The Pope Confuted

The Translator to the Reader.

T He Author who cōpiled this little book, contented with the testimony of a good conscience, hath by an honest veil made the concealment of his name excusable with all such as be endued with like mildness of spirit. And it becometh his modesty very well whosoever he be. Whose example I purposed once to have imitated, and had in deed delivered my simple labors herein without notice of name likewise, had I not by good cha • nce, wh • les I was yet travailing in my translation, chanced upon an enemy of the truth (whereof there be to many lurking in corners if it might please God otherwise) a friend of the Pope: who upon conference upon some matters confuted in this t • eatie, charged me with my falling from them, I mean from their common errors in this behalf: adding withal that it was not thought credible amongst many of the like stragglers, that I had slipped the collar, and become, as he termed me, an Apostate. Whom after I had assured of my calling with some circumstances of the manner of mine escape out of that La • erane Laberinth, not without some earn • st prayers for his like reclaim, though to no purpose: I began to bethink myself that I could do no better than to manifest my name in this place, yielding most hearty and humble thanks to the Lord that I happened vpō so good an occasion to wipe away my blemish. In deed I wandered long in the self same mizmaze, nooseled therein by the gray headed of that school, whose countenance carried me from my Christ to the Swinstie of Sorbone, which had swallowed me up, if the Lord had not prevented me with his mercy betimes. I was, I say, as they are, I am now as I am (Christ Jesus be thanked) a convert I confess. The Lord grant I may stand fast to the glory of his name, and the good example of others, whose like conversion I do heartily wish in the Lord. And so desiring thy good prayers to Jesus Christ (gentle Reader) to assist me with his grace, that I may persevere in this his gracious calling to the ende I will no longer abuse thy patience: The Lord Jesus govern and guide thee in the true obedience of his glorious Gospel, to the glory of his name. Amen.

The Athour to the freendly Reader.

W HEREas this little treatise offereth it self to the view without the Authors name, herein whosoever he be that compiled it, whether he be Dutch, French, or English desireth to hold him excused. He thought it more convenient to produce the holy universal and Apostolic Church it self speaking in her own person, name, and voice: that so she might debate her own cause being public & not private against her adversary the Pope with greater gravity and majesty. For as the Lord hath not given equabilitie of estate to all persons alike, & as one and the self same manner of speech accordeth not with all sortes of men: So was it not seemly to depend the general greeuaunce of all nations, & the universal complaint of all people upon the mouth of any one private person: as neither would one manner of pleading in so weighty a matter become any one private Advocate. With another manner of coūtenāce speaketh Cicero as a Consul and Judge, then when as a private Orator he pleadeth at the common bar. Certes our lot hath been so unlucky to light upon these days now, all matters being so on all parts enuenimed with poison, and so on all sides waxen cankered and incurable, that neither indeuoure nor petition, prayer, nor wholesome admonition of any private person were able in any respect to avail. For this Roman rufler maketh not so slender an accompt of his Peacockes plummes, as to vouchsafe any private counsale or correction. This hydeous Hydre requireth too be matched with mightier countenances and powers of greater estate: whether the Lord Christ himself will vouchsafe to destroy this monster with the breath of his mouth frō out of heavē: or whether the excellent majesty of mighty Potentates and Monarchs of the earth, uniting all their Councelles in one will not disdain of their authorities royal to become public Vmpieres here, & yield their princely assistance to the suppressing of this insolēt outrage. Wherefore if ought in this treaty may seem (gentle Reader) to have been uttered with overmuch bitterness of speech: Imagine in thy mind of this discourse, as though it proceeded not from any one particular member of the Church alone, but from the whole Church it self, or from Peter or Paul, or else frō the whole parliament of the Apostles proclaiming their general consentes, voices, and mutual agreements by their authority Apostolic: who, as did in times past with incredible travail and industry plant and enlarge the bounds of Christ's Church, so if they were living now, and beheld with their eyes the marvelous misdemeanors and disorders of the Church, without all peradventure they would thunder out far more bitter and sharper storms of reproving speeches against this horrible adversary of Christ. The Lord Jesus bless thee, Christian Reader.

Faultes escaped in the printing.

Fol. 5. a. for least. read last. fol. 6. a. so not, for not so. fol. 8. b for insolency, read influence. fol. 11. a. for sovereign, read sovereignty. fol. 14. a for whereas, read whenas fol 21. a for death, read the death fol. 21. b for be proved, read ye proved. fol • 22. a f • r your mighty may • sty, read the mighty majesty. fol. eodem b for neither king • read whether king. fol. 28. b for hear therefore, read here • herefore. fol. 24. b for will justify, read will I justify. fol. 37 a for light of the woe • rde, read light of the world fol. 42. for With, read Which fol. 59 b for byhange, read Byhanger. fol. 60 read causes linked wi • h, fol. 62. a for of the supercelest, read but of the supercelestiall. fol. eodem a read to the great. fol. 95. a for elsewhere in, read elsewhere then. fol. 65. b for hope reward, read hope of • ewarde. fol. 69. a for righteously, read righteous by, fol. 71. b. for in any our, read in any one thing fol, 75. b. for our self same, read one self same. fol • 76, a for ear, read • a • e. Fol. 83. b. for this manner, read his manner.

A DEFENCE OF THE holy and Apostolyke Church, against the Bishop of Rome. THE FIRST ACTION.

H Owe long at the length will you abuse our gentle suff • raunce, ye Pope of Rome ? Howe long shall your fury and counterfeyte hypocrisy delude us? What kind of inordinate licentiousness is this, that so much diste •• pereth you? What doeth your outrageous insolency import? what doeth it practice? whether will i • ra • nge • what measure or ende of this your int • llerable 〈◊〉 and tyranny shall we look for at your hands at the last • have you so shamefully shaken off all shamefastness • all feeling and insight of humanity and common reason: that knowing both heaven and earth conspired against your destruction, through your monstrous and manifold treacheries, horrible and immeasurable murders, beholding daily with your eyes, so many, so manifest arguments, and plain demonstrations, as it were fore warnings of your utter overthrow, and can none of all the same mollify your mind anything at all? Can they nothing at all restrain you from •• trage? what? doeth not this so palpable lightsomeness of Christ's Gospel, this so glorious majesty of the truth glistering as the Sunshine in midday, manacing, I know not what horrible confusion of your kingdom, the pomp of your tottering Throne already rent asunder, and for the most parte darkened and lef • succourles: doeth not the blood of so many Martyrs, the testim • nies of so many Doctors: the 〈◊〉 of the people: The secrete determinations, and foreiu • gementes, yea not only secrete dete • minations, but the open speeches, and francke voices of all the godly, wherewith they do generally all denounce, detest, and condemn you for the very Antichrist: doeth not the apparent gestures and frowning countenances of all sortes of men: doth not the sting of your own conscience at the least, nor any regard of shame: doeth not the friendly alliaunce of so many Cities united in one, with inseperable hands of mutual league, apparaunt even to your face, the daily protest •• tions of all people, the Launces and Swoordes of princes, sharpened with deadly hate, and • et an edge against you, and even now bending their main force to your destruction, the prepared power of people and Nations: the inward heart burnings of the greatest dominions of the world, yea their very nails scar • ely restrayneable from your present • aking in peers, doth nothing of all these, no one of all these (I say) move you any io • atal?

But admit that all the aforesaid threatenings, whereof I have spoken before, as depending vpō the only policy and force of men, may little prevail with you, who darest proudly presume of yourself, I know not what Luciferlike title above man, what then? will not the iudgemen • of the mighty Lord of Hosts, at the least will not the fearful wrath of that terrible Judge, being enflamed against you, will not the most horrible downefal, and unspeakable desolatiō frō above, hanging over your head • the most manifest Oracles of pr • pheticall Scriptures cause you to be appalled • What? whē you read the down fall of the beast mentioned in the Apocalypse, when as be holding the Prophet call Tables, you hear with your ears, & see with your eyes, that hellish lake of everlasting destruction, boiling out unquenchable flames of fire and Brimstoone: may none of all these force you to trem • le & quake for fear, and can you think that no one of the foresaid scriptures do belong to you • but all this notwithstanding, doth this Tragicall Prelate r • ffle on in rage, free in fury, mask in madness, nor will this Apocalipticall beast by any means be managed?

And be it also, that our most merciful father do as yet hold back his long lingering revenge, shall we Christian Princes, and nations therefore (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 selves to be led thus continually by the lips, & mooseled with such mockeries? If the aun • ient nobility of the Romans could think it a matter much inconvenient to tollerat the hautines of Luci • s Tarquinius a king yea their natural Liege, lawful Lord & King, raunging somewhat more insolently then was seemly: what should • move us kings, and princes authorised in our est • tes by God him self too think that either we may, without due remorse of conscience any longer wink at, or without manifest prejudice of the •• iuersall Church, behold or bear with this pompous pontifical arrogancy far exceeding all kingly, yea chrise more monstrous then Tarquines pride, I say not in a king, but in a beggarly Prelate, unmeasurably vaunting himself, not only beyond the pride of Tarquine, but also above all human power, nay rather above all whatsoever is called God? For what greater arrogancy of any mortal man, since the first creation of mankind, hath ever been heard of, or what more grievous injury ever offered to the church of god, or Fistula more cōtagious might be imagined, thē that in this equal, & evē esta • e of bishoplike fūctiō, one only Bishop so to raise his crest, as y ^e challēging to himself universal Dictatorship, he should so ouercrow his fellow seru • nts, as that all other Bishops and Councils, should swear humble submission unto him, unto whose authority all human creature should assubiect it self: at whose hecke Princes must yield their Scepters and Segniories: yea Emperors also must of fine force, stowys to the ground, and give their necks to be trodden upon? Which malaper • saucinesse being of itself no less absurd, then execrably heinous, is so altogether void of all feeling of common sense, so also in all respects contrary to the nature and office of Bishoplike Pastorship, as that nothing may sound into men's ears more detestable, or permitted of us, more perilous. In this case now let any reasonable person judge, what the due consideration of our princely authority may exact of us, what the present danger of this our time may require of us, and what the common calamity of the distressed Church may command us to do herein.

Surely if one only Roman Cōsul, for the dutiful love he bare to the discharge of his duty to the common weal, thought it a matter intolerable to bear with the mischiu • us treacheries and treasons of Lucius Catiline a wicked Citizen, practicing the subu • rsion of his own natural country, to wit, one only City, and for this cause could with his Coūsels prevent his attempts, with his only authority, suppress his insolency, and with main force utterly overthrow his outrage: in what one action may we, wh • ̄ the majesty of the Lord of Hosts hath ordained guides of his people, and gardians of his religion, discharge our vocation more princely, or profit the Christian common weal more substancially, then in this so great a calamity, I say not of one only City, but in this so universal an overthrow of the whole world, and general massacre of all Christian religiō, that with all expedition we not only seclude, if not at the bestout of all partaking of Christian society, yet that we abandon an • utterly •• nishe from all our territories and domini • u • this Babilonicall Hydre, so monstruously raging with fire & sword, so broiling, and imbruyng all places with fa • gottes • nd gore, so tumbling in the bloody butchery of the godly, not only exacting humbl • submission of Kynge • and Keysers, but manacing also, and threatening, yea most arrogantly checking and mating them to • hei • beards • as even the self same, whom by sundry approved • n • manifest testimonies of holy scriptures, we cannot but judge to be none other thē the very undoubted Antichrist.

But whereof shall I here complain me first? Or against what shall I be able to exclaim sufficiently? O gross world, O blockishe blindness of these days: I say not drowsy slumber of Princes: Undoubtedly it behooved us long sithens in our Princely authority, to have rāsacked this lazy Lacerane lub • er, or ••• her mōstruous myscreaunt, and to have thrown him quit • ou • of our coasts, into the • auadge Wilderness, yea ••• n •• to the cruel Caniballes, that so he that cannot possibly be satisfied with man's flesh, may learn at the le • gth amydst that flesh cormoraunt cruelty, some sparcke of humanity and courtesy. If we had thus done long here • tofore, many thousands of innocent Martyrs had been preserved from that tragical tyranny. And yet having so merciless a slaughter of Christian blood, the infinite number whereof is not only extant in Historyes, but also daily and hourly presented to our ears and eyes: This Antichrist notwithstanding liveth •• ill, and continueth am • ngest us, not so much by the ben • fite of the air that he taketh, as through our own default, and negligence: what said I? • ee liveth: nay rather he flourisheth, he reigneth, he triumpheth: he is not only conversant and present in ech places of our Palaces, but also present, and President of our Counselles: He • • nacteth and commandeth what him listeth: finally he devoureth our people as his pray, and our selves he scorneth for do • trelles and fools. And because he cannot with open attempts work our destruction, he pursueth us with covert and crafty vndermininges, beholding with his eyes already the murthering of every of us, whom his heart hath appointed to the sword: And even those hath he appointed whomsoever he understandeth to be more addicted too set forth the glory of Christ, then to uphold his pomp. The continual course whereof doeth evidently bewray him to be the undoubted Antichrist. Otherwise what may it be, that should so cruelly teaze him to such beastly sauadgenesse, but that he feareth, least the glorious Sunneshine of Christ's renown, will dazzle and darken his counterfeit kingdom. For his monstrous mind being enflamed with intolerable desire of superiority, sithens it hath now advanced it self to that loftiness of estate, cannot easily suffer to be removed from that rotten claim of staring stateliness. And because he perceaueth that in this gladsome kingdom of the Gospel, he can no longer now retain the same without bloodshed, and butcherie of thousands of souls, hereof cometh it, that as many as he perceiveth to be true professoures of the word, even so many he recompteth for his open adversaries, whom he thinketh convenient to cut of by practice, and policy whatsoever.

From hence ariseth all this storm of so great Tragedies: here hence come those dreadful thunderclappes, and deadly flashes of scorching curses, & yet not so much to be feared of any, as to be scorned of all. They call them Bulls: To wit Pardons and Popish Libelles wonderful craftily forged too entrappe, and beguyle seelye souls, under the visor of Peter and Paul's authorities. For this is the very gunshotte wherewith these holy Fathers do usually avenge the rancor of their hearts, if they chance at any time to wexe chole • ike and wroth. And because through such preatie Buggebeares • they have heretofore accustomed to be dreadful, and fearful too other kingdoms and Monarchies, hereof came it that Pope Pius the fifth not long sithence, like Jupiter Olympius with his fiery thunder boltes • ut of his Castle of S. Angelo did set upon poor little England with a terrible Bull. In the which proud presumptuous attempt, he practiced with • hamelesse slanders and railing reproaches first too defame the virtuous Lady Queen Elizabeth, thereby to procure her high • esse the hatred of foreign nations: and bey • g not satisfied therewith, endeavored also to deprive her of her Regal Patrimony, and true inheritable kingdom: and not of her kingdom only, but to bereave her also of life, and for that purpose solicited against her, traiterous treachours both within her own Realm, and abroad.

There passed not many days, before that Gregory the thirtienth a whelp of the same litter, pursuing the platfourme of his Predece • sour Pius, gave attempt not much unlike to the first, sparing no travail, nor cost, no attempt vnassayed, whereby he might teaze up the Subiectes to rage against their Queen, to bring all unto hurlie burly, finally too rend asunder their f • i • h and alleadgeance which by God's command • ment they owe to their lawful Magistra • e, supposing too have found here some such Asseheades forsooth, who would more easily h • ue been induced to reverence those Apish flashes of Momus smokes, then to derid • them as bab • es. Bu • what success hitherto he hath attained • ith those Fr • ntike uproars, tumbling and tur • oyling all things, I mean n • t here to stand vpō. This on • thing would I fain learn of them, whereof I do earnestly • rave an answe • re. I mean not here the answer of any one private pe • son alone, neither of Pius, nor yet of Gregory : But I appeal to all that Romish Sea in general, which poureth out such Prelates unto us: Even of those reverend Uicars I demand this question. What if their power were agreeable to their will, and were able in very deed to prevail against them, as farfoorth as they accurse them in words • and as they do denounce in those their mu • derous bulls, wherein they belch out against the subjects of that realm, such horrible exclamatious, and accurse them down to hell, drown them in the bottomless gulf of everlasting flambes, and throw them out to be devoured with the swords of the furious. Let them tell us, would they do it in deed? Or would they put it in execution, if they were able? May it be possible, that any such cruelty could ever enter into the thought of any Christian heart, namely against Christians? If they deny it, what mean they then by those their craf • ie conspiracies, far exceeding Catilines currishnesse attempted, yea practiced also, to bring such murders to pass? But if they confess it, which indeed they cannot cover with any colorable cloak: Certes they do sufficiently (like Rattes by their p • epyng) bewray themselves by their own doom, what spirit they be off • what monster they fo • ter under that forged visor of Peter, what Scorpion they shroud under tha • Lions skynne.

But let us proceed further. Go too now: Admi • that so great force of malice, so greedy rancor of revenge might pierce so deep • lie into the Apostolical breasts, importyng the ••• er ruyne of the godly. I woe • lde then fain learn of them, upon what their des • r • e at the length they become so maliciouslye malignaunt against them. For whatsoever the offense be, surely it cannot possibly be matter of small importance, that may provoke those moste holy Prela • es to grow into such outrage against their Christian Brethren, seeing in outward semblaunce and behavior, they do so cour • giously brave them selves upon the meekness of Christ, upon the Faith of Peter, and the spirit of Paul. We do read in the Scriptures that the moste holy Apostle S. Paul him self doth in the mighty power of the spirit, thunder out, That the weapons of our warfare be not carnal, but mighty in spirit, to the subdewing of strong holds wherewith we do suppress evil thoughts, and do subdewe all power, extolling it self against the will of God, and lead captive all thoughts and imaginations, to yield dew obedience unto Christ, &c.

First you see weapons named here, not of one Paul, nor of one Peeter, but our own weapons (saith he) that is to say, general weapons, common with the universal Church of Christ: which are then at the lease to be exercised, not rashly against all persons, nor upon every light occasion, but even when necessity urgeth, against those (if any shall happen to be • ) which do wax insolent and stiffnecked against the knowledge of God, and their dew obedience unto Christ. Of which sort if any may be found faulty in that Realm, that may prejudice the grace of Christ, surely I will not in any respect abridg • condign correction, according to the censure Apostolic. But now, whereas that whole nation, to the uttermost of their power, doth endeavor to become the Servants of Christ: whereas there is not one so much, that doth not prostrate him self to the majesty of the Son of God, and to his divine Godheade: that doth not worship him in Spirit and truth, yea and worship him there where the Scriptures have enthronized him: that doth not thankfully acknowledge his Heavenly benefits: that doth not yield dew reverence to his Sacraments: that doth not only profess all obedience linked together with faith, to be dew unto him, but also repose all their affiaunce and confidence in him: Finally whereas in their churches, all matters, are so orderly administered by them, as that no defect may be found of anything appertaining too the duty of true christianity: wherein nothing is admitted, that is not consonant to the sacred authority of the Evangelical institution: I beseech you (Syr Pope of Rome) what would you desire more? What? seemeth it not sufficient in your conceit, that Christ, who alone preserveth the estate of his church be glorified in his own Church, unless the pomp of the Pope be enterlaced with the glory of Christ, & reverenced with semblable obedience? And from whence else come these tumults, these flashes of lightening, and storms of of thunderboltes raised up? Is it because they do yield their obedience too Christ, as it behooveth them to do? or because they humble not thē selves to the Pope? If the glory of Christ be your glory, as of right it ought to be, what needeth any contention then? why do you no • cast down your proud Peacockes tail, and call yourself back again into the society of general obedience? But if ye think it not sufficient, that the son of GOD may be magnified without the Romish Bishop, why then surcease from henceforth to be taken for the servant of Jesus, and the heir of Peter. For what other thing did Peter or Paul vaunt upon, but the only glory of Jesus Christ? Whether by occasion (saith he) or in truth, so that Christ be preached, herein do I rejoice, and will rejoice. What say you to this? That Christ himself, whiles he dwelte here upon earth, would have a special testimony left behind him, howe far he was both in words, and deeds estranged from craving, or groping after glory, who embasing him self of his own freewill, even to the ignominy of the Cross: by howe much he disclaimed from the title of glory, so much the more overflowing abundance of glory did ouerspreade him, by only despising of glory. I do not seek (saith he) mine own glory, but there is one that seeketh and judgeth. Agayne the same Christ being on a time despised, and cast out from that most churlish city, did not so attempt any matter of revenge therefore, as that he seemed very grievously offended with them which did provoke him to take vengeance. O heavenly mildness of a meek spirit worthy of all reverence and honor: You know not (saith he) of what spirit you be, The Son of man came not for too destroy, but to save men's lives.

Now let us compare the one with the other, to wit, the Uicar with his head. You have heard how the Lord being not entertained upon the way, what he did, and what answer he gave. But what the Pope would have done in this case, if he had been present, furnished with like power to be avenged, I do not here discuss. Truly how he behaveth him self at this present, little England alone may be a sufficient testimony: which having now over many years been plagued with that Romish ruffler, and worn out even to the bare stumpes, with much ado shaking from her shoulders, that yoke of intolerable thralldom, durst pr • sum at the last to cast from out her territories, this T • oian horse, and reduce her estate to the ancient iberties. Hereof springeth that Canker, hereof arise these Tragicall furies, wherewith he would seem ready to devour, not the bodies of men only, but the very souls also, if he were able. Go to now, and what cause can this • remshape • Uicar vouch at the length, why he should thus mingle heaven and earth together, and rake up from the deep, those swallowing Sandes of gaping gulf? Let us now see what the mater is.

The Pope of Rome is banished out of English soil, in that he would be a Ruler, I confess: but as a soiourner, he is not excluded. But Christ notwithstanding is received: him do they embrace as their Lord: his voice they do acknowledge, and be obedient unto: but because they know not you (Sir Pope) if they receive you not, why should you storm at it? You require pardie that they should couple you with Christ in their worshipping. But put the case, that Christ can in no wise be received into England, unless the Pope be banished: neither the Pope have any possible footing there, except they thrust Christ clean out of their Coastes: Whether of these two think you convenient to be obeyed by them, since they cannot possibly serve both at once? John the most worthy Prophet of all Prophets, yea more then a Prophet, doth cry out in the Desert: It behooveth that he increase, and that I do diminish. And will you not permit the glory of Christ to grow forward in his own Temple, unless your pomp be made copemate of his glory? Who b • eing his humble servant & faithful freend in deed, as in outward apparance and words you do profess to be • why then, endeavor as seruiceably and faithfully to advance the honor of your Lord • •• d Master, and withal accept as lovingly of your follow servants, who dutifully serve the same Lord and master whom yourselves do profess. I beseech you Sir, is not our request agreeable with equity? But if the matter go otherwise, and that you will be exempt from the place of a servant as no fit member of our Church, but do require rather, to be enstalled a Lord over our faith: then know ye for certainty, that your banishment from our Kingdoms is not procured by our only means, but authorised by the very sacred Scriptures: wherein we find moste evidently, one only Lord to be attended upon • and one only faith to be directed by. Even as we read in the same Apostle else where: Not because we are Lord's of your faith (saith he.) So also neither Peter himself, far unlike to an Imperious Apostle, c • ulde not at any time permit in the Clergy, the name of Lordly estate: neither did ever presume to challenge any such title to himself, as the which he reproved very sharply in others. For he right well remembered what Lord he was disciple unto, namely the same Lord, who being always the greatest despiser of worldly pomp, would never contend for honor and seignorie, but in all lowliness rather, would yield humble service to all persons, without respect.

But loe a reply forthwith of some of this crew. What (say they) do we not call them Lord's commonly, who, as God's Ministers, do exercise princely authority, and regiment over the earth? Yes truly: and therefore let every province have his peculiar seignior, who according to God's appointment, may exercise this function of bearing government and rule. But what is this to Peter ? What is this to the Apostles, and Apostolic Ministers: who be called to this function, to this only ende, to profit the congregation of Christ, and not overrule them, as Princes and Potentates: to nourish and feed the flock of their Lord, not Lordly, and loftily to ouercrowe them, as Lord's of the flock? For their estate is not an estate of stately domination, and tyrannical superiority, but an office, a charge, and a shepeherdes estate. And as it is a charge, so ought the same charge be stretched no further, than for whose sake properly it is undertaken: so also neither ought it be applied otherwise in any respect, then as it shall appertain to the proper and peculiar benefit of the flock. For neither the Scholemaister may therefore take upon him to overrule his pupilles, as Parents do their children, or as Princes their subjects: because his office is to instruct thē in learning: neither is he otherwise worthy the place of a Schoolmaster, then in that respect that he may teach good and wholesome doctrine. In like manner, whereas the office of a godly pastor consisteth in this only, to direct the consciences of Christians, to employ all his study and travel to the enlargement of Christ's kingdom, he ought for this cause abide unremoveable within the bounds of his charge, & therein behave himself as a shepherd, not as a Lord: as a servant, not as a master. It is one thing to bear sovereignty by public and Christian authority: another thing to be a servant, in feeding the flock, and to be subject to the state: And yet neither doeth this kind of service want his proper and peculiar dignity. As in all common weals the most renowned & famous actions do of their own nature, allure the well liking, and laudable commendation of the godly: So Ministers of the Church also, such as being endued with heavenly gifts of spiritual blessing, and the mighty power of Christ Jesus, though they groape not greedily for promotion, shall never yet be destitute of their due honor and reverence, which of it own nature doth always attend upon and accompany godly and famous personages: I mean not any such dignity notw ^t standing, as should raise thē to the state of princes, nor make them Lord's of the earth, ne yet advance them to Monarchies, nor so much as privilege them frō due obedience to the state, nor to the Laws and Statutes of the higher powers.

Therefore as concerning the prerogative of Princes, sithens there is so great a number of Regions. Nations, and people, such a variety of Laws and tongues, nothing can be more seemly, nor more consonant for the ordinance of God, then that in all societies and estates of Nations, a special preeminence, and singular superiority should be yielded to someone personage, as to a certain chief governor and head, by whose authority and sovereignty, all others may be trained under whom also several offices, and charges may be severally distributed, as shall seem necessary and commodious, for the well ordering of every weal public. Hereof is it, That the higher powers do of right bear a necessary preeminence directly under God, as the Apostle witnesseth. And yet even the self same powers are empale • , & compassed in within their prescripts, listes, limits, & bounds according to God's ordinance. But as to that universality, and Ierarchie over the whole Church of Christ: or to be only and entier Lord, and ruler over our faith, besides Christ only, we acknowledge neither king nor keyser, whatsoever. And what was he then that at any time hath authorised you (ye Prelate of Rome) to be chief governor, and Lord over the universal Church of Christ, so far and wide ouerstretched, over the face of the whole earth? Or whoever besides you hath been heard of, that durst presume upon so proud a Title of superiority, either in the Apostles time, or in the whole succeeding age, until this your challenge, without great reproach and grievous controulement of every good man? Or with what face at the length dare yourself so arrogantly raise up your crest so Luciferlyke, as to be magnified for the only and principal Bishoppe, and Monarchy of the whole state of Christianity, unless ye were Antichrist him self? In this case therefore, advise and bethink yourself well, ye Romish Prelate, what ye now do, or rather what ye ought to do. If ye think that the credit of your Majesty is cracked by them, because they have banished you out of their Coasts: I pray you heartily when it cometh to your mind, to make a true account, howe much they have been beneficial unto you & others of your crew, whiles they were your vassals, tell us now this one thing, what secrete insolency lurketh in that authority of your majesty, that may by an unavoidable necessity enforce them to the like superfluous pillage any longer.

For why should they so do? is it because you may grant them salvation, and bless them? But their salvation is already plentiful, sufficient and everlasting for them in our only Lord and Savior Jesus Christ. Is it because you may give them remission of sins? but the same is also given them freely in the faith of the Gospel, without any other aid. What is it then? Because you may preach the word of God to God's people? or is it rather because ye may, as ye have hitherto accustomed, thrust upon them men's traditions, pelting glosses, and old wives tales in steed of Christ's Gospel? that ye may rob the lay people of the word of God, with holding it fast locked from them, in an unknown and barbarous tongue? That ye may scatter abroad the doctrine of Diuelles? But the Lord be highly thanked for it, there lacketh no store of godly personages amongst them, which are able too execute that holy function of preaching God's word, and do execute it indeed without aid of the Lateran Bishopp freely, and with good success: yea so much the more freely, by howe much they be severed from your tyranny by distance of place. What is the cause thē? that ye may determine their causes and controversies? But where may controversies be more happily decided, and more speedily ended, then where the special circumstances of the greeuances began first, and are best known? Here of came that sacred decree of those godly Fathers in the African Council as Cyprian doth testify: That every man's cause should be pleaded in the same province where the offense was committed, where also might be both accusers and witnesses of the crime. And for this cause it was decreed further: That to every pastor some particular portion of the flock should be appointed, which every of them should rule and direct, rendering account of his proceedings therein to the Lord &c. In their English affairs therefore what interest may the Romish Inquisition challenge, sithens the States of his own Nation of Afric have utterly renounced it?

But happily the authority of the Pope is holden very necessary to choose Bishops, and to dispose other orders Ecclesiastical: for this they maintain for inviolable, that all manner election of Bishops is utterly unlawful, except they be consecrated by the Romish Sea. But what is this else, then to rob the Church of her lawful right and interest in her free election, and to yield over the Church her self (which ought to be the Spouse of Christ) a servile bondmayde to the Pope, and not the Pope to the Church? when as notwithstanding the Apostle Paul, writing to the Corinthians, doubted nothing at all to make the Apostles themselves subject to the Church speaking on this wise: All things are yours (saith he) whether it be Paul, or Cephas, or Apollo, whether they be things present or things to come, but you are Christ's, (he doth not say, you are the Popes) and Christ is God. Briefly, as concerning that laying on of hands, which the Papists account altogether unlawful without the Popes anointing, why should it be less lawful for us, to put the same in execution in our Churches, in ecclesiastical elections, and ordering our own Ministers and Pastors, then the Cardinals of Rome in the choice of their Pope? For sithens in Rome it self is no such necessary succession of personages, or Palles, but that which is purchased for the penny: and sithens no consecration almost doeth pass there, that is not rather besmeared with Oil of money, then with any Oil else, I beseech you • what should be the cause, why the proceedings of our Churches may not be adjudged more legitima • e and cano • icall, being exe • uted according to the prescript ordinances of the Canons, not without due trial of learning, good consideration of conversation, common consent, and voices o • the Congregation? namely, for as much as the Lord hath promised wheresoever two or three do agree together in any one thing in his name, that the Father will grant them their requests.

Which being agreed upon, I demand what cause of just complaint you can allege against us: ye Roman Bishop? or what injury have you sustained at our hands? If none at all, why do ye fret and fume, wherefore doth your choler boil so monstrously? to what ende are those thunder claps of bulls, and warlike wild sier scattered abroad, wherewith like a most unmerciful Caligula ye seem ready bent to scorch and cut all our heads from our shoulders at one blow, if you were able? The stay whereof surely proceeded not of any relent of your cruelty, nor of any your fearfulness too commit the fact: but from God's only merciful benignity, which doth for the most part rebounde back malicious attempts either upon the wicked authors themselves, or as vapors and clouds scatter them to naught. But go to, let us grant unto you that by this excluding of you, some particular Church have been iniurio • s to your majesty, which being nevertheless most untrue, yet let us imagine it to be even so. It behooved you notwithstanding to call to your remembrance of what spirit ye were of • if at the least ye belong to Christ, whose vicar you do challenge yourself to be. Of whom if you have not yet learned the lesson, which ought to have been first & chiefly learned, too wit, To pray for your enemies, ye should at the least not have forgotten the lesson next unto the same: That whatsoever injury had been offered you against equity & right, ye may not be judge yet of your own private grieuaūce, but have committed the same wholly to be avenged of the Lord. For so you read commanded by God's own mouth, Vengeaunce is mine, and I will reward : saith the Lord. So might you not in any wise have misdoughted, but that he upon some good liking of your cause, undertaking the defense thereof, would of his sincere Justice both more orderly & more mightily have repulsed the injury, then yourself were able too do. For proof whereof as there be sundry examples in the scripture, so amongst all other that counsel of Gamaliel, wherewith he appeased the outrageous insolency of the Pharisees from slaying the Apostles, ought to have been remembered agreeing with Gamaliel in counsel. If that which these men do, be of men, or the counsel of men, it will come too naught of itself. But if this counsel be of God, thē shall I as wickedly as in vain strive against it, as one not only rebellious against men, but against God himself.

Al which I do hither too debate with you in such sort, as if you had just cause of complaint, were it never so little against us for empayring your dignity: which if it were true, yet doth not the Apostolic gravity usually let loose the reins of private revenge so grievously, nor any of the scripture enstruct thereunto. The mild lenytie of the Gospel would rather allure too deal more favorably with the brethren yea though they were faulty, who albeit they be not Romaines yet because we be Christians, behooved you even for Christ's sake, whom we do worship (though we worship not you) to have had dew consideration of the mutual amytie, and necessary bonds, that ought too be betwixt Christians, if at leste ye be a true Christian yourself. Certes this railing, and slanderous reproaches, wherewith ye do practice, and procure us too be hated of all, and our common weals and kingdoms to be rent asunder withal, and brought to utter confusion, doeth i • no respect beseem the profession whereinto you are entered.

But to come near to the purpose now, and to deteyne you more strongly within my ward, I do argue with you on this wise, as that I may thoroughly convince, not only the whole substance of your challen • e against us to be most void of reason, and fraught full of folly and pride, but also to make it appear by most evident demonstration, that all this so mighty a confederacy of Nations and people, conspiring in general against your destruction, which you do see with your eyes, is not only clear of all blemish of rancor, but also conceived and raised up in one upon most urgent and necessary causes, and undertaken with no less fear of God in respect of true piety, is not so much procured by men, or by man's Counsel, as directed altogether by the only outstretched arm of the Lord of Hosts: and so directed, as that without his godly assistance, so many and so marvelous enterprises, could never have been possibly achieved, in so short space, and with so good success. And to the ende you and the complyces of your conspiracy may be made more assured of the proof hereof: open the eyes of your remembrance at the last, and behold on every part the manner and marvelous frame of the proceedings therein.

First I suppose, no man is ignorant, into what amazed admiration all Nations were carried with that your notorious state of Empire, with that wonderful mass of Majesty and loftiness of seat, so richly enstalled, so gloriously enthronized, with so many and so magnificent fortifications environed, yea (as it seemed) established with scriptures & countenanced with the authority of Peter and Paul, as long as it held sovereign over the whole world in assured security. All which so wonderful power, so puyssant majesty, so large outstretched dominion of popish Ierarchie, which stood so long by the space of five hundred years continually in so vndiscontinued and emp • ired a possession, who could • uer have suspected, or conceived by any never so light imagination, should not also enjoyed unremoveable continuance even to the worlds ende? For better confirmation of which Empire, severe and sharp laws were enacted, dreadful decrees, yea most horrible torments provided, for the punishment of such, whosoever would but once hiss against the Popes holiness, though he play • the ruffian ne • er so rudely. A sweet and plausible title of the Catholic and Apostolic Church was pretended: the power of the keys was chopped in among: the undoubted succession of Peter, not without the authori • ie of Paul, capemarchant withal: insomuch that whosoever should but lo • ke awry vpō the P • pe, might • eeme not so much to prejudice his holiness, as to be openly iniurio • s to Peter and Paul themselves. Moreover there wanted not to this mighty Domitian, his fearful lightnings, wherewith he might out of his heavenly Capitol amaze the tim • rous souls of weak princes: finally that nothing might lack, to brave out his power, as to color his crafty juggling, there were annexed to the premisses, a sweet and amiable countenance of hypocritical holiness, a counterfeit sincerity of unspotted life, yea outward resemblance of true religion, thereby to dazel more easily the eyes and hearts of the unlettered. And for this cause to garnishe this pageant to the full, whole skulles and droanes of Monks, Friers, and Massemongers, did swarm together, busied busily in fasting, in alms giving, in Psalms singing, in prayers and Mass mumbling, in their unmarried life resembling Angelical purity, surpassing all human condition. In the Churches how religiously were all things solemnised too reclaim men to their lu • e?

But amongst all the rest, no one thing was more forcible to the establishing of the power and continuance of this kingdom, then the ignorance of that blind age, and the penury of learning and judgment. For in the Schools was nothing • aught but cold and frivolous suttleties: In the Councils nothing decreed, but by the prescript rule of the Pope alone: neither was any sound heard in the Temples of anything almost besides stage-like ceremonies and men's traditions. And what marvel then, if, the pure and eloquent sciences, both sacred and profane, being utterly exti • ct, barbarous blindness had overwhelmed all things, with gro • se ignorance, whereby no man could become either more expert in learning, or more virtuous in manners, when as neither books, nor authors were extant, out of the which any such supply might be furnished? For as yet came not to light that most happy, and heavenly Jewel, to wit, the Art of Printing books: all things were certify • by the industry of writing • and hired travail of writers: yea the same also not obtained without great charges and costs. Whereby it came to pass, that the poorer sort being utterly barred of attaining learning, scarce any use of Books, or good literature was in ure, except amongst a few Monks only, yea those also not very many: with whom likewise, the very same written books remained rather in Libraries fast chayned a rotting, than worn out with any they • handling. In the mean space the common people did neither read, nor hear what the Evangelical and Apostolical wryti • ges did proclaim touching Christ, nor touching his grace, and benefits: only they were commanded to believe that which the holy mother Church did believe: Which was not altogether amiss if they had concluded upon a true Church, according to the right pattern thereof. Now these learned and great wise men would have this Church to be none other, but the Sea of Rome pardie, and that crew of Cloysterers, amongst whom that triple holy Pope must needs be acknowledged for head, and Lord over all: whose decrees all and every person whatsoever must be of necessity constrained to obey, as so many holy oracles proclaimed from heaven: whatsoever this Gentleman should clog the Christians withal, must with like necessity be undertaken and borne without grudging. This ympe they justified to be the only Priest of the Levitical ra • e, yea the very bond of Christian society, besides whom they affirmed was no faith, no hope, no, nor any Church at all. Who so should depart from this Church (as much to say) from the Pope, might not otherwise hope for eternal salvation by any means: whatsoever the Pope should speak or do, could be no error, neither ought he be judged of any person: And that Christ did reign in heaven, the Pope must reign in earth. And albeit Christ did promise that he would be always present with his Church, yet must this be an infallible rule, That he could not dispose the riches of his grace, in the government of his Church otherwise, than by the dispensation of this Gentleman his only Uicar.

In this calamity of state and time: I pray you what other knowledge could the rude and unlettered multitude attain unto, but that which others taught them? And then also what other thing was beaten into the ears of the people, then that, which by all manner of means might avail to amplify the majesty of that popish kingdom? The bravery whereof whoso could blaze out wit • most lofty titles & stateliest style, was adjudged the most profound and delicate divine. And then these notable and invincible oracles were finely sifted out, not of any light trash, but coonned out of the very bowels of divine Philosophy. Thou art Peter, and upon this Rock will I build my Church. I have prayed for thee Peter, that thy faith should not faint: Feede my sheep. Ergo the most holy father the Pope of Rome is enthronized the universal Prince of the Romish Sea, unto whom only are given the keys of all manner jurisdiction. The Romish Church hath taught thus: Th • s hath it seemed good to the universal Bishop, who carrieth about with him the holy Ghost within the cubbard of his breast. These be the traditions of the holy fathers. Ergo this is the Catholic Church.

In good fellowship gentle Reader, what • tronger force of illusion could possibly be seen at any time? In so marvelous a confusion of thick and darkened clouds, what could be more easy, than for the unlettered, and unskillful multitude to wander up and down by whole heaps, into any amazed error whatsoever? even as a man having first pyked an others eyes out of his head, might easily lead him then to break his neck where him lie • ted. Herein unless the most mighty Lord Creator of all things, and gouerno • r of all things, looking down from above, had put to his helping han • e in time, what could all the Counsels of men agreeing together in one, all their forces and powers conspiring together prevail against that so mightily for • ifyed force of popish Monarchy, by such a continual course of succeeding years established? the proof whereof many great and probable arguments have heretofore declared. For how often hath attempts be • e given, even of the most puissant Monarchies, Kings, and Potenta • es of the world, to snaffle this intolerable ambition of popane arrogancy, yet void of all success notwithstanding. For immediately upon an assay made, princes being s • a • ed, eyt • er through fear of further peril, or lead on • he blind side by cra • ty collusion, or zeal of Religion, or circumvented by traiterous re • cu • tyng of their Subiectes at home, have surceassed all the sort of them • rom further exploites.

Examples whereof, albeit in number infinite, may easily and readily • ee vouched, if out of France, Germany, Cicilie, Austriche, • e w • ulde reckon up all, and every particular King and Emper • ur • bearing the names of Phillip, Louis, Otto, Henry, Frederick as we might: yet passing over for this present for • aigne princes, we will co • tent ourselves with a brief Catolog • e taken out of our nati • e Country Mo • um • ntes, such as shall su •• ice for this present purpose. William of Normādie, wearing the Cro • n of this land .500. years ago or very near theraboutes, this Romish tyrannical Ierarchie (whereof I spake before) began too grow somewhat more lof • ie then before, against whose haughty arrogancy Henry the first of that name, a learned and puissant Prince of courage, began somewhat to bend his brows. After whose death his successor Henry the second did set himself against the Pope, in more forcible ma • er. But Pandol • the Popes Legate forthwith qualified the king. Not long after succeeded John king of England, who was much more eagerly sharpened a • gaynst the Pope: but this force prevailed nothing at all. After them reigned Henry the third of that name, who might • lie labored to stay the Romish money markettes exceeding all measure and mean within his own kingdoms. This was a worthy enterprise certes, well beseeming the nobleness of a most worthy king. But the in • atiable pride of the Pope gate the upper hand notwithstanding. King Henry hath his counsels (quoth the Pope) so have I my council also.

What shall we say to this, that the same hath been earnestly impugned by learned and grave divines, (as we find recorded in Histories) to call back that moste insolent tyranny of that proud Peacock, to some mean and reasonable order, wherein these also did but beat the air and loose their labor: for either they were prick forthwith to prison, or raked to recant, or tormen • ed with tortures, compelled to be mute. Amongest whom innumerable names of godly Martyrs, besides the Valdenses, Albigenses, Merindolanes, Bohemias be registered of record. What other cause procured the death of that godly martyr Jerome Sauouarolla, whose worthy sermons published in the Italian tongue, and printed at Venice, Italy it self to this day yet can in no wise digest? What else was the destruction of those two Moonks burnt at Auynyon under Pope Innocent the sixth? What other cause did consume to ashes Williā Sawtre • , Swinderbie, Thorpe, G • alter, Bruite a very learned young man, John Badbie, Lord Cobham right honorable of parentage, and infini • others partakers of the same persecution? What other matter raked out of grave John Wicklife being buried long before? In which Catalogue let be numbered also, whom for reverence due unto them I may not forget Tauler, Wesel, Groningensis, Hilton, Isenua, William de Sancto amore, Nicholas Oremmus, William Laudiuēsis, John Poliacensis, Armacan, Peter de Vineis, the Archbishop of Tullensis, of whom Auentine maketh mention.

But I pass over these as being over ancient, whom if I should rehearse by particularities • mine Oratiō would scarce find an end. I will draw near to these years, where with we be better acquainted, in the which I know not, by what means the impiety of this Romish fury waxyng more rype in riot, rusht abroad into the world, but even then chiefly, whereas by your traiterous treachery, and merciless cruelty, you hailed too the s • ache the most worthy Father John Hus, and Jerome of Prague • partakers of the same Martyrdom, under color of Sūmons to the Council, by the Emperors safe conduit: with traiterous practice, ye Roman Popes cannot deny to be procured by your means. If I demand the cause of this tyranny, what answer will you make? wherein had they offended? what was their crime? did they any way blasphemously abuse them selves against the name of Christ? nothing less. But for that the good men moved in conscience in discharge of their faith and duty, durst adventure to pinche the pride of the Pope. To such an unspeakable outrage coupled with insatiable sauagenes, was the vntreatable insolency of this Babylonicall strūpet, crawled up at that season: that neither it might be law • ull for any person whatsoever, once too dare quacke against her: yea though he did so, yet should he little prevail.

Wherefore if that so mighty power and outstretched Dominion of your stately state (the like whereof was never heard of to bear sway on earth by any memory of man) fortified and established with so great authority, such huge Hosts, Armies, Treasures, Munitions, Aliances & Confederates, whereof you were ceased in so long, & continued a possession vnuanquishable almost against all attempts whatsoever hitherto, seem somewhat crazed now, & brought on knee: I suppose by this time you are not ignorant (ye Pope of Rome) of the very cause, that brought this plague upon your necks, and fatal confusion to your Sea. It is come to pass surely not by any human force, nor puissāt princes power, not by any brunt of battle strong, nor Armies huge of kings or keys •• s train, not by any wits of mē or wily worldly diriftes. • nd yet happily you do imagine that poor Luther was chiefest ringleader of this roast, and his Copemate Calvin, with others were procurers of your bane. Believe it not Pope, those were but stones thrown against you, but what hand directed those stones to your destruction, you understand not. You respecting only outward and worldly policy, cannot espy any besides Luther and the Lutherans. But there is another that cover • lie vndermineth all your pomp, whom if hitherto as yet you could not discern by most evident demonstrations, nor conceive by any reasons reach, you may now perceive at the length as bright as the Sun, out of Sain • Paul what he is. Whom the Lord (saith S. Paul ) shall destroy with the breath of his mouth. When you hear the Lord himself named, you see the very author of the Action it self: not Luther, not Calvin : but that most mighty and • ighest workmaister of the whole Tragedie, who • etteth forth upon the Stage, ministers of his will, whom he will. Again when you hear the breathe of his mouth: therein you may behold both the mean and order of subduing the enemy, not by any force of arms, nor earthly power, but by influence divine, & preaching the word.

But if you cannot be induced to believe this to be true by this testimony of Paul, which as being far fetch • you will conster not to appertain unto you, I will now cal you home near unto your own self, and will come even too that time somewhat more familiar to your remembrance, wherein John Hus lived, of whom I made mention before. Since when ye cannot but remember what he, even then, when as being long • ost & turmoiled from post and pillar, by your treachery and execrable fury, fore told by revelation of the heavenly Oracle should befall upon you: Namely, That after one hundred years then next ensuing, you should render an account to God, and too him, of the mischieues which you wrought. If ye will deny this to be true, it will be openly iusti • ied to your teeth not only by all Historiograp • ers, but also by that ancient piece o • coy • e, which is yet usually currant, engraven with the names of John Hus, and Jerome of Prague. It remaineth now too make proof of this by the sequel thereof: which if you suppose to be worthy of credit, • it down then, and make a true computatiō of the years succeeding, and compare them with those years where in Luther made the first show of himself, when as he made an open challenge against the Popes pelting Pardons • for it was the very next year ensuing that hundred year whereof John Hus forewarned in his prophesy.

There may be annexed heereto one other note, though not altogether of so great importance, yet perhaps not altogether unworthy to be remembered: to wit, the same whereof the same John Hus maketh mention in his book of Epistles, and was revealed unto him in a dream many years before! Namely: That in the Temple named Bethlehem, whereof he was Minister, he should with pencil in hand very artificially paint the Images of Christ, and his Apostles: which being afterwards razed, and s • rapte clean out by the Pope, and his Cardinals, immediately sprang up many Painters, expert men in the same art, which should not only restore the same Images much more beautiful t • en before, but also that the number of the • ame Painters should be so great, that from thencefoorth they seemed too contemn the violence of the Cardinals, and their Pope also. I mean not here to discuss the certain • uentes and interpretations of dreams: But this is to be • ondred at surely, to see howe notably and aptly the seq • ele was in all points answerable to the divination touching those personages. And thus much hitherto of John Hus and Jerome of Prague : whom not long after succeeded Martin Luther mentioned before: raised up doubtless by the most evidently discernible providence of god. But of him we shall treat more at large hereafter, in place fit for the same, God willing. In the mean time let us proceed too the discovery of those things, worthy of consideration, which happened in that mean intercourse of time.

For after the slaughter of John Hus, xxiiii. years were scarce expired, before that through the singular providence and incredible benefit of God, the famous science of printing Books, in most exquisite manner, very strange, then yea never heard of before, was discovered, to the unspeakable commodity of well natured dispositions, and such as were desirous of learning: then the which kind of skil, as amongst all other manuel occupations no one science was delivered to the use of mankind more excellent and more incomparably beneficial, for the capacity, and industry of man: even so ought we to judge of the same, that it was not in vain raised up, nor without some special counsel, and singular providence of god, the only author thereof. For the supercelestiall wisdom, perceived plainly the lamentable misery of the state of christianity: wherein the very foundations of the Apostolic discipline were utterly undermined, and translated into, I cannot tell what, unsavory suttleties, crabbed and fruitless quillities: it beheld likewise what, and how monstrous fogs of darkness, and pestiferous errors, violently whirled by blind fury, cloaked with counterfeit hypocrisy, fortified with tyrannous impiety, ranged everywhere vncontrouled, even too the utter ro • tyng out, and subuertion of sincere and true piety: howe all things were overwhelmed with grossenes and barbarous rudeness: he saw also religion defiled with all deformity: in the Church nothing sound in doctrine, scarce any title void of corruption: the true worship of GOD converted to a gaynful merchandize: the faith of the Gospel turned into outward and Apish Ceremonies. The Church it self clean transformed out of kind, intoo a kingdom, not like to that of Plato, but into a Bishoply and Princely Seignory in place of Christ's true religion, which ought too have been one uniform and general to all, crept in particular rules of Francis, Dominic, Brigit and six hundred other strange religions besides. In steed of true worshipping of God, innumerable feasts of Saints were celebrated in steed of true inuocatiō of God's holy name, Pilgrimages were vowed, Iubiles, Stations of Saints, Relics and worshipping of Images. Finally in the place of Christ, the Pope bare dominion not only in temples, but even in the consciences of men. Christ sat in heaven, but the Pope Christ his vicar reigned on earth, in power surmounting all Kings and Monarchs so much, by how much the Mathematikes have apporcioned the Sun to exceed the Moon in quantity, to wit, seventy times seven. He was accounted the only fountain of all jurisdictions, from whose fullness behooved all Bishops to draw their authority without all question. What needeth any long process? As soon as the Church began to change his head, and the Pope ganne too take upon him the place of Christ: forthwith came to pass, that together with this new head, upstart such a femshapen visour of religion, as scarce any one iotte of the ancient discipline remained unpolluted. For the Scriptures being now commanded too silence, nothing could be heard, nothing could be delivered, too feed the humors of such, as would have been learned, but Canons Laws, Decrees, and Decretalles of the Pope, upon these were the nymblest and finest wits employed. By these were all causes Politike • Civil, and Ecclesiastical, both public, and private determined in churches, in Iudgementes, in Consistories, common pleadings, & Councils. Godlines, which tofore was enstalled in the spiritual enstruction of the mind, and in the true conversation of Christ, was now posted over too other gewgawes, which should hold men's senses captive, and not edify their consciences: whereby neglecting the things which only auayled to the obtaining of salvation, the unlettered multitude was carried away into (I know not what) newfangled mysteries, too Oil, too Wax, Salte, Water, to the Moon shining in the water, to Cowles, to Belles, to Chali • es, Temples and Aultars consecrated with the Popes blessing, to Iubiles, Immunities, to Graces, to Expecta • iōs, to Preuentiōs, yearly Pentions • Palles, Indulge • ces, Bulls, Pardons: and to surceasse here too reckon up the infinite rabble of the remaining rags, wherewith they had perverted all things, clean contrary to Chri • tes institution, Sacraments gelded, new chopped in place, one parte of the Sacrament craftily conveyed from the use of the Layitie, prayers pattered and mumbled in an unknown language, private Masses in steed of the holy Communion iumbled up in all corners of Churches, where the Priest not imparting any portion to the people, but uttering it too the gaze, to be tooted upon and worshipped, first lifteth it above his Crown, then swalowes it down alone, not in remembrance of the Lord's death and passion, but whole Christ flesh blood and bone to the salvation of body and soul. For this Article was the very sinowes, bones, and marrow of most absolute religion: couple here with satisfactions, Purgatory pickpurse, the vnblooddy sacrifice of the Mass, assurednesse of salvation, not depending upon Christ only and faith in him, but to be purchased with righteousness of works, redeeminges of merits, and pardons for silver and coin.

For reformation therefore of these so many, and so horrible outrages, seeing they seemed now in no case tolerable: it seemed good to the Almighty Majesty, too yield his merciful countenance at the length. For albeit Antichrist must of necessity have his time to play his Pageant in: yet could not the mercy of the father deny y ^e gracious cōsolatiō to his church, unto y ^• which it had obliged it self with an everlasting covenant, but that it must relieve her necessities, being surprised now with such miserable, and almost irrecoverable calamities. And to the ende he might bring the same too pass most commodiously without any uproar: he stirred not up Princes to arms, neither provoked he to bloody battle: but as I said before, sent down from above this inestimable Jewel of Printing intoo the earth: which should first disclose the lively welspringes of purest doctrine, and publish abroad too the world, the ancient authors of learned antiquity, and withal should deliver at large to the open view of all men the books of holy Scriptures, and the purest and grauest Fathers of the Primitive Church, and those also in such great abundance, and at so reasonable prices, as that no man could be of so poor ability, not to be able too buy for a few pence whatsoever book him listed, and to peruse them for his instruction. By this means, Maugre the Pope and his Cardinals, began Christ by little and little, too be made familiar to the world: the Prophets and Euangelis • es sounded into men's ears everywhere: Paul, Peter and other Doctors Expositors of soundest and purest Divinity, were conversant daily in the eyes, and hands of the people: which being advisedly read over, and grown at length to some acquaintance, is almost incredible to believe howe wonderful a light of doctrine, howe insatiable a greediness to learn, and to read, what a sudden enterchange of manners, what a beautiful countenance of all things ensued, and floorished even upon the sudden.

Here loe that infinite number of Painters whereof I made mention before out of the dream of John Hus. Here lo • those painted Images in the temple of God spoken of before, engraven now in the minds and harts of Christians: being not of any new invention, notw ^t standing, neither forged upon any new Anvyle (as you are wont to slander us) but even the self same, which were by you yea by your own selves scraped and blotted out were now restored again to their former integrity: against the which from henceforth all the whole brood of Papists shall never be able too prevail again. Moreover after these Painters before rehearsed, sprange up many others, the number whereof increaseth daily, which yield most commendable travail with as good success, partly too restore the auncietie, sincerity and purity of good literature, partly too re-edify the derayed crazes and ruins of the ancient Church of Christ.

On this wise new sound sciences, cowpled with pure religion, merue • lously floorishing in daily encreasinges, in very fit time and place stepped forth Martin Luther into the world: and yet not he only and alone, but a great number of worthy personages together with him, excellent men both in faith and learning: all which associated in one, and vndertakiug so rightful and necessary a patronage of the distressed Gospel, where as they taught nothing else therein either to themselves, or to others • but the only glory of Christ, iustif • yng their doctrine by the undoubted and most pure fountains of gods word. There was no cause now, why you should so furiously rage against your own brethren the Christians, yea and that without all desert, and like to troublesome Dauus in Terence turning and turmoyling all things upside down, raise up such monstrous tempests, and scorching whirlewindes of hot persecutions. Nay rather it behooved you to have yielded most hearty thanks too the Lord, being the husband of his most dear spouse the Church, and have enforced all your aide, help, power and policy withal to the enlarging of his glory according to piety, and as the duty of your function did exact and bind you unto.

But what helhounde now, what Beelzebub prince of darkness hath so bewitched you with mad frenzy, that you should so monstruously with so horrible ou • rage rushe upon the godly servants of Christ, contrary to the express word of your God, yea without all regard of charity or shame, and in steed of a Christian shephear • become a most butcherly bloodsucker of your own brethren, for whose safety Christ himself did vouchsafe to give his own life? for what man is able either by speech to express, or record in memory the infinite thousands of most holy martyrs devoured with unspeakable cruelty, and sauagely tortures, which within very few years, by the murthering practices of your execrable cormerauntes within Christendom, with unquenchable and Wooluishe Tyranny not as yet ceasing to embrue it self with all manner of horror, upon the silly flock and sheep of Jesus Christ: I would very fain learn this one thing of you, by what law at the length, or by what interest do you presume too challenge too yourselves so merciless an in • ole • cie in devouring the faithful worshippers of Christ ye proud Prelates. Forsooth by the law I suppose, which the Scribes and Pharisees denounced long si • hens, We have a law, and by our law they must die. In deed you have a law for burning of Heretics decreed at the request of Pope Innocent the third: And in your Courte all be deemed heretics, whosoever be of opinion, that the true means too attain salvation, ought too be sought and taught out of Christ's Gospel, and not out of the Popes decrees.

But if you mind thus to proceed, why then also annex unto their stakes where they burn, the same title with the same Inscription of Pilate, Jesus of Nazareth King of the Jews. For if your inquisitors may be demanded to render a true account of this their butcheries: what do these silly ones, whom they do so cruelly persecute, publish or preach in all their writings, books, and sermons else, then this one thing altogether: namely, to beat into the deaf ears of the people our Lord and Savior Christ crucified, King of all kings, to the ende they should glorify him, and in him only repose all hope and affia • nce, as upon a most vndefesible shoot-Anker of eternal salvation? And herein I pray you, what so heinous or grievous matter lurketh, as may seem worthy so many, and so horrible tortures?

But I will refer this manner of accusation unto that place of my • reatie, wherein shall be uttered the grievous complainte of all nations touching your immeasurable cruelty, and I will bend my pen too that wherein your senseless insensibilitie seemeth as worthily to be scorned, as your Tyranny too be detested. For what kind of foolishness, or rather madness is this, accor • ing to the old Proverb, to kick against the prick, and • o • offer • ambate against God? wherein the more fiercely ye urge, the more deeply ye wound yourselves: the which as hath heretofore usually happened too all Tyrantes in like manner impugning the Gospel of Christ: So also may ye right well perceive (if I be not deceived) that the selfsame may not only even now of all likelihood chance unto you, after their example, but is already also for the more parte come upon you. For who is so senseless, that entering into due consideration of the matter itself, viewing with upright eye the beginnings and proceedings of our cause, doeth not evidently see, howe those your stately • urrets mounted up aloft, from so fickle & slippery foundation, are of themselves fallen to the ground without any resistance or human force: on the other side how our simple buildings, though in outward apparaunce very slender and weak, have been raised up even from the first foundation hitherto, maugre the malice of all Emperors, of all Kings, of all Popes, yea of all potentates and people almost: and howe by simple degrees, by little and little, have with a wonderful ouerspreading surrounded all nations of the world, and be now at the length advanced and had in prize in princes Palaces & Courtes. All which may be sufficient argum • nts to induce you to know that God himself doth march in field for us, & frō above deride all your trecheries to scorn: and withal that the truth it self is of so forcible power, as that no manner of human forces whatsoever, no not the gates of Hell can possibly overthrow it.

For I beseech you tell us to what issue at the last is all this execrable fury come after so many your murders, and slaughters of the Lord's flock, after that your horrible embruing yourselves in so many bodies and bowels of Christians, howe much hath it prevailed you? ye have murdered • illy poor men, and bereft simple weak women of life wi • hall: of which blo • ddy butcherie, it is so far of for you too be able to yield any reasonable cause, as that by how much the more narrowly you urge it • by so much the more discerneable it doth bewray your insolency, wherein, but that the migh • ie hand of the Lor • had been assistaunt encountryng your diu • lis • e practices, what monstrous devises have not • eene attempted by you? or what merciless outrage have not been coupled too those your de • ises to bring a general • confusion of all estates, and degrees of people? what one Island throughout all Europe, what region hath not now long sithens be • ne set on flame with your Faggottes and fire? what Prince of people these many hundred years now or Emperor, hath not yielded himself Uassall and slauishe Executioner of your insa • iable bloodthi • stinesse?

Go to, and what success else have all these so many, so mighty Massacres attained too in fine, but abridged your Treasures, and thereby cowpt up into na • row Streightes your lauishe loftiness? And by howe much the more beas • lie your fu • ious madness b • st • r • eth itself, so much the shorter becometh your • orce, and the more you plundge yourselves into irrecoverable hatred and de • estations of all nations.

In France, i • Flaunders what brainsick • broi • es of Wars and Conspiracies have ye procured? wherein if you have not achieved your purpose, yet wanted not a most forewarde 〈◊〉 too fu • t • er all treacheries, nor vnweer • able endeavor to • perfo • rme • For what else did your mad mind • mean when you stirred up against the French Guy • e • and the house of Lorrayne ? and agai • st the Fleminges, the Dukes of Alba a • d Austriche, two Mo • sters of Mars : and against England that tray • erous • ennegate Stukeley : and in Ireland that Rogyshe Rebe • l James Fitz Morice with your braying Bulls? What did • your • Treacherous conspiracy emporte, or gro • e after, but an utter rootyng out of all godly ones, whosoever would dare testify Chri • te in their mo • thes. For this was the only mark of all your practices: This seemed the only ende of all your D • uelishe dryf • es: namely that it myg •• be lawful for you in bloody wise too triumph over the Public calamity of all the Godly.

For which cause we render, as becometh us, all • ossible and immortal thanks too Jesus Christ our Lord, and mighty Conqueror, 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 everlasting wisdom doth daily root ou • , and scatter too naught the bloody bruyngs of your beastly conspiracy: who b • his unsearchable Counsel doth • rushe you on all sides environed about with such S • reightes, that ye cannot now once hysse so much against his Church, but that it shall redounde to your greater damage and shameful downfall.

Which being of it self now so evidently apparaunt in the eyes of all men, more bright then the Sunneshine in midday, if as yet ye feel it not sensibly, • er • es you are stark blind: But if you see it in deed, what mon • trous and forlorn shamelesnesse is this, too be so insatiable bru ••• she as not to be contented too broche such Plag • es not only against men without any their deserts, unless you proclaim also open war against your God, against his word, and against his truth? And w • at think you too gain thereby at the last? ween you that having en •• ared and brought under your y • ke all other Princes of the world by your Frauds, Deceiptes, Lyes, Man •• es and Threatenings: that you should with policy prevent or with power put to flight the most high and mighty God, which is the Lord of Hosts? Is there anything amongst the creatures so great, or in the whole frame of y ^e world so mighty, so forcible of power, or so defencible with Counsel, that can either escape his eyes, or be able to resist his will? The Lord did long •• thens make this proclamation by the trompe of his Gospel. Be of good cheer, I have overcome the world : And dare ye conspire now with t • e woe • ld and make a counter proclamation, Be of good cheare I have overcome Christ? Surely, to confess as truth is, ye have bestirred your s • umpes in your office, treading upon, and oppressing the weak menbers of Christ so lustily, as that y ^e conques • seemed to have fallen almost jump into your hands. For I confess indeed that by your means many thousands of godly personges have been cut of, and consumed too ashes, in so much that scarce any one parte of all Europe ha • h escaped, too be overwhelmed and ouerflowen with whole streams of Christian gore. And this is even the same, whereof the heavenly Prophet forewarned us long sithens in the book of the Apocalypse: And I saw (quoth he) a woman drunken with the blood of the Saints, and with the blood of them that suffered for the name of Jesus. And immediately after: These shall fight against the Lamb. But too what success came this so great a hurly burly at the length? And the lamb (saith he) shall overcome them, for he is Lord of Lord's, and king of kings.

So tha • it appear • h hereby plainly, that there should come a grievous and continual combat against Christ and his Saints: which also we have seen manyfestly come too pa • se already many years sithens: And we trust undoubtedly, that the same last day of glorious conquest is not far of, wherein the lamb shall triumph in Majesty. As for the a di • erse f ••• , and eve •• ie powers of this world, this most mild Lamb • o • r victorious conqueror, hath our alr • ad • e throw • e • own, in his own person by the power of his resurrec • ion. In his Saints he shall then at the • ength fully and most absolutely overcome, w • enas haui • g destroyed the death • he shall wipe away all tea ••• from the eyes of the faithful his elect.

In the mean space, sithens it cannot otherwise be, but that his Church must be continually conversant amiddes the campe of the mal • gnant, traueling and moyling, as it were against all assaults of the enemies, which never ceass • to assay •• her with their ba • terie, yet thi • comfort is l • st, that it cometh m • ny times to pass, that in the hot •• of all the ski • mish, the victory is suddenly snatched out of the enemies • andes, a • d the holy ones depart the field with honor: and truth it self tost and ••• m • yled, yea driven as i • were to the har • h • dge by the aduersa • ies, doth re • over her stand ••• in despite of the enemies boardes, and pu •• hent to flight, when they assure themselves most of the victory. Whereof having assured proof in sundry calamiti • s, and distresses of the church many times heretofore: emōgst all other was never any one pre •• dent more app • r • nt and more glorious, represented to the view of the world, then a few year • past in H • nrie the French king: and forthwith after th •• , in Marie Queen of England, and some others else where in this our later age. To prove the same to be true, since so m • ny t ••• imonie • be exta • t everywhere, 〈◊〉 whereof yo • 〈◊〉 behold • with your eyes, the rest being recorded in histories as you cannot lai • remember, you may well concey •• by the •• me, wh •• i • either to be hoped for of you and yours her • after, or else what you and yours ought spe • dily reform • For howe often now these many years hath the moste excellent Majesty of our merciful God tamed your manifold and treacherous furies, snaffled your practizes, subdued your sacrileges, pollices and devises, deluded your fraudulent expecta • ion: and either scattered to naught the moste pestiferous Counsels of your conspiracies, or rebounded them back again upon the Authors heads, to their utter confusion and shame?

First call to your remembrance what outrageous tumults and bloody battles after that slaughter of Hu • and Jerome of Prague, two most co •• san • and godly Mar • re • s 〈◊〉 meant ••• ed, be procure • against the Bohe •• ans • by the conduct and fy • ebra •• e of your fury Sigismonde 〈◊〉 Em • erour, but chiefly Julian the Cardinal • In which your frantic and fu • iouz, Iorme of ouerage, when as you had coup • d up • the poor silly Bohemians within a certain straight, and on 〈◊〉 partes enuyr • ded with a triple a • iny of most valiant Saxons to overrun that little handful of wretches, having to their Capteyne Cisca only, or rather Christ him self: And whereas charging five several and mighty onsettes upon them, and with all sounding five cowardly retyres, and five times vanquished by them, you made the glory of their victory more famons by your shameful cowardice and fleeing the field: Can any man be so willfully poreblinde, as n • t to discern easily, that their cause was not only most evidently allowed by God's own doom, but was also by his only aid and assistance most mightily defended and preserved • gainst your tyranny? That I make no mention mean whiles of the mishappes that chanced to the same Emperor Sigismonde, after that his service employed on your behalf, who otherwise worthy to be registered amongst the moste famous Princes, whereas he flourished before amongst all other good things in marvelous abundance of treasure, honor, and tra •• uillitie to the full, after his ha • t • desire: upon the sodeine, i • m • diatly af • er the Mar • yrdome of John Hus, & that conflict which the Bohemians ( • ortune changing her ch • ere) was • nforced to taste of the same sauce in his own dominio • s, and domestical calami • i • s, which he broached befo • e for the other p • ore members of Christ. But upon •• lian the Cardi •• l • your mighty Majesty did much more sharply avenge it self, for not long after those warl • ke vproa ••• , he was miserably slain in • he Turkishe wars.

Immediatly hereupon assembled • council a • 〈◊〉 procured chiefly agai • st the Bohemians. In which council albei • was • o small • hope con • ei •• d, that your Romish authority should • have won the Spurres • and been 〈◊〉 for ( 〈◊〉 : yet so it came • o • asse beyond all men • judge • ments, by the only hand • 〈…〉 of God, 〈…〉 con • ra •• , and 〈…〉 against the • asilians • Y • t did no • 〈◊〉 ••• htie God lea • e the p • or • Basilians succo •• les i • their 〈◊〉 and righteous cause, standing a • a • nst • he fo • c • 〈◊〉 adversaries 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 speak of the st • te of Geneva, which being oftentimes circumvented by you, and your wicked counsels and crafty practi • es chiefly, and as often d ••• ered by God's only as • istaunce, may be a sufficient argu •••• to proou • , that your • an • e was no less odio • s to God, then your tyranny p • rnicious to mē. And yet I know not certainly whether the maies • y of the Lord of Hosts did at anytyme more comfor • a • lie, or more magnif • cently ••• wre abroad the riches of his mercy, then in that • a • e s • ege of Rochell • the Godly Citizens and inhabitants whereof being grievously besieged by him, of whom they might of all likelihood have been swallowed up easily without dint of sword, yea though he had slept soundly in his Pauilion: yet in this lamentable case and dispeired estate, being myserably distressed, as well for want of food, as environed with succorless siege • the fa • herly hand of the Lord did so nothing slack his aid and fatherly care of preserving his people, as that by a woonderous miracle, relieving them with unspeakable abundance of fish, did not only at one instant deliver them from fa • ine, but also from all peril and danger of the enemy. Hereof what eche might may judge of their cause, even by the testimony of God himself may easily appear.

What then (will someone say) will God allow seditious commotions, and vpro • res of subjects against their natural Princes? No verily, I confess it. But I do utterly • enie, that this defense of the Citizens of R • chel was to be judged a rebellion against their king: forasmuch as neither the Citizens undertook the defense of their lines as against their liege Lord, neither did the king himself deal against them for any their misdemeanor against him, but at the only instigation and commandment of the Pope. Wherefore if in this foreign quarrel, which the Subjects withstood, they had been overthrown, yet ought they not have been deemed rebels for standing in their own defense: neither if the king had va • quished, the victory could have been judged his own, but rather the proper and peculiar conquest of the Pope only. For the contention betwixt them did not grow upon this, neither the king should bear sovereignty over the French, but that neither king, nor subjects might become vassals to the Pope. Neither did the Subiectes put on arms to the ende to abridge their liege Lord and king of one dram of his Majesty: nor yet to dispossess him of his sovereignty, nor to bereeue him of his due honor, not to spoil him of his right of government, nor yet to force him to yield to such conditions as listed them. Nay rather to this ende did they maintain their defense, that it might be lawful for them as subjects to obey their own and one only governor on earth, exempt from all other haughty usurpation of foreign power, and yield their humble alleageaunce to their natural Kyng only, and not to two Monarchs in one kingdom: and that their liege Lord would permyt them quietly to enjoy such privileges and laws, which his highness had established amongst them. To this only ende tended all that honest and necessary defense of the subjects: so that now may appear manifestly, that their entering into arms was not against their Kyng, but rather altogether for their kings behoove: Yea on such conditions en • ered into, that they might thereby establish the Majesty of their Prince in perfect freedom delivered clear from the treacherous thralldom of all Romish rakehels. For in all human actions we may not so simply prye into the manner of proceedings what is done: but the cause rather, the purpose, the ende and mark whereunto they be directed, must be duly considered: which being thoroughly weighed, what could the king require (I beseech you) more accordant for his estate? Or what greater tokens of most humble obeysaunce could the subject yield more glorious for their Lord? Wherefore sithens it pleased the heavenly benignity in so perilous a time, and dangerous a case, to vouch • afe his me •• ifull aid, rather to the preservation and deliu • ry of the distressed Citizens, then too that moste arrogant in •• lency of the Pope: the kings Majesty entering into due consideration of the necessary circumstances, might of his singular justice, have so accepted of the equity of their cause, as that nothing could have been given from ab • ue more beneficial for his Crown and dignity, more peaceable for the freedom of his subjects, and more commodious for the preservation of his peace & sauegard of his nation.

But leaving France a whiles, let us cast our eyes now upon Germany, where also I know not whether more famous exploytes, as far more evident demonstrations of God's victorious conquestes, then those other spoken off before, be more evidently discernible. For who can be so willfully obstinate against the truth, so blockish of judgment, so void of wit, who duly entering into the practizes of the very same Saxons, whom ye yourselves a little erst did wage against the Bohemians, being at this presen • e much more eagerly sharpened, and set on edge against your own person: who also advisedly beholding the friendly leagues of so many Princes, so many regions, and so many Cities linked together, with such impregnable bonds of mutual amity, cannot easily discern, that this merueylous pla •• e of so great conclusions could never have been so firmly combyned together, without God's good will and heavenly wisdom, and therefore also to have been procured to this end chiefly and only, to snaffle and hale back that brutishe and more then savage outrage of your execrable, and moste barbarous beyond all measure raging tyranny, and cruelty, verifiyng herein the Prophecy of the Prophetical Apostle in the Revelation uttered concerning the kings that should detest and hate that whorishe strumpet, and should make her desolate and naked, and devour her flesh, and burn her to ashes. &c,

But why do I here mention kings, people, nations and Empyres enflamed with • otte desire of revenge against this Babylonicall Sea, sithens I may more easily refer you over to one only, I say not a Monarche, but a silly, bare, vnweaponed Monk: as the which being aided with no Garrison of Soldiers, void of money and men, without all help of human force, did so migh • ily crack the credit of your Crown through the only breath of the holy Ghost, and simple preaching of the word only (as David did heretofore overthrow Goliath) that no power of yours were it never so great, could once so much as pinche him, not all the droaues and shaven swarms of sworn Uotaries, Bishops and Cardinals could suppress him: no not all your most picked and choice Champions were able once to quail him. On the other side, he poor silly contemptible man, only, and alone did so scatter abroad all your devises, confound your Counsels, ransack your stately Turrets and blazing bravery of your magnificent Monarchy: finally, did so rase to the ground that your Crowing Castle of Babylonicall presumption, that if he prevailed not to the utter extirpation thereof, yet hath he thoroughly crazed her best and stoutest Pillers, which being propt up at this present, with a very few rotten ruin • us posts, for a small season as it were, seemeth scarcely able to endure her fatal fall even now prea • ing on apace.

These, even these, yea and many other the like be manifest arguments of God's grievous judgment against you: which I suppose you do plainly perceive as precedent forewarninges of your fatal ende, ye Romish Prelate. As for the success of the sequel which hereafter will ensue, and seemeth even now to boad far more bl • stering broyle, I leave here to prognosticate, neither do I disclose all that I may. This one thing dare I affi • me. Though all the Monarchs of the world should • olster you up, yea though Luther had never written against you, yet the very stones, believe me, would have cried out against you: and though the same Saxon had holden his peace, yet the very stones would • not have been silent. Finally, though ye abound in all pomp and felicity of the world, and were magnified with as much glory, as our Lord Jesus refused at the hands of Satan shown unto him long sithens, upon the top of an high Mountayne: yet your so many, so monstrous mischiefs, treacheries, frauds, lies, deceiptes, treasons, your so manifold murders, massacres, spoils, and pillages of people, bloody butcheries, sauadge slaughter of innumerable Martyrs, your intolerable oppressions, unspeakable cruelty, immeasurable covetousness, execrable hautines, and Luciferlike pride, can by no means possibly escape the just and most sharp scourges of the almighty revenge.

If our Lord and Savior thought it not amiss in his Gospel to charge so grievous a clog upon him, who so ever should displease the least of those little ones, that believed on him, as that it should be easier for him to be cast down headlong into the bottom of the Sea with a Milstone about his neck: what shall be said of them, which do proudely tread upon the necks of the mightiest Emperors that believe in Christ, which thrust kings out of their kingdoms, curse Christian Cities and Nations to the pyt of Hell, procure the utter destruction of all people great and small, devour innocent blood, consume the bodies of holy ones to ashes, finally, pursue to the very root all peace, amity, and concord, from out the whole state of Christian society. We read in the Acts of the Apostles, that Herod, because at the fawning florishe of foolish flatterers, filling his ears with these words: The voice not of a man, but of God : he raised the Creste, and was puffed up with pride, nor would acknowledge him self to be a man, nor w • ulde give God the praise, was m • st horribly plagued. Now if it may be lawful to make a comparison of like examples one with the other, which of these two shall we say, was more insolently arrogant against the glory of God • Herod, or Nicholas Pope of Rome the fif • h of that name, who on a time in a public Oration solemnly uttered by Ladislaus a King, was contented to accept this greeting: the words whereof I will set down as the History recordeth them. Where (saith the King) shall I begin mine Oration? I am not able to express worthy words wherewith I do adore thee the only prince of Christians, king of kings, and God on earth. &c. And again • immediately after: I do acknowledge this day the most happy of all others to have shined unto us, wherein we have obtained from above, to behold, and with sound judgment, and undoubted faith to worship so mighty and so sovereign a God, &c.

Not much unlike hereunto was that glorious title attributed to Pope Julius the seconde by Christofer Marcellus in a public sermon, Thou art our shepherd (said he,) our Physician, our governor, our honor, to be brief, thou art another God on earth, &c. Could ever anymore blasphemous voice be attributed to any person, or vouchsafed of any man, then that a mortal man should be worshipped of a man for an immortal God on earth? which blasphemous speeches were y • t so not altogether refused of those proud Peacockes, and so nothing at all reprehended, that Ladislaus was for none other cause at all, esteemed and dignified with the title of a Catholic king.

But what reckon I up one Nicholas, or one Julius, as though this were the example of one, two, or three Popes only, as though it were not an easy matter, rather in this one Glass to behold the whole cluster of all the rest of the same crewe? who for the most part nooseled up in the same Stye, have not spared to couple with their unspeakable pride, like unshamefast shamelessenesse, as that they blushed nothing to offer t • the mouths of most mighty Monarchs, not their hands only to be kissed, but their filthy feet also, wherewith they scarcely dayned to touch the ground: which shame not to rend in pieces the sinews of God's laws, and so to embase them, as vile and of no valor in respect of their durtie decree • s, that they spare not to proclaim the breach of their Canons, for a special sin against the holy Ghost: which tremble not to challenge unto themselves one self same consistory equal with God: which command all their actions whatsoever, to be exempt from all controlment of mortal men: which vaunte themselves to be kings of all kings, and to bear sovereignty over them as subjects: which enforce Kings and Emperors to attend and accomplish their commandments: which vouchsafe their clawbackes not only to call them, but also to worship them as Lord's of Lord's: which can suffer and allow not only themselves to be called blessed, but their Sea also most heavenly: finally which sit in the Temple of God not to teach, but to reign • and to bear rule: to whom sufficeth not to be named Ministers or Bishops, no, nor yet Archbishoppes, or Patriarchs, unless being invested in the universality of all power, they enforce to be subject also unto their lust and be • ke, of very necessity the universal Church of God wheresoever over the face of the whole earth, yea and all human creatures withal, under pain to be excluded from all hope of Salua • ion, insomuch that they receive of their own Subiectes less obedience, than themselves do • owe of duty to GOD himself.

Wherein I know not what I may imagine first, or whereat I may wonder s • fficien • lie: whether at the prodigious insolency of the Popes, or the too much drowsy carelessness of the other Bishops: who contrary to all equity and right, contrary to all authority of most sacred Scriptures, contrary to the approved custom of their ancient predecessors, and prescript orders of the Primitive Church, would so willfully admit this so manifest an injury against themselves, and so per • icious a plague against Christ's Church. And but that our Savior himself not only by most plain president of his own life, but also by express commandment had restrained his Apostles from this profa • e desire of Lordlinesse, and had called them back to an utter detestation of this worldly pomp, and most humble abacement of mind, with incredible loathsomeness always abhorring the things which were accounted mighty and glorious in this world: Certes I should less have wondered at this your greedy grasping (you men of Rome) af • er this universal title of universal regiment. But now what is there, I pray you, under the Sun more repugnant to the rules and pre • eptes of Evangelical doctrine? more contrary to the perpetual cou • se of Chri • ts meaning, and directory level of Christ's Religion? more odious to the mildness of the spiri • e? whose voice uttered in the most holy Books of the Gospel, if may not obtain any credit and authority with you: let us at the least • rie t • e matter by the testimony, and judgment of the grave Fathers, and learned Doc • ours of the primiti • e Church. Amonge • t all the which, what one did ever e • dew you (Sir Pope of Rome) with this a • hominable, I woul • e say, honorable title of the universal head of all Christians, wheresoever upon earth? whoever did yield unto you, the iuris • iction of both s • ordes? whoever granted unto you that special prerogative of summoning Councils? whoever limited all the wor • de to be your peculiar Diocese? whoever subscribed to that fullness of your absolute power over all other Bishops? who did ever pronounce, or so much as dream, that you should not only be greater, and better than all other Patriarchs and Kings, and all and every human creature, but also far above all councils? whoever so much as in word hath uttered that the higher powers of all Emperors & kings (unto whom the heavenly Oracle hath commanded all and every soul to be subject) should beg their estate to be authorised at your hands? who assigned you to be arbiters & judges of purgatory? who hath ever at any time lo • ked fast within the cubbard of your breast all manner of jurisdiction, or ever admitted you only expositor of Scripture and Lord of our faith?

From amongst the whole antiquity of those reverend fathers before mentioned, if you can vouche one credible person, besides them that either have been Bishops of Rome, or such as be mates of your own mark, ye shall win the garlande. But if you cannot, as hitherto you have not, then either must you of necessity relent of your claim, or wholly relinquishe that ti • le, and utterly disclaim from this challenge of antiquity. And because I will not overwhelm you with multitude of testimonies, which I might lawfully urge against you one after another: let it not be yrkesome unto you Romans, from amongst a great number to hearken unto one, to wit, your own only Bishoppe of Rome Gregory : for I suppose none of you to be ignorant of that which he wrote unto John Bishop of Constantinople, and to other Bishops concerning the same matter, whereof you maintain so hot a contention: and (if I be not deceived) you contend about the only and universal prerogative of ecclesiastical iuris • iction: which you do so inseparably glew fast to that Romish Chair, that whosoever sit therein, must of necessity bear soueraig • tie over all other Bishops, and must be reputed and taken for the highest head of the universal Church. Wherein I pray you behold, ye gentle companions, howe injuriously and dishonestly you abuse both the name of Christ, and the simplicity of Christians, when as you require us to that, which we can neither with safe conscience yield unto you, nor, if we did so, you could accept without great injury to others, and your far greater infamy and shame, as shall appear by this one witness whom I have cited, to wit, Pope Gregory.

Who being on a time, in a Letter sent unto him from Eulogius Archbishopp, saluted by the name of universal Pope, with great i • dignation rejecting that glorious greetyng of proud Prelacy, did so not accept of that which was offered, as that he would not admyt the word of commanding: very earnestly requiring him that from thencefoorth he should never use any such voice of command, nor any other surname of glorious universality in any his writings:

And so likewise annexeth this sentence touching the title on this wise, which I do in this place more willingly set down, because not only the proce • dyng of Gregory herein might appear, but also the cause and consideration that moved him theretoo.

I would wish therefore all such as with so gaye a countenance of religion do strive so lustely about the prerogative of the Romish Sea, to have an especial regard and consideration of the words of Gregory in this place.

And again in another place, writing to the Bishop of Constantinople, requireth him to be well advised what he enter upon, because in that presumptuous rashness the unity of the whole Church is perverted upside down: and thereby ariseth a flat denial of the general grace poured upon all indifferently. And forthwith after: Adding moreover in the same epistle no less wisely, then considerately an admonition both to himself, and the other Bishops.

What could have been uttered by Gregory more distinctly, and more ap • lie for the purpose? of whose authority if you make any reckoning, as reason is you should: why may not we as lawfully use the same authority over you, and by the same words exhort you (ye bre • thren and fathers of Rome) as well as he? First that no vain opinion conceived of that S • agelyke state make you stand too much upon the Slippers of reputation, as though the Chair of estate, which you challenge to be at Rome, should • e make a difference betwixt your brethren and you (for by the place (saith Gregory ) you be all brethren. Moreover, that you esteem not so highly of your own honor, as that you become iniu • ious to the rest which are joined with you in the same felowshippe and equabilitie of dignity: but injured they be, by the testimony of Gregory, when your advancement ariseth by the abacement of your brethren, and when as the general grace poured out upon all indifferently is abridged by you. Last of all, we do admonish you not without cause with Gregory's own words: That you • xalt not your state so arrogantly above the Stars of heaven: that is to say, That ye extol not yourselves so loftily with a presumptuous bravery of superiority above other Bishops, least the old Proverb may be verified of you at the length, whereof Solomon maketh mention: He that buildeth his house too high, seeketh the ruin thereof. But why do I vouch this one testimony of Gregory only, when as never any one so much of all Gregory's predecessors was ever heard of, which would take upon him the name of universal Bishoppe, or the head of the universal Church?

But loe here a sudden rebounde back again to Saint Peter, not much unlike the tale whereof report is made by Esope in his fables, of an Ass wrapped in a Lions skin, looking as a Lion upon other little beasts what (say they) was not Peter the chief placed Bishop amongst the Apostles? Was not the principality over the rest, granted him by the Lord himself, whom we do succeed in the same succession of Sea? Whereof hearken I pray you what Gregory teacheth plainly. Truly Peter the Apostle (saith he) i • the first member of the holy and universal Church, Paul, Andrew, and John, what else be they then par • icular heads of other several Churches? And yet under one head they be all members of the Church • And to shut up all at a word. The holy ones before the law, the holy ones under the law, the holy ones under grace, all these are members of the Church, appointed to consummate & make perfect the whole body of our Lord: and there was never any one that durst presume to call him self universal, &c. Hear therefore, yea hear (ye Popish Prelate) if credit may be given to Gregory, that besides Christ there is no head of the Church that ought to be reputed for universal, appliable neither to Paul, neither to Peter, nor to any other of all the Apostles. And dare you yet challendge to yourself, that, which Gregory dareth not yield to the chiefest Apostles, which also the scripture it self denieth unto them? Byd adue to those vainglorious titles of proud hautinesse, which do (as Gregory saith) buddle from out that fil • hie puddle of vanity. Let us well consider of the matter it self.

And because the principal prop of all your tottering Monarchy consisteth in Peter alone: may we be so bold as to parle a few words with you touching Peter him self: whom to confess, as you do, to be a principle member of the Church, and the first that was called by the name of an Apostle: yet this will we not grant surely, that he was head of the Church, or the universal Apostle. The one whereof Gregory doeth discharge him off, the other the infallible truth of the sacred Scripture doeth utterly deny him. For what can be more manifest, or more substantial, then that true saying of Paul, wherein he holdly pronounceth that the Apostleshyppe of Peter stretched not out generally over all: but was streighted to the bounds of the Circumcised only, limited thereunto, as it were by specially lotte: and that unto him self authority was given directly from the Lord to be an Apostle of the Gentiles: which also Christ himself & the holy Ghoste do verify to be true by an undoubted Oracle: when as leaving Peter in his native Country, he commanded Barnabas and Saul to be separated unto him, for the work whereunto he had called them? Now what kind of work was this else, but that they should be sent forth a far of unto the Gentyles? whereby appeareth without all controversy: that this general charge, and oversight of the whole world was not more peculiarly laid upon the shoulders of Peter, then upon Paul, Barnabas and the other Apostles. Heereof also came it that to be the Apostle of the Gentyles, was properly and peculiarly ascribed unto Paul, and not unto Peter by the general testimony of all men. In like manner Chrysostom making mention of Paul: And he took unto him as allotted the universal Province of the whole, and in him self he bare all men &c, And where is now that special Prerogatiue of superiority which you Romish Rutterkins so gros • y rake too your rotten Sea, under the cloke of Peters authority. whereupon also you vaunt yourself altogether as unadvisedly? God (saith Paul) doeth not accept of any person : and will he accept of any place? Paul acknowledged no manner of Superiorie in Peter above the rest of the Apostles, testifiyng plainly that he auayled him nothing at all: and that they joined hands as fellows of one society. And will the successor of Peter be so fool hardie, as to admit no mate in the ministry of Christ's commission with him? what horrible juggling, lying and legerdemaine is this? what more then shameless and whorish impudency is this?

But to surceasse those vehement, yet deservedly imputable bitterness of speech, let us de • le somewhat more mildly: and I will now so frame my ta • ke with you, not after any clamorous and brawling manner, wherewith nevertheless I might most just • y exclaim against you, as against the most sworn enemy of Christ: but that I may seem too debate with you better then you do deserve, coldly as it were, and with soft and calm words. And • irst this will justify against you: That • ur graunde Captain, and most worthy Sovereign Author of our redemption, left no such law, custom, nor President: neither was of any such mind at any time, that in his Church any of his Ministers should so stand upon his Pantobles, as presuming upon any singularity of Lordlinesse, should be so bold too enter alone upon any sovereignty, or stately controulership over the other ministers and pastors of Christ. If these words spoken by Christ his own mouth be true, As the living Father sent me, even so do I also send you : Then must this also be most true: that sithens by this speech he noted no one particularly, therefore ought no person challendge any such prerogative, as to execute here his office, as his only Uicar on earth. And yet I allege not this to the ende, I would persuade to disannul, or root out of God's Church, received and approved degrees, estates and orders of the Church, nor those degrees of superior placing in holy Churches discretely delivered from the ancient Fathers, namely: That in every Diocese should be someone superintendent over the inferior Churches, unto whom the rest might resort for Counsel and for avoiding of schisms. But what is this too that majestical royalltie of Sain • Peter? or too that prerogative of Uniuersalitie too be resiaunt in one only Sea, which the Roman Prelate pruneth upon of the whole universal Church we gaynesay no decent, nor necessary orders in execution of Ecclesiastical discipline. But these proud peacockes plumes and Luciferlike lofty lo • kes of this Uniuersall I • rarchie, neither did Christ bring into the Church nor the Apostles usurp at any time. What meaneth this, that our Lord himself in his Gospel did urge no one commandment more precisely and more earnestly, amongst all other precepts and documentes, then too draw the minds of his Disciples from all desire of glory, and ambition unto most humble abacement, lowliness, and humility? as when he willeth them too be contented with the lowest places at feasts and banquettes: when as in his own person he washeth their feet, alluring them thereby to follow his example? and again where he exhorteth them to be as mildly minded as little children: and when as he commandeth them too shun the first places in the Sinagogues, and stately salutations in the Streates: when as he calleth them back so busily, to abandon the pride and hautinesse of this world: too eschew the mighty things of this world, to embrace the baseness of the Spirit, and patiently to sustain all injuries of adversaries? When as Peter also forbad so expressly: That ye become not Lord's over the Clergy, and Paul likewise, not too frame their life according to the fashiō of this world : I have now declared sufficiently, howe that the very meaning of Christ, and the continual course of his discipline in the holy Scriptures, could never digest that universal and more then kingly ambitious seeking of superiorite of this Sea. Now would I fain learn what you ean reply against it: what answer ye can make, sir Pope? & what ye have to allege, yea what can ye imagine to color this glorious title withal? what? was not Peter (will ye say) prince of the apostles? what a ieast is this? As though the apostles were not all of one spirit? all of one calling? or as though ye can vouch any one place in all the Scriptures to justify that Peter was invested in any superiority of power, above the rest, which either he received at any time, or which Christ ever gave him? Or as though the times were such in their days, as would permit the holy Apostles to be so idly disposed, as once to think or to dream vpō any principality, being as then in hurly burly, turmoiled and broiled with daily fears and continual perrils? Yet I will not deny, but Peter hath been sundry times blazed out with that brave name of Prince of Apostles, in many men's writings and Commentaries, wherein I do not altogether condemn the godly affections of those writers: but I note herein their phrase of speech, which in my judgment seemeth to be none otherwise, then as the usual and daily speech importeth, wherein we customably call him a Prince of his Art, that excelleth in the faculty which he professeth singularly above others. The Grecians do say thē Too bear the bell, which do surpass all others in any manner of science. As if a question be moved, who is the chief or Captain of the school, someone or other is noted forthwith: yet is he not therefore a Prince over his fellows, nor his fellows subject unto him. After the same manner of speech usually and daily in ure, we call Cicero the Father of eloquence, and prince of the Latin excellency: Homer the Captain of Poetical finnesse, unto whom notwithstanding we attribute not for that cause, any preeminence or state of government in common weals where they were cōuersant above that which was peculiar unto them.

And yet too return again unto Peter: where did Christ at any time ever dignify Peter with any such Title of honor, as to name him prince of the Apostles? when? before what auditory? in what Chapter? with what proofs and arguments can you fortify it too be true? I will make thee (saith Christ) a fi • her of men : he doth not say, I will make thee a prince of men, or a Lord of Fishers: neither was this spoken so precisely to Peter alone, but was also in the plural number uttered to the rest joining them in one, I will make you fishers of men. And although afterwards powe • were given to Peter, by name, to become a fisher and a feeder, yet doeth this make him never a deal the rather a prince over men • then transform men themselves into fi • hes and sheep. If the Lord had uttered these words in that sense, meaning thereby to advance Peter to chair of estate: why did he not also give him together with that universal principality, riches and power, meet for the dignity and renown of so mighty majesty? But O most famous Prince of princes Peter, who being so poor a Peter was not able to bless a poor beggar with one cross of coin, when he craved his alms. Nay rather, O sing • lar man of God, who as never gaped after any worldly riches, promotion, or pomp, refusing them utterly as baggage and pelf, so he never affected any Titles of singular preeminence, but despised them always.

We speak not this, as though we were willing to have any iotte of Peters due authority empayred, who doubtless was one of the chiefest Apostles: but because you do so blockishly patche up that mootheaten beggarly cloak of being Prince of Apostles, too couler that disguised visor of your pretensed fullness of absolute power, and there withal make the whole Church of Christ your bond maiden and thrall. For this cause thought I good too beat upon this point so much, not against Peter, but against you for him, & on his behalf. Which Peter if were now in Rome even at this instaunte, would so nothing at all acquaint himself with any those braveries, wherewithal you now blaze forth his arms as that he would more bitterly and chidingly inveigh against you, then he did once against Simon Magus. Whom as he condemned with his money and merchandize, so would he much eagerly curse you all in the same bit • ernesse of speech, Thy money be with thee to thy utter destruction. For what think • you, would he accept of those royalties of S. Peter? would he presume to intermeddle with the two Swordes of Civil and Ecclesia • ticall government, or fullness of Dominion? would he require to be enstalled in the highest place, as Judge over the Clergy? or would he take upon him so much, as though it weee not possi • le for him too err, and as though the treasury of all wisdom and understanding were to be s • ught from him as from out the only Treasurer thereof, as though the spirit could find no certain and co • stant place of abode, but within his only breast • would he ever endure too be called or worshipped as King of kings, Prince of princes, or chief head of the Church? would he ever take upon him too maunt so high, and in such arrogant wise, as to tread so proudly up on the necks of Emperors with his feet, as Pope Alexander the 3. did? would he compel kings & Potentates to kiss his hands and feet? would he vaunte himself to be greater then all Councelles above all churches, and Lord over all the people of Chri • tendome? would he dare to be so blasphemous as Hostiensis and the forgers of • he Decretalles, too affirm that God and the Pope had but one consistory? and that the Pope is of power to do all whatsoever God can do, Sin only except?

What? would he ever be so carried away too beastly scraping of riches on heaps by right, or by wrong to rake up whole hoordes of mon • y, honors, possessions, gar • isons of at • endants? to prowle for the glory of this life, for the pomp and royalty of the world, Miters, Crosses, Pillerz, Hats, Attires, Passes, precious stones, as these triple crowned Lordings use to do? what is that most mild disciple of Christ, the very same Peter (I say) and his companiō Paul were alive now, which have so often, by so many their writings allured us too humble ob • dience of Princes: would they ever have said as Pope Hadrian did: That Emperors do • e • gn • by them? or as Clement the 5. in the Council of Vien • a • That the interpretation of all laws was res • aunt within their only breast? or would they ever ha • e been so monstrously insolent, as having first suttlely s • ipe their no • ks frō out the collers of all privileges and immunities of civil magistrate, afterwards presumptuously • o enforce Kings and Emperors under thei • yoke, and to manage them lik • bondslaves? advance to chair of estate, depose, bless, curse, command, countermaund, reward, punish, banish, restore, throw up, cast down, tr • ade upon with •••• hie feet, and whit • e into the bottomel • sse • ytte of he • whom they listed, by their potencie papal? Finally to • pass over infinite like • reach • ies, woe •••• Peter or Paul under color of Catholic obedience, have ever • umbled together in so horrible a confusion, Peers and people, kings and their subi • ct • , yea prin • es against prince • , wi • h such deadly and bloddy battle • , and • ent asu • rer the communion, and peace of the Church, with such civil mutines, disordered discordes, seditious Butles, horrible wars, cruel cursinges as the Romish Ru •• ians have done, geeuing therein most exe • rabble 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 Zechariah, 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 all other the rabble of rakebels, whom needeth not to name particularly one after other? For what shall I say of that Innocent the third, who first founded that Faggotlawe too frye the poor carcasses of Christians, who gathering together a garrison of Soldiers, with the aid of xii. Abbottes, in most savage manner, murdered at one time an hundred thousand of Albigenses, or thereaboutes. Of which number he broiled to ashes a hundred and lxxx persons: not because they revolted from Christ, bu • only because they would not yield their necks to the Romish halter again: when as also he became so treacherous a Traitor against his own Liege Lord the son of Barbarossa, as to threaten him either to bereave him of his imperial Diademe, or else that the Emperor should dispoyle him of his Papal Crown. And afterwards to prove his threatenings true, he procured Otto Duke of Saxon to bid him battle: by means whereof, how cruel, how many, & how merciless massacres ensued, what slaughter, what effusion and confusion of Christian blood, people and nations, I mean not here to stand upon. Thus dare I affirm unto your fac • , Innocēt, Thou didst never suck such serpentine poison & wolvish bloodthirstinesse from thy predecessor Peter, nor hast ever read any the like horrors committed by any the Apostles. Saint Paul would never have rebelliously reuoulted against his sovereign, if he had lived then: nor masked in such mischieues against the godly.

Neither were their successors any better reclaimed of cruelty, to wit, Honorius. 3. Gregory 9. Urbanus 4. who because they would show thenselves Curres of the same kind, it is incredible to report, with what outrageous tumul • es they troubled the Empire against Otto, Frederick and Manfred, teazing Lantgraue king of Turinge against Frederick : and joining in Arms with Charles against Manfred. When Frederick was dead Conrade governed the Empire, whom Pope Innocent the 4. curs • d with Bel, Book and Candle: Conrade being po • soned by Manfred succeeded Conradine his son in the kingdom of Sicil and Sweueland : against whom Clement the fourth inwardly sw • lling with venomous cruelty, caused Charles to wage war, to the utter undoing 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: upon notice thereof given by Charles, received this comfort from the Popes holiness, to wit, that they should be both chopped shorter by the heads. For this was the verdict of the Pope, most detestable of all creatures, more like a Tiger 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 means whereof it came to p • sse that both those innocent young noble princes, two most ancient & famous families, kings of Sweueland and Sicil, were not only overthrown from their kingdoms, but also most cruelly bereft of life, to the utter extirpation and roo • ing out of the whole race & po •• eritie at one blow, by one only cankered conceit of a caterpiller pope.

These t • agedies being finished, Charles entereth vpō Sicil : the conquest whereof as was compassed with cruelty • s • continued but a while in peace and tranquility. F •• • s by the cursed crampes of that merciless brothel unmerciful 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 Spaniards, & Peter of Aragon against the same Charles : who putting Charles to flight, & taking his son prisoner, brought the matter to such pass, as that at the sound of a bel, above 8000. French (which were at that time in guarrison in Sicil ) were miserably slain, and havoc made of man, woman & child, without pity or mercy.

And yet for all this could not this Scorpionlike serpent of Romish riot be anything appeased, for Pope Martin the 4. takes party again with the French: practiseth with Philip the French king, to pursue Peter king of Aragon : commaundes him to invade his kingdom: himself soundeth the alarm, and giveth the onset. They rush eche vpō other as cruel Tigres, gr • edy of the pray: all hands be embrued with gore: amiddes which hurly burly, skarse one whole yere was over past before y ^e pope Martin dieth. After whose death Honorius 4. the next successor, practiced with Rodolphe king of Romans, to come speedily to Rome, and receiving at his hands the name, and majesty Imperial, to chase the French and Spaniards out of Champaigne, Calabre, Apulia, and Sicil, and to unite the same to the Roman Empire. By means of which tumulte of the Pop • , the whole na • ion of Italy, & state of Germany, had been rent in pieces, with horrible slaughter of the people, if death had not snatch • away that pestiferous Pope betimes. What should I rehearse here the furies of Nicholas 4. who because he would not be altogether unlike his forerunners, was contented to annex to the infamous contum • lie of the popes majesty, & to the everlasting reproach of his own name, this shameless act: To wit, To proclaim the great curse against the Earl of Tyrol, besides many o • he • his mischieuouse treacheries against him: upon none 〈◊〉 cause, but only, because the Earl would not yield over his true and lawful inheritance, to the Bishop of Tridēt, who made challenge thereto contrary to all • quitie, law, and Justice.

But I cannot say whether any one of all the rabble afore rehearsed, may seem to exceed Boniface the 8. in pride & in villainies: Who was so mōstrously puffed up with pride, & beyond all imagination, unmeasurably sw ••• en with unshamefast insolency that he shamed not to interdict Philip the French king, by his legate, fortified with most arrogant bulls, commanding him, as he would answer the authority Papane, to resign the kingdom of France to the Sea Apostolic. What more impud • t demand could have been imagined of the most villanous Pirate of the worl • ? What more currish command delivered from any, though more mad then a march hare? What action more resembling the Turkish fury? certes there could nothing have been done, or devised more disagreeable, and less beseeming an Apostle or the successor of an Apostle. In good fellowship (pope of Rome) speak even for the reverence ye bear to S. Peter & S. Paul : Did the Apostle Peter give ever any such president whiles he lived? Or if he lived now, would he commit any such outrage, as did Pope Clement 5. without all regard of shame, who procuring the Emperor Henry 5. to maintain most cruel battle against Robert king of Apulia • whiles the two princes were by the ears, turned his tip pet, and joined in arms against the said Emperor, on the behalf of the said king? or would Peter have been ever s • mad, as with the next Pope following, John the 22. by b • ll proclaimed himself father and prince of all Christiandome, chief legate of the high God? or vaunted him self to be of full power and highest authority able to dispose kingdoms & Empires, where, and upon whom him listed? Who in the end of his bul gave in special commandment to Lodowike the Emperor to relinquish the Empire within three months, and to resign the name and title of a king: not presuming from thencefoorth to reenter upon any such dignity, without his special license, & warrant: upon refusal whereof he further chargeth all his nobles, & estates, as well spiritual as temporal, to abādon their king, and compel him to yield his neck, under the yoke of Apostolical obedience?

I should never skarsly find an end of this beadrol, if I should decipher out of histories, all that I could, touching Urbane the 6. Clement, Martin the 5. Pius the 2. Sixtus the 4. Julius the 2. Paul the third, and such like, the number whereof being infinite, I pass over: if I should (I say) rip abroad the woeful, and no less loathesome remembrance of all their cruel tragedies, schisms, broils, conspiracies, horrible treasons and rebellions, against kings & Emperors: Massacres, murders, & pillages of people: practices of war: subversion of Monarchs & nations: the remembrance thereof would be no less loathsome then tedious. But I leave all this to a more ample treaty, for the manifestation whereof, according to the marvelous variety of their treacheries & abominations, I doubt me, whether any time, tongue, or pen may suffice. For what mischief hath at any time these many years now, been executed in all Christendom? what treachery or treason hath long sithence troubled, & wasted kingdoms, and Empires: which this holy famous successor of Peter, hath not either for the more part fathered, & furthered, or been the chief procurer & pillar? I beseech you, tell us plainly, holy father: What abomination hath your Sea been clear of? What iniquity wanted to fulfil your rage? what destruction did not your practices procure? What cruelty 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 own natural brethren remain at this present manifest testimonies of your infamo • s sauadgenesse, and damnable horror? To pass over in silence meanewhiles, those covert packes of your pestilent impiety, which for very shame I spare to speak. O most holy, yea, thrice most sacred successor of • hapostle Peter: Nay rather, O beastly, and shameless impudency of an harlot past all shame: O most insolent, and forlorn arrogancy of a most vile varlet, dare you for shame once take in your mouth the name of Peter, of Paul, of Christ, or of any of his Apostles, or of the catholic church by any means? Whose life is not only not correspo • dent, but the whole state, and course of doctrine, also direc • lie discrepant, from the lives, and preachings of Peter and Paul: who doest practice all ways possible to shake asunder the prescript law of the Gospel, to change the countenance of Christ's school, to confound the peace of Christians, and the liberty of Christian churches: and to deface the life of the godly, with shameful slau • ders and lies? For what else emporte? whereunto tend these your so many peevish puppettes in your churches? your so many pelting patrons in heaven? so many blasphemous brayings in your prayers, and worshippings? so many sowterly sacrifices in Masses? so many sauadge sacrileges in sacraments? such horrible bloodthirstinesse in your judgments? such woluishe ravening in your decrees, but to forclose us all salvation in heaven, and all peace on earth? And yet after all those your abominations, and cruelties, dare you be so presumptuously arrogant, as to take once the name of Christ in your mouth, holding all others in subjection, and challenge to yourself only the keys and authority of lieutenantship by him whom you do persecute in all your actions of life with fire & sword? And why do ye so at the length sir I beseech you? is it because like a lazy lurdeine ye loiter in the chair where Peter once sat?

A trim and skillful shift of lieger de main, 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 say, so that he teache sound doctrine. Or as though because in politique gouernements the civil law hath ordained, that a king should succeed a king in his throne, as he is nearest of blood, the same course ought to be retained in ecclesiastical government by like title of succession? It is not dignity (saith one) nor the place of the godly that maketh a bishop, but the good life: nor is everyone to be accepted for a Dove, that can say, peace be unto you. The grace of God is promised to true holiness and true faith, not to any chair or succession: for the chairs do not make the church, but be subject to the ordinance of the church. Wherein consideration must be had, not of the continuance of the place, but of the sincerity of the successor. For as Chrysostom teacheth, The chair dignifieth not the priest, but the priest dignifieth the chair. The place doth not sanctify the man, but the man doth sanctify the place. He that sit • h worthily in the chair, doth receive the honor of the chair: but he that sitteth unworthily, doth commit an heinous injury against the chair. &c. Jerome also vt • ering the like words almost: They be not sons of saints which sit in saints places, but such as do practice the manners and lives of saints. And therefore their grossenes is worthily to be scorned, which, as is usually accustomed in state politique, so in the spiritual kingdom of Christ, do entangle the church of Christ by human constitutions to a carnal necessity of external succession, and enforce all jurisdiction so vnauoydeably to Peters chair only, as that whosoever sit not therein, be he otherwise never so godly a pastor, may not be accounted Peters successor in any wise: and that whosoever sit therein, be he never so barbarous a brothell, never so swinish a pigge, altogether unlike Peter in his whole course of conversation, must yet of necessity be suppreame head of the church, the true and undoubted successor of Peter, as it was concluded by that detestable decree of the council of Constance : then the which what can be uttered more blockish or brutish? As though the wisdom of God, whose property is, and always hath been most free to work where it pleased, might be poss • bly empaled, or hedged in, by any ordinance of man, or limited to any certainty of place, as the which by extraordinary means, utterly breaking or inverting ordinary courses of things doth many times dispose the riches of his grace, after a certain preposterous manner and way, beyond all • ope, & contrary to the opinion of man, namely in things appertaining to God, not after the appointment of man, but according to his own good will and pleasure.

On this wise in times past refusing Cayn, Ishmael, & Esau and others, to whom the honor of priesthood & promised seed appertained by right of ordinary succession, he made choice of Abel, Isaac, Jacob, to whom the ordinary succession was not dew. So also rejecting the family of Saul, he translated the kingdom into the offspring of David. In like manner supplanting the synagogue of the Jews, he planted the Gent • les in order, contrary to order, displacing the natural oliues, and placing in the wild. And will you so strictly urge, and choke up as it were, within so narrow a pinfolde, the incomprehensible, & far outstretched grace of Christ, to one place, and to one chair: That where all other churches may err, the only Romish Church may in no wise slip her foot? which also may moreover so replenishe that one Romish vicar with all her absolute fullness, that she may not emparte any parcel thereof to any other pastors be they never so godly and true worshippers of Christ. If the case be such that this ordinary antiquity of daily succession do avail so much before God, to the obtaining of grace: Manasseh did long sithence succeed David, Caiaphas succeeded Aaron. Certes the Jews can con • ey unto themselves far more ancient pedigrees, and the same also never discontinued from Abraham, thē you can fetch from Peter: Yea the Jews blushed nothing at all to urge Christ with the very same argument: crying out with open mouth, we be the seed of Abrahā: Abraham is our father &c. But what coūter buffe did the scripture give them for this? God is of power out of these stones to raise up childrē to Abraham. And so he did indeed. And is not God as mighty now, and as powerable to raise up successors of Peter whom he will, and where he will? yes no doubt: and so he doth continually.

What? say they, did not the Scribes and Pharisees sit in M • yses chair, whom Christ commanded to hearken unto? He doth so command in deed: but when they teache the truth: neither doth he command so, in respect of the chair, but in respect of the doctrine. Moreover why did Christ and his Apostles sequester them selves from the self same Jews, Scribes and Pharisees, if that succession could not err? What say y • u to this, that Christ him self being rejected of the ordinary priests, who enforced the self same argument, ought not to be hearkened unto, if your Romish Pharisees may be credited in their lusty vaunte of succession? Go to, and what shall be said of the Apostles then, who having no manner of right in ordinary succession, were the first founders of the church of Christ, and renounced utterly the ordinary priesthood? To be brief: If to sit in a place, be of such efficacy and force, I suppose the temple of God be far more honorable then the chair of Peter. And yet in this very temple of God, Antichrist must have his chair, according to the testimony of the prophetical scriptures. Shall Antichrist be therefore called holy Antichrist in respect of his seat? To conclude: Let it be as forcible as it may for the church, to have what seat, or what foundation it will, so that it hold fast the lively spirit of Christ, his holy word and sacraments, by the which it is begotten sanctified, and made holy.

But you will say, Peter taught at Rome: I hear you well, but taught he nowhere else then in Rome? Moreover too confess that he taught at Rome, did he teache there as an Apostle, or else as a Bishop? Let the bishop of Rome unloose me this knotte. But this is out of all question: If Peter taught at Rome at all, standing or sitting in a chair, surely he taught always Jesus Christ. But you, holy father, sitting in the Romish chair at Rome, what teache you, but the doctrine of devils? Peter did boldly proclaim to the world the manifest scriptures of God, which he received by divine inspiration of the holy Ghost, being an eye witness of the things which he heard and taught: But what doth your holiness bray forth else to the people, but fryuolous ceremonies, and fruitless traditions of men? If Peter came at any time to Rome, he came not thither, unless he were sent by God, or called thither by men: and then also came too minister, not to bear sovereignty: to work, not to skrape riches together: as a traveler, not as an idle sitter. But whoever called you to this stately stage of chair lordelynesse? Goo ye, saith the Lord, not into the City of Rome, but intoo the whole world: speaking not too Peter alone, but to all his Apostles: and preach, not the ceremonies of the law, not traditions of men, but the glad tidings of saving health: not to the Romaines only, but to every creature. In which universal embassy Peter together with the rest, of his fellow laborers did mightily behave himself in the ministry of the Gospel, according to his duty and the nature of his function: leaving no • otte of the uttermost of his duty undone, whereby in his wandering abroad amongst people and nations, he might teache all that he might, not only publicly but privately also in every house: might be earnest in season and out of season: might sow abroad f •• re and wyde, the most ioyefull message, and glad tidings of peace: might perform the work of a true Evangelist: might approve himself too be a trusty servant of Christ: might become an ouersear over the house of Israel, might receive the words and embassy of God, and the same so received, might faithfully deliver to the people: might show himself to be salt of the earth, light of the word: not feeding himself, but the flock: not seeking his own glory or private l • cre, but the only honor of Christ: not entruding himself in to the public affairs of civil policy, but serving the Lord: not exercising sovereignty over the servants of God, nor procuring that others should minister unto him, but that after his masters example, he might become servant to others rather, and in no respect above any other, but acknowledging all other bishops to be equal with him: and in dignity & name calling them fellow elders yielding his dew obedience to Princes as being sent of God: giving unto Caesar things appertaining unto Caesar: whom also he disdained not to call by the name of his Lord and Sovereign.

On this wise (except I be deceived) Peter spent his time, which as was a charge of all others most laboursome, so was there in the world nothing more humble & base. If we leuel our Popes lives now by this rule and perpendicular: I beseech you, what one thing do they in Rome now, wherein they may seem not only not to be Peters successors, but mere strangers rather, and alyens unto him. Isaiah the prophet doth wonderfully commend the feet of the Apostles preaching upon the tops of mountains, and proclaiming peace bringing glad tidings, and preaching salvation. Now as for these, whither go they? unto what people and nations flee they as clouds? what peace proclaim they? Nay rather what peace do they not overthrow? what good tidings preach they? Nay rather of what mischief are they not the very authors? what wholesome doctrine teache they? the Gospel of Christ? nay rather they lock up the Gospel fast in prison • They challenge to themselves the property of the keys: but therewith they shut up, not open the kingdom of heaven: They make themselves treasorers of woonderful, yea inestimable treasures of the Church, as if they were the only treasorers of heavenly treasory: And what good or commendable iewelles of price do these famous iewellers deliver out of these treasories? Forsooth for pure gold, dross & chaff: Popish pardones for the grace of God: for Christ his most precious blood, rags and relics of Saints. Peter did gain unto Christ at one preaching three thousand • oules: but howe do these merchauntes choppe and change their wares? what gain yield they? nay what loss rather? It was not without cause that a certain Israelite Prophet seemed so grievously offended against that sort of sheaperdes, which did feed themselves, and not the flock: which clothing their bodies with the woolle, & pampering their paunches with the milk, made little accompt of the seely sheep: the weak they strengthened not: the sick they healed not: nor bound up the broken and bruised: nor sought that which was lost: but with cruelty and with rigor did rule over them.

In like manner what do these else then ply their paunches delicately, not caring what become of the flock whereof not one so much becometh better by their industry not one restoared to health: not one a title so much the more learned towards the kingdom of God: themselves teache nothing, nor can disgeste others that teache soundly and truly: the word of God they deliver not, but keep it close from the people: they take no pains at all, only they lie lazilie at home like dumb dogs lu • king in their Lateran, measuring and apporcioring by ynchmeale as it were all the compass of purgatory, and all manner the punishments thereof: where they plundge some poor souls intoo deep pittes, boiling with fire and brimstone: other some for a few pence they pluck out again. They appoint special and private Masses to be solempnly mumbled up in all corners of their Churches: they sit bussing about their holy mysteries, whyspering in an unknown 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 abroad a procession upon a white ambling palfray attended with torchelight, belles, and banners, if any solemnytie or triumph hap̄ to be. With besmeared greasy fingers they consecrate oil, wax, salt, water, belles, chalices, altars and coapes. They make open markets of iubiles, Graces, immunities, expectations, preventions, Annates, palles, bulls, indulgences and pardons.

What? do they think these knackes to be sufficient warrants towards the creation of the vicar of Christ? or to the establishing of Apostolic succession on earth? and that someone wretched caytif, not for any singular excellency of faith, or virtue, wherein he surpasseth others, but for a most fryuolous title of place, and chair only, wherein he may be enstalled, which may as well happen to the most doltish asse in the world, as to some worthy or famous personage, may of right claim sovereignty over the Church of God, for sitting in that chair only, and therein vaunt himself to be the chief Prelate? Bishop of Bishops? and head of the whole universal Church? Wherein he may think it lawful for him to do what him lusteth? through the which slipping his neck out of the collar of his dew obedience to the higher powers, he may presume to enforce under his yoke kings, and countries, and thereby set all nations in uproar, with fire and sword: and usurp more then lordly controllership over all other Churches, and himself like a tragical king upon a stage, sitting in a golden chair, crowned with a tryple crown, garnished in a coape of tyssue, with kingly scep • er in hand, two swords, and a golden Dyademe beset with pearl and precious stoanes, ride like a lurdei • (lordling I would say) upon noble men's shoulders? O swee •• Saint Peter. Is this to succeed Peter in Apostleshippe? is this to sit in Peters chair without any spark of Peters qualities? or is it to sit in the chair of pestilence? And what if the Turk spoiling the Pope of the same chair should sit therein? would the dignity of the place make him Peters successor forthwith? or what if the Pope himself, as he sitteth in Peters chair, had also now in possession Peters fisherboate: should he therefore for Peters fisherboate, become any whi •• e the more skillful fisherman? Wherein to my simple con • eight seemeth to have chanced too the Pope a matter not much unlike to that, whereof we read mention made by Lucian, of one Neanthus the son of Pittacus : who having Orpheus harp, altogether ( • ccording to the old proverb) an asse upon the harp: conceauing a vain & foolish opinion of himself, was persuaded that immediately upon the sounding of the harp, he should make wooddes and rocks to run hopping after him. This cockeborrel clown thereof • re w • ndering abroad over hills and dales, and merueling that • he woods, & rocks would no • stir out of their place, at the so •• de of the harp, but stand still as before unmovable, never left stryking, stre • ching, thumping, and sounding the harp, until at length, he made himself to be loathed of the brute beasts, with the h • rshe and confused noise, & skraping the s • rings: and so became a pray to dogs, which tare him in pieces, and did gnaw his flesh and boanes into gobbets. And what else doth this Romish prelate present unto us with his stately stool, whereupon h • e doateth no less fondly frantic, • hen the seely caytif vpō his harp? For what should let it, but that Orpheus harp may as well make a cunning harper, as Peters chair an holy bishop: if we have therein no further consideration then of the material chair?

But here loe again a fresh reply of a long and never discontinued succeeding of bishops rusheth out against us: whereby they suck out the very source, and wellspring of their succession even from the Apostles themselves: and to countena • ce out the matter amongst the ancient doctors are alleged as champions of valor, Tertullian, Irene, and Augustine, who do not a little advance the dignity of ecclesiastical succession. They do yield to the Church honor in deed: but how? and when? forsooth in their disputations to confirm the antiquity of the scriptures, against such as did utterly deny them. Let us also consider the time when they did so: foorsooth even then, when as the very ancient integrity of godliness, virtue, true religion, and sincerity of doctrine was resiaunt in the succession of Bishops: and when as yet the Sea of Rome taught nothing else, but that which was agreeable too the Catholic doctrine, approved and allowed in Christian Churches. Hithertoo yet was no cause given why they should make any special complaint against that Sea: the foundation whereof they had heard say might be attributed too Peter especially, by • ause they perceived that the countenance thereof auailed much to the appeasing of schisms. But if Augustine and the other ancient Fathers were living now, and should hear and see these horrible heresies, monstruouse maskinges, and peeuishe puppettes, wherewith this holy Sea ouerwhelmeth the whole world at this present, they would change their note, and sing a far other manner of song of the intolerable pride and ambition of this Sea: and would with no less vehemency of spirit, then other godly ministers at this present, bend themselves tooth, and nail against the same. And y • t touching that beadrol of succession whereupon they brag as never at any time discontinued: with what face dare these Romish Rutterkynes face it out with a carde of ten as it were, which hath been so many years turmoiled with schisms, encumbered with so many chaunces and changes of bishops, eche striving against other for the title of that Sea: where many times three Popes, and for the more parte two Popes have challenged the chair: not unlike lusty gallaunces who be ielouse of their paramoures: in so much that it could not be easily discerned who ought to be received for the true Pope: that I speak nothing meanewhyles of all those which by fraud, by symony, by violence, by murders, by witchecraft, necromancy, and devilish practices, I say not, have crept covertly in, but rudely rusht upon the foresaid succession. To pass also over, that filthy discontinuance of the same Sea, wherein was chopped into chair as successor, not John a bishop, but Joan that shameless strūpet: whose successors they must needs confess themselves to be even as yet, if to derive the succeeding order of successive Prelates, from the direct line of the predecessors, be of so great emportaunce.

But of Peter and his succession enough now: whom albeeit we yield to have sometime sit as Bishoppe in Rome (which maketh not so greatly to the purpose) yet what is that to the Pope of Rome now? forsoothe Christ gave charge, you 〈◊〉 s • a, of his sheep to Peter. This is true indeed: but it was to the ende he should feed them, and not to pluck their skins from of their backs: But you feed not, but suck the blood of Christ's sheep, and yet require to be accounted Christ's vicars and Peters successors? And think you in this so glorious a light of good learning and Evangelical doctrine, to find such blo • kish bussardes, whom ye may persuade that your brags be true, wherewith ye may be able too bleat? the eyes of men any longer with that glauering shadow of vain title and name? If you be of that mind: by your leave syr, you do err wonderfully, if at least the • ishop of Rome may, possibly err. But I w • l not say you do err, if you see it not • but I will boldly affirm, you are stark mad rather. For what shall I say? do ye not perceive howe your councils • ee discovered? da • ye not feel your crafts, frauds, disceits, practi • es, robberies, lies, filthiness, crakes, vanities, errors, blasphemies, d • uises too be l • ide open before all men's eyes? Is it not apparaunt unto you that men's consciences do now perfectly behold your cankered malice and cursed conspiring against Christ's Gospel? • hat I need not mean whiles rip abroad your daily murders as well old as new, wherewith your unquenchable tyranny of sauadge bloodthirstines seemeth as yet altogether insatiable. These outragies so many, and so manifest he that seeth not with his eyes, him will I not account so much blind of sight as void of understanding: he that doth not detest them, him may I well judge, to be not only not acquainted with any partaking of civil humanity: but an utter alyen and stranger to all virtue, godliness, and pieti • . Your traiterous treacheries are more notoriously manifest to all people and tongues, then may any longer be coloured: more execrable then can be borne withal. Your counterfayte horns these many hundred years now cover • d with clouds w • erw • th you have hidden a ravening blo • dsucker under the visor of a meek • lamb, be appara •• now, yea believe me, pope, they not only more apparā • lie glis • er in men's eyes, then the sun shine in midday: but a • so are become very babbles & mockeries in every man's month: in so much that no man is • o poor blind but doth easily discern • no man so blockishe, but doth heartily la • gh them to sko • ne.

There was a time peradventure heretofore, whenas these foggy misles of blundered ignorance did dazel the eyes of men, when as that most happy faculty of imprinting & reading of purer sciences, most fatal to your sacred Sea, was not yet published abroad in the world, wherein some place and time might have been reserved to cloak your palpable darkness. But now sithens the gladsome dawning of mo • te resplendisaunt verity discovereth it self, wherewith you may see men's understanding illumined and eyes enlightened through God's wonderful bounty and mercy: sithens remaineth no foxehole now in these Regions wherein you may shroude the daseled drowsiness of your eluishe errors: what other hope may you conceive of those rotten rags of moste barbarous grossenes • e, and loathsome pilfe of filthy superstition, but that ye give place unto fortune, and abide some better chance? And being convinced with the truth itself, if ye cannot be reclaimed to change your minds, yet for very shame change your chair at the least, and run away into some desert, and from thence convey yourselves into some unknown nations, who have not hitherto tasted nor been deluded, with those Romish gewgawes, stagelike statelines, & masking myzemases: you can now no longer deceive bs, as men that have been more then enough ouerridden and galled with those your misdemeanors. Perhaps poor Christian carcasses may be pinched with the crampes of your tyranny. Certes their hearts be now so altogether estranged from that common Iuggeler Rome, and from that false fornicator Sea: as that no hope remaineth now, forever recovering them again. And to the ende ye do no longer vainly stroke yourselves ye Roman Bishops with false opinion of assured security: understand ye for certainty, that the world is turned quite contrary, wherein ye may see the heavenly trompe of the glorious Gospel prevailing against you, your crafty packing, your false forged doctrine, your hypocrital holiness, your ravenous raging, your suttle masking can no longer now creep in corners. The very vnlecred multitude of Chris • ians doth begin now too open their eyes, & too behold the lightsome brightness of the truth. God's people is otherwise instructed now then heretofore, when all the speeches of those Popish Prelates were holden for Gospel, and when the chief foundation of religion was grounded not upon God's word, but upon the Popes authority. But now who can be so witless a wayward, so senseless a dottard, that canno • easily perceive your error in religion, your rebelling in conversation, and your pride of life? who also beholdeth it, & doth not from the very bottom of his heart detest & abhor you? And herein surely the matter is come to a good issue, That such a durtie religion is fathered upon so drowsy a dotterell: for such is the religion, as nothing can be more superstitious, nothing more estranged from Christ: Suche is your life, as nothing can be more pernicious too the tranquility and peace of Christians.

Wherefore since you can in no wise be ignorant of the deadly hatred of all godly personages, set one fire against you, procured by your own mischievous and infamous villainies, and which you have long sithens deserved: What other Counsel will ye that I give you, but as I said before, to make a necessary choice of one of these two: either to be of the mind to flee the Country wherein ye remain now, or to change the religion which you have wickedly defiled? But being fully persuaded that you will accept neither of them, and perceiving you too be of that sort, whom neither shame of the world can drive too your duty, nor fear of God can restrain within the bounds of modesty, nor any manner of courtesy can reclaim from cruelty, wander on in your purposed race as much and as long as you will for me: I will give you •• ee scope to raunge in that Maze of Turkishe impiety wherein ye ruffle: and too lulle yourselves asleep in those brainsicke broils wherein ye triumph, neither am I anything at all disquieted with your barking bulls and bloodthirstie curses, which you have vomi • ed out so seditiously against Christian Churches, without any great danger thanked be God. Nor am I ought terrified with your accusations as falsely forged, as fraught full of poison, neither moved with these your filthy slanders and unspeakable railings wherewith you have currishely gnawne many Godly Princes, and of late also backbitten and slandered the moste Sovereign Lady and Princely Paragon of England the Queens Majesty's person chiefly, then also her noble kingdom and renowned nation.

WIth infamous slanders laid unto our charge by you (to speak no more now as of my • elf, but in the person of her highness: for so take it now as though not I, but the Queens Majesty called you too account for your shameless impudency against her) if we had received of any other besides this Roman Antichrist: we would think it not amiss to frame some more special speeches in defense of our innocence. But as now what could have been more excellently applied, to the right commendation of our renown, what could have been more effectually added to the increase of our everlasting honor, then to be thus accursed of you, being the moste cursed enemy of Christ above all other, with whō no man can possibly be in league, unless he be a sworn enemy unto you: neither can any man be otherwise acceptable unto him, except he be at deadly foade with you? So that for this cause chiefly above all other, we do yield moste hearty and humble thanks too the high and everlasting Majesty, in that it hath pleased him • o vouchsafe us this so great and unspeakable honor. For why should we not Judge our self too be highly honored in this behalf, more then in anything else together with other godly and holy ones of my Lord God for this, that t • is Sebah do • h so unmannerly rage against us, persecuting us so vnciuilly with his bulls, not so much for any our desert, as for the defense of Christ and his Gospel which we do prof • sse. In which kind of cross, whereas two things occur to be duly considered of eche godly Christian: not only what injury is offered, but also by whom, and for what cause it is sustained: Then as often as we have recourse to this last point, we are not a little recomforted against your choleric curses, by the sweet speeches of the gladsome Gospel:

With which kind of persecution sithens ye are now purposed to proceed • against us, you could not by any means have uttered any one more manifest a token of true consolation, and certain assurance of infallible comfort, then by this gross rankor of mind conceived against us: which doeth assure us of Christ's undoubted benignity, high favor & grace poured forth upon us for the same. For if to be evil spoken of for doing good unto others be accounted for a princely ornament, even with the most re • owmed Princes: and if there can be no greater praise attributed too any person then to be slandered and reproached of the wicked: then questionless to be maliciously & undeservedly maligned of this Antichristian Atheist, we think it not so much a commendation meet for a Princesse, as a renown rather well beseeming an Empresse, which also we do plainly confess to be one of the fairest flowers of our floorishing garland.

Well then (ye Prelate of Rome) forasmuch as ye shame nothing after your woēted want of discretiō so unadvisedly to scatter abroad all slanderous reproaches against kings and queenes, tell us I beseech you, what that so great haynousnes may be, that causeth you to bray out so vndiscretly against us. We here say ye have called us in your Bulls, Bondmaiden of all wickedness: and accuse our kingdom too be the refuge of all Heretics. Good God, what strange and monstrous shamelesnes is this? Dare this Babylonicall Strumpet be so void of shame, as to condemn others of wicked life, which when she hath thrown out all manner of cursed speeches and slanders, that her lying choler can imagine, shall yet never be able too discharge one half of her ugly abominations, wherewith she swarmeth on all partes most horrible and evidently apparent? For what common Channel or Sincke can be more unsavory then your life and Court? But as concerning your own loathsome filthiness, we refer you over to answer for yourself before the high Judge. In the mean time too speak somewhat for our self, in few words be ye thus satisfied. First, that neither it is, nor ever hath been any our nature or quality, to make boast of our good life before God, as the Pharisees use too do: for we dare not presume upon any such innocence: And yet on the other side, we will not so condemn our conversation before men as we think it when it is at the worst to be in any respect so stained or blame worthy as yours is. Now when we name you, we mean 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 condemn the whole Sea or succession of Roman bishop? namely that Sea which in the sweet nurcery of the pure and primitive Church was ever highly commended & praised by sundry men's writings, and judgments: such a one as the Poet Ennius maketh mention of,

But we speak of this Rome, which ruleth the roast a • this present, so foully fallen from the aun • ient steppes of her ancestors, from faith, from gravity, from religious life: not that other ancient Rome long sithens buried, raked in grave, and worn out of memory: but a certain chaungeling fr • mshapen Rome, now of late start up, so altogether unlike too that former, by howe much that first flourished in grau • ty, discipline, virtue and truth: and this other wallowing & weltering in vanity, riotte, riches, pride, ambition, extortion, licentiousness, and filthy delights of this world, seemeth utterly forlorn, having no spark of remembrance or countenance almost of the ancient int • gritie, no partaking with Christ: nor any manner of affinity with Christ's Apostles.

In which Sea, I mean the Sea of this present age, we may easily discern the usual practices of that Romish Antichrist not unknown too the whole world. Neither doth this holy father therefore rail upon us so barbarously, because he thinketh us to be so licentious in deed, as he slandereth us maliciously in words, neither would he reprove us one jot • the more for that cause, though we were in very deed much worse then we are: nay rather we should be so much the more dearly be loved of him, by howe much we resembled him nearest in leawdnesse and looseness of life. But there lurketh another snake in the green grass, which because he neither discloseth in his Bulls, nor the simplicity of the godly can easily discern, we will frankly make known to the whole world. And this it is: If we would yield our person and our kingdom to the Romish Halter, and suffer the mark of the beast to be sealed upon our forehead, af • er the manner of some Princes, and with as great affection as they do: Certes no kind of inordinate licentiousness, were it never so abhominable, might be any such estoppel to bar us out of the number & Beadroll of his dearest Sons & Daughters: but should be beautified with as much of the Apostolic blessing, as the dearest dearling of all the crew. Now because we have shaken of these peevish Papane fe •• ers, and betaken our selves to that Imperial standarde of true religion, under the which we have chosen to adventure our life for Christ's glory and honor, rather then to remain in thralldom under the Pope: Heerof cometh it that we be reproached with this foul name, to wit, a Bondmaide of all treachery: this is it that makes him to boil with so hot heart-burning against us. And thus much hitherto now of that which you may conceive either uttered already against you by the renowned Queen of England, or at the least as much as her highness might justly speak unto you: which nevertheless if had been set down by her own pen, would have been much more artificially and princely delivered, if her highness would have vouchsafed so much to have embased her Majesty, as too deal with such a monster,

Now I return unto myself, and the public defense of that little Ilande, which with cursed mouth you do slander too be the kingdom of Heretics: expressing herein the very shape and conditions of that froward Phormio in Terence, who alone marring the whole Action, and for the same cause apprehended too clear him self before the Judge, became first an accuser of others. Semblably and with no less shameless impudency this Lateran not Terentian Phormio accuseth them for Heretics & Apostates. And why so I pray you? because they have reuoulted from Christ at any time, denied or shrunk cowardly from faith? No, not so, but because they have forsaken that sacred Sea of Romish Church, wherein they were once settled. Yea, is it so? Shall there be no Church then, but that only Church of Rome? Shall they be all accounted to be without the body of Christ, which do acknowledge Christ for their supreme head? What? is it of more emportance to be slaves unto the Pope, then to be soldiers unto Chris • ? No: But they affirm, that there is no Church, where the Pope is not head. What Church then I pray you, was that in Asia and Palestine before Peter ever saw Rome? Yea put the case Peter had never seen Rome in all his life: should there therefore have been no Church at all? Doth the state of Bishops make the Church of Christ to be a Church, or doth the authority of the Church make Bishops? But they say there is no hope of salvation without the church: I do hear it, and confess it to be true: yet this is no good argument to prove, that there is no Church at all, except it be subject to the Pope. I add moreover, That where they say, that there is no hope of salvation without the Church: that this saying is to be construed to appertain to that church only, which is the very undoubted spouse of Christ, and which is also married unto Christ her husband, not because salvation is so necessarily tied to the Church, as though the Church bestowed it of her own mere liberality and bounty: but for the mutual & immutable coupling together of the head with y ^e body. Whereby it cometh to pass, that whosoever is made partaker of saving health in Christ being the head: the same can in no wise be a stranger from the socie • ie of the Church. And again, neither can such a one be an outcast from the Church, unless he be first cast off by Christ the head and prince of the Church.

Which being concluded upon: with what arguments now doth this counterfeyte successor of Peter convince us for outcasts and Apostates from partaking with the body, who through faith be engraffed into Christ? Who be not severed from the true and Catholic faith of Christ? For if nothing else make an utter separation from Christ, but obstinate rebellion from Christian faith and Christian conversation: what treacherous rebellion either in our doctrine, or in our manners can these Romanists espy in us, so blame worthy, which may not much more justly be rebounded upon their own backs? Forsooth (say they) because we hold not the Catholic faith. Go to then. Since they stand • so nicely upon this point: let us faithfully discuss, what manner of faith that is which they call Catholic. If the same be the Catholic faith which Athanasius doth set out in his Creed, or which the Council of Nyce did determine upon for inviolable • From which article of the Creed can you show that they have revolted?

But here again some jangling Iay of this Sea will urge, that because they hold not the Catholic faith of the Romaine Church, therefore they hold not the true Catholic faith. Well said. Hereby then I do perceive that it availeth no whitte to be accounted Christians and Catholics, unless they be Romanists also. Let us learn therefore of these Romanists, what it meaneth to be a Romanist. Truly I believe it is thi • : That the Pope of Rome must of necessity be accounted for the very and undoubted universal Bishop of Bishops: the Pope of Rome must be esteemed chief head & general Lord of the whole Catholic Church: unto whom and unto all whose commandments, statutes and decrees, all people and nations must be buxam and bonnaire upon pain of damnation. Is it so in deed? whosoever reteigne not this faith, though he hold fast and firmly m • in • eyne all other things agreeable with the holy ordinances of God, and all the Articles of the Creed, and faith of the Church: shall not the same be adjudged for Catholic? No, Sir I trow. But if this be true: surely neither the Churches of Alexandria, of Antyoche • of • erusalem, of Constantinople, of Afric, nor yet that ancient Church of little Brytaine, shall be reckoned for Catholic. To what purpose then spake Basil these words, where making mention of the Church in his Epistles he saith: The Catholic and Apostolical Church abandoneth &c. When as yet notwithstanding in that Church of Greece, which he auoweth to be Catholic and Apostolic, the stately loftiness of Rome had not so highly advanced it self? And therefore we must needs scrape out of the Kale • der of Catholics, Basil, Athanasius, Nazianzen, Tertullian, Augustine, Cyprian, Eusebius, Theodorete, and all 〈◊〉 the most famous Bishops of the Greek and Latin Churches: all which though doubted nothing, but that they were true Catholics, yet did no one of them profess himself to be a Romanist after this rule. Neither can the gross ignorance of many learned Fathers be any wise excused, who first framed the Articles of our Creed unto us. For if no Church ought to be reputed for Christian or Catholic, but that which is of Rome: then were those ancient Fathers much to blame, who, in setting down the Articles of the Creed, did neglect and so lightly pass over this upstart Article of the Romish Sea: that where we be commanded to believe one holy Catholic and Apostolic Church, they did not in like manner command us to believe the Romaine Church withal.

Hereby you perceive well enough (holy Father) into what cumbersome straightes and abs • rdities, you have whirled yourself by your blind unadvised rashness. For first • if no certainty of salvation be to be hoped for out of the Church, which Church must be without all question that same very Church of Rome, as you frame your arguments, and that the Church of Rome be none other but the same which is • trained and streighted to the universal commaundes and decrees of the Bishop of Rome: now then you do exempt out of the privilege of the Church, not that one English Nation alone, foreclosing them all passable way to salvation, but together with them also you do exclude out of the number of the Catholics, infinite other famous learned Clerks of the ancient and pure age of the Church, Doctors, Patriarchs and Bishops, yea amongst these also all the Bishops of Rome as many as were Gregory's p • edecessors. But what need many proves in a matter of it self so manifest and well known? Undoubtedly sithence Christ would vouchsafe to lay the first foundation, yea and to build up that beautiful and everlasting building of his own hou • e upon none other groundwoorke, than upon that cor • er stone of Christian faith, and Christian confession: And if Paul doubted nothing to recompte the same faith to be the only and infallible shoot anker of salvation: by what law then will he adjudge them as outcastes worthy to be banished from the Catholic and Apostolic Church, which profess the self same faith of Christ, that the Apostles and other Catholic Churches did proof •• e?

But the Pope (I suppose) will deny, That to believe in Christ, and to worship him in heaven as our only head sufficeth to true faith and salvation, unless we do withal profess the Pope of Rome to be chief head of the Church here on earth, and our selves generally all to be members of the same Church. If it be so: that the faith of Christ be not suff • cient enough for the faithful unto salvation, except the pomp of the Pope be propt up together with the Majesty of God: what can be more agreeable with reason, then to make us here three Tabernacles, one to Christ, another to the Pope, and the third (and good will) to the Cardinals? To conclude: This also ministereth no small cause of maruelling, why the Pope doth not require us likewise to correct the form and words of our Baptism: for as much as the faith which we have vowed to Christ in our Baptism, availeth nothing to enfranchise us, nor to make us free denezens of the Catholic Church, except to this necessity of faith, be tied withal another tagge of humble obedience to the Pope of Rome: That we correct (I say) the words of our Baptism, That whosoever be baptized in the name of the Father, of the Son, and of the holy Ghost, be baptized also in the name of our most holy Lord the Pope. But if this be true, the cer • entie whereof cannot be denied: That we were never admitted into the participation of holy Church in the Popes name, and that the want thereof is no manner of Estoppell to bar us any way from being united unto Christ as members of his body: howe dare that lying mou • h be so monstruously impudent, as to condemn the servants of Christ for Heretics to exclaim against us as Apostates and runnagates from the Church? to accuse kings and Quee • es to be supporters of Heretics? Nay rather by what reason or Scripture will he defen • e himself so, that all the world may not plainly perceive him to be the very self same, whom Saint Paul in his Epistle to the Thessalonians doth by most evident demonstration forewarn them should come: who sitting in the Temple of God, should keep a stir not as a minister of Christ, but most arrogantly vaunt himself to be as a God. Which words sithence do so in all pointes accord with the life and manners of the Pope, as that they cannot seem to signify any other. Let the Pope be thoroughly well advised first, howe he may be able to clear himself before God, before he accuse others before men. But another time shall serve more fit for this treaty, hereafter more at large God willing.

THE POPE CONFVTED. THE HOLY AND APOSTOLICAL CHVRCHE CONFVTING THE ERROVRS OF THE POPES DOCTRINE. THE SECOND ACTION.

I T appeareth manifes • lie enough, I suppose, by the former discourse, that we have not departed from out the Church of Christ, in that we have sequestre • our selves from the Romish Synagogue. In this present action therefore, now it may seem convenient that we render the reason that moved us to renounce that Romish route, and set down as briefly as we may, the very pointes withal, wherein we swerve from them. Wherein nevertheless shall not be altogether amiss to advertise the gentle Readers hereof chiefly, That we entered into this controversy against the adversaries, not of any set purpose to raise contention and debate in the Church, nor of any desire to quarrel and contend, nor yet of any evil affection that we bear to the persons themselves, against whom we maintain argument: n • yet for that we would not much more willingly be coupled with them in one lincke of Christian unity and concord, if the unity, which they offered unto us, were such as we might by any means yield unto, without prejudice of the faith and glory of Christ, without stain of conscience, without manifest treachery and Apostasy, or without unavoidable danger of the safety of our soul. But the matter being now grown to this point, that we can by no possible means be at unity with Christ, if we partake with them, what remaineth then at the length wherein they may either justify against us, or allege for further defense in their own behalf? If they accuse us of Apostasy, or falling from them, let them then first by plain demonstration make manifest the very nature of right Apostasy. Surely if those that have severed themselves from the Primitive and true Catholilike Church, and be revolted from the first founders of Christian faith, from the ancient Fathers, from the Apostles, from the infallible principles of the Evangelical doctrine, to another doctrine, to men's traditions, to foreign forged novelties of Religion, to worshipping of Idols, to a strange Gospel altogether unknown to the Apostles, to patter prayers in unknown and barbarous speeches, may rightly be called plain runnagates, no men in the world deserve to be called Apostates in my judgment more properly and truly, than this generation of Papists brood.

But here again will someone of them reply, that they stand upon a good ground of possession, not able to be gainesayde, which they hold of the holy and Catholic Church never discontinued, since the very age and time of the Apostles themselves: from the which they say, that we being but few in number, hedgecreepers as it were in corners, through treacherous backsliding, have (as it were abandoning our native Country, & shrowding our selves in the hill Auentine ) withdraw̄ our selves like rebels. To stop those slanders again, let this answer suffice: First as concerning the number, whether we b • e many or few, it maketh little to purpose. In the Church of Christ, saith Augustine, consideration must be had of the gravity of the matter, and not of the number of voices: and it happeneth oftentimes that the greater number prevaileth against the better, by number of polles rather, than by trial of truth: yea Christ himself viewing the number of his flock, pronounceth it to be very small, so also, when he confesseth that many be called, yet he addeth forthwith, that the elect be not many, but few in number: in so much that he seemeth to doubt, whether the same son of man shall find faith in the earth, when he shall come. Yet for all this, if a true computation may be yielded of men, of nations and people, by the poll itself, of all such, as with all their hearts do detest the frauds and contagion of the Romish false religion, there will not so small a number appear in their eyes, as haply either they conjecture themselves, or at lest ought to make so slender accompt of.

But as concerning the Church itself, let them understand & persuade themselves thus: That wheresoever the true church of Christ is resiaunt, there we do plead in possession, & justify our true and undoubted tenure therein. Of which church, they be called tenaūts in deed by name, but have utterly lost their whole interest and right thereof. To make the same more plainly discernible, let us with due consideration make a proportion of both the churches of Rome: to wit, the ancient & first church there, and this new upstart synagogue that is now: and compare together our popish massemongers that be now, with those ancient ministers & doctors of that first age, by line & by leuel as they say. So will it appear easily how much they differ eche from other. For how carefully & reverently did those ancient fathers behave themselves in the old time in that holy fūction of ministry, which by lawful calling was committed unto them? whose only delight and endeavor consisted wholly in instructing them that went astray, in convincing the stiffnecked with the pow • r of the word, in curing the canker of them that were wounded. To this painful travail in teaching, was annexed no less carefulness to lead a blameless life, as that they might not only vaunte them of an undefiled conscience which might boldly appear before God, but also that no such blemish might be found in their conversation, as might be offensive to man: whose whole trade of life was employed not in idleness, & pleasurable delights, but in the earnest study of holy scriptures & in the enlargement of the kingdom of Christ. They were shepherds of the flock, & nevertheless sheep of the flock also themselves not wolves amongst the sheep: they were not guarded with train of soldiers, but in mightines of faith, in soundness of doctrine, in exercise of holiness, in sincerity of love, not so lofty in glory, as affable and friendly in speech, finally endued with such a sweetness of manners, and mildness of mind, 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 wars, nor breathed out bloodthirstines, nor teazed mē to arms, ne set Princes together by the ears at any time: as they were themselu • s peacemakers, & messengers of peace, so did they allure all men to peace by all means possible. They never groaped after ti • les of universality, nor trusted at any time in the confederacy of treachor • , in seditiouse factions, in conspiracies, nor in craf • y councils. They never hailed scepters from out princes possessions, nor tread ever upon Princes necks, but lived quietly under Ethnic magistrates, with an especial foresight providing always that they ministered no occasion of sedition: yielding honor humbly to whom honor was dew, paying tax & tribute, where tax & tribute was payeable. They used continual exhortation to the novices in Christ to humble themselves duetifully even too all Idolatrous magistrates, and too pray daily for their good preservation to God.

On this wise did those ancient Apostles & Apostolic fathers train the world at the first, & thereby enlarged the Church daily. 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 sweetness of their demeanor, & uprightness of life, their cheerful courage in afflictions, their lenity in suffering injuries, of mind mild and gentle, imagining no hurt to any, and endeavoring to deserve well of all, raising itself above worldly pōpe, making no accompt of this life, & exempt from all encombrance of worldly affairs, to the end they might the more freely attend the preaching of the word. So also were the bishops of that most happy age maintained with the only benevolence of the people, contented with the baseness of their own estate: In the mean time if there remained any surplus beyond daily necessities, the same was delivered back to the poor: At what time palaces of prelates were naught else but treasuries of the poor. For as yet the royalties of S. Peter rolled on no man's tongue: what shall we say to this, that of that beadrol of bishops many lived so beggarly, that at the time of their death, skarse one penny could be found to pay for their grave: as we read recorded of Theodoret ? But this kind of men are long sithence dead and rotten, yea there remaineth skarse at this day any sparckles of their manners. The Catte is so altogether turned in the panne amongst these Romish reuellers, that whoso will now compare these present prelates with the first proportionally, and enter into dew consideration of the licentiousness of these shauelinges, of their cruelty, ambition, tyranny, frauds, cōspiracies, loftines, delicacy, idleness, riches, bravery, troupes of attendants, palaces, lauishnes of life, greediness of revenge, shall find thē more like lordings, then bishops: rather monarches thē mūcks: & shall skarsely discern whether a mā may rightly cal thē preachers or treachors: Teachers or deceauers: prelates or Pyla • es as Bernard did. And yet after all this howe they blush nothing at all to be deemed their successors, from whom they have so degendred in all actions of their lives, as that not so much as any memorial at all of that primitive ancient integrity may be found to shine in thē,

And yet might this somewhat be borne withal, if they would permit us quietly to enjoy the same doctrine at the least which those ancient elders and Apostolical founders left behind th • m to be received of Christian congregations. But as now even on this behalf all things are so unlike, that any may well doubt whether their life seem less Apostolic, or their doctrine more agreeable with Apostasy. The nature and novelty of which doctrine being altogether so newfangled, as that it carrieth no resemblance of Apostolical spirit, no likeness of ancient antiquity, it is a wonder to see, how these fine fellows will not cease in the mean time, to accuse us of novelty, as though all antiquity both of the scriptures, & of the Apostles and most learned fathers did not by all manner of means cry open wars against them. If this be not true, let them discover unto us, from what anti • uitie this Lateran transubstantiation and confession (as they term it) auricular received to be publicly authorised at the first: both which Pope Innocent the 3. did in that barbarons age thrust upon the church by force, and power, without any probable reason of the scriptures, but enacted by the cōspiring decrees of certain evil disposed persons: Again out of what progeny peeped private masses first: Trentals, yearly obites, that daily sacri • ice of the Altar ordained for the cleansing of sins? the one parte of the communion cut of by the rūp • pilgrimages, prayers for the dead, prayers in an vnknowē & barbarous loūg, & mūbled in a b • adrol by roat? Or frō what aūciēt brood were broached at y ^• first their absolu • ions, pardons, •• pish bulls, romish stations, continual gaddings to the apostles tōbs, dedication of temples, shry • ing of saints, con • uring • of salt & water, of co • ps, bowg • s, & that endless consecration of such like trumperies: couple heerewith also m •• kishe vows, rules, shauings, plates, myters, attires, besmearings, palls, iubiles, and I marvel that circumcision and the sacrifices of the old law were not likewise chopped in amongst the rest.

But when the Apostolic doctrine displayed his bright beams to the world first, as it was heavenly, and available for the sauety of the world, so did they proclaim nothing else, but that which they saw with their eyes, & heard with their ears, they published nothing but what was foreshadowed before by many ways, & figures: foretold & agreeable with the oracles of the Prophets. And where I pray you at the length, have these mē ever heard with ears which they debate so lustely of purgatory, of satisfactory merits, of choice of meats not to be received with thanksgiving, of matrimony not free, nor granted indifferently to all men, of images setvp to be worshipped? or out of what puddle were plumped first their proud crakes of the absolute power of the universal bishop, of the Apostolic succession of the Romish Sea, of the key that never erred, of the absolute authority thereof which ought to be esteemed better then all councils, not to be comptrolled of any person?

The Apostles, which established the principal part of our salvation in the power of faith, taught us long ago on this wise, namely: that Christ was our righteousness, our wisdom, sanctification & redemption. And from whence then received these men this which they will, & enforce us to believe, that man of his own power worketh works meritorious: that we meritte everlasting life even by due desert? That the blessed virgin may command her son reigning with the father to grant this or that man's petitions. In the Apostles ty • ne it was decreed by public authority, and by inspiration of the holy ghost, that it should not be lawful for any man to charge the Gentiles with grievous tradi • ions: neither did any man whē Paul preached grie • e his brother for eating flesh so that it were privately, and without offense to the weak brother. And from whence now have • ssued these so great fluddes of m • ns traditions • w • erewith consciences are cl • gged both publicly and privately, far more rigorous then the state of the Jews, so that he shall be in danger of loss of life as an heretic, whosoever shall dare touch an egg in the lent or ough • else then that which the Pope authorizeth, yea though sickness or necessity require him thereto? Is any man so mad 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 grievous burdeins then before. In like manner in times past Bishops were created by the voices of the people, not without the consent of Princes & Emperors, & this also upon due examination of learning & life, according to the institution of the old Canons. Now to pass over many other things, at the naming whereof godly hearts may tremble for fear, fain would I have them answer me how this canonical election without all examination, without the people's voices, & without allowaunce of the prince, hath been posted over to a few Cardinales, or peradventure sold to the fa • test in purse: where this took th • original of antiquity, or when it first sprang up.

Therefore to conclude this discourse of antiquity, if according to Tertul • judgment that which is most ancient must be deemed most true: & again whatsoever is crept up of l • te must be taken for coūterfait: & if Irene combat • ng against the heretics of his time, be adjudged to have don well in that he appealed to the most aūciēt churches, as the w ^t drawing nearest unto christ were believed to err lest: finally if we ought to hold that for autentick w ^t was established by the authority of the Nicene c • ūcel, L • t the ancient determina • iō stand: if likewise we following t • eir • xāple, be willing to return to that purest pate • ne of the most ancient Church, which you have forsaken, & will cal back our selves, & all our ac • ions to the direction thereof, will any mā accompt this in us to be a departure from the Church, or an access rather to the primitive Church?

But much matter is usually objected here, touching the visible church, wherein for as much as both good and bad be conversant, they say that the good ought to be received, and the ill nevertheless not to be rejected for the churches sake, wherein they abide. We deny not that in y ^e visible church be always residēt both good & evil, so also as we do embrace the good, we do not cast out the evil rashly for the churches sake. And yet followeth no good cōsequen • hereupon, that they w ^t do shun the company of the wicked in the church, do therefore reject the church itself. For although in the church, the wicked are mixed together w ^t the good, yet be not these evil persons the church of christ. It behooveth therefore to make evident now, which be those good ones, & which be those wicked ones, of whom we • speak: & here now an • stima • must be made not in respect of their conversation, but in respect of their religion: that so as o • the one side we may deem thē properly good, w ^t teach purely & sincerely Jesus Christ & the sacraments: so on the other side we cal thē evil, which defile the sincerity of Christian faith, deprave his sacraments, & under color of the church do persecute the true church of Christ.

Such to have been in all Churches, and in all ages of the Church, even from the first age of the Patriarchs, Prophets, and Apos • les always until this pr • sent is more then manifest, which having no spark of true religion, but a false vysor, of counterfaicte holiness, have abused the name and title of piety chiefly to overthrow true piety. Of this number were Ishmael and Esau in the time of Isaac and Jacob • in the time of Joseph his own natural brethren, who like treacherous traytoures conspire • the murthering of their innocent brother: Those also that joined in confederacy against Moses, with Dathan and Abyron, and many other times: likewise they that joined traitorously in arms against David their liege Lord and king. Such were the false prophets that withstood Elias, Michea, Isaiah, and the true prophets of God: such were they who when Jeremiah did prophecy, exclamed against him, The temple of the Lord, The temple of the Lord, when as in deed their speech was naught else but very lies, like as the scribes & pharisees upbraided Christ himself that they were the generation of Abraham, when as in very deed they were the brood of the devil. Neither wan • ed such like busibodies in the Apostles time, whom S. Paul worthily reproving spared not to cal false Apostles, false brethren, dogs, evil workmen, enemies of Christ's cross. The Angel in the Apocalypse speaketh of thē on this wise, they would be accounted Jews, but in very deed they be the synagogue of Satan. To conclude, with what sort of people hath not only Christ's church but all commō weals also been pestered more at any time, then with such kind of naughtipackes, which when either cannot, or will not walk the right way to true renown, do forthwith not only seek pilladge of the people, but procure also the hassard of their souls health coūterfait hypocrites gloasing & flattering the vulgar sort of people, & entraping the simple. The like crafty color used the sect of Mahomet, who because would not seem to be Agarenes, coined thē selves the name of Saracenes, as though they were generation of Sara, & so deceived the people. And the beast mentioned in the Apocalypse being nothing less then a Lamb, did wonderfully bewitche men under the counterfaict face and horns of a lamb.

But here again haply will some friend of the Romish Church take me up for stumbling, saying: what a matter is this? do ye on this wise compare so sacred a Sea to the Agarenes and Saracenes, seeing that these do carry no show, or any resemblance at all of the visible church? neither ought to be named by the name of Christians? 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 be a member of the visible church, and to have a place amongst 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 beseem Christians to s • quester them • elues from Christians. What needeth longer answer hereto then at one wor • e to answer with Cicero, Why should I hearken to speeches, when I see deeds? Certes if he be a Christian bishop as he requireth to be accounted, his offense is so much the more heinous in this, that under the visor of a Christian, he executeth such outrage so furiously and so sauadgly breathing out slaughter & utter destruction of Christians, as that no man may doubt, but that this Abadon hath murdered, burnt, and oppressed greater heaps of Christian carcasses, then any one of all the heathenish sauadge, which proclaim them selves to be open enemies of Christianity. Yea by so much the more is he to be detested then the Saracenes, by how much less an open enemy hurt • h in respect of the privy lurking and domestical Scorpion: whereof the one may somewhat be prevented by foresight, but this other doth • urther at unawares before any notice or warning given. Moreover to admit also to be true, that this same prelate hath the place of greatest preeminence not only amongst the Christians, but also in the very bosom of the visible church, howe far forth I pray you, will this a • ail, for as much as Antichri • t him self must plant his seat in the chiefest temple of God, guarded with so great a guarrison of humble attendauntes, the multitude whereof is described unto us by the prophetical scripture in these words: And he made all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or their foreheads: And that no man might buy or sell, but he that had the mark of the name of the beast, or the number of his name. &c. Now therefore if a man do shun and flee from this poison and venomous contagion, though it be enshrined never so gloriously in the visible church: it followeth not therefore hereupon necessarily, that the same doth utterly renounce the visible church of Christ. No more is this true likewise, though the Pope with his shavelings and Cardinals be some part and portion of a visible church, that therefore the state of the v •• uersall church consisteth wholly in them.

But they proceed nevertheless too their suttle • ophismes. What, say they, doth not the universal church of Christ embrace the faith of Rome everywhere? Go to, and what then I pray you? Ergo he that se • ludeth him self from the faith of Rome, cannot choose but renounce the universal church of Christ. What answer shall I frame better too this suttle sophism, but too deny both partes thereof, both the assumption and conclusion? For the church did neither heretofore always confess the Romish faith that is now to be universal: neither doth the universal church of the whole world confess the same at this present: as the which groundeth her ankerholde upon the Apostolic faith, and not upon the Romish faith. Neither we, though we do not allow, but abrogate utterly all & singular the assertions of the Romish religion being now in ure, have therefore renounced the universal church. Ouer & besides, to yield thus much also, y ^• a great yart of the unlettered multitude do at this prese •• receive the Romish rags: yet behooveth us to have consideration not of that which the common people do affectionate, but what may be justifiable by the touchstone of truth. So neither must we regard what the Romish faith is at this present, rather we must be well advised what the first faith thereof was, and what it ought to be now also. That person surely which withdraweth him self from erroneous doctrine, chopped into the church through the ignorance and treachery of some teachers, doth not fall away from the church, but rather • oth seek to salve the soars of the church. If the Pope of Rome & such as profess them selves to be pillars of the Romish church, will make proof unto us that their Romish church swerveth nothing from the Apostolic church, & that their faith withal is not defiled with many filthy & unsavory dregs & errors: then let them condemn us of Apostasy for our departure from them. But if they be not able to do so • yea if they thē selves have not by much more probable arguments (renouncing the doctrine of the Apostles & the discipline of the best approved church) transfourmed them selves into a certain newfangled doctrine, let the indifferent reader judge hereof, whether they, or we des • rue most justly to be condemned of Apostasy.

But you were sometime militant in the same church where we be now (will they say, ) from whence you are now fallen away and departed from us. It is true in deed. So did your predecessors agree once well and godly wi • h Christ, with his Apostles, & with the ancient and godly fathers: why have you abandoned them, and changed your tippe • tes the • ? If you may think it lawful for you to raunge at randon out of • he true track of religion, wherein you did tread sometime a right, and to suffer your s • lues to be carried away through rock • s and • rags, why may it not be as lawful for us to call our selves back into the true way of sa • uatiō after so many our wādrings & maskings, renoūcing all by paths of errors? Now therefore be • hink yourselves well • whether it stand w ^t more reason for us that we should return into the right way, or raunge at randon still with you? We do assure our selves that it is not lawful for us to do any other thing, nor tread any other path then we do now by any means, for as much as the authority of the scripture & the truth of Christ's Gospel doth bind us hereto, with a necessity unavoidable. We were once of the same mind that you be (I confess it) stragglers I mean together in the self same couples of errors. What thē? If because we wandered in errors being young men, shall we not therefore be refourmed being grown to more judgment? But so was Moses conversant once in the family of Pharaoh, Abrahā in Chaldea, Loth amongst the Sodomites, The children of Israel in Egypt, Daniel & the Prophets in Babylon, Christ amongst the Jews: Paul with the Pharisees, Peter amongst fishermen, Augustine a Manychean. All manner of departures therefore, neither the departures of all persons, ne yet from all society of companies, ought to be accounted blameworthy. Although we forsake to be joined 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, the one part of thē which occupy the functiō of teachers & preachers: the other of them which with the unlettered multitude be hearers and learners: We therefore do reprove certain assertions & opinions in some false teachers, from whom we sequester our selves of very necessity: yet in such wise as we depart not at all frō the visible church, in the which we have our being and resiancie as well as they: yea we be many times conversant as Christians, even with our very adversaries within one city, & many • imes also under one roof. And although we dissent frō the errors of certain particular persons, yet do we not otherwise but wis • & will the best that may be to the persons them selves: and recompt our selves rather forsaken of them, then them forsaken of us: and are enforced to depar • from them rather by violence, & plain thrusting out, then of any our voluntary willingness: so that to set down the matter in plain terms, it may be said more properly that we do disagree and dissent from them, 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 condemn them, as though nothing were sound amongst th • m: neither do we contend with all that church so, as though there remained no shape of a visible church in all that city of Rome: for they have baptism there, wherein they make a profession of the name of the Father, the Son, & the holy Ghost: They have also the law of God & the Gospel: yea they retain the woe • shipping of Christ, & profess the same articles of the Crede that we do. They retain also after a certain sort the sacraments, though they abuse them after a filthy manner. All which do carry some pretty show of Christianity amongst men: not much unlike as the old Jews in times past whilst Christ lived, were in possession of the holy city, wherein the most holy name of God was magnified: in the which they observed the worship of God together with the laws & ordinances after a certain outward resemblance: wherein also those that sat in Moses chair taught many things peradue • ture not altogether amiss. Whenas neuerthe • esse under this cōterfaite visor of religion lurked most abhominable hypocrisy, & treacherous treason against God him self. Of whom spake God him self by the mouth of his Prophet, You be not my people. Semblably if ei • her the Romish church or any other church whatsoever do observe orderly and teache sincerely & truly: therein do we not de •• to partake with them. But because the church of Rome treading the track of the old Synagogue hath yielded to be lead away blyndefolded into strange unknown bypathes of doctrine, into most horrible contagion of errors detestable absurdities, idolatrous worshippings, blasphemies, impieties, sects and heresies, from the platfourme of most true and infallible doctrine, from the pure and sincere worshipping of God, and the undoubted squarier of Christian religion, from the principles of their own profession, from the practice & meaning of the Apos • les, from the examples and steppes of their pred • cessour • : and have challenged unto it self c • ief, only, and most absolute sovereignty over all other churches of Chris • e fully fraught with cruelty bloodsheadings & pillages: he • ein if we do far away sever our selves from their society, who can be so senseless or endued with no conscience at all, who seeing so many and so just causes of departure, will not think that we have rather departed away too late, then without good occasion? namely sithence we are not whirled theretoo of any gyddy lightness as it w • re with a puff of wind, but enforced of very conscience: not of any desire of novelty, but of mere necessity, & not so much of any our voluntary affection, as warranted to depart from amongst them by special commandment of God's own mouth?

But someone will make a question here, & demand what kind of filthiness, what cōtagiouse errors do remain in the popes doctrine? Surely if the matter of itself were such, as that it were altogether in covert, and not openly manifest in the eyes of all men: I would think that I ought to bestow some large discourse for the better demonstration thereof. Yet somewhat to relieve the ignorance • f the unlettered, let us (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 carried away captive into his errors, for none other cause, but for that they will not look into the truth, when they may see it. Therefore removing away those disguisings & visours, let us prye somewhat narrowely into the things them selves, and let us thoroughly behold this whole Romish Troiane horse, not what it emporteth outwardly, but what it crowdeth covertly, and shrowdeth in the very closets thereof. I am not ignorant, that the name of the church is a very plausible name, that the names of Christ, Peter and Paul be honorable: that the remembrance of ancient antiquity is wonderfully well liked of: that the authority of the fathers is much esteemed: that the vni • ie Apostolic, and catholic consent is of great valoure: and that the keys of the church be of no small authority in deed, if they be true keys, but if they be not true nothing is more forcible to deceive. Therefore may not the Romish church think it enough to vouche bare and fruitless titles: it must justify it self with substantial matter I make no reckoning at all of their outward portely & ambitious challenge. This one thing do I seek and crave to know, what the truth it self doth make justifiable in deed. But in seeking, what do I find? to conclude all in one word: even all things turned topsy turuie: under a lambes skynne shrouded ravening wolves: under the attire of the spouse crept in the strompet of Babylon : under poor beggarly we • des of Christian name, conquerors, warriors, vypers, monsters, tyrants, scorpions, enemies of Christ's blood. To be brief nothing less, then they resemble ou • wardly: and expressing them selves in all their actions to nothing more near then to the very (I had almost said) Jews them selves: In this that I name them Jews, let my words be condemned for vain and utterly void of all credit, if the matter it self do not approve this to be true by most evident demonstration and proof.

First like as the Jews put the son of God to death long ago, pretending the name of God: Even so these under the name of Christ, do hale and draw without measure, without cause, without mercy, the members of Christ and the sons of the Church in most horrible wise, with execrable cruelty and woluishe sauadgenes, to slaughter, to fagot and fire, and to all manner of unspeakable tortures. As the old Jews leaving the spirit, did embrace only the letter, which killeth: & converted all their expositions and interpretations to that utter letter: What do our Romanists at this present else, then urge, plodde upon, and exact all things to the only outward letter of the mystical scripture as to the only infallible rule of religion: They regard only the outward speeches of the Gospel, but make no reckoning nor any estimat at all of the Lord's meaning hidden under the veil of words, under figures and parables: nor what the heavenly wisdom doth deliver under them, nor whereunto the holy Ghost doth direct us thereby. They gnawe upon the outward husk and fleshly exposition of the scripture: but aspire not too the spiritual sense, neither pierce 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 cold and naked parings and trifles, & rotten elements of this world • but in the things which avail most and be most profitable, they be more blind then beetels, and scarce luke warm therein.

Amongest the Jews all things were handled with outward ceremonies and outward traditions. Such was the state of that time. But if a man will n • we examine the shape of Papistical doctrine accordingly a • d compare it to that plattefourme: What shall he approve the Papists to be else then very natural Jews? • auing that the Jews were exercised in the ce 〈8 letters〉 pres • ribed unto them by God's special commandment: But our Romanists having no such •• arrant from God, nay rather being by express testimonies of scriptures commanded to raise themselves from these corporal exercises, unto the consideration of more high and heavenly matters, yet contrary to the express direction of the Apostolic doctrine, they cleave so amazedly to dumb ceremonies, that all things almost seem to be transformed by them into cold ceremonies: so that on this behalf the state of the Jews may seem much more tolerable, then the state of Christians. It was counted a great fault amongst the Jews in the old time, and that also sharply rebuked not without cause, for that being so immoderately affected to their ceremonies, and traditions, they regarded not the commandments of God, and esteemed more of men's traditions, than of God's commandments. Make a comparison now betwixt these holy Prelates of the Romish Court, with those Jews: & what shall ye find in thē, that doth not only resemble Iewishnesse in that kind of superstition, but also far & wonderfully exceed it? For plain demonstration whereof, consider the straight injunctions for breach of their decrees, the merciless proceedings of their cruel judgments, the intractable difficulty to obtain pardon for them that do transgress the Popes laws, that break their vows, & offend in the decrees and traditions of men, rather then for such as do notoriously trespass in the commandments of God.

What should I speak of that, wherein this glorious court of Rome doth so altogether agree with the Jews, y ^t ye shall be scarcely able to discern, whether the Papists be very Jews, or the Jews very Papists. For even as the Jews did either heretofore long sithence, or even at this present now, expect the coming of their Messiah, which being furnished with worldly power, as a most valiant conqueror guarded with invincible mighty garrisons of stoutest soldiers should with warlike puissaunce, and dint of mighty sword, by most notable conquest establish for himself an Imperial throne here on earth: yea such an Empire, as should with invincible and triumphant earthly pomp, kingly royalty, riches, dominion, glory, and renown of majesty Imperial, enforce to be subject unto it, all other Kings and Monarchs of the world: what do our holy Fathers of Rome (I beseech you) else, then in like fantastical drowsiness wherewith the Jews do dream of their fantastical Messiah, forge unto themselves a glorious worldly Uicar of Messiah, whom they bedecke with gold, beautify with pearl and precious stones, crown with a triple diademe, vaunce on stately and princely Palfray, or rather support and carry abroad on men's shoulders, blaze out with more than kingly an • Imperial titles, endow with yearly revenues, tributary provinces, troupes of attendants, highest chair of ma • estical state, finally the very fullness of most absolute power, and what not?

Moreover as they have proclaimed this their Uicar of Messiah, the chief head, Prince and Monarche of the universal church: after the same shape do they fashion unto the same their Bishop, a like bishoply church, which least should not be in all points correspondent to her own head, must be such, as may glitter and shine in outward pomp, magnificence, and well liking of the whole world: which being garnished with • arthly riches & power, made mighty and forcible with laws, may make both Prince and people stoop at her countenance. And for this cause to make the state of this their Church more defensible, the grave fathers have decreed by a very profound Prouiso • that Cardinals, Patriarchs, and the other estates & Syres ecclesiastical should be advanced in highest honor, and dignity, should glitter in gold and purple, should abound in wealth, possessions and pleasures: should flourish in most gorgeous pomp and power, princely palaces, and courts that by this means they might beautify the ma • estie of their glorious mother, holy Church, and make her to shine and seem glorious in the eyes of the world. This is that glorious City of God, forsooth, which is b • ilded upon the holy hills, in the which appeareth neither wrinkle nor blemish: in the which may never so little a title of • rrour possibly be found: which being famous & raised aloft as a city built upon an high hill, may be seen of all people a far of, and ought to be credited of all the Nations of the earth. And because this shape of a Church cannot be seen anywhere at this present, but amongst that people and nation only, over whom the Bishop of Rome must be acknowledged for chief head: hereof must it follow of necessity, That there is no true and glorious Church of Christ, except this only Romish Church, and that all other Churches besides, be foreiners, infamous, and no Churches at all: as the which being not able to derive any certain • ie of their descent and antiquity, ought not in any respect bear the name of Christian Churches: but must be accounted rather for dens, and conventicles of heretics.

And thus much now by the way touching the Church: the treaty whereof, God willing, shall be set forth with larger discourse in other books hereafter. This lesson in the mean • pace will not be amiss to be foretold: That if it be true that Christ himself did plainly pronounce, that his kingdom was not of this world: and this also as true, which he doth else where affirm, that the things which do seem mighty and glorious to the judgment of men, are accounted for vile dross, and abomination in the sight of God: finally if the estate of the most holy Apostles and Martyrs of Christ, was always such, as it became rather odious to the world, then accepted, or of any estimation, & that such as applied nearest to Christ were always despised most: and that the Disciple cannot be greater than his master: certes it cannot possibly be, that this Church of the Pope, so mighty, and glorious in the world, so renowned and famous in worldly pomp, and exc • sse, so magnified and fawned upon with the well likings and alliances of Princes, should have any aff • nitie or alliance at all with Christ, the only head of the Church, or any fellowship with the Apostles.

I come now to other partes of the Romish doctrine, in the which the Papists do seem no less Jewish, then in the shaping and fashioning of their Church, as I said before. For if the doctrine of Paul be most true, where discoursing of the rejection of the Jews that sought their justification by the law, he rendered a reason, wherefore they could not attain thereto: Bycause (saith he) they sought to be come righ • eous not by faith, but by works. L • t us see I pray you, what else doth the Romish religion proclaim at this day, then that we ough • to make our way passable to heavē, by industrious works, & precepts of good life, reposing the whole shoot anker of assured affiance, & trust in the same: not because we believe on him that doth justify the sinner, but in doing works of this life which do exclude all impiety. How shall we say that the great Clerks and Doctors which teach this, & such like doctrine, do differ from natural Iewishnesse? If the Jews seeking to be iusti • ied by works, were for this only cause clean cut of from true righteousness, according to the testimony of Paul: what hope may they concey • e at the length to attain true righteousness, which thrusting faith into a corner, do raise up the whole building of their justification upon that tickle and sandle foundation of works?

But thou wilt say, these men do not so altogether abrogate faith, but that they couple her together with works, by a necessary and an inseparable conjunction. I do know indeed that faith is peradventure in some estimation amongst them: yet such an estimation this is, as that they will in no wise yield unto her, her true dignity and due place of estate. For whereas no one thing is resiant in us, nor givē unto us miserable wretches f • ō above, that may make us acceptable unto God, may obtain his favor, may cure our diseases, may deliver from the fetters and chains of sin, may turn away wrath and vengeance, may overcome the world, may crush in pieces the horrible tyranny of death and the devil, may stand boldly and vnuanquishable in the face • f hell gates, finally which may ouerspreade us poor forlorn ca •• iues, drowned in the dung and dirt of the earth, with the gladsome sunneshine of heavenly life, and unspeakable glory of immortality besides this only inestimable Jewel, namely faith in Christ, in the which all our hope and riches together with all the promises of God are fast locked up as it were in a certain Ark of covenant: when as also the self same faith, linked and united together with other virtues, doth not only far surmount all those virtues in her singular excellency and power, but also of her own force only and alone satisfy and accomplish all the partes of our redemption, yea and so accomplish the same, as that where she leadeth always whole troops of most excellent virtues with her, needeth not nevertheless any their help at all towards the procuring of God's favor: I beseech you for the love you bear to Christ: what perverse peuishn • sse and I know not whether more malicious or shameless impudency of men is this (I say of the false doc • ors of Rome) which being addicted to the Romish rags, seem by a certain destiny as it were borne of purpose for the utter overthrow of Christ's Church) so to embase this same faith in Christ, even under all other virtues as a very naked, bare & fruitless thing of it self, as that they scarcely can find in their hearts to grant her any commendation in heaven, or any place of acceptance in earth? For what else do these words of theirs import, wherewith they term this faith only, only rashness, yea and no faith at all, but impudency, temerity, and arrogancy? Where they affirm the Gospel, whereof we make mention to be sedi • ious, full of fraud, and deceyte. Moreover, where in all their books and writings they do so utterly suppress this faith of Christ, as that they dare presume to say that there is no passable way to heaven, but that which is purchased with holy works, and most excellent integrity of life: I will couple herewith, though not out of the foresaid Author, but out of the public instrument and decree of the late Tridentine Council. In which Council whereas those gay jolly gallants did most filthily err in many things, yet played they not the Philosophers in any one decree more perilously, then where they uttered their Stoicall opinion, in the doctrine of Justification by Christ. Which being proclaimed unto us, throughout the whole tenor of the Scriptures to be freely given without all mediation of any other thing, besides the only promise of God through faith in Jesus Christ our Lord: contrariwise those gracious fathers do so iumble and wrap up this grace of God full of saving health, and freely offered, wholly replenished with most comfortable consolation and safety, in one hotchpot mingled as it were with their beggarly byhang decrees, as that they shame not to deny, That the Gospel is the only and absolute promise of eterternal life without any condition of observing the law and the commandments of God: and again that our justification doth consist not of the free favor of the Lord, not of gracious imputation, not of only r • mission of sins: but of holiness, and of renewing the inward man, through voluntary acceptance of grace (for so they speak) and of spiritual gifts, whereby we are not only reputed, but also are called, and be truly righteous in deed: every man receiving of himself his own righteousness not by any other mean: ne yet that righteousness properly, which is of Christ Jesus, but which is proper and peculiar to every particular person himself: By means whereof it cometh to pass, that faith, unless she be accompanied with hope (as they say) and charity, doth not unite any person unto Christ perfectly, nor is able to make any man to be a lively member of his body.

Neither are those other fables any whit more sau • • ie which those grave Tridentine Bēchers have dreamed of works and eternal life. For although faith (as we confess) be for many great and urgent causes with charity by a certain necessary and inseperable coupling together of most absolute society: for what is more • greeable to convenience of reason, then that these which be endued with a through feeling of their renewing in Christ unto everlasting life, & of their free admission into heaven, should after so many & so manifold benefits received, not show thenselves unthankful nor disobedient: should not welter in fleshly appetites: should not be carried away with the tickling delights of this world: should not be drowned in careless security, nor slumber in sloth: but so fashion and frame themselves, as men enflamed with a voluntary serious & earnest cheerfulness of mind, should not slack any point of most industrious endeavor to serve the Lord faithfully: should commit no accion whatsoever to the prejudice and hurt of his neighbor. Admit, I say, that we grant all these to be, as they be in very deed most true, and withal confess such an unavoidable and necessary conjunction betwixt them, that faith neither possibly can nor ought in any wise be sequestered from godly conversation of life: what thē? Shall we therefore yield over to good works this most souerain benefit of everlasting life, which the heavenly Majesty hath vouchsafed to be free, by the only free mercy of God, as the proper and peculiar of • ice of faith? and adnihilate & make frustrate the grace of God? So that man's obedience shall be an es • oppell to God's mercy: so that the law shall foreclose the Gospel, and merit be an hinderāce, & prejudice to grace? But where did these famous Clerks learn this Logike so to iumble and choppe the very things themselves which differ so far asunder in their ends and effects, and to make such a confused mingle mangle of them in one lump as it were without all order, without any respect of choice, as the Cook s • irreth his pottage about?

What? because faith doth always associate herself and is delighted with the sweet and joyful fellowship of most excellent virtues, & worketh always through love, shall she therefore not be alone in justifying, because she is fruitful and industrious in working? or shall she therefore not only, and alone justify us in heaven, without works, because she is full of works on earth? Or when she doth justify us in heaven before God • shall this our justification be therefore said to be ascribed to any our charity? or unto Jesus Christ? in respect of any reward? or of the only gift of God? for any our merit or deserving of works? or of the free promise of god? If God do accomplish the whole action of our justification for his promise sake, with what scriptures at the length will these Romish Rabbin's underprop that their ruynous relike, shrined in their notable Council of Trent for a matter unreprovable, whereby they give the world to understand, That eternal life is to be proclaimed to them that be good workers? Again: where they give out, that by the promise of God eternal life shall be rendered to good works as an undoubted reward. But where did God ever make any such promise, that the heavenly inheritance should be given upon any such condition as a reward unto them, which shall offer themselves unto the dreadful Assise of the high Judge with a white stoale (as they term it) of undefiled renovation? For such is the doctrine of these grave Fathers, which kind of doctrine if be too be admitted for infallible, I beseech you what need is there of Christ, or his Gospel, sithens men may so easily climb up into the kingdom of heaven by works, as it were by a pair of stairs? yea to what purpose then serveth that, which Saint Paul doth so earnestly and so often plod upon, That life everlasting is the gift of God, not of any work, least any man should boast himself?

Our Lord and Savior Christ undoubtedly did instruct us in his Gospel far other wise then these Lordly Fathers, as the which hath directed the only way to heaven, not to pass thither by works, but by faith: He that believeth in me (saith he) hath life everlasting. Again setting down a special mark, promiseth That he that seeth the Son, and believeth on him, shall have life everlasting. And redoubling the same promise else where, He that believeth in me shall not die forever. And why rather did he not use these speeches with these gay woorkemaisters? To wit, that they which did lead here in this world an holy and upright life full of good works, should thereby purchase heaven.

What then? because all things be ascribed unto faith, passing over all mention of works: shall we therefore condemn this doctrine as an utter adversary too works, making no estimate of holy and virtuous living? God forbid. But these Romanists overmuch sweating and moyling in their Summularies, Sententionaries, Decretaries, Thomists, and resolutions, and I had almost said altogether blinded in their Philosophical quiddities do not conceive aright of the heavenly purpose and meaning of Christ, neither do they sufficiently enter into due consideration of the purpose, force, and inward kernel of the Evangelical Philosophy: neither do discern the difference betwixt the Law and the Gospel, as they ought to do. For whereas the whole force of the law consisteth in prescribing certain rules, whereby this transitory life may be directed in holiness & integrity: whereby may be known what is to be ensued, and what to be eschewed: by what means God's wrath kindled against us may be pacified: and howe his punishments and corrections may be mitigated, and in what wise other inconveniences and calamities of this life may either be • urned quite away, or otherwise qualified by petition: And where as on the other side that oth • r trump of Evangelical Embassy soundeth a far higher and more shrill note, nothing so meanly exercised of it self about those present things which concern this present life, (though otherwise it do minister many wholesome restoritiues for the good preservation thereof) but proclaimeth a far more happy league, and hostage of a better & everlasting felicity: against infinite and the never ceasing vexations, and calamities, not of this world only, but which press down and oppress the whole frame of the universal creation: it raiseth up and giveth undaunted courage against the vnaoydable assaults of death and the Devil, it displayeth also remedy & a ready conquest thereof: Yea it properly layth down and discovereth the passable way, which doth bring us home again unto God: and the means also whereby we may vntwyne our souls out of the entangled Laberinth of sins and convey us too the heavenly glory that never shall have end.

And because to attain too this so unspeakable surpassing excellency of immortal felicity, may no possible passage be found else but through the bowels and blood of God's own son, and our faith in the same: hereof cometh it that glauncing over the name of works many times, though not altogether suppressing the use of them, the whole ministry of Evangelical doctrine doeth exercise it self chiefly, about those things which may best certify distressed consciences of the merits of Christ, not of any our deseruinges, of the supercelestiall bounty of God's mercy, and of the vnuanquishable force of faith. Not because the good works of the godly are mean whiles nothing available, being performed according to God's law: for they profit very much, not them only to whom they be imparted, but be acceptable also unto God. By means whereof they procure great commendation not only in the sight of men, but be many times bountifully rewarded of God, yea even to great benefit and gain of the authors thereof. Let us therefore grant unto the law of the Lord her due honor, that it be holy and immaculate converting souls. Which we do not embase, but establish rather. Let the commendable industry of the godly employed in the exercise of God's commandments have her proper dignity, her glorious and manifold rewards in this life, which we do not abridge, but increase and advance more highly.

For what one thing can allure Christian hearts to pursue the way of good life more seriously and cheerfully, then when as being made familiarly acquainted with God's mercy, they feel and conceive thoroughly, first and especially their duty towards God, next what they owe towards their neighbors for gods sake? Or what can be more agreeable with convenience of na • urall reason, then that each person ought so to behave himself towards others, as either by proof he hath found god affec • ed towards himself, or doth trust y ^t in time to come he shall be? Go to, let us imagine this in our mind, that man's lewdness is grown so altogether dissolute, as that it will not be inclined to any grateful remembrance of dutiful requital, nor be induced to any couenable thankfulness: what? shall we believe that the dullness of men's natures will be sooner reclaimed with severe a • steritie of disicpline, and fear of the whip, and that the Law shall prevail further with her stern looks, then the sweet and amiable embrasings of the loving Gospel? but be the matter as it will: yea let us moreover grant this also: That • o • ame the licentiousness of sin is none other way reserved but the very snaffle and mozeroll • f correction, what shall we say when the moste bountiful father of heaven and earth giveth out in special charge to pour out plentifully upon all flesh indifferently the incomprehensible riches of his free mercy? shall we speak nothing thereof? And when as the master of the household is of his own nature so bountiful and liberal (as Ianuensis reporteth) shall his steward pinch and be a Niggard?

Finally to reach yet one step further, and too confess as the truth is, that amongst all the chaunces & changes of this life, nothing is more honorable, nothing more excellent then the commendation of virtue: and that they have performed matter of great valor, which do with rules of good laws, and precepts of commendable manners endue the minds of men, and reduce them from vice to tread the track of virtue: and • o admit this also, that in all civil society this point of doctrine is of all others most necessary: yet do I demau • d this one question of these men, what benefit or advantage all those our travails and labors • be they never so holy, may procure us at the hands of God in all these natural corruptions of this life, which cannot possibly be altogether reclaimed with any law, nor with any cōmandementes? You will say that they will avail very much, for we yield to God dutiful thankfulness, and to our neighbor necessary aid, and thereby many times do obtain of God honor and estimation not only to our selves, but for the common weal also, and be many times preserved wonderfully, & rewarded by god, the most assured rewarder of all godly actions according to the most evident testimony of the Psalmograph saying on this wise: For thy servant keepeth them, and in keeping of them is great reward. Admit this I say to be true: Nevertheless for as much as this reward it self and recompensing of good works doth not stretch it self beyond the limited bounds of this present life, this is also undoubted true that when we have made a curious collection of all the most famous and most exquisite works, yea of the best holy ones in the world, yet in respect of the principal fountain and original cause of justification all this huge heap of our works and merits do nothing at all avail to purchase immortality of eternal life with God and his holy Angels, nor to obtain to be raised from the dead • nor to the destroying the force of death, and the Devil, ne to the cleansing of our sinful flesh: nor yet to win that glorious crown of that endless kingdom in the world to come: To procure those so many (I say) so meru • ylous immeasurable benefits, so infinitely and incredibly surmounting all capacity and reach of our nature and hope, our merits and works be they never so holy yield not any furtherance or benefit at all.

To bring this to pass is the only workmanship of Jesus Christ: This is the only benefit of the son of God not due too any our deserts, but a free gift proceeding from his only mere liberality and mercy, and received of us by faith: not as any recompense of works, but poured forth oftentimes even into the bosom of the moste unworthy, which seem too be farthest of from all hope: without any regard had of those, which do feed their own fancies most upon confidence and good opinion of their own well doing: even of his own free mercy & bounteous liberality. Who as is only holy, who only as hath power of life and death and of all authority in heaven and earth, so is he only & alone able to be •• ow his graces upon whom he will being tied to none, nor holden bound to any law. Now therefore since by his glorious Gospel as by the antentique seal of his everlasting will, he hath delivered unto us so manifest and determinate a demonstration of his unchangeable will, witnessing thereby, That whosoever bele • ueth in him, shall of his gift enjoy everlasting life and the glory of his kin • dome: what may godly ministers do in discharge of their function more duetifully: but by faithful proclaiming their commission to put in executiō the charge committed unto them by their Lord and Master? What? and will the Pope of Rome with his council of Trident require us to renounce the Gospel of Christ, and to post over upon their pelting war ra • m • the crown of glory, to the law of works which Christ hath already warranted too faith? yea, will they have us so saucy as to challendge them as a duty, which Christ assured to all of free gift? or do these holy fathers think it to be reasonable, that we should hearken unto them, rather then unto Christ? Christ doeth very plainly and expressly set down in the Gospel: Thy faith hath made thee whole. And shall we say on the contrary part, Thy works hath made thee whole? Christ saith, Believe only • all things are possible to him that believeth. And shall we turning the cart before the horse, yielding chief preeminence to works, promise all things to become possible to them that work, and not to them that believe only? I beseech you what notable piece of work wrought they towards the curing of their maladies, which were commanded but to lift up their eyes only and too look earnestly upon the brazen Serpent?

Finally where the wholesome doctrine of the gladsome Gospel seemeth to enterlace here and there many grave and weighty councils to the embracing of most absolute integrity, & to prescribe many • ules to allure to live well. If a man would descend into the due consideration of the end & scope of the Evangelical exhortations, he shall find nothing y ^t doth more nearly resemble the meaning & purpose of Christ our Savior, that doth approach more nearly to the direct end of all his speeches, actions, & miracles then this one thing chiefly above all other: namely, to draw all men to faith & the knowledge of Christ, as who did very well know that all our safety & righteousness doth depend wholly upon this only faith in him. Paul likewise treating upon nothing else almost throughout all his Epistles: how learnedly, how industrio • sly doth he urge all his force of skil to acquaint us thoroughly with this doctrine, that the whole substance of our salvation, & strongest pillar of our righteousness was grounded not upon the sa • des of y ^e law, not propt up w ^t the slimie mortar of works, not raised up w ^t any our sweating or moyling, but promised by the free mercy of god accomplished by the only workmāship of Christ, given & received through our only faith and belief in him: and yet not excluding mean whiles the works of the law so, as they might not be always attendaunt upon the man that is justified, as fruits and effects of faith: but that they should in no wise be taken for the original cause of justification: and again neither making this cause of iustificatiō to depend so wholly vpō faith, as that we might therefore slack any part of our duty in doing good all the rest of our life. But to the end we should not be carried away with vain confidence of works, nor ground our righteousness, which we receive only at Christ's hands, else where in the only faith in Jesus Christ. And for this cause Of faith (saith S. Paul) that the promise might be made sure by grace which otherwise would be always whirled about in unstable uncertainty, if it rested wholly upon perfection of works: and by the same means would it come too pass withal, that the promise should be thrust clean out of credit. For if we be 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 speech urge again in his Epistle to Titus, For i • inheritance come by the law (saith he) then not of promise now. And again to the Romans to the same effect: If of grace, then not of works now: otherwise grace should not be grace • And why so I pray you? is it because the law is so manifestly repugnant against the promise, or that grace is so dir • ctly contrary to good works, as that they cannot come together under one roof, but the one will stiffle up the other?

Let us hear the answer of the Apostle God forbid : that any man shall thus think with himself, that there is any such mortal enmity betwixt grace & good works, as that who so cleaveth to grace must forthwith become a deadly foe to good works: or as though who so take hold 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? Who was stronger in faith then Abrahā, & who more excellent then he in all manner of virtues? Grace and good works therefore doth not simply differ ech frō other, but according to the diversity of the object, whereunto they be referred. Wherefore the state of the question must be advisedly & cōsideratly noted. For the question in this place doth not tend hereunto, whether the person that is already invested in the inheritance of grace, ought to live well • but how the possessiō of this inheritance may be woēne, namely, whether it come of free gift, to the unworthy, or to thē that deserve it? by force of the law, or by promise? for any respect of works, or of the special and only benefit of faith without works.

Here loe, the shameless sacrilege of the Popes iuggling bewrayeth itself, which directly against the authority of God's word, would under a very s • ye and suttle, but most pernicious pret • nce of magnifying and establishing the commandments of God, restreigne against all equity & right, all whatsoever Christ, his Apostles, and the most evident meaning of the holy Ghost vouchsafed to endue poor forlorn man with all, of very free and frank liberality for the incredible comfort and co • solation of the godly, to the slippery state of miserable works. From out which one platfourme very ill favoredly framed, it is incredible to be spoken, what rotten ruin • s have ensued, what monstrous superstit • on, what beggarly and patched religion, and howe troublesome a confusion of doctrine, hath heretofore too to long prevailed against God's church, yea even to this day doth hold captive & miserably entangle the consciences of the godly.

But you will say perhaps out of this free and vnpunish • d liberty of doctrine, what will you bring to pass else, but make an open road to sin: but withdraw honest and well bent dispositions of the godly from ensuing virtue, and discourage them altogether from godly industry too retchelesnesse and careless security? and by the same utterly root • out withal the precepts & • ules of all godly laws, all honor and renown, of justice and civil society, and all force and vygor of Christian discipline? For who is ignorant that hope of escape from punishment (as one hath written) is the greatest bait and provocation to sin? To answer hereto at a word, this their objection may in some respect carry a show of some substance, if in proclaiming this faith in Christ (whereof we speak) we were so wholly affected thereunto, as that we should not withal apply worthy & serious exhortations too the practice of most virtuous life, and the necessary duties of Christian society. When we cannot, neither ought we be vnmindful of the words of the Apostle, which saith, That for such things cometh the wrath of God upon the children of disobedience. Wherefore when we do so much advance those everlasting riches of Christ & the high magnificence of the divine grace by the prescript rule of the Gospel, & do spread the same abroad so discernible to the view of the world, as that we abridge no iotte of our duty and obsequious obedience to be busily employed in that other part of the law: what cause of just quarrel have our adversaries to expostulate with us, except they will exact this at our hands, that in proclaiming the Gospel of grace, we should so enforce the promise of everlasting life to be dew unto works (as they say,) that in the mean time no mentiō at all be made of faith, of Christ, of grace, or of free promise. For this seemeth the very butte whereat these delicate fine doctors do shoot so busily. For proof whereof behold the whole form of the do • trine which they do profess, and all the preachings of their monks, and you shall find that not only the doctrine, but their life & whole course of their proceedings make no mention at all of faith.

For w • at else emporte their purging satisfactions, their mass sacrifices, their general martes of pardons: so many and so tedious pilgrimages undertaken into far nations, so many and manifold byhangers, procured for prayers and intercessions, Munkishe vows, purgatory markets, so many orders of Regulers, clogges of religions, innumerable and intolerable burdens of men's constitutions and traditions, monasteries builded for the redemption of • oules (for so they affirm) Rosaries, Diriges for the dead, nightwat • hinges and other w • orkes of supererogation partly dew, partly purchased with the penny, and enterpryses of all sortes undertaken in hope reward? In good felloweship, who would ever have entered into the order of Francis, B • nedict, Bruno, or Brigitte, whoever heretofore or at this present would be crowded under cowle, if he grounded the chief shooteanker of his salvation in Christ only and not in men's merit • s? What one of all that crewe would have suffered him self too have been pent up in such a loathsome continuance of monkishe austerity, or have tied himself to an everlasting restrain • from mea • es and marriage after the manner of the Nazarites, if reposing his only affiance upon Christ, he did not determine upon some other hope of attaining salvation? Finally who would not with all his heart abhorte and de • est the immeasurable • rumperies and tedious traditions of men, if he did firmly bele • ue that he c • ulde not otherwise stand assured before the sea • e of majesty, but by only faith which is in Christ Jesus?

Whereupon that deep divine whosoever he be, seemeth not to have said altogether nothing to the matter, who in his books entit • led de Iustitia, debateth of righteousness on this wise:

Truly I confess this to be most truly spoken. Wheresoever salvation is preached to proceade freely from faith on • lie: It cannot otherwise be, but that the who • e desire of works will wax somewhat cold. But what • orkes I pray you? forsooth such works as the Romish Synagogue • oth broache unto us. But if the question co • cerne th • se works, which are prescribed by the most holy law of God, it is so far of, that faith only may make to relent any jot • e of such good endeavor as that it will work in them a greater cherefulnesse too do their duties. Too make this more evident, let this suffice for proof. For if our heavenly father have made us inheritors of eternal li • e, of his own proper gracious mercy, so that the possession of heaven become none otherwise ours then as the state of inheritance is due unto the son directly from the father by the law civil (as saint Paul witnesseth) who doth boldly pronounce that we be all the sons of God through faith in Christ, and heirs according the promise. Now then let this notable Philosopher of righteousness answer me hereunto. Whether the natural son standing assured of his inheritable estate will be more negligent to do the will of his father, or some other strange hireling waged for money, or enforced through fear of the eudgell.

Go too, let us compare now the lives and manners of these holy fathers (all whose preachings sound nothing else almost, beat nothing else into the ears of the people, but the only works of the law:) what kind of works do they busy them selves about at the length, what undefiled chastity is in their lie • es, what holiness in their conversation, what humility deuoyde of all hawtinesse is in their hearts, what modesty acquainted with no kind of ambition, what mildness insuffering injuries: howe earnest a zeal to prefer the glory of Christ, howe who •• e a love have they to their neighbors? But it is well, sithence their demeanour such as it is, appeareth manifestly enough, and is known of the whole world. For their open patcheries be not so closely pa • t up in the budget of their confession, but that they be apparan • now, and wax ridiculous a • d odious to all men: • ertes they can neither deceive the eyes of the Lord, nor escape his judgment, except the only faith in Christ plead better for them, then any their gaye woe • kes. Yet I make not here so great reck • ning of their manners. My whole discourse at this present is undertaken against them for their erroneous doctrine, and perverse frowardness of corrupt religion. Whereof what others judge I know not: for mine own part when I do consideratly behold and prye into those thick and black clouds of darkness, into the trashe, chaff, and contagion of their errors, into the grossness of their doctrine, into the poison of their opinions, into their impiety of religion, into the laberinthe of their traditions, and into the monstr • ouse misshapen orders of cloysterers and Regulers: finally when I do thoroughly consider the lively fountains of Evangelical sincerity and doctrine Apostolical, troubled and defiled in most filthy manner by thē, and the chief and only author thereof the Pope of Rome: I become not a little doutfull in mine imagination, whether the tyranny of the Turk have more grievous • y wounded the Christian common weal, or the docrine of the Pope hath been more prejudicial too the Gospel of Christ: whether the Turkishe • ury, either the Popes flames and fagottes, or his crafty conspiracies have swallowed up and devoured more Christians. And yet neither doth this mild and catholic father relent from his cruelty, but rusheth on much more rudely, not only upon the souls but also vpō the very throats of Christians, more horribly raging with slaughter & but • herie against the faithful, thē the most ravenous Turk in the world.

If the cause of this horror were now to be rendered: might we be so bold to learn of your holiness for the honor of your supersacred myter, (O reverend father) what reason or matter did first induce you, or even now yet enforce you to so great disorder & outrage. What say you? what bring you? what do you allege, wherein you may worthily accuse us, or wherein we ought not much rather co • demne your fatherhood? what hath any of us deserved worthy of these tragedies, what? have we ever practiced any force against you? or have we ever lain in wait for your life? have we at any time attempted too despoyle you of your city or tabernacle? If not, why may it not be lawful for us quietly to enjoy our poor cotages without your comptrollement? for you endeavor as much as in you lieth, not only to exclude us from out our cities & countries wherein we remain, but too bereave us our lives also. With the smart of all which outrages raised by you & your fraternity, as many other nations ha • e been heretofore grievously punished, so also not long sithence both France and Flaunders, yea and Scotland also, and of late no • e likewise her near borderer and neighbor Ireland, to speak nothing mean whiles of her nearest neighbor England, which seemeth even at this present to be circumuē • ed with the crafty underminings of you and your complices, and to stand in no small danger, unless the heavenly majesty prevent your treacheries betimes. For what think you that your crafty councils though cunningly couched and packed together, be unknown unto us? that we understand not what you have done, what you do, what you shoot at, whom ye seek to vndermyne, what your devises be at home, what your driftes be abroad, what you and your confederates whisper together? And put the case that these your covert conceits be hidden from us, which you suppress with silence: what? will you so blindfold the eyes of God's majesty, that he may not be able to see into your close co • celed villainies and make them more open then the day light? But I beseech you sir, if the Turk supplied the place of the Pope in Rome at this present, & would make speedy provision by all means possible to root us and the whole name of Christians out: What more horrible attempt could he procure for our utter overthrow? or if we our selves were miscreantes and Turks, & not Christians, how could you possibly hate us more deadly? or persecute us more furiously?

But I surcease from farther complaints though justifiable enough against you, that I may the better prosecute the matters that appertain more properly to our purpose: for I do right well perceive whereunto all this your whotte contention and troublesome broils do aspire at the length. To wit: either by policy to allure us, or by compulsion to hale us too the doctrine and faith which you cal catholic. Go to, may we know (if it please your fatherhood) what kind of catholic doctrine this is where • unto you call us. To relent now somewhat of that contentious kind of quarreling, and to confer with you now, not as moved with any malice against you as I may justly enough, but to debate the controversy, pleading it as it were at the bar against you, according to the equity and truth of the cause by substantial matter, rather then frutelesse words. Imagine therefore with yourself, holy father, that you sit not now in your consistory at Rome, as judge of your own cause, but to be araigned as guilty of the crime before the majesty of Christian princes in a certain public and general council, before whom you ought long sithence have been put to your purgation. Come of therefore you reverend and holy bishop, for y ^e love & reverence you bear to S. Peter, who coōmandeath you to render a reason of your faith to thē that demād it of you. Tel us frākely & openlie what manner & form of faith is that at the length, which you obtrude vpō us on this wise, y ^t the unlettered may also understand it.

What? will you drive us to this point first, to make us • o acknowledge the Pope of Rome for Christ's vicar on earth, & the only lord of Christian universality?

But this first demand of yours the Lord himself doth countermaund, who assigneth lordship over nati • ns properly unto kings, assubiecte • h Apostles to ministry, forbidding thē all manner of mastery. It shall not be so amongst you but he that will be greatest amongst you, shabe your s • ruant : what can be more manifest? But against this is a reply urged here of the person of saint Peter, whom they report to have been the chief of the Apostles. But what do I hear? did Peter ever arrogate unto him self any sovereignty over the Apostles? or did he ever affect universal dictatorship over the congregation of Christians? Or if he had so done, would the Lord have ever permitted it, who never presumed of any such lordliness in him self, nor could abide it in his other disciples, nay rather did utterly forbid it by words, by signs, by example, by all possible and manifest demonstrations? And do you yet after so many, so manifest, and so approved testimonies, dream still of a princely seignorie over Christ's church?

What is your other demand then? That we cap, k • eele unto, reverently worship and call upon he sainc • es and she saints which the Romish Canons have in their calendar registered for saints, and procure them to be our proctours and advocates before God? But the holy scripture doth direct us but to one only mediator in heaven, who always liveth (saith Paul) to the ende he may make intercession for us.

That we should pro • trate our • elues before pictures and images? That we should gadde on pilgrimage to stocks and stoanes? the holy scriptures do call you from nothing more earnestly.

That shavelings and votaries be restrained from f • ee liberty to marry & eating flesh on fridayes & lent? The Apostle doth call this The doctrine of Devils.

That we should for the cleansing of our sins flee to masses and propiciatorie sacrifices? It is horrible sa • riledge directly against the office and glory of Christ: who only and alone is appointed by the scripture to be the propitiation for our sins.

That by auricular confession & enjoined penance the fet • ers of sin may be loased, and the fire of purgatory qnenched? The Gospel of Christ teacheth another doctrine, which will take notyce of no sacrifice nor cleansing of sin, but of the only death and passion of Christ Jesus. And he (saith S. John) is the propiciation for our sins. Likewyse S. Peter, That through his name all that believe in him, shall receive remission of sins.

To the same effect we hear out of the Evangelical doctrine, that we be justified through faith without works. But the Popes dulcymer soundeth otherwise, which s • eming as it were to yield some little interest of justifying to faith, yet transposeth the chief perfection thereof unto works.

Christ doth make this proclamation, he that believeth in me, hath everlasting life. But the Popes prelates cry out, That there is none other passable way to heaven, but which is procured with holy works, and passing integrity of life. Paul doth pronounce he is our righteousness meaning that all be accounted for righteous as many as bele • ue in Christ. These jolly fellow • s do urge against him that we become righteous, not by the mean of our belief in Christ, but in that we be righteousely doing works, & yet peradventure they will not deny this, That Christ is our righteousness: but the mean whereby he doth justify us, they allow no • : Christ by faith, the Papists by works: Christ freely, the Pap •• tes not without condition of charity annexed. Whereas Christ do • h cure us in like manner, as the serpent in old time did heal the wounded, which was done by only looking upon it: This cannot the Papists away withal in any wise.

Moreover whereas we b • e taught by the words of the scri • ture that by one oblation they are made perfect which be sanctified forever. The Pope doth deny that there is but one only oblation, unless Christ be daily offered for a sacrifice to his father in their propiciatory masses.

Christ instituting his last supper intoo the remembrance of his body and blood, did distribute to all ingeneral the bread and wyne withal, and commanded the same to be done in like manner. The Pope commandeth otherwise, to deliver the people one parte of the sacrament only without the wyne.

Christ departing from the earth did promise that he would send another comforter, that the Church should not want a comforter to supply his absence. And dare the Pope, not being satisfied, with the holy spirit of Christ whom Tertullian called by the name of Christ's vicar, presume to cal him self Christ's vicar, or shall we believe him in his presumption?

Paul doth deny them to be partakers of God's righteousness, which do seek too establish their own. And with what edge dare these Romanists, which carue out their own righteousness so greedily, conceive too partake with God's righteousness? The same Paul teacheth That Christ is the ende of the law unto righteousness to all that believe. But let us see this notable famous school of Rome to what end it leadeth us: & what way it carrieth us. Forsooth not from the law unto Christ: not from works unto faith: not from faith unto righteousness, but setting the carte before the horse: even as though the ende of the law were not Christ, but the mark of Christ were the law: haling us backewarde from fai • h to works, from the Gospel to the law: from the spirit and truth, to shadows, to coapes, to annoylinges, to shauings, to holiwater, to stagelyke gestures, to ceremonies, to rites, to outward geugawes: to obseruaunces of places, times, persons and succ • ssions: too men's traditions and constitutions: too penitentiary satisfactions, from these to righteousness, and in fine from Christianity too Iewishnes: so that besides only circumcision, wanteth nothing to make us appear the disciples of Moses rather then the disciples of Christ.

The Lord doth command us in a certain place to search the scriptures • because (saith he) they bear witness of me. The Pope doth forbyde that: Not permitting the people to read in their own house, nor too hear in the Churches so much as the promise made unto them in their baptism, but in the tongue which they understand not.

Christ in his Gospel can in no wise digest them which say, Loe here is Christ, Loe there is Christ. And what else doth the Pope, if not in words, yet in very deeds? who commandeth all Christians ingeneral to become subject too Peters chair: which chair may be placed nowhere but in Rome: as though Christ or Peter do make their abode nowhere but in the City of Rome, or at the least wise more readyly there then else where. Lyke fable to this is that other, whereas all manner of worshipping God aright is not tied too any he • g • h of hills, or famousnes of ci • ies, & that the heavenly majesty is most rightly called upon in that place, wheresoever he is worshipped in spirit & truth. 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 abroad into manifold & infinite seats of pilgrimages, stations, hills, temples, and places. As though the only authority of C • rist could of it self avail very little, unless it were underpropped with ruinous pillars of Saints: or as though Christ were not able to minister help in all places indifferently being prayed unto with like affectiō of religiō. Evē so they which gadd to Rome to visit the tomb of Peter and Paul, or raunge to Compostella to see S. James, or which do conceive in their minds that the Saints be more effectual in one place then in another, what say they else, then loe here is Christ, loe there is Christ. If the heavenly father do require such woorshippers which worship him in spirit and truth, to what purpose serveth so special a prescription of stations, and holy Seas, so great and tediouse chace & rechace hither and thitherof pilgrims, for devotion sake.

Hithertoo have I disclosed the maskinges of the Popish religion, though not all that I could, yet as many as will serve our present purpose sufficiently enough. Now that I may be so bold to lead the Pope home too his own person: I will call him back to the very root of his progeny and stock, even to Saint Peter himself: whom as he vaunteth to be the founder of his Sea, so will I vouche the same against him for a witness too confound his doctrine. This therefore do I demand of this good Syre: whether Saint Peter ought to be numbered in the number of the Apostles? I perceive he doth not deny it. I proceed then, and demand further: whether Saint Peter were one of the same number of Apostles to whom it was spoken: Go ye intoo the whole world preaching to every creature. If you grant it, as ye cannot well deny it: I ask now whether the order Apostolic be the self same estate which beareth to name Bishops? If the functions be several, howe could both the estates be given to one self person: to wit that Peter should exercise the office both of an Apostle, and of a Bishoppe? Then do I desire to know: If Christ did send out Peter together with the other Apostles into the whole world, howe shall it appear, that the Lord allotted him to someone certain place, where h • e might sit, who without any mention of place at all, was sent of the Lord to go, not to sit: into the world, not intoo a City: unless peradventure we ought too recompte the City of Rome to • ee the whole world • and that w • oe so sitteth at Rome may be supposed to go ab ••• de into the whole world. Not so. But you will 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 self same Peter teach •• ch and long time at Jerusalem • in the which City James 〈◊〉 the Iuste is reported too have been 〈◊〉 Bishop by Peter James and John. Yet was no man e •• r so mad to affirm that James was for this cause Peters su • cessor. Semblably neither Timothy nor Ti • e w • re the • efore accounted Paul's successors, because Pa •• e • ade them both Bishops • no more • hen, i • the Pop • of Rome would at this present ordain Ar • hbishoppe • , bi • hops or Cardinals at Rome, it should be any way 〈…〉 make them successors of the Pope.

But of the succession hath been sufficiently spoken before. Now because this treaty concern ••• not the succession of Peter but his doctrine: let us • ompare the orders of this Romish sea which is now wi • h the 〈◊〉 of Peter delivered then. Which howe • ouly have • allen from that right • quarier of Apostolic d • sciplyne, may even hereof appear evidently: That whe • ease Peter doth v • ry gravely & fatherly exhort them that minister the word of the Gospel, that withal • umblenesse and reverence they should submit them selves too them who being authorized by GOD do bear rule over them whether they be kings set in highest authority, or princes, or rulers sent of GOD to govern the people. Too countermaunde this Canon of Peter, the practice of Rome commandeth on this wise, That they submit themselves in deed unto kings, & to all lawful magistrates so far forth as their commandments be not repugnant to God's commandments or the Popes decrees. Out of which obedience notwithstanding the Popes holiness with his other prelates have so s • ipped the collar, that I shame to utter how treacherously they have not only shaken from their shoulders the yoke of their due obedience to kings & emperors, but also how arrogantly they have been imperiouse over thē, how they have troa • en • pon their necks with their feet, forced them from out their kingdoms, & translated their scept • rs & crowns after their own l • st and pleasure.

But passing over this and many other enormities, I come now to the sacraments. In the which whereas many things are chopped in place, to color the credit of their doctri • e without the authority of the pure and sacred scriptures; amongst all other, I cannot tell how this peruersenes of men being so poor blind in matters of them self most manifest, hath in any our thing bewrayed their blockishness more notably, then in the supper of the Lord. Here is such an huge heap of monstruouse mockeries & peevish shifts of most absurd errors thrust into this one sacrament, as that the posterity can never wonder sufficiently at the view of them. For what can be more grossly absurd then to • ache from out the sacraments the likeness & mutual resemblance: out of which only groundwoork ariseth chiefly all the whole substance & building of sacraments? what can be more repugnant not only to all 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 delivered for a thankful remembrance by most agreeable application? what can be more blockish, then to embrace signs for things them selves? what cā be more deuoide of shame, then to enforce to believe contrary too that which the eyes do see, and whereof all the senses have absolute feeling and perseueraunce: for proof whereof is neither any manner of necessity too be urged, no, not so much as any never so little probability? I do acknowledge the omnipotent power of Christ in working miracles. But where did he ever work miracle, or exacte a miracle, where the senses them selves bear no witness th •• it is a miracle? In Cana of Galilee when he turned water into wine, it was not believed to be a miracle, before the senses bare testimony thereof. The Apostles did see with their eyes Christ rise • out of his grave, they heard him speak, they felt him wi • h hands, finally their sen • e perceived him to be Christ before their faith did apprehend him. Even so we at this present, though we see him not, yet do believe that he is risen again: but not otherwise, then being • ndured by the testimony of the Apos • les which saw him risen, or else we should never have believed. But now whereas nother reason nor any other cause material hath made demonstration, whereas the senses also do utterly gainsay, whereas • neither scripture nor Christ himself did ever command to believe, but to eat only: what extreme madness were it to tourne that to matter of faith, and to enforce a miracle there, where neither • any cause at all can induce, nor demonstration can discover a miracle? lastly, for as much as nothing is more figurative or set down in darker figures, • hen the holy scripture is in explaining the mysteries of faith: what • rosse ignorance is this to apply that wholly to the bare letter, which ought to be referred to the figurative a • d tropical interpr • a • ion? namely, ••• henes the Apostle Paul doth give us to understand that the letter killeth, & Christ also pron • ūceth, that Fleshe availeth nothing. Lykewise Augustine affirmeth that the carnal sense of the letter is perilous, especially in the figurative speeches which are uttered in the scriptures, in so much that no manner of death can be more aptly called the death of the soul: which is also named by Bernard, The death in the po • . Now if there be any place in the scriptures meet 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 sacraments? When I cal it a figurative speech ( saith Jerome ) I do show that the words ought not too be taken as they be uttered, but that it is covered with some allegorical cloud. As when in the sacrament • s we are said to be borne anewe by water, and too b • e fed with the body of Christ: who is so void of reason that wresting these speeches unto the carnal sense, the meaning whereof is too be construe • figuratively, will imagine that we ought too be borne in our bodies anewe as Nicodemus did? or to be fe • de with Christ's flesh carnally as the Capernaites did? Go to what better imaginat • on do the unlettered multitude conceive in these days of the doctrine of their transubstantiation, delivered unto them by their great Doctors? For on this wise do th • se famous Christ makers enstruct their auditory: That the bread which was bread before the consecra • ion, altering the very substance of bread, is no more bread now, but turned into flesh: and that this also must be believed without all question, that it is made the everlasting son of God. What can be more absurd? And howe comes this change too pass, I pray you? forsooth because Christ said: This is my body. For this whole huge Chaos of confused Transubstantiation is accomplished with these iiii. words by these Christ makers. What? and did the Lord pronounce no more words, but these four only? what if he spake in the Hebrwe tongue, and expressed the whole action in two words only, after the manner of that nation [ Zoth Guphi? ] because the phrase of that language doth not for the most part express the Uerbe [ Est. ]

But to admit he spake four or five words, what? did he add thereunto no more besides? or did he speak nothing else b • fore or after, too make the very meaning and purpose of his speeches more evident and manifest? And why do these fellows omit the circumstances, and not deliver the whole Scripture withal? why do they chop of the one h • lfe of Christ's proposition, & suppress in silence the chief par • , whereby the meaning of Christ might appear more forcibly • For when Christ made mention of his body, he did not therefore make the b • ea • e his body, t •• t it might be devoured: but 〈◊〉 a come ••• ndement to take bread first, a • d to ea •• , Take ye (saith Chri • t) and eat ye. And foor • hwith making mention of his body, did say: This is my body, yet not • mply neuert • elesse, but 〈…〉 , That is given and broken for you : To wit, to signify unto them not the very substance of his natural body simply, but that the crucifiyng of his body and the shedding of his blood should become our food. From hence bubbleth out all that wellspring of error, That where our Lord and Savior had relation to the efficacy and power of his passion, the same the Papists do apply too the only substance of the flesh, as though we were to be fed with the very natural flesh of Christ: and not rather with the passion of his flesh. But you will ask howe the passion of Christ feedeth, which is not eaten: forsooth, in the same manner as the death of Christ doth nourish us, so doeth his passion feed us, not after a fleshly but after a spiritual manner. Not as it is chawed with the teeth, but as it is received into the heart. For thē doth the death of Christ feed us, when it refresheth us: then is he eaten, when he is received by faith, and applied too • ur infirmities.

Now he that is desirous to know with howe great force and efficacy the Lord's death worketh in feeding and refreshing our souls, shall never ve able to attain the perseverance thereof with more facility, then by this sacrament, if he will but enter into due consideration of all the partes thereof. For you come first to the Lord's supper, wherein you behold what the Lord took in his hands. Jesus took bread and forthwith giving thanks, brake the bread which he took : Why would he thus break it? forsooth, to the ende he might give it, and to whom did he give it? not the whole loaf to only one person perdie, but gave to everyone severally a several morsel. And to what ende did he so distribute it? that they should hold it up in their hands? or reserve it in boxes? N • verily; but that every of them should eat and drink. What? with the mouth of the body or no • There is no question to be made hereof. For the matter being neuerthel • s of it self thoroughly mani • est, yet this one thing may be for a sufficient proof, that the outward substance was the natural substance of bread, and not of his • ody sithens the very order of nature • oeth utterly abhor that Man should feed upon man's flesh.

I have shown you the outward Action of the Supper. Open now the windows of your soul, that ye may perceive what deeper my • terie lie • h hidden wi • hin, under these external things, and conceive what the Lord's purpose w • s in this his S • pper. For there is in this Supper one thing object too the view of the eyes, another thing shut up in a mystery. Now what kind of mystery this is, the Lord's own words do sufficiently set down in these words spoken to his Disciples. Take ye (saith Christ) & eat ye, This is my body which is given for you. Do this as often as ye shall do it in remembrance of me. What can be more evident then the interpretation of this supper, if the circumstances of the words be scanned accordingly? For who is so blind that cannot discern the f • uits of the Lord's death and • assion to be plainly • ignified here, for as much as in the very eating, • imself saith • this is my body that is given to be slain for you. Otherwise why would he have added withal, Geuen too be slain? But that he would set down a plain testimony of the death of his body, rather then of any substance thereof to the view of the Disciples. As if he should s • y: the time • s now at hand, wherein my body must be given 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 give thus broken unto you to eat, doth pass into your bodies and give nourishment there • o. Take ye therefore this bread which I give to every of you, and eat, and withal consider herein not the natural bread which feedeth your bodies outwardly, but my body which being given to be slain & crucified for, you shall inwardly and much more effectually refresh you too eternal life: For my Fleshe, which I will give to be slain for the life of the world is meat in deed, and my blood is drink in deed. For your bodies do no so much • iue by the nourishment of meat and dri • k, as your souls be fed within with the crucifiyng of my flesh, and the shedding of my blood: without which you can have no remission of sins, no joyful resurrection of your flesh, no parte nor portion of eternal life. Therefore let this which is given you in this Supper remain for a perpetual Sacrament and remembrance unto you of the body which I will hereafter give for you: For I shall give my body for you into the hands of enemies, the Sacrament whereof I do here give into your hands.

Whereby thou mayest perceive (gentle Reader) that here be two things given by Christ, one unto us, the other for us: the first too be eaten, the last too be crucified: that one in the Supper, this other upon the Cross. Now if yo • desire to know the substance of that which was given in the supper, it was bread and the Sacrament of his body. That which was given upon the cross, was his body and not a Sacrament. What then will you say? was not his body given at Supper? Yes in deed Christ's body was given there too the Disciples: but not for the Disciples bodies, neither after a bodily & corporal manner for that corporal body was given too the Jews not in the Supper, but on the cross: whereupon he gave his body corporally not too the Disciples, but for the Disciples. Therefore that which he gave for his Disciples was his body: that which he gave too his Disciples was the Mystery of his body. Yet was it one and the self same body, both that of the Supper given to the Disciples: and that of the Cross given for his Disciples, but yet not after the same sort, nor yet at the same time. For upon the Cross it was given too be slain corporally: In the Supper it was given not to be sla • ne, but to be eaten, not corporally, to be gnawne with their teeth, but too feed upon it in the bowels of their souls, namely, after a Sacramental kind of receiving, not corporal. Therefore it is not denied that the Lord's body was both given and eaten in the Supper: but not the body only, but together with the body, the Sacrament annexed also withal: whereof the one appertaineth too the feeding of the bodies, the other to the fe • ding of the souls. That which is received into the bodies is both bread and the Sacrament of his body. That which is received within in the soul is the very body, not the Sacrament of his body.

For as m • che therefore as these two do necessarily concur together in the holy Supper, that the one cannot be severed from the other: Let us so join the one with the other, that we ne • there separate the • ody of Christ from the Sacrament, as the Papists do, which be so thoroughly wedded to the only substance of the body, as that they leave therein no substance at all of a Sacrament but superficial and immaterial shadows, I know not what, hanging in the air, which serve to no purpose. Neither let us so segregate the Sacrament again from the body, as that we leave nothing in the holy supper but bare signs.

But in this coupling together of the body with the bread in the Sacrament, behooveth to be well and considerately advised that we may thoroughly perceive howe these things ought to be joined together, and howe they ought to be severed. For neither that, which affecteth the outward senses, and passeth down into the body of man, is the flesh of Christ: so neither that which is received in spirit and in the inward man, is bread, but the very body of Christ. Out of the which ariseth a threefold error of men's corrupt opinions touching [ 1] the Sacrament. The first error is, where men do chop and thrust together the presence of Christ's body in the Sacrament, as that they suppose both the bread and the body to be devoured of them with our selfsame mouth corporally, and those we cal Consubstantiators. The second error is of such as be called Transubstantiators, [ 2] which do so altogether thrust out all substance of material bread, or transfourme it into the substance of the body, that nothing shall remain else to be eaten besides the only flesh of Christ. The opinion of which sort of people cometh to this issue at the last, as that they will admit no corporal presence of anything in the Sacrament saving Christ: So that now the Supper must needs be the very holy thing itself, but no Sacrament of an holy thing: For as much as to make a Sacrament to become a Sacrament, two things must of fine for • e needs concur: the one whereof must be disposed ou • wardly, the other must be conceived inwardly: the one must be an earthly thing, the other heavenly: the one must express some what, the other must be expressed by somewhat. The third error is, [ 3] where men so place the Sacramental bread in the Sacrament as that they leave nothing there but naked and bare signs, whom the Papists do term Figuratiue men and Significatists.

But we so join together both the sacred bread and Christ himself in the holy Supper, that the presence and eating of Christ be spiritual: but the presence and eating of the bread be corporal: and that this one may be digested outwardly by the mouth, and that other conceived inwardly and, spiritually, in the soul. But here again as many times else I do hear some of our jangling adversaries whispering against us. What? say they, did not Christ say, That this was his body? so he said in deed: and what then? Therefore it cannot be, but as Christ spake that it should be. In deed he said that it was his body: yet did he not make it his body: neither did he speak here, Let this be made my body, as he spake in Genesis, Let there be light, and light was made : Which kind of speech he would have used questionless, if he had ever imagined any such transubstantiation as these men do dream upon. But now using only the word not of Creating nor changing, but of denomination only, he did report unto them that it was his body, but did not command it too be made his body, nor enjoined them too believe any miracle here, but only to ear in remembrance of him. We! then, will you say, if he did affirm it too be his body, will • thou deny it? or wilt thou condemn Christ for a Lyar? Good words, I pray you good syr: nay rather in deed I do with Christ him self boldly affirm it to be th • self same thing: even the body of Christ, after the same manner • orsooth as himself did affirm it and understood it. But af • ter what manner he took it, can you be so senseless as not to conceive when you hear Christ him self Interpretor of his own speech? Flesh • (saith he) doth not profit at all, my words be spirit, and life. And doest thou cruel Cannibal conceive and eat naught else but the flesh of of Christ? nor wilt thou permit one cromme so much of bread to remain, because it is called the body of Christ? But howe many things do we hear daily called by this or that name, when as in very deed they be not made the things whereof they bear the names? When the Disci • le whom Jesus loved was by Christ's own mouth, call • d the son of Mary: yet will no man be so witless, as to confess him to be the natural son of the Virgin Mary. So also the Prophet doth call flesh a flower of the •• elde: In the Gospel John Bapti • t is called Elias, Peter is named a Rock, so is he also called Satan. To conclude throughout all the discourse of the Scripture, what is more frequent then this usual phrase of speech, and that things he called by this or that name? wherein notwithstanding is no alteration of nature, but the properties of things only noted. Neither did Christ otherwise at his last supper, when giving the bread he called it his body, not changing the nature, but instituting a Sacrament, so that here should be no manner transmutation of substaunces from out one into another. But that the proprieties should be answerable • che with other by a mutual proportion of resemblance. For in the bread consideration is had of the nouriture: in the death of the body, the power and efficacy is manifested. Now the manner of effectual operation thereof, is figured by the nourishment of bread. For as bread made of corn doeth nourish and comfort the body, in like manner Christ's body crucified doth end • w us with true and everlasting life. Now therefore to make bread and wine to become nutritive, it i • requisite that it be eaten and digested. Semblably to have the Lord's passion to be effectual in us, faith must needs come and apprehend it. And for that cause he commanded to take and to eat: look therefore howe effectual the eating of bread is to the feeders bodies, even so, forceable and auaylable is Christ's passion to the hearts of the believers. You feed upon bread, and are refreshed: you believe on Christ slain and risen again for your sake, and you be justified. 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 discover unto us the death of his body: how the receiving and eating doth signify our faith: and the food and sustenance doth emport our justifying through faith.

And to prove this to be the very meaning of Christ in this Sacrament, the very words themselves being taken wholly vnmangled together do declare sufficiently: When as he speaketh of the bread which he commanded to eat, This is my body. But what body? or howe his body? forsooth the same which I shall give to be s • ain for you. Take ye, eat ye. And likewise speaking of the Cup: This cup is the new Testament in my blood, which shall be shed for you. Take ye and drink ye. Otherwise to what purpose should he annex those words of crucifying and she • ding for you? Or to what ende should he command bread and wine to be • eaten and drunken, and not rather to be reserved and kept in box, unless he purposed to make a plain dem • ̄stration of the mystical and unspeakable force of his death, in that eating of bread and wine, not in showing it to the gaze? Even as though he should in plain words have taught us on this wise: The crucifying of this my body which must be s • ain for you, and my blood which I must shed for your sakes, is unto you meat in deed, and drink in deed, for it shall turn to your salvation and justification as many as believe in me. And because ye shall never forget this my great love unto you, Take ye this bread and eat it: Take ye this Cup and drink it, as an assured testimony of my great and everlasting kindness towards you, that as often as ye do this, ye may thankfully remember my death and passion until I come.

I beseech you, holy father, for the love of your Catholic faith (if at least there remain within you any drop of faith towards Christ Jesus) what can be spoken more manifestly than these words? what can be set down more significant than the things themselves? what one thing could more aptly or effectually represent the heavenly and supercelestiall power of the Lord's passion, then the eating of bread, and drinking of wine, which is our daily and usual food? And will ye so vngently now dispoyle us of bread from out the Sacrament, and leave us nothing but bare and empty forms, pescoddes and chaff of elements where • with Swine are usually fed, not men? In which doing what do ye else then pul up by the roots the whole Sacrament out of the Church? for what use may there be of a Sacrament here without the taste and use of bread? And if Augustine did truly deny those to be worthy the names of Sacraments, which bear no resemblance of the things whereof they be Sacramen • es: what likeness at the length will appear here, after the substance of bread (which may be resembled to Christ's death) is once taken away? And what is this else then not to place the body of Christ in the Sacrament, but to thrust out of the Church altogether the Sacrament of Chris • es body? Unless perhaps ye will say, that the body of Christ is a Sacrament of it self: or else that bare forms of elements only, void of all substance should suffice to make a Sacrament: Then the which what can be spoken more absurd, or ymagined more monstrous? In good f • llowship, gentle Reader, canst thou think such men, as do coin these monstrous and drowsy devises in the Sacraments to be sound witted, or rather not to be quite frantic and mad with these intricate myzmazes of error.

Let this suffice now touching the substance of the Sacrament which our adversaries do very s • iffely maintain to be the body of Christ: neither do we gainsay it much. For we confess together with Augustine & other ancient fathers, that the same which Christ did vouchsafe to deliver by the name of his body, is after a certain ma • ner the body of Christ. Even so we do also con • esse that the bread is the very thing which he gave to his disciples to be • aten. But here riseth the difference. For we agree n • t in one about the manner, how his body is eaten. They be so wholly • ixed to y ^e body only in these holy mysteries, as that they lean therein no substance of bread at all, which is a point not of error, but of amazed blockish • es. we do conclude that in the bread and wine is simply and properly the very material part of the Sacrament, yet so as we do not expel the Sacrament of the body. And therefore we do affirm that after a sacramental manner it is the body of our Lord, not bread. But if we respect the gross and elemental mat • er which is delivered to be eaten and drunken, we say it is bread, but not called bread: so also that it is called the body, but is not the body in deed. And in very deed, if it had not been bread, Christ would not in any wise have given forth that it should be eat̄ corporally, because to ma • e man's flesh & man's blood under whatsoever show it be shadowed, to seem agreeable for table meat, is not only forbidden by the prescript law of God, as is said before, but also most loathsome, and abhorred of nature it self.

It remaineth now, sithence we have treated of the matter of the sacrament, that we speak now of the thing it self, which is signified by this Sacrament. And for as much as all Sacraments (which according to their proper natures, are defined to be visible signs of invisible grace) are said to be of the nature of those things which the Grecians call 〈 in non-Latin alphabet 〉 , and with us be named Relatiues • can any man doubt hereof, That the body of Christ cannot possibly be the Sacrament of it own self? As the father is not a father of himself, but of the Son: as it proceedeth not of the Son to be called son in respect of himself, but of the father: so can it not possibly be, but that in the Sacraments two distinct and several things must concur (as Irene witnesseth) to wit an earthly thing, and an heavenly: the one whereof must represent a likeness and a sign, the other must be signified. For wheresoever a sign is, there of necessity must somewhat be signified. Here therefore that which supplieth the place of the sign is the bread without all question. That which is signified by this sacramental sign, no man will deny to be the body of Christ. In the one whereof is contained the Sacrament, in the other the matter of the Sacrament. Whervpon ensueth an unavoidable conclusion, That either the body of Christ crucified for us (being the very thing of the Sacrament) is not the very Sacramental sign that is eaten in the Supper: or else cannot by any possible means be the self thing which is represented by the sign. Therefore that which we do eat with our mouths, is bread, but that which is understood, is the flesh. The first whereof we receive with our mouth, the other with our Spirit. And for the same cause Jerome doeth call it spi • ituall flesh: wh • se authority Peter Lombarde cyt • th in the same cause: saying. The flesh and blood of Christ mu •• be understood two manner of ways, either that which was crucified, or that spiri • uall and heavenly f • eshe whereof Christ spake himself: My flesh is meat in deed, and my blood is drink in deed. Neither can there be any cause rendered, why Jerome should call it the flesh of Christ, other then because we do receive it with our spiritual mouths, and not with our fleshly mouths, for if it were not so: wh • doth not know that the flesh of Christ given for the life of the world, wheresoever it be, is not spiritual, but in the very nature thereof naturally carnal.

But Peter Lombarde doeth deny that any crumb of the bread at all doeth remain besides bare forms, which only do retain the names of the natural things which they were before. What? And did Christ therefore feed his Disciples with Mathematical forms and names of things without the very natural things themselves. No, say you, but under those shadows and accidents of bread and wine the very substance of flesh and blood is received. And why doeth Jerome then call this by the name of spiritual flesh of Christ? ought it therefore be called the spiritual flesh of Christ, because being shrouded under outward cloaks of forms and shadows it delivereth itself into our bodies? And what if this visible Sun being overshadowed with clouds and racks, do not appear plainly to our sight, whereas notwithstanding it doth enlighten the whole world on all partes thereof, shall we therefore call the Sun a spiritual Sun, because it is bidden with thick and dark clouds? Go to then, where is now that similitude or likeness that is required in all Sacraments, to wit, of the sign, with the thing signified, if you will leave unto us no substance at all except of the body and blood only? What then? Shall the body of Christ be both a sign and a Sacrament of himself? No, say you: but that visible form of bread, which is made a Sacrament of two things, because it signifieth bath: to wit, the true body, and the mystical: and doth represent the express likeness of both the things. Go to. Let us hear our master of sentences opinion in this matter, what manner of similitude this is, and howe it is expressed. Bicause as the bread, saith he, doth nourish the body more than any other grain: and because wine doeth comfort more than any other grape: Even so the flesh of Christ doeth comfort, cherish, and make glad the inward man. This is well said, Lombard, in d •• de. But how will you now agree with yourself th • n? As the bread say you, doth nourish the body. But howe shall the bread refresh or nourish the body, if ye leave us not so much as one crumb of bread in the Supper? Howe shall the visible form of bread now, without bread, be a Sacrament of two things, and carry the liken • sse of both? For if the likeness of a Sacrament consist in this, that it is said to refresh and nourish: questionless the bread must needs remain, or else the visible form without bread can be no Sacrament, nor shall carry any likeness at all. For what nourishment can bare superficial forms void of all substance yield? or what likeness can there be in these in respect of the flesh of Christ nourishing the inward man?

What answer will Lombarde make here? he will crowd under his trope an • Grammar figure Metonymia. Wherewith it lyketh him well to sport himself in his own • orged fourmes, but will not suffer us to deal with a • y trope at all in substaunces by any means. The fourmes, saith he, do retain the names of the things, wh • reof they were substaunces before: namely bread and wine. What do I hear? Were these mere accidents at any time ever called by the names of the things then, when as they contained the substances of bread and wine: and why should the very same severed now from the other retain the names of those things, which are said they neu • r held before? But it was bread, that is to say as you cons • er it • Bread was present before the Consecration. Be it so. And what hereof then? After the Cons • cration remaineth no substance of bread an • e more. Why so, I p • ay you Lombarde ? Howe know you this? By what argument do you prove it? By what authorit • e do you believe this? Who commanded this to •• e believed? who did su • der the substance of bread from the forms? With what words? in what instant of time? what should move him to do so? whoever discerned any rending asunder of substances or any passage •• ansub •• an • iarie? But you deny that we ought to b • leeue our hands and eyes being blinded altogether here, enforced thereunto by the authority of the word: whereunto the senses must yield and be subject of necessity: Be it as you say. But what shall we say then mean whiles of these forms and she • es of bread? Do ye think that these also be fled away together with th • ir substance, or that they rem • ine •• ill? What else but that they abide still: A good fellowship then tell us howe know you this? Forsooth, because you do see it. Go to then, and what niceness of arguing is this, O fine man? you do see the forms severed from their substance, and do believe. We do as plainly behold the substance it self with our eyes, and shall we not believe the thing that our eyes do present unto us? If your p • rspectiues do not fail you in your accidents, why shall our eyesight in so manifest and evident a demonstration rather beguile us? Or if you be of opinion that the words of Christ must b •• so thoroughly believed wherein he said, This is my body, t •• t the senses may not be credited: I see no cause, Lombarde, why it should be more lawful for you to trust the testimony of your eyes in comprehending the forms, then for us to res • upon the judgment of our eyes in conceyuing the substance, which we do see and plainly discer • e.

Neither do we for this cause credit the words of Christ less: because in the outward Sacr • m • nt we mistrust not o •• ou • ward • senses altogether. We kno • e that it is true, and without all question that Chris • spake of his body: yet mu •• not therefore the other be • o • ecessarily fi •• e, which our eyes do present unto us of the remaining substance of bread. But Lombarde supposeth that Christ's body cannot be in the sacrament, unless the natural body be present: and that the body cannot otherwise be present, except the bread be absent: and that there can be none other manner of change, but whereby the substance of bread should be turned intoo the person of the son of GOD. But we confess both too be true: namely, that it is the body of Christ: and that withal the bread ceaseth not to be bread: so that neither the words of Christ ought to be discredited, nor the senses deceived in their plain beholding of visible things.

But ye will say: For as much as the power of the heavenly word is of such efficacy, as that it made Heaven, Earth, the Seas and all that is contained in them of naught, howe much more easily shall this working word be able too change that substance of bread which our eyes do see intoo the body of Christ: namely, when as we do hear the Lord himself by express words testifying the same too be his own body?

Firste, touching the omnipotency of God's word: I were very wicked, if I would not agree with Ambrose, that this is most true, that the same most heavenly creator of Heaven & Earth did make all things which we do see of naught by the most mighty force of his word: But amongst all that meruelouse frame of visible things, what did that heavenly word at any time bring forth, but that he willed should be subject to the view of man? as when he commanded that light should be made: immediately light was made, and apparent too the eye. The earth was commanded to bring forth her grass and leaf, that all men might see it. Lastly: Let us make man, said he, after our own likene • se. Of all these things the heavenly Majesty made not any one, but he left too be evidently disceruable and the woonderful woorkemanship thereof to be plainly beholden. In like manner whereas in the Gospel are many miracles extant wherein appeareth most singular excellency of Christ's Godhead, yet in all these did he work no miracle so covertly at any time, but he made it apparauntly manifest too all men. In this sacrament now what one thing did the Apostles w • onder at as a miracle? or what transubstantiation of bread did they ever believe? or delivered over too others too be believed? And will you fyr Lombarde retiring back too Jewish fables hale us back from the spirit wherei • we began, unto the flesh? and will you persuade us to this newly forged substance of the Son of God filed from out the substance of bread, whereof neither yourself see any token, nor are able to express any demonstration?

But you pass and repass too Christ's words again. That is to say, to the bare letter of the word, and like a Cowarde flee altogether from the meaning of Christ. As concerning the words themselves, we do easily agree with you that the words are not ineffectual, nor set down by Christ in vain. But sithence Chri • t did speak and put in accion many sundry things in this Supper, what one syllable so much of all his words and accions do you allege, Lombarde, out of the which you may be able too cayne unto us this ugly counterfeit transubstantiation? First, Jesus took bread, and brake it: Here as yet ye see nothing altered. The same bread being so taken he commandeth his Disciples to eat. Wha • do these words • mporte else as yet then bread? but that which he inferreth upon the premises saying That to be his body. I beseech you what else did he mean by these words then to give the elements the denomination of his b • dy. For proof whereo • I appeal to the Grammar rules by that which he added afterwards [ given & broken for you ] Who doth not perceive here that thereby not the substance of the body, but his death and passion is to be understood: which suffering should be bread, and food for all people in the world and as it were an everlasting banquet according too that prophetical promise in Isaiah the Prophet the 25. chapter. And for that cause least the remembrance of his passion should wax out of mind, he commandeth it to be done in the remembrance of him: and by the same memorial to show the Lord's death until he come again. Whereby may appear without any difficulty that the natural 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 all things on this wise, and having acc • mplished the work of our redemption, when as he prepared himself to ascend up again intoo heaven, it remaineth to know of you, Lombard, why he would take away hence the pres • nce of his natural body in the open eyes and sight of his disciples, but because they should cease to seek anymore for his corporal presence on earth. And do you notwithstanding proceed in your course, Lombard, to hold fast the body of our lord under the forms of bread & wine w ^t is far away carried from hence intoo Heaven? nor will ye vouchsafe bread to be bread, nor Christ to be Christ, unless ye shape us here an earthly Christ on earth, and set it forth to the gaze of the people to be ydolatrously worshipped?

But here will someone object again: what? and do you leave us nothing in the sacrament but bread and wyne, and will you spare the people naught else but bare signs only? And what shall become then of the omnipotency of the word? Where is then that working word where • of Ambrose maketh mention? The effectual force whereof if were so mighty, too make things too begin to be that, which they were not before, howe much rather shall they be forcible too make things to be which are already made, and to be converted into other substaunces?

Let brabbling slander be set aside. GOD forbid there should be any so profane an absurdity in so sacred a mystery, that any man should speak or think that there is naught else delivered unto the people but bread and wyne and bare signs: and that any man should be so fond too think that Christ's words were uttered in vain, as the which do minister nothing profitable in the sacrament, nor work nothing auayleable. Yes truly very much: for what can be more woonderful, what can be more heavenly then too make of an earthly thing a sacred sacrament? then to change the creatures of bread and wyne in such wise, not that they should become bare & fruitless signs, but that they should be trāsposed into the sacrament of the body and blood of Christ by unspeakable sanctification of God's spirit: so that they are not too be taken now for common bread and wyne, but too be dignif • ed with the name and place of him, whose image they represent by God's institution. What say you now, Lombarde ? Do ye not see what and howe mightily the heavenly majesty of Christ hath brought to pass here in this holy supper.

Doo ye not conceive a wonderful force of a miracle wherein Christ hath given you a memorial of his passion and his own flesh, not under a bare sign, but under an honorable sacrament: not under the name of bread and wyne, but under the name of his own body and blood: that hath given I say a sacrament for thee to feed vpō, not to fil thy • elly, but to feed thy soul. What? doth this seme matter of small emportance with you, that Christ himsel • e is delivered unto you under a sacrament? for what expec • you here else? what do ye look for else in this sacrament, then a most perfect example & most absolute demonstration of your savior, expressed unto you by a certain peculiar institution: wherein you do plainly perceive no more bare & common bread now in that respect nor to that use & purpose as common bread is usually takē, but as it were an heavenly bread, sanctified by the heavenly grace of words, changed out of his old nature & use into the body of Christ by a certain mystical representation?

But you yield in the sacrament no bread nor wyne at all: but whatsoever mater • all or substantial parte the bread doth p • ssesse, the same you do wholly change into the natural and bodily substance of Christ. What answer therefore think ye we ought too make too Ambrose, whose words as be of greatest emportance, so be they moste manifest? That they be, saith he, the same that they were, and be converted into another thing. Ambrose doth confess them too be the things that they were: and will you make us believe that they cease too be the same which they were? Origen writing too the same effect: The bread, saith he, which is sanctified by the word of God, touching the matter and substance thereof, goeth down into the belly, and is thrown out into the draught, &c. If that be bread which after sanctification goeth down intoo the belly, according too the testimony of Origen, with what face will Lombarde deny it to be bread? Again on the other side if according too Lombardes opinion, there remain no crumb of substance at all, whereof then shall that be a substance which Origen doth ascribe to the bread. Now let the Pope himself be vmpier here and judge whether we ought rather credit Origen or Lombarde.

Too the sam • effect may Augustine be produced a wit • esse of antiquity not too be rejected. The heavenly bread, saith he, which is the flesh of Christ, is after this manner called the body of Christ, being in very deed the sacrament of Christ's body, &c. If it be a sacrament of the body, howe is it the very body? Again if, because it is called the body of Christ, it be therefore Christ's flesh, what should let, but that by the same argument Peter should be Satan because he is called Satan? Moreover if the nature of sacraments be such as too be called by the name of the things which they signify: I beseech you Lombarde take away the substance of bread, what shall be 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 writer then the other, agreeth with them in this point: The sacrament, saith he, is turned into the nourishment of the body. Bethinke yourself now, Lombarde, what nourishment may be in fourmes and colors, where abideth no substance of the things which be received.

Furthermore what can be more manifest then the words of Chrysostom ? who doth in moste plain terms deny that the natural body of Christ is in the holy vessels • but affirmeth that the mystery of his body is contained therein.

What can be more autentique then the authority, or more plain and evident then the judgments of Theodoret, Macarius, Gelasius, Tertullian, Basil ? which discoursing upon the Eucharist do with most approved consent and testimony affirm, some that the very substance, some that the matter of the bread doth remain, some do say that it is a body but typical and symbolical. But of forms, of bare apparaunces of transubstantiation, not a word as yet, no not so much as one syllable was heard of in all that purer age of these writers.

I should press to much upon you, Lombarde, if I should turn all upon you that I could, out of the ancient records of the fathers, which arm in arm as it were bending against you, do affirm the body of Christ to be in the holy mysteries in such wise, as that they seclude not meanewhiles bread from it own substance, but from the common and usual use thereof only translate it into another ende, and supernatural condition by a certain mystical & sacramental means: not that it should be no more bread for us to be eaten: but that it should no be common, bare and simple bread. That is to say, that it be bread still, and the same bread also the body of Christ withal: Bread indeed in substance, but in the respect of the sacrament, use, likeness, and denomination the holy body of Christ.

Therefore that which we receive in our mouth, is natural bread: but in respect of the eating, this nature is not regarded of us, but raising our hearts much more high even intoo heaven, yea unto the heavens of heavens as Chrysostom reporteth, it doth meditate upon far more excellent matter.

And hereof came it that the ancient writers did so usually extol the magnyficence of this sacrament with such excellency in old time. Wherein they w • re many times rapted intoo such a wonderful vehemency of hyperbolical speeches, as though the bread and wine were in very deed matter of naught, and that nothing else should seem to be made accompt of in the celebration of the supper but the body and blood of the Lord only: As in very deed these dead elements be no better worth in respect of the body which they do represent. But what hereof then? Shall the elements of bread and wyne be therefore no parte of the sacrament, because the consideration of the Lord's body doth possess the principal partes, and holdeth the whole soul attentive and fast fixed upon it? Or shall Christ be therefore said too have transposed the substance of bread and wine intoo his natural body really, because he hath changed the same intoo the sacrament of his body?

Or by what argument will our adversaries make this their assertion justifiable? For if God and nature do bring to pass, no one thing in the whole frame of creation without great cause. It remaineth that we may be made acquainted too what ende, for what cause, to what use or to what purpose, Christ should make this Metamorphosis, That thrusting away bread from out it own substance, he should deliver over his true & natural flesh in deed, but invisible, to be devoured carnally, with the carnal mouth of the body, under invisible forms. But here again startes up our Lombard a gods name, and will render us a tryple cause of this great mystery: to wit, why the Lord would so liberally bestow his natural flesh and blood to be devoured, not after a fleshly manner, but under another kind naturally and in deed but invisibly. First because faith should obtain a more excellent [ 1] reward, where man's reason is not able by proof to attain, according to the testimony of Gregory whom he vou • heth. Secondly, because the mind should not abhor that which the eye might behold: for that otherwise [ 2] the stomach of them that should eat would loathe • he strange devouring of raw flesh. Thirdly, because nothing should be seen here tha • might be offensive to the unbelievers, or that might minister occasion to the infidel to scorn and deride it.

You have heard now the pretty poppet reasons patch • up in the chief shoppe of Lombards divinity. It remaineth henceforth that we search the very depth of them. And first where as he reasoneth of the merit of faith, I will not deny but that in matters of faith man's reason is not of any such capacity too attain thereto. For the excellency of faith is conversant in those things properly which the fleshly eyes cannot see, or which have been known by the scriptures to have been already past, either which are promised shall come in after time. Moreover I am not offended with that no less ancient then true proposition of Gregory, where treating of the Lord's entering unto the disciples, (the gates being shut) he doth deny that faith ought to have any merit, where man's reason cā make proof by experience. For we do confess and believe this to be most true, that which the scriptures have delivered touching the gates being shut, and of the Lord's entry in. But where did the scriptures at any time make never so little a motion of the casting away of bread, of the essential presence of Christ under empty forms or of transubstantiated elements? Blessed be they (saith Christ) which have not seen, yet have believed. This is true I confess: but it followeth not therefore that all things which are not seen with the eyes, ought to be believed. Neither do we not therefore relinquishe the reach of man's reason, because we do not yield to all manner trifling imaginary cōceiptes. Whatsoever is commanded by the prescript word of God, the same we do firmly and faithfully believe, and thereunto with most forewarde and ready faith do submit all manner force of man's reason. But whoever gave any such commandment to believe that which you have forged touching that most senseless absurdity of transubstantiation? or by what authorised word of scripture at the length will you make justifiable by writing or by meaning that we ought to adore, though our eyes see not, that your conterfaict person of the son of God shapen out of bread and set out to be adored and eaten of us? Faith therefore wanteth not her merit, in things that ought truly to be believed, which by express and undoubted au • thoritie of the word be to be justified. But to believe • he things which are no • grounded upon the w •• d, which are nowhere, nor were ever instituted by God, but drowsily devised by fond & foolish vanity of man's idle imagination, is no matter of faith at all, but amazed • rensy rather, nor hath any merit at all, but is extr • eme wickedness.

So also is that other absurdity no less ridi • ulous, which he doth infer touching the infidels, least oc • asion be givē, saith he, to the infidels to laugh it 〈◊〉 scorn: Why should the infidels deride it I beseech you Lombard • you do answer, because it would breed great offense to the unbelievers, who without all question would loath & scorn the Christian religion, if 〈◊〉 should • e • the blood of a slain man in the sacrament. Go to then: doth this seme to be the cause why y ^e Lord should deliver his body & blood not after a fleshly manner, but under another form, lest if the Pagans should se • it, they should conceive matter to laugh it too scorn? for this seemeth your allegati • n w ^t y •• seem also to have • on • ed • onningly out of August. very well • And what shall we say then to the Apostles them selves? were they Pagans & unbelieving also? why did he not give the cup of his blood to his Apostles in his proper nature & kind, where was no danger at all to procure any mockage? or if he were willing to hyde his blood under a sacramental form: answer I pray you, what cause was there why the Lord should vouchsafe the delivery thereof by forms, rather then by material bread? Besides this as concerning the Pagans, if Christ did fear the scornings of Pagans so much, I desire Lombard to tell me thus much again: If someone Pagan should happen too come now into your temples, and behold your massinges & maskings: what greater occasion can be ministered too move them to laughter and skorning, then when he should see the whole swarm of Papists in most humble wise to fall groveling on the ground, too lift up their hands too heaven, and to knock their breasts at the heauing up of one poor piece of bread over a shavelings head? I beseech you syr: would he not say that they were all the pack of them stark mad? Nay rather do not the Jews, Turks, and Infidels, daily say even so at this present? And I know not whether by any one action more then by this kind of massing, it is come too pass that the same Jews, Turks and Infidelles, taking occasion of offense, do as yet hitherto so obstinately abstain from the participation of our faith.

But we are choked here with a very hard boane by the which as through the words of Augustine picked out I know not from whence, who too avoid the scorns of unbelievers, doth teache that we do receive the likeness of blood in such wise, as that the true body nevertheless doth mean whiles abide unremoveable: which words as they prejudice our cause nothing at all, so do they in no respect avail our adversaries. For to admit that the likeness of a sacrament is given unto us in the sacrament, yet is it no goo • consequent forth with, that the very real and natural blood is given in deed. Or if it might be admitted that the same might be given so after a certain manner: yet the truth of the thing it self doeth represent it self unto us after the same manner as the likeness is presented unto the eyes: but by another mean. Now if you will know what mean that is, Ambrose will set it down unto you. You do receive the likeness of the sacrament, saith Ambrose, but you do obtain the grace and power of the nature it self. In which words you do see both the likeness, and the truth also of the Lord's body withal expressly set down: the one whereof must be present, yet so that the other be not wanting. But if you demand further howe it is not wanting, and if you be not satisfied with Ambrose : then shall Hilary explain it unto you much more effectually, who writing of the true presence of the body in most excellent words on this wise: The body of Christ (saith he) that is received of the altar, is a figure, whiles the bread and wyne be outwardly seen: but it is the true body, when the inward faith doth apprehend the body and blood of Christ &c.

I come now to the third fine reason of Lombard which is alleged touching the loathing and horror. For thus he speaketh. And for this cause also, that the stomach should not abhor that which the eye did see, because we do not accustom our selves to devour raw flesh and blood. Go to, and what followeth then? therefore because it is not lawful too devour Christ with teeth, for this cause his pleasure was too deliver unto us flesh and blood in a mystery, &c. I do perceive what you speak, Lombard, and allow thereof: but howe will you now agree with yourself? for you deny it too be lawful too devour Christ with the teethe: And howe then is he not devoured with teethe, if ye establish an essential nature of his body really in the sacrament? you say that he delivered us his fl • sh and blood in a mystery. This is truly spoken in deed, but howe shall these Iermaines lips hange together: that the body of Christ is given in a mystery, and with all in very deed, to be devoured and not to be devoured, with teeth and not with teeth? For if in the Greek tongue a Mystery is all one in effect as in our language, a sacrament: And if the sacrament be a sign of an holy thing: now he that giveth his body in a mystery, what doth he give else, then a sign of his body? notwithstanding, I am not ignorant of all these your iuggling and caffling which you frequent about sacramental signs, under the which you maintain sturdely that the true and undoubted body of Christ, though not apparent to the eyes, yet is contained and eaten really and substantially by an invisible mean. I beseech you Lombard, what reason hath this your divinity, or rather drowsy slumber, to call us to a supper, to prepa •• feast, to set down in a dishe the very real substantial and whole fleshly body of Christ, whereof the gueste that is invited cannot perceive nor see either form or substance? But you will say, that the mystery of the whole sacrament consisteth in the same, to wit, that we should not dout that the substance of the body is mo • t truly present and eaten also bodily and really, though we see not the thing it self that we do eat: but you fall here into the elenche logical called Petitio principii • For howe shall this appear that the Lord's pleasure was that we should eat the same which we do see?

It was • one to this ende, say you, that the stomach should not loath that which the eye did see. Admit this to be true, that this spectacle of the raw flesh of a slain mā be as you say, very grievous and loathsome to a queysie stomach: Yet doth it not follo • e forthwith hereupon, that the body of Christ is contained under another form really, because it is set forth in his own • orme, should become loathsome therefore. Neither is this kind of arguing suff • cient enough as I suppose: the eye cannot beh • l • e the raw flesh of Christ in it own kind and form without horror. Ergo Chris • es raw flesh is swallowed up really and sub •• antially under the form of bread. When as both assertions be a like false and to be abhorred whether you affirm that we eat up the lively raw substance of Christ's flesh in it own kind, or under any other form whatsoever, least the stomach, say you, should conceive horror at the thing which the eye doth see: especially if it see raw flesh of a slain man. Go to, and what if it see not raw flesh: and what if the eye saw sodden or ros • ed flesh, yea no flesh at a • l: and the mind nevertheless were certified that man's f • eshe were hidden c • uertly within? would not the mind loath it and reject it? I appeal here even too yourself, Lombard, what if any man would invite you being blind • or other wise buddewynked of both eyes to raw • flesh as in that horrible banquet prepared by Thyestes, would ye eat it? What if he should do the like under a gobbet of suger, or under the cover of any other thing whatsoever should thrust into your mouth the flesh of your father, or of some other your dearest friend, either sodden or raw, would ye wittingly and willingly eat the same? I think you would not. And why so I pray you? whether because you knew it to be raw, or because you did know i • to be the flesh of man? For to devour ra • e flesh, is beastly: certes too eat man's flesh is not manly, but brutyshe, and sauadgely under what form so ever it be covered and hidden. Wherefore this loathesomnes doth not consist in the rawenes, but in the very human flesh: not in the beholding, but in the nature of the thing it self: not in that which the eye doth behold, but in that which the heart doth conceive. For if according too the old proverb, the wolf will not devour wolves flesh, nor the dog dogs flesh, is there any man being of any manly nature that would not abhor to be fed with man's flesh under whatsoever form it were shrouded? or do ye think that Christ did ever conceive any such matter, as when he held the bread in his hands, wherewith he determined to feed his disciples, would therefore exclude bread quite out of doors, to the ende he might gorge the mawes of men carnally with his natural flesh, being both raw and alive, contrary to nature, without any necessity, without all cause, altogether unprofitable and frutelesse?

Wherefore you do not by this means exclude lothsomenes from out the sacred mysteries, Lombard, when you turn the fourmes of bread and wyne into the flesh of Christ: but you choppe a loathsomnes in rather: so that now this supper may seem not honorable but horrible, if so be that excluding bread and wyne this be true that you speak, that there remaineth now nothing to eat but the substance of flesh and blood, which substance nevertheless ye will not vouchsafe to be seen in it own kind, but under another kind. Wherein ye become two manner of ways injurious to the sacrament coupling together therewith a twofold absurdity. First because you defraud the fourmes and accidents of bread of their true and proper subject. Secondly, because you do in like manner rob the very natural substance of the body of his proper accidents, so that now there remaineth neither any substance of bread at all, nor any form of a body: on this wise the Poetes (as it seemeth) were wont to describe their Chymeres.

Nevertheless this is not spokē to that end, as though we would banishe Christ clean out of the sacrament, or that we might seclude our selves from partaking with the holy body of Christ in this heavenly Supper: But for this reason chiefly, y ^t this holy Cōmunion may be cleared from all gross absurdity. If you will demand by what means. Ambrose will answer you very learnedly, who will tell you that ye drink out of the holy cup, not blood it self, but the likeness of blood, & rendering the reason why: because it shall breed, saith he, no loathsomeness to the stomach. And again in another place he doeth bear us witness, that we receive the Sacrament in a likeness. That which Ambrose doth verify of the likeness, others do affirm in a figure, in a mystery, in a Type, in a memorial. Moreover the same Ambrose writing of the Eucharist saith: It is the memorial of our redemption. And because we be enfranchised by the death of the Lord, we do signify our mindfulnesse of the same death, in eating & drinking the Lord's blood which were offered for us. And again in the same place. The blood, saith he, is a testimony of God's great liberality, in the Type whereof we do receive the mystical cup of the blood to the preservation of body and soul. Where he calleth the Myst • cal cup, a Type. Now who is so unskillful that knoweth not that a Type doeth signify nothing else than a form, a likeness, and an example? Agai • e who knoweth not what great diversity there is betwixt likeness, and truth it self, and that they be so contarie eche to other, that they cannot agree together by any means. Whereby you may learn two things, Lombarde, both that the horror is taken away, and that the substance of bread and wine abideth nevertheless still vnempaired.

All which being thus concluded upon, as appeareth by plain demonstration before: all that your lying and false assertion infringible, as you term it, is become windshaken altogether, wherewith you maintain so stout a combat for the kingdom of accidents, and your transubstantiation, as that ye leave no place nor space for bread and wine in the Sacrament, but calling all back to visible fourmes, plant all your whole battery of the material part of the Sacrament upon these buttresses of shadows only. Which fourmes though retain still the names of the things, which they were before, yet do ye deny them to be the very things themselves. Wherevpon if at any time the names of bread and wine do occur in the holy Fathers of the Church, the same ye teache to be understood on this wise. To wit, that they be called bread and wine, not in respect that they be so, but because they were once so: and that the very substance thereof is gone far away, and that therein is naught resiant now that is elemental, besides the only names of elements, and empty fourmes only of bread and wine, the names whereof they do retain still, but have utterly lost the very substaunces themselves: and do contain naught else now besides the natural and substantial body of Christ, by the which body neither be the fourmes affected, nor doth the body affect the fourmes.

Loe, this now is your gay divinity in describing the Sacrament: the which howe agreeth with the Scriptures, with the judgments of the ancient Fa • hers, with the antiquity of the purer primitive Church • nd with faith it self, nay rather howe far and wide it is dissonant and di • crepant from all truth and reason, it shall not be amiss to discover in few words, for I think it not co • uenient to use many words herein. And first whē we hear that saying of Paul, Let a man prove himself, and so let him eat of that bread, and drink of that cup. &c. May any man be so boyde of reason to affirm this to be spoken touching the fourmes and not the material part of bread and wine? for what shall we say? may any man imagine that to eat, to break, to eat of the bread, to drink of the cup, is to be referred to empty and bare shadows of bread and wine only, and not to the natural bread? In the Decrees is a certain • entence extant, vouched out of Hylarie, whereof we made mention before. The body of Christ, saith he, that is received of the altar, is a figure whiles the bread & wine are apparently seen with eyes: but it is the very body, when the inward faith apprehendeth it for the body and blood of Christ. &c. To the same effect, and in like plain phrase of speech writeth Cyprianus : The Lord saith Cyprian, did vouchsa • e to call wine by the name of his blood, the liquor which was enforced by the press out of the grapes and clusters, and made into wine, &c. For what shall we say? do we easily wring accidents of wine out of grapes & clusters, & not rather the very substancial liquor of wine? What? when you heat out of Origen : Not the matter of bread, but vpō the bread the word was spoken, which is profitable to him that eateth in the Lord not unworthily. And above all other chiefly, what will you answer to these words of Gelas. who w •• ting of the Sacraments of bread & wine. Howe that we are by the same made partakers of the heavenly nature, yet doth boldly pronounce that the substance of bread & wine do nevertheless remain still. Besides these when ye read also the words of August. And we receive this day visible food. &c. What, I say, when on all sides your ears do fully conceive the voices of the most choice learned fathers touching the visible meat, the bread which is broken, the wine which is crushed out of the grapes, the matter, and the substance of bread and wine: when as these so many authors whom I have cited, do as it were thrust into your mouth bread & wine: do you notwithstanding not receive bread nor wine? and are ye yet so poreblinde as not to see ought else here but phanatical superficial shadows only, and accidents of bread? Surely that queysie stomach of yours deserveth in my conceit to be continually fed with those delicate cates of accidents.

But because I will not oppress you with testimonies I surcease here. This one thing I demand: sithence these visible kinds whereof ye speak, do hold yet the names of the things which they were before: I would fain know, whether together with the names they do retain the effect and operation of the same things wherein they be said to feed, and to nourish, yea or nay? If ye say, yea: certes ye feed your guests very finely, that so feed them with colors and shows of accidents not much unlike, as if because Pepper is black, therefore a man should say it is hot in the mouth: or because salt is white, therefore it doth savor and season victuals.

But if ye say, nay, what consonancie of likeness shall there be betwixt the Lord's flesh and this Sacrament, which you fasten wholly to shadows: seeing that shadows have no force at all to refresh, & withal seeing ye leave us no substance of bread whereupon we may feed? For what shall we say? doeth not the flesh of Christ nourish the inward man no more substancially, then the outward forms of bread and wine do nourish the body? Surely ye have discovered us very dainty delicates, whereby the body is neither fed, nor soul refreshed. For whether the inward soul do receive no more comfort of the flesh of Christ, then our outward bodies nourishment of visible forms, I leave to other men's judgment, how well we are like to be fed.

Besides this also remaineth yet another try •• ing toy of most vain distinction, to wit: Of the Sacrament, and not the thing: Of the Sacrament and the thing: Of the thing and not the Sacrament. Of which division there is not one member so much that is not altogether rotten. First whereas he placeth the Sacrament in certain empty and Metaphis • cal forms removed from the thing it self, therein he doeth no more digress from all conveniency of reason, and the judgment of the ancient fathers, than most blockishly vary from himself. For discoursing a little erst of the nature of a Sacrament, he affirmed that it ought to be of such efficacy, as migh • be able to refresh the bodies of them that did receive it. But these fantastical forms removed from the things, do not refresh the body. Ergo they be not the Sacrament in any respect. Again, whereas he saith that these visible kinds be the Sacrament only, yea and a Sacrament also of a double thing: because they signify both, and do carry an express likeness of both: this is also of both partes false. For first the thing that is neither bread nor the body, nor a thing, but a Sacrament of a thing only: not a creature, but the accident of a creature, nor is any substance at all, howe can it possibly be, that the same thing which is not anything at all, may seem to be a Sacrament of someone thing, and of some substance, yea and that also of a double thing? Or what kind of likeness at the length may there seem to be betwixt these monstrous forms, and the body of Christ, either natural or mystical, in the one whereof we do receive nourishment? in the other unity: sithence in forms there is neither any power to refresh body or soul, nor any union or kni • ting together of partes and members? Moreover where • as the same Lombarde doeth affirm that the natural flesh of Christ is the Sacrament of Ecclesiastical union: howe will he agree with himself. Whereas now he doeth abide by it, that these visible forms be the Sacrament of that conjunction? What monster will this bugge whelp forth at the length? That cannot be contented to have littered his visible forms for a Sacrament of a double thing: unless he must also whelp • forth unto us a double Sacrament out of the same empty paunch of forms? But perhaps this great master of Sentences was so busied about coining of new Sentences, that he had quite forgotten the old Proverb: to wit, That it behooveth a liar to be always fresh of remembrance.

So hitherto now what is the Sacrament only, and not the thing, you understand well enough I suppose. In the seconde place now steppeth forth another as far fetched a riddle conned out of the brain panne of Sphynx her self very deep and dangerous to be assoiled. Namely, what thing that may be, that is both the thing, and withal the Sacrament also. If thou canst not undo this tarring iron, gentle reader (for I know thou art not able of thyself to attain to it) this deep riddlemaster will discover it unto thee. For he will tell thee that it is the flesh of Christ, which being both a substance in respect of the visible form of bread, under the which it is contained and signified, is also the Sacrament of the mystical body, in as much as it signifieth the mystical unity of the Church forsoath, and representeth the express image thereof. O marueylous nimble wit, fined in the very bottom of all Lombardie. But from whence is this express image of this Sacrament derived, whereof Lombarde maketh mention? Forsooth out of S. Paul: First, where he saith, We be many one bread and one body : Then next out of Augustine's words: The Church, saith he, is called one bread and one body. For this cause, That as one loaf of bread is made of many graynes, and as one body is made of many members: so the Church is united and knit together of many faithful through the coupling or mutual knot of love. As concerning S. Paul, the whole and natural derivation of this similitude is derived not from the body of Christ • but from the bread only. Now to admit this to be true, that there is no small resemblance betwixt the true body and mystical body of Christ: yet doth not every similitude make a Sacrament, though every Sacrament do contain some certain similitude. But from whence hath Lombarde pyked out this that he teacheth, that the true natural body of Christ should be the Sacrament of his mystical body? Is it because it doeth set forth the likeness thereof? But there be many things in the frame of creation, that resemble eche other, yet be they not Sacraments. If no Sacraments ought be received into the Church, but such as the Lord himself hath instituted, let Lombarde tell us, where the Lord did ever institute or deliver his natural body to be a Sacrament of his mystical body. Moreover, when he hath shown it, howe shall he honestly avoid as great an absurdity, to wit, to clog the Church with eight Sacraments of very necessity? For if the Church be possessed of six Sacraments, besides the Sacrament of Eucharist, and that out of the same Sacrament of Eucharist also two other Sacraments do spring up: the one whereof must be a visible form containing and signifying both the true and mystical body of Christ: the other must be the very natural body, which must bear the express image of his mystical body: then must it needs follow, that by this means the Church shall be enlarged with eight Sacraments.

In the third place cometh in now to entreat of another special note of that which is the thing and no Sacrament. Wherein to admit likewise that which Lombard disputeth of the mystical unity of the Church, and of the many members of one body: yet doth not this unity belong anything at all to the thing of the Sacrament. Neither was this supper ordained to any such end, that it should note unto us the unity of the mystical body, but that it should be a memorial of the natural body that was delivered to death on the cross for our sakes. Which the Lord himself doth verify to be true in most plain and evident speeches: Take ye, saith he, Eate ye: this is my body that shall be delivered for you. Therefore the very material substance of this Sacrament is not the church, but the natural body crucifi • d and slain for us. Neither will any man confess that the Church of Chri • t was crucified for us. Besides this albeit this unity have some place in the holy Supper, yet is this blockish and false which he teacheth, that the Sacrament of this mystical body is resiant in the natural body of Christ: for as much as S. Paul doth apply this mystical union not to Christ's body which was crucified for us, but unto the elements of bread and wine. We be many one bread, saith he, and one body. As much to say, One loaf many grains: one Church many members. Which similitude of the Apostles, if must be so necessarily combined to the sacramental bread, as Lombard himself doth affirm, what conveniency will here be of a similitude betwixt grains of bread, and the members of the Church, if this Papists brood will vouchsafe us in the Sacrament neither bread, no not so much as one grain of bread?

But here • I trow, Lombardes divinity will help at a pinche, calling us back again from the substance of bread unto the body of Christ under forms: for thus he speaketh.

But Saint Pa • l contrariwise doeth d • duce all the proportion of this similitude from the bread: saying, We be many one bread, and one body of the Church. Whereupon take here and Argument, Lombarde, framed by us against 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: so the body of a perfect Church is combined together in perfect conjunction out of many persons of them that do believe.

But there be no grayn • s nor grapes in the visible forms, nor in the natural body of Christ.

Ergo All this similitude of the mystical union of the Church is deduced not from bare forms, nor from the body of Christ, but from the bread and Wyne only.

Every Sacrament is instituted by Christ expressly to make a plain demonstration of some certain thing.

The body of Christ in respect that it consisteth of many members, is not anywhere instituted by Christ for a Sacrament to signify the union of the Church.

Ergo The union of the Church is not the thing of this Sacrament whereof Lombard maketh mention.

Every Relatiue hath his Correlatiue answerable unto him, which can be but one answerable to one.

All Sacraments, as they be signs of things significant, be Relatiues.

Ergo The visible form as it is a Sacrament by Lombardes doctrine, cannot be a Sacramen • of a double thing.

Wherefore herein appeareth a threefold error of Lombarde, Frist where he maketh the visible form to be the Sacrament of the true & mystical body of Christ. Secondly, whereas he setteth down Christ's body as an eight Sacrament to signify the union of the Church, considering that Christ did never institute his body for a Sacrament, nor gave it at the Supper too any such ende that it should signify any union. Thirdly, where as he maketh the self same union of the Church such a thing, as should be answerable to both Sacramental signs as the proper correlatiue of both signs. Which of all other cannot possibly be: for as much as to have a double correlatiue answerable to one only Relatiue is a most gross absurdity.

Behold now, • riendly Reader whatsoever thou be, howe wickedly these Divines do rake out of the Sacrament all substance of bread, thereby too choppe in their horrible sacrileges: for if this mystical union of the faithful be the thing of the Sacrament: and if bread be not the Sacrament of this thing, but the natural body of Christ borne of the Virgin, as they stiffly contend: Then it followeth hereof of very necessity, that the Church ought to be by so much the more honorable then the body of Christ, by how much the signs are less valuable then the things to the which they be applied.

Signs be of less value then the things whereof they made significant.

The natural body of Christ is a sign of the ecclesiastical unity according to Lombarde.

Ergo The natural body of Christ is of less value then the Ecclesiastical unity.

Which being a matter horrible to be uttered, yet this doeth so much the more aggravate the horror, that these choppers and chaungers do so change the substance and natural vigor of the Sacrament, which ought be ascribed properly to the Lord's death and passion, from the power of Christ's passion, to Christ's union: from the body of God's own son, to the Church: as though • the holy memorial of this sacred Supper were institut • d to none other ende, then to certify the union and lovely society of the Church. When as the Lord's meaning did reatch to a far higher mystery in this institution of the Supper, which may be made most evidently apparent by the very words and circumstances of the words of the Supper. For when the Lord did command to take and eat, he doeth not say, this is my mystical body, that shall fructify and increase out of many members of the Church: But this is my body, that shall be given for you. Whereupon if I might now argue in the schools of Divines, I would on this wise proceed against mine adversaries.

The thing that is properly signified in this Sacrament, is the only flesh of Christ given for us.

The power of the unity and society of the Church was not delivered for us.

Ergo The union of the Church o • ght in no respect be called the substance of the Sacrament.

Therefore this doctrine of Lombarde is false & utterly to be abandoned, wherein he affirmeth that this visible form is a sacrament of a double thing. And albeit I will not deny that this mystery of Ecclesiastical union & Christian con • unction is a matter of unspeakable excellency, & to have singul • r likeness & 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 delivered to be eaten and drūken for this purpose, namely, to express this mystical •• ion: but that it should allure us to an oath • mat • e • rather: to wit, to the very body of Christ which should suffer for us, that is to say should represent the passion of Christ, which doth truly quicken us, make us too fructify and to grow up.

Therefore the estate of this Sacrament doth require that the Sacrament it self, and the thing of the Sacrament als • be both of this na •• re to comfort & to nourish: for otherwise howe can the thin • significant agree with the thing signified, unless • he nourishment of the one be answerable too the nourishment of the other? Now this is without all question, that nothing can nourish unless it b •• first eaten. Wherefore as there be two things that • oe nourish, so must there be two things that must b • e eaten. In the one whereof is the Sacrament of the body: in the other the very thing it self is delivered: namely, the passion of his natural body: And as they both nourish, so they must both be eaten. The bread feedeth: the flesh of Christ crucif • ed feedeth: but after another manner. The bread feedeth corporally, the flesh feedeth spiritually. That one, the natural body: this other, the spiritual part of the soul: the bread feedeth this present life, the flesh feedeth unto the everlasting life to come. For as the life of the body doth grow & increase by daily bread and food, even so the spiritual life is preserved by the passion of Christ. Which the Lord himself foreseeing before, did utter these words of himself not without great consideration: My flesh is meat indeed, my blood is drink in deed, giving us to understand, that by blood he did mean the bloody Sacrifice of his own flesh. Therefore as there is two kinds of man's life: To wit, earthly and heavenly: so have they both their proper food. The earthly life is preserved with food and bread: the heavenly life is obtained with the death of Christ. And for this cause nothing c • ulde have been more commodiously handled, then that the Lord should deliver the bread and wine for a memorial of his passion, because of the agreeable application of the mutual resemblance.

And hereof ariseth all the substance of this Sacramental Action, whereby bread and wyne do obtain too be called by the name of the body and blood: not because the things themselves do alter their substances, but after the v • uall phrase of speech, which is commonly frequented in all languages almost, & chiefly above others in the mystical Scriptures: Namely, that things significāt should obtain too be called by the things which they do signify. Which being most manifestly to be approved by innumerable testimonies of the Scripture, is above all other moste justifiable, in this one Sacrament chiefly: where the name of the body is attributed too the bread, but not the substance: none otherwise in very deed, then as by like phrase of words is set down in the book of Genesis : where seven ears of corn are called Seven Yeeres: Fleshe, Heye: Seed, the Word: a Fielde, the World: the heavenly Father, an Husbandman: Christ named a Uine or a Lamb: the Apostles called Salt of the earth: Peter, a Stone: and John the Evangelist not only called of Christ's own mouth, the son of the Virgin, but accepted of the mother of Christ as her son by the Lord's commandment: Yet will no man be so mad for this cause to affirm that under the figure and form of this Disciple he either became truly and naturally her son, or the Virgin his natural mother: for it is one thing to be called a mother by name, another thing too be a na • urall mother in deed. After the same manner fareth it with the Sacraments: in the which must be considered, not what they be, but what they be called, and wherefor they be so called. For even amongst us in our daily and usual spea • hes, as also in the Scriptures chiefly many things are many times beautified or described by strange names, where notwithstanding no alteration is made of substance, but the reason and cause that moved the holy ghost to name it so is noted. After the same manner 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 have done so) but to express the power of his passion: for this cause therefore he took the bread and cup of wine, and called them his body and blood, which he would give for the sins of the world. Neither did he only cal them so, but also did deliver them in his last supper to be eaten and drunken in steed of his body and blood. In like manner before Supper he vouchsafed by a like Figuratiue phrase of speech too call his own flesh meat, and feeding bread from heave • . But least any man may fail in the property of words I think it good too hearken unto Augustine's cou • salie who discoursing vpō the 33. Psalm of David, w • erin it is said, that David did change his countenance before Abimelech (alias before Achis) he doeth transpose this figurative speech of changed countenance, to y ^• words of Christ uttered touching the supper of his body & blood For as David is said to have dissembled in countenance before Achis the king, seeming outwardly otherwise then he was inwardly: After the self same manner of speech the Lord himself treating of his flesh and blood, doeth seem in Augustine's judgment, as it were changing countenance before Achis (to wit, an ignorant king) to express one thing in utter show of words, and to conceal another thing in a secrete mystery before the Capernaites (to wit a gross ignorant people.) Wherevpon Augustine commandeth us to knock here because there is some hidden thing shut up in this place: and not to stick too much to the letter which killeth, but exhorteth us to raise our selves too the spiritual sense, which doeth give life. Because the spiritual understanding, saith he, doeth make him that doth believe to be safe.

And proceeding forward in the same comparison: wherein he compareth Achis the king, That is to say, the kingdom of error, with the Capernaites : & David with Christ, he inferreth on this wise: when our Lord Jesus spake of his body • except ye eat my flesh, and drink my blood : the disciples did abhor this speech because they understood it not.

For the Lord in the change of his countenance seemed unto them to be half frantic, when he spake of eating his flesh: therefore they supposed that the Lord seemed besides himself, knowing not what he spake and as it were half mad. But he seemed so to be unto Achis the king, that is to say, to fools, and to ignorant men: and therefore he forsook them and went his way: or rather they forsook him, because this speech seemed very hard unto them: when as notwithstanding the speech was not hard, but they rather hard & dull of understanding, not the speech. Who if had not departed from him but abidden still with the Apostles, he had instructed them plainly howe they should have conceived the sense of the words: as he taught the other Apostles, when he told them, It is the Spirit that quickeneth, for the flesh profiteth nothing: My words which I have spoken unto you be spirit and life. As though he had said according to the interpretation of Augustine, Understande ye my words which I have spoken spiritually. This body which you see, shall ye not eat, nor drink that blood, which the Jews shall shed out of my side I have delivered you a certain Sacrament, the same being spiritually understood will quick̄ you. Whereby no man can be so blockish except he be altogether void of sense, what the purpose of the Lord was in the Action of this Supper: • nd howe he would have our hearts & minds affected towards these mysteries, with what mouth and by what instruments he would have us too receive this bread of his body. Whereby his purpose was to make plain demonstration unto us of the spiritual efficacy of his passion, and our faith on him: which he could not have done by any so fit similitudes, as by setting down these chief and p • incipall stays and supportes as it were of this present life, which do serve for the daily food and necessary nourishement of the body.

I have hitherto now manifested a cause sufficient enough, except I be deceived, that moved our Lord to institute this sacrament of his body and blood in bread and wyne: Namely, to represent the power and efficacy of his most ghostly and comfortable death, not only to our faith and remembrance, but to our senses also by a most apt similitude. Which similitude being not able to be made consonant by any means without bread and wyne: hereof therefore cometh it to pass, that retaining bread, we do admit here a necessary figurative speech: whereby we do most truly call bread by the name of Christ's body, and the body of Christ by the name of the bread of life. For if it might be lawful for Lombard too use this kind of speech, In bread, that is to say, in form of bread: in the sacrament, that is to say, in the visible form : Again, wheresoever part of the body is, there is the whole, &c. which cannot be spoken of any man without a figure: Why then shall it not be as lawful for us by the same figure to affirm that bread is the body of Christ, that bread doth signify the body of Christ as well as Lombarde can wink in his own proper conceit, and say, The visible form is bread: the form, that is to say, the bread doth signify the body of Christ.

It remaineth now that you (holy father) with your cowled cloysterers render us a cause likewise, why ye drive the bread out of the sacrament like a runneaway. Why in this case you will not admit a figure in any case. For this is your doctrine, that in the sacrament no bread is eaten, but the very body of Christ simply, naturally, and really. Go to, what was the cause at the length why the Lord him self should either deliver unto his guests his own natural flesh to be devoured, or why do ye suppose that we ought to believe the same to be true? you will answer, that he did it to the ende he might feed our frail, weak, and unclean flesh with his most holy flesh. Of the very same opinion were the Capernaites wandering in the same mismaze long before your days: and being offended as Cyril reporteth with the words of the Lord, reuol • ed from him. The same answer therefore which they received of the Lord, be ye satisfied withal at this present. The flesh saith he, profiteth nothing at all : that is to say, Christ did not mean here his natural flesh simply, which being borne for us, crucified for us, and risen again, doth profit very much in deed, but he did mean of our eating his body. According to which kind of eating, if Christ do plainly confess that his flesh is altogether unprofitable, will you ground all the commodity and profit of the sacrament in the eating of his flesh? And after this will exact of us also that forsaking the very meaning and open exposition of Christ him self (who doth testify that his words be spirit and life ) should accept this your childish gramatical construction of the fleshly devouring natural flesh for sound and catholic divinity?

But here again will someone of you step forth like a tall fellow, and say, when the Lord spake those words of his body, he uttered no syllable or term of signifying. Neither did he speak thus, This doth signify my body, but did profess simply without all figure, this is my body. But this trymmetra •• ne so nicely conned out, Augustine will easily vnlose unto us. Who writing against Adimantus, doth amongst other rules recited in the nature of a sign reckō up this same very speech in the Gospel. The Lord, saith Augustine, do • ted nothing to say, This is my body, when he gave a sign of his body. Verily, if he gave a sign of his body, he could not choose but give somewhat wherein he might signify his body, although there be no word significant expressed. In like manner neither was any word significant uttered by the Apostle when he spake of the Rock, as the same Augustine witnesseth: for the Apostle said not, the rock did signify Christ, but the rock was Christ, when as nevertheless no man ought to doubt of the Apostles meaning herein, not that Christ was a very rock or stone in deed, but that the rock did signify Christ. Or if these jolly fellows will not be satisfied with this answer of Augustine, then let Ambrose answer for Augustine : Who setting down the matter plainly by the word of signifying: Bicause, saith he, we be delivered by the death of the Lord, being myndefull hereof we do in eating and drinking signify the flesh and blood, which was crucified for us.

But if all the speeches which Christ used (which are everywhere very plentiful in figures and parables) must be leueled according too this plain rule of the letter, then let us in our entry at the Church door, worship the door, because in like utterance of speech the Lord said: I am the door, if any man do enter by me &c. Where appeareth no sound of any word of signifying, whereby he might manifest unto us that he was not a door in deed, but did signify a door. But in this place I see you forsake your grammar construction, and shroud yourselves under a figure, and not without cause. And what scrupule is it, I pray you that may let us to use a figurative speech as well here where he saith. This is my body? Or why should you be more squemishe at a figurative speech where we are said to eat Christ, then where we are commanded by the scriptures to put on Christ? Paul doth instruct the Galatians on this wise. Al ye that be baptized, have put on Christ : and here you acknowledge a figure: Christ teacheth us, that he is the food of our life, and commandeth us to eat him, affirming that to be his body, & here ye can take no notice of any figure. And why so I pray you? or what reason doth induce you to this, that in putting on Christ you will seem altogether spiritual, but in devouring Christ altogether fleshly and carnal, preparing your minds there, and here only your teeth and belly?

But I understand what scrupule this is that so much altereth your diet. It is because in the words of the supper a certain special commandment is set down by Christ, whereby we be commanded to do this in remembrance of him. Go to, and doth this seem cause sufficient enough, why rejecting the figure, you should run away from heavenly divinity, to boyshe gramatical construction, from the spirit to the letter, from life to the belly? Why then when S. Paul doth not only make us to be clothed with Christ, but also commandeth us to put him on? When as also he commandeth us to take the sword into our hands, which by express denomination he calleth the word of God, and faith the Buckler wherewith he chargeth too be furnished, shall we therefore strictly conuer these commandments of the Apostles, after the natural phrase and simple manner of speech leaving the spirit? May I be so bold (holy father) to demand of you, when the blessed virgin is commanded to take the disciple of Christ for her son (as is before mentioned) shall we therefore take him for her natural son borne of her body? Men are counseled too gelde them selves for the kingdom of God: what shall we therefore follow the fond example of Origen in the carnal construction of the letter? The Lord himself doth else where command to pluck out the eye, if it offend, likewise to cut of the right hand, and the right foot, if they offend: the same Christ also doth by express words forbid, that none of his disciples should seek to be saluted by the name of Lord or master, and that none of his servants should press up to the highest places and seats 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 forth his eyes at this commandment of the Gospel? or will any of you think it matter unseemly for a bishop to bear rule over others? I think you will not: for you will say, it were a very absurd matter to be done. Now which of these seemeth more absurd unto you, either to cut of the hand or foot from the body, or to take the eye forth of the head, then to devour at one morsel a quick living man, whole and sound tog • there with hands, feet, eyes and skin flesh, blood, bones, yea, his guts also, nails, sinowes and muscles, and to swallow him down into the panche.

And yet notwithstanding, may not all these so many and so monstruouse absurdities which you see plainly with your eyes, and which the very course of nature can in no wise digest, prevail with you to call your gross and fleshly fat imaginations to the spiritual understanding of these words? wherein if you cannot find in your heart to credit your own senses and reason, nor to yield to your iudgemet (holy father) yet ought the authority of Augustine not so lightly be regarded, who in his book de Doctrina Christiana, discoursing upon the manner of discerning the properties of words, whether they be properly spokē, or figuratively, amongst other his rules he setteth down this for a special note, namely: that where any speech will seem to command sacrilege, or an heinous and wicked thing, the same speech, should be construed for a figurative speech. And least any man should cavil here that this note doth not appertain unto the Euchariste, let Augustine be hearkened unto, being the expositour of his own words, who doth apply this chiefly too those words uttered of eating Christ his flesh and drinking his blood: In which words of Christ, saith Augustine, because a wicked thing seemeth to be commanded : hereof he concludeth on this wise. It is a figure therefore, saith he, commanding to participate with the passion of our Lord Jesus, & sweetly and profitably too lay up within the closettes of our remembrance that Christ's flesh was wounded & crucified for us ? What can be more manifest then these words of Augustine ? what more autentyke then his authority? which if we yield unto to be truth in deed, then either mu •• you abandon this new framshapen poppet of Papistical transubstantiation, or incur the blemishe of horrible wickedness, and withal yield over to many other gross absurdities, quite against nature and kind, whether ye will or no.

For what more execrable wickedness or horror more dete • table may a man not only commit, but imagine more unworthy the precious body of our Lord, then in bidding bread and wine adieu out of the sacrament, to supply in place thereof Christ his natural flesh, to be torn with teeth really and corporally, to be deu • ured flesh, blood & bones, to convey it so into the stomach, and to swallow down man's natural blood? moreover in resp • ct of nature it self, what can be uttered more grossly absurd & more unreasonable, then to say that one and the self same Christ may sit in heaven, according to his natural and bodily presence, and at the self same time too be handled with hands on earth? that the substance of one self body is limited at one self time in one certain place, & to be contained in infinite places: that as touching the person, Christ is but one, but hath two kinds of bodies: the one whereof must be only local, and all the rest of his bodies not local: to be in a place, & yet to fill no place certain: 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 have in it self any proportion or distance of members, to wit, no distāce frō eye to eye, from eyes to ears, frō head to feet: but where y ^• eyes be, there also must be the ears, where the arm is, there must be the leg, finally the heel, hand, head, & foot must be all one menmber, & every of thē supply others place, & altogethers to be one body of Christ full complete, and of all partes absolute in ten thousand diverse places at once: and yet all these must make up but one only body? And in this doing I pray you, what is else done, then according to the heresy of Eutiches in establishing the divinity of Christ too overthrow mean whiles the truth of his humanity utterly, and to choppe together into one confuse mixture God and man, heaven and earth altogether?

Of which matter let us once again hear what Augustine saith. Do not dout (saith he) that the man Christ is there now, from whence he shall come again: imprinte in thy mind and believe steadfastly the Christian faith, that he is risen again from the dead, ascended into heaven, sitteth at the right hand of his father, and shall come from thence, not from anywhere else, too judge the quick and the dead in the very same form and substance of body, too the which he hath given immortality, and from the which he hath not taken nature away. According to this nature, he is not to be imagined to be dispersed everywhere. For we must be very circumspect herein, least we do establish the divinity of his manhood, that we utterly take away the truth of his body. For it is no good argument to say, that as in the nature of the Godhead, he is everywhere as God: likewise we have our being, our life, & our moving in him, yet are not we therefore everywhere as he is: for he is after one sort a man in the godhead, and after another sort a God in the manhood, after a certain peculiar proper & singular manner. For this one person is both God and man: and they both one only Christ Jesus in all places, as he is God • but as he is mā in heaven. &c. You have now a plain demonstration of Augustine's judgment, touching the sacrament of Christ's body, no less evident in words & in reason manifest, then autentick in substance & authority. Unto whose testimony if naught else were added, I would surely think our selves sufficiently furnished even with this one, to overthrow all the gross absurdities of that Popish doctrine.

But lest we may not seem to produce as it were this one alone from amongst all other writers, but rather one ou • of many: we do not here so much vouch Augustine himself, as in the name of Augustine specify the general faith, and common consent of the learned fathers in Augustine's time, and in the same Augustine the antiquity of the doctrine touching that matter, to be considered. For what else did the general agreement of the Church proclaim publicly abroad, what do their writings purport unto us at this present, what do their books testify else, then the very same which we profess at this day delivered unto us from those our first teachers? amongst all the which the nearer any one lived to that ancient age of the Apostles, so much the further did he dissent from that newfangled toy of transubstātiatiō, I should rather have said d • ousy dream. The truth whereof being justifiable by many sundry proofs, will yet appear much more abūdantly in this, that not one so much of all that primitive & purer age did ever speak word of any such adoring of the sacrament, of any such transubstantiation, reseruatiō, carrying abroad, of any such byhangers and fourmes without a subject, or of excluding the substance of bread: but all ingeneral with one voice do proclaim that bread and wine is a sign of Christ's body & blood: some call it a figure, others an exemplar, others a type, some a likeness and token, many a memorial, and all with one voice confess too be a sacrament of the body: of some the body is said to be represented by the bread, of many too be shown, of others too be signified, and many also too be figured.

Tertullian doth by express words say, This is my body, that is to say, this is the figure of my body: and in another place: Christ did cal bread his body. Origen also no less expressly. The church offereth up the shows of the body and of the blood. Nazianzen hath these words. Concerning the table whereunto we do resort, or concerning the times and health and salvation which I do with my mouth receive from him, &c.

Ambr. saith thus. Before the blessing of the words, other kinds are named: after the blessing, the body of Christ is signified. And in another place: In the type whereof we do drink the mystical cup of his blood. Chrysostom also as plainly: that he might daily show forth unto us bread and wine for a similitude of Christ's body & blood according to the order of Melchizedek. And again. If Jesus did not suffer death, whose memorial then, & sign is this sacrifice? Cyprian saith, the people is understood in the water in the wyne, blood is shown forth. What cā be more manifest then the words of Gelasius ? In this action of mysteries (saith he) is celebrated the Image and similitude of Christ's body and blood. Theodoret. Christ doth not change the nature of bread, but putteth theretoo grace. Again in his seconde Dialogue. For the mystical signs do not go forth from their nature. What shall I need to city Bertram who making a true report of the usage of his time, doth remove neither bread nor wyne out of the sacrament, but establisheth the presence thereof by these words. The bread and wyne is figuratively the body and blood of Christ. And immediately after: The body of Christ, that is celebrated in the Church by a mystery, is after a certain manner the body of Christ, and this manner is in a figure & an image. I pass over here Ba • il who calleth bread an exemplar. Join with the foresaid writers Macarius, who testifying most manifestly of the bread and wyne. The bread (saith he) and wyne is an exemplar of his •• eshe and his blood, and they that communicate of the apparaunt bread do eat the flesh of the lord • spiritually. Let us now hear Irene speak • ng of the bread not being cast out, but sanctified. The elemental bread, saith he, taking denomination of the word of God is no more common bread, but is made the Euchariste, which consisteth of two things, earthly and heavenly : and immediately after in the same place, what is understood by the heavenly thing, but sanctificatiō which cometh by inuocating the name of God? And by the earthly thing, which cometh forth of the earth, but natural bread: which also feedeth our bodies as well as any usual bread. And again in his 9. book. When the wyne poured forth into the cup, and the bread being broken doth receive the word of GOD, it is made the Euchariste of the body and blood of Christ, from the which the substance of our flesh receiveth repast and nourishment.

Of the same iudgeme • t is Justin the holy martyr living in the very time and age of Irene, who writeth on this wise. The Deacons do distribute to all that be present to make them partakers of bread, wine, & water, over the which thanksgiving hath been pronounced, or else they carry it to those that be absent. Now this nourrishement is called amongst us the Euchariste, of the which may no man be made partaker, unless he be joined with us in one and the same faith and baptism, and live after the example of Christ. For we do not receive this as common bread, or common wyne: but as Jesus took upon him flesh and blood for our salvation sake, after the same manner we also receiving this Sacramental food, by the which our flesh and blood is nourished by concoction, are taught that it is the flesh & blood of Christ that • ook • flesh upon him for our sakes.

I could allege many sentences besides these out of Athanasius, and more out of Cyril. some out of Epiphanius Dydimus and others many more, all which i • I should re • ken up particularly, I should skarse make an ende of vouching testimonies: I mean the • estimonies of that ancient and primitive purer age. By the which may be seen plain without all ambiguity that those visible forms and byhangers of bread without any manner of sub •• aunce was never heard of as yet: and that the body and blood of Christ was so distributed • in the communion, as that both bread and wyne did nevertheless remain always in this sacrament amongst them: finally that the body and blood of Christ was so contained under the denomination of meat and drink, that the Church had always a sacrament, of the body, but not always the body without the sacr • meant, if therefore we have not the body always without a sacrament: then may any man easily perceive by the very denomination of a sacrament what he ought too conceive of the self same body, for as much as the sacrament of the body is one thing, and the very body of the sacrament is another thing, the one whereof may be called by the others name, but cannot possibly be one and the self same in substance. For as his most blessed mother having delivered Christ out of her womb, is said properly and truly too have brought forth the very natural body of Christ naturally, not the sacrament of his body: even so likewise this holy sacrament of Christ's body, which is produced and made by the only word of GOD without mother at all, is called a body by a spiritual construction only, but cannot rightely be called the substantial and natural body which issued forth of the virgin, and in the natural sense thereof. For although Christ be one and the selfsame in person wheresoever he be, yet is he not everywhere according to the natural substance, which he received of his mother, neither is he eaten as he was borne, for he was borne a natural man in deed, but he is eaten not otherwise then by a mystery significant. In mysteries similitudes of things are contained, but not the substance themselves properly. In the mother the word was made flesh: In the Euchariste the flesh of the word is made our food, I say our food, not of the mawe nor of the belly but of the mind. Wherevppon this meat is called everywhere by the ancient ecclesiastical fathers, and that not without cause by spiritual meat: as the which is not applied too the food of the bodies, but which doth satisfy the hunger of the inward man. For as the hunger which hungereth after Christ is not the hunger of the outward body, but of the inward man: even so the flesh of Christ availeth nothing too the ease of belly hunger: but all the commodity thereof serveth for the nourishement of a better life. Otherwyse why would the Apostle Paul have sent back the hungry belly communicantes to their own house where they might feed at full, except he had supposed that in that holy assembly some higher mystery had been handled besides feeding the belly?

Which being true in deed, verified with so many proofs, so many manifest evidences of witn • sses: what will these Romish counterfa • cts bring forth to shadow their fren • y and to defend their drowsy heresy of transubstantiation? For if they do so strictly restrain the sacred body of Christ, which without all question sitteth now in heaven, into and within the sacrament, that there shall remain no place nor any substance at all of bread swee • e nor leavened besides a thing of naught only, and shadows of accidents, what shall that be then, which the ancient fathers do with so general agre • meant call a sign, a Sacrament, a mystery, a type, an exemplar, an image, a seal, a similitude, and a figure of the Lord's body and blood ? What is that wherewith our bodies be fed and nourished as Justin reporteth? Are we nourished with forms and bare byhangers of accidents? What is that, the fragments whereof the Deacons did in old time carry unto others, and the broken pieces whereof (if any remained after the communion the priests did give to boys that went too school too eat too their breakfaste: which custom was frequented in the church in the of • yme Justinian as Nycephorus reporteth? If in that first age of the Church those ancient fathers had but ymagined in their minds that they did eat the natural body of Christ altogether without bread really, may any man think with him self that they would have yielded so little reverence to Christ their savior, as that the Priests should have been permit • not only too devour the body of our Lord so broken in pieces, but also too deliver boys gooing too school the crustes and cromines of the leauinges for their breakefastes?

By the which you see (holy father of Rome) unless you have lost your eyes & see nothing, what the doctrine and opinion touching the substance and faith of this sacrament was then in that old ancient age amongst those Catholic and godly ancient fathers: and howe far this your new upstart chaungeling of • rāsubstantiation doth differ not only from all ancient antiquity, but also from the truth of the scripture it self, which many of your own frate • ny, Impes of this later age did not only very wisely forsee, but very frankly confess as yourself do know well enough. For I suppose the name of the Author or the words of the Author at the least be not unknown unto you, who albeit never durst deny transubstantiation himself: yet feared nothing • o v • ter his judgment thereof freely: The Church (saith he) did but very lately set down the determination touching transubstantiation: for before that, it was thought sufficient that the true body of Christ was contained really either under consecrated bread, or by any means else, but afterwards when the church began to look more narrowly into the substance of the matter, and to enter into more exact consideration thereof, it gave forth a more resolute determinatiō of the same, &c. To the same effect almost writeth also John Fisher bishop of Rochester not the least Apostle of the Romish church, who in his book entitled A Defe • ce for the King of England, discoursing upon transubstantiation and the use of the sacrament, cometh at the last to this conclusion, to wit, that Trāsubstantiation is grounded more vpō the authority and determination of the church, then can be justifiable by the scriptures of God & the Gospel. Wherein he did not amiss. For who doth not know that in that first nourcery of the Primitive Church, yea, and many hundred years after: whenas Bede, Bertram, and Rabanus Maurus were living in the world, even unto that unlucky hatching of Hildebrand and Innocent the thi • de, not so much as this name Transubstantiation was ever heard of, until at the length in a Council hold • n at Lateran in Rome the solemn edicte was established of banishing the substance of bread quyt • out of the sacrament. For if at any time before that council 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 amongst thē that followed after in diversities of opinion and judgment about that transubstantiati • n, which some of them do stoutly maintain, some do utterly deny it: some do by conjecture think that others will not grant unto: some others have supposed, some do so deliver out that the substance of bread & wyne doth remain. Lombarde himself doth think that there is a certain enterchaunge, but what manner of enterchanuge that is, whether formal, or substantial or of some other fashion, he dareth not of himself determine any certainty. Likewyse Gabriel Biel sticking fast in the same quauemyre unable too vnwelde him self clean from out the same, is fain at the length too set down by a plain denial, that in the whole Canonical scriptures cannot possibly be found in express words, whether this transubstantiation doth begin by enterchaunging of any somewhat into the body, or do without enterchaunging begin too be the body with the bread: the substance and accidents of bread remaining still. What shall we say to this, that even by the testimony of Pope Innocent the third his own mouth, were some persons known that did affirm, that as the very accidents of bread did remain after consecration, so also did the very substance of bread remain withal. Whereby appeareth manifestly that before that late council of Lateran, was no certain doctrine established touching transubstantiation. To the like effect writeth Nicholas Cusanus. Some of the ancient fathers, saith he, are found too have been of this mind, that the bread is not transubstantiated, but is invested with a certain substaū • e of more high valor.

O notable groundwoorke of transubstantiation, perdy built upon none other platte form then upon so brittle a foundation as that ridiculous decree of the Romish Church being so late an upstart, as the which was not so much as by name only ever heard of or known, which never peeped abroad into the world, before Satan being let loose out of Hell after the thousand years of his captivity, was permitted too raunge openly abroad, and too defile all things with abhominable stenche and corruption. For on this wise did Satan after he was let loose begin his first practices, very near the time wherein Hildebrand, or not long after him Innocent the third began too prop up their Ierarchie over the world. O Sacred and Catholic doctrine of Transubstantiation issuing from so gracious a stock forsooth, and grafted in such an holy and seasonable a time. O neat and fine forgers of fraud: of whom notwithstanding, if any man will demand for the first Original of y ^• their doctrine, they will not be ashamed to fetch the pedigree thereof, even from the very Apostles themselves, and too deduce the auncientie of this their transubstantiation even unto Melchizedek : not much unlike too their near Cozens the Gebaonites, which too color their falsehood shown forth their old shoes: so do these Romanists make a show of the authority of their own Church, and the same advance alof • as it were Gorgones head before the eyes and ears of the unlettered multitude with very solemn protestations. Wherein their fraudulent gu • le had not been altogether amiss, if that the holy Scriptures had not long before discovered unto us that same gracious Church of theirs, which they glorify with the title of Catholic, to be none other then that abhominable strumpet of Babylon.

And yet for all this, these Gentlemen spare not too claim hold of Christ himself also, as an especial Patron of their error: but not much unlike their own great graundsire Satan, who long sithens gave assaulte upon the same Christ in his own person with the words of Scripture synisterly wrest after the bare sense of the letter: and as the Jews do at this present hacke the Prophetical Scriptures of the Old Testament of whom Jerome maketh mention: Who following the bare construction of the letter, saith he, slew the son of God. The self same almost may seem very aptly appliable unto them, who following the bare letter of the new Testament, do change the Sacraments into Idolles, do extinguishe the spirit of the Scripture, and do crucify Christ with the Jews a fr • she in his members again, besides this also because they do not perceive sufficient sauetie enough set down for them in the scriptures, they run by heaps to the chief Fortress of God's omnipotent power. What? say they, did not Christ affirm in plain words: This is my body? shall we doubt that he was not able to perform that which he spake? If Christ would vouchsafe upon his departure from hence to leave behind him, too his dearly beloved Spouse, some special token or remembrance of him self: and if he were of ability too leave instead of that token himself wholly with his Spouse, did he lack power too perform that which he spake by word? or shall we abridge the credit of his power? I do know that the Omnipotent power of Christ's Godhead is able to do very much: but I know also that this Omnipotencie doeth always concur with his will. Therefore the state of the question here is not what Christ was able too do, but what he willed too be done. Neither is the controversy here touching the ability of performing, but of the very Action it self. We do read set down in the Gospel on this wise: The word was made flesh : where notwithstanding t • e word did not therefore put of it own nature, because it clothed it self with flesh. Let us now hear what these do teache, The bread, say they, is made the flesh of Christ? Howe so? on such wise forsooth, as leaving the forms only, there may not remain one crumb of bread so much. Go to, how shall this • peare too be true? Because he that spake the words, is Omnipotent, say they, therefore it may be so, because he said it should be so. What do I hear? will they forthwith • etermine the channge too be therefore made, because it could be made? After the fame manner was the old Heretic Praxeas wont to frame his arguments in old time, whom Tertullian answeryng not unaptly: but after this manner (quoth Tertullian ) may any man imagine what he list concerning God, as though he did it in deed, because he was able too do it. Therefore if these Romanists would frame their Arguments like good Logicians, they must deduce the conclusion, not from that which GOD was able too do, but from that which he willed too be done. For the power of GOD, is his will: and not too be of power in GOD, is not too will: for whatsoever he willed, the same also was he able too do, and did it in deed.

We do not therefore extenuate here the singular and incomprehensible power of Christ in working miracles: so also neither are miracles to be new coined where no miracles be now: Forasmuche as miracles are wrought not for the behoove of the believing persons properly, but in respect of the unbelievers, nor are at any time usually frequented, but for some great and urgent causes, or some notable necessity, too strike a terror into the hearts of the beholders, whom a man is willing to win to the faith: I would very fain learn then of these men, what cause or commodity may be alleged in this Action, why the Lord sitting with his Apostles should by the Omnipotencie of his power transpose the substance of bread intoo the substance of his own flesh too be eaten. Namely, sithens neither the Apostles did need any such miracle, being already before established in faith: yea though they had needed it, yet did the Lord very gravely forewarn them, that his flesh should not profit them any whit at all? Moreover neither was any of them carried into any amazed admiration, or strange adoration of anything done by the Lord in that Supper. Besides this also neither do any of y ^e Evangelists make report of any miracle wrought here, but do describe the manner and story of the action simply, without all astonishment of the beholders. And by what faith I pray you may we conceive in our minds a miracle of hidden transubstantiation, where nothing appeareth too any man's sight that we may wonder at, where no degree of a miracle may either appear to the senses, or be comprehended by reason? But you will say, that the senses may not be credited here: be it so: so neither may no credit be given too every drowsy dream of every doting Dotterel: but our imaginations must be guided by the right line of God's word. And in this same very word of God, if anything occur either figuratively or doubtfully spoken, as the natural property of the very speeches them selves is always too be observed, so that construction of words is to be shunned of all others chiefly, which is prejudicial too the sincerity of the whole Scriptures, and which throweth men down headlong into open & horrible impiety. And what can be more horribly wicked, then to destroy the true and natural humanity of Christ, and too draw Christ himself maugre his head into blemish of offense?

Both which must needs ensue upon this, that these transubstantiators do forge unto us. For if that holy body of Christ, which in the nature of his manhood is of the same metal that our bodies be, even by the very law of natural humanity is contained with all the proportion thereof within one only precinct of heaven, if I say, these men may disperse abroad the same body in many places, at one instant of time, placing it in no certain place: doubtless Christ never brought with him this nature from out the Virgin Mary, forasmuch as to be in infinite places, at one instant of time, cannot in any respect agree with the nature of humanity, but is proper and peculiar to the Godhead only. And by the same reason shall the truth of the Scripture lie, which hath made no difference betwixt the humanity of Christ and our humanity in the things which properly appertain too the properties of manhood, sin only excepted, neither doeth that their foolish & most doltish shift of concomitance as they term it, help thē ought at all. For to admit this to be true, that wheresoever the glorious body of Christ is present that his Divinity is not absent there: yet doth it not hereupon follow by the same kind of arguing backwarde, that his corporal presence is always coupled together personally with the presence of his divinity.

An other kind of impiety appeareth in this, that Christ shall be enforced by this means to commit manifest transgression against the holy commandments. For it this heavenly banqueter did set before his guests none other manner of substance too be eaten and drunken, but the very flesh and blood, of the same natural body, which he took of his mothers nature, then could he not choose but incur a just reproach of crime, nor by any means avoid the guilte of breaking his fathers commandment, sithens the law it self not in one place only, ne yet obscurely commandeth by especial words, you shall not eat the blood with the flesh. And again in another place, Whosoever he be that eateth any blood, I will even set my face against that person, and will cut him of from amongst his people. Moreover yielding the cause thereof, he inferreth forthwith: Because the life of all flesh is in the blood. Wherevppon I have said too the children of Israel. None of you shall eat the blood of any flesh, whosoever eateth it, shall be cut off. And afterwards likewise in Deuteronomy repeating the same again & again, he saith: Only be sure that thou eat not the blood, for the blood is the life: therefore thou mayest not eat the blood with the flesh.

Now therefore what manner of • uersion not observation of God's law is this? what a disagreemente and unlikeness is this betwixt the old Testament and the new? That which the father forbiddeth, the son commandeth: that which not only nature doth utterly condemn, but also the fathers commandment by most special law hath abolished, shall Christ the son of God the most severe keeper of the law bring the same again into use? God forbid, he never did it he never willed it, he never thought it, neither was he able to commit so gross an absurdity without great prediudice of the law and nature it self, neither do thou imagine ever any such thing in thy mind, gentle Reader. Christ • did neu • r bring in any such enormity, but the Pa • ists a dete • table and sauadge kind of people, altogether contrary to Christ's meaning, and contrary too all law and rule not only of all nature, but of Scripture it self. They do gnawe upon the word • s as upon the flesh of the letter, which if be construed in their right sense, nothing can be more heavenly: but if carnally, nothing c • n be more damnable. But if we will needs be so precise about the words of Christ • , Why then by the same Argument of Christ's omnipotency, let us turn Peter into a Rock of Stone • and a Stone into Christ, and Christ's flesh into Table meat. For neither when he called bread his body, which he would give for us (noting thereby the power and eff • cacie of his passion) did these words tend to that ende, to institute some transmutation of Creatures by any hidden miracle: or that departing out of the earth with his body, to leave his body behind him, (or else why should he command it too be eaten, if his will had been too have it reserved for a token?) but Christ did understand by these words another manner of thing, being matter of far greater and deeper mystery. For he delivered a Sacrament which being understood spiritually doth give life: but be • ng carnally understood • doeth kill. For flesh (according too the testimony of Christ him self) doeth not pro • ite anything at all.

But howe can it be ap • lie said that this moste holy flesh doeth pro • ite nothing at all? What? did not the flesh of Christ borne for us, baptized for us, and slain for us, profit? Yes truly very much. But our treatise here concerneth not the very substance of his flesh, nor y • t his heavenly Actions in the flesh, but only our fleshly eating of his natural flesh in this Sacrament, which should avail us naught at all too eternal life, t • ough we eat thereof with our mouths a thousand times: whereof the Lord himself meaning to advertise the Capernaites not altogether obscurely, who did wrest these words to the carnal and fleshly sense and meaning of eating, said unto them these words: My words are spirit and life. The flesh doeth not profit at all.

Which words do tend too this construction at the last: You do conceive of these words which I spake touching the eating of my flesh too too grossly and carnally, and far otherwise then my meaning is: for I did neither speak them in any such sense, as that I would invite you to the devouring of my person: for what can be more absurd? Neither did I take upon me this flesh too any such ende, as too fill your throats and belies therewith: For what commodity should thereby redownde unto you? that was not my meaning, but too the ende I should give the same to be slain for your sakes: which slaughter of my flesh being apprehended of you spiritually by faith, and inwardly digested within your hearts, shall refresh you much more effectually, then Moses refreshed your bellies with his Manna : for it shall revive you with a lively life, not perishable and temporal, but eternal: and it shall satisfy your hunger, not that hunger which will be hungry again, but which shall replenish you being full fed with everlasting felicity in such wise as that you shall from thence forth never be hungry anymore. Whereupon those his words are not without cause called spirit and life, not wherewith he turned bread into flesh, but where • ith he represented the efficacy of his flesh which was slain for us, and of his blood which was shed for us, under the mysteries of bread and wine: And on this wise in deed the flesh 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 unto us.

It seemeth unto me now, that I have spoken sufficiently of this matter, if I an • exe one thing more. Whervnto I would very fain hear what answer these Lateran bread flesh makers will make: who think it not sufficient to turn bread and wine into a Sacrament of the body and blood by the divine power of the word, unless by a certain kind of Alcumie they pour forth substance of things from out one substance into another, and so produce out of the substance of bread and wine, a certain contrary nature of man's flesh and blood, and make thereof some certain quinte essence. And go to now, to yield thus much to their Alcumistical change, to wit, that nothing remaineth in the Sacrament besides the only substance of the body and blood: I come now not to inquire in what mynute of time, in what instant of pronouncing the word this transubstantiation taketh his first commencement of being created: For the Popes themselves cannot yet agree upon this point. This thing do I demand. After that this same body of our Lord being once devoured by us, doeth pass once down into the bowels, and resteth within our bodies, whether it remain whole there without all kind of disgestion, or whether the substance of that flesh do grow through natural concoction into and increase the substance of our flesh? If they grant this: it must needs then come to pass thereby, that the undefiled and pure flesh of Christ swallowed vy us, and converted into the substance of our mortal and corrupt nature, must become one and the selfsame flesh with our corru • t fl • sh. For as bread and wine (according to the test • mon • e of Damascene ) by eating and drinking, is transposed into the body & blood of the person that eateth and drinketh: even so the flesh and blood of Christ, if they be received really, as they term it, into our bodies, must needs be transubstantiat • d & united into our own flesh and blood. Hereof therefore must it follow of very necess •• ie, that the • lesh of Christ being now made our flesh shall be sinful flesh, which were horrible to be spoken, yea not only sinful: but also as our flesh doeth corrupt and wax rotten withal, so the same corruption must of necessity happen unto the flesh of Christ as well as into ours (if according to D • mascene, we be concorporate and made one body with Christ) which is quite contrary to that mystical prophecy of the Psalmy • t, whereby we are taught that Christ his most hol • flesh is dignified with • uch an especial est • te and condition, that it should always continue free from all manner of corruption, not to infer here any mention mean whiles of that which cannot be gainesayde of them that are daily conversant with their sacred • aches. I mean even those cakes also that be so curiousl • kept in Pixe for a season, after they have blessed them: which holy cakes vsu • lly wax mo • ldie and rotten, and shi • er to dust being scarce touched with their fingers. Wherein either the body of our most blessed Sau • our mu • t suffer this v • speakeable injury, or else it mu •• needs be confessed, that this their framsh • pen chaungeling Transub • tantiation must be matter ridiculous, matter of naught, or surely no matter at all.

Behold here (if it may please y • ur holy fath •• hood) somewhat uttered concerning many partes of your doctrine. Wherein you see nothing sound almost, no • hing clear, yea nothing that is not of all par • es de • iled wi • h monstrous error • . And yet after all these so horrible and vns • eakeable blasphemies do you require to be accounted for a father and a principal so •• rain 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 shameless impudency crawled so aloft to the top gallant, yea above all whoor • sh shamelesnesse? moreover doth your insolent arrogancy so far exceed all impudency, that ye shame no • hing at all • with more then Turkish cruelty to hale harmel • sse a • d in • ocent sheep of the Lord's flock, as every of them is most sound, and of a most vnde • iled faith, to the stake, and to condemn th • m for Heretics? and with them also no less infamously accuse kings and Queens as accessories, harborers, recettours, and supporters of Here •• es? Whereas yourself mean whiles swa • ming on all par • s with so many, so monstrous, and more than her • ticall • rrours do so ex • crably exceed all the whole crew of Heretics, and do so alone like an Ar • hringleader surp • sse all other Her • tikes, that (to speak at a w •• d • ) • his your Papism can s • eme scarc • ought else then a plai • e canker and ga • ing gulf, devouring a • d swal • owing up 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 entered into of any unadvised temerity, but undertaken upon great and vrg • nt caus • • nd n • c • ssit • e. Wherein if we shall seem • to have desen • ed our cause so • what more eage • lie thā may se • me agreeable with the l • nitie of ou • na • ures, or to have repr • u • d you somew • at more bitterly then you would willingly hear of, pleaseth it your holiness to accept these speeches as not uttered by us, but to be the very words of truth it self. Neither do we silly faithful members of the universal Catholic Church complain against you, but the Scriptures of God do maintain our quarrel herein, and in our behalf do bend their whole force against you: the very voice of the Lord, the very breath of Christ's own mouth, together with the whole army both of Christ's Church, and of heaven, and with these also all the holy company of heaven, do not only urge this disputation against you, but also do join in league preparing all togethers greater forces against your triple royalty. For the self same will either utterly root you ere it be long from out that maiestical Sea, which you do against all equity and right usurp most injuriously: or else you must of fine force throw into utter exile the self same Scriptures, and banish withal Christ himself, and his Apostles, from out all and every Church. I do know that the Church is molested many times, with many great and grievous assaults and conflicts of encounterings: and many times infected with diverse noisome diseases and stench of contagious corruptions: to the cleansing and curing whereof, I think it needful to apply mild and gentle manner of speeches and conference, as becomm • th modest and mild dispositions. So earnestly always hath our affection loathed that cap • ious snatching and quareling amongst the learned.

But yet this your pes • iferous poison of impiety (holy father of Rome) linked with such savage phalarisme, wherewith you have not only de • iled the very welsprings & purest source of all Christian religion, but also utterly spoiled and defaced it, is such, that it cannot be cured now with any mild potion of medici • able restorative. You have forced the afflicted estate of tormented Christians to such a lamentable extremity with your horrible crampes and execrable cruelty, that you are not now anymore to be confuted with arguments as an heretic, but as Antichrist himself the most butcherly bloodsucker of Christians, to be abhorred and accursed with the general detestation of all the godly: insomuch that whatsoever person be not from the bottom of his heart, your professed enemy, can in no wise be in league with the glory of Jesus Christ.

For as much therefore as the matter is come to this pass: and that your tottering state standeth in worse case now than any man can express: what better provision may you make for yourself, or what more wholesome counsel may I give unto you, then that ye reclaim yourself speedily, and return again betimes? Whither shall I return, will you say? Return, Roman ruffler, from whence you are fallen. Return to humility, to the which you be called. Return again unto the charge whereunto you are appointed. If the Lord have called you into his Uineyarde, he hath called you to toil and labor, not to scrape riches together: to ministry and submission, not to maistrie and sovereignty. Bestowe cost, and dress the Lord's vineyard therefore, do not spoil and moil the Uineyarde. For it is no Uineyarde of yours, which though were your own, yet ought you not root and turn it up with such boarishe sauagenesse. For it is the Lord's Uineyarde and not yours: Who if have waged you amongst other his woorkemen, return therefore to your work, and hold you contented with your place, and vaunte not your Peacockes tail more than becometh your plumes: and be satisfied with your penny, whether you come in the first hour, or the last hour of the day: one kind of payment is due to every workman alike. There is no prerogative amongst woorkemen. The Lord's benignity is extended to all alike. Therefore if you be wise, let your Romain Sea content you, because you are placed in Rome: and permit others that be overseers over others, to govern their own provinces. And would God the Lord would once vouchsafe imprint such an heart in you, as might earnestly & seriously ponder these things, and that you might return from whence you are fallen. The time was when this your City of Rome was famous and noble, replenished with most worthy woorshippers of Christ: adorned with excellent wits and most commendable conversation of life: notably magnified with the blood of glorious martyrs: most abundantly flourishing with godly and learned Bishops: who employed all their industry and endeavor to none other ende, then to the public peace and tranquility of the Church.

Restore again this peace unto us (holy father) if you may, and this you may easily do, if ye will depart from that proud primacy, which you now stand upon altogether against all God's law, against all man's law, and quite contrary to the example of all the ancient fathers. Lay down that perverse imperious obstinacy: veil low your stately topgallant, and shake off that unwieldy clog of Lordlinesse, which you have undertaken, the weight whereof is able to ouerpeyse, I say not your shoulders, but the strongest shoulders of the stoutest man in the world. Let errors give place to truth. Let human glory assubiect it self to the glory of Christ. Let the Romish Broker call back again his Romish counterfeit trash, which he hath foisted into the Church without any warrant of the Scriptures, I mean Masses, Sacrifices, Satisfactions, Pylgrimages, Image-worshippers, false doctrine: Monkish vows, Purgatory merits, Routes of Regulars, cumbersome clogges of consciences. Let him p •• mit Kings and Monarchs to enjoy their own sovereignty over their Kingdoms and territories, and to amende their errors. Let him restore general Councils to their ancient liberties, without the which can no sure means be found for establishing the truth.

For what can be more auayleable for the maintenance of the truth, then that where Religion is free, there also should all voices be free, and such Councils summoned, which should be lawful, not a stolen Council: where matters might be decided by free voices, not by extort speeches: by upright, and sincere, and freer determinations of the learned, not by procured affections, not by practices of confederates, nor by the foreiudgements of men, but by the only authority of God: and where the best approved and ancient orders of the fathers might be observed, that it might be lawful for every person to utter freely what he thought without fear, without peril, not where all must be measured after the lust of one person alone. But now where all men are enforced to swear unto the words of one man, and all voices rack • e to satisfy the appetite of one person, which person so ruleth the roast, that no man shall be admitted to be present, but such as shall think as he thinketh: and that it shall not be lawful likewise for any to determine ought, but which shall be consonant to his will. What success, I beseech you, may any man surmise to be hoped for in such Councils, but such as shall tend to the breach and dissolution of the liberty of the Church? And shall seem not to advance the glory of Christ, but to enhaunce the only tyrannous loftiness of man's ambitious Lordlinesse, to the utter ruin, overthrow, and rooting out of all sincere and most pure Religion. By reason whereof it behooveth you, holy father of Rome • to take so much the more especial regard, that veyling that proud bonnet of greediness to bear sovereignty, and altogether abandoning this strange never heard of novelty of heathenish ambition, ye reclayme yourself wholly to that ancient, and more moderate humility of the most ancient, most true Catholic and Apostolic Church. Examples be extant everywhere, which may endure you to be better resolved. Whether you enter into dew consideration of the life of Christ, what can be more mild? or whether ye behold the platte forms and proceedings of the Apostles, what can be more contrary? more repugnant? and more unlike the course of your Court? Let us come one degree lower to the next succeeding age after the Apostles, what shall a man find in those grave fathers of the Primitive church, that is not altogether 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 very godly person, namely, that notable ornament of the Church Cyprian, whom I thought good to vouch by name at this present, not so much because you should read his words, as that by him you might learn the manner of the ancient discipline, and the most excellent integrity of that age. For in his Epistle written to Iubaianus, he maketh this report. We, saith Cyprian, as much as in us lieth, do not conten • e with our companions, and our fellow Bishops, with whom we do join in godly concord and Christ's peace: especially for that the Apostle saith: If any mā amongst you be thought to be contentious, we have no such custom, nor yet the Church of God. The love and charity of the mind, the honor of mutual society, the bond of faith, and the uniform agreeableness of Priesthoode, is preserved amongst us in patience and lenity.

Moreover the same Cyprian in his Preface which he prefixed before the council of Carthage: It remaineth now that every of us particularly pronounce what we think, foreiudging no man, neither rejecting any man, though he think otherwise then we do. For neither hath any of us taken upon him too be a Bishoppe over Bishops, nor hath enforced any of our fellow Bishops too any necessity of obedience by any tyrannous constraint for as much as every bishop is endued with his proper peculiar judgment according too the freedom of his own liberty and power, as that he may not be judged of another, howe then may him self judge any other person. But let us all depend upon the judgment of our Lord Jesus Christ who only and alone is of power both too appoint us superintendentes in the government of his Church, and to judge us according to our usage & proceedings therein. &c. Here now have you set down before your eyes a president (if I be not deceived) not unfit, and a commendable image of ancient & Apostolic modesty, which floorished long sithence amongst our graundesyres, the first and principal guides and capteynes of Christ's Church. Untoo the which rule of humility if you could address that your intolerable hawty courage: (which you might easily do if ye would) and woe • lde frame yourself too march in order amongst your other fellow Bishops: certes these troublesome commotions and disordered factions of most pernicious uproars, wherewith the peace and concord of Christians is so lamentably shaken and rent asunder at this present, would easily be quailed, or for the more parte would surely grow much more calm. But these thick clouds cease not as yet too threaten daily far more dangerous tempests: and from whence they proceed, I know not, except they grow frō out these stinking bogges of that Romish riot only, and those pestilent drugs of Papistical doctrine, which would once content it self too be refourmed, and reduced to the rule of Evangelical simplicity, there would be no hurly burly in the world now, no outrageous factions would molest oppressed common weals at this present. Al which enormities would easily, & at once be silent and calm, if you alone would vouchsafe too be quiet. Albeeit why do I exhort you heerevntoo, that am sure shall little or nothing prevail with you? for may any man conceive by ymagination of mind that you will become in any respect other then you have yet hithertoo always been, one whom either fear of God may break, or charity bend back again, or whom reason or any wholesome counsel may ever allure too amendment? And would God we could obtain so much at your hands by our earnest requests, loving aduertisementes, or by any other way else whatsoever. But because I do see your minds so thoroughly bent against the speeches and voices of all men, I surcease he • e to deal any further with you (O holy father) and leaving you now in the plain field, I will turn the rest of my communication too others, even too all those whosoever the church of Christ doth possess for industrious and faithful embracers of true pyety.

But above all others chiefly I do appeal unto you, O ye renowned prin • es and noble potentates & peers of the world, upon whom God's divine liberality hath poured forth this prerogative of supplying his place in all manner of affairs civil, politique, and ecclesiastical: for I am thoroughly persuaded that it appertaineth unto you to foresee that Christian common weals suffer no damage nor detriment, and to provide that nothing may be committed by violence and fraud, that may obscure the glory of Christ, that may overthrow the peace of the people, or prejudice their sauety. Wherefore I humbly beseech you, for the love you bear to the state wherein the Lord hath advanced you, to bear chief souereignty here on earth, be ye careful again and again, that the fraudulent practices of the enemies prevail not more then your power and authority. You can by no means forget the treacherous troubles wherewith this Calidon boar hath moiled your nations, with what an unmerciful slaughter. with what a monstrous butchery he hath devoured the seely flock of the Lord these many years now, with howe incredible calamity he hath oppressed your sobiectes, and howe horribly iniuriouse he hath behaved himself against your own persons, states, & seignories. For amongst the whole order of your puissant estate, what one Prince hath been of long time now so mighty in power, in whose kingdoms the Popes practices could not prevail further then your renown & authority, in the which he hath not devoured more of your own subjects with faggot and tortures, then any of you durst preserve from his tyranny? In the which he hath not enjoyed more friendly hearts & more faithful subjects then you yourselves have? but why do I speak here of your subjects, whenas I do see none more humble and obedient vassalles unto him, then yourselves? For when you punish them, whom he commaundes you to punish: when you committee to fire & flame at his commandment and lust, whom he condemneth too the stake: when you do more eagerly and more straightly exequute the laws of his inquisition more then your own laws: when ye bid battle to your own subjects without any cause, without any their fault, or misdemeanor by the only iustigation and procurement of the Pope, seeking the sacks and blood of your friends, for your deadly enemies sake, herein what seem you else then bondslaves too him, whose souereignes and Lord's behooved you to be?

Which albeit may seem it self matter most detestable and most unworthy your excellent renown, yet I will not much impute the same too any your cowardyse, as to your tymorousnes, rather ne yet so much to your tymorousnes, as too the general ignorance of those barbarous times. For I do know by what crampes and pernicious practizes they crept into the hearts of princes at the first: Namely, under the beautiful countenance of the Church, with a false vysor of religion by crooked conveyances wrything and wresting the testimonies of holy scripture hither and thither: with which bugbeares blazing Gorgones head as it were, they had so vndermyned all the most mighty potentates of the world, that they might easily induce them to believe that all things were well and godly achieved, whatsoever were undertaken by the commandments of those holy fathers, which could not err by any means possible. And even heerehence loe stepte forth upon the stage the first prolocutor of all this whole tragedy. But this present age no we requireth other manners: Neither could the old proverb be more truly verified at any time so much as now, to wit Truth is the daughter of time. For what so cloudy ignorance can possibly overwhelm the senses of any sensible man so much as that in this so manifest a sunneshyne of Evangelical glory, he cannot easily conceive by ymagination, that this ecclesiastical monarchy of the servants of Christ was never erected by Christ the founder thereof, ne yet ever at any time permitted of him, but many times forbidden, & most grievously rebuked everywhere. Yea it would be matter of no great difficulty too deli • er by manifest demonstration from out their own records and registers, the very first time and chief original Author under whom this pompouse pride of pontifical Lordelynesse began too grow into some credit. Namely, sithence we read i • History written by Platina their own Countryman and domestical witness on this wise. Boniface the third, saith he, a Romaine borne did obtain of Phocas the Emperor (yet not without great contention) that the Sea of the Apostle Peter (which is the head of all Churches) should be so called and reputed of all men: which sovereignty the Church of Constantinople did travail to procure unto itself. Whose challenge many Princes favored meanwhiles and affirmed, that the chief Sea ought to be resiaunt in that place where the chief state of the Empire was at that time.

By the which it may easily appear unto you what you ought too do. For if the chief foundations of this Sea be grounded upon no law nor ordinance of God, as is declared before, but propt up by man's appointment only: what shall let I pray you, why that stately chair, which received no prerogatyue of superiority from God, but only from you at the first, should not stoop now again and lay down these Peacocks plumes by your general assent and commandment? If being carried on the blind side long ago, yourselves were the first donors of this primacy, altogether against the will of christ: what more notable exployt may you bring too pass at this present, then to revoke back that gift (as AEsopes little birds did sometimes plume away their own feathers from the chattering crowe) which was either extorted from you against equity and right, by treachery & mischief, or procured by fraud and villainy? For why being now better advised and endued with more heavenly understanding may ye not more rightfully supplant that, which without cause ye did of old time plant unlawfully? albeit why do I say that you may, sithence very necessity exacteth it of you as of duty, unless ye had rather become slaves to this false counterfeit Pope, then servants to Jesus Christ.

Wherefore awake ye most puissant Princes and most renowned Potentates, let your wisdom raise it self out of this slumber at the length. Repulse this outrage and impudency. If the due • iful consideration of your honorable estates, and of every of your particular liberties may little prevail with you, yield you thus much yet at the least to your Christ, unto whom ye owe all that you have, that ye take compassion of his poor distressed Church, that ye deliver the lives of your subjects from bloody butchery, and their consciences from heathnishe impiety, and that ye willingly faster not within the bosom of your common weals wolves whelps too the rauenouse devouring of the same. Your whole natyue country doth humbly beseech you, the whole society of all the godly doth desire you, yea with salt tears doth request you that ye will once at the length after so many and merciless slaughters and flammes of the godly, vouchsafe too open the vowelles of your mercy towards the preservation of the truth, towards the safe keeping of simple innocence • towards the free deliverance of sound doctrine which hath been long enough now oppressed: that being so by your boun • eous consideration freed from all fear, they may be recomforted and recover courage again. It lieth in your honors too assuage these frantic and furiouse tumults. For performance whereof we do not require you to rush upon the common enemy, & revenge the butchery of your subjects with force of arms. There hath been of warlyke invasions more then enough • there hath been too too great an effusion of Christiā blood. But the request that our humble petition maketh to your honors is this, which will nevertheless redounde in eche respect as glorious too your estimation, as profitable for the general sauety of all the godly. Namely, that of your authorities royal and imperial, ye will vouchsafe too let be proclaimed a general Summons for a general council, according too the example of your famous ancestors, which assembly may proceade to the exact determination and voices of the best learned and grauest fathers, with such uprightness and integrity, as that the same council may be no less free, then general. In the which let the Pope of Rome be enforced too justify his monarchical chaleng and doctrine by due authorities and good proofs of doctrine: Who if be able to iustif • e by sufficient testimonies of holy scriptures, let him enjoy his souereignty: but if he fail in his proofs, let him have his desert. In this so forlorn a calamity of all things what can be demanded of you either more commodiouse, or more commendable for your royal minds? but if there remain no hope of such a general council too be assembled: yet that every of you with in your several dominions at the least will not disdain too put that in ure which ought have been accomplished in that general council: namely: that errors may be amended • that the pure and lively welspringes of true and sincere doctrine may be restored too their ancient integrity (abandoning and banishing intoo utter exyle all manner pilfe, dregs, and patcheries of the Romish riot) that your subjects may freely frame their conversations and consciences according too the holy direction of sacred scriptures, and not after the Popes decrees: and that it may be sufficient for the same subjects too be subject too their own natural and liege Lord's and Princes only. For else I see nothing whereunto this Romish Reueller may be employed with in any your Provinces, unless it be to stir up seditiōs & uproars. In case the state of the christiā cōmō weal were such at this present, as it was of old, whē the church being as yet green was in subiectiō under the authority of Ethnic princes, then might the aid of Bishops be implored for the ordering of the matters appertaining to the church. But now sithence it hath pleased the heavenly majesty too vouchsafe those same princes, whom he hath called intoo his Church, too become Christians, as the which do no less dutyfully minister unto Christ, then the Bishops them selves: I see no cause too the contrary why the same Christian princes which bear sovereignty in states politique, should not also bear souereignty in the congregation of Christians. So that there may seem no cause to remain now why this pontifical monarchy should so presumptuously usurp any such prerogative in any their dominions, that ought not to become subject to the laweful Magistrates in every of their several provinces.

And thus much hithertoo touching the request, that I thought good to solicit your most excellent majesties. That which now remaineth to be spoken, I will turn too the residewe of the people of Christendom as many as be brethren and joint Cytiziens with me, coupled together in one and the self same fellowship of Baptism all and every of whom I do likewise pray and beseech that they take heed again and again, that they suffer not themselves too be hailed backwarde from the truth by any suttle, sly, inveigling nor any glorious title of names be they never so plausible. As there is nothing more safe and more souereignable then sincere religion, which doth display abroad direct too the right way of the true undoubted salvation, so doth there nothing more easily deceive and wound more deadly, then counterfeit hypocrisy creeping under the covert of false feigned holiness, & her cozen germaine Solemn superstition: Even as that lying Prince of darkness doth never deceive more dangerously, then when he putteth on the vysor of an Angel. So that so much the more vigilant and careful we must be, lest being circumvented with rash and temerarious foreiudgement, more then induced by stayed consideration of mind do we embrace false doctrine for the truth, Antichrist for Christ, the slaying fleshly sense of the letter, for the spirit and truth Prove the spirits, saith Paul, whether they be of God, and be not carried away with every blast of doctrine. Whereupon the matter it self doth require this point chiefly in deed, that with the Evangelical simplicity we join serpentine prudence, which may be able too discern spirits, which may prove all things, which may hold fast that which is good, which understandeth aptly to distinguish betwixt light and darkness, betwixt falsehood & truth: finally that may be so simple that we offer fraud to no man, and withal be so provident that we may shun the suttletie of the guylefull. Now this will be brought to pass without any great difficulty, if setting parcialitie and greediness of affections apart, we depend wholly vpō the mouth of our heavenly master, not upon men's decrees, nor upon consent of multitude, ne yet upon commō custom of times and people: and if we do so reclayme our whole hearts to the scriptures, that, as Hillary doth give counsel, we suspende our understanding upon the words of the Lord, and not imagine that to be written which our selves have taken hold of, before we read it with our own eyes, nor that we attribute • so highly to the imaginations of our own fancies, as that with toothe and nail we defend that which we have once entered upon: but that we search first by careful inq • isition those things which we do hold. And therefore we be commanded to search the scriptures, unto the which it behooveth to assubiect all our determinations altogether, & not to wrest the scriptures to the fancies of our own imaginations. There may be many and sundry persons so grossly blockishe and so bluntishe of judgment, who will allow of nothing at all, but that which they have received of their forefathers, and which by old custom hath been frequented: as though the forefathers could not possibly err, or as though truth were wont to be the mother and not the daughter of time. Which order if we shall be enforced to observe, to wit, that we accept of nothing to be safe and sound in matters of religion, but that which hath been privileged by custom of elder years after this rule, surely neither Paul nor Peter, neither any one of the Apostles at all, should ever have been a Christian, neither shall any the Turks hereafter be converted into our faith, being so many years enured & nooseled up in their own errors.

Go to now, I would fain learn of these fellows that do so stoutly stand upon the imitation of their forefathers, what answer they will yield touching Antichrist: whether he is yet to come, or when he cometh, where they will say his kingdom shall be planted? If they will affirm that it shall be in the Church: what seasons of that church whiles Antichrist beareth swaye, will they describe unto me, whether it shall be the church of truth or of error? And howe can it otherwise be, but that as long as Antichrist reigneth and possesseth the hearts of men, the truth must be suppressed for a season, and error must possess the greater part of the church. And where will these men place the church of Christ then? Whether mounted aloft upon the top of a hill, which shall be famous and glorious in all men's eyes? or shrowding close in some corner rather: when as persecution surrounding all places with horror, the woman clothed with the sun shall be fain to flee into the wilderness: when the saints must be overcome: when the strumpet being drunken with the blood of the saints shall triumph in her majesty : where shall now become this public, I say, this public everlasting victory of truth, which many persuade them selves to enjoy in the church? What shall become of that church which cannot err, when the saints shall be slain in the church? when that false Prophet shall rule the roste everywhere? when he shall defile 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 merciless a gulf shall swallow up the godly, that the very horror of the peril shall procure the ende of all evils long before the determined time? when as the child of perdition shall be shryned in the temple of the Lord? all which if we see plainly accomplished alr • ady, and that it cannot be denied but that Antichrist hath sitten long sithence in the Temple of God, and with all is revealed: what mad men, are they now that go about to persuade us toothe usages of the fathers, and custom of the times which were subject unto the tyranny of Antichrist? which also brag so lustely vppo • their pontifical Papane succession, never empayred nor vndiscontinued since the very age of the Apostles, in as much as Antichrist hath reigned so many years now in the Church of God? But if they will deny, that this enemy of Christ is not as yet come, O miserable and to much forlorn estate of seely Christians. For if within these few years, since the time that Crosses were fastened first upon the garments of Christians, namely in the time of Maximilian the Emperor, so incredible havoc hath been made of Christian martyrs, by the only butchery of the Pope of Rome, as is skarse credible too be believed: Certes if so many thousands of Christians have been swallowed up and devoured with so many, and so monstruouse tortures heretofore for Christ and the Gospels sake in these peacible and calm regimentes of Christian princes, what shall poor Christians expect to befall them hereafter under the tyranny of Antichrist?

Which being, as you see, more manifest then the sunneshine in midday, pluck up your hearts therefore you men and brethren and fellow soldiers in Christ. and according to your wisdoms achieve an enterprise worthy your wisdoms, not whereūto unadvised custom doth entice you, but which truth itself doth sweetly persuade you: have regard unto not that whereunto better and more considerat times do provoke you: that ye may not seem to be more willing to wander in the wayward course of their errors, then with these to be endued with sounder understanding and knowledge. For here is matter of no small emportāce & peril (believe me) handling, in hand, yea, so much the more dangerous, by howe much the more your insufficiency to attain the know •• dge of the truth is supported by great abundance of supply and help. For albeit your forefathers did err in old time, yet is their excuse more colorable then yours: If they, being at any time carried away by suttle practices of their Popes, were affectionated to fables, according to the barbarous grossness of those days, either because they were not instructed more soundly, or because those helps and aids of books and good literature, was not as yet extant from out the Printers shoppes, or else because that child of perdition was not yet revealed: this may be less cause to marvel of your forefathers ignorance: yet them selves also be in that respect somewhat the more pardonable. But now in this so clear and orient a glass of discovering all things, so many helps and aids of speaking and hearing, being already prepared for your behoove: sithence now the spirit of the mouth of Christ hath discovered, displayed abroad, and portrayed out this Antichris • e in his very liniamentes and lively colors as it were, so that the eyes of all men may plainly discern him: and that there cannot be any man so blind, except such a one as will of set purpose close his eyes fast, but that he must needs manifestly discern this horrible traitor of Chris • e. Certes no man can possibly bear any zeal or favor towards him, but he that will be a notorious crea • hour in deed, and will likewise partake with him in the self lake of perdi • ion. And for this cause the Angel in the Apocalypse doth with so terrible a threatening call us away from him, denouncing the cup of God's wrath and of eternal destruction to all them, whosoever did receive the mark of the beast in their forehead or hand.

By reason whereof, behooveth us to be so much the more earnestly industrious to attain by diligent search, First, what and what manner of beast this is: next, to shun all his acquaintance & familiarity with our whole bodies & souls, whereby no man may • out or be ignorant hereof, to wit, in howe perilous a case they stand, who cleave so obstinately to their predecessors s • eppes, that they allow that thing only, not which is true in it self, but which hath been embraced by the well liking and custom of men. Which sort of men, if any remain amongst us, I do most heartily desire, that, if they will not vouchsafe to hear or read our writings & books, they will yet at least hearken unto Cyprian. Who speaking of custom saith on this wise, that where truth is absent, custom is naught else but an old age of error. Or at least let them hearken unto A • gustine, who preferring truth before custom. Whē truth is revealed (saith he) Let custom give place, let no man prefer c • stome before reason and truth, because reason and truth doth always exclude custom. Finally let them hearken unto Christ him self, who only is to be harkened unto, who hath said, I am the way, the truth, and the life: but never said I am custom.

Therefore we may not respect what hath usually been accustomed, but what ought to be done: not what hath been done of old, but what is well done. Neither ought truth of religion be measured by continuance of time, not by number of years, but by substance of arguments: nor by Chronology, but by s • unde divinity, not by computation arithmetical, but by weight of reason substantial. And therefore Augustine said very well, namely, that in the stablishing of faith and authority of doctrine in the church ought no accompt to be made what men say, but what the Lord him self only saith in his word. Which when Ambrose likewise agreeing, calleth all things new, whatsoever the Lord Christ hath not taught, and affirmeth that the same ought of right to be condemned, because, saith he, Christ is the way to the faithful. Whereupon Cyprian doth admonish not unfitly: Let us not regard what any of our forefathers thought good to do before time, but what Christ hath done first, who is before and above all others.

But because here cometh place to treat of antiquity, upon the which the Romish religiō doth vaunt it self so gloriously, let these honest men therefore bring forth their books, that they may by good proof justify once at the length in deed y ^• which they magnify so mightily in words. For I do hear what they braye abroad with open mouths, to wit, that the bounds prefixed by our forefathers in old time ought not be removed: and that their church is such a one, as being established by the space of many years now, by ancient custom of the forefathers, by allowed authority of continual custom and consent of most ancient fathers, even from the first beginning of the primitive church, hath ever hitherto enjoyed vndiscontinued possession. Go to, and what fathers be they a God's name, whose bounds they • rie out ought not be removed? Surely if under the name of fathers they mean these first fathers the Prophets, Christ him self, & the Apostles: we do retain the same their boūdes inviolable as well as they: if they understand the order of fathers next unto them, namely Origen, Tertullian, Cyprian, Augustine, and others of the same sor • : truly this may not be denied, that very many things, which be delivered by us, are ratified with their agreeable consentes • But because these same fathers did as men fail in some pointes, we do by their own commandment refer our selves over to the sacred • ountaines of holy scriptures, which must be believed without all exception.

But if under that name of fathers they will point us to their popes & skulles of shavelings & mūkes: we make no reckoning of thē at all. For it is out of all ambiguity, by whose instruction most of thē did speak. Amongst the number of whom, if any happened to be of sounder judgment, yet could they not pierce into the bowels of the truth, either through the unlucky darkness of that age, or through the cruel tyranny of other. But if they mean the fathers, to wit, the grandfathers and great grandfathers of this later age, I do answer, that there never wanted in this age some, sithence this Romish An • ichriste began first to crawl alofte, that did both write, speak, and set them selves agains • those wolves, but being either surprised by violence, or seduced by general error, could not vn • wyne them selves out of tha • laberin • h of darkness.

You have heard now, good men and brethren, most faithful citizens of the church, and inhabitauntes of the Christian common weal as much as I thought good at this present to speak, and necessarily too advertise you touching the Pope of Rome and his imperial lordlines. And I dout not but it is apparaunt enough unto you, how the top gallant of this See, hath climbed up to all her stately power and lof •• nesse at the first, without all warrant of God's law, without any just reason or ground, but clean contrary to the express words of Christ, contrary to the natural and lively purport of the Gospel, contrary to the most ancient canons, and contrary to the public liberty and freedom of the church. You do understand, if you will make a just cōputation of the years, what • ime, and by whose practice this notorious Monarchy was erected at the first, by what policies and driftes, by what crafty kind of deceiuablenes, and hypocrisy, by how manifold flippery devises, it crawled up unto so monstrous a mass by little and little, and being mounted aloft, and by process of time enthronized in state, into howe incredible a mountain of sovereignty, it hath swollen and pufte it self up. You do see how wickedly and treacherously the Pope of Rome & his deer dearlinges the Cardinals, have not only raked up that kingdom, which they do most injuriously deteigne, but also to what end and with what affection they maintain the same at this present, not that truth may reign, but that true religion may be brought to naught. You do see that, as long as this Monarchy may bear universal controllership, there is no place of refuge, left for sincere religion, for freedom of consciences, nor yet for free council and sound advise in Churches.

You do see that from the very first time that this detestable and deadly ambition of bearing rule, burst out an open Roade into the church, with howe many and howe merciless • laughters Christendom hath been rent in pieces, and into what narrow straightes it is pen • up at this present, with howe many and manifold conquestes, with continual success almost, the sauadgenesse of the Turk hath prevailed against us. You do see, that nothing can be preserved from the bloody butchery and broiling of Christians, wheresoever the Pope is received: neither can I discern any end of all • hese mischieues anywhere, unless these proud Prelates will content them selves within their own limites and listes, & yield over the royalties and all their authority of sovereignty to Monarchs and kings: and them selves resume again that which is their own, namely the function of preaching: teaching not the things that are of men, but which are of God: seeking not the things which are their own, but which are of Jesus Christ. If this could be obtained of them with their good willes, nothing could be more honorable: But for as much as we may not so much as hope for any such thing at their hands: the remedy hereof reboundeth back unto you, chiefly and above others to you that are princes, that every of you according to your ancient generositie, authority, and piety, do first pacify this troubled estate of religion within your own dominions, restore that which is crazed and ruinous, and reform that which is defiled and corrupt. Next it toucheth you that be Bishops and Pastors, that every of you direct your particular flock carefully, soundly, and godly towards the kingdom of God. Last of all, it concerneth you that be subjects, that every of you do dutifully acknowledge your humble obedience to your own Princes and Magistrates in the Lord.

Here then you see that you be forewarned and admonished, who nevertheless for your singular and most excellent wisdoms need not any our admonition. Therefore I make an ende here, both of speaking and admonishing: if I may be so bold to add hereto this our protestation. If any man be able to produce one word so much out of the authority Evangelical, whereby the Lord Jesus did yield any manner of sovereignty or preeminence to his disciples, I do not gainsay, but they may yield thē selu • s to the Popes authority whosoever will. But if there be nothing in the whole scriptures, that the Lord him self doth either more carefully advise, or more earnestly forbid, then that any of his disciples by seeking any preeminence at all, should raise him self above any his fellows, restraining thē by all manner of means frō all manner of superiority whatsoever, provoking them to the humble example of his own humility: Do you then deliberately and maturely determine in your hearts now whether you will rather march under the standard of the Lamb him self, your grand captain to the goal of everlasting felicity, or receiving the mark of the beast, throw yourselves headlong into irrecoverable perdition together with this most arrogant popish Prelate. The Lord Jesus, even the same supercelestiall peacemaker of heaven and earth, enspire your hearts and minds with the spirit of his grace in the things that belong to his peace, unto the glory of his name & the preservation of his church: the same Lord Jesus also increase your honorable estates, and preserve you in all the way of truth forever and ever. Amen.

IMPRINTED AT LONDON AT THE three Cranes in the Vintree, by Thomas Dawson for Richard Sergier. 1580.