of Christ aboue all other, with whō no man can possibly be in league, vnlesse he be a sworne enimie vntoo you: neither can any man be otherwise acceptable vnto him, except hee bee at deadly foade with you? So that for this cause chiefly aboue all other, wee doe yeelde moste heartie and humble thankes too the high and euerlasting Maiestie, in that it hath pleased hym [...]o vouchsafe vs this so great and vnspeakeable honor. [Page] For why shoulde wee not Iudge our selfe too bee highly honored in this behalfe, more then in any thing else togi­ther with other godly and holy ones of my Lorde God for this, that t [...]is Sebah doe [...]h so vnmannerly rage a­gainst vs, persecuting vs so vnciuilly with his bulles, not so muche for any our deserte, as for the defence of Christe and his Gospel which we do prof [...]sse. In which kinde of crosse, whereas two things occurre to be duely considered of eche godly Christian: not onely what iniu­ry is offered, but also by whom, and for what cause it is susteyned: Then as often as we haue recourse to this last poynt, we are not a little recomforted against your chole­ricke curses, by the sweete speeches of the gladsome Gos­pel: Matth. 5. ‘Blessed are they that suffer persecution for righ­teousnesse sake: and when men curse you, speaking al euill against you, belying you for my sake [...] &c.’ With which kinde of persecution sithens yee are now purposed to proceed [...] against vs, you could not by any meanes haue vttered any one more manyfest a token of true consolati­on, and certaine assurance of infallible comfort, then by this grosse rankor of minde conceiued against vs: which doeth assure vs of Christes vndoubted benignitie, high fauour & grace powred foorth vpon vs for the same. For if to be euil spoken of for doing good vnto others be accounted for a princely ornament, euen with the most re [...]ow­med Princes: and if there can bee no greater prayse at­tributed too any person then to be slaundered and repro­ched of the wicked: then questionles to bee maliciously & vndeseruedly maligned of this Antichristian Atheist, we think it not so much a cōmendation meet for a Princesse, as a renowme rather wel beseeming an Empresse, which also we do plainly confesse to be one of the fayrest flowers of our floorishing garland.

Wel then (ye Prelate of Rome) forasmuch as ye shame nothing after your wōted want of discretiō so vnaduisedly [Page 43] to scatter abroad all slanderous reproches against kings and queenes, tel vs I beseeche you, what that so great haynousnes may be, that causeth you to bray out so vndis­cretly against vs. Wee heere say yee haue called vs in your Bulles, Bondmaiden of all wickednesse: and ac­cuse our kingdome too bee the refuge of all Heretiques. Good God, what strange and monstrous shamelesnes is this? Dare this Babylonicall Strumpet bee so voide of shame, as to condemne others of wicked life, which when shee hath throwne out all maner of cursed speaches and slaunders, that her lying choler can imagine, shall yet neuer bee able too discharge one halfe of her vgly abho­minations, wherewith she swarmeth on all partes most horrible and euidently apparant? For what common Channel or Sincke can be more vnsauery then your life and Court? But as concerning your owne loathsome filthinesse, wee referre you ouer to answere for your selfe before the high Iudge. In the meane time too speake somewhat for our selfe, in fewe woordes be ye thus satis­fied. First, that neither it is, nor euer hath beene any our nature or qualitie, to make boast of our good life before God, as the Pharisees vse too do: for wee dare not pre­sume vppon any suche innocencie: And yet on the other side, wee wyll not so condemne our conuersation before men as we think it when it is at the worst to be in any re­spect so stained or blame worthie as yours is. Now when we name you, we meane not one particular person only, not Pius the 5. nor Gregory the 13, but we comprehend therein the whole rabble of that rebellions Gallantes al­together: neither do we simply condemne the whole Sea or succession of Romane bishop? namely that Sea which in the sweete nurcery of the pure and primitiue Church was euer highly commended & praysed by sundry mens writinges, and iudgementes: suche a one as the Poet Ennius maketh mention of, [Page]

But we speake of this Rome, which ruleth the roast a [...] this present, so fouly fallen from the aun [...]ient steppes of her auncestours, from faith, from grauitie, from reli­gious life: not that other auncient Rome long sithens buried, raked in graue, and worne out of memory: but a certayne chaungeling fr [...]mshapen Rome, nowe of late start vp, so altogeather vnlike too that former, by howe much that first florished in grau [...]ty, discipline, vertue and trueth: and this other wallowing & weltring in vanitie, riotte, riches, pride, ambition, extortion, licentiousnesse, and filthie delightes of this worlde, seemeth vtterly for­lorne, hauing no sparke of remembraunce or countenance almost of the auncient int [...]gritie, no partaking with Christe: nor any maner of affinitie with Christes Apo­stles.

In which Sea, I meane the Sea of this present age, wee may easily discerne the vsual practises of that Ro­mishe Antichriste not vnknowne too the whole worlde. Neither doth this holy father therefore rayle vpon vs so barbarously, because he thinketh vs to be so licentious in deede, as he slaundereth vs maliciously in words, neither would he reprooue vs one iot [...] the more for that cause, though we were in very deede much worse then wee are: nay rather wee shoulde bee so muche the more dearely be loued of him, by howe muche wee resembled him neerest in leawdnesse and loosenesse of life. But there lurketh an other snake in the greene grasse, The cause of the Popes ma­lice against El [...]zabe [...]h Queene of England. which bicause he neither discloseth in his Bulles, nor the simplicitie of the godlye can easily discerne, we wil franckly make knowne to the whole worlde. And this it is: If wee woulde yeeld our [Page 44] person and our kingdome to the Romish Halter, and suf­fer the marke of the beast to be sealed vpon our forehead, af [...]er the maner of some Princes, and with as great affec­tion as they doe: Certes no kinde of inordinate licenci­ousnesse, were it neuer so abhominable, might be any such estoppel to barre vs out of the number & Beadroll of his dearest Sonnes & Daughters: but shoulde bee beautifi­ed with as much of the Apostolike blessing, as the dearest dearling of all the crue. Now because wee haue shaken of these peeuish Papane fe [...]ers, and betaken our selues to that Emperiall standarde of true religion, vnder the which wee haue chosen to aduenture our life for Christes glory and honour, rather then to remaine in thraldom vn­der the Pope: Heerof commeth it that we be reproched with this foule name, to wit, a Bondmaide of all treachery: this is it that makes him to boyle with so hotte hart-burning against vs. And thus muche hytherto nowe of that which you may conceiue either vttered already a­gainst you by the renowmed Queene of Englande, or at the least as muche as her highnesse might iustly speake vnto you: which neuerthelesse if had beene set downe by her owne penne, woulde haue beene muche more artifici­ally and princely deliuered, if her highnesse woulde haue vouchsafed so much to haue embased her Maiestie, as too deale with such a monster,

Nowe I returne vnto my selfe, and the publique defence of that little Ilande, which with cursed mouth you doe slaunder too bee the kingdome of Here­tiques: expressing heerein the very shape and conditi­ons of that frowarde Phormio in Terence, who alone marring the whole Action, and for the same cause apprehended too cleare him selfe before the Iudge, became first an accuser of others. Semblably and with no lesse shamelesse impudencie this Laterane not [Page] Terentian Phormio accuseth them for Heretiques & A­postataes. And why so I pray you? because they haue reuoulted from Christe at any time, denyed or shronke co­wardly from faith? No, not so, but because they haue for­saken that sacred Sea of Romishe Churche, wherein they were once settled. Yea, is it so? Shall there bee no Church then, but that only Churche of Rome? Shal they bee all accounted to be without the body of Christe, which doe acknowledge Christe for their supreme head? What? is it of more emportance to be slaues vnto the Pope, then to bee souldiers vnto Chris [...]? No: But they affirme, that there is no Churche, where the Pope is not head. What Church then I pray you, was that in Asia and Palestine before Peter euer sawe Rome? Yea put the case Peter had neuer seene Rome in all his life: shoulde there there­fore haue beene no Churche at all? Doth the state of Bi­shops make the Churche of Christe to be a Churche, or doth the authoritie of the Churche make Bishops? But they say there is no hope of saluation without the church: I do heare it, and confesse it to be true: yet this is no good argument to prooue, that there is no Church at al, except it be subiect to the Pope. I adde moreouer, That where they say, that there is no hope of saluation without the Church: How this say­ing [without the Churche, is no hope of saluati­on] must be con [...]trued. that this saying is to be construed to apperteine to that church only, which is the very vndoubted spouse of Christe, and which is also married vnto Christe her hus­bande, not because saluation is so necessarily tyed to the Churche, as though the Churche bestowed it of her owne meere liberalitie and bountie: but for the mutuall & immutable coupling together of the head with y ^e body. Whereby it commeth to passe, that whosoeuer is made partaker of sauing health in Christ being the head: the same can in no wise bee a straunger from the socie [...]ie of the Church. And againe, neither can such a one be an outcast from the Church, vnlesse hee bee first cast off by [Page 45] Christ the heade and prince of the Church.

Which beeing concluded vpon: with what argu­ments nowe doth this counterfeyte successour of Peter conuince vs for outcasts and Apostataes from partaking with the bodie, who through fayth bee engraffed into Christ? Who bee not seuered from the true and Catho­like fayth of Christ? For if nothing else make an vtter separation from Christ, but obstinate rebellion from Christian fayth and Christian conuersation: what trea­cherous rebellion eyther in our doctrine, or in our ma­ners can these Romanistes espie in vs, so blame worthie, which may not much more iustly be rebounded vpon their owne backes? Forsooth (say they) bycause wee holde not the Catholike fayth. The C [...]thol [...]k [...] fay [...]h. Go to then. Sith they stand [...] so nicely vppon this poynt: let vs faythfully discusse, what maner of fayth that is which they call Catholike. If the same be the Catholike fayth which Athanasius dooth sette out in his Creede, Athanasius Creede. or which the Councell of Nyce did determine vppon for inuiolable [...] The Nycene Creede. From which article of the Creede can you shewe that they haue reuolted?

But here againe some iangling Iay of this Sea will vrge, that bycause they holde not the Catholike fayth of the Romaine Church, The Romish fayth. therefore they holde not the true Catholike fayth. Well sayde. Hereby then I do perceyue that it auayleth no whitte to bee accounted Christians and Catholikes, vnlesse they be Romanistes also. Let vs learne therefore of these Romanistes, what it meaneth to be a Romanist. Truly I beleeue it is thi [...]: That the Pope of Rome must of necessitie be accounted for the very and vndoubted vniuersal Bishop of Bishops: the Pope of Rome must be esteemed chiefe head & gene­rall Lorde of the whole Catholike Churche: vnto whom and vnto all whose commaundementes, statutes and de­crees, all people and nations must bee buxam and bon­naire [Page] vpon paine of damnation. Is it so in deede? who­soeuer reteigne not this fayth, though he holde fast and firmely m [...]in [...]eyne all other thinges agreeable with the holie ordinaunces of God, and all the Articles of the Creede, and fayth of the Church: shall not the same bee adiudged for Catholike? No, Sir I trowe. But if this be true: surely neyther the Churches of Alexandria, of Antyoche [...] of [...]erusalem, of Constantinople, of Af­fricke, nor yet that auncient Church of little Brytaine, shall be reckoned for Catholike. To what purpose then spake Basil these woordes, where making mention of the Church in his Epistles hee sayeth: B [...] in his 78. Epi [...]le. The Catholike and Apostolical Church abandoneth &c. When as yet notwithstanding in that Church of Greece, which hee auoweth to bee Catholike and Apostolike, the stately loftinesse of Rome had not so highly aduaunced it selfe? And therefore wee must needes scrape out of the Ka­le [...]der of Catholikes, The Catholike church amongst the Grecians e [...]empt from the Church of Rome. Basil, Athanasius, Nazianzen, Tertullian, Augustine, Cyprian, Eusebius, Theodo­rete, and all [...] the most famous Bishoppes of the Greeke and Latine Churches: all which though doub­ted nothing, but that they were true Catholikes, yet did no one of them professe himselfe to bee a Romanist after this rule. Neither can the grosse ignorance of ma­nie learned Fathers be any wise excused, who first fra­med the Articles of our Creede vnto vs. We read in our Cree [...] the holy and Catholike Church, but not the Romain Church. For if no Church ought to be reputed for Christian or Catholike, but that which is of Rome: then were those auncient Fathers much to blame, who, in setting downe the Ar­ticles of the Creede, did neglect and so lightly passe ouer this vpstart Article of the Romish Sea: that where we bee commaunded to beleeue one holy Catholike and A­postolike Church, they did not in like maner commaund vs to beleeue the Romaine Church withal.

Hereby you perceiue well ynough (holie Father) [Page 46] into what combersome straightes and abs [...]rdities, you haue whirled your selfe by your blinde vnaduised rash­nesse. For first [...] if no certaintie of saluation bee to bee ho­ped for out of the Church, which Church must be without all question that same verie Church of Rome, as you frame your arguments, and that the Church of Rome be none other but the same which is [...]trayned and streighted to the vniuersal commaundes and decrees of the Bishop of Rome: now then you do exempt out of the priuiledge of the Church, not that one English Nation alone, foreclo­sing them all passable way to saluation, but togither with them also you do exclude out of the number of the Catho­likes, infinit other famous learned Clearkes of the aun­cient and pure age of the Church, Doctours, Patriar­ches and Bishops, yea amongest these also all the Bi­shoppes of Rome as many as were Gregories p [...]edeces­sors. But what neede manie prooues in a matter of it selfe so manifest and well knowne? Undoubtedly si­thence Christ woulde vouchsafe to lay the first founda­tion, yea and to builde vp that beautifull and euerlasting buylding of his owne hou [...]e vppon none other ground­woorke, than vpon that cor [...]er stone of Christian fayth, and Christian confession: And if Paul doubted nothing to recompte the same fayth to bee the onelie and infal­lible shoote anker of saluation: by what lawe then will he adiudge them as outcastes worthie to be banished from the Catholike and Apostolike Church, which professe the self same fayth of Christ, that the Apostles and other Ca­tholike Churches did profe [...]e?

But the Pope (I suppose) will denie, The onely fai [...]h and do [...]trine of Christ doth v­nite C [...]risti [...]s to the C [...]u [...]ch [...] That to be­leeue in Christ, and to worship him in heauen as our one­ly heade sufficeth to true fayth and saluation, vnlesse we doe withall professe the Pope of Rome to be chiefe heade of the Church here on earth, and our selues generally [Page] all to be members of the same Church. If it be so: that the fayth of Christ be not suff [...]cient ynough for the fayth­full vnto saluation, except the pompe of the Pope bee propt vp togither with the Maiestie of God: what can bee more agreeable with reason, then to make vs here three Tabernacles, Three Taber­nacles. one to Christ, an other to the Pope, and the thirde (and good will) to the Cardinals? To con­clude: This also ministreth no small cause of maruelling, why the Pope doth not require vs likewise to correct the fourme and wordes of our Baptisme: for as much as the fayth which we haue vowed to Christ in our Baptisme, auayleth nothing to enfranchise vs, nor to make vs free denezens of the Catholike Church, except to this neces­sitie of fayth, be tyed withall an other tagge of humble obedience to the Pope of Rome: That wee correct (I say) the wordes of our Baptisme, That whosoeuer bee baptized in the name of the Father, of the Sonne, and of the holy Ghost, be baptized also in the name of our most holy Lorde the Pope. But if this bee true, the cer [...]en­tie whereof cannot be denied: That wee were neuer ad­mitted into the participation of holy Churche in the Popes name, and that the want thereof is no maner of Estoppell to barre vs any way from being vnited vnto Christ as members of his bodie: howe dare that lying mou [...]h be so monstruously impudent, as to condemne the seruaunts of Christ for Heretiques to exclaime agaynst vs as Apostataes and runnagates from the Church? to accuse kinges and Quee [...]es to bee supporters of Here­tikes? Nay rather by what reason or Scripture will he defen [...]e himselfe so, that all the worlde may not plainly perceyue him to bee the verie selfe same, whome Saint Paule in his Epistle to the Thessalonians doth by most euident demonstration forewarne them shoulde come: [...]. Thessal. 2. who sitting in the Temple of God, shoulde keepe a sturre [Page 47] not as a minister of Christe, but most arrogantly vaunt himselfe to be as a God. Which woordes sithence doe so in all pointes accorde with the life and manners of the Pope, as that they can not seeme to signifie any other. Let the Pope bee throughly well aduised first, howe hee may bee able to cleare himselfe before God, before he accuse others before men. But an other time shal serue more fit for this treaty, hereafter more at large God willing.

IT appeareth manifes [...]ly ynough, I suppose, by the former discourse, that wee haue not departed from out the Church of Christ, in that we haue sequestre [...] our selues from the Ro­mish Sinagogue. In this present action therefore, nowe it may seeme conue­nient that we render the reason that moued vs to renoūce that Romish route, and set downe as briefly as we may, the verie pointes withall, wherein we swarue from them. Wherein neuerthelesse shal not bee altogither amisse to aduertise the gentle Readers hereof chiefly, That we en­tred into this controuersie agaynst the aduersaries, not of anie set purpose to rayse contention and debate in the Church, nor of any desire to quarell and contende, nor yet of any euill affection that wee beare to the persons them­selues, agaynst whome wee maintaine argument: n [...] yet for that we woulde not much more willingly bee cou­pled with them in one lincke of Christian vnitie and con­cord, if the vnitie, which they offered vnto vs, were such as we might by any meanes yeeld vnto, without preiudice of the fayth and glorie of Christ, without staine of consci­ence, without manifest treachery and Apostasie, or with­out vnauoydable daunger of the safetie of our soule. But the matter being now growne to this poynt, that we can [Page] by no possible meanes be at vnitie with Christ, if we par­take with them, what remaineth then at the length wher­in they may eyther iustify agaynst vs, or alledge for fur­ther defence in their owne behalfe? If they accuse vs of Apostasie, or falling from them, let them then first by plaine demonstration make manifest the verie nature of right Apostasie. Surely if those that haue seuered them­selues from the Primitiue and true Catholilike Church, and be reuolted from the first founders of Christian faith, from the auncient Fathers, from the Apostles, from the infallible principles of the Euangelical doctrine, to an other doctrine, to mens traditions, to forreine forged no­uelties of Religion, to worshipping of Idols, to a strange Gospel altogether vnknowne to the Apostles, to patter praiers in vnknowne and barbarous speeches, may right­ly be called plaine runnagates, no men in the worlde de­serue to be called Apostataes in my iudgement more pro­perly and truly, than this generation of Papists broode.

But here againe will some one of them replie, that they stande vpon a good grounde of possession, not able to be gainesayde, which they holde of the holy and Catho­like Church neuer discontinued, since the verie age and time of the Apostles themselues: from the which they say, that wee being but fewe in number, hedgecreepers as it were in corners, through treacherous backsliding, haue (as it were abandoning our natiue Country, & shrowding our selues in the hil Auentine) withdrawē our selues like rebels. To stoppe those slaunders againe, let this answere suffice: First as concerning the number, whether we b [...]e many or fewe, it maketh little to purpose. In the Church of Christ, sayeth Augustine, consideration must bee had of the grauitie of the matter, and not of the number of voyces: and it happeneth oftentimes that the greater number preuayleth agaynst the better, by number of polles rather, than by trial of trueth: yea Christ himselfe [Page 49] viewing the number of his flocke, Luke. [...]2 [...] pronounceth it to be ve­ry smal, Mat [...] 20. 2 [...] so also, when hee confesseth that many bee cal­led, Luke. 18. yet hee addeth foorthwith, that the elect be not many, but fewe in number: in so much that he seemeth to doubt, whether the same sonne of man shall finde fayth in the earth, when hee shal come. Yet for al this, if a true com­putation may be yeelded of men, of nations and people, by the poll it self, of al such, as with al their hartes do de­test the fraudes and contagion of the Romishe false reli­gion, there wil not so small a number appeare in their eyes, as happly either they coniecture themselues, or at lest ought to make so slender accompt of.

But as concerning the Churche it self, let them vnder­stand & persuade themselues thus: That wheresoeuer the true church of Christ is resiaunt, there we do plead in pos­session, & iustifie our true and vndoubted tenure therein. Of which church, they be called tenaūts in deed by name, but haue vtterly lost their whole interest and right therof. To make the same more plainly discernable, let vs with due consideration make a proportion of both the churches of Rome: to wit, the auncient & first church there, and this new vpstart synagogue that is nowe: A compa [...]ison betwixt the aunciēt church of Rome and the Romish pre­lates nowe. and compare togi­ther our popishe massemongers that bee nowe, with those auncient ministers & doctors of that first age, by line & by leuel as they say. So wil it appeare easily how much they differ eche from other. For how carefully & reuerently did those auncient fathers behaue themselues in the old tyme in that holy fūction of mynistery, which by lawful calling was committed vnto them? The life and conu [...]rsation of the auncient a [...]d Apostolical [...]hurche. whose only delight and ende­uor consisted wholy in instructing them that went astray, in conuincing the stifnecked with the pow [...]r of the word, in curing the canker of them that were wounded. To this painful trauail in teaching, was annexed no lesse careful­nesse to leade a blamelesse life, as that they might not on­ly vaunte them of an vndefiled conscience which might [Page] boldly appeare before God, but also that no such blemish might be found in their conuersation, as might bee offen­siue to man: whose whole trade of life was employed not in idlenes, & pleasurable delights, but in the earnest study of holy scriptures & in the enlargement of the kingdom of Christ. They were shepherds of the flock, & neuerthelesse sheepe of the flock also themselues not woolues amongst the sheep: they were not garded with train of souldiours, but in mightines of faith, in soundnes of doctrine, in exer­cise of holines, in sincerity of loue, not so lofty in glory, as affable and friendly in speeche, finally endued with such a sweetnes of maners, and mildnes of minde, as that they would not willingly endamage their enemies. They [...]xe­cuted nothing with violence, their only weapon was the sword of the spirit, & power of the word: they threw none into prison, they drew none to the stake, they polled none of their possessions or goods, they sauored not of warres, nor breathed out bloodthirstines, nor teazed mē to armes, ne set Princes togither by the eares at any time: as they were themselu [...]s peacemakers, & messengers of peace, so did they allure al men to peace by al meanes possible. They neuer groaped after ti [...]les of vniuersality, nor tru­sted at any time in the confederacy of treachor [...], in sediti­ouse factions, in conspiracies, nor in craf [...]y coūcels. They neuer haled scepters from out princes possessions, nor tread euer vpon Princes neckes, but liued quietly vnder Ethnicke magistrates, with an especial foresight proui­ding alwaies that they mynistred no occasion of sedition: yelding honor humbly to whome honor was dew, paying taxe & tribute, where taxe & tribute was payeable. They vsed continual exhortation to the nouices in Christ to hū ­ble themselues duetifully euen too al Idolatrous magi­strates, Great differēce betwixt the bi­ [...]hops of the an­c [...]ent, and the new churche of Rome. and too pray dayly for their good preseruation to God.

On this wise did those ancient Apostles & Apostolicke [Page 50] fathers traine the world at the first, & therby enlarged the Churche dayly. To the furtherance whereof it is skarse credible to be spoken, how much auailed not only the force of their miracles, but [...] with a [...] the sweetnes of their demeanor, & vprightnes of life, their cheerful courage in afflicti­ons, their lenity in suffring iniuries, of minde milde and gentle, imagining no hurt to any, and endeuouring to de­serue wel of al, raysing it self aboue wordly pōpe, making no accompt of this life, & exempt from al encombrance of wordly affaires, to the end they might the more freely at­tend the preaching of the word. So also were the bishops of that most happy age mainteined with the only beneuo­lence of the people, contented with the basenes of their own estate: In the meane time if there remained any sur­plus beyond dayly necessities, the same was deliuered back to the poore: At what tyme palaces of prelats were nought els but treasuries of the poore. For as yet the roy­alties of S. Peter rolled on no mans toung: what shal we say to this, that of that beadrol of bishops many liued so beggerly, that at the time of their death, skarse one penny could be foūd to pay for their graue: as we reade recorded of Theodoret? But this kind of men are lōg sithence dead and rotten, yea there remaineth skarse at this day any sparckles of their manners. The Catte is so altogither tourned in the panne amongst these Romishe reuellers, that whoso wil now compare these present prelates with the first proportionally, and enter into dewe consideration of the licentiousnes of these shauelinges, of their cruelty, ambition, tyrāny, fraudes, cōspiracies, loftines, delicacy, idlenes, riches, brauery, troupes of attendants, pallaces, lauishnes of life, greedines of reuenge, shal finde thē more like lordings, then bishops: rather monarches thē mūcks: & shal skarsely discerne whether a mā may rightly cal thē preachers or treachors: Teachers or deceauers: prelates or Pyla [...]es as Bernard did. Bernard in his Epistle to E [...] ­genius [...] And yet after al this howe [Page] they blush nothing at al to bee deemed their successors, from whome they haue so degendred in al actions of their liues, as that not so much as any memorial at al of that primitiue auncient integrity may be foūd to shine in thē,

And yet might this somewhat bee borne withal, if they woulde permitte vs quietly to enioye the same do­ctrine at the least which those auncient elders and Apo­stolical founders left behind th [...]m to be receaued of Chri­stian congregations. But as nowe euen on this behalfe al things are so vnlike, that any may wel doubt whether their life seeme lesse Apostolike, The life of the Bishoppes of Rome may seeme lesse A­postolike then Apostatique. or their doctrine more agreeable with Apostasie. The nature and nouelty of which doctrine being altogither so newfangled, as that it carieth no resemblaunce of Apostolical spirit, no likenes of aūcient antiquitie, it is a wonder to see, how these fyne fellows wil not cease in the meane time, to accuse vs of nouelty, as though al antiquitie both of the scriptures, & of the Apostles and most learned fathers did not by all ma­ner of meanes cry open warres against them. If this bee not true, let them discouer vnto vs, from what anti [...]uitie this Laterane transubstantiation and confession (as they tearme it) auricular receaued to bee publiquely authori­sed at the first: The Popes doctrine con­ninced in no­uelty. both which Pope Innocent the 3. did in that barbarons age thrust vpon the church by force, and power, without any probable reason of the scriptures, but enacted by the cōspiring decrees of certeine euil disposed persons: Again out of what progeny peeped priuate mas­ses first: Trentals, yerely obites, that dayly sacri [...]ice of the Altar ordeined for the clensing of sinnes? the one parte of the cōmunion cut of by the rūp [...] pilgrimages, prayers for the dead, prayers in an vnknowē & barbarous loūg, & mū ­bled in a b [...]adrol by roat? Or frō what aūciēt brood were broached at y ^• first their absolu [...]ions, pardons, [...]pish buls, romish stations, continual gaddings to the apostles tōbs, dedication of temples, shry [...]ing of saincts, con [...]uring [...] of salt & water, of co [...]ps, bowg [...]s, & that endles consecration [Page 51] of such like trumperies: couple heerewith also m [...]kishe vowes, rules, shauings, plates, myters, attires, besmea­rings, palls, iubiles, and I maruel that circumcision and the sacrifices of the olde lawe were not likewyse chopt in amongst the rest.

But when the Apostolique doctrine displayed his bright beames to the world first, The nou [...]l [...]y of the Popes do­c [...]ryne was in many things vnknown to the aunciēt fathers. as it was heauenly, and auaileable for the sauety of the world, so did they proclaim nothing else, but that which they sawe with their eyes, & heard with their eares, they published nothing but what was foreshadowed before by many waies, & figures: fore­told & agreable with the oracles of the Prophets. And where I pray you at the lēgth, haue these mē euer heard with eares which they debate so lustely of purgatory, of satisfactorie merites, of choise of meates not to be recea­ued with thanksgiuing, of matrimony not free, nor graū ­ted indifferently to al men, of ymages setvp to bee woor­shipped? or out of what puddle were plumped first their proude crakes of the absolute power of the vniuersal bi­shop, of the Apostolique succession of the Romish Sea, of the keye that neuer erred, of the absolute authoritie therof which ought to be esteemed better then al councelles, not to be comptrolled of any person?

The Apostles, which established the principal part of our saluation in the power of faith, In howe many & how weighty matters the A­postolicke do­ctryne varyeth from the popes. taught vs long ago on this wise, namely: that Christ was our rightuousnes, our wisdom, sanctification & redemption. And from whence then receaued these men this which they wil, & enforce vs to beleue, that man of his own power worketh works me­ritorious: that wee meritte euerlasting life euen by due desert? That the blessed virgin may commaund her sonne reigning with the father to graunt this or that mans pe­titions. In the Apostles ty [...]ne it was decreed by publique authoritie, and by inspiration of the holy ghoste, that it should not be lawful for any man to charge the Gentiles [Page] with grieuous tradi [...]ions: neither did any man whē Paul preached grie [...]e his brother for eating fleshe so that it were priuately, and without offence to the weak brother. And from whence now haue [...]ssued these so great fluddes of m [...]ns traditions [...] w [...]erewith consciences are cl [...]gged both publiquely and priuately, far more rigorous then the state of the Iewes, so that he shalbe in daunger of losse of life as an heretique, whosoeuer shal dare touch an egge in the lent or ough [...] else then that which the Pope autho­riseth, yea though sicknes or necessitie require him ther­to? Is any man so madde as to think these burdeins and clogges proceeded fro [...] the holy ghost? whom sithence it pleased to make churches free in the time of the holy A­postles, surely it is not likely that he would now alter his good pleasure, and charge the churches w ^t more grieuous burdeins then before. In like manner in times past Bi­shops were created by the voices of the people, not with­out the consent of Princes & Emperours, & this also vpon due examination of learning & life, according to the insti­tution of the old Canons. Now to passe ouer many other things, at the naming wherof godly hartes may tremble for feare, fain would I haue them aunswere me how this canonical election without al examination, whithout the peoples voices, & without allowaunce of the prince, hath bene poasted ouer to a fewe Cardinales, or peraduenture solde to the fa [...]test in purse: where this tooke th [...] original of antiquitie, or when it first sprang vp.

Therfore to conclude this discourse of antiquitie, Tertullianus [...] if ac­cording to Tertul [...] iudgement that which is most aūcient must be deemed most true: & again whatsoeuer is crept vp of l [...]te must be taken for coūterfait: & if Irene combat [...]ng against the heretiques of his time, bee adiudged to haue don wel in that he appealed to the most aūciēt churches, as the w ^t drawing neerest vnto christ were beleued to erre lest: finally if we ought to holde that for autentick w ^t was established by the authority of the Nicene c [...]ūcel, L [...]t the [Page 52] ancient determina [...]iō stand: if likewise we following t [...]eir [...]xāple, be willing to returne to that purest pate [...]ne of the most ancient Church, which you haue forsaken, & wil cal backe our selues, & al our ac [...]ions to the direction therof, wil any mā accompt this in vs to be a departure from the Church, or an accesse rather to the primitiue Church?

But much matter is vsually obiected heere, touching the visible church, wherin for as much as both good and bad be conuersaunt, they say that the good ought to be re­ceaued, and the ill neuerthelesse not to be reiected for the churches sake, wherin they abide. We deny not that in y ^e visible church be alway residēt both good & euil, so also as we do embrace the good, we do not cast out the euil rashly for the churches sake. And yet foloweth no good cōsequen [...] herevpon, that they w ^t do shunne the cōpany of the wicked in the church, do therfore reiect the church it self. For al­though in the church, the wicked are mixed togither w ^t the good, yet be not these euil persōs the church of christ. It behoueth therfore to make euidēt now, which be those good ones, & which be those wicked ones, of whome we [...] speke: & here now an [...]stima [...] must be made not in respect of their conuersation, but in respect of their religion: that so as o [...] the one side we may deeme thē properly good, w ^t teach purely & sincerely Iesus Christ & the sacramēts: so on the other side we cal thē euil, which defile the sinceritie of Christian faith, depraue his sacramentes, & vnder co­lour of the church do persecute the true churche of Christ.

Such to haue bene in al Churches, and in al ages of the Churche, euen from the first age of the Patriarches, Prophetes, and Apos [...]les alwaies vntil this pr [...]sent is more then manifest, which hauing no sparke of true reli­gion, but a false vysor, of counterfaicte holynes, haue a­bused the name and title of pietie chiefly to ouerthrow true pietie. Of this number were Ismael and Esau in the tyme of Isaac and Iacob [...] in the tyme of Ioseph his owne naturall brethren, who lyke treacherous traytoures [Page] conspire [...] the murthering of their innocēt brother: Those also that ioyned in confederacy against Moyses, with Dathan and Abyron, and many other times: likewyse they that ioyned traiterously in armes against Dauid their liege Lorde and king. Such were the false pro­phets that withstood Elias, Michea, Esaias, and the true prophets of God: such were they who when Ieremy did prophecy, exclamed against him, The tēple of the Lord, The temple of the Lord, when as in deede their speech was nought else but very lyes, like as the scribes & pha­risees vpbraided Christ himself that they were the gene­ration of Abraham, when as in very deed they were the broode of the deuil. Neither wan [...]ed such like busibodies in the Apostles tyme, whome S. Paul worthely repro­uing spared not to cal false Apostles, false brethren, dogs, euil workmen, enemies of Christes crosse. The Angel in the Apocalipse speaketh of thē on this wise, Apocal. 2. they would be accompted Iewes, but in very deede they be the sy­nagogue of Sathan. To conclude, with what sort of peo­ple hath not only Christes churche but al commō weales also bene pestered more at any time, then with such kinde of naughtipackes, which when either can not, or wil not walke the right way to true renowme, do foorthwith not only seeke pilladge of the people, but procure also the has­sard of their soules health coūterfait hypocrites gloasing & flattering the vulgar sort of people, & entraping the sim­ple. The like crafty colour vsed the sect of Mahomet, who bicause would not seeme to be Agarenes, coyned thē selues the name of Saracenes, as though they were ge­neration of Sara, & so deceaued the people. And the beast mentioned in the Apocalips beeing nothing lesse then a Lambe, Apoca. [...]3. did wonderfully bewitche men vnder the coun­terfaict face and hornes of a lambe.

But here again happly wil some friend of the Romish Churche take me vp for stumbling, saying: what a mat­ter [Page 53] is this? do ye on this wise compare so sacred a Sea to the Agarenes and Saracenes, seeing that these do carry no shewe, or any resemblance at all of the visible churche? neither ought to be named by the name of Christiās? On the other side though the Patriarke of Rome, be not al­lowed amongst you as head of the church, yet can he not be denied to bee a member of the visible churche, and to haue a place amōgst the Christian congregation. For as much then as this bishop hath his place of a Christian in the Christian church, for this cause surely it doth not be­seeme Christians to s [...]quester them [...]elues from Christi­ans. What needeth longer answere hereto then at one wor [...]e to answere with Cicero, Cicero in his Tusculanes the 3. booke. Why should I hearken to speeches, when I see deedes? Certes if he bee a Chri­stian byshop as he requireth to be accompted, his offence is so much the more haynous in this, that vnder the visor of a Christian, he executeth such outrage so furiously and so sauadgly breathing out slaughter & vtter destruction of Christians, as that no man may doute, but that this Abadon hath murthered, burnte, and oppressed greater heapes of Christian carcasses, then any one of all the hea­thenish sauadge, which proclayme them selues to bee o­pen enemies of Christianitie. Yea by so much the more is he to be detested then the Saracenes, by how much lesse an open enemy hurte [...]h in respect of the priuie lurking and domesticall Scorpion: whereof the one may some­what be preuented by foresight, but this other doth [...]ur­ther at vnawares before any notice or warning giuen. Moreouer to admitte also to be true, that this same pre­late hath the place of greatest preeminence not onely a­mongest the Christians, but also in the very bosome of the visible churche, howe farre forth I pray you, will this a [...]ayle, for as much as Antichri [...]t him selfe must plante his seate in the chiefest temple of God, garded with so great a guarrison of humble attendauntes, the multitude [Page] whereof is described vnto vs by the prophetical scripture in these woordes: Apoc. 13. And hee made all, bothe small and great, ryche and poore, free and bonde, to receiue a marke in their right hande, or their foreheades: And that no man might buye or sell, but hee that had the marke of the name of the beast, or the number of his name. &c. Nowe therefore if a man doe shunne and flee from this poyson and venimous contagion, though it be enshrined neuer so gloriously in the visible churche: it fo­loweth not therefore hereupon necessarily, that the same doth vtterly renounce the visible church of Christe. Though the Pope with his crew be part of the church, yet be they not the vniuersall church. No more is this true likewyse, though the Pope with his shauelings and Cardinals be some part and portion of a visible church, that therefore the state of the v [...]uersall churche consisteth wholy in them.

The Popes ar­guments deducted from the v­niuersalitie.But they proceede neuerthelesse too their suttle [...]o­phismes. What, say they, doth not the vniuersal church of Christe embrace the faith of Rome euery where? Go to, and what then I praye you? Ergo he that se [...]ludeth him selfe from the faith of Rome, can not choose but renounce the vniuersall church of Christe. What answere shall I frame better too this suttle sophisme, but too deny both partes thereof, both the assumption and conclusion? For the church did neither heretofore alwayes confesse the Romish faith that is now to be vniuersall: neither doth the vniuersall churche of the whole worlde confesse the same at this present: as the which groundeth her anker­holde vpon the Apostolike faith, and not vpon the Ro­mishe faith. Neither we, though we do not allowe, but abrogate vtterly all & singuler the assertions of the Ro­mish religion being now in vre, haue therefore renounced the vniuersal church. Ouer & besides, to yelde thus much also, y ^• a great yart of the vnlettered multitude do at this prese [...] receiue the Romish ragges: yet behoueth vs to haue consideration not of that which the common people [Page 54] do affectionate, but what may be iustifiable by the touch­stone of truth. So neither must we regarde what the Ro­mish faith is at this present, rather we must be wel adui­sed what the first faith thereof was, and what it ought to be now also. That person surely which withdraweth him selfe from erroneous doctrine, chopt into the churche through the ignorance and treacherie of some teachers, doth not fall away from the church, but rather [...]oth seeke to salue the soares of the church. If the Pope of Rome & such as professe them selues to be pillers of the Romishe churche, will make proofe vntoo vs that their Romishe church swarueth nothing from the Apostolike churche, & that their faith withal is not defiled with many filthy & vnsauery dregges & errors: then let them condemne vs of Apostasy for our departure from them. But if they be not able to do so [...] yea if they thē selues haue not by much more probable arguments (renouncing the doctrine of the A­postles & the discipline of the best approued church) trans­fourmed them selues into a certein newfangled doctrine, let the indifferēt reader iudge hereof, whether they, or we des [...]rue most iustly to be condemned of Apostasie.

But you were sometime militant in the same churche where we be now (will they say, The Papi [...] obiection.) from whence you are nowe fallen awaye and departed from vs. It is true in deede. So did your predecessours agree once well and godly wi [...]h Christ, with his Apostles, & with the ancient and godly fathers: why haue you abandoned them, and changed your tippe [...]tes the [...]? If you may thinke it law­full for you to raunge at randon out of [...]he true track of religion, wherein you did treade sometime a right, and to suffer your s [...]lues to be carried away through rock [...]s and [...]ragges, why may it not be as lawfull for vs to call our selues back into the true way of sa [...]uatiō after so many our wādrings & maskings, renoūcing al by pathes of errors? Now therfore be [...]hink your selues wel [...] whether it stād w ^t [Page] more reason for vs that we should retourne into the right way, or raunge at randon still with you? Wee do assure our selues that it is not lawefull for vs to doe any other thing, nor treade any other path then wee doe now by any meanes, for as much as the authoritie of the scrip­ture & the truth of Christes Gospell doth binde vs hereto, with a necessitie vnauoidable. We were once of the same minde that you bee (I confesse it) stragglers I meane together in the selfe same couples of errours. What thē? If bicause we wandred in errours being yong men, shall we not therefore bee refourmed beeing growen to more iudgemēt? But so was Moses conuersant once in the fa­milie of Pharao, Abrahā in Chaldea, Loth amongst the Sodomites, The children of Israel in Egipt, Daniel & the Prophets in Babylon, Christ amongst the Iewes: Paul with the Pharisees, Peter amongest fishermen, Augustine a Manychean. All maner of departures therefore, neither the departures of all persones, ne yet from all societie of companies, ought to bee accompted blameworthy. Although wee forsake to be ioyned in the felloweship of some that are named Christians now, yet are we not therefore fallen from the visible church. But for as much as in the visible church be two sortes of men, Two sortes of men in the vi­sible Church. the one part of thē which occupie the functiō of teachers & preachers: the other of them which with the vnlettered multitude be hearers and learners: We therefore do re­proue certen assertions & opiniōs in some false teachers, from whom we sequester our selues of very necessitie: yet in such wise as we depart not at al frō the visible church, in the which we haue our being and resiancie as well as they: yea we be many times conuersant as Christians, euen with our very aduersaries within one citie, & many [...]imes also vnder one roofe. And although we dissent frō the errors of certen particular persons, yet doe we not o­therwise but wis [...] & will the best that may be to the per­sons [Page 55] them selues: and recompt our selues rather forsaken of them, then them forsaken of vs: and are enforced to de­par [...] from them rather by violēce, & plaine thrusting out, then of any our volūtary willingnesse: so that to set down the matter in plaine termes, it may be saide more pro­perly that we do disagree and dissent from them, A disagreement not a departure b [...]twi [...]t the protestantes and the Papistes. rather then depart from them.

In which disagreement notwithstanding, we do not so altogether re [...]de in pieces all the articles of their popes and deuines, nor so altogether condemne them, as though nothing were sound amongst th [...]m: neither do we contend with al that church so, as though there remained no shape of a visible church in all that citie of Rome: for they haue baptisme there, wherein they make a profession of the name of the Father, the Sonne, & the holy Ghost: They haue also the law of God & the Gospel: yea they reteine the wo [...]shipping of Christ, & professe the same articles of the Crede that we doe. They retaine also after a certen sort the sacraments, though they abuse them after a filthy maner. All which do carry some prety shewe of Christia­nitie amongst men: not much vnlike as the olde Iewes in times past whilest Christ liued, were in possession of the holy citie, wherin the most holy name of God was mag­nified: in the which they obserued the worship of God to­gether with the lawes & ordinances after a certen out­ward resemblance: wherein also those that sate in Moy­ses chaire taught many things peradue [...]ture not altoge­ther amisse. Whenas neuerthe [...]esse vnder this cōterfaite visor of religion lurked most abhominable hypocrisie, & treacherous treason against God him selfe. Of whome spake God him selfe by the mouth of his Prophet, You be not my people. Os [...]c. [...]. Semblably if ei [...]her the Romishe church or any other church whatsoeuer do obserue order­ly and teache sincerely & truely: therein doe we not de [...] to partake with them. But bicause the churche of Rome [Page] treading the track of the olde Synagogue hath yelded to be lead awaye blyndefolded into strange vnknowen by­pathes of doctrine, into most horrible contagion of errors detestable absurdities, idolatrous worshippings, blasphe­mies, impieties, sectes and heresies, from the platfourme of most true and infallible doctrine, from the pure and sincere worshipping of God, and the vndouted squarier of Christian religion, from the principles of their owne profession, from the practise & meaning of the Apos [...]les, from the examples and steppes of their pred [...]cessour [...]: and haue chalenged vnto it selfe c [...]ief, only, and most ab­solute soueraintie ouer all other churches of Chris [...]e fully fraught with crueltie bloodsheadings & pillages: he [...]ein if we do farre awaye seuer our selues from their societie, who can be so senslesse or endewed with no conscience at all, who seeing so many and so iust causes of departure, wil not thinke that wee haue rather departed away too late, then without good occasion? namely sithence we are not whirled theretoo of any gyddy lightnesse as it w [...]re with a puffe of winde, but enforced of very conscience: not of any desire of nouelty, but of meere necessitie, & not so much of any our voluntary affection, as warranted to departe from amongst them by special commaundement of Gods owne mouth?

The errours & filthines of the Popes do­ctry [...]e.But some one wil make a question heere, & demaunde what kind of filthines, what cōtagiouse errors do remain in the popes doctrine? Surely if the matter of it self were such, as that it were altogither in couert, and not openly manifest in the eyes of al men: I wold think that I ought to bestow some large discourse for the better demonstra­tion therof. Yet somwhat to relieue the ignoraunce [...]f the vnlettered, let vs (if we may) apply somewhat in that be­hal [...]. For I do see very many, that being bewitched with a certain blind admiratiō of the popes popeholy religiō, are caried away captiue into his erroures, for none other [Page 56] cause, but for that they wil not looke into the truth, when they may see it. Therefore remouing away those disgui­sings & visours, let vs prye somewhat narrowely into the things them selues, and let vs throughly beholde this whole Romish Troiane horse, not what it emporteth outwardly, but what it crowdeth couertly, and shrow­deth in the very closets thereof. I am not ignorant, that the name of the churche is a very plausible name, that the names of Christe, Peter and Paule be honorable: that the remembraunce of ancient antiquitie is wonder­fully well liked of: that the authoritie of the fathers is much esteemed: that the vni [...]ie Apostolique, and catho­lique consent is of great valoure: and that the keyes of the churche be of no small authoritie in deede, if they bee true keyes, but if they be not true nothing is more forci­ble to deceiue. Therefore may not the Romish churche thinke it enough to vouche bare and fruitlesse titles: it must iustifie it selfe with substantiall matter I make no reckoning at all of their outward portely & ambitious challenge. This one thing do I seeke and craue to know, what the truth it selfe doth make iustifiable in deede. But in seeking, what do I finde? to conclude all in one word: euen all thinges tourned topsy turuie: vnder a lambes skynne shrowded rauening wolues: vnder the attire of the spouse crept in the strompet of Babylon: vnder poore beggerly we [...]des of Christian name, conquerours, war­riours, vypers, monsters, tyrantes, scorpions, enemies of Christes blood. To be briefe nothing lesse, then they resemble ou [...]wardly: and expressing them selues in all their actions to nothing more neare then to the very (I had almost sayde) Iewes them selues: In this that I name them Iewes, let my woordes be condemned for vayne and vtterly voyde of all credit, if the matter it selfe doe not approue this to bee true by most euident demon­stration and proofe.

[Page] A comparison betwixt the Iewes and the Romish catho­likes.First like as the Iewes put the sonne of God to death long agoe, pretending the name of God: Euen so these vnder the name of Christe, doe hale and drawe without measure, without cause, without mercy, the members of Christe and the sonnes of the Churche in most horrible wyse, with execrable crueltie and woluishe sauadgenes, to slaughter, to fagot and fier, and to all maner of vn­speakeable tortures. The persecu­tion of Christi­ans, by the pope and his pap [...]sts As the olde Iewes leauing the spi­rite, did embrace only the letter, which killeth: & cōuerted all their expositions and interpretations to that vtter letter: What doe our Romanistes at this present els, then vrge, plodde vpon, and exact all things to the onely outward letter of the mysticall scripture as to the onely infallible rule of religion: They regarde onely the out­ward speeches of the Gospell, but make no reckoning nor any estimat at all of the Lordes meaning hidden vn­der the veyle of wordes, vnder figures and parables: nor what the heauenly wisdome doth deliuer vnder them, nor whereunto the holy Ghost doth direct vs thereby. They gnawe vpon the outward huske and fleshly exposition of the scripture: but aspire not too the spirituall sense, nei­ther pearce into the marowe & sinowes of the scripture. It is a wonder to see howe nimble and suttle witted, how earnest & wh [...]t they be in colde and naked parings and trifles, & rotten elementes of this world [...] but in the things which auaile most and be most profitable, they be more blinde then beetels, and skarce luke warme therein.

The ceremo­nies of the Ie­wes and the Papistes com­pared together.Amongest the Iewes all thinges were handeled with outwarde ceremonies and outwarde traditions. Such was the state of that tyme. But if a man will n [...]we examine the shape of Papisticall doctrine accor­dingly a [...]d compare it to that plattefourme: What shall he approue the Papistes to bee els then very naturall Iewes? [...]auing that the Iewes were exercised in the ce­ [...] pres [...]ribed vnto them by Gods speciall com­maundement: [Page 57] But our Romanists hauing no such [...]ar­rant from God, nay rather being by expresse testimonies of scriptures commanded to raise themselues from these corporall exercises, vnto the consideration of more high and heauenly matters, yet contrarie to the expresse direc­tion of the Apostolike doctrine, they cleaue so amazedly to dumbe ceremonies, that all things almost seeme to be transformed by them into colde ceremonies: The superstitiō of the Roma­nists in defen­ding their tra­ditions is more than Iewish. so that on this behalfe the state of the Iewes may seeme much more tollerable, then the state of Christians. It was counted a great fault amongst the Iewes in the olde time, and that also sharply rebuked not without cause, for that being so immoderately affected to their ceremonies, and traditi­ons, they regarded not the commaundements of God, and esteemed more of mens traditions, than of Gods com­mandemēts. Make a comparison now betwixt these holy Prelates of the Romish Court, with those Iewes: & what shall ye finde in thē, that doth not onely resemble Iewish­nesse in that kinde of superstition, but also farre & wonder­fully exceede it? For plaine demonstration whereof, con­sider the streight iniunctions for breach of their decrees, the mercilesse proceedings of their cruel iudgements, the vntractable difficultie to obteine pardon for them that do transgresse the Popes lawes, that breake their vowes, & offend in the decrees and traditions of men, rather then for such as doe notoriously trespasse in the commaunde­ments of God.

What should I speake of that, As the Iewes do looke for a worldly Messi [...]as: so the Pa­pists doe expect a worldly vicar. wherein this glorious court of Rome doth so altogither agree with the Iewes, y ^t ye shalbe scarcely able to discerne, whether the Papistes be verie Iewes, or the Iewes verie Papists. For euen as the Iewes did either heretofore long sithence, or euen at this present nowe, expect the comming of their Messiah, which being furnished with worldly power, as a most va­liant conqueror garded with inuincible mighty garrisons [Page] of stoutest souldiours should with warlike puissaunce, and dint of mightie sworde, by most notable conquest establish for himselfe an Imperial throne here on earth: yea such an Empire, as should with inuincible and triumphant earth­ly pompe, kingly royaltie, riches, dominion, glorie, and renowne of maiestie Imperiall, enforce to be subiect vn­to it, all other Kings and Monarches of the world: what do our holy Fathers of Rome (I beseech you) else, then in like fantasticall drowsinesse wherewith the Iewes doe dreame of their fantastical Messiah, forge vnto them­selues a glorious worldly Uicar of Messiah, whom they bedecke with golde, beautifie with pearle and precious stones, crowne with a triple diademe, vaunce on stately and princely Palfray, or rather support and carie abrode on mens shoulders, blaze out with more than kingly an [...] Imperial titles, endow with yearely reuenewes, tributa­rie prouinces, troupes of attendants, highest chaire of ma [...]estical state, finally the verie fulnesse of most absolute power, and what not?

Like Pope, like Church.Moreouer as they haue proclaimed this their Uicar of Messiah, the chiefe heade, Prince and Monarche of the vniuersal church: after the same shape do they fashion vnto the same their Bishop, a like bishoply church, which least should not be in al poynts correspondent to her owne head, must bee such, as may glitter and shine in outwarde pompe, magnificence, and wel liking of the whole world: which being garnished with [...]arthly riches & power, made mightie and forcible with lawes, may make both Prince and people stoupe at her countenance. And for this cause to make the state of this their Churche more defensible, the graue fathers haue decreed by a verie profoūd Proui­so [...] that Cardinals, Patriarches, and the other estates & Syres ecclesiastical should be aduanced in highest honor, and dignitie, should glitter in golde and purple, should a­bound in wealth, possessions and pleasures: should flourish [Page 58] in most gorgeous pompe and power, princely palaces, and courtes that by this meanes they might beautifie the ma [...]estie of their glorious mother, holy Church, and make her to shine and seeme glorious in the eyes of the worlde. The very pat­t [...]e & [...]age of the Romish Church. This is that glorious Citie of God, forsooth, which is b [...]ilded vpon the holy hilles, in the which appeareth nei­ther wrinckle nor blemish: in the which may neuer so litle a tytle of [...]rrour possibly be found: which being famous & raysed aloft as a citie builded vpon an high hill, may bee seene of al people a farre of, and ought to bee credited of all the Nations of the earth. And bicause this shape of a Church can not be seene any where at this present, but a­mongst that people and nation onely, ouer whom the Bi­shop of Rome must be acknowledged for chief head: here­of must it follow of necessitie, That there is no true and glorious Church of Christ, except this onely Romish Church, and that al other Churches besides, be foreiners, infamous, and no Churches at al: as the which being not able to deriue any certen [...]ie of their discent and antiquity, ought not in any respect beare the name of Christian Churches: but must be accounted rather for dennes, and conuenticles of heretiques.

And thus much nowe by the way touching the Church: the treatie whereof, God willing, shall bee sette forth with larger discourse in other bokes hereafter. This lesson in the meane [...]pace will not bee amisse to bee fore­tolde: That if it bee true that Christ himselfe did plain­ly pronounce, that his kingdome was not of this worlde: and this also as true, which hee doth else where affirme, that the things which doe seeme mightie and glorious to the iudgement of men, are accounted for vile drosse, and abhomination in the sight of God: finally if the estate of the most holy Apostles and Martyrs of Christ, was alwayes such, as it became rather odious to the worlde, then accepted, or of any estimation, & that such as [Page] applied neerest to Christ were alwayes despised most: and that the Disciple cannot bee greater than his maister: certes it can not possibly bee, that this Churche of the Pope, so mightie, and glorious in the worlde, so renow­med and famous in worldly pompe, and exc [...]sse, so mag­nified and fawned vpon with the wel likings and allian­ces of Princes, should haue any aff [...]nitie or alliance at all with Christ, the onely head of the Church, or any fellow­ship with the Apostles.

The Papists do play the Iewes, in esta­blishing the doctrine of rightuousnesse by workes.I come nowe to other partes of the Romish doctrine, in the which the Papists do seeme no lesse Iewish, then in the shaping and fashioning of their Church, as I sayd be­fore. For if the doctrine of Paule bee most true, where discoursing of the reiection of the Iewes that sought their iustification by the lawe, he rendered a reason, wherefore they could not attaine thereto: [...]om. 9.10 [...] Bycause (sayth he) they sought to be come righ [...]eous not by faith, but by workes. L [...]t vs see I pray you, what else doth the Ro­mish religion proclaime at this day, then that wee ough [...] to make our way passable to heauē, by industrious works, & precepts of good life, reposing the whole shoote anker of assured affiance, & trust in the same: not bycause we beleue on him that doth iustifie the sinner, but in doing workes of this life which do exclude all impietie. How shall we say that the great Clearkes and Doctours which teach this, & such like doctrine, do differ from naturall Iewish­nesse? If the Iewes seeking to be iusti [...]ied by woorkes, were for this only cause cleane cut of from true rightuous­nesse, according to the testimonie of Paule: what hope may they concey [...]e at the length to attaine true rightu­ousnesse, which thrusting faith into a corner, do raise vppe the whole building of their iustification vpon that tickle and sandle foundation of workes?

How fayth is esteemed with the Papistes.But thou wilt say, these men doe not so altogether abrogate fayth, but that they couple her together with [Page 59] works, by a necessarie and an inseparable coniunction. I do know indeede that fayth is peraduenture in some esti­mation amongst them: yet such an estimation this is, as that they will in no wise yeeld vnto her, her true dignitie and due place of estate. For whereas no one thing is resi­ant in vs, nor giuē vnto vs miserable wretches f [...]ō aboue, that may make vs acceptable vnto God, may obteine his fauour, may cure our diseases, may deliuer from the fet­ters and chaines of sinne, may turne away wrath and ven­geance, may ouercome the worlde, may crush in peeces the horrible tyrannie of death and the deuill, may stande boldely and vnuanquishable in the face [...]f hell gates, fi­nally which may ouerspreade vs poore forlorne ca [...]iues, drowned in the doung and durt of the earth, with the gladsome sunneshine of heauenly life, and vnspeakeable glorie of immortalitie besides this onely inestimable Iewel, namely fayth in Christ, in the which all our hope and riches togither with all the promises of God are fast locked vp as it were in a certaine Arke of couenant: when as also the selfe same fayth, linked and vnited togither with other vertues, doth not onely farre surmount al those vertues in her singular excellencie and power, but also of her owne force onely and alone satisfie and accomplish all the partes of our redemption, yea and so accomplishe the same, as that where she leadeth alwaies whole troups of most excellent vertues with her, Only faith with out works [...]o [...]h accomplish the whole worke of our ius [...]i [...]icatio [...] needeth not neuerthe­lesse any their helpe at al towards the procuring of Gods fauour: I beseech you for the loue you beare to Christ: what peruerse peuishn [...]sse and I know not whether more malicious or shamelesse impudencie of men is this (I say of the false doc [...]ors of Rome) which being addicted to the Romish ragges, seeme by a certaine destinie as it were borne of purpose for the vtter ouerthrowe of Christes Church) so to embase this same faith in Christ, euen vnder al other vertues as a very naked, bare & fruitlesse thing of [Page] it selfe, O [...]or [...] agaynst Haddon. pag [...] 94. as that they scarcely can finde in their heartes to graunt her any commendation in heauen, or any place of acceptance in earth? For what else doe these wordes of theirs import, wherewith they tearme this fayth onely, onely rashnesse, yea and no fayth at al, but impudencie, temeritie, O [...]or in his E­pistle to the Queene of England. pag. 27. 32. and arrogancie? Where they affirme the Gospel, whereof we make mention to be sedi [...]ious, full of fraude, and deceyte. Moreouer, where in all their bookes and writings they doe so vtterly suppresse this fayth of Christ, as that they dare presume to say that there is no passable way to heauen, but that which is purchased with holy workes, and most excellent integritie of life: I will couple herewith, though not out of the foresayd Authour, but out of the publike instrument and decree of the late Tridentine Councell. In which Councell whereas those gay iolly gallants did most filthily erre in many thinges, yet played they not the Philosophers in any one decree more perilously, then where they vttered their Stoicall opinion, in the doctrine of Iustification by Christ. Which being proclaymed vnto vs, throughout the whole tenour of the Scriptures to bee freely giuen without all mediation of any other thing, besides the onely promise of God through fayth in Iesus Christ our Lorde: contrari­wise those gracious fathers do so iumble and wrappe vp this grace of God full of sauing health, and freely offered, wholy replenished with most comfortable consolation and safety, in one hotchpot mingled as it were with their beg­gerly byhang decrees, as that they shame not to denie, That the Gospel is the only and absolute promise of eter­ternal life without any condition of obseruing the law and the cōmaundements of God: and again that our iustifica­tion doth consist not of the free fauour of the Lord, not of gracious imputation, not of onely r [...]mission of sinnes: but of holinesse, Trid [...]in. Conc. Ses. 6. cap. 7. and of renuing the inward man, through vo­luntarie acceptaunce of grace (for so they speake) and of [Page 60] spiritual giftes, whereby we are not only reputed, but al­so are called, and be truly righteous in deede: euery man receyuing of himselfe his owne rightuousnesse not by any other meane: ne yet that rightuousnesse properly, which is of Christ Iesus, but which is proper and peculiar to eue­rie particular person himself: By meanes wherof it com­meth to passe, that faith, vnlesse she be accompanied with hope (as they say) and charitie, doth not vnite any person vnto Christ perfectly, nor is able to make any man to bee a liuely member of his bodie.

Neither are those other fables any whit more sau [...] ­ [...]ie which those graue Tridentine Bēchers haue dreamed of workes and eternal life. How fayth dot [...] beget good workes. For although fayth (as wee confesse) be for many great and vrgent causes with cha­ritie by a certain necessarie and vnseparable coupling to­gither of most absolute societie: for what is more [...]greea­ble to conuenience of reason, then that these which be en­dued with a through feeling of their renuing in Christ vn­to euerlasting life, & of their free admission into heauen, should after so many & so manifold benefites receiued, not shew thēselues vnthankful nor disobedient: should not wel­ter in fleshly appetites: shuld not be caried away with the tickling delights of this world: should not be drowned in carelesse securitie, nor slumber in slouth: but so fashion and frame themselues, as men enflamed with a voluntary se­rious & earnest cheerfulnes of mind, should not slacke any point of most industrious endeuor to serue the Lord faith­fully: shoulde commit no accion whatsoeuer to the preiu­dice and hurt of his neighbor. Admit, I say, that we graūt all these to bee, as they bee in verie deede most true, Faith as opor­tunitie is offred can neuer cease from doing good, working alwayes thro [...] loue. and withall confesse such an vnauoydable and necessarie con­iunction betwixt them, that fayth neyther possibly can nor ought in any wise be sequestred from godly conuersa­tion of life: what thē? Shal we therfore yeeld ouer to good works this most souerain benefit of euerlasting life, which [Page] the heauenly Maiestie hath vouchsafed to be free, by the onely free mercie of God, as the proper and peculiar of­ [...]ice of fayth? and adnihilate & make frustrate the grace of God? So that mans obedience shall be an es [...]oppell to Gods mercie: so that the lawe shall foreclose the Gos­pel, and merit be an hinderāce, & preiudice to grace? But where did these famous Clearkes learne this Logike so to iumble and choppe the verie things themselues which differ so farre asunder in their endes and effectes, and to make such a confused mingle mangle of them in one lump as it were without al order, without any respect of choise, as the Cooke s [...]irreth his pottage about?

Fayth in iusti­fication is onely and alone, but in working is not alone.What? bicause fayth doth alwayes associate her self and is delighted with the sweete and ioyful felowship of most excellent vertues, & worketh alwayes through loue, shall shee therefore not be alone in iustifying, bycause she is fruitfull and industrious in woorking? or shall shee therefore not onely, and alone iustifie vs in heauen, with­out woorkes, bicause shee is full of woorkes on earth? Or when shee dooth iustifie vs in heauen before God [...] shall this our iustification bee therefore sayde to bee as­cribed to anie our charitie? or vnto Iesus Christ? in re­spect of any reward? or of the only gift of God? for any our merit or deseruing of works? or of the free promise of god? If God doe accomplish the whole action of our iustifica­tion for his promise sake, with what scriptures at the length will these Romish Rabbines vnderprop that their ruynous relike, shrined in their notable Councel of Trent for a matter vnreprouable, whereby they giue the worlde to vnderstande, Tridentin. Conc. Ses. 6. cap. 16. That eternal life is to be proclaymed to them that be good workers? Again: where they giue out, that by the promise of God eternal life shall bee rendered to good woorkes as an vndoubted rewarde. But where did God euer make anie such promise, that the heauen­ly inheritaunce shoulde be giuen vpon any such condition [Page 61] as a rewarde vnto them, The infallible do [...]trine of the Trid [...]ntine Counc [...]ll. S [...]ssi [...] 6 Cap. 7 which shall offer themselues vn­to the dreadfull Assise of the high Iudge with a white stoale (as they tearme it) of vndefiled renouation? For suche is the doctrine of these graue Fathers, which kind of doctrine if bee too bee admitted for infallible, I be­seeche you what neede is there of Christe, or his Gospell, sithens men may so easily climbe vp into the kingdome of heauen by woorkes, as it were by a paire of stayres? yea to what purpose then serueth that, which Saint Paule doth so earnestly and so often plod vpon, Ephesians 2. That life euer­lasting is the gyft of God, not of any worke, least any man should boast himselfe?

Our Lorde and Sauiour Christe vndoubtedly dyd instruct vs in his Gospell farre other wise then these Lordly Fathers, as the which hath directed the onely way to heauen, not to passe thither by woorkes, but by faith: He that beleeueth in me (sayth he) hath life e­uerlasting. Againe setting downe a speciall marke, Iohn .6. pro­miseth That he that seeth the Sonne, and beleeueth on him, shall haue life euerlasting. And redoubling the same promise else where, Iohn .11. He that beleeueth in mee shall not die for euer. And why rather did he not vse these spea­ches with these gay woorkemaisters? To wit, that they which did lead heere in this worlde an holy and vpright life ful of good woorkes, Euerlasting life promised to the beleeuers. shoulde thereby purchase hea­uen.

What then? because all thinges bee ascribed vntoo faith, passing ouer all mention of woorkes: shal we ther­fore condemne this doctrine as an vtter aduersary too works, making no estimate of holy and vertuous liuing? God forbid. But these Romanists ouermuch sweating and moyling in theyr Summularies, Sententionaries, Decretaries, Thomists, and resolutions, and I had al­moste saide altogeather blinded in theyr Philosophicall quiddities doe not conceiue aright of the heauenly pur­pose [Page] and meaning of Christe, neither do they sufficiently enter into due consideration of the purpose, force, and in­warde kernell of the Euangelicall Philosophie: ney­ther do discerne the difference betwixt the Lawe and the Gospell, The diffe [...]ence betwixt the law and the Gospel as they ought to doe. For whereas the whole force of the lawe consisteth in prescribing certaine rules, whereby this transitorie life may be directed in holynes & integritie: The vse and duetie of the lawe. whereby may be knowne what is to be en­sued, and what to be eschewed: by what meanes Gods wrath kindled against vs may bee pacified: and howe his punishmentes and corrections may be mitigated, Wherein the vse of the law consisteth pro­perly. and in what wise other inconueniences and calamities of this life may eyther be [...]urned quite away, or otherwise quallified by petition: And where as on the other side that o­th [...]r trumpe of Euangelicall Embassy soundeth a farre higher and more shrill note, nothing so meanely exercised of it selfe about those present thinges whiche concerne this present life, (though otherwise it doe minister many holsome restoritiues for the good preseruation thereof) but proclaimeth a far more happy league, and hostage of a better & euerlasting felicitie: against infinite and the neuer ceassing vexations, and calamities, not of this worlde only, but which presse downe and oppresse the whole frame of the vniuersall creation: it rayseth vpp and geueth vndaunted courage against the vnaoydable assaultes of death and the Diuell, it displayeth also reme­die & a ready cōquest therof: Yea it properly layth down and discouereth the passable way, which doth bring vs home againe vnto God: and the meanes also whereby we may vntwyne our soules out of the entangled Labe­rinth of sinnes and conuey vs too the heauenly glory that neuer shal haue end.

The Euangeli­call faith.And because to attaine too this so vnspeakeable sur­passing excellencie of immortall felicitie, may no possi­ble [Page 62] passage be founde else but through the bowels and blood of Gods owne sonne, and our faith in the same: heereof commeth it that glauncing ouer the name of woorkes many times, though not altogeather suppres­sing the vse of them, the whole ministerie of Euangeli­call doctrine doeth exercise it selfe chiefly, The preaching of faith. aboute those thinges which may best certifie distressed consciences of the merites of Christe, not of any our deseruinges, of the supercelestiall bountie of Gods mercy, and of the vnuan­quishable 2. Cor 3. Who hath made vs able minist [...]rs of t [...]e new Te­stament, not of the letter, but of the spirite. The fruite and prayse of good workes. force of faith. Not because the good works of the godly are meane whiles nothing auaileable, beyng perfourmed acording to Gods lawe: for they profite ve­ry muche, not them only to whom they bee imparted, but be acceptable also vnto God. By meanes whereof they procure great commendation not only in the sight of men, but be many times bountifully rewarded of God, yea e­uen to great benefite and gayne of the authors therof. Let vs therfore graunt vnto the lawe of the Lord her due honour, Psalm. [...]5. that it be holy and immaculate conuerting soules. Which wee do not embase, but establishe rather. Let the commendable industrie of the godly employed in the exercise of Gods commaundements haue her proper dignitie, her glorious and manifold rewardes in this life, which we do not abridge, but encrease and aduance more highly.

For what one thing can allure Christian heartes to pursue the way of good life more seriously and cheereful­ly, In what re­spect good workes be a­uayleable and what they bring to passe. then when as being made familiarly acquainted with Gods mercie, they feele and conceiue throughly, first and especially theyr duetie towardes God, next what they owe towards their neighbours for gods sake? Or what can be more agreeable with conuenience of na [...]urall rea­son, then that each person ought so to behaue himselfe to­wards others, as either by proof he hath foūd god affec [...]ed towards himself, or doth trust y ^t in time to come he shalbe? [Page] Goe to, let vs imagine this in our minde, that mans lewdnesse is growne so altogeather dissolute, as that it will not bee enclined to any gratefull remembraunce of dutifull requital, nor bee enduced to any couenable thankfulnesse: what? shal we beleeue that the dulnesse of mens natures will be sooner reclaimed with seuere a [...]steritie of disicpline, and feare of the whippe, and that the Lawe shall preuaile further with her sterne lookes, then the sweete and amiable embrasings of the louing Gospell? but be the matter as it will: yea let vs moreouer graunt this also: That [...]o [...]ame the licentiousnesse of sinne is none other way reserued but the very snaffle and mozeroll [...]f correction, what shall wee say when the moste bountiful father of heauen and earth geueth out in speciall charge to powre out plentifully vpon all fleshe indifferently the incomprehensible riches of his free mercy? shall wee speake nothing thereof? And when as the maister of the housholde is of his owne nature so bountifull and liberall (as Ianuensis reporteth) shall his stewarde pinch and be a Niggard? Ianuensis is his booke called Catho [...]ico.

Finally to reach yet one step further, and too confesse as the trueth is, that amongst all the chaunces & changes of this life, nothing is more honorable, nothing more ex­cellent then the commendation of vertue: and that they haue perfourmed matter of great valour, which do with rules of good lawes, and preceptes of commendable maners endue the mindes of men, and reduce them from vice to treade the tracke of vertue: and [...]o admit this also, that in all ciuill societie this point of doctrine is of all others most necessarie: yet doe I demau [...]d this one que­stion of these men, what benefite or aduantage all those our trauailes and laboures [...] bee they neuer so holy, may procure vs at the handes of God in all these naturall cor­ruptions of this life, which cannot possibly be altogether reclaimed with any lawe, nor with any cōmandementes? [Page 63] You wyl say that they will auaile very much, for we yeeld to God dutifull thankfulnesse, and to our neighbour necessary ayde, and thereby many times doe obteine of God honour and estimation not only to our selues, but for the common weale also, and bee many times preserued won­derfully, & rewarded by god, the most assured rewarder of all godly actions according to the most euident testimo­nie of the Psalmographe saying on this wise: Psal. 1 [...] For thy seruant keepeth them, and in keeping of them is great reward. Admit this I say to bee true: Neuerthelesse for as much as this rewarde it selfe and recompencing of good workes doth not stretch it selfe beyond the limitted boundes of this present life, this is also vndoubted true that when wee haue made a curious collection of all the most famous and most exquisite workes, yea of the best holy ones in the worlde, yet in respect of the prin­cipall fountaine and originall cause of iustification all this huge heape of our woorkes and merites doe nothing at al auaile to purchase immortalitie of eternal life with God and his holy Angels, nor to obteine to be raised from the dead [...] nor to the destroying the force of death, and the Deuill, ne to the cleansing of our sinfull fleshe: nor yet to winne that glorious crowne of that endlesse kingdome in the worlde to come: To procure those so many (I say) so meru [...]ylous vnmeasurable benefits, so infinitly and incredibly surmounting all capacitie and reach of our na­ture and hope, our merites and woorkes bee they neuer so holy yeelde not any furtheraunce or benefite at al.

To bring this to passe is the only workmanship of Iesu Christ: From whence ariseth the wel [...]spring of eter­nal life. This is the only benefite of the sonne of God not due too any our desertes, but a free gift proceeding from his onely meere liberalitie and mercie, and receiued of vs by faith: not as any recompence of workes, but powred foorth oftentimes euen into the bosome of the moste vnworthie, which seeme too bee farthest of from all hope: without any regarde had of those, which doe feede theyr [Page] owne fancies most vpon confidence and good opinion of their own wel doing: euen of his own free mercy & boun­teous liberalitie. Who as is only holy, who only as hath power of life and death and of al authoritie in heauen and earth, so is he onely & alone able to be [...]ow his graces vp­on whom he will being tyed to none, nor holden bound to any law. Nowe therefore sith by his glorious Gospel as by the antentique seale of his euerlasting wil, he hath de­liuered vnto vs so manifest and determinate a demonstra­tion of his vnchangeable will, witnessing thereby, That whosoeuer bele [...]ueth in him, shal of his gift enioy euerla­sting life and the glory of his kin [...]dome: what may godly ministers doe in discharge of theyr function more dueti­fully: but by faithfull proclaiming theyr commission to put in executiō the charge committed vnto them by their Lorde and Maister? What? and wil the Pope of Rome with his councell of Trident require vs to renounce the Gospel of Christ, and to post ouer vpon their pelting war ra [...]m [...] the crowne of glory, to the lawe of workes which Christe hath already warranted too faith? yea, will they haue vs so saucie as to challendge them as a duetie, which Christe assured to all of free gift? or do these holy fathers thinke it to bee reasonable, Iustifica [...]ion is proper to faith only. that we shoulde hearken vnto them, rather then vnto Christe? Christe doeth very plain­ly and expresly set downe in the Gospell: Mark .9. Thy faith hath made thee whole. And shal we say on the contrary part, Thy workes hath made thee whole? Christ saith, Beleeue only [...] al things are possible to him that beleeueth. And shal we turning the cart before the horse, yeelding chiefe preheminence to works, promise al things to become pos­sible to them that worke, and not to them that beleeue on­ly? I beseech you what notable peece of worke wrought they towards the curing of their maladies, which were commaunded but to lift vp their eies only and too looke earnestly vpon the brasen Serpent?

Finally where the holsome doctrine of the gladsome [Page 64] Gospel seemeth to enterlace heere and there many graue and weightie councels to the embracing of most absolute integritie, & to prescribe many [...]ules to allure to liue wel. If a man would discend into the due consideration of the end & scope of the Euangelicall exhortatiōs, he shal find nothing y ^t doth more nearely resemble the meaning & purpose of Christ our Sauior, that doth approch more neere­ly to the direct end of al his speaches, actions, & myracles then this one thing chiefly aboue al other: namely, to draw all men to faith & the knowledge of Christ, as who did ve­ry wel know that all our safetie & righteousnesse doth de­pende wholy vpon this only faith in him. Paul likewise treating vpon nothing else almost throughout al his Epistles: how learnedly, how industrio [...]sly doth he vrge al his force of skil to acquaint vs throughly with this doctrine, that the whole substance of our saluation, & strongest pil­ler of our righteousnes was groūded not vpon the sa [...]des of y ^e law, not propt vp w ^t the slimie morter of works, not raised vp w ^t any our sweating or moyling, but promysed by the free mercy of god accomplished by the only work­māship of Christ, geuen & receiued through our only faith and beliefe in him: Good woorkes do not procure a man to be iu­st [...]fi [...]d but bee fruites and ef­fectes of him that is iustified al [...]eady. and yet not excluding meane whiles the works of the law so, as they might not be alwaies at­tendaunt vppon the man that is iustified, as fruites and effects of faith: but that they shuld in no wise be taken for the original cause of iustification: and againe neither ma­king this cause of iustificatiō to depēd so wholy vpō faith, as that we might therfore slacke any part of our dutie in doing good al the rest of our life. August. de gra [...]ia [...]. Cap. 3. But to the end we shuld not be carried away with vaine confidence of works, nor grounde our righteousnesse, which wee receiue only at Christes handes, Romans 4 [...] else where in the only faith in Iesus Christe. And for this cause Of faith (saith S. Paule) that the promise might be made sure by grace which otherwyse woulde bee alwaies whirled aboute in vn­stable vncertaintie, if it rested wholy vppon perfection [Page] of workes: and by the same meanes woulde it come too passe withal, that the promise should be thrust cleane out of credite. For if we bee adopted into inheritance by the law, then is faith become void, & the promise is of none effect [...] which the Apostle doth with like phrase of speache vrge againe in his Epistle to Titus, For i [...] inheritaunce come by the law (sayth he) then not of promise nowe. Titus .3. And againe to the Romanes to the same effect: If of grace, then not of workes now: otherwise grace shuld not be grace [...] Obiection. And why so I pray you? is it because the law is so manifestly repugnāt against the promise, or that grace is so dir [...]ctly contrary to good works, as that they cannot come togegether vnder one roofe, but the one wyll stiffle vp the other?

The answeres of the Apostle.Let vs heare the answere of the Apostle God forbid: that any man shal thus think with himselfe, that there is any such mortal enmitie betwixt grace & good works, as that who so cleaueth to grace must foorthwith become a deadly foe to good works: or as though who so take holde of the promises of God, the same may in no wise walk in the cōmaūdements of the law. For what can be more fa­miliar together thē the grace of god, & the fruits of good works? Howe faith and good woorkes doe agree and disagree ech with other. Who was stronger in faith then Abrahā, & who more excellent then he in all maner of vertues? Grace and good works therfore doth not simply differ ech frō other, but acording to the diuersity of the obiect, wherunto they be referred. Wherfore the state of the question must be aduisedly & cōsideratly noted. For the question in this place doth not tend heereunto, whether the person that is alredy inuested in the inheritance of grace, ought to liue wel [...] but how the possessiō of this inheritance may be wōne, namely, whether it come of free gift, to the vnworthie, or to thē that deserue it? by force of the lawe, or by promise? for any respect of works, or of the speciall and onely benefite of faith without workes.

[Page 65]Here loe, the shamelesse sacriledge of the Popes iuggling bewrayeth it self, which directly against the au­thoritie of Gods worde, would vnder a very s [...]ye and sut­tle, but most pernicious pret [...]nce of magnifying and establishing the commaundementes of God, restreigne against al equitie & right, al whatsoeuer Christ, his Apo­stles, and the most euident meaning of the holy Ghost vouchsafed to endue poore forlorne man with all, of very free and franke liberalitie for the incredible comfort and co [...]solation of the godly, to the slippery state of miserable workes. From out which one platfourme very ill fauou­redly framed, it is incredible to be spoken, what rotten ruin [...]s haue ensued, what monstruous superstit [...]on, what beggerly and patched religion, and howe troublesome a confusion of doctrine, hath heretofore too to long preuai­led against Gods church, yea euen to this day doth holde captiue & miserably entangle the cōsciences of the godly.

But you will say perhappes out of this free and vn­punish [...]d libertie of doctrine, what wil you bring to passe els, but make an open roade to sinne: but withdrawe ho­nest and well bent dispositions of the godly from ensuing vertue, and discourage them altogether from godly in­dustrie too retchelesnesse and carelesse securitie? and by the same vtterly root [...] out withall the preceptes & [...]ules of all godly lawes, all honour and renowme, of iustice and ciuill societie, Tully in his or [...] ­tion for Milo. and all force and vygor of Christian discipline? For who is ignorant that hope of escape from punishement (as one hath written) is the greatest bayte and prouocation to sinne? The obiectio [...] is confuted. To answere hereto at a word, this their obiection may in some respect carry a shewe of some substance, if in proclaiming this faith in Christe (whereof we speake) we were so wholy affected thereunto, as that we should not withall apply worthy & serious exhortations too the practise of most vertuous life, and the necessary duties of Christian societie. When [Page] we can not, neither ought we be vnmindful of the wordes of the Apostle, which saith, E [...]he. 5. That for such thinges com­meth the wrath of God vpon the children of disobe­dience. Wherefore when we do so much aduaunce those euerlasting riches of Christe & the high magnificence of the diuine grace by the prescript rule of the Gospel, & do spreade the same abroade so discernable to the viewe of the worlde, as that we abridge no iotte of our dutie and obsequious obediēce to be busily employed in that other part of the lawe: what cause of iust quarell haue our ad­uersaries to expostulate with vs, except they will exact this at our handes, that in proclaiming the Gospell of grace, we should so enforce the promise of euerlasting life to be dewe vnto workes (as they saye,) that in the meane time no mentiō at all be made of faith, of Christ, of grace, or of free promise. For this seemeth the very butte wherat these delicate fine doctors do shoote so busily. For proofe whereof beholde the whole fourme of the do [...]trine which they do professe, and all the preachinges of their monkes, and you shall finde that not onely the doctrine, but their life & whole course of their proceedings make no mention at all of faith.

A brief Cata­logue of the po­pish doctrine.For w [...]at els emporte their purging satisfactions, their masse sacrifices, their generall martes of pardons: so many and soo tedious pilgrimages vndertaken into farre nations, so many and manifolde byhangers, pro­cured for prayers and intercessions, Munkishe vowes, purgatorie markets, so many orders of Regulers, clogges of religions, innumerable and intollerable bur­dens of mens constitutions and traditions, monasteries buylded for the redemption of [...]oules (for so they af­firme) Rosaries, Diriges for the dead, nightwat­ [...]hinges and other w [...]orkes of supererogation partly dewe, partly purchased with the peny, and enterpryses of all sortes vndertaken in hope rewarde? In good fel­loweship, [Page 66] who would euer haue entered into the order of Frauncis, B [...]nedict, Bruno, or Brigitte, who euer here­tofore or at this present would be crowded vnder cowle, if he grounded the chiefe shooteanker of his saluation in Christe onely and not in mens merit [...]s? What one of al that crewe would haue suffered him selfe too haue beene pent vp in such a loathsome continuance of monkishe austeritie, or haue tyed him self to an euerlasting restrain [...] from mea [...]es and mariage after the maner of the Naza­rites, if reposing his only affiance vpon Christe, hee did not determine vpon some other hope of attaining salua­tion? Finally who would not with all his heart abhorte and de [...]est the vnmeasurable [...]rumperies and tedious tra­ditions of men, if hee did firmely bele [...]ue that hee c [...]ulde not otherwise stande assured before the sea [...]e of maiestie, but by onely faith which is in Christe Iesu?

Whereupon that deepe diuine whosoeuer he be, see­meth not to haue sayde altogether nothing to the matter, who in his bookes entit [...]led de Iustitia, Osor. in his 7. booke de Iusti­tia. debateth of righ­teousnes on this wyse: ‘If faith onely (saith he) do suffice, and so all the actions that we vndertake bee vnprofitable and def [...]led, then is it a plaine cons [...]quent, that all who­soeuer doe embrace this coun [...]erfaict fayth, doe vtterly shake of all endeuour to worke well &c.’Truely I con­fesse this to be most truely spoken. Wheresoeuer salua­tion is preached to proceade freely from faith on [...]ly: It can not otherwise be, but that the who [...]e desire of workes will waxe somewhat colde. But what [...]orkes I praye you? forsooth such workes as the Romishe Sinagogue [...]oth broache vnto vs. But if the question co [...]cerne th [...]se workes, which are prescribed by the most holy lawe of God, it is so farre of, that faith onely may make to relent any iot [...]e of such good endeuour as that it will worke in them a greater cherefulnesse too doe their dueties. Too make this more euident, let this suffise for proofe. [Page] For if our heauenly father haue made vs inheritours of eternall li [...]e, of his owne proper gracious mercy, so that the possession of heauen become none otherwise ours then as the state of inheritance is due vnto the sonne di­rectly from the father by the lawe ciuill (as saint Paul witnesseth) who doth boldely pronounce that we be al the sonnes of God through fayth in Christe, and heyres according the promise. [...]ala. 3. Nowe then let this notable Philosopher of righteousnes aunswere mee hereunto. Whether the naturall sonne standing assured of his in­heritable estate will be more negligent to doe the will of his father, or some other straunge hyreling wa­ged for money, or enforced through feare of the eudgell.

A comparison betwixt the preachers of the lawe and the Gospel: and be­twixt thē which plod vpon no­thing els then the right [...]ous­nes of the lawe and workes.Goe too, let vs compare nowe the lyues and ma­ners of these holy fathers (al whose preachinges sounde nothing els almost, beate nothing els into the eares of the people, but the onely woorkes of the lawe:) what kynde of workes doe they busie them selues about at the length, what vndefiled chastitie is in their ly [...]es, what holinesse in their conuersation, what humilitie deuoyde of all hawtinesse is in their heartes, what modestie acquainted with no kynde of ambition, what mildenesse insuffering iniuries: howe earnest a zeale to preferre the glorie of Christe, howe who [...]e a loue haue they to their neighbours? But it is well, sithence their demeanour such as it is, appeareth manifestly enough, and is knowen of the whole worlde. For their open patcheries be not so closely pa [...]t vp in the budget of their confession, but that they be apparan [...] nowe, and waxe ridiculous a [...]d odious to all men: [...]ertes they can neither deceiue the eyes of the Lorde, nor escape his iudgement, except the onely faith in Christ pleade better for them, then any their gaye wo [...]kes. Yet I make not here so great reck [...]ning of their manners. My [Page 67] whole discourse at this present is vndertaken against them for their erronious doctrine, and peruerse froward­nes of corrupt religion. Whereof what others iudge I knowe not: for mine owne part when I doe consideratly beholde and prye into those thicke and blacke clowdes of darkenesse, into the trashe, chaffe, and contagion of their errors, into the grossenesse of their doctrine, into the poyson of their opinions, into their impietie of reli­gion, into the laberinthe of their traditions, and into the monstr [...]ouse misshapen orders of cloysterers and Regu­lers: finally when I doe throughly consider the liuely fountaines of Euangelicall sinceritie and doctrine Apo­stolicall, troubled and defiled in most filthy maner by thē, and the chiefe and onely authour thereof the Pope of Rome: I become not a litle doutfull in mine imagina­tion, whether the tyrannie of the Turke haue more grieuous [...]y wounded the Christian common weale, or the docrine of the Pope hath beene more preiudiciall too the Gospell of Christ: whether the Turkishe [...]ury, either the Popes flames and fagottes, or his crafty conspira­cies haue swallowed vp and deuoured more Christians. And yet neither doth this milde and catholike father re­lent from his crueltie, but rusheth on much more rudely, not only vpon the soules but also vpō the very throates of Christians, more horribly raging with slaughter & but­ [...]herie against the faithfull, thē the most rauenous Turke in the world.

If the cause of this horrour were now to be rendered: might we be so bolde to learne of your holines for the ho­nor of your supersacred myter, (O reuerend father) what reason or matter did first enduce you, or euen now yet en­force you to so great disorder & outrage. What say you? what bring you? what do you alleadge, wherein you may worthely accuse vs, or wherein we ought not much rather co [...]demne your fatherhood? what hath any of vs deserued [Page] worthy of these tragedies, what? haue we euer practised any force against you? or haue we euer lyen in wayte for your life? haue wee at any time attempted too despoyle you of your citie or tabernacle? If not, why may it not be lawful for vs quietly to enioy our poore cotages with­out your comptrollement? for you endeuour as much as in you lieth, not onely to exclude vs from out our cities & countries wherin wee remaine, but too bereaue vs our liues also. With the smart of al which outrages raysed by you & your fraternitie, as many other nations ha [...]e bene heretofore grieuously punished, so also not long sithence both Fraunce and Flaunders, yea and Scotland also, and of late no [...]e likewyse her neere borderer and neigh­bour Irelande, to speake nothing meane whiles of her neerest neighbour England, which seemeth euen at this present to be circumuē [...]ed with the crafty vnderminings of you and your complices, and to stande in no small dan­ger, vnlesse the heauenly maiestie preuent your treache­ries betimes. For what thinke you that your crafty coun­cels though cunningly coucht and packt together, bee vnknowen vnto vs? that wee vnderstande not what you haue done, what you doe, what you shoote at, whome yee seeke to vndermyne, what your deuises be at home, what your driftes be abroade, what you and your confederates whisper together? And put the case that these your co­uert conceipts be hidden from vs, which you suppresse with silence: what? will you so blindfold the eies of Gods maiestie, that hee may not be able to see into your close co [...]celed villanies and make them more open then the day light? But I beseeche you sir, if the Turke supplyed the place of the Pope in Rome at this present, & woulde make speedy prouision by all meanes possible to roote vs and the whole name of Christians out: What more hor­rible attempt could he procure for our vtter ouerthrowe? or if we our selues were miscreantes and Turkes, & not Christians, how could you possibly hate vs more deadly? or persecute vs more furiously?

[Page 68]But I surcease from farther complaintes though iu­stifiable enough against you, that I may the better pro­secute the matters that apperteine more properly to our purpose: for I do right well perceiue whereunto all this your whotte contention and troublesome broyles doe as­pire at the length. To witte: either by pollicie to allure vs, or by compulsion to hale vs too the doctrine and faith which you cal catholike. Go to, may we know (if it please your fatherhood) what kinde of catholike doctrine this is wher [...]unto you call vs. To relent now somewhat of that contentious kinde of quarreling, and to cōferre with you nowe, not as moued with any malice against you as I may iustly enough, but to debate the controuersy, plea­ding it as it were at the barre against you, according to the equitie and truth of the cause by substantiall matter, rather then frutelesse wordes. Imagine therefore with your selfe, holy father, that you sitte not now in your consi­story at Rome, as iudge of your owne cause, but to be a­raigned as guilty of the crime before the maiestie of Christian princes in a certen publike and generall coun­cell, before whom you ought long sithence haue byn put to your purgation. Come of therefore you reuerende and holy bishop, for y ^e loue & reuerēce you beare to S. Peter, who coōmādeth you to rēder a reason of your faith to thē that demād it of you. Tel vs frākely & opēly what maner & forme of faith is that at the length, which you obtrude vpō vs on this wise, y ^t the vnlettered may also vnderstād it.

What? wil you driue vs to this point first, to make vs [...]o acknowledge the Pope of Rome for Christes vicar on earth, & the only lord of Christian vniuersalitie?

But this first demaund of yours the Lord him self doth countermaund, The supremac [...] of the P [...]pe confuted. who assigneth lordship ouer nati [...]ns pro­perly vnto kings, assubiecte [...]h Apostles to ministery, for­bidding thē al maner of mastery. It shal not be so amōgst you but he that wil be greatest amōgst you, shabe your s [...]ruant: Luke 22.26. what can be more manifest? But against this [Page] is a reply vrged here of the person of saint Peter, whome they reporte to haue bene the chiefe of the Apostles. But what do I heare? did Peter euer arrogate vnto him selfe any soueraintie ouer the Apostles? or did hee euer affect vniuersall dictatorship ouer the congregation of Chri­stians? Or if he had so done, would the Lorde haue euer permitted it, who neuer presumed of any such lordlinesse in him selfe, nor could abide it in his other disciples, nay rather did vtterly forbid it by words, by signes, by exam­ple, by all possible and manifest demonstrations? And doe you yet after so many, so manifest, and so approued testi­monies, dreame still of a princely seignorie ouer Christes churche?

Inuocation of saintes confu­ted.What is your other demande then? That we cappe, k [...]eele vnto, reuerently worshippe and call vpon hee sainc [...]es and shee sainctes which the Romishe Canons haue in their kalender registred for sainctes, and procure them to bee our proctours and aduocates before God? But the holy scripture doth direct vs but to one only me­diatour in heauen, Hebr. 7. who alwayes liueth (saieth Paul) to the ende he may make intercession for vs.

Pictures and images of saintes.That we should pro [...]trate our [...]elues before pictures and images? That wee should gadde on pilgrimage to stockes and stoanes? the holy scriptures do call you from nothing more earnestly.

Uowes of v [...] ­maried life.That shauelings and votaries be restrained from f [...]ee libertie to marry & eating flesh on fridayes & lent? The Apostle doth call this The doctrine of Deuils.

Masses and s [...] ­ [...]rifices.That we should for the cleansing of our sinnes flee to masses and propiciatorie sacrifices? It is horrible sa­ [...]riledge directly against the office and glorie of Christ: who onely and alone is appointed by the scripture to be the propitiation for our sinnes.

Satisfactions [...]or [...]i [...]nes.That by auricular confession & enioyned penance the fet [...]ers of sinne may be loased, and the fier of purgatorie [Page 69] qnenched? The Gospel of Christ teacheth an other do­ctrine, which wil take notyce of no sacrifice nor clensing of sinne, but of the only death and passion of Christ Iesu. And hee (saieth S. Iohn) is the propiciation for our sinnes. 1. Iohn .2 [...] Likewyse S. Peter, Actes .1 [...] That through his name all that beleeue in him, shall receaue remission of sinnes.

To the same effect wee heare out of the Euangelical doctryne, that wee bee iustified through fayth without woorkes. But the Popes dulcymer soundeth otherwise, which s [...]eming as it were to yeelde some little interest of iustifying to faith, yet transposeth the chiefe perfection therof vnto works.

Christ doth make this proclamation, he that beleueth in me, hath euerlasting life. But the Popes prelates cry out, Osor. In his E­pistle to the Queene of En­glande. That ther is none other passable way to heauen, but which is procured with holy woorkes, and passing inte­gritie of life. Paule doth pronounce hee is our righte­ousnesse meaning that all bee accompted for righteouse as many as bele [...]ue in Christ. These iolly fellow [...]s doo vrge against him that we become righteouse, not by the meane of our beliefe in Christ, but in that we bee righte­ousely doing workes, & yet peraduenture they wil not de­ny this, That Christ is our righteousnes: but the meane whereby hee dooth iustifie vs, they allowe no [...]: Christ by fayth, the Papistes by woorkes: Christ freely, the Pa­p [...]tes not without condition of charity annexed. Rightuousnes by faith. Where­as Christ doo [...]h cure vs in like manner, Iustification free. as the serpent in olde time did heale the wounded, which was done by only looking vpon it: This can not the Papistes away withal in any wyse.

Moreouer whereas wee b [...]e taught by the woords of the scri [...]ture that by one oblation they are made per­fect which be sanctified for euer. One only obla­tion. The Pope doth deny that there is but one only oblation, vnlesse Christ be day­ly [Page] offred for a sacrifice to his father in their propiciatory masses.

The Papistes supp [...]r without wyne.Christ instituting his last supper intoo the remem­braunce of his body and blood, did distribute to al inge­neral the bread and wyne withal, and commaunded the same to bee done in lyke maner. The Pope commaun­deth otherwise, to deliuer the people one parte of the sa­crament only without the wyne.

The holy ghost the vicar of Christ.Christ departing from the earth did promise that hee woulde send an other comforter, that the Church shoulde not want a comforter to supply his absence. And dare the Pope, not beeing satisfied, with the holy spirite of Christ whom Tertullian called by the name of Christes vicar, presume to cal him selfe Christes vicar, Tertullian de praescrip. ad­uersus Haereticos. Being taken hence into heauen to the right hande of the father, hee sent his vicar power of the holy Ghoste which might com­fort the faithful. or shall wee be­leeue him in his presumption?

Paul doth deny them to bee partakers of Gods righ­teousnes, which doo seeke too establishe their owne. And with what edge dare these Romanists, which carue out their owne righteousnes so greedily, conceaue too partake with Gods rightuousnes? The same Paul tea­cheth That Christ is the ende of the lawe vnto rightu­ousnes to al that beleeue. Christ the ende of the lawe. But let vs see this notable fa­mous schoole of Rome to what end it leadeth vs: & what way it carryeth vs. The ende and mark of romish doctryne. Forsooth not from the lawe vntoo Christ: not from woorkes vnto faith: not from faith vnto righteousnes, but setting the carte before the horse: euen as though the ende of the lawe were not Christe, but the marke of Christ were the lawe: haling vs backewarde from fai [...]h to woorkes, from the Gospel to the law: from the spirite and truthe, to shadowes, to coapes, to annoy­linges, to shauings, to holiwater, to stagelyke gestures, [Page 70] to ceremonies, to rytes, to outwarde geugawes: to obser­uaunces of places, times, persons and succ [...]ssions: too mens traditions and constitutions: too penitentiary sa­tisfactions, from these to rightuousnesse, and in fine from Christianitie too Iewishnes: so that besides onely cir­cumcision, wanteth nothing to make vs appeare the disciples of Moyses rather then the disciples of Christ.

The Lord dooth commaunde vs in a certaine place to searche the scriptures [...] bycause (saieth hee) they beare witnesse of mee. Iohn .5. The Pope dooth forbyde that: Not permitting the people to reade in their owne house, nor too heare in the Churches so much as the promise made vnto them in their baptisme, An vnknowne toung doth not edifie. but in the toung which they vnderstande not.

Christe in his Gospel can in no wise disgest them which say, Mat. 24. Loe heere is Christ, Loe there is Christ. And what els doth the Pope, if not in woordes, yet in very deeds? who commaundeth al Christians ingeneral to be­come subiect too Peters chaire: which chayre may bee placed no where but in Rome: as though Christ or Pe­ter doo make their aboade no where but in the Citie of Rome, or at the least wyse more readyly there then else where. Lyke fable to this is that other, whereas all manner of woorshipping God aright is not tyed too any he [...]g [...]h of hils, or famousnes of ci [...]ies, & that the heauenly maiesty is most rightly called vpon in that place, where­soeuer he is worshipped in spirit & truthe. The Pope of Rome doth make a far other minglemangle of this spi­ritual worshipping god, not only with in [...]umerable Idols & shapes of earthly creatures, but skat [...]ereth the same a­broade into manifolde & infinite seates of pilgrimages, Idolatro [...]s pilgrimages. stations, hilles, temples, and places. As though the only authority of C [...]rist coulde of it selfe auaile very litle, vn­lesse it were vnderpropped with ruinous pillers of [Page] Saincts: or as though Christ were not able to mynister helpe in al places indifferently being prayed vntoo with lyke affectiō of religiō. Euē so they which gadd to Rome to visit the tombe of Peter and Paul, or raunge to Com­postella to see S. Iames, or which doo conceaue in their mindes that the Sainctes be more effectual in one place then in an other, what say they els, then loe here is Christ, loe there is Christ. If the heauenly father doo require such woorshippers which woorshippe him in spirite and trueth, to what purpose serueth so special a pre­scription of stations, and holy Seas, so greate and tediouse chace & rechace hither and thitherof pilgrims, for deuotion sake.

Hithertoo haue I disclosed the maskinges of the Po­pish religion, though not al that I could, yet as many as wil serue our present purpose sufficiently ynough. Nowe that I may bee so bolde to leade the Pope home too his owne person: I will call him backe to the very roote of his progeny and stocke, euen to Saint Peter himselfe: whome as hee vaunteth to bee the founder of his Sea, so will I vouche the same against him for a witnesse too confounde his doctryne. This therefore do I demaunde of this good Syre: whether Saint Peter ought to bee numbered in the number of the Apostles? I perceaue hee dooth not deny it. I proceede then, and demaunde fur­ther: whether Saint Peter were one of the same number of Apostles to whome it was spoken: Peter the A­postle is denied to haue beene bishop of Rome. Go yee intoo the whole world preaching to euery creature. If you graūt it, as yee can not wel deny it: I aske now whether the or­der Apostolique be the self same estate which beareth to name Bishops? If the functions bee seueral, howe coulde both the estates bee giuen to one selfe person: The functions of Apostles and Bishoppes bee diuerse. to wit that Peter shoulde exercise the office both of an Apostle, and of a Bishoppe? Then doo I desire to knowe: If Christe did sende out Peter togither with the other Apostles in­to [Page 71] the whole worlde, howe shall it appeare, that the Lord allotted him to some one certaine place, where h [...]e might sitte, who without any mention of place at al, was sent of the Lorde to goe, not to sitte: into the worlde, not intoo a City: vnlesse peraduenture wee ought too recompte the City of Rome to [...]ee the whole worlde [...] and that w [...]oe so sitteth at Rome may be supposed to goe ab [...]de into the whole worlde. Not so. But you wil say: That Peter did enstalle Lynus to be Bishop of Rome. It may be so: and what hereof at the length?

So also did the selfe same Peter teach [...]ch and long tyme at Ierusalem [...] The Pope of Rome is falsely supposed to bee Pete [...]s succes­sor. in the which City Iames [...] the Iuste is reported too haue beene [...] Bishop by Peter Iames and Iohn. Yet was no man e [...]r so madde to affirme that Iames was for this cause Peters su [...]ces­sor. Semblably neither Timothe nor Ti [...]e w [...]re the [...]e­fore accompted Paules successors, bicause Pa [...]e [...]ade them both Bishops [...] no more [...]hen, i [...] the Pop [...] of Rome would at this present ordeine Ar [...]hbishoppe [...], bi [...]hops or Cardinals at Rome, it should be any way [...] make them successors of the Pope.

But of the succession hath beene sufficiently spoken be­fore. How much the popes doctryne is swarued frō the disciplyne Apostolique. Nowe bicause this treaty concern [...] not the suc­cession of Peter but his doctrine: let vs [...]ompare the or­ders of this Romish sea which is now wi [...]h the [...] of Peter deliuered then. Which howe [...]ouly haue [...]al­len from that right [...]quarier of Apostolique d [...]sciplyne, may euen heereof appeare euidently: That whe [...]eas Pe­ter dooth v [...]ry grauely & fatherly exhort them that myni­ster the woorde of the Gospel, 1. Peter .2. that withal [...]umblenesse and reuerence they shoulde submitte them selues too them whoe beeing authorized by GOD doo beare rule ouer them whether they bee kinges set in hygh­est authoritie, or princes, or rulers sent of GOD to gouerne the people. Too countermaunde this Canon [Page] of Peter, the practise of Rome cōmaundeth on this wise, That they submitte themselues in deede vnto kings, & to al lawful magistrates so far foorth as their commaunde­ments be not repugnant to Gods commaundementes or the Popes decrees. Out of which obedience notwithstā ­ding the Popes holines with his other prelates haue so s [...]ipped the coller, that I shame to vtter how treacherou­sly they haue not onely shaken from their shoulders the yoake of their due obedience to kinges & emperours, but also how arrogantly they haue bene imperiouse ouer thē, how they haue troa [...]en [...]pon their necks with their feete, forced them from out their kingdomes, & translated their scept [...]rs & crownes after their own l [...]st and pleasure.

Of the sacra­mentes.But passing ouer this and many other enormities, I come now to the sacraments. In the which wheras many things are chopt in place, to colour the credit of their do­ctri [...]e without the authority of the pure and sacred scrip­tures; amōgst al other, I can not tel how this peruersenes of men being so poore blind in matters of them self most manifest, hath in any our thing bewrayed their blockish­nes more notably, The abhominable corruptions of the papists in the Lordes sup­ [...]er. then in the supper of the Lorde. Heere is such an huge heape of monstruouse mockeries & pee­uish shiftes of most absurd errors thrust into this one sa­crament, as that the posteritie can neuer wonder suffici­ently at the view of them. For what can be more grossely absurd then to [...]ake from out the sacraments the likenesse & mutual resemblaunce: out of which only groundwoork aryseth chiefly al the whole substaunce & building of sa­craments? what can be more repugnant not only to al the very true proportionable relation of the scripture, but al­so more disagreable too all con [...]eniency of reason & com­mon sense, thē to tourne that to worshipping & kneeling, which was deliuered for a thankful remembrāce by most agreable application? what can be more blockish, then to embrace signes for things them selues? what cā be more [Page 72] deuoide of shame, then to enforce to beleeue contrary too that which the eyes doo see, and whereof al the Aug. ad Infantes is cyted by Bed [...] 1. Cor. 10. That which you see is bread and wine, which also your eyes do de­clare mani [...]e [...]ly. senses haue abso­lute feeling and perseueraunce: for proofe wherof is neither any maner of necessitie too be vrged, no, not so much as any neuer so little probabilitie? I doo acknowledge the omnipotent power of Christ in working miracles. But where did he euer woorke miracle, or exacte a miracle, where the August [...] de trinitate 3. booke, cap. [...]. Myracles are properly applyed too de­clare to our senses some supernatural and heauenly power. In the sacrament nothing is declared supernatural too our senses. Ergo, heere is no myracle wrought by God. senses them selues beare no witnes th [...] it is a miracle? In Cana of Galilee when he turned water into wine, it was not beleued to bee a mira­cle, before the senses bare testi­mony thereof. The Apostles did see with their eyes Christ ryse [...] out of his graue, they hearde him speake, they felt him wi [...]h hāds, finally their sen [...]e perceaued him to be Christ before their faith did apprehende him. Euen so we at this present, though we see him not, yet do beleeue that hee is rysen againe: but not otherwyse, then beeing [...]ndured by the testimony of the Apos [...]les which saw him rysen, or els we should neuer haue beleued. But nowe wheras nother reason nor any other cause material hath made demon­stration, wheras the senses also do vtterly gainsay, wher­as [...] neither scripture nor Christ himself did euer cōmaund to beleue, but to eate only: what extreeme madnes were it to tourne that to matter of faith, and to enforce a miracle there, where neither [...] any cause at al can enduce, nor Aug. in his 37. Epistle to Dardanus. I am af [...]aide lea [...]t we shal seeme to do iniury to our senses, whē by spe [...]ches we perswade that wherin plain euidence doth without any dif­ficulty ryse aboue al our power and cunning of speeche. de­monstration can discouer a miracle? [Page] lastly, for as much as nothing is more figuratiue or sette downe in darker figures, The holy scri­ptures ful of Tropes and figures. [...]hen the holy scripture is in ex­planing the mysteries of faith: what [...]rosse ignoraunce is this to apply that wholy to the bare letter, 2. Cor. 3. which ought to be referred to the figuratiue a [...]d tropical interpr [...]a [...]ion? I [...]n. 6. Flesh profiteth nothing. namely, [...]henes the Apostle Paul doth geue vs to vnder­stād that the letter killeth, & Christ also pron [...]ūceth, that Fleshe auayleth nothing. Lykewise Augu. de do­ctrina Christiana. 4 book. 5. chapt. First you must take heede least yee re­ferre the figuratiue speeche vntoo the letter. For herevnto apperteyneth that which the apostle spake. The letter kil­leth. For when a figuratiue speech is so taken, as if it were properly spoken, it [...]auoreth of the flesh. Neither can any thing be called more aptly the death of the soule, then when the vnderstan­ding is made subiect too the fleshe, by folowing the letter. Augustine affir­meth that the carnal sense of the letter is perillous, especially in the figuratiue speeches which are vttered in the scriptures, in so much that no manner of death can bee more aptly called the death of the soule: which is al­so named by Bernarde, The death in the po [...]. Nowe if there bee any place in the scriptures meete to a [...]mitte a figure: in what one place through all the whole scriptures may it be more properly applied then in the mysteries of sacramentes? Ierome against Ruf [...]ne. When I cal it a figuratiue speeche ( sayeth Ierome) I doo shewe that the woordes ought not too bee taken as they bee vttered, but that it is couered with some allego­rical clowde. As when in the sacrament [...]s we are sayde to bee borne anewe by water, and too b [...]e fedde with the body of Christ: whoe is so voide of reason that wresting these speeches vnto the Origen .7. homily vpon Leuit. If li­terally yee followe the woordes that bee spoken: [except yee eate the fleshe of the [...] of man, yee haue [...] life in you] this letter killeth. carnal sense, the meaning whereof is too bee construe [...] figuratiuely, wil ima­gin that wee ought too bee borne in our bodies anewe as Nico­demus did? or to bee fe [...]de with [Page 73] Christes fleshe carnally as the Capernaites did? Goe to what better imaginat [...]on do the vnlettered multitude conceaue in these dayes of the doctrine of theyr transubstanti­ation, deliuered vnto them by theyr great Doctours? For on this wise doe th [...]se famous Howe absu [...]dl [...] the Popishe Christ mak [...]s doe tu [...]ne the bread into the fl [...]sh and huma­nity of Christ. Christe makers enstruct their auditorie: That the bread which was bread before the consecra [...]ion, altering the very substance of bread, is no more bread nowe, but turned into fleshe: and that this also must be beleeued without all question, that it is made the euerlasting sonne of God. What can bee more ab­surde? And howe comes this chaunge too passe, I pray you? forsooth because Christe sayde: This is my body. For this whole huge Chaos of confused Transubstantia­tion is accōplished with these iiii. wordes by these Christ makers. What? and did the Lorde pronounce no more wordes, but these foure only? what if he spake in the He­brwe tongue, and expressed the whole action in two wordes only, after the maner of that nation [ Zoth Gu­phi?] because the phrase of that language doth not for the most part expresse the Uerbe [ Est.]

But to admit he spake foure or fiue wordes, what? The Papistes do [...] omit the circumstances of the words of the Supper. did hee adde thereunto no more besides? or did hee speake nothing else b [...]fore or after, too make the very meaning and purpose of his speaches more euident and manifest? And why do these fellowes omitte the circumstances, and not deliuer the whole Scripture withall? why doe they chop of the one h [...]lfe of Christs proposition, & suppresse in silence the chiefe par [...], whereby the meaning of Christ might appeare more forcibly [...] For when Christe made mention of his body, hee dyd not therefore make the b [...]ea [...]e his bodye, Luke .22. t [...]t it might bee deuoured: 1. Cor. 11. but [...] a com [...]ndement to take bread first, a [...]d to ea [...], The [...]e wordes of [...] This [...] must [...] acc [...]r [...] [...]o the cir [...]ms [...]anc [...]s. Take yee (sayth Chri [...]t) and eate ye. And foor [...]h­with making mention of his body, dyd say: This is my body, yet not [...]mply neuert [...]elesse, but [...], [Page] That is geuen and broken for you: To wit, to sig­nifie vnto them not the very substaunce of his naturall bo­dy simply, but that the crucifiyng of his body and the shedding of his blood shoulde become our foode. From hence bubbleth out al that welspring of error, That where our Lorde and Sauiour had relation to the efficacie and pow­er of his passion, the same the Papistes doe apply too the only substance of the fleshe, as though we were to bee fed with the very naturall fleshe of Christe: The fleshe of Christ doth not feede vs properly, but the passi­on of Christ. and not rather with the passion of his fleshe. But you wyll aske howe the passion of Christe feedeth, which is not eaten: for­sooth, in the same maner as the death of Christ doth nou­rishe vs, so doeth his passion feede vs, not after a fleshly but after a spiritual maner. Pascasius. 43. Cap. There­fore we must thus thinke with our selues, not how muche is chawed with the teeth, but howe much is recey­ued by faith and loue. &c. Not as it is chawed with the teeth, but as it is receiued into the heart. For thē doth the death of Christ feede vs, when it refresheth vs: then is he eaten, when hee is receiued by faith, and applied too [...]ur infirmities.

Now he that is desirous to know with howe great force and efficacie the Lordes death worketh in feedyng and refreshing our soules, shal neuer ve able to attaine the perseuerance thereof with more facilitie, then by this sa­crament, if hee wyl but enter into due consideration of all the partes thereof. The fruite of Christes passi­on can by no means be more easily discerned th [...]n by the sa­crament of the Lords supper. Mat. 26. For you come first to the Lords supper, wherein you beholde what the Lorde tooke in his handes. Iesus tooke bread and foorthwith geuing thankes, brake the bread which hee tooke: Why woulde he thus breake it? forsooth, to the ende hee might geue it, and to whom did he geue it? not the whole loafe to only one person perdie, but gaue to euery one seuerally a seuerall morsell. And to what ende did hee so distribute it? that they shoulde holde it vp in theyr hands? or reserue it in boxes? N [...] verily; but that euery of them should [Page 74] eate and drink. What? with the mouth of the body or no [...] There is no question to bee made hereof. For the matter being neuerthel [...]s of it selfe throughly mani [...]est, yet this one thing may be for a sufficient proofe, that the outward substaunce was the natural substaunce of bread, and not of his Cyprian de Coena. Our abiding and incorporation in him is our eating and drinking: whereby we be vnited vnto Christe, and made his body, not by any corporal but by a spi­ritual passing into vs. &c. [...]ody sithens the very order of nature [...]oeth vtterly abhorre that Man shoulde feede vppon mans fleshe.

I haue shewed you the outwarde Action of the Sup­per. Open nowe the windowes of your soule, that ye may perceiue what deeper my [...]terie lye [...]h hidden August contra Maximinum. 22. Cap. These bee Sacramentes, in the which must alwayes be considered not what they be [...] but what they shew outwardly: because they bee Signes of things being one thing in deede, & sig­nifiyng an other thing. wi [...]hin, vnder these externall thinges, and conceiue what the Lordes purpose w [...]s in this his S [...]pper. For there is in this Supper one thing obiect too the viewe of the eyes, ano­ther thing shut vpp in a mystery. Nowe what kinde of mysterie this is, the Lordes owne words do sufficiently set downe in these wordes spoken to his Disciples. Take yee (sayth Christ) & eate ye, This is my body which is geuen for you. Doe this as often as ye shall do it in remembrāce of mee. What can bee more euident then the interpre­tation of this supper, if the circumstances of the words be scanned accordingly? For who is so blinde that can not discerne the f [...]uits of the Lordes death and [...]assion to bee plainly Gelasius contra Nestor. The Image and likenesse of the body and blood of Christe is celebrated in the Action of the mysteries. [...]ignified heere, for as much as in the very eating, [...]im­self saith [...] this is my body that is geuen to be slaine for you. Otherwise why would hee haue added withall, Geuen too be slaine? But that hee woulde set downe a playne [Page] testimonie of the The death of the body must be consi­dered in the Lordes Supper, not the substance of his body. death of his body, rather then of any substāce thereof to the viewe of the Disci­ples. As if hee shoulde s [...]y: the time [...]s now at hande, The Lordes meaning is too be con [...]i [...]r [...]d in the supper. wherein my body muste bee geuen to be s [...]ine for you, not for any mine [...]ffence at all, but for your sakes, which death of mine shall procure euerla­s [...]i [...]g life for you: after like sort and ma [...]er as this bread which I geue thus broken vnto you to eate, doth passe in­to your bodies and geue nourish­ment there [...]o. Chr [...]sost. Homil. 83. vppon Mat. & Homi. [...]0. To the people of Antioche. This he spake to shewe that this my­sterie was his crosse and passion, and to comfort his disciples hereby. Take ye therefore this bread which I geue to eue­ry of you, and eate, and withall consider heerein not the naturall bread which feedeth your bodies outwardly, but my body which being geuen to be slaine & crucified for, you shal inwardly and much more effectually refreshe you too eternall life: [...]o [...]n . [...]. For my Fleshe, which I will geue to bee slaine for the life of the worlde is meate in deede, and my blood is drinke in deede. For your bodies do no so much [...]iue by the nourishment of meate and dri [...]k, as your soules be fed within with the crucifiyng of my fleshe, and the shedding of my blood: without which you can haue no remission of sinnes, no ioyfull resurrection of your fleshe, no parte nor portion of eternall life. Therefore let this which is geuen you in this Supper remaine for a perpetual Sacrament and remembrance vnto you of the body which I wil here­after geue for you: The body of Christ giuen 2. ma [...]er of wai [...]s both to vs, & for vs: y ^• one in the Supper, th [...]s o­ther [...]pon the [...]rosse: the one to be cruci [...]i [...]d, the other to be [...]aten. For I shal geue my body for you into the hands of enimies, the Sacrament whereof I do heere geue into your hands.

Wherby thou mayest perceiue (gentle Reader) that here be two things giuen by Christ, one vnto vs, the other for vs: the first too bee eaten, the last too bee crucified: that one in the Supper, this other vppon the Crosse. [Page 75] Nowe if yo [...] desire to knowe the substaunce of that which was geuen in the supper, it was bread and the Sacra­mente of his body. That which was geuen vppon the crosse, was his body and not a Sacrament. What then wyll you say? was not his body geuen at Supper? Yes in deede Christes body was geuen there too the Disci­ples: but not for the Disciples bodies, The body of Christe geuen in the Supper but not to mēs bodies, neither yet corporally. neyther after a bodyly & corporal maner for that corporal body was ge­uen too the Iewes not in the Supper, but on the crosse: whereuppon hee gaue his body corporally not too the Disciples, but for the Disciples. Therefore that which hee gaue for his Disciples was his body: that which hee gaue too his Disciples was the Mystery of his bo­dy. Yet was it one and the selfe same body, both that of the Supper geuen to the Disciples: One selfe same body of Christ was geuen in the supper, and vpon the crosse, yet not after the same maner, nor at one time nor to the same persons. and that of the Crosse geuen for his Disciples, but yet not after the same sorte, nor yet at the same tyme. For vppon the Crosse it was geuen too bee slaine corporally: In the Supper it was geuen not to bee sla [...]ne, but to be eaten, not corporally, to bee gnawne with theyr teeth, but too feede vppon it in the bowels of theyr soules, namely, af­ter a Sacramentall kinde of receiuing, not corporall. Therefore it is not denied that the Lordes body was both geuen and eaten in the Supper: but not the body only, but togeather with the body, the Sacrament annexed also withall: whereof the one apperteyneth too the feeding of the bodies, the other to the fe [...]ding of the soules. That which is receiued into the bodies is both bread and the Sacrament of his body. In the holy cō ­muniō neither is the bread only without Christes body: neither the bo­dy only with­out the Sacramental bread [...] That which is re­ceiued within in the soule is the very body, not the Sacrament of his body.

For as m [...]che therefore as these two doe necessarily concurre togeather in the holy Supper, that the one can not bee seuered from the other: Let vs so ioyne the one with the other, that wee ne [...]ther separate the [...]ody of [Page] Christe from the Sacrament, as the Papistes do, which be so throughly wedded to the only substance of the body, as that they leaue therein no substaunce at al of a Sacra­ment but superficiall and immateriall shadowes, I knowe not what, hanging in the ayre, which serue to no purpose. Neither let vs so segregate the Sacrament againe from the body, as that we leaue nothing in the holy supper but bare signes.

But in this coupling togeather of the body with the bread in the Sacrament, behooueth to bee well and consi­derately aduised that wee may throughly perceiue howe these thinges ought to bee ioyned togeather, and howe they ought to be seuered. For neyther that, which affec­teth the outwarde senses, and passeth downe into the bo­dye of man, is the fleshe of Christe: so neither that which is receiued in spirite and in the inwarde man, is bread, but the very body of Christe. Out of the which ariseth a threefolde error of mens corrupt opinions touching 1 the Sacrament. A threfolde er­ror of men tou­ching the sacrament of the supper. The first errour is, where men do chop and thruste togeather the presence of Christes body in the Sacrament, as that they suppose both the bread and the body to bee deuoured of them with our selfsame mouth corporally, and those wee cal Consubstantiators. The second errour is of suche as bee called Transubstantia­tors, 2 which do so altogeather thrust out all substaunce of material bread, or transfourme it into the substaunce of the body, that nothing shall remaine else to bee eaten be­sides the only fleshe of Christe. The opinion of which sort of people cōmeth to this issue at the last, as that they will admit no corporall presence of any thing in the Sa­crament sauing Christe: So that now the Supper must needes bee the very holy thing it self, but no Sacrament of an holy thing: For as muche as to make a Sacramēt to become a Sacrament, two thinges must of fine for [...]e needes concurre: the one whereof must be disposed ou [...] ­wardly, [Page 76] the other must bee conceaued inwardly: the one must bee an earthly thing, the other heauenly: the one must expresse some what, the other must be expressed by somewhat. The third errour is, 3 where men so place the Sacramentall bread in the Sacrament as that they leaue nothing there but naked and bare signes, whom the Papists do tearme Figuratiue men and Significatists.

But wee so ioyne togeather both the sacred bread and Christe himselfe in the holy Supper, that the pre­sence and eating of Christe be spirituall: but the presence and eating of the bread bee corporall: and that this one may bee disgested outwardly by the mouth, and that o­ther conceaued inwardly and, spiritually, in the soule. But heere againe as many times else I doo heare some of our iangling aduersaries whispering against vs. What? say they, did not Christ say, That this was his body? so he said in deede: and what then? Therefore it can not bee, but as Christe spake that it shoulde bee. In deed he sayde that it was his body: yet did he not make it his body: neither did he speak heere, Let this be made my body, as hee spake in Genesis, Let there bee light, and light was made: Which kinde of speache he would haue vsed questionles, yf hee had euer imagined anye such transubstantiation as these men doe dreame vppon. But nowe vsing onely the woorde not of Creating nor changing, but of denomination only, he did report vntoo them that it was his body, but dyd not commaunde it too bee made his body, nor inioyned them too beleeue any myracle heere, but onely to eare in remembrance of hym. August in Iohn. Tracta. 26. Christe did affirme him selfe to bee the bread which came downe from heauen, ex­horting vs to beleeue on him: for too beleeue on him, is to eate the liuing bread. We! then, wyll you say, if hee dyd affirme it too bee his body, wil [...] thou denye it? or wylt thou condemne Christe for a Lyar? [Page] Good woordes, I pray you good syr: nay rather in deede I doe with Christ him selfe boldely affirme it to be th [...] selfe same thing: Cyril. Anathe 11. Doest thou pro­noūce this our Sacramēt to be mās foode [...] and vrgest the mindes of the faithful irreligiously to grosse and carnal thoughts, & doest thou pra­ctise to discusse by mans sensual reasō, the things which are conceaued by only and most exquisite faith. euen the body of Christe, after the same maner [...]orsooth as himself dyd affirm it and vnderstoode it. But af [...]ter what maner he tooke it, can you be so senslesse as not to cōceiue when you heare Christe him selfe Inter­pretor of his owne speache? Flesh [...] (sayth he) doth not profite at all, my woordes be spirite, and life. And doest thou cruell Caniball conceiue and eate nought else but the August in Ioh. tract 2 [...]. Why doest thou prepare thy [...]ooth and thy belly? Be­leeue only, & thou hast ea­ten. for to be­leeue on him, is to eate the [...]read of life. fleshe of of Christe? nor wilt thou permit one cromme so much of bread to remaine, because it is called the body of Christe? But howe many thinges doe wee heare dayly called by this or that name, when as in very deede they be not made the thinges whereof they beare the names? When the Disci [...]le whom Iesus loued was by Christs owne mouth, call [...]d the sonne of Mary: yet wyll no man bee so witlesse, as to confesse him to be the naturall sonne of the Uirgine Mary. So also the Prophet doth call fleshe a flower of the [...]elde: In the Gospell Iohn Bapti [...]t is called Elias, Peter is named a Rocke, so is he also called Satan. To conclude throughout all the discourse of the Scripture, what is more frequent then this vsuall phrase of speache, and that thinges hee called by this or that name? wherin notwithstanding is no alteration of nature, but the properties of thinges only noted. Nei­ther did Christe otherwise at his last supper, Theodorete. Christe did dignifie the signes which be seen by calling them his body and blood, not chaunging the nature, but adding therevnto grace. when geuing the bread hee called it his body, not changing the nature, but instituting a Sacra­ment, so that heere should be no ma­ner transmutation of substaunces from out one into another. But that [Page 77] the proprieties should be answerable [...]che with other by a mutual proportion of resemblance. The resēblance betwi [...]t t [...]e sa­crament and the bodie of the Sacrament. For in the bread consi­deration is had of the nouriture: in the death of the body, the power and efficacie is manifested. Nowe the maner of effectual operation thereof, is figured by the nourish­ment of bread. Beda in Lucā cap. 22. By­cause bread doth comfort mans hart, & wine doeth make good blood in the body, there­fore the bread is cōpared to the body, and the wine to Christs blood mystically. The [...]ustifying of faith is esta­blished chiefly in the Sacra­ment. For as bread made of corne doeth nourish and comfort the bodie, in like maner Christes bodie cru­cified doth end [...]w vs with true and euerlasting life. Now therefore to make bread and wine to become nutritiue, it i [...] requisite that it be eaten and disgested. Semblably to haue the Lordes passion to be effectual in vs, fayth must needes come and apprehend it. And for that cause he com­maunded to take and to eate: looke therefore howe effec­tuall the eating of bread is to the feeders bodies, euen so, forceable and auaylable is Christes passion to the hartes of the beleeuers. You feed vpon bread, and are refreshed: you beleeue on Christ slaine and risen againe for your sake, and you be iustified. Who see [...]h not here a most [...]x­cellent application of concurrents to be knit fast [...]che in other? First howe that the breaking of bread doth disco­uer vnto vs the death of his bodie: how the receyuing and eating doth signifie our fayth: and the food and sustenance doth emport our iustifying through fayth.

And to proue this to be the verie meaning of Christ in this Sacrament, the verie woordes themselues being taken wholy vnmangled together do declare sufficiently: When as he speaketh of the breade which he commaun­ded to eate, This is my bodie. But what bodie? or howe his bodie? forsooth the same which I shall giue to be s [...]ain for you. Take ye, eate ye. And likewise speaking of the Cuppe: This cup is the newe Testament in my blood, which shall be shed for you. Take ye and drinke yee. Otherwise to what purpose shoulde hee annexe those woordes of crucifying and she [...]ding for you? Or to what ende should hee commaunde bread and wine to be [...] [Page] eaten and drunken, Origē in Leu. cap. 7. The Lord did not put ouer nor commaunded to be reserued til the morow, the bred which he gaue to his disciples, say­ing, Take ye, and eate ye. and not rather to be reserued and kept in boxe, vnlesse he purposed to make a plaine dem [...] ̄ ­stration of the mystical and vnspeak­able force of his death, in that eating of bread and wine, not in shewing it to the gaze? Euen as though he should in plaine wordes haue taught vs on this wise: The fruit and efficacie of the Lordes passion. The crucifying of this my bodie which must be s [...]ain for you, and my blood which I must shed for your sakes, is vnto you meate in deede, and drinke in deede, for it shal turne to your saluation and iustification as many as be­leeue in me. And bycause ye shall neuer forget this my great loue vnto you, Take yee this breade and eate it: Take ye this Cuppe and drinke it, as an assured testi­monie of my great and euerlasting kindnesse towardes you, that as often as yee doe this, yee may thankfully remember my death and passion vntill I come. August. de doctrina. lib. 3 cap. 16. This is a figuratiue speeche, commaunding vs to participate with the Lordes passion, and thankefully and profitably to lay vppe in our most gratefull remembraunce that Christ suffered his passion for vs.

I beseech you, holy father, for the loue of your Catho­like fayth (if at least there remaine within you any droppe of fayth towardes Christ Iesus) what can bee spoken more manifestly than these wordes? what can be set downe more significant than the thinges themselues? what one thing could more aptly or effectually represent the heauenly and supercelestiall power of the Lordes pas­sion, then the eating of breade, Gelas. cōtra Eutichetem. The sub­stance of bread and wine doth not cease: and without doubt the y­mage and similitude of the bodie and blood is celebrated into the action of the mysteries. and drinking of wine, which is our dayly and vsuall foode? And will yee so vngently nowe dispoyle vs of bread from out the Sacrament, and leaue vs nothing but bare and emptie formes, pescoddes and chaffe of elementes wher [...]with [Page 78] Swine are vsually fed, not men? In which doing what doe yee else then pul vp by the rootes the whole Sacra­ment out of the Church? for what vse may there be of a Sacrament here without the taste and vse of bread? And if Augustine did truely denie those to bee woorthie the names of Sacramentes, Augus [...]n in [...]is 22. Epistle to [...]oniface. which beare no resemblance of the things whereof they be Sacramen [...]es: what like­nesse at the length will appeare here, after the substance of breade (which may be resembled to Christes death) is once taken away? And what is this else then not to place the bodie of Christ in the Sacrament, There can be no sacrament of the body at all without bread. but to thrust out of the Church altogither the Sacrament of Chris [...]es bodie? Unlesse perhappes ye will say, that the bodie of Christ is a Sacrament of it selfe: or else that bare formes of elements only, voyde of all substance should suffice to make a Sacrament: Then the which what can be spoken more absurd, or ymagined more monstruous? In good f [...]l­lowship, gentle Reader, canst thou thinke such men, as do coyne these monstrous and drowsie deuises in the Sacra­mēts to be sound witted, or rather not to be quite frantike and mad with these intricate myzmazes of errour.

Let this suffice nowe touching the substance of the Sacrament which our aduersaries do very s [...]iffely main­teine to be the body of Christ: The outwa [...]de substance of the bread. neither doe wee gainsay it much. For we confesse togither with Augustine & other aunciēt fathers, that the same which Christ did vouchsafe to deliuer by the name of his body, is after a August. de ciuit. de [...]. li. 18 cap [...] 48. After a certaine ma­ner doe all things signi­ficant represēt the properties of things which they do signifie.certain ma [...]ner the body of Christ. Euen so we do also con [...]esse that the bread is the very thing which he gaue to his disciples to be [...]aten. But here riseth the difference. For we agree n [...]t in one about the maner, how his body is eaten. They be so wholy [...]ixed to y ^e body only in these holy mysteries, as that they leane therein no substance of bread at al, which is a point not of errour, but of amazed blockish [...]es. we do cōclude that in [Page] the bread and wine is simply and properly the verie ma­teriall part of the Sacrament, The bread is the Sacram [...]nt of the bodie, that is to say: The bread is after a sacra­mental maner the bodie. yet so as we do not expell the Sacrament of the bodie. And therefore we do affirme that after a sacramental maner it is the body of our Lord, not bread. But if we respect the grosse and elemental mat­ [...]er which is deliuered to be eaten and drunken, wee say it is bread, but not called bread: so also that it is called the bodie, but is not the bodie in deede. And in verie deed, if it had not bene bread, Christ would not in any wise haue gi­uen forth that it should be eatē corporally, bicause to ma [...]e mans flesh & mans blood vnder whatsoeuer shew it be sha­dowed, to seeme agreeable for table meate, is not only for­bidden by the prescript law of God, as is said before, but also most lothsome, and abhorred of nature it selfe.

Of the thing it selfe which is signified by the Sacrament.It remayneth now, sithence wee haue treated of the matter of the sacrament, that we speake now of the thing it selfe, which is signified by this Sacrament. And for as much as all Sacraments (which according to their pro­per natures, are defined to be visible Bernard. de sanct [...] Mart. A Sacrament is called an holy signe, or [...]n holy secret signes of inuisible grace) are sayde to be of the nature of those things which the Grecians call [...], and with vs bee named Rela­tiues [...] can any man doubt hereof, That the body of Christ can not possibly be the Sacrament of it owne selfe? As the father is not a father of himselfe, but of the Sonne: as it proceedeth not of the Sonne to bee called sonne in respect of himselfe, but of the father: so can it not possibly be, but that in the Sacramentes two distinct and seuerall thinges must concurre (as Irene witnesseth) to witte an earthly thing, Irenaeus aduersus Valentinia [...]os. lib. 4. cap. 34. The earthly bread re­ceiuing denomination of the word of god, is no more common bread, but is made a Sacrament, which consisteth of two things, earthly, and heauenly. and an heauenly: the one wherof must represent a like­nesse and a signe, the other must bee signified. For wheresoeuer a signe is, there of necessitie must somewhat bee signified. Here therefore that which supplieth the place of the signe [Page 79] is the bread without all question. The Sacramēt The thing of the sacrament. That which is signified by this sacramentall signe, no man will denie to bee the bodie of Christ. In the one whereof is conteyned the Sa­crament, in the other the matter of the Sacramēt. Wher­vpon ensueth an vnauoydable conclusion, That either the bodie of Christ crucified for vs (being the verie thing of the Sacrament) is not the verie Sacramental signe that is eaten in the Supper: or else can not by any possible meanes bee the selfe thing which is represented by the signe. Therfore that which we do eate with our mouthes, is bread, but that which is Basil in Psal. 33 Bicause our Lorde is the true bread, and his flesh meate in deed, it is necessarie that the delight which is receyued by the eating of that bread, should through our tast become spirituall vnto vs. vn­derstoode, is the flesh. The first whereof wee receyue with our mouth, the other with our Spi­rite. And for the same cause Ierome doeth call it spi [...]ituall fleshe: wh [...]se authoritie Peter Lombarde cyt [...]th in the same cause: Lib. 4. dist. 8. saying. The fleshe and blood of Christ mu [...] bee vnderstoode two maner of wayes, eyther that which was crucified, or that spiri [...]uall and heauenly f [...]eshe whereof Christ spake him­selfe: My fleshe is meate in deede, and my blood is drinke in deede. Why it is cal­led by Ierome the spiritual flesh of Chris [...]. Neither can there bee any cause ren­dered, why Ierome shoulde call it the fleshe of Christ, other then bycause wee doe receyue it with our spiri­tual mouthes, and not with our fleshly mouthes, for if it were not so: wh [...] doth not knowe that the fleshe of Christ giuen for the life of the worlde, wheresoeuer it be, is not spiritual, but in the verie nature thereof naturally carnall.

But Peter Lombarde doeth denie that any crumme of the breade at all doeth remaine besides bare formes, Lombard [...] assertion. which onely do reteyne the names of the naturall things which they were before. What? And did Christe therefore feede his Disciples with Mathematicall [Page] formes and names of things without the verie naturall things themselues. No, say you, but vnder those sha­dowes and accidents of breade and wine the verie sub­stance of flesh and blood is receyued. And why doeth Ie­rome then call this by the name of Ambros. de mysteriis. Christ is in that Sacrament, bycause it is the bodie of Christ. Therefore it is not corporal food, but spiritual. Wher­vpon the Apostle speaking of the figure therof: Bicause our fathers did eate the same spiritual foode. For the bodie of Christ is spiritual. The bodie of Christ is the bodie of a diuine spirite. De consecr. dist. spiritual fleshe of Christ? ought it therefore be called the spiritual flesh of Christ, bicause being shrowded vnder outwarde cloakes of formes and shadowes it deliuereth it self in­to our bodies? And what if this visi­ble Sunne being ouershadowed with clowdes and rackes, doe not appeare plainly to our sight, wheras notwith­standing it doth enlighten the whole worlde on all partes thereof, shall we therefore call the Sunne a spirituall Sunne, bycause it is bidden with thicke and darke clowdes? Go to then, where is nowe that similitude or likenesse that is required in all Sacramentes, Lombard con­futed. to witte, of the signe, with the thing signified, if you will leaue vnto vs no substance at all ex­cept of the bodie and blood onely? What then? Shal the bodie of Christ be both a signe and a Sacrament of himselfe? No, say you: but that visible forme of bread, which is made a Sacrament of two thinges, bycause it signifieth bath: to witte, the true bodie, and the mysti­call: and doth represent the expresse Ambros. de Sacrament. lib. 4. cap. 4. Euen as thou hast receyued the likenesse of death, so doest thou drinke the similitude of blood. likenesse of both the things. Go to. Let vs heare our maister of sentences opinion in this matter, what maner of similitude this is, and howe it is expressed. Bicause as the bread, sayth he, doth nourish the body more than any other graine: and bicause wine doeth comfort more than a­ny other grape: Euen so the flesh of Christ doeth comfort, cherish, and make glad the in­ward [Page 80] man. This is well sayd, Lombard, in d [...]de. But how wil you now agree with your selfe th [...]n? Lombard against himselfe. As the bread say you, doth nourish the bodie. But howe shall the bread refresh or nourish the bodie, if yee leaue vs not so much as one crumme of breade in the Supper? Howe shall the visible fourme of breade nowe, Take away the similitude, and it can be no sa­cramēt but take away the bread and then all the si [...]ilitude cea­seth. [...]rgo, Take away the bread & there can be no Sacrament. without breade, be a Sacrament of two thinges, and carrie the liken [...]sse of both? For if the likenesse of a Sacrament consist in this, that it is sayde to refreshe and nourish: questionlesse the breade must needes remaine, or else the visible forme without bread can be no Sacrament, nor shall carie any likenesse at all. For what nourishment can bare superfi­ciall formes voyde of al substance yeeld? or what likenesse can there be in these in respect of the flesh of Christ nou­rishing the inward man?

What aunswere will Lombarde make here? hee will crowde vnder his trope an [...] Grammer figure Me­tonymia. Metonymia, a [...]i­gure whereby one thing bea­reth the name of another. Lib. 4. dist. 8. Wherewith it lyketh him well to sport him­selfe in his owne [...]orged fourmes, but will not suffer vs to deale with a [...]y trope at all in substaunces by any meanes. The fourmes, sayeth hee, doe retaine the names of the things, wh [...]reof they were substaunces be­fore: namely bread and wine. What do I heare? Were these mere accidents at any time euer called by the names of the things then, when as they conteyned the substan­ces of bread and wine: and why should the very same se­uered nowe from the other reteine the names of those thinges, which are sayde they neu [...]r helde before? But it was breade, that is to say as you cons [...]er it [...] Breade was present before the Consecration. Be it so. And what hereof then? After the Cons [...]cration remay­neth no substaunce of breade an [...]e more. Why so, I p [...]ay you Lombarde? Howe knowe you this? By what argument doe you prooue it? By what authorit [...]e do you beleeue this? Who commaunded this to [...]e beleeued? [Page] who did su [...]der the substance of breade from the formes? With what woordes? in what instant of time? what shoulde moue him to doe so? who euer discerned any ren­ding asunder of substances or any passage [...]ansub [...]an [...]ia­rie? But you denie that we ought to b [...]leeue our handes and eyes beeing blinded altogither here, enforced there­vnto by the authoritie of the woorde: wherevnto the senses must yeelde and bee subiect of necessitie: If the senses must be credi­ted in establi­shing the acci­dents of br [...]ad and wine: why should not the same senses be beleued also in affirming the substance of bread and wine which we do see. Bee it as you say. But what shall wee say then meane whiles of these formes and she [...]es of bread? Do yee thinke that these also bee fledde away togither with th [...]ir sub­staunce, or that they rem [...]ine [...]ill? What else but that they abide still: A good fellowshippe then tell vs howe knowe you this? Forsooth, bycause you doe see it. Go to then, and what nicenesse of arguing is this, O fine man? you doe see the formes seuered from their sub­staunce, and doe beleeue. Wee doe as plainly beholde the substaunce it selfe with our eyes, and shall wee not beleeue the thing that our eyes doe present vnto vs? If your p [...]rspectiues doe not fayle you in your acci­dentes, why shall our eyesight in so manifest and euident a demonstration rather beguile vs? Or if you be of opi­nion that the woordes of Christe must b [...] so through­ly beleeued wherein he sayde, This is my bodie, t [...]t the senses may not bee credited: I see no cause, Lom­barde, why it shoulde bee more lawfull for you to trust the testimonie of your eyes in comprehending the formes, then for vs to res [...] vpon the iudgement of our eyes in conceyuing the substaunce, which we doe see and plainly discer [...]e.

Neither doe we for this cause credite the wordes of Christ lesse: bycause in the outwarde Sacr [...]m [...]nt wee mistrust not o [...] ou [...]ward [...] senses altogither. A double [...]rror of the Pap [...]sts in the matter of the sa [...]ram [...]nt. We kno [...]e that it is true, and without all question that Chris [...] spake of his bodie: yet mu [...] not therefore the other bee [...]o [...]e­cessarily [Page 81] fi [...]e, which our eyes doo present vntoo vs of the remayning substaunce of bread. But Lombarde sup­poseth that Christes body can not be in the sacrament, vnlesse the natural body bee present: and that the bo­dy can not otherwyse bee present, except the bread be ab­sent: and that there can be none other maner of change, but whereby the substaunce of bread shoulde bee turned intoo the person of the sonne of GOD. But wee con­fesse both too bee true: namely, that it is the body of Christ: and that withal the bread ceaseth not to be bread: so that neither the wordes of Christ ought to bee discredi­ted, nor the senses deceaued in their plaine beholding of visible things.

But yee wil saye: An obiectiō out of Ambrose be­ing wrongfully taken. For as much as the power of the heauenly worde is of such efficacy, as that it made Heauen, Earth, the Seas and al that is contey­ned in them of nought, howe much more easily shall this woorking worde bee able too chaunge that sub­staunce of bread which our eyes doo see intoo the body of Christe: The woorking woorde. namely, when as wee doo heare the Lorde himselfe by expresse woordes testifying the same too bee his owne body?

Firste, touching the omnipotency of Gods woorde: The refutation of the obiectiō. I were very wicked, if I woulde not agree with Am­brose, that this is most true, that the same most heauen­ly creator of Heauen & Earth did make al thinges which wee doo see of nought by the most mighty force of his woorde: All whatsoeuer was created, God did create by the power of his word. Ergo god doth chāge the bread into [...] the p [...]rson of the sonne of God. But amongest al that meruelouse frame of visible thinges, what did that heauenly woorde at any tyme bring foorth, but that hee willed shoulde be subiect to the viewe of man? as when hee commaunded that light shoulde bee made: immediately light was made, and ap­parant too the eye. The earth was commaunded to bring foorth her grasse and leafe, that al men might see it. Lastly: The Argument is denyed. Let vs make man, saied hee, after our owne [Page] likene [...]se. Of all these thinges the heauenly Maiestie made not any one, but hee left too bee euidently discer­uable and the woonderful woorkemanship thereof to bee plainely beholden. In like manner whereas in the Gos­pell are many miracles extant wherein appeareth most singular excellency of Christes Godhead, yet in all these did hee woorke no miracle so couertly at any tyme, but hee made it apparauntly manifest too all men. In this sacrament nowe what one thing did the Apostles w [...]onder at as a miracle? or what tran­substantiation of bread did they euer beleeue? or deli­uered ouer too others too bee beleeued? And will you fyr Lombarde retyring backe too Iewishe fables hale vs backe from the spirite wherei [...] wee beganne, vntoo the fleshe? and will you perswade vs to this new­ly forged substaunce of the Sonne of God filed from out the substaunce of bread, whereof neyther your selfe see any token, nor are able to expresse any demonstration?

But you passe and repasse too Christes woordes a­gayne. That is to say, The wordes of Christ must be considered, not according too the letter, but according too the true sense & meaning of the sentence. to the bare letter of the woorde, and like a Cowarde flee altogether from the meaning of Christ. As concerning the woordes themselues, we do easily agree with you that the woordes are not vneffec­tuall, nor set downe by Christe in vayne. But sithence Chri [...]t did speake and put in accion many sundry things in this Supper, what one sillable somuche of all his woordes and accions doe you alleadge, Lombarde, out of the which you may bee able too cayne vnto vs this vg­ly counterfaite transubstantiation? No transubstā ­tiation can bee gathered by the woordes of the supper. First, Iesus tooke bread, and brake it: Here as yet yee see nothing al­tered. The same bread being so taken hee commaun­deth his Disciples to eate. Wha [...] do these wordes [...]m­porte els as yet then bread? but that which hee inferreth vpon the premises saying That to bee his body. I be­seeche you what els did hee meane by these wordes then [Page 82] to giue the elementes the denomination of his b [...]dy. For proofe whereo [...] I appeale to the Grammer rules by that which he added afterwardes [ giuen & broken for you] Who dooth not perceaue here that thereby not the sub­staūce of the body, but his Hesychiu [...]in [...] Leuit. lib. 1. cap. 2. We do eate this meate receauing the me­mory of his passion. death and passion is to bee vnderstood: which suffering should bee bread, and foode for all people in the worlde and as it were an euerla­sting banquet according too that prophetical promise in Esay the Prophet the 25. chapter. Esay the 25. [...]hap. And in this moun­taine shall the Lorde of hoastes make vnto al people a feast of fattlings euē a feast of neare and fined wynes, and of fat thinges full of marrowe, of wynes fined and purified, &c. And for that cause least the remembrance of his passion should waxe out of minde, he commaundeth it to bee done in the remembrance of him: and by the same memo­rial to shew the Lords death vntil he come again. Wher­by may appeare without any difficulty that the naturall body is no [...] eaten here, but the death of his body signified and the remembrance thereof celebrated: not the bread & wyne turned into flesh & blood, but a sacrament of our re­demption to be instituted in bread & wyne. Lastly haui [...]g now finished al thinges on this wise, and hauing acc [...]m­plished the woorke of our redemption, when as he prepa­red himselfe to ascende vp againe intoo heauen, it remay­neth to know of you, Lombard, why he would Why woulde Christe conuey away his body into heauen in the open sight of his disciples, but that they should [...]ease to looke for him any more heere on earth. take away hence the pres [...]nce of his natural body in the open eyes and sight of his disciples, Aug in. Ioan. tracta. 27. When yee shal see the sonne of man ascende vppe where he was before: truly euen then shal you see, bicause hee doth bestowe his body not after the maner that yee thinke. Certes then shal ye vnderstand it that his grace is not thereby consu­med with teeth, &c. but bi­cause they shoulde cease to seeke any more for his corporall pre­sence on earth. And doo you not­withstanding proceede in your course, Lombard, to hold fast the body of our lord vnder the formes of bread & wine w ^t is farre away caried from hence intoo Heauen? [Page] nor wil yee vouchsafe bread to be bread, nor Christ to bee Christ, vnlesse yee shape vs heere an earthly Christ on earth, and set it foorth to the gaze of the people to bee y­dolatrously worshipped?

The obiection of the aduer­saries.But heere wil some one obiect againe: what? and doo you leaue vs nothing in the sacrament but bread and wyne, and will you spare the people naught els but bare signes onely? And what shall become then of the omnipotency of the woorde? Where is then that woor­king woorde wher [...]of Ambrose maketh mention? The effectuall force whereof if were so mighty, too make thinges too beginne to bee that, which they were not be­fore, howe much rather shall they bee forcible too make thinges to be which are already made, and to bee conuer­ted into other substaunces?

An answere.Let brabbling slaunder bee set aside. GOD forbidde there shoulde bee any so prophane an absurditie in so sa­cred a mystery, that any man shoulde speake or thinke that there is nought els deliuered vntoo the people but bread and wyne and bare signes: and that any man shoulde bee so fonde too thinke that Christes woordes were vttered in vaine, as the which doo mynister no­thing profitable in the sacrament, nor woorke nothing auayleable. Yes truely very much: for what can be more woonderful, what can bee more heauenly then too make of an earthly thing a sacred Beda in octauis Epiphaniae. The creature of bread and wyne is by the vnspeakeable sanctification of the ho­ly Ghoste transposed intoo the sa­crament of the fleshe and blood of Christ. sacrament? then to chaunge the creatures of bread and wyne in such wise, not that they should be­come bare & fruitlesse signes, but that they should be trāsposed into the sacrament of the body and blood of Christ by vnspeakeable sanctification of Gods spirite: so that they are not too bee taken nowe for common bread and wyne, but too bee [Page 83] dignif [...]ed with the name and place of him, whose ymage they represent by Gods institution. What say you now, Lombarde? Do yee not see what and howe mightely the heauenly maiestie of Christ hath brought to passe here in this holy supper.

Doo yee not conceaue a wonderful force of a miracle wherein Christ hath giuen you a memorial of his passion and his owne fleshe, not vnder a bare signe, but vnder an honorable sacrament: not vnder the name of bread and wyne, but vnder the August. de Consecrat. dist. 2. Thi [...] is it, that the heauenly breade, which is the fleshe of Christ, is called after his maner the body of Christ, whenas in deede it is the sacrament of Christes body. name of his owne body and blood: that hath giuen I say a sacrament for thee to feed vpō, not to fil thy Rabanus Maurus lib. 1. Cap. 31. The sacrament is one thing, the effi­cacy of the sacrament is an other thing. The sacrament is turned in­too the nourishement of the Body. By the efficacie of the sacrament the honour of euerlasting life is obtey­ned. [...]elly, but to feed thy soule. What? doth this seme mat­ter of smal emportance with you, that Christ himsel [...]e is deliuered vnto you vnder a sacrament? for what expec [...] you heere els? what do yee looke for els in this sacra­ment, then a most perfect exāple & most absolute demonstration of your sauiour, expressed vntoo you by a certain peculiar institution: wherin you do plainly perceaue no more bare & Cyril. cathechis. mistagog. 4. Doo not esteeme it as bare bread. The bread of the Euchariste is no more bare and na­ked bread. common bread now in that respect nor to that vse & purpose as common bread is v­sually takē, but as it were an hea­uēly bread, Chrysost. sermo. ad Infantes. The bread is remoued by the substaunce of Christes body. That is to say: That it become nothing in respect of the body. sanctified by the hea­uenly grace of wordes, chaunged out of his old nature & vse into the body of Christ by a certain mystical representation?

But you yeelde in the sacrament no bread nor wyne at al: but whatsoeuer mater [...]al or substantial parte the bread [Page] dooth p [...]ssesse, the same you doo wholy chaunge into the naturall and bodyly substaunce of Christe. What answere therefore thinke yee wee ought too make too Ambrose, Ambros de sacr. lib. 4. cap. 4. whose woordes as bee of greatest emportance, so bee they moste manifest? That they be, saieth hee, the same that they were, and bee conuerted into an other thing. Ambrose dooth confesse them too bee the things that they were: and will you make vs beleeue that they cease too bee the same which they were? Origen wry­ting too the same effect: Origen vppon Mat. cap. 15. The bread, sayth hee, which is sanctified by the word of God, touching the matter and substaunce thereof, goeth downe into the belly, and is throwen out into the draught, &c. If that be bread which after sanctification goeth downe intoo the belly, according too the testimony of Origen, with what face wil Lombarde deny it to bee bread? Againe on the other side if according too Lombardes opinion, there remaine no crumme of substaunce at al, whereof then shall that bee a substaunce which Origen dooth ascribe to the bread. Nowe let the Pope himselfe be vm­pier here and iudge whether we ought rather credit O­rigen or Lombarde.

A [...]gu. de consec. distinct. 2. Hoc est quod. &c.Too the sam [...] effect may Augustine bee produ­ced a wit [...]esse of antiquitie not too bee reiected. The heauenly bread, sayeth he, which is the flesh of Christ, is after this maner called the body of Christ, being in very deede the sacrament of Christs body, &c. If it be a sacrament of the body, howe is it the very body? A­gaine if, bicause it is called the body of Christe, it bee therefore Christes fleshe, what shoulde let, but that by the same argument Peter shoulde bee Satan bicause hee is called Satan? Moreouer if the nature of sacramentes bee such as too bee called by the name of the thinges which they signifie: I beseeche you Lombarde take a­way [Page 84] the substaunce of bread, what shalbee left in the accidentary fourmes, that may either supply the name of a body, or represent the lykenesse of a body in any re­spect?

Rabanus Maurus somewhat a later wryter then the other, agreeth with them in this point: Rabanus Ma [...]s lib. 1. cap. 31. The sacrament, sayth he, is turned into the nourishment of the body. Bethinke your selfe now, Lombarde, what Iren. lib. 5. The substance of our flesh is nourished and increased by the bread, which bread is the body. nourishment may bee in fourmes and coloures, where abideth no sub­staunce of the things which be receaued.

Furthermore what can bee more manifest then the woordes of Chrysostome? Chrysost. in oper [...] imperf [...] [...]om. 11. who dooth in moste playne tearmes deny that the natural body of Christ is in the holy vessels [...] but affirmeth that the mystery of his bo­dy is conteyned therein.

What can bee more autentique then the authoritie, or more plaine and euident then the iudgements of Theo­doret, Macarius, Gelasius, Tertullian, Basil? which dis­coursing vpon the Eucharist do with most approued con­sent and testimony affirme, some that the very substaūce, some that the matter of the bread doth remayne, some doo say that it is a body but Origen. in Mat. cap. 15. And thus much of the typical & symbolical body, &c. typicall and symboli­call. But of formes, of bare apparaunces of tran­substantiation, not a woorde as yet, no not so much as one syllable was hearde of in all that purer age of these wryters.

I shoulde presse to much vpon you, Lombarde, if I shoulde turne al vpon you that I coulde, out of the aun­cient recordes of the fathers, which arme in arme as it were bending against you, doo affirme the body of Christ to be in the holy mysteries in such wyse, as that they se­clude not meanewhiles bread from it owne substaunce, [Page] but from the common and vsual vse thereof only translate it into an other ende, and supernatural condition by a cer­tain mystical & sacramental meanes: not that it should be no more bread for vs to be eaten: but that it should no bee common, bare and simple bread. That is to say, that it be bread stil, and the same bread also the body of Christ withal: Bread indeed in substaunce, but in the respect of the sacrament, vse, likenesse, aud Chrysost. ad Caesarium. Before the bread bee sanctified, wee doo cal it bread [...] But by the sanctifi­cation of the diuyne grace, and the prayers of the Priest, it is delyuered from the name of bread: But is reputed woorthy too bee called by the name of the body of Christe, though the nature of bread remayne stil, &c. denomination the holy body of Christ.

Therefore that which wee receaue in our mouth, is natural bread: but in respect of the eating, this nature is not regarded of vs, but raysing our hartes much more high euen intoo heauen, yea vntoo the heauens of hea­uens as Chrysost. 1. Cor. hom. 24. Ascende therefore vppe euen too heauen gates, and there enter intoo dewe consideration, nay rather not the gates of Heauen, but of the Hea­uens of Heauens, and there shalte thou see that whereof wee doo speake. Chrysost. in Genes. Hom. 24. When the eyes of fayth doo beholde these vnspeakeable treasures, they doo not perceaue these visible thinges indeed, but only the difference betwixt these thinges. Chrysostome reporteth, it doth meditate vpon farre more excellent matter.

And heereof came it that the auncient wryters did so vsually extol the magnyficence of this sacra­mente with such excellency in olde tyme. Wherein they w [...]re many tymes rapted intoo such a wonderful vehemency of hyperbolicall speeches, as though the [Page 85] bread and wine were in very deede matter of nought, and that nothing els should seeme to be made accompt of in the celebration of the supper but the body and blood of the Lord onely: As in very deede these dead elementes be no better worth in respect of the body which they do re­present. But what hereof then? Shall the elementes of bread and wyne bee therefore no parte of the sacrament, bicause the consideration of the Lordes body doth pos­sesse the principall partes, and holdeth the whole soule attentiue and faste fixed vpon it? Or shall Christe bee therefore sayde too haue transposed the substance of bread and wine intoo his naturall body really, bicause hee hath chaunged the same intoo the sacrament of his body?

Or by what argument will our aduersaries make this their assertion iustifiable? There was n [...] cause why Christ should change the sub­stance of bread into his flesh. For if God and nature do bring to passe, no one thing in the whole frame of crea­tion without great cause. It remaineth that we may bee made acquainted too what ende, for what cause, to what vse or to what purpose, Christe should make this Meta­morphosis, That thrusting away bread from out it owne substance, he should deliuer ouer his true & naturall fleshe in deede, but inuisible, to be deuoured carnally, with the carnall mouth of the body, vnder inuisible formes. But here againe startes vp our Lombard a gods name, A threfolde re [...] ­son wher [...]by Lombard establ [...] ­sheth his tran­substantiation. li. 4. dist. 11. [...]. 5 [...] and will render vs a tryple cause of this great mysterie: to wit, why the Lord would so liberally bestowe his natural flesh and blood to be deuoured, not after a fleshly maner, but vnder an other kinde naturally and in deede but inui­sibly. First bicause faith should obteine a more excellent 1 rewarde, where mans reason is not able by proofe to at­taine, according to the testimonie of Gregory whom hee vou [...]heth. Secondly, bicause the minde should not ab­horre that which the eye might beholde: for that other­wise 2 the stomake of them that should eate would loathe [Page] [...]he straunge deuouring of rawe fleshe. Thirdly, bicause nothing should be seene here tha [...] might bee offensiue to the vnbeleeuers, or that might mynister occasion to the infidell to scorne and deride it.

Lōbards reasons discouered and refuted.You haue heard now the prety poppet reasons patch [...] vp in the chief shoppe of Lombards diuinitie. It remai­neth hencefoorth that wee searche the very depth of them. And first where as hee reasoneth of the merite of faith, The first reason of Lombard. I will not deny but that in matters of fayth mans reason is not of any such capacitie too attayne thereto. For the excellencie of fayth is conuersant in those things properly which the fleshly eyes can not see, or which haue beene knowen by the scriptures to haue beene al­ready past, either which are promised shall come in af­ter time. Moreouer I am not offended with that no lesse auncient then true proposition of Gregorie, where treating of the Lordes entering vnto the disciples, (the gates beeing shut) hee doth deny that faith ought to haue any merite, where mans reason cā make proofe by experience. For we doe confesse and beleeue this to be most true, that which the scriptures haue deliuered touching the gates being shut, and of the Lordes entrie in. But wher did the scriptures at any tyme make neuer so litle a motion of the casting away of bread, of the es­sentiall presence of Christe vnder empty formes or of transubstantiated elementes? Blessed be they (sayeth Christe) which haue not seene, yet haue beleeued. This is true I confesse: but it followeth not therefore that all thinges which are not seene with the eyes, ought to be beleeued. Neither doe we not therefore re­linquishe the reach of mans reason, bicause wee doe not yelde to all maner trifling imaginarie cōceiptes. What­soeuer is commaunded by the prescript word of God, the same we do firmely and faithfully beleeue, and thereunto with most forewarde and ready faith do submitte all ma­ner [Page 86] force of mans reason. But who euer gaue any such commaundement to beleeue that which you haue forged touching that most senselesse absurditie of transubstan­tiation? In matters of faith mans rea­sō hath no place Ergo. Transub­stantiatiō must be beleeued though it bee quite against reason. the Ar­gument is de­nied. or by what authorised woorde of scripture at the length will you make iustifiable by writing or by mea­ning that we ought to adore, though our eyes see not, that your conterfaict person of the sonne of God shapen out of bread and set out to be adored and eaten of vs? Fayth therefore wanteth not her merite, in thinges that ought truly to be beleeued, which by expresse and vndouted au [...]thoritie of the word be to be iustified. But to beleeue [...]he things which are no [...] grounded vpon the w [...]d, which are no where, nor were euer instituted by God, but drowsily deuised by fonde & foolish vanitie of mans idle imagina­tion, is no matter of faith at all, but amazed [...]rensy rather, nor hath any merite at al, but is extr [...]eme wickednesse.

So also is that other absurditie no lesse ridi [...]ulous, The second reason of Lombard [...] which he doth inferre touching the infidels, least oc [...]asion be giuē, saith he, to the infidels to laugh it [...] scorne: Why should the infidels deride it I beseeche you Lombard [...] you do aunswere, bicause it would breede great offence to the vnbeleeuers, who without all question would loath & scorne the Christian religion, if [...] should [...]e [...] the blood of a slaine man in the sacrament. Go to then: Ex August. de conse. dist. 2. sub figura. There is no­thing more reasonable for vs thē to receiue the likenesse of blood, that so both the trueth may not cease, & that no occasiō be giuen to the Pagās to scorne vs, bicause we drink the blood of a slain ma [...] doth this seme to be the cause why y ^e Lord should deliuer his body & blood not after a fleshly maner, but vnder an other forme, lest if the Pagans should se [...] it, they should cōceiue matter to laugh it too scorne? for this seemeth your allegati [...]n w ^t y [...] seeme also to haue [...]on [...]ed [...]on­ningly out of August. very well [...] And what shal we say then to the Apostles them selues? were they Pagans & vn­beleeuing also? why did he not giue the cup of his blood to his Apostles in his proper nature & kinde, where was no dāger at all [Page] to procure any mockage? or if hee were willing to hyde his blood vnder a sacramentall forme: aunswere I praye you, what cause was there why the Lorde should vouch­safe the deliuerie thereof by formes, rather then by ma­teriall bread? Besides this as concerning the Paganes, if Christe did feare the scornings of Paganes so much, I desyre Lombard to tell mee thus much againe: If some one Pagane shoulde happen too come nowe into your temples, and beholde your massinges & maskings: what greater occasion can be ministred too mooue them to laughter and skorning, then when hee should see the whole swarme of Papistes in most humble wyse to fall groueling on the grounde, too lifte vp their handes too heauen, and to knocke their breastes at the heauing vp of one poore peece of bread ouer a shauelings head? I be­seech you syr: woulde hee not saye that they were all the pack of them starke madde? Nay rather doe not the Iewes, Turkes, and Infidels, dayly saye euen so at this present? And I knowe not whether by any one ac­tion more then by this kynde of massing, it is come too passe that the same Iewes, Turkes and Infidelles, ta­king occasion of offence, do as yet hitherto so obstinately absteyne from the participation of our fayth.

But wee are choaked here with a very harde boane by the which as through the woordes of Augustine picked out I knowe not from whence, August. de cons. dict. 2. cap Sub figura. who too auoyde the scornes of vnbeleeuers, doth teache that wee doe receyue the likenesse of blood in such wyse, as that the true bodie neuerthelesse doth meane whyles abyde vn­remoueable: Ex citatione. Lomb. lib. 4. dist. II. which wordes as they preiudice our cause nothing at all, so doe they in no respect auayle our ad­uersaries. For to admitte that the likenesse of a sacra­ment is giuen vnto vs in the sacrament, yet is it no goo [...] consequent foorth with, that the very reall and naturall blood is giuen in deede. Or if it might bee admitted [Page 87] that the same might be giuen so after a certen maner: yet the truthe of the thing it selfe doeth represent it selfe vn­to vs after the same maner as the likenesse is presen­ted vnto the eyes: but by an other meane. Nowe if you will knowe what meane that is, Ambrose will set it downe vnto you. Ambros. De s [...]cramento. li [...] 8. cap. 1. You doe receiue the likenesse of the sacrament, sayeth Ambrose, but you doe obteyne the grace and power of the nature it selfe. In which woordes you doe see both the likenesse, and the trueth also of the Lordes bodie withall expresly set downe: the one whereof must be present, yet so that the other be not wanting. But if you demaunde further howe it is not wanting, and if you bee not satisfied with Ambrose: then shall Hilarie explane it vnto you much more effec­tually, who writing of the true presence of the body in most excellent woordes on this wyse: Hilarius De cō ­sec. dist. 1. 2. Corpus Christi. The body of Christe (sayeth hee) that is receiued of the altar, is a figure, whyles the bread and wyne bee outwardly seene: but it is the true body, when the inwarde faith doth apprehende the body and blood of Christ &c.

I come nowe to the thirde fine reason of Lombard which is alleadged touching the loathing and horrour. The third rea­son of Lomb. li. 4 dist. 11. cap. 5. For thus he speaketh. And for this cause also, that the stomacke should not abhorre that which the eye did see, bycause wee doe not accustome our selues to deuoure rawe fleshe and blood. Goe to, and what followeth then? therefore bicause it is not lawefull too deuoure Christe with teeth, for this cause his pleasure was too deliuer vnto vs fleshe and blood in a mysterie, &c. I doe per­ceiue what you speake, Lombard, and allowe there­of: but howe will you nowe agree with your selfe? for you deny it too bee lawefull too deuoure Christe with the teethe: And howe then is hee not deuoured with teethe, if ye establishe an essentiall nature of his body really in the sacrament? you saye that hee deliuered [Page] vs his fl [...]sh and blood in a mysterie. This is truely spo­ken in deede, but howe shall these Iermaines lippes hange together: that the body of Christe is giuen in a mysterie, Lombard doth not agree with him selfe. and with all in very deede, to be deuoured and not to be deuoured, with teeth and not with teeth? For if in the Greeke tongue a Mystery is all one in effect as in our language, a sacrament: And if the sacrament bee a signe of an holy thing: nowe he that giueth his body in a mystery, what doth he giue els, then a signe of his body? notwithstanding, I am not ignorant of al these your iug­gling and caffling which you frequent about sacramen­tall signes, vnder the which you mainteine sturdely that the true and vndouted body of Christe, though not appa­rant to the eyes, yet is conteined and eaten really and substantially by an inuisible meane. I beseeche you Lom­bard, what reason hath this your diuinitie, or rather drowsy slumber, to call vs to a supper, to prepa [...] feast, to set downe in a dishe the very reall substantiall and whole fleshly body of Christe, whereof the gueste that is inuited can not perceiue nor see either forme or substāce? But you will saye, that the mysterie of the whole sacra­ment consisteth in the same, to wit, that we should not dout that the substance of the body is mo [...]t truely present and eaten also bodily and really, though wee see not the thing it selfe that we doe eate: but you fall here into the elenche logicall called Petitio principii [...] For howe shall this appeare that the Lordes pleasure was that wee should eate the same which we do see?

It was [...]one to this ende, saye you, that the stomake should not loath that which the eye did see. Admit this to be true, that this spectacle of the rawe flesh of a slaine mā be as you saye, very greuous and loathsome to a queysie stomake: Yet doth it not follo [...]e forthwith hereupon, that the body of Christe is conteined vnder an other forme really, bicause it is set forth in his owne [...]orme, should be­come [Page 88] loathsome therefore. Neither is this kinde of ar­guing suff [...]cient enough as I suppose: the eye can not beh [...]l [...]e the rawe fleshe of Christe in it owne kynde and forme without horror. Ergo Chris [...]es rawe fleshe is swallowed vp really and sub [...]antially vnder the forme of bread. The loathsom­nes of eating i [...] not takē away by the accidēts. When as both assertions be a like false and to be abhorred whether you affirme that we eate vp the liuely rawe substance of Christes fleshe in it owne kinde, or vn­der any other forme whatsoeuer, least the stomake, saye you, shoulde conceiue horror at the thing which the eye doth see: especially if it see rawe fleshe of a slayne man. Go to, and what if it see not rawe fleshe: and what if the eye sawe sodden or ros [...]ed fleshe, yea no flesh at a [...]l: and the minde neuerthelesse were certified that mans f [...]eshe were hidden c [...]uertly within? woulde not the minde loath it and reiect it? I appeale here euen too your selfe, Lom­bard, what if any man woulde inuite you being blynde [...] or other wyse buddewynked of both eyes to raw [...] fleshe as in that horrible banquet prepared by Thyestes, would ye eate it? What if he should do the like vnder a gobbet of suger, or vnder the couer of any other thing whatsoe­uer shoulde thrust into your mouth the fleshe of your fa­ther, or of some other your dearest frende, either sodden or rawe, would ye wittingly and willingly eate the same? I thinke you would not. And why so I praye you? whe­ther bicause you knew it to be rawe, or bicause you did knowe i [...] to bee the fleshe of man? For to deuoure ra [...]e fleshe, is beastly: certes too eate mans fleshe is not manly, but brutyshe, and sauadgely vnder what fourme so euer it bee couered and hydden. Wherefore this loathesomnes doth not consiste in the rawenes, but in the very humayne fleshe: not in the beholding, but in the nature of the thinge it selfe: not in that which the eye doth beholde, but in that which the heart doth conceyue. For if according too the olde prouerbe, [Page] the wolfe will not deuoure wolues fleshe, nor the dogge dogges fleshe, is there any man beeing of any manly nature that woulde not abhorre to bee fedde with mans fleshe vnder whatsoeuer fourme it were shrowded? or doe ye thinke that Christe did euer conceiue any such matter, as when hee helde the bread in his handes, wherewith he determined to feede his disciples, would therefore ex­clude bread quyte out of doores, to the ende hee might gorge the mawes of men carnally with his naturall fleshe, beeing both rawe and aliue, contrary to nature, without any necessitie, without all cause, altogether vn­profitable and Iohn .6. The flesh profiteth nothing. frutelesse?

Wherfore you doe not by this meanes exclude loth­somenes from out the sacred mysteries, Lombard, when you turne the fourmes of bread and wyne into the fleshe of Christe: but you choppe a loathsomnes in rather: so that nowe this supper may seeme not honourable but horrible, if so be that excluding bread and wyne this bee true that you speake, that there remayneth nowe no­thing to eate but the substaunce of flesh and blood, Lombard is iniu­rious to the sa­crament two maner of waies which substance neuerthelesse ye will not vouchsafe to be seene in it owne kynde, but vnder an other kynde. Wherein ye become two maner of wayes iniurious to the sacra­ment coupling together therewith a twofolde absurdi­tie. First bicause you defraude the fourmes and acci­dentes of bread of their true and proper subiect. Se­condly, bicause you doe in like maner robbe the very naturall substance of the body of his proper accidentes, so that nowe there remayneth neither any substaunce of bread at all, nor any fourme of a body: on this wyse the Poetes (as it seemeth) were wonte to describe their Chymeres.

Neuerthelesse this is not spokē to that end, as though we would banishe Christe cleane out of the sacrament, or that we might seclude our selues from partaking with [Page 89] the holy bodie of Christ in this heauenly Supper: But for this reason chiefly, y ^t this holy Cōmunion may be clea­red from all grosse absurditie. If you will demaunde by what meanes. Ambrose will answere you verie learned­ly, who will tel you that ye drinke out of the holie cuppe, not blood it selfe, but the Ambros. de sacra. lib. 4. cap. [...]. As thou hast receyued the likenesse of his death, euen so thou dost drinke the likenesse of his precious blood, that there may bee no loathsom­nesse of blood. likenesse of blood, & rendering the reason why: bycause it shall breede, sayeth he, no loathsomnesse to the stomack. And againe in another place hee doeth beare vs witnesse, that wee receyue the Sacrament in a like­nesse. That which Ambros. lib 6. cap. 1. You doe re­ceyue the sacrament in a similitude, but you doe attaine the grace and power of the true nature. Ambrose doth verifie of the likenesse, others doe affirme in a figure, in a mysterie, in a Type, in a memoriall. Moreouer the same Ambrose writing of the Eucharist sayeth: It is the memo­riall of our redemption. And bycause we be enfran­chised by the death of the Lorde, wee doe signifie our mindfulnesse of the same death, in eating & drinking the Lords blood which were offered for vs. And again in the same place. The blood, saith he, is a testimonie of Ambros. 1. Cor. ca. 11. The testa­ment is perfourmed with blood, bicause the blood is a testimonie of Gods liberalitie. In the Type wher­of we do take and r eceyue the my­sticall cuppe the blood. Gods great liberalitie, in the Type whereof we doe receiue the mystical cuppe of the blood to the preseruation of bodie and soule. Where he calleth the Myst [...]cal cuppe, a Type. Nowe who is so vnskilful that knoweth not that a Type doeth signifie nothing else than a forme, a likenesse, and an example? Agai [...]e who knoweth not what great diuersitie there is betwixt likenesse, and trueth it selfe, and that they bee so contarie eche to other, that they cannot agree togither by any meanes. [Page] Whereby you may learne two things, The Papists can neuer take away the horror from the holy supper, except they first graūt the bread whole and sound. Lombarde, both that the horror is taken away, and that the substaunce of breade and wine abydeth neuerthelesse still vnem­paired.

All which beeing thus concluded vpon, as appea­reth by plaine demonstration before: all that your ly­ing and false assertion infringible, as you tearme it, is become windshaken altogither, wherewith you main­teyne so stoute a combate for the kingdome of acci­dentes, and your transubstantiation, as that yee leaue no place nor space for breade and wine in the Sacra­ment, but calling all backe to visible fourmes, plant all your whole batterie of the materiall part of the Sacra­ment vpon these buttresses of shadowes onely. Transubstan­tiation of the doctrine of sacramentall formes in the Lordes supper is described. Which fourmes though retaine still the names of the things, which they were before, yet doe ye denie them to be the ve­ry thinges themselues. Wherevpon if at any time the names of breade and wine doe occurre in the holy Fa­thers of the Church, the same ye teache to be vnderstoode on this wise. To witte, that they bee called breade and wine, not in respect that they be so, but bycause they were once so: and that the very substance thereof is gone farre away, and that therein is nought resiant nowe that is e­lemental, besides the onely names of elementes, and emptie fourmes onely of breade and wine, the names whereof they doe reteyne still, but haue vtterly lost the ve­rie substaunces themselues: and do conteyne nought else now besides the naturall and substanciall bodie of Christ, by the which bodie neither bee the fourmes affected, nor doth the bodie affect the fourmes.

Loe, this nowe is your gay diuinitie in describing the Sacrament: the which howe agreeth with the Scriptures, with the iudgementes of the auncient Fa­ [...]hers, with the antiquitie of the purer primitiue Church [...]nd with fayth it selfe, nay rather howe farre and wide [Page 90] it is dissonant and di [...]crepant from all truth and reason, it shall not bee amisse to discouer in fewe woordes, for I thinke it not co [...]uenient to vse many wordes herein. And first whē we heare that saying of Paul, 1. Cor. 11. Let a man proue himselfe, and so let him eate of that breade, and drinke of that cuppe. &c. May any man bee so boyde of reason to affirme this to be spoken touching the fourmes and not the materiall part of breade and wine? for what shall we say? may any man ymagine that to eate, to breake, to eate of the breade, to drinke of the cuppe, is to bee referred to emptie and bare shadowes of bread and wine onely, and not to the naturall breade? In the Decrees is a certaine [...]entence extant, vouched out of Hylarie, whereof we made mention before. De consecra. dist. 2. corpus Christi. The bodie of Christ, sayth he, that is re­ceiued of the altar, is a figure whiles the bread & wine are apparantly seene with eyes: but it is the very body, when the inward fayth apprehendeth it for the bodie and blood of Christ. &c. To the same effect, and in like plaine phrase of speech writeth Cyprianus: Cyprian. lib. epist. 6. The Lorde sayth Cyprian, did vouchsa [...]e to call wine by the name of his blood, the liquor which was enforced by the presse out of the grapes and clusters, and made into wine, &c. For what shal we say? do we easily wring ac­cidents of wine out of grapes & clusters, & not rather the very substancial liquor of wine? What? when you heate out of Origen: Origen in Mat. cap. 15. Not the matter of bread, but vpō the bread the word was spoken, which is profitable to him that eateth in the Lord not vnworthily. And aboue al other chiefly, what wil you answere to these wordes of Gelas. who w [...]ting of the Sacraments of bread & wine. Howe that wee are by the same made partakers of the heauēly nature, yet doth boldly pronoūce that the substāce of bread & wine do neuertheles remaine stil. Be­sides these when ye read also the wordes of August. August. in Iohn [...] Tract. 26. And we receiue this day visible foode. &c. What, I say, [Page] when on all sides your eares doe fully conceiue the voyces of the most choyse learned fathers touching the visible meat, the bread which is broken, the wine which is crusht out of the grapes, the matter, and the substance of bread and wine: when as these so many authours whom I haue cited, do as it were thrust into your mouth bread & wine: doe you notwithstanding not receyue bread nor wine? and are yee yet so poreblinde as not to see ought else here but phanatical superficiall shadowes onely, and accidents of bread? Surely that queysie stomacke of yours deserueth in my conceyte to bee continually fed with those delicate cates of accidents.

But bycause I will not oppresse you with testimo­nies I surcease here. This one thing I demaund: sithence these visible kindes whereof ye speake, doe holde yet the names of the things which they were before: I woulde faine know, whether togither with the names they do re­taine the effect and operation of the same things wherein they be sayd to feed, and to nourish, yea or nay? Whether the operation of bread remaine in the Sacra­ment togither with the kindes and names of bread, yea or nay. If ye say, yea: certes ye feed your guestes very finely, that so feede them with colours and shewes of accidents not much vn­like, as if bycause Pepper is black, therfore a man should say it is hote in the mouth: or bycause salt is white, there­fore it doth sauour and season victuals.

But if ye say, nay, what consonancie of likenesse shal there bee betwixt the Lordes flesh and this Sacrament, which you fasten wholy to shadowes: seing that shadowes haue no force at al to refresh, & withal seeing ye leaue vs no substaunce of breade wherevpon wee may feede? For what shall we say? No likenesse betwixt the acci­dents and the body of Christ. doeth not the fleshe of Christ nourish the inwarde man no more substancially, then the outward formes of bread and wine doe nourish the bodie? Surely yee haue discouered vs verie daintie delicates, where­by the bodie is neither fedde, nor soule refreshed. For whether the inwarde soule doe receyue no more [Page 91] comfort of the fleshe of Christ, then our outwarde bodies nourishmēt of visible formes, I leaue to other mens iudgement, how wel we are like to be fed.

Besides this also remayneth yet another try [...]ing toy of most vaine distinction, to witte: Lib. 4. dist. 8. Of the Sacra­ment, and not the thing: The Sacra­ment onely. Of the Sacrament and the thing: The Sacra­ment and the thing. Of the thing and not the Sacrament. The thing, and not the Sacrament. Of which diuision there is not one member so much that is not al­togither rotten. First wheras he placeth the Sacrament in certaine emptie and Metaphis [...]cal formes remooued from the thing it selfe, therein he doeth no more digresse from all conueniencie of reason, and the iudgement of the auncient fathers, than most blockishly vary from himself. For discoursing a litle earst of the nature of a Sacramēt, he affirmed that it ought to be of such efficacie, as migh [...] be able to refresh the bodies of them that did receyue it. But these fantastical formes remoued from the thinges, doe not refreshe the bodie. Ergo they bee not the Sacra­ment in anie respect. Againe, whereas hee sayeth that these visible kindes bee the Sacrament onely, yea and a Sacrament also of a double thing: bycause they sig­nifie both, and doe carie an expresse likenesse of both: this is also of both partes false. For first the thing that is neither breade nor the bodie, nor a thing, but a Sacrament of a thing onely: not a creature, but the accident of a creature, nor is any substaunce at all, howe can it possibly bee, that the same thing which is not a­ny thing at all, may seeme to bee a Sacrament of some one thing, and of some substaunce, The visible formes cannot be the Sacra­mēt of a double thing: to w [...]t of the bodie, and of the mysticall bodie. yea and that also of a double thing? Or what kinde of likenesse at the length may there seeme to bee betwixt these monstrous formes, and the bodie of Christe, eyther naturall or mysticall, in the one whereof wee doe receyue nourishment? in the other vnitie: sithence in formes there is neyther any power to refreshe bodie or soule, nor any vnion or kni [...] ­ting [Page] together of partes and members? Moreouer wher [...] ­as the same Lombarde doeth affirme that the naturall fleshe of Christ is the Sacrament of Ecclesiasticall vni­on: howe will hee agree with himselfe. An argument agaynst Lom­barde who doth affirme that the natural bodie of Christ is a Sacrament of his mystical bo­die. that is to say, The church Whereas nowe he doeth abide by it, that these visible formes bee the Sacrament of that coniunction? What monster will this bugge whelpe foorth at the length? That cannot be contented to haue littered his visible formes for a Sa­crament of a double thing: vnlesse hee must also whelp [...] foorth vnto vs a double Sacrament out of the same emp­tie paunch of formes? But perhappes this great maister of Sentences was so busied about coyning of new Sen­tences, that he had quite forgotten the olde Prouerbe: to witte, That it behoueth a lyar to be alwayes fresh of re­membrance.

So hitherto nowe what is the Sacrament onely, and not the thing, you vnderstande well ynough I sup­pose. In the seconde place nowe steppeth forth an other as farre fetched a riddle conned out of the braine panne of Sphynx her selfe verie deepe and daungerous to bee assoyled. What thing is that thing of the Sacramēt, and the Sacra­mēt of a thing, and howe it is both according to Lombard. Namely, what thing that may bee, that is both the thing, and withal the Sacrament also. If thou canst not vndo this tarring yron, gentle reader (for I know thou art not able of thy selfe to attaine to it) this deepe riddle­master wil discouer it vnto thee. For he wil tel thee that it is the fleshe of Christe, which being both a substance in respect of the visible forme of bread, vnder the which it is conteined and signified, is also the Sacrament of the my­stical body, in as much as it signifieth the mystical vnitie of the Church forsoath, and representeth the expresse y­mage thereof. O marueylous nimble witte, fined in the verie bottome of all Lombardie. But from whence is this expresse ymage of this Sacrament deriued, whereof Lombarde maketh mention? Forsooth out of S. Paul: First, 2. Cor. 10. where he sayth, We be many one bread and one [Page 92] bodie: Then next out of Augustines woordes: August. de Sacra­mentis f [...]deli [...]m. Looke into August. co [...]ra Donatist l [...]b. 7. cap. 50. The Church, sayeth he, is called one bread and one bodie. For this cause, That as one loafe of breade is made of many graynes, and as one bodie is made of many mem­bers: so the Church is vnited and knit togither of manie faythfull through the coupling or mutual knot of loue. As concerning S. Paul, the whole and natural deriuation of this similitude is deriued not from the bodie of Christ [...] but from the bread onely. Nowe to admitte this to bee true, that there is no small resemblance betwixt the true bodie and mystical bodie of Christ: yet doth not euerie si­militude make a Sacrament, though euerie Sacra­ment doe conteine some certaine similitude. But from whence hath Lombarde pyked out this that he teacheth, that the true natural bodie of Christ shoulde bee the Sa­crament of his mysticall bodie? Is it bycause it doeth set foorth the likenesse thereof? But there be many things in the frame of creation, that resemble eche other, yet bee they not Sacraments. If no Sacraments ought be re­ceyued into the Church, but such as the Lorde himselfe hath instituted, let Lombarde tel vs, where the Lord did euer institute or deliuer his natural bodie to bee a Sa­crament of his mysticall bodie. Moreouer, when hee hath shewed it, howe shall hee honestly auoyde as great an absurditie, to witte, to clogge the Church with eight Sacraments of verie necessitie? Eight Sacra­ments hatcht out of Lombards diuinitie. For if the Church bee possessed of sixe Sacramentes, besides the Sacra­ment of Eucharist, and that out of the same Sacrament of Eucharist also two other Sacraments doe spring vp: the one whereof must bee a visible forme conteyning and signifying both the true and mysticall bodie of Christ: the other muste bee the verie naturall bodie, which must beare the expresse ymage of his mysticall bodie: then muste it needes followe, that by this meanes the Churche shall bee enlarged with eight Sacraments.

[Page] The thing, and not a Sacra­ment.In the thirde place commeth in nowe to entreate of an other speciall note of that which is the thing and no Sacrament. Wherin to admit likewise that which Lom­bard disputeth of the mystical vnitie of the Church, and of the many members of one bodie: yet doth not this vni­tie belong any thing at al to the thing of the Sacrament. Neither was this supper ordeyned to any such end, that it should note vnto vs the vnitie of the mysticall bodie, but that it should be a memorial of the natural body that was deliuered to death on the crosse for our sakes. Which the Lord himselfe doth verifie to be true in most plaine and e­uident speeches: The substance of the Sacra­ment is not the vnitie of the mysticall body, but the death of his naturall bodie. Take ye, sayth he, Eate ye: this is my body that shalbe deliuered for you. Therefore the very material substance of this Sacrament is not the church, but the natural bodie crucifi [...]d and slaine for vs. Neither will any man confesse that the Church of Chri [...]t was cru­cified for vs. Besides this albeit this vnitie haue some place in the holy Supper, yet is this blockish and false which he teacheth, that the Sacrament of this mysticall bodie is resiant in the natural bodie of Christ: for as much as S. Paul doth apply this mystical vnion not to Christs bodie which was crucified for vs, but vnto the elements of bread and wine. We bee many one bread, sayth he, and one bodie. As much to say, One loafe many graines: one Church many members. Which similitude of the Apostles, if must be so necessarily combined to the sacra­mentall bread, as Lombard himself doth affirme, what conueniencie wil here be of a similitude betwixt graines of bread, and the members of the Church, if this Papists brood wil vouchsafe vs in the Sacrament neither bread, no not so much as one graine of bread?

But here [...] I trowe, Lombardes diuinitie will helpe at a pinche, calling vs backe againe from the substaunce of breade vnto the bodie of Christ vnder formes: Lib. 4. dist. 8. for thus he speaketh. ‘This bodie, sayeth he, hath a likenesse [Page 93] with y ^e mystical thing which is the vnitie of [...]he faithful. &c.’ But Saint Pa [...]l contrariwise doeth d [...]duce all the proportion of this similitude from the bread: saying, We bee many one bread, and one body of the Churche. Whereupon take heere and Argument, Lombarde, fra­med by vs agaynst you taken out of Paul and Au­gustine.

As one Loafe of bread is made of many Graines, and as Wine is brought forth of many grapes: An argument againste the as­sertion of L [...]m­barde. so the body of a perfect Churche is combined togeather in perfect coniunction out of many persons of them that doe beleeue. The sacram [...]nt was not instituted to signifie the vnion of the Church.

But there bee no grayn [...]s nor grapes in the visible formes, nor in the natural body of Christe.

Ergo All this similitude of the mysticall vnion of the Churche is deduced not from bare formes, nor from the body of Christ, but from the bread and Wyne onely.

Euery Sacrament is instituted by Christe expresly to make a plaine demonstration of some certen thing. An other Arg [...] ment.

The body of Christe in respect that it consisteth of many members, is not any where instituted by Christe for a Sacrament to signifie the vnion of the Churche.

Ergo The vnion of the Churche is not the thyng of this Sacrament wherof Lombard maketh mention.

Euery Relatiue hath his Correlatiue answerable vnto him, The thirde A [...] ­gument. which can bee but one answerable to one.

All Sacramentes, as they be signes of thinges sig­nificant, be Relatiues.

Ergo The visible forme as it is a Sacramente by Lombardes doctrine, can not bee a Sacramen [...] [Page] of a double thing.

Lombardes threefolde error.Wherfore heerein appeareth a threefolde error of Lombarde, Frist where he maketh the visible forme to be the Sacramēt of the true & mystical body of Christ. Secondly, Lombardes viii. Sacrament. whereas hee setteth downe Christes body as an eight Sacrament to signifie the vnion of the Church, considering that Christe did neuer institute his body for a Sacrament, nor gaue it at the Supper too any suche ende that it shoulde signifie any vnion. Thirdly, where as hee maketh the selfe same vnion of the Churche suche a thing, as shoulde bee answerable to both Sacramentall signes as the proper correlatiue of both signes. Whiche of all other cannot possibly be: for as much as to haue a double correlatiue answerable to one only Relatiue is a most grosse absurditie.

Beholde now, [...]riendly Reader whatsoeuer thou be, howe wickedly these Diuines doe rake out of the Sacra­ment all substaunce of bread, thereby too choppe in theyr horrible sacriledges: for if this mysticall vnion of the faithful be the thing of the Sacrament: and if bread be not the Sacrament of this thing, but the naturall body of Christ borne of the Uirgin, as they stifly contend: Then it followeth heereof of very necessitie, that the Churche ought to be by so much the more honorable then the body of Christ, by how much the signes are lesse valuable then the things to the which they be applied.

An Argument.Signes be of lesse value then the things whereof they made significant.

The natural body of Christ is a signe of the eccle­siastical vnitie according to Lombarde.

Ergo The naturall body of Christe is of lesse value then the Ecclesiasticall vnitie.

Which being a matter horrible to be vttered, yet this doeth so muche the more aggrauate the horror, that these [Page 94] choppers and chaungers doe so chaunge the substaunce and naturall vigour of the Sacrament, which ought be ascribed properly to the Lordes death and passion, from the power of Christes passion, to Christes vnion: from the body of Gods owne sonne, to the Church: as thoug [...] the holy memoriall of this sacred Supper were institut [...]d to none other ende, then to certifie the vnion and louely so­cietie of the Churche. When as the Lordes meaning dyd reatch to a farre higher mystery in this institution of the Supper, which may be made most euidently appa­rant by the very wordes and circumstances of the words of the Supper. For when the Lorde did commaunde to take and eate, he doeth not say, this is my mysticall body, that shal fructifie and encrease out of many members of the Church: But this is my body, that shalbe geuen for you. Whereupon if I might now argue in the schooles of Diuines, I would on this wise proceede against mine aduersaries.

The thing that is properly signified in this Sa­crament, An argument [...] is the only fleshe of Christe geuen for vs.

The power of the vnitie and societie of the Churche was not deliuered for vs.

Ergo The vnion of the Church o [...]ght in no respect be called the substance of the Sacrament.

Therfore this doctrine of Lombarde is false & vtterly to be abandoned, The visible forme is not a Sa [...]rament of a double thing, no not so much as a sacram [...]n [...] of any thing. wherein hee affirmeth that this visible forme is a sacrament of a double thing. And albeit I wil not deny that this mystery of Ecclesiastical vnion & chri­stian con [...]unction is a matter of vnspeakable excellency, & to haue singul [...]r likenes & relation to bread, as S. Paul testifieth: Ye [...] Paul [...]eacheth no such doctrine, to wit: that the sacrament was instituted to that ende, or that the [...]le­ments of bread and wine were deliuered to bee eaten and drūken for this purpose, namely, to expresse this mysticall [Page] [...]ion: but that it shoulde allure vs to an othe [...] mat [...]e [...] rather: to wit, to the very body of Christe which shoulde suffer for vs, that is to say shoulde represent the passi­on of Christe, which doth truely quicken vs, make vs too fructifie and to growe vp.

Therefore the estate of this Sacrament doth require that the Sacrament it selfe, and the thing of the Sacra­ment als [...] be both of this na [...]re to comfort & to nourish: There bee two things that bee eaten in the Lordes supper, the one corpo­rally, the other spiritually. for otherwise howe can the thin [...] significant agree with the thing signified, vnlesse [...]he nourishment of the one bee answerable too the nourishment of the other? Now this is without al question, that nothing can nourishe vnlesse it b [...] first eaten. Wherefore as there bee twoo thinges that [...]oe nourishe, so must there be two thinges that muste b [...]e eaten. In the one whereof is the Sacrament of the body: in the other the verye thing it selfe is deliuered: namely, the passion of his naturall body: And as they both nourishe, so they muste both bee eaten. The bread feedeth: the flesh of Christ crucif [...]ed feedeth: but after an other maner. The bread feedeth corporally, the fleshe fee­deth spiritually. That one, the naturall body: this o­ther, the spiritual part of the soule: the bread feedeth this present lyfe, the fleshe feedeth vnto the euerlasting life to come. For as the life of the bodie doth growe & encrease by dayly bread and foode, euen so the spirituall life is pre­serued by the passion of Christ. Which the Lord himselfe foreseeing before, did vtter these woordes of himselfe not without great consideration: My fleshe is meate in­deede, my blood is drinke in deed, geuing vs to vnder­stande, that by blood hee did meane the blooddy Sacri­fice of his owne flesh. Therfore as there is two kinds of mans life: To wit, earthly and heauenly: so haue they both theyr proper foode. The earthly life is preserued with foode and bread: the heauenly life is obteined with the death of Christ. And for this cause nothing c [...]ulde [Page 85] haue beene more Rabanus Maurus. commodiously handled, then that the Lorde shoulde deliuer the bread and wine for a memorial of his passion, The naturall bread maye conueniently bee called the body of Christ, because it doeth comfort the hearte. because of the agreable application of the mutuall resemblaunce.

And heereof aryseth al the substaunce of this Sacra­mentall Action, whereby bread and wyne doe obteine too bee called by the name of the body and blood: not because the thinges themselues doe alter theyr substances, but af­ter the v [...]uall phrase of speach, which is commonly fre­quented in all languages almost, & chiefly aboue others in the mysticall Scriptures: Namely, that thinges August de Ciuitate Dei. Lib. 8. Cap 48. All significant thinges doe seeme after a certaine maner to beare the substaunce of the thinges signified. significāt shoulde obteine too bee called by the thinges which they doe signi­fie. Which being most manifest­ly to be approued by innumerable testimonies of the Scripture, is aboue all other moste iustifiable, in this one Sacrament chiefly: where the name of the body is attributed too the bread, but not the substaunce: none otherwise in very deede, then as by like phrase of wordes is set downe in the booke of Genesis: [...]enesis .41. where seuen eares of corne are called Seuen Yeeres: Esay 40. Fleshe, Heye: Seede, the Worde: a Fielde, the World: Matth. 13. the heauenly Father, an Husbandman: Iohn .15. Iohn .10. Christe named a Uine or a Lambe: Math. 15. the Apostles called Salt of the earth: Peter, a Stone: and Iohn the Euangelist not on­ly called of Christes own mouth, Iohn .19. the sonne of the Uirgin, but accepted of the mother of Christe as her sonne by the Lordes commaundement: Yet wil no man be so mad for this cause to affirme that vnder the figure and forme of this Disciple he either became truely and naturally her sonne, or the Uirgin his naturall mother: for it is one [Page] thing to bee called a mother by name, an other thing too bee a na [...]urall mother in deede. After the same maner fareth it with the Sacramentes: August. contra Maximinum. Cap. 22. For these be the sacramentes in the which is not alwaies noted what they be, but what they signifie, bicause they be signes of things being in substaunce one thing, but in significatiō another. in the which must be considered, not what they bee, but what they be called, and wherfore they be so called. For euen amongest vs in our dayly and vsual spea [...]hes, as also in the Scriptures chiefly many thinges are many times beautified or described by strange Beda citans August. 1. Cor. 10. In the sacraments, one thing is seene or named, another thing is vnderstanded. names, where notwith­standing no alteration is made of substance, but the reason and cause that mooued the holy ghost to name it so is noted. After the same maner Christ doth call bread his body: not meaning thereby to transubstan­tiate the substance of the one into the other (neither was it to any purpose at all to haue done so) but to expresse the power of his passion: for this cause therefore hee tooke the Gelasi. contra Eutichetem. The sub­stance of bread and wine doth not de­part away Chrysost. ad Caesar. The nature of bread doth remaine in the sacramente. Theodoret. Christ doth not change the nature of bread. bread and cup of wine, and called them his body and blood, which he would giue for the sins of the world. Neither did he only cal them so, but also did deliuer them in his last supper to bee ea­ten and drunken in steede of his body and blood. In like maner before Supper he vouchsafed by a like Figuratiue phrase of speache too call his owne August. Epist. 23 ad Bonifacium. The heauenly bread whicb is Christs fleshe, is after his maner called the bo­dy of Christe, being in very deede the sacrament of Christes body. fleshe meate, and feeding bread from heaue [...]. But least any man may fayle in the propertie of woordes I thinke it good too hearken vnto Augustines cou [...] ­salie [Page 96] who discoursing vpō the 33. Psalm of Dauid, w [...]er­in it is said, that Dauid did change his coūtenance be­fore Abimelech (alias before Achis) he doeth transpose this figuratiue speach of chaunged coūtenance, to y ^• words of Christe vttered touching the supper of his body & blood For as Dauid is saide to haue dissembled in countenance before Achis the king, seeming outwardly otherwise then hee was inwardly: After the selfe same maner of speache the Lorde himselfe treating of his fleshe and blood, doeth seeme in Augustines iudgement, as it were changing countenance before Achis (to wit, an ignorant king) to expresse one thing in vtter shewe of woordes, and to conceale an other thing in a secrete mysterie before the Capernaites (to wit a grosse ignorant people.) Where­vpon Augustine commaundeth vs to Augustine in Psal. 33. Ther is somewhat shut vp here: Knocke, and sticke not in the letter, be­cause the letter killeth, but seeke for the spirit, for the spirit doeth geue life. August. vpon the foresaide Psalme. When our Lord Iesus Christ spake of his body [...] Except a man eate my fles [...]e &c. his disci­ples, that followed him, did loath that speache, & not vnderstāding his meaning, thought the Lord spake some hard thing, as they speaking with Achis. How is this? bicause he changed his coūtenāce, therfore he seemed to thē as though hee had been mad, but he seemed only to the king Achis that is to saye, to the folishe & ignorāt, therfore he sent thē away, & departed frō thē. For they did not cōceaue the true meaning of his wordes in their harts, because they could not cōprehend him. knock here bicause there is some hidden thing shut vp in this place: and not to sticke too much to the letter which killeth, but exhor­teth vs to rayse our selues too the spirituall sense, which doeth geue lyfe. Because the spirituall vnderstanding, sayth he, doeth make him that doth beleeue to be safe.

And proceeding forward in the same comparison: wherein he compareth Achis the king, That is to saye, the kingdome of error, with the Capernaites: & Dauid with Christe, hee inferreth on this wise: when our Lorde Iesus spake of his body [...] except yee eate my flesh, and drink my blood: the disciples did ab­horre this speache because they vnderstoode it not.

[Page]For the Lorde in the chaunge of his countenance see­med vnto them to bee halfe frantike, when he spake of ea­ting his fleshe: therefore they supposed that the Lorde seemed besides himselfe, knowing not what he spake and as it were halfe mad. But he seemed so to be vnto Achis the king, that is to say, to fooles, and to ignorant men: and therefore hee forsooke them and went his way: or rather they forsooke him, because this speache seemed very hard vnto them: when as notwithstanding the speach was not hard, but they rather hard & dul of vnderstanding, not the speache. Who if had not departed from him but abid­den still with the Apostles, hee had instructed them plainly howe they shoulde haue conceaued the sense of the woordes: as hee Augustine in Psalm. 98. taught the other Apostles, when hee tolde them, It is the Spirite that quickneth, for the fleshe profiteth nothing: My woordes which I haue spoken vntoo you bee spirite and life. As though hee had saide according to the interpretation of Augustine, Understande yee my wordes which I haue spoken spiri­tually. This body which you see, shall yee not eate, nor drinke that blood, which the Iewes shall shed out of my side I haue deliuered you a certaine Sacrament, the same being spiritually vnderstood wil quickē you. Wherby no man can be so blockish except he be altogether void of sense, August contra Aduersar. Leg. & Prophet. Lib. 2. Cap. 9. We men do re­ceiue the Mediator of God and men Christ Iesus, giuing vs his flesh to bee eaten, & his blood to be drūken with the heart and mouth of our faith. what the purpose of the Lorde was in the Action of this Supper: [...]nd howe hee woulde haue our hearts & minds affected towards these misteries, with what Basil de Baptis. What profite haue these wordes? forsoth [...] that eating and drinking we become alwaies mindful of him who was put too death for vs and rose againe. mouth and by what instrumentes hee woulde haue vs too receiue this bread of his body. Wherby his purpose was to make plain demonstration vnto vs of the spiritual efficacie of [Page 97] his Ambrose [...] 1. Cor. 11. Bi­cause wee be made free by the death of Christe, being mindefull thereof, we doe by eating and drinking signifie his fleshe and blood which were deliuered for vs. passion, and our faith on him: which hee coulde not haue done by any so fitte similitudes, as by setting downe these chiefe and p [...]incipall stayes and supportes as it were of this presēt life, which do serue for the daily foode and necessary nourishement of the bodie.

I haue hitherto nowe manifested a cause sufficient enough, except I be deceiued, that moued our Lorde to institute this sacrament of his body and blood in bread and wyne: Namely, to represent the power and efficacie of his most ghostly and comfortable death, not onely to our faith and remembrance, but to our senses also by a most apte similitude. Which similitude beeing not able to be made consonant by any meanes without bread and wyne: hereof therefore commeth it to passe, that retei­ning bread, we doe admitte here a necessarie figuratiue speeche: A figuratiue speeche neces­sary in the Lordes supper. whereby wee doe most truely call bread by the name of Christes body, and the body of Christe by the name of the bread of life. For if it might bee lawefull for Lombard too vse this kynde of speeche, In Sentent. li. 4 dist. 12. There is the true brea­king & partition which is made in bread, that is to saye, in forme of bread. And again in the same place, The breaking and portions are made in the sacrament, that is to say, in the visible form, Lōbard And in the same place. * Where part of the body is, there is the whole. &c. But Augustine sayeth otherwise in his 57. epistle. Euery greatnes is lesse in the part, then in the whole. bread, that is to saye, in forme of bread: in the sacrament, that is to saye, in the visible forme: Againe, wheresoe­uer part of the bodie is, there is the whole, &c. which can not be spoken of any man without a figure: Why then shall it not bee as lawefull for vs by the same figure to affirme that bread is the body of Christe, that bread doth signifie the body of Christ as well as Lombarde can winke in his owne proper conceit, and saye, The visible fourme is bread: the [Page] forme, that is to say, the bread doth signifie the body of Christe.

It remaineth now that you (holy father) with your cowled cloysterers render vs a cause likewise, why yee driue the bread out of the sacrament like a runneaway. Why in this case you will not admitte a figure in any case. The cause is sifted out wh the Lord in his supper did in­stitute a sacra­mēt of his body For this is your doctrine, that in the sacrament no bread is eaten, but the very body of Christe simply, natu­rally, and really. Go to, what was the cause at the length why the Lorde him selfe should either deliuer vnto his guestes his owne naturall fleshe to be deuoured, or why doe ye suppose that we ought to beleeue the same to bee true? you will aunswere, that hee did it to the ende hee might feede our frayle, weake, and vncleane fleshe with his most holy fleshe. Of the very same opinion were the Capernaites wandring in the same mismaze long before your dayes: and being offended as Cyrill repor­teth with the wordes of the Lord, Cyrill Cate­chis Mystag. 4. The Iewes not conceiuing the wordes of Christ spiritually be­ing off [...]nded went backward, bi­cause they imagined that they were called to the deuouring of mans fleshe. reuol [...]ed from him. The same answere therefore which they receiued of the Lorde, be yee satisfied withal at this present. The flesh saith hee, profiteth nothing at all: that is to saye, Christe did not meane here his naturall flesh simply, which being borne for vs, crucified for vs, and ri­sen againe, doth profite very much in deede, but hee did meane of our eating his body. A comparison betw [...]t the pa­pistes and the Caperna [...]s. According to which kinde of eating, if Christ do plainly confesse that his flesh is al­together vnprofitable, will you grounde all the commodi­tie and profit of the sacrament in the eating of his fleshe? And after this will exact of vs also that forsaking the ve­ry meaning and open exposition of Christ him selfe (who doth testifie that his wordes be spirit and life) should ac­cept this your childish grammaticall construction of the fleshly deuouring naturall fleshe for sounde and catholike [Page 98] diuinitie?

But here againe will some one of you steppe foorth like a tall felowe, and saye, when the Lorde spake those wordes of his body, he vttered no sillable or terme of sig­nifying. Neither did he speake thus, This doth signifie my body, but did professe simply without all figure, this is my body. But this trymmetra [...]ne so nicely conned out, Augustine will easely vnlose vnto vs. Aug. contra Adimantum cap. 12. Who writing against Adimantus, doth amongest other rules recited in the nature of a signe reckō vp this same very speech in the Gospell. An obiection. Christ sayed not, this doth signifie my body, but this is my body. Ergo, simply it is Christes body. August. doth answere, Paul sayed not the rock doth signifie Christ, but the rock was Christe. Ergo The rock was Christe naturally. The Lorde, saieth Augustine, do [...]ted no­thing to saye, This is my body, when hee gaue a signe of his bodye. Ue­rily, if he gaue a signe of his body, he could not choose but giue somewhat wherein hee might signifie his body, although there bee no woorde signifi­cant expressed. In like maner neither was any woorde significant vttered by the Apostle when hee spake of the Rocke, August. de Ciuitate Dei. lib. 18. Cap. 48. Bicause after a certen maner all thinges significant doe beare the names of the thinges signified. As this speech of the Apostle, the rocke was Christe, when as notwithstanding it did signifie Christe. as the same Augustine wit­nesseth: for the Apostle sayed not, the rocke did signifie Christ, but the rock was Christ, when as neuerthelesse no man ought to doute of the Apostles meaning herein, not that Christe was a very rocke or stone in deede, but that the rocke did signifie Christ. Or if these iolly fellowes will not bee satisfied with this aunswere of Augustine, then let Ambrose aun­swere for Augustine: Who setting downe the mat­ter playnely by the woorde of signifying: Bicause, saith he, we be deliuered by the death of the Lorde, beeing myndefull hereof we doe in eating and drinking signifie [Page] the flesh and blood, which was crucified for vs.

But if all the speeches which Christe vsed (which are euery where very plentifull in figures and parables) must bee leueled according too this playne rule of the letter, then let vs in our entry at the Church doore, wor­ship the doore, bicause in like vtterance of speeche the Lorde sayde: I am the doore, if any man doe enter by me &c. Where appeareth no sounde of any woorde of signifying, whereby he might manifest vnto vs that he was not a doore in deede, but did signifie a doore. But in this place I see you forsake your grammer construction, and shrowde your selues vnder a figure, and not without cause. And what scrupule is it, I praye you that may let vs to vse a figuratiue speeche as wel here where he saith. This is my body? Or why shoulde you bee more sque­mishe at a figuratiue speeche where we are saide to eate Christe, then where we are commanded by the scriptures to put on Christe? Paul doth instruct the Galathians on this wise. Gala [...]. 3. Al ye that be baptized, haue put on Christe: and here you acknowledge a figure: Christ teacheth vs, that he is the foode of our life, and commaundeth vs to eate him, affirming that to be his body, & here ye can take no notice of any figure. And why so I praye you? or what reason doth enduce you to this, that in putting on Christe you will seeme altogether spirituall, Christe is none otherwise eatē in the supper, then he is put on in baptisme. but in de­uouring Christe altogether fleshly and carnall, prepa­ring your myndes there, and here onely your teeth and belly?

But I vnderstande what scrupule this is that so much altereth your diet. It is bicause in the woordes of the supper a certen speciall commaundement is set downe by Christe, whereby wee be commaunded to doe this in remembraunce of him. Goe to, and doth this seeme cause sufficient enough, why reiecting the figure, you shoulde runne awaye from heauenly diuinitie, [Page 99] to boyshe grammaticall construction, from the spirite to the letter, from life to the belly? Why then when S. Paul doth not onely make vs to be cloathed with Christ, but also commaundeth vs to put him on? When as also he commaundeth vs to take the sworde into our handes, which by expresse denomination hee calleth the worde of God, and fayth the Buckler wherewith hee chargeth too be furnished, Figurati [...]e speeches. shall wee therefore stricktly conuer these commaundementes of the Apostles, after the naturall phrase and simple maner of speeche leauing the spirite? May I be so bold (holy father) to demaund of you, when the blessed virgin is commaunded to take the disciple of Christe for her sonne (as is before mentioned) shall wee therefore take him for her naturall sonne borne of her bo­dy? Men are counsayled too gelde them selues for the kingdome of God: what shall wee therefore followe the fonde example of Origen in the carnall construction of the letter? The Lord him self doth els where commande to pluck out the eye, if it offende, likewise to cut of the right hande, and the right foote, if they offende: the same Christe also doth by expresse wordes forbidde, that none of his disciples should seeke to be saluted by the name of Lorde or maister, and that none of his seruauntes shoulde presse vp to the highest places and seates in meetings to­gether, is there any one of all your holy crewe that will therefore mangle his body, and cut of any his members or pluck foorth his eyes at this commaundement of the Gospell? or will any of you thinke it matter vnseemely for a bishop to beare rule ouer others? I thinke you wil not: for you will saye, it were a very absurde matter to be done. The absurditie of the lite [...]al ex­position of the speeches and mysteries of Christe. Nowe which of these seemeth more absurde vnto you, either to cut of the hande or foote from the body, or to take the eye forth of the head, then to deuoure at one mor­sell a quicke liuing man, whole and sounde tog [...]ther with handes, feete, eyes and skinne fleshe, blood, bones, yea, [Page] his guttes also, nayles, sinowes and muscles, and to swallow him downe into the panche.

And yet notwithstanding, may not all these so many and so monstruouse absurdities which you see plainely with your eyes, and which the very course of nature can in no wise disgest, preuaile with you to call your Cyril. ad obiecta Theodoreti. Our sacrament doth not affirme the deuouring of a mā, nor leade the mindes of the beleeuers irre­ligiously to grosse imaginations. grosse and fleshly fat imaginations to the spirituall vnder­standing of these woordes? wherein if you can not finde in your heart to credit your owne senses and reason, nor to yelde to your iudgemet (holy fa­ther) yet ought the authoritie of Augustine not so lightly be regarded, who in his booke de Doctrina Christiana, discoursing vpon the maner of discerning the properties of wordes, whether they be properly spokē, or figuratiue­ly, amongest other his rules hee setteth downe this for a speciall note, namely: August de do­c [...]rina Christiana li. 3. cap. 10. that where any speech wil seeme to commaund sacriledge, or an haynous and wicked thing, the same speech, should be construed for a figu­ratiue speech. And least any man shoulde cauill here that this note doth not appertaine vnto the Euchariste, let Augustine be hearkened vnto, beeing the expositour of his owne woordes, who doth applie this chiefly too those woordes vttered of eating Christe his fleshe and drinking his blood: August In the for [...]a [...]d booke. cap. [...]6. In which woordes of Christ, saith Augustine, bicause a wicked thing semeth to be com­maunded: hereof hee concludeth on this wise. It is a figure therefore, saith he, cōmaunding to participate with the passion of our Lord Iesus, & sweetly and pro­fitably too laye vp within the closettes of our remem­brance that Christs flesh was woūded & crucified for vs? What can bee more manifest then these woordes of Augustine? what more autentyke then his autoritie? which if wee yelde vnto to be truth in deede, then either mu [...] you abandon this newe framshapen poppet of Pa­pisticall [Page 100] transubstantiation, or incurre the blemishe of horrible wickednesse, and withall yelde ouer to many o­ther grosse absurdities, quite against nature and kynde, whether ye will or no.

For what more execrable wickednesse or horror more dete [...]table may a man not only cōmit, Wick [...]dnes in eating the Lordes body. but imagine more vnworthy the precious body of our Lord, then in bidding bread and wine adiew out of the sacrament, to supplie in place thereof Christe his naturall fleshe, to be torne with teeth really and corporally, to be deu [...]ured fleshe, Aug. epist 5 [...]. He that sayth that the body of Christ is at one instant of time both in heauē & ear [...]h doth vtte [...]ly cōfounde and dissolue the nature of Chri­stes body. blood & bones, to conuey it so into the stomake, and to swallowe downe mans naturall blood? moreouer in resp [...]ct of na­ture it selfe, what can be vttered more grossely absurde & more vnreasonable, then to say that one and the selfe same Christe may sitte in heauen, according to his natural and bodily presence, and at the selfe same time too be handled with hands on earth? that the substance of one selfe body is limitted at one selfe time in one certaine place, & to be conteined in infinite places: that as touching the person, Christ is but one, but hath two kindes of bodies: the one whereof must be onely locall, and al the rest of his bodies not local: to be in a place, & yet to fill no place certen: Absurdities in the Popishe transubstan­tiation. to be a true & natural body of a natural man, and yet to be neither round, nor broad, neither short nor thick, nor long, neither to haue in it selfe any proportion or distaunce of members, Aug. in sermon ad Infantes. Christ did lift vp his body into heauen, frō whence he shal come to iudge the quick & the dead: there he sitteth nowe at the right hande of his father. Howe is the bread his body? and the cup, or that which is conteined in the cup his blood? The [...]e things brethren, are therefore called sa­cramentes, bicause in thē one thing is seene, & an other thing is vnder [...]an­ded. to wit, no distāce frō eye to eye, from eyes to eares, frō head to feet: but wher y ^• eies be, there also must be the eares, where the arme is, ther must be the leg, finally the heele, hand, head, & foote must be al one mē ­mber, & euery of thē supply others place, & altogethers to be one body of Christe full complete, and of all partes absolute in [Page] tenne thousande diuerse places at once: and yet all these must make vp but one onely body? And in this doing I praye you, what is els done, then according to the heresie of Eutiches in establishing the diuinitie of Christe too ouerthrowe meane whyles the truthe of his humanitie vtterly, and to choppe together into one confuse mixture God and man, heauen and earth altogether?

Aug. Epist. 57. ad Dardanum.Of which matter let vs once againe heare what Au­gustine saieth. Do not dout (sayeth hee) that the man Christe is there nowe, from whence hee shall come a­gayne: imprinte in thy minde and beleeue stedfastly the Christian faith, that hee is risen agayne from the dead, ascended into heauen, sitteth at the right hand of his father, and shall come from thence, not from any where els, too iudge the quicke and the dead in the very same forme and substance of body, too the which hee hath giuen immortalitie, and from the which he hath not taken nature awaye. According to this nature, he is not to be imagined to bee dispersed euery where. For we must be very circumspect herein, least we do establishe the diuinitie of his manhood, that wee vtterly take away the truthe of his body. For it is no good argument to saye, that as in the nature of the Godhead, hee is euery where as God: likewise we haue our beeing, our life, & our mouing in him, yet are not we therefore euery where as he is: for he is after one sorte a man in the godhead, and after an o­ther sorte a God in the manhoode, after a certen pe­culiar proper & singular maner. For this one person is both God and man: and they both one only Christ Iesus in al places, as he is God [...] but as he is mā in hea­uen. &c. You haue now a playne demonstration of Au­gustines iudgemēt, touching the sacramēt of Christs bo­dy, no lesse euident in wordes & in reason manifest, then autentick in substāce & authoritie. Unto whose testimony [Page 101] if nought els were added, I would surely think our selues sufficiently furnished euen with this one, to ouerthrow all the grosse absurdities of that Popish doctrine.

But lest we may not seeme to produce as it were this one alone from amongest al other wryters, but rather one ou [...] of many: we doo not heere so much vouch Augustine himselfe, as in the name of Augustine specifie the general faith, and common consent of the learned fathers in Au­gustines time, and in the same Augustine the antiquitie of the doctrine touching that matter, to be considered. For what els did the generall agreement of the Churche pro­claime publiquely abroade, what do their wrytinges pur­port vnto vs at this present, what do their bookes testifie els, then the very same which wee professe at this day de­liuered vnto vs from those our first teachers? amongest all the which the neerer any one liued to that auncient age of the Apostles, so much the further did he dissent from that newfangled toy of transubstātiatiō, I should rather haue said d [...]ousy dreame. The truth wherof beeing iustifiable by many sundry proofes, wil yet appeare much more abū dantly in this, that not one so much of al that primitiue & purer age did euer speake woord of any such adoring of the sacrament, of any such transubstantiation, reseruatiō, carrying abroade, of any such byhangers and fourmes without a subiect, or of excluding the substance of bread: but al ingeneral with one voyce do proclaime that bread and wine is a signe of Christs body & blood: A signe. some call it a figure, A figur [...] others an exemplar, others a type, A type. some a like­nesse and token, A lykenesse. A token. many a memorial, A memor [...]al. and al with one voice confesse too bee a sacrament of the body: A represen [...]a [...]iō A sacrament. of some the body is sayde to bee represented by the bread, of many too bee shewed, of others too be signified, and many also too bee figured.

Tertullian doth by expresse woordes say, Tertul [...] contra Marcion. l [...]b. [...] This is my body, that is to say, this is the figure of my body: and [Page] in an other place: O [...]ig [...]. Christe did cal bread his body. Ori­gen also no lesse expresly. The churche offreth vppe the shewes of the body and of the blood. Nazianzen hath these words. Naz [...]nzen. Concerning the table whervnto we do re­sort, or concerning the tymes and helth and saluation which I do with my mouth receaue from him, &c.

Ambros. de his qui initiantur, cap. 9. Ambr. saith thus. Before the blessing of the words, o­ther kindes are named: after the blessing, the body of Christe is signified. And in an other place: In the type whereof wee doo drinke the mystical cuppe of his blood. Chrysostome also as plainely: Chrys [...] in Epist. ad Habr. hom. 17. that hee might dayly shew foorth vnto vs bread and wine for a simili­tude of Christs body & blood according to the order of Melchisedech. Chrys. in. Mat. [...]om. 83. And againe. If Iesus did not suffer death, whose memorial then, & signe is this sacrifice? Cyprian saith, Cypria lib. 2.16 the people is vnderstood in the water in the wyne, blood is shewed forth. Epist. 3. What cā be more ma­nifest then the words of Gelasius? Gelas. contra Eu­ [...]ychetem. In this action of my­steries (saith he) is celebrated the Image and similitude of Christes body and blood. Theodoret. Christ dooth not chaunge the nature of bread, but putteth there­too grace. Theodoret. Dial. Againe in his seconde Dialogue. 1. Dialog. 2. For the mystical signes doo not goe foorth from their nature. What shal I neede to cyte Bertram who making a true reporte of the vsage of his tyme, Bertr [...]. dooth remoue neyther bread nor wyne out of the sacrament, but establisheth the presence therof by these woordes. The bread and wyne is figuratiuely the body and blood of Christe. And im­mediatly after: The body of Christ, that is celebrated in the Churche by a mystery, is after a certaine maner the body of Christe, and this manner is in a figure & an ymage. I passe ouer here Ba [...]il who calleth bread an exemplar. [...] Ioyne with the foresaide wryters Macarius, Macar. hom. 27. who testifying most manifestly of the bread and wyne. The bread (sayeth hee) and wyne is an exemplar of [Page 102] his [...]eshe and his blood, and they that communicate of the apparaunt bread doo eate the flesh of the lord [...] spiritually. Let vs nowe heare Irene speak [...]ng of the bread not beeing cast out, but sanctified. The elemental bread, saith hee, taking denomination of the word of God is no more common bread, Iren [...] aduersus Valentinia. lib. 4 cap. 34. but is made the Eu­chariste, which consisteth of twoo things, earthly and heauenly: and immediatly after in the same place, what is vnderstood by the heauenly thing, but sanctificatiō which commeth by inuocating the name of God? And by the earthly thing, which commeth foorth of the earth, but natural bread: which also feedeth our bodies aswel as any vsual bread. And againe in his 9. booke. When the wyne powred forth into the cuppe, and the bread being broken doth receaue the worde of GOD, it is made the Euchariste of the body and blood of Christ, from the which the substaunce of our flesh receaueth repast and nourishment.

Of the same iudgeme [...]t is Iustine the holy martyr li­uing in the very tyme and age of Irene, Iustine the holy martyr. who wryteth on this wise. The Deacons do distribute to al that be pre­sent to make them partakers of bread, wine, & water, The br [...]ad and wyn [...] which passe intoo the no [...]rishment of our body are c [...]lled the Eu­chariste. ouer the which thanksgiuing hath bene pronounced, or els they carry it to those that be absent. Nowe this nourrishement is called amongest vs the Euchariste, of the which may no man bee made partaker, vnlesse hee bee ioyned with vs in one and the same fayth and baptisme, and liue after the example of Christe. For wee doo not receaue this as common bread, [...] or com­mon wyne: but as Iesus tooke vppon him fleshe and blood for our saluation sake, That is too say ouer the which thanksgiuing & prayers haue bin pronoun­ced. after the same maner we also receauing this Sacramentall foode, by the which our fleshe and blood is nourished by concoction, are taught that it is the flesh & blood of Christ that [...]ook [...] flesh vpon him for our sakes.

[Page]I coulde alleadge many sentences besides these out of Athanasius, and more out of Cyril. some out of Epi­phanius Dydimus and others many more, al which i [...] I shoulde re [...]ken vp particularly, I shoulde skarse make an ende of vouching testimonies: I meane the [...]estimo­nies of that auncient and primitiue purer age. By the which may bee seene plaine without all ambiguity that those visible formes and byhangers of bread without any manner of sub [...]aunce was neuer hearde of as yet: and that the body and blood of Christ was so distributed [...] in the communion, as that both bread and wyne did neuer­thelesse remayne alwayes in this sacrament amongest them: finally that the body and blood of Christe was so conteyned vnder the denomination of meate and drinke, that the Churche had alwayes a sacrament, The Churche hath the sacra­ment of the bo­dy alwaies, but hath not al­waies the body without the sa­crament accor­ding too that saying [You haue not me al­waies.] of the body, but not alwayes the body without the sacr [...]ment, if therefore wee haue not the body alwayes without a sacrament: then may any man easily perceaue by the very denomination of a sacrament what hee ought too conceaue of the selfe same body, for as much as the sa­crament of the body is one thing, and the very body of the sacrament is an other thing, the one whereof may bee called by the others name, but can not possibly bee one and the selfe same in substaunce. For as his most blessed mother hauing deliuered Christe out of her wombe, is sayde properly and truely too haue brought foorth the very natural body of Christe naturally, Christ is other­wise borne into the world, otherwyse eaten in the world. not the sacrament of his body: euen so likewyse this ho­ly sacrament of Christes body, which is produced and made by the only woorde of GOD without mother at al, is called a body by a spiritual construction onely, but can not rightely bee called the substantial and natural bo­dy which issued foorth of the virgin, and in the natural sense therof. For although Christ be one and the selfsame in person wheresoeuer hee bee, yet is hee not euery where [Page 103] according to the natural substaunce, which he receiued of his mother, neither is he eaten as he was borne, for hee was borne a natural man in deede, but hee is eaten not otherwyse then by a mystery significant. In mysteries si­militudes of thinges are conteined, but not the substaūce themselues properly. In the mother the woorde was made fleshe: In the Euchariste the flesh of the woorde is made our foode, I say our foode, Aug. in. Ioan. tract. 95 This bread doth require the hū ­ger of the in­ward man. not of the mawe nor of the belly but of the minde. Wherevppon this meate is called euery where by the auncient ecclesiasticall fa­thers, and that not without cause by spirituall meate: as the which is not applyed too the foode of the bodies, but which dooth satisfie the hunger of the inwarde man. For as the hunger which hungreth after Christe is not the hunger of the outwarde body, Cyprian. de coena domini. This bread is foode of the mind not of the body. but of the inwarde man: euen so the fleshe of Christe auaileth nothing too the ease of belly hunger: but all the commoditie thereof serueth for the nourishement of a better life. Otherwyse why woulde the Apostle Paul haue sent backe the hungry bel­ly communicantes to their owne house where they might feede at ful, Aug. in. Psal. 103. Again in Ioan. tract. 26 cap. 6. Why doo yee prepare tooth and belly? beleeue and thou hast eaten Psal. 103. This is the bread of the hart, bee thou hungry and thirsty in the inwarde man. except hee had supposed that in that holy as­sembly some higher mystery had beene handled besides feeding the belly?

Which beeing true in deede, verified with so many proofes, so many manifest euidences of witn [...]sses: Rab. Maur. lib. 1. cap. 31. The sacramēt is turned into the foode of the body. By the power of the sacrament we do obtein life euerla­sting. what wil these Romish counterfa [...]cts bring foorth to shadowe their fren [...]y and to defend their drousy heresy of transub­stantiation? For if they do so stricktly restraine the sacred body of Christ, which without all question sitteth nowe in heauen, into and within the sacrament, that there shal re­maine no place nor any substaūce at al of bread swee [...]e nor [Page] leauened besides a thing of nought onely, and shadowes of accidentes, what shal that be then, which the auncient fathers doo with so general agre [...]ment call a signe, a Sa­crament, a mystery, a type, an exemplar, an ymage, a seale, a similitude, and a figure of the Lordes body and blood? What is that wherewith our bodies bee fedde and nourished as Iustine reporteth? Are wee nou­rished with formes and bare byhangers of accidentes? What is that, the fragmentes whereof the Deacons did in olde tyme carry vntoo others, Nicephor. in hist. eccl. lib. 17. cap. 15. and the broken pieces wherof (if any remained after the communion the priests did giue to boyes that went too schoole too eate too their breakfaste: The custome of bestowing the fragments in Iustinian his tyme. which custome was frequented in the church in the of [...]yme Iustinian as Nycephorus reporteth? If in that firste age of the Churche those auncient fathers had but ymagined in their mindes that they did eate the natural body of Christe altogither without bread really, may any man thinke with him selfe that they would haue yeelded so litle reuerence to Christ their sauiour, as that the Priestes shoulde haue beene permitte [...] not onely too deuoure the body of our Lord so broken in pieces, but al­so too deliuer boyes gooing too schoole the crustes and cromines of the leauinges for their breake­fastes?

By the which you see (holy father of Rome) vnlesse you haue lost your eyes & see nothing, what the doctrine and opinion touching the substaunce and fayth of this sa­crament was then in that olde auncient age amongest those Catholike and godly auncient fathers: and howe farre this your newe vpstart chaungeling of [...]rāsubstan­tiation doth differre not only from al auncient antiquity, but also from the trueth of the scripture it selfe, which ma­ny of your own frate [...]ny, Impes of this later age did not onely very wisely forsee, but very frankely confesse as your selfe do know wel ynough. For I suppose the name [Page 104] of the Author or the wordes of the Author at the least bee not vnknowen vnto you, who albeit neuer durst deny tran­substantiation himselfe: yet feared nothing [...]o v [...]ter his iudgement thereof freely: Eras [...]in Ann. in 1. Cor. 7. The Churche (saieth hee) did but very lately set down the determination touching transubstantiation: The Churche did lately de­termine of transubstan­tiation. for before that, it was thought suf­ficient that the true body of Christ was conteined re­ally either vnder consecrated bread, or by any meanes els, but afterwardes when the churche began to looke more narrowly into the substaunce of the matter, and to enter into more exact consideration therof, it gaue foorth a more resolute determinatiō of the same, &c. To the same effect almost writeth also Iohn Fisher bishop of Rochester not the least Apostle of the Romish church, who in his booke entituled A Defe [...]ce for the King of England, discoursing vppon transubstantiation and the vse of the sacrament, commeth at the last to this conclusion, to wit, that Trāsubstantiation is groūded more vpō the authoritie aud determination of the church, then can be iustifiable by the scriptures of God & the Gospel. Wherein he did not amisse. For who doth not know that in that first nourcery of the Primitiue Churche, yea, and many hundred yeeres after: When transub­stantiation be­gan first. whenas Bede, Bertram, and Rabanus Maurus were liuing in the world, euen vn­to that vnlucky hatching of Hildebrande and Innocent the thi [...]de, not so much as this name Transubstantiati­on was euer hearde of, vntill at the length in a Coun­cell hold [...]n at Laterane in Rome the solemne edicte was established of banishing the substaunce of bread quyt [...] out of the sacrament. The [...]aterane councel vnder Pope Innocent the thi [...]d. Anno 1216. For if at any tyme before that coun­cel the church had defyned any certain and grounded do­c [...]rine touching the same: how falleth it out thē that there is such a continual falling [...]ut amongest thē that folowed after in diuersities of opinion and iudgement about that [Page] transubstantiati [...]n, which some of them do stoutly main­taine, some do vtterly deny it: some do by coniecture think that others wil not graunt vnto: some others haue suppo­sed, some doo so deliuer out that the substaunce of bread & wyne doth remaine. Lombard. lib. 4. dist. 10. Lombarde himselfe doth think that there is a certain enterchaunge, but what manner of en­terchanuge that is, whether formal, or substantial or of some other fashion, hee dareth not of himselfe determine any certainty. Gabriel. Likewyse Gabriel Biel sticking fast in the same quauemyre vnable too vnwelde him selfe cleane from out the same, is faine at the length too set downe by a plaine denial, that in the whole Canonical scriptures can not possibly be founde in expresse woordes, whether this transubstantiation dooth beginne by enterchaunging of any somwhat into the body, or do without enterchaun­ging beginne too bee the body with the bread: the sub­staunce and accidentes of bread remaining still. What shall wee say to this, that euen by the testimony of Pope Innocent the thirde his owne mouth, were some per­sons knowen that did affirme, that as the very accidentes of bread did remaine after consecration, so also did the very substaunce of bread remaine withal. Whereby ap­peareth manifestly that before that late councel of Late­rane, was no certaine doctryne established touching transubstantiation. To the lyke effect wryteth Nicholas Cusanus. Nicol [...]us Cusa­ [...]us exercitatio­num. lib. 6. Some of the auncient fathers, saieth hee, are founde too haue beene of this minde, that the bread is not transubstantiated, but is inuested with a certain substaū [...]e of more high valour.

O notable groundwoorke of transubstantiation, perdy builded vppon none other platte fourme then vppon so brittle a fundation as that ridiculous decree of the Ro­mish Church being so late an vpstarte, as the which was not so much as by name onely euer hearde of or knowen, [Page 105] which neuer peeped abroade into the worlde, before Sa­tan being let loose out of Hell after the thousande yeeres of his captiuitie, was permitted too raunge openly a­broade, and too defile all thinges with abhominable stenche and corruption. For on this wyse dyd Satan after hee was let loose beginne his first practises, very neere the tyme wherein Hildebrande, or not long after him Innocent the thyrd began too prop vp theyr Ierar­chie ouer the worlde. O Sacred and Catholike doctrine of Transubstantiation issuing from so gracious a stocke forsooth, and grafted in suche an holy and seasonable a time. O neate and fine forgers of fraude: of whom notwithstanding, if any man will demaunde for the firste Originall of y ^• theyr doctrine, they wyll not be ashamed to fetche the pedigree thereof, euen from the very Apostles themselues, and too deduce the auncientie of this theyr transubstantiation euen vnto Melchisedech: not much vn­like too theyr neere Cozens the Gebaonites, which too colour theyr falshoode shewed foorth theyr olde shoes: so do these Romanists make a shew of the auctoritie of theyr owne Churche, and the same aduaunce alof [...] as it were Gorgones heade before the eyes and eares of the vnlettered multitude with very solemne protesta­tions. Wherein theyr fraudulent gu [...]le had not beene al­togeather amisse, if that the holy Scriptures had not long before discouered vntoo vs that same gracious Church of theirs, which they glorifie with the title of Catholike, to bee none other then that abhominable strum­pet of Babylon.

And yet for all this, these Gentlemen spare not too claime holde of Christe himselfe also, as an especiall Patrone of theyr error: but not muche vnlike their owne great graundsire Satan, who long sithens gaue assaulte vpon the same Christ in his owne person with the words of Scripture synisterly wrest after the bare sense of the [Page] letter: and as the Iewes doe at this present hacke the Propheticall Scriptures of the old Testament of whom Ierome maketh mention: Hieronymus. lib. 3. Na [...]. Cap. 17. Who following the bare construction of the letter, sayeth hee, slew the sonne of God. The selfe same almost may seeme very aptly ap­pliable vnto them, who following the bare letter of the newe Testament, doe change the Sacramentes into I­dolles, doe extinguishe the spirite of the Scripture, and doe crucifie Christe with the Iewes a fr [...]she in his mem­bers againe, besides this also because they doe not per­ceiue sufficient sauetie enough set downe for them in the scriptures, they runne by heapes to the chiefe Fortresse of Gods omnipotent power. What? say they, did not Christe affirme in plaine woordes: The Papistes arguments de­duced from the omnipotencie of God. This is my body? shall wee doubt that hee was not able to perfourme that which hee spake? If Christe woulde vouchsafe vpon his departure from hence to leaue behind him, too his deare­ly beloued Spouse, some speciall token or remembrance of him selfe: and if hee were of abilitie too leaue in­steede of that token himselfe wholy with his Spouse, did hee lacke power too perfourme that which hee spake by woorde? Roffencis contra Oecolampadium. Lib. 3. in Prooe­ [...]nio. or shall wee abridge the credite of his power? I doe know that the Omnipotent power of Christs God­head is able to do very much: but I know also that this Omnipotencie doeth alwayes concurre with his will. Therefore the state of the question heere is not what Christe was able too doe, An answere to the argumente touching the Omnipoten [...]ie of Christes Godhead. but what hee willed too bee doone. Neither is the controuersie heere touching the abilitie of perfourming, but of the very Action it selfe. Wee doe reade set downe in the Gospell on this wyse: The woorde was made fleshe: where notwithstanding t [...]e woorde did not therfore put of it owne nature, be­cause it cloathed it selfe with fleshe. Let vs nowe heare what these doe teache, The bread, say they, is made the fleshe of Christe? Howe so? on suche wyse [Page 106] forsooth, as leauing the formes only, there may not remaine one crumme of breade so muche. Goe to, how shall this [...]peare too bee true? Because hee that spake the woordes, is Omnipotent, saye they, therefore it maye bee so, because hee sayde it shoulde bee so. What doe I heare? wyll they foorthwith [...]etermine the channge too bee therefore made, because it coulde bee made? After the fame maner was the olde He­retique Praxeas wont to frame his argumentes in olde tyme, whome Tertullian answe­ryng not vnaptly: Tertullian aduersus Praxeam. If we vse these presumptions so disorderly in our talking, wee maye imagine what wee liste of GOD as though hee did it because hee was able too doe it. But wee may not therefore beleeue that hee did all thynges be­cause hee was able too doe all thinges, but wee muste enquire whether hee did it or no. but after this manner (quoth Tertullian) may any man imagine what he list concerning God, as though hee did it in deede, because hee was able too doe it. Therfore if these Romanistes woulde frame theyr Argumentes lyke good Logicians, they must de­duce the conclusion, not from that which GOD was able too doo, but from that whiche hee willed too bee doone. For the power of GOD, is his will: and not too bee of power in GOD, is not too will: for whatsoeuer hee willed, the same also was hee able too doe, and dyd it in deede.

We doe not therfore extenuate heere the singuler and incomprehensible power of Christ in working myracles: so also neither are myracles to be newe coyned where no myracles bee nowe: Forasmuche as myracles are wrought not for the behoofe of the beleeuing persons properly, but in respecte of the vnbeleeuers, nor are at any time vsually frequented, but for some great and vrgent causes, or some notable necessitie, too strike a [Page] terror into the heartes of the beholders, whom a man is willing to winne to the faith: I woulde very faine learne then of these men, what cause or commoditie may be al­ledged in this Action, why the Lorde sitting with his A­postles shoulde by the Omnipotencie of his power trans­pose the substaunce of bread intoo the substaunce of his owne fleshe too bee eaten. Namely, sithens neither the Apostles did neede any suche myracle, being already be­fore established in faith: yea though they had needed it, yet did the Lorde very grauely forewarne them, that his fleshe shoulde not profite them any whit at all? More­ouer neyther was any of them carried into any amazed admiration, or straunge adoration of any thing doone by the Lord in that Supper. Besides this also neither do any of y ^e Euangelistes make report of any myracle wrought heere, but doe describe the maner and story of the action simply, without al astonishment of the beholders. And by what faith I praye you may wee conceaue in our mindes a myracle of hidden transubstantiation, where no thing appeareth too any mans sight that we may wonder at, where no degree of a myracle may eyther appeare to the senses, or bee comprehended by reason? But you wyll say, that the senses may not be credited heere: bee it so: so neither may no credite bee geuen too euery drowsie dreame of euery doting Dotterel: but our imaginations must be guided by the right line of Gods worde. And in this same very woorde of God, if any thing occurre ey­ther figuratiuely or doubtfully spoken, as the naturall propertie of the very speaches them selues is alwayes too bee obserued, so that construction of woordes is to be shunned of all others chiefly, which is preiudiciall too the sinceritie of the whole Scriptures, and which throw­eth men downe headlong into open & horrible impietie. And what can be more horribly wicked, then to destroy [Page 107] the true and naturall humanitie of Christe, and too drawe Christe himself maugre his head into blemish of offence?

Both which must needes ensue vpon this, A double impī ­e [...] in transub­stan [...]iation. that these transubstantiators doe forge vnto vs. For if that holy bo­dy of Christ, which in the nature of his manhood is of the same mettall that our bodies be, euen by the very lawe of naturall humanitie is conteyned with all the proportion therof within one onely precinct of heauen, if I say, these men may disperse abroad the same body in many places, at one instāt of time, placing it in no certain place: doubt­lesse Christ neuer brought with him this nature from out the Uirgin Mary, forasmuche as to be in infinite places, at one instant of time, cannot in any respecte agree with the nature of humanitie, but is proper and peculiar to the Godhead only. And by the same reason shall the trueth of the Scripture lye, which hath made no difference be­twixt the humanitie of Christe and our humanitie in the thinges whiche properly ap­perteine too the properties of August Epist. 57. ad Dardanum. The Lord gaue immortalitie to his bo­dy, but did not take away humanitie from it. The same August. contra Fau­stum Manichaeum. Lib. 20. Cap. 11. Concomitance hath no place in the Sa­cramental presence. August. contra Faustum Manichae­um Lib. 20. Cap. II. Christe according to his corporall presence could not be in the Sunne, and in the Moone, and vpon the Crosse, at one time. Christe shall come againe, euen as he was seen to ascende vp into heauen, in the same forme and substaunce of flesh, vnto the which he hath geuen immortalitie, but hath not taken away humanitie. manhood, sinne only excepted, neither doeth that their foolishe & most doltish shift of concomi­tance as they tearme it, helpe thē ought at all. For to admit this to be true, that wheresoeuer the glo­rious body of Christe is present that his Diuinitie is not absent there: yet doth it not hereupon fo­low by the same kinde of argu­ing backwarde, that his corpo­rall presence is alwaies coupled togeather personally with the presence of his diuinitie.

[Page] The second [...] of transubstantiation.An other kinde of impietie appeareth in this, that Christe shalbe inforced by this meanes to commit ma­nyfest transgression agaynst the holy commaundements. For it this heauenly banqueter did set before his guestes none other maner of substaunce too bee eaten and drun­ken, but the very fleshe and blood, of the same naturall bo­dy, which hee tooke of his mothers nature, then could he not choose but incurre a iuste reproche of crime, Christe is pro­u [...]d a trespassor of the [...]th [...] law, if hee had giuen his blood to be drunken. nor by any meanes auoide the guilte of breaking his fathers commaundement, sithens the law it selfe not in one place only, ne yet obscurely commaundeth by especial wordes, you shall not eate the blood with the flesh. And again in an other place, Genesis 9. Whosoeuer hee bee that eateth any blood, I wyl euen set my face against that person, and wyl cut him of from amongst his people. More­ouer yeelding the cause thereof, hee inferreth foorthwith: Because the life of all fleshe is in the blood. Leuit. 17. Where­vppon I haue saide too the children of Israell. None of you shal eate the blood of any flesh, whosoeuer eateth it, shall bee cut off. And afterwardes likewise in Deu­teronomie repeating the same again & againe, Deut. 12. he sayth: Onely bee sure that thou eate not the blood, for the blood is the life: therefore thou maiest not eate the blood with the fleshe.

Nowe therefore what maner of [...]uersion not obserua­tion of Gods lawe is this? what a disagreemente and vnlikenesse is this betwixt the olde Testament and the newe? That which the father forbiddeth, the sonne com­maundeth: that which not onely nature doth vtterly con­demne, but also the fathers commaundement by most special law hath abolished, shal Christ the sonne of God the most seuere keeper of the lawe bring the same againe in­to vse? God forbid, hee neuer did it hee neuer willed it, he neuer thought it, neither was hee able to commit so [Page 108] grosse an absurditie without great prediudice of the law and nature it selfe, neyther doe thou imagine euer any suche thing in thy minde, gentle Reader. Christ [...] did ne­u [...]r bryng in any suche enormitie, but the Pa [...]ists a de­te [...]table and sauadge kinde of people, altogeather contra­ry to Christes meaning, and contrary too all lawe and rule not only of all nature, but of Scripture it selfe. They doe gnawe vppon the woord [...]s as vppon the fleshe of the letter, which if be construed in their right sense, nothing can be more heauenly: but yf carnally, nothing c [...]n bee more damnable. But if wee will needes bee so precise about the woordes of Christ [...], Why then by the same Argument of Christes omnipotencie, let vs turne Peter into a Rocke of Stone [...] and a Stone into Christe, and Christes fleshe into Table meate. For neither when he called bread his body, which hee woulde geue for vs (no­ting thereby the power and eff [...]cacie of his passion) did these woordes tende to that ende, to institute some trans­mutation of Creatures by any hidden myracle: or that departing out of the earth with his body, to leaue his body behinde him, (or else why shoulde hee commaunde it too bee eaten, if his will had beene too haue it reser­ued for a token?) but Christe did vnderstande by these woordes an other maner of thing, being matter of farre greater and deeper mysterie. For he deliuered a Sacra­ment which being vnderstoode spiritually doth geue life: Augustin. in Psal. 98. This body which you see, s [...]all you not eate, nor drink that blood which they shall shed that shall crucifie me: Beholde I haue deliuered you a mysterie, which being spiritually vn­derstoode, doeth geue life. but be [...]ng carnally vnderstoode [...] doeth kyll. For flesh (ac­cording too the testimonie of Christe him selfe) doeth not pro [...]ite any thing at all.

But howe can it bee ap [...]ly saide that this moste holy fleshe doeth pro [...]ite nothing at all? What? did not the [Page] fleshe of Christe borne for vs, baptized for vs, and slaine for vs, profite? Yes truely very muche. But our trea­tise heere concerneth not the very substaunce of his flesh, nor y [...]t his heauenly Actions in the fleshe, but only our fleshly eating of his naturall fleshe in this Sacrament, which shoulde auaile vs nought at all too eternall life, t [...]ough wee eate thereof with our mouthes a thousande times: whereof the Lord himselfe meaning to aduertise the Capernaites not altogether obscurely, who did wrest these wordes to the carnall and fleshly sense and meaning of eating, saide vnto them these wordes: Iohn .6. My woordes are spirite and life. The fleshe doeth not profite at all.

Howe these words of Christ [the flesh profi­teth nothing] ought to be vn­der [...]tood.Which wordes doe tende too this construction at the last: You doe conceiue of these woordes which I spake touching the eating of my fleshe too too grossely and car­nally, and farre otherwise then my meaning is: for I did neither speake them in any suche sense, as that I would inuite you to the deuouring of my person: for what can bee more absurde? Neither did I take vppon mee this fleshe too any suche ende, as too fill your throates and belies therewith: For what commoditie shoulde thereby redownde vnto you? that was not my meaning, but too the ende I shoulde geue the same to bee slaine for your sakes: which slaughter of my fleshe beyng apprehended of you spiritually by faith, and inwardly disgested with­in your heartes, shall refreshe you much more effectually, then Moyses refreshed your bellies with his Manna: for it shall reuiue you with a liuely life, not perishable and temporall, but eternall: and it shall satisfie your hunger, not that hunger which will bee hungry again, but which shall replenish you being full fed with euerlasting felici­tie in such wise as that you shal from thence foorth neuer bee hungry any more. Whereupon those his woordes are not without cause called spirite and life, not where­with [Page 109] he turned bread into fleshe, but where [...]ith he repre­sented the efficacie of his fleshe which was slaine for vs, and of his blood which was shedde for vs, vnder the my­steries of bread and wine: And on this wise in deede the fleshe of Christ, not in that sense as it is eaten, but in that whereby our faith is reposed in him, is become altogi [...]her profitable vnto vs.

It seemeth vnto me nowe, that I haue spoken suffi­ciently of this matter, if I an [...]exe one thing more. Wher­vnto I woulde verie faine heare what aunswere these Laterane breade flesh makers will make: who thinke it not sufficient to turne breade and wine into a Sacra­ment of the bodie and blood by the diuine power of the woorde, vnlesse by a certaine kinde of Alcumie they poure foorth substaunce of things from out one substance into an other, The Popish Alcumie. and so produce out of the substaunce of breade and wine, a certaine contrarie nature of mans flesh and blood, and make thereof some certaine quinte essence. And goe to nowe, to yeelde thus much to their Alcumistical chaunge, to wit, that nothing remayneth in the Sacrament besides the onely substaunce of the bodie and blood: I come nowe not to enquire in what mynute of time, in what instant of pronouncing the woorde this transubstantiation taketh his first commencement of be­ing created: For the Popes themselues cannot yet agree vpon this poynt. This thing do I demaund. After that this same bodie of our Lorde being once deuoured by vs, Uerie grosse e­normities and ab [...]u [...]d impossi­bilities pro­ceede [...]ut of the doctrine of t [...]ā ­subs [...]antiation. doeth passe once downe into the bowels, and resteth within our bodies, whether it remaine whole there with­out all kinde of disgestion, or whether the substaunce of that fleshe doe growe through naturall concoction into and increase the substaunce of our fleshe? If they graunt this: it must needes then come to passe thereby, that the vndefiled and pure fleshe of Christ swallowed vy vs, and [Page] conuerted into the substaunce of our mortal and corrupt nature, O [...]i [...]en. c [...]. [...]5. in Mat. The sancti­fi [...]d bread according to the mate­ri [...]ll part thereof doth passe downe into the b [...]lly, and is throwne out into the draught. C [...]pri [...] [...]e coe [...]a. But our con­iu [...]tion with him doeth neither con [...]ound the pe [...]sons, nor vnite the [...]ubstanc [...]s, but doth make our a [...]fections agreeable, and couple togither our willes. must be­come one and the selfsame flesh with our corru [...]t fl [...]sh. For D [...]m [...]s. de Orth. side. li. 4. ca. 14.as bread and wine (according to the test [...]mon [...]e of Damascen) by eating and drinking, is transposed into the bodie & blood of the person that eateth and drin­keth: euen so the flesh and blood of Christ, if they bee receyued really, as they tearme it, into our bodies, must needes be transubstantiat [...]d & vnited into our owne flesh and blood. Hereof therefore must it folow of verie necess [...]ie, that the [...]lesh of Christ being nowe made our fleshe shall be sinfull flesh, which were horrible to bee spoken, yea not onely sinfull: but also as our fleshe doeth corrupt and waxe rot­ten withall, so the same corruption must of necessitie hap­pen vnto the flesh of Christ as well as into ours (if accor­ding to D [...]mascene, we bee concorporate and made one bodie with Christ) which is quite contrarie to that mysti­call prophecie of the Psalmy [...]t, whereby wee are taught that Christ his most hol [...] fleshe is dignified with [...]uch an especiall est [...]te and condition, that it should alwayes con­tinue free from all maner of corruption, Psal. 15. Thou shalt not giue thy holy one to see cor [...]uptio [...]. &c. not to inferre here any mention meane whiles of that which cannot bee gainesayde of them that are dayly conuersant with their sacred [...]akes. I meane euen those cakes also that be so cu­riousl [...] kept in Pixe for a season, after they haue blessed them: which holy cakes vsu [...]lly wax mo [...]ldie and rotten, and shi [...]er to dust being scarce toucht with their fingers. Wherein either the body of our most blessed Sau [...]our mu [...]t suffer this v [...]speakeable iniurie, or else it mu [...] needs bee confessed, that this their framsh [...]pen chaungeling Transub [...]tantiation must be matter ridiculous, matter of [Page 110] nought, or surely no matter at all.

Beholde here (if it may please y [...]ur holy fath [...]hood) somewhat vttered concerning many partes of your doc­trine. Wherein you see nothing sounde almost, no [...]hing cleare, yea nothing that is not of all par [...]es de [...]iled wi [...]h monstrous errour [...]. And yet after all these so horrible and vns [...]eakeable blasphemies doe you require to be accoun­ted for a father and a principall so [...]raine of the Churc [...]? Whereof no man that knoweth you, may wi [...]h sa [...]e con­science acknowledge you for so much as a reasonable member. And is your shamelesse impudencie crawled so aloft to the toppe gallant, yea aboue al whoor [...]sh shame­lesnesse? moreouer doth your insolent arrogancie so farre exceede all impudencie, that ye shame no [...]hing at all [...] with more then Turkish crueltie to hale harmel [...]sse a [...]d in [...]o­cent sheepe of the Lords flocke, as euerie of them is most sounde, and of a most vnde [...]iled fayth, to the stake, and to condemne th [...]m for Heretikes? and with them also no lesse infamously accuse kings and Queenes as accessa­ries, harborers, recettours, and supporters of Here [...]es? Whereas your selfe meane whiles swa [...]ming on al par [...]s with so many, so monstrous, and more than her [...]ticall [...]r­rours do so ex [...]crably exceede all the whole crew of He­retiques, and do so alone like an Ar [...]hringleader surp [...]sse al other Her [...]tikes, Th [...] [...] t [...]e A [...]c [...]heritike o [...] all he [...]etiqu [...]s. that (to speake at a w [...]d [...]) [...]his your Papisme can s [...]eme scarc [...] ought else then a plai [...]e can­ker and ga [...]ing gulfe, deuouring a [...]d swal [...]owing vp all true and Christian religion.

B [...]t I surc [...]as [...] now, and make here an [...]nde of cont [...]n­ding with you alb [...]it this is not a [...]ō [...]ntion, but a de [...]nce rather, not entred into of any vnaduised temeritie, but vndertaken vpon great and vrg [...]nt caus [...] [...]nd n [...]c [...]ssit [...]e. Wherein if wee shall seem [...] to haue desen [...]ed our cause so [...]what more eage [...]ly thā may se [...]me agreeable with the l [...]nitie of ou [...] na [...]ures, or to haue repr [...]u [...]d you somew [...]at [Page] more bitterly then you would willingly heare of, pleaseth it your holinesse to accept these speeches as not vttered by vs, but to be the verie wordes of truth it selfe. Neither do wee sillie faythfull members of the vniuersall Catholike Church complayne agaynst you, but the Scriptures of God do mainteine our quarel herein, and in our behalfe doe bende their whole force agaynst you: the verie voyce of the Lord, 2 Thes. 2. Whom Christ shal consume with the breath of his owne mou [...]h. the verie breath of Christes owne mouth, to­gither with the whole armie both of Christs Church, and of heauen, and with these also all the holy companie of heauen, do not only vrge this disputation against you, but also doe ioyne in league preparing all togethers greater forces agaynst your triple royaltie. For the selfe same will either vtterly roote you ere it bee long from out that maiestical Sea, which you do against al equitie and right vsurpe most iniuriously: or else you must of fine force throw into vtter exile the selfe same Scriptures, and ba­nish withal Christ himselfe, and his Apostles, from out all and euerie Church. I doe knowe that the Church is molested many times, with many great and grieuous as­saults and conflictes of encounterings: and many times infected with diuerse noysome diseases and stench of con­tagious corruptions: to the clensing and curing whereof, I thinke it needefull to applie milde and gentle maner of speeches and conference, If any man will be contencious, the Church of God hath no [...]uch custome. as becomm [...]th modest and mild dispositions. So earnestly alwayes hath our affection loathed that cap [...]ious snatching and quareling amongest the learned.

But yet this your pes [...]iferous poyson of impietie (holy father of Rome) linked with such sauage phalarisme, wherwith you haue not only de [...]iled the very welsprings & purest source of all Christian religion, but also vtterly spoyled and defaced it, is such, that it cannot bee cured nowe with any milde potion of medici [...]able restoratiue. You haue forced the afflicted estate of tormented Christi­ans [Page 111] to such a lamentable extremitie with your horrible crampes and execrable crueltie, that you are not now any more to be confuted with arguments as an heretique, but as Antichrist himselfe the most butcherly bloodsucker of Christians, to be abhorred and accursed with the general detestation of all the godly: insomuch that whatsoeuer person be not from the bottom of his heart, your professed enemie, can in no wise bee in league with the glorie of Iesus Christ.

For as much therefore as the matter is come to this passe: An exhortation to the Pope. and that your tottering state standeth in worse case nowe than any man can expresse: what better prouision may you make for your selfe, or what more wholesome counsel may I giue vnto you, then that ye reclaime your selfe speedily, and returne againe betimes? Whither shal I returne, wil you say? Returne, Romane ruffler, from whence you are fallen. Returne to humilitie, to the which you bee called. Returne againe vnto the charge wherevnto you are appoynted. If the Lorde haue cal­led you into his Uineyarde, hee hath called you to toyle and labour, not to scrape riches togither: to ministerie and submission, not to maistrie and soueraintie. Be­stowe cost, and dresse the Lordes vineyarde therefore, doe not spoyle and moyle the Uineyarde. For it is no Uineyarde of yours, which though were your owne, yet ought you not roote and turne it vp with such boarishe sauagenesse. For it is the Lordes Uineyarde and not yours: Who if haue waged you amongest other his woorkemen, returne therefore to your worke, and holde you contented with your place, and vaunte not your Peacockes taile more than becommeth your plumes: and be satisfied with your penie, whether you come in the first houre, or the last houre of the day: one kinde of pay­ment is due to euerie woorkeman alike. There is no prerogatiue amongest woorkemen. The Lordes be­nignity [Page] is extended to al alike. Therfore if you be wise, let your Romain Sea content you, bicause you are placed in Rome: and permit others that be ouerseers ouer others, to gouerne their owne prouinces. And would God the Lorde woulde once vouchsafe imprint such an heart in you, as might earnestly & seriously ponder these things, and that you might returne from whence you are fallen. The time was when this your Citie of Rome was fa­mous and noble, replenished with most woorthy woor­shippers of Christ: adorned with excellent wittes and most commendable conuersation of life: notably mag­nified with the blood of glorious martyrs: most aboun­dantly flourishing with godly and learned Bishops: who employed all their industrie and endeuour to none other ende, then to the publique peace and tranquilitie of the Church.

Restore againe this peace vnto vs (holy father) if you may, and this you may easily doe, if yee wil depart from that proude primacie, which you nowe stande vpon altogether agaynst all Gods lawe, agaynst all mans lawe, and quite contrarie to the example of all the aunci­ent fathers. Lay downe that peruerse imperious obstina­cie: vaile lowe your stately topgallant, and shake off that vnweldie clogge of Lordlinesse, which you haue vnderta­ken, the weight whereof is able to ouerpeyse, I say not your shoulders, but the strongest shoulders of the stoutest man in the worlde. Let errours giue place to truth. Let humaine glorie assubiect it selfe to the glorie of Christ. Let the Romishe Broker call backe againe his Romish counterfeyt trash, which he hath foysted into the Church without any warrant of the Scriptures, I meane Mas­ses, Sacrifices, Satisfactions, Pylgrimages, Image-worshippers, false doctrine: Monkish vowes, Purgato­rie merits, Routes of Regulars, combersome clogges of consciences. Let him p [...]mit Kings and Monarches to [Page 112] inioy their owne soueraintie ouer their Kingdomes and territories, and to amende their errours. Let him re­store general Councels to their auncient liberties, with­out the which can no sure meanes bee founde for establi­shing the truth.

For what can bee more auayleable for the mainte­naunce of the trueth, then that where Religion is free, there also shoulde all voyces bee free, and such Councels summoned, which shoulde bee lawfull, not a stolne Coun­cell: where matters might bee decided by free voyces, not by extort speeches: by vpright, and sincere, and freer determinatiōs of the learned, not by procured affections, not by practises of confederates, nor by the foreiudge­ments of men, but by the onely authoritie of God: and where the best approued and auncient orders of the fa­thers might bee obserued, that it might bee lawfull for euerie person to vtter freely what hee thought without feare, without peril, not where all must bee measured af­ter the lust of one person alone. But nowe where all men are enforced to sweare vnto the woordes of one man, and all voyces rack [...]e to satisfie the appetite of one person, which person so ruleth the rost, that no man shall bee admitted to bee present, but suche as shall thinke as hee thinketh: and that it shall not bee lawfull lykewise for anie to determine ought, but which shall bee consonant to his will. What successe, I be­seeche you, may anie man surmise to bee hoped for in such Councels, but such as shal tende to the breach and dissolution of the libertie of the Churche? And shall seeme not to aduaunce the glorie of Christ, but to en­haunce the onely tyrannous loftinesse of mans ambici­ous Lordlinesse, to the vtter ruine, ouerthrowe, and roo­ting out of all sincere and most pure Religion. By reason whereof it behooueth you, holy father of Rome [...] to take so much the more especiall regarde, that veyling [Page] that proude bonnet of greedinesse to beare soueraintie, and altogether abandoning this straunge neuer heard of noueltie of heathenish ambicion, yee reclayme your selfe wholy to that auncient, and more moderate humilitie of the most auncient, most true Catholike and Apostolique Church. Examples bee extant euerie where, whiche may endure you to bee better resolued. Whether you enter into dewe consideration of the life of Christ, what can bee more milde? or whether yee beholde the platte formes and proceedings of the Apostles, what can bee more contrarie? more repugnant? and more vnlike the course of your Court? Let vs come one degree lower to the next succeeding age after the Apostles, what shall a man finde in those graue fathers of the Primitiue church, that is not altogither discrepant to these your outragies and disorders? But to make no long rehearsal, we will for examples sake, put you in remembrance of one man alone, a verie godly person, namely, that notable orna­ment of the Church Cyprian, whom I thought good to vouch by name at this present, not so much bycause you should read his wordes, Cyprian writing to Iubaianus of the baptisme of Heretiques. as that by him you might learne the maner of the auncient discipline, and the most excel­lent integritie of that age. For in his Epistle written to Iubaianus, he maketh this report. Wee, sayeth Cy­prian, as much as in vs lyeth, doe not conten [...]e with our companions, and our fellow Bishops, with whom wee doe ioyne in godly concorde and Christes peace: especially for that the Apostle saith: If any mā amongst you be thought to be contentious, wee haue no such custome, nor yet the Church of God. The loue and charitie of the minde, the honour of mutual societie, the bonde of fayth, and the vniforme agreeablenesse of Priesthoode, is preserued amongest vs in pacience and lenitie.

Moreouer the same Cyprian in his Preface which [Page 113] hee prefixed before the councel of Carthage: Look [...] Aug. de Baptismo contra Dona­tistas lib. 3. Cap 3. vou­ched out of Cyprian. It remai­neth nowe that euery of vs particularly pronounce what we think, foreiudging no man, neither reiecting any man, though hee thinke otherwyse then we do. For neyther hath any of vs taken vppon him too bee a Bishoppe ouer Bishoppes, nor hath enforced any of our fellowe Bishoppes too any necessitie of obedience by any tyrannous constraint for as much as euery bi­shoppe is endued with his proper peculiar iudgement according too the freedome of his owne liberty and power, as that hee may not bee iudged of an other, howe then may him selfe iudge any other person. But let vs all depende vppon the iudgement of our Lorde Iesu Christ who onely and alone is of power both too appoint vs superintendentes in the gouernement of his Church, and to iudge vs according to our vsage & proceedinges therein. &c. Heere nowe haue you set downe before your eyes a president (yf I bee not decea­ued) not vnfit, and a commendable ymage of auncient & Apostolique modesty, which floorished long sithence a­mongest our graundesyres, the first and principal guides and capteynes of Christes Churche. Untoo the which rule of humilitie if you coulde addresse that your intolle­rable hawty courage: (which you might easily doo if yee woulde) and wo [...]lde frame your selfe too marche in order amongest your other felowe Bishops: certes these trou­blesome commotions and disordered factions of most pernitious vproares, wherewith the peace and concorde of Christians is so lamentably shaken and rent asunder at this present, woulde easily be quailed, or for the more parte woulde surely growe much more calme. But these thicke clowdes cease not as yet too threaten dayly farre more daungerous tempestes: and from whence they pro­ceede, I know not, except they grow frō out these stinking bogges of that Romishe ryot onely, and those pestilent [Page] drugges of Papisticall doctrine, which woulde once con­tent it selfe too bee refourmed, and reduced to the rule of Euangelical simplicity, there woulde bee no hurly burly in the worlde nowe, no outragious factions woulde mo­lest oppressed common weales at this present. Al which enormities woulde easily, & at once be silent and calme, if you alone woulde vouchsafe too bee quiet. Albeeit why doo I exhorte you heerevntoo, that am sure shal little or nothing preuaile with you? for may any man conceaue by ymagination of minde that you wil become in any re­spect other then you haue yet hithertoo alwaies bene, one whome either feare of God may breake, or charitie bend back again, or whome reason or any wholesome counsel may euer allure too amendement? And woulde God wee coulde obteine so much at your handes by our earnest re­questes, louing aduertisementes, or by any other way else whatsoeuer. But bicause I do see your minds so through­ly bent against the speeches and voices of all men, I sur­cease hee [...]e to deale any further with you (O holy father) and leauing you nowe in the plaine field, I will turne the rest of my communication too others, euen too all those whosoeuer the churche of Christe dooth possesse for indu­strious and faithful embracers of true pyety.

An humble pe­tition too the Princes & the peeres & states of Christēdom.But aboue al others chiefly I doo appeale vntoo you, O yee renoumed prin [...]es and noble potentates & peeres of the world, vppon whome Gods diuine liberality hath powred foorth this prerogatiue of supplying his place in al manner of affaires ciuil, politique, and ecclesiasti­call: for I am throughly persuaded that it apperteineth vnto you to foresee that Christian common weales suffer no dammage nor detriment, and to prouyde that nothing may bee committed by violence and fraude, that may ob­scure the glory of Christ, that may ouerthrowe the peace of the people, or preiudice their sauety. Wherefore I hū ­bly beseech you, for the loue you beare to the state wherin the Lord hath aduaunced you, to beare chiefe souereignty [Page 114] heere on earth, bee yee careful againe and againe, that the fraudulent practises of the enemies preuaile not more then your power and authority. You can by no meanes forget the treacherous troubles wherewith this Cali­don boare hath moiled your nations, with what an vn­merciful slaughter. with what a monstruous butchery hee hath deuoured the seely flocke of the Lorde these many yeeres now, with howe incredible calamity hee hath op­pressed your sobiectes, and howe horribly iniuriouse hee hath behaued himself against your own persons, states, & seignories. For amongst the whole order of your puissant estate, what one Prince hath beene of long tyme nowe so mighty in power, in whose kingdomes the Popes prac­tises coulde not preuaile further then your renowme & authority, The Popes power ouer princes against al equitie and right. in the which hee hath not deuoured more of your owne subiectes with faggot and tortures, then any of you durst preserue from his tyranny? In the which hee hath not enioyed more friendly hartes & more faithful subiects then you your selues haue? but why doo I speake heere of your subiects, whenas I do see none more humble and o­bedient vassalles vnto him, then your selues? For when you punish them, whome he commaundes you to punishe: when you committe to fire & flame at his commaundemēt and lust, whome hee condemneth too the stake: when you do more eagerly and more straightly exequute the lawes of his inquisition more then your owne lawes: when yee bid battel to your owne subiects without any cause, with­out any their fault, or misdemeanor by the only iustigati­on and procurement of the Pope, seeking the sackes and blood of your friēds, for your deadly enemies sake, herein what seeme you els then bondslaues too him, whose soue­reignes and Lords behoued you to be?

Which albeit may seeme it selfe matter most detesta­ble and most vnwoorthy your excellent renowme, yet I wil not much impute the same too any your cowardyse, [Page] as to your tymorousnes, rather ne yet so much to your ty­morousnes, as too the general ignoraunce of those barba­rous tymes. For I do knowe by what crampes and per­nicious practizes they crept into the hartes of princes at the first: Namely, vnder the beautiful countenaunce of the Churche, with a false vysor of religion by crooked conueyances wrything and wresting the testimonies of holy scripture hither and thither: with which bugbeares blazing Gorgones head as it were, they had so vnder­myned al the most mighty potentates of the worlde, that they might easily induce them to beleeue that all thinges were well and godly atchieued, whatsoeuer were vnder­taken by the commaundementes of those holy fathers, which coulde not erre by any meanes possible. And euen heerehence loe stepte foorth vppon the stage the first prolocutor of al this whole tragedy. But this present age no we requireth other maners: Neither coulde the olde prouerbe bee more truely verified at any tyme so much as nowe, to witte Truth is the daughter of time. For what so cloudy ignorance can possibly ouerwhelme the senses of any sensible man so much as that in this so manifest a sunneshyne of Euangelical glory, hee can not easily conceaue by ymagination, that this ecclesiasticall monarchie of the seruauntes of Christ was neuer erected by Christ the founder thereof, ne yet euer at any time per­mitted of him, but many tymes forbidden, & most grie­uously rebuked euery where. Yea it wold be matter of no greate difficulty too deli [...]er by manifest demonstration from out their owne recordes and registers, the very first tyme and chiefe original Author vnder whome this pompouse pryde of pontifical Lordelynesse began too growe into some credite. Namely, sithence wee reade i [...] History written by Platina theyr owne Countryman and domesticall witnesse on this wyse. Boniface the thirde, sayeth hee, a Romaine borne did [Page 115] obteyne of Phocas the Emperor (yet not without great contention) that the Sea of the Apostle Peter (which is the head of al Churches) should be so called and reputed of al men: Platina vppon the lyfe of Boni­face in the yeere of our lord. 511 which soueraignty the Church of Constantinople did trauaile to procure vnto it self. Whose challenge many Princes fauoured meanwhiles and affirmed, that the chiefe Sea ought to be resiaunt in that place where the chiefe state of the Empyre was at that tyme.

By the which it may easily appeare vntoo you what you ought too do. For if the chiefe foundations of this Sea be grounded vppon no lawe nor ordinaunce of God, as is declared before, but propt vp by mans appointment onely: what shall let I pray you, why that stately chaire, which receaued no prerogatyue of superioritie from God, but onely from you at the first, shoulde not stoupe nowe a­gaine and lay downe these Peacocks plumes by your ge­neral assent and commaundement? If beeing carried on the blinde side long agoe, your selues were the firste do­nors of this primacy, altogither against the wil of christ: what more notable exployt may you bring too passe at this present, then to reuoke backe that gifte (as AEsopes litle byrdes did sometymes plume away their owne fea­thers from the chattering crowe) which was either ex­torted from you against equitie and right, by treachery & mischief, or procured by fraud and villanie? For why bee­ing nowe better aduised and endued with more heauenly vnderstanding may ye not more rightfully supplant that, which without cause ye did of old tyme plant vnlawfully? albeit why do I say that you may, A Rule of the cyuil law. The free borne dooth not loase his freedome, neither dooth he preiudice the cause of freedom [...] which doth binde himselfe to be a bondman by wryting. sithence very necessity exacteth it of you as of duty, vnlesse ye had rather become slaues to this false counterfait Pope, then seruauntes to Iesus Christ.

[Page]Wherefore awake yee most puissant Princes and most renoumed Potentates, let your wysedome rayse it selfe out of this slumber at the length. Repulse this outrage and impudency. If the due [...]iful consideration of your honorable estates, and of euery of your particu­lar liberties may little preuaile with you, yeeld you thus much yet at the least to your Christe, vntoo whome yee owe all that you haue, that yee take compassion of his poore distressed Churche, that yee deliuer the lyues of your subiectes from bloody butchery, and their con­sciences from heathnishe impiety, and that yee willing­ly faster not within the bosome of your common weales woolues whelpes too the rauenouse deuouring of the same. Your whole natyue country dooth hum­bly beseeche you, the whole society of al the godly dooth desire you, yea with salte teares doth request you that yee wil once at the length after so many and merciles slaughters and flammes of the godly, vouchsafe too open the vowelles of your mercy towardes the preseruation of the trueth, towardes the safe keeping of simple innocency [...] towardes the free deliueraunce of sounde doctrine which hath beene long ynough nowe oppressed: that beeing so by your boun [...]eous consideration freed from al feare, they may bee recomforted and recouer courage againe. It lyeth in your honours too assuage these franticke and fu­riouse tumultes. For performance whereof wee doo not require you to rush vppon the common enemy, & reuenge the butchery of your subiectes with force of armes. There hath bin of warlyke inuasions more then ynough [...] there hath bene too too great an effusion of Christiā blood. But the request that our humble petition maketh to your honors is this, which wil neuerthelesse redounde in eche respect as glorious too your estimation, as profitable for the general sauety of al the godly. Namely, that of your authorities royal and imperial, yee will vouchsafe too [Page 116] let bee proclaimed a general Summons for a generall councel, according too the example of your famous aun­cestors, which assembly may proceade to the exact deter­mination and voices of the best learned and grauest fa­thers, with such vprightnesse and integritie, as that the same councel may bee no lesse free, then general. A Challeng for a general coun­cel, wherein [...]he whole state and cause of the Popes autho­ritie may bee decyded by free voyces of the learned. In the which let the Pope of Rome bee enforced too iustifie his monarchicall chaleng and doctrine by due authorities and good proofes of doctrine: Who if bee able to iustif [...]e by sufficient testimonies of holy scriptures, let him enioy his souereignty: but if hee faile in his proofes, let him haue his deserte. In this so forlorne a calamity of al thinges what can bee demaunded of you either more commodiouse, or more commendable for your royal mindes? but if there remaine no hope of such a general councel too bee assembled: yet that euery of you with in your seueral dominions at the least will not disdaine too put that in vre which ought haue beene accomplished in that generall councel: namely: that erroures may bee amended [...] that the pure and liuely welspringes of true and sincere doctrine may bee restored too their auncient integritie (abandoning and banishing intoo vtter exyle all manner pilfe, dregges, and patcheries of the Romishe ryot) that your subiectes may freely frame their conuer­sations and consciences according too the holy direction of sacred scriptures, and not after the Popes decrees: and that it may bee sufficient for the same subiectes too bee subiect too their owne natural and liege Lordes and Princes only. For els I see nothing whervnto this Ro­mishe Reueller may be emploied with in any your Pro­uinces, vnles it be to stir vp seditiōs & vproares. In case the state of the christiā cōmō weale were such at this pre­sent, as it was of old, whē the church being as yet greene was in subiectiō vnder the authority of Ethnick princes, [Page] then might the ayde of Bishoppes bee implored for the ordering of the matters apperteyning to the church. But nowe sithence it hath pleased the heauenly maiesty too vouchsafe those same princes, whome hee hath called in­too his Churche, too become Christians, as the which doo no lesse dutyfully mynister vnto Christe, then the Bi­shoppes them selues: I see no cause too the contrary why the same Christian princes which beare soueraignty in states politique, shoulde not also beare souereignty in the congregation of Christians. So that there may seeme no cause to remayne nowe why this pontificall monarchy shoulde so presumptuously vsurpe any such prerogatiue in any their dominions, that ought not to become subiect to the laweful Magistrates in euery of their seueral pro­uinces.

An exhortation to the common people of Chri­stendome.And thus much hithertoo touching the requeste, that I thought good to sollicite your most excellent maiesties. That which nowe remayneth to bee spoken, I wil turne too the residewe of the people of Christendome as many as be brethren and ioynt Cytiziens with me, coupled to­gither in one and the selfe same fellowship of Baptisme al and euery of whome I doo likewyse pray and beseeche that they take heede againe and againe, that they suffer not themselues too bee haled backwarde from the truthe by any suttle, slye, inveigling nor any gloriouse tytle of names bee they neuer so plausible. As there is nothing more safe and more souereignable then syncere religion, which dooth display abroade direct too the right way of the true vndoubted saluation, so doth there no thing more easily deceaue and wounde more deadly, then counter­fait hypocrisie creeping vnder the couert of false fayned holines, & her cozen germaine Solemne superstition: E­uen as that lying Prince of darkenes doth neuer deceaue more dangerously, then when hee putteth on the vysor of an Angel. So that so much the more vigilant and careful [Page 117] we must bee, lest being circumuented with rashe and te­merarious foreiudgement, more then enduced by stayed consideration of minde do wee embrace false doctrine for the truth, Antichrist for Christe, 1. Iohn .4. the slaying fleshly sense of the letter, for the spirit and trueth Proue the spirites, Ephes. 4. saith Paule, Matt. 10. whether they be of God, 1. Thes. 5. and be not car­ried away with euery blast of doctrine. Whereupon the matter it selfe doth require this point chiefly in deed, that with the Euangelicall simplicitie we ioyne serpen­tine prudence, which may be able too discerne spirites, which may proue all thinges, which may holde fast that which is good, which vnderstandeth aptly to distinguish betwixt light and darkenesse, betwixt falshood & truth: finally that may be so simple that wee offer fraude to no man, and withall be so prouident that we may shunne the suttletie of the guylefull. Nowe this will be brought to passe without any great difficultie, if setting parcialitie and greedines of affections apart, we depend wholy vpō the mouth of our heauenly maister, not vppon mens de­crees, nor vpon consent of multitude, ne yet vpon commō custome of times and people: and if we do so reclayme our whole heartes to the scriptures, that, as Hillary doth giue counsell, wee suspende our vnderstanding vppon the wordes of the Lorde, and not imagine that to be written which our selues haue taken holde of, before we reade it with our owne eyes, nor that wee attribut [...] so highly to the imaginations of our owne fansies, as that with toothe and nayle wee defende that which wee haue once entred vpon: but that we search first by carefull inq [...]isition those thinges which we do holde. And therefore wee be com­maunded to search the scriptures, vnto the which it be­houeth to assubiect al our determinations altogether, & not to wrest the scriptures to the fansies of our owne ima­ginations. There may be many and sundrie persons so grossely blockishe and so bluntishe of iudgement, who wil [Page] allowe of nothing at all, but that which they haue re­ceiued of their forefathers, and which by olde custome hath beene frequented: as though the forefathers coulde not possibly erre, or as though truth were wont to be the mother and not the daughter of time. Which order if we shalbe enforced to obserue, to wit, that wee accept of no­thing to bee safe and sounde in matters of religion, but that which hath beene priuiledged by custome of elder yeeres after this rule, surely neither Paul nor Peter, nei­ther any one of the Apostles at all, should euer haue beene a Christian, neither shall any the Turkes hereafter bee conuerted into our faith, being so many yeeres enured & nooseled vp in their owne errors.

Go to nowe, I woulde faine learne of these felowes that doo so stoutly stande vpon the imitation of their forefathers, Customes of time and imi­tation of forefa­thers is neither to be allowed of al, nor in any respect, nor yet in al things. what aunswere they will yelde touching Antichriste: whether he is yet to come, or when hee commeth, where they will saye his kingdome shall bee planted? If they will affirme that it shall bee in the Churche: what seasons of that churche whyles Anti­christ beareth swaye, will they describe vnto mee, whe­ther it shalbe the churche of truthe or of errour? And howe can it otherwyse bee, but that as long as Anti­christ reigneth and possesseth the heartes of men, the truth must bee suppressed for a season, and errour must possesse the greater part of the churche. And where will these men place the churche of Christ then? Whether mounted aloft vpon the toppe of a hill, which shalbe fa­mous and glorious in all mens eyes? or shrowding close in some corner rather: when as persecution sur­rounding al places with horror, the woman cloathed with the sunne shalbe faine to flee into the wildernes: when the saintes must be ouercome: when the strum­pet being drunken with the blood of the saintes shall triumphe in her maiestie: where shall nowe become [Page 118] this publique, I saye, this publique euerlasting victory of truth, which many persuade them selues to enioy in the church? What shall become of that churche which can not erre, when the sainctes shalbe slayne in the churche? when that false Prophet shall rule the roste euery where? when he shall defyle all places with the blood of the holy ones? when as also the very elect shall be in great hasard to be seduced? finally when as so merciles a gulf shall swallowe vp the godly, that the very horrour of the perill shall procure the ende of all euils long before the determined tyme? when as the childe of perdition shall be shryned in the temple of the Lorde? all which if we see plainely accomplished alr [...]ady, and that it can not bee denyed but that Antichrist hath sit­ten long sithence in the Temple of God, and with all is reuealed: what mad men, are they nowe that goe a­bout to persuade vs toothe vsages of the fathers, and cu­stome of the tymes which were subiect vnto the tyranny of Antichriste? which also bragge so lustely vppo [...] their pontificall Papane succession, neuer empayred nor vndiscontinued since the very age of the Apostles, in as much as Antichriste hath reigned so many yeeres nowe in the Churche of God? See the book [...] of Iohn Frācisce Pi [...]us Mirandul [...] called Staurosti­co [...], concerning the signes of the crosse falli [...]g lat [...]ly from heauen, from the Germaines [...]n the time of Maximilian the Romaine k [...]ng. Anno 1501. And also againe 1504. But if they wyl deny, that this enemy of Christe is not as yet come, O mi­serable and to much forlorne estate of seely Christians. For if within these fewe yeeres, synce the tyme that Crosses were fastened first vppon the garmentes of Christians, namely in the tyme of Maximilian the Emperour, so incredible hauocke hath beene made of Christian martyrs, by the onely butchery of the Pope of Rome, as is skarse credible too bee be­leeued: Certes if soo many thousandes of Christians haue beene swallowed vpp and deuoured with soo manye, and soo monstruouse tortures heretofore [Page] for Christe and the Gospels sake in these peacible and calme regimentes of Christian princes, what shall poore Christians expect to befall them hereafter vnder the ty­ranny of Antichriste?

Which beeing, as you see, more manifest then the sunneshine in midday, plucke vp your heartes therefore you men and brethren and fellowe souldiours in Christe. and according to your wisdomes atchieue an enterprise worthy your wisedomes, not whereūto vnaduised custome doth entise you, but which truth it self doth sweetely per­swade you: haue regarde vnto not that whereunto bet­ter and more considerat times doe prouoke you: that yee may not seeme to be more willing to wander in the way­ward course of their errours, then with these to be endued with sounder vnderstanding and knowledge. For here is matter of no smal emportāce & peril (beleue me) hādling, in hande, yea, so much the more daungerous, by howe much the more your insufficiency to attaine the knowe­ [...]dge of the truth is supported by great abundance of supply and helpe. For albeit your forefathers did erre in olde time, yet is their excuse more colourable then yours: If they, being at any time carried away by suttle practi­ses of their Popes, were affectionated to fables, accor­ding to the barbarous grossenesse of those dayes, either bicause they were not instructed more soundly, or bicause those helpes and aydes of bookes and good literature, was not as yet extant from out the Printers shoppes, or els bicause that childe of perdition was not yet reuealed: this may be lesse cause to maruell of your forefathers ig­norance: yet them selues also bee in that respect some­what the more pardonable. But now in this so cleare and orient a glasse of discouering all thinges, so many helpes and aydes of speaking and hearing, beeing already pre­pared for your behoofe: sithence nowe the spirite of the mouth of Christ hath discouered, displayed abroade, and [Page 119] portrayed out this Antichris [...]e in his very liniamentes and liuely colours as it were, so that the eyes of all men may plainely discerne him: and that there can not be any man so blinde, except such a one as will of set purpose close his eyes fast, but that hee must needes manifestly discerne this horrible traitour of Chris [...]e. Certes no man can possibly beare any zeale or fauour towardes him, but he that will be a notorious crea [...]hour in deede, and will likewyse partake with him in the selfe lake of perdi [...]ion. And for this cause the Angell in the Apocalipse doth with so terrible a threatening call vs away from him, Apoc. 17. denouncing the cup of Gods wrath and of eternall destruction to all them, whosoeuer did receiue the marke of the beast in their forehead or hande.

By reason whereof, behoueth vs to bee so much the more earnestly industrious to attaine by diligent search, First, what and what maner of beast this is: next, to shunne all his acquaintāce & familiaritie with our whole bodies & soules, whereby no man may [...]out or bee igno­raunt hereof, to wit, in howe perillous a case they stande, who cleaue so obstinately to their predecessors s [...]eppes, that they allowe that thing onely, not which is true in it selfe, but which hath bene embraced by the well liking and custome of men. Which sorte of men, if any remaine amongst vs, I doe most hartely desire, that, if they will not vouchsafe to heare or reade our wrytinges & bookes, they wil yet at least hearken vnto Cyprian. Who spea­king of custome sayeth on this wise, that where truth is absent, custome is nought els but an olde age of er­ror. Or at least let them hearken vnto A [...]gustine, who preferring truth before custome. Aug. de vni [...]. baptis. li. 3. cap. 8. dist. 8. Ver [...]. Whē truth is reuealed (saieth he) Let custome giue place, let no man preferre c [...]stome before reason and truth, bicause reason and truth doth alwayes exclude custome. Finally let them hearken vnto Christe him selfe, who onely is to bee [Page] harkened vnto, who hath saied, I am the waye, the truth, and the life: but neuer saied I am custome.

Therefore we may not respect what hath vsually byn accustomed, but what ought to bee done: not what hath beene done of olde, but what is well done. Neither ought truth of religion bee measured by continuance of time, not by number of yeeres, but by substance of arguments: nor by Chronologie, Chronology Chronicles of time. but by s [...]unde diuinitie, not by com­putation arithmetical, but by weight of reason substan­tiall. And therefore Augustine saied very wel, namely, that in the stablishing of faith and authoritie of doctrine in the churche ought no accompt to bee made what men saye, but what the Lorde him selfe onely sayeth in his worde. Which when Ambrose like­wise agreeing, calleth all thinges Ambros. li. 2. De viduis. Wee do rightfully condemne al things which Christe hath not taught, bicause Christ is the waye to the faithfull. Therefore if Christ did not teach that which we teache, wee iudge thesame to bee dete­sted. &c.newe, whatsoeuer the Lorde Christ hath not taught, and affirmeth that the same ought of right to bee con­demned, bicause, sayeth he, Christe is the waye to the faithfull. Whereu­pon Cyprian doth admonish not vn­fitly: Let vs not regard what any of our forefathers thought good to do before time, but what Christ hath done first, who is before and aboue all others. Ciprian. dist. [...]. Si solus.

But bicause here commeth place to treate of antiqui­tie, vpon the which the Romish religiō doth vaunt it selfe so gloriously, let these honest men therefore bring foorth their bookes, that they may by good proofe iustifie once at the length in deede y ^• which they magnifie so mightily in wordes. For I do heare what they braye abroade with open mouthes, to wit, that the boundes prefixed by our forefathers in olde time ought not be remoued: and that their church is such a one, as beeing established by the space of many yeeres now, by anciēt custome of the fore­fathers, [Page 120] by allowed authoritie of continuall custome and consent of most auncient fathers, euen from the first be­ginning of the primitiue churche, hath euer hitherto en­ioyed vndiscontinued possession. Go to, and what fathers be they a Gods name, whose boundes they [...]rie out ought not be remoued? Surely if vnder the name of fathers they meane these first fathers the Prophetes, Christ him selfe, & the Apostles: we do reteine the same their boūdes inuiolable as well as they: if they vnderstand the order of fathers next vnto them, The Papane Monarchie hath no maner war [...]āt of time or antiquitie. namely Origen, Tertullian, Cy­prian, Augustine, and others of the same sor [...]: truly this may not be denied, that very many things, which be de­liuered by vs, are ratified with their agreable consentes [...] But bicause these same fathers did as men faile in some pointes, we do by their own commaundemēt referre our selues ouer to the sacred [...]ountaines of holy scriptures, which must be beleeued without all exception.

But if vnder that name of fathers they will point vs to their popes & skulles of shauelings & mūkes: we make no reckoning of thē at al. For it is out of all ambiguitie, by whose instruction most of thē did speake. Amongst the number of whom, if any happened to be of sounder iudge­ment, yet coulde they not pearce into the bowels of the truth, either through the vnlucky darkenesse of that age, or through the cruel tyranny of other. But if they meane the fathers, to wit, the grandfathers and great grandfa­thers of this later age, I doe aunswere, that there neuer wanted in this age some, sithence this Romishe An [...]i­christe began first to crawle alofte, that did both write, speake, and set them selues agains [...] those wolues, but be­ing either surprised by violence, or seduced by general er­rour, could not vn [...]wyne them selues out of tha [...] laberin [...]h of darkenesse.

You haue heard now, good men and brethren, most faithful citizens of the churche, and inhabitauntes of the [Page] Christian common weale as much as I thought good at this present to speake, and necessarily too aduertise you touching the Pope of Rome and his imperiall lordlines. And I dout not but it is apparaunt inough vnto you, how the toppe gallant of this See, hath climbed vp to all her stately power and lof [...]nesse at the first, without all war­rant of Gods lawe, without any iust reason or grounde, but cleane contrary to the expresse wordes of Christ, con­trary to the naturall and liuely purport of the Gospell, contrary to the most auncient canons, and contrary to the publique libertie and freedome of the church. You do vn­derstand, if you wil make a iust cōputation of the yeeres, what [...]ime, and by whose practise this notorious Mo­narchie was erected at the first, by what pollicies and driftes, by what craftie kinde of deceiuablenes, and hy­pocrisie, by how manifolde flippery deuises, it crawled vp vnto so monstruous a masse by litle and litle, and be­ing mounted aloft, and by processe of time enthronized in state, into howe incredible a mountaine of soueraintie, it hath swollen and pufte it selfe vp. You doe see how wic­kedly and treacherously the Pope of Rome & his deere dearlinges the Cardinalles, haue not only raked vp that kingdome, which they doe most iniuriously deteigne, but also to what end and with what affection they maintein the same at this present, not that truth may raigne, but that true religion may be brought to nought. You do see that, as long as this Monarchie may beare vniuersall controllership, there is no place of refuge, left for sincere religion, for freedome of consciences, nor yet for free coū ­cell and sounde aduise in Churches.

You doe see that from the very first time that this de­testable and deadly ambition of bearing rule, burst out an open Roade into the churche, with howe many and howe merciles [...]laughters Christendome hath beene rent in peeces, and into what narrowe straightes it is pen [...] [Page 121] vp at this present, with howe many and manifold con­questes, with continuall successe almost, the sauadgenesse of the Turke hath preuailed against vs. You doe see, that nothing can be preserued from the bloody butchery and broyling of Christians, wheresoeuer the Pope is recei­ued: neither can I discerne any end of all [...]hese mischieues any where, vnlesse these proude Prelates will content them selues within their owne limites and listes, & yelde ouer the royalties and all their authoritie of soueraintie to Monarches and kinges: and them selues resume againe that which is their owne, namely the function of prea­ching: teaching not the things that are of men, but which are of God: seeking not the thinges which are their own, but which are of Iesu Christe. If this could be obteyned of them with their good willes, nothing could be more honourable: But for as much as we may not so much as hope for any such thing at their handes: the remedy here­of reboundeth back vnto you, chiefly and aboue others to you that are princes, that euery of you according to your auncient generositie, authoritie, and pietie, doe first paci­fie this troubled estate of religion within your owne do­minions, restore that which is crazed and ruinous, and reforme that which is defiled and corrupte. Next it toucheth you that be Bishops and Pastours, that euery of you direct your particular flock carefully, soundly, and godly towardes the kingdome of God. Last of all, it con­cerneth you that be subiectes, that euery of you doe duti­fully acknowledge your humble obedience to your owne Princes and Magistrates in the Lorde.

Heere then you see that you be forewarned and admo­nished, who neuerthelesse for your singular and most ex­cellent wisdomes neede not any our admonition. There­fore I make an ende here, both of speaking and admoni­shing: if I may be so bolde to adde hereto this our prote­station. If any man be able to produce one word so much [Page] out of the authoritie Euangelicall, whereby the Lorde Iesus did yelde any maner of soueraintie or preeminence to his disciples, I do not gainsay, but they may yelde thē selu [...]s to the Popes authoritie whosoeuer will. But if there be nothing in the whole scriptures, that the Lorde him selfe doth either more carefully aduise, or more ear­nestly forbidde, then that any of his disciples by seeking any preeminence at all, should raise him selfe aboue any his fellowes, restraining thē by all maner of meanes frō all maner of superioritie whatsoeuer, prouoking them to the humble example of his owne humilitie: Do you then deliberatly and maturely determine in your heartes now whether you will rather march vnder the standard of the Lambe him selfe, your grand captaine to the goale of euerlasting felicitie, or receiuing the marke of the beast, throwe your selues headlong into vnrecouerable perdi­tion together with this most arrogant popish Prelate. The Lord Iesus, euen the same supercelestiall peacema­ker of heauen and earth, enspire your hearts and mindes with the spirite of his grace in the things that be­long to his peace, vnto the glory of his name & the preseruation of his church: the same Lorde Iesus also encrease your honou­rable estates, and preserue you in all the waye of truth for euer and euer. Amen.