English Puritan & Reformed

Acts and Monuments Volume 1

John Foxe (1516-1587) · 2,808,142 words · 12481 min

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And thus much to the objection of our adversaries, arguing thus: that as S. Peter being not called universal Apostle, yet was the head of the universal church: So the Pope although he was not first called universal Bishop, had, and might have the charge of the whole Church, and was the universal head of the same. The which objection containing (as is said) a double untruth, our adversaries yet notwithstanding do busy themselves greatly to fortify by sunory testimonies and allegations, patched out of old and ancient Doctors, but specially out of Theodoritus, Irenaeus, Ambrose, & Augustine, proving by them, that the sea of Rome having the preeminence and principallitie, hath been honored above all other churches. Whereupon the said adversary before minded, groundeth this consequent.

Irenaeus, Ambrose, Augustine and Theodoritus affirm that the church of Rome is the chief of all other churches.

Ergo, the Bishop and head of that church is chief and head over all other bishops, & head of all other churches.

But this consequent is to be denied, for that the excellency of the church or place doth not always argue the excellency of the minister or bishop, nor yet necessarily doth cause the same. For in matters of the church which are spiritual, all preeminence standeth upon spiritual & inward gifts, (spiritualia enim spiritualibus comparantur) as faith, piety, learning and godly knowledge, zeal and fervency in the holy ghost, unity of doctrine, &c. which gifts many times may excel in a church, where the minister or bishop is inferior to bishops or ministers of other churches. As the most famous school in a realm hath not always y ^e most famous schoolemaister, neither doth make him thereby most excellent in learning above of all other: So if our adversaries do mean by this preeminēce of the church of Rome, such inward gifts of doctrine, faith, unity and peace of religion: then say I, the excellency hereof doth not infer or argue the excellency of the Bishop. And thus concerning the principallitie of the Church of Rome, commended at that time of the Doctors, it may be true, & so well expounded one way. And thus do I grant the antecedent of this argument, and deny the consequent. But here will our adversaries peradventure reply again and say, that y ^e principallitie of the church of Rome which is commended by the Doctors, is not meant here so much by inward gifts and induments belonging to a Christian church, as by outward authority and domination over other churches, whereto is to be answered. First, what necessity is there, or where did our Papists learn, to bring into the spiritual church of Christ, this outward form of civil regiment and policy? that as the Romaine Emperors in time past governed over all the world, so the Romaine bishop must have his monarchy upon the universal Clergy, to make all other churches to stoop under his subjection. And where then be the words of our Savior: Vos autem non sic, If they hold their affirmative, quod sic where then is Christ's negative, non sic? if they say, there must needs be distinction of degrees in the church, and in this distinction of degrees, superiority must necessarily be granted for the outward discipline of the church, for directing matters, for quieting of schisms, for setting orders, for commensing of Conuocations and Councils, as need shall require, &c. Against this superiority we stand not, & therefore we yield to our superior power, kings, and princes, our due obedience, and to our lawful governors under God of both regiments, Ecclesiastical and Temporal. Also in the Ecclesiastical state, we take not away the distinction of ordinary degrees, such as by the Scripture be appointed, or by the primative church allowed. As Patriarchs, or Archbishops, Bishops, Ministers and Deacons, for of these four, we especially read as chief. In which four degrees as we grant diversity of office, so we admit in the same also, diversity of dignity: neither denying that which is due to ech degree, neither yet maintaining the ambition of any singular person. For as we give to the minister place above the Deacon, to the bishop above the minister, to the Archbishop above the Bishop: so we see no cause of inequality why one minister should be above another minister: One bishop in his degree above another bishop to deal in his Diocese: or one Archbishop above another Archbishop. And this is to keep an order duly & truly in the church, according to the true nature and definitiō of order by the authority of August. lib. De ciuit. Dei. Where he thus defineth that which we call order: Ordo, est parium disparium{que} rerum sua cui{que} loca tribuens dispositio. Order) saith he) is a discretion or di • position given to all things, according as they are matches, or not matches, proportionally to everyone his own right and proper place.

This definition of S. Augustine, standing with the things before premised, now here joineth the questiō between us and the Papists, whether the Metropolitan Church of Rome, with y ^e Archbishop of the same, ought to be preferred before other Metropolitan churches & Archbishyps, through universal Christendom or not? To the answer whereof, if the voice of order might here be heard, it would say: give to things that be matches & like, like honor, to things unlike, unlike honor, &c. Wherefore, seeing the sea of Rome is a Patriarchal sea appointed by the Primitive Church, and the Bishop thereof an Archbishop limited within his own bordering churches, which the Council of Nice calleth suburbicas Ecclesias, as other Archbishops be: he ought therefore orderly to have the honor of an Archbishop (ordering himself thereafter) & such outward preeminence as to other Archbishops is due. More if he do require, he breaketh the rule of right order, he falleth into presumption, and doth wrong unto his fellows, and they also do wrong unto themselves, whosoever they be, which feeding his humor of ambition, give more unto him thē the foresaid rule of order doth require. For so much as they yield to him more thē is his right, so much they take frō thenselves, which is due to thē. And the same is the cause, why both Gregory and Pelagius his predecessor reprehendeth them, which gave to the Archbishop of Constantinople, that, which now the bishop of Rome clauneth to himself charging them with the breach of order in these words: Nedum priuatim aliquod daretur vni, honor debito sacerdotes priuarentur vniuersi, that is, least that while any singular thing is given to due person, all other Priests be deprived of their due honor. And for the like case Pelagius exhorteth that no Priest do give to any one Archbishop, the name of universal bishop, ne sibi debitum subtrahat cum alteri honorem offert indebitum. That is, least (saith he) in so doing, he take from himself his due honor, while he yieldeth that; which is not due to another. And also in the same Epistle: Quia si summus Patriarcha vniuersalis dicitur, Patriarcharum nomen caeteris derogatur. For (saith he) if he be called the chief universal Patriarch, then is the name of Patriarchs derogated from other. &c. Wherefore as is said, seeing the bishop of Rome is an Archbishop, as other be. Order giveth that he should have the dignity, which to Archbishops is due, whatsoever is added more, is derogation to the rest. And thus much concerning distinction of degrees, and order in giving to every degree, his place and honor.

The second reason or answer to the obiectiō before moved, pag. 16. is this: that being granted to the Papists, that the Doctors aforesaid, speaking of the principallitie of the church of Rome, do mean not only of the inward virtues of that church, but also of the outward authority and jurisdiction of the same, above other churches: yet the cause wherefor they did attribute so much to the church, is to be expēded, which was this, as before was alleged out of the Council of Calcedon, cap. 28. 〈 in non-Latin alphabet 〉 , that is, for the title and Imperie which that city of Rome had then above other cities, which cause being outward & carnal, was neither then cause sufficient, and now ceasing, importeth not to us the like effect, according as they say: Sublata causa, tollitur effectus. So that by the reason thereof, the foresaid principallitie of the church of Rome, did not hold then iure diuino, sed humano. And as it holdeth by man's law, so by man's law may be repealed again.

Wherefore, be it admitted that both the Pope sitteth and succedeth in the chair of Peter, and also that he is the Bishop of the greatest city in the world: yet it followeth not thereby that he should have rule and lordship over all other bishops and churches of the world. For first touching the succession of Peter, many things are to be considered.

First, whether Peter sat, and had his chair in Rome, or not?

Secondly, whether he sat there as an Apostle, or as a Bishop?

Thirdly, whether the sitting in the outward seat of Peter, maketh successor of Peter?

Fourthly, whether he sitteth in the chair & seat of Peter, which sitteth not in the doctrine of Peter?

Fifthly, whether the succession of Peter maketh rather an Apostle then a Bishop, & so should we call the Pope, the Apostle of Rome, and not the bishop of Rome?

Sixthly, whether Ecclesiastical functions ought to be esteemed by ordinary succession of place, or by God's secret calling or sending?

Seventhly and lastly, whether it stand by Scripture, any succession at all to be pointed in Christ's Church, or why more from Peter, then from other Apostles?

All which Interrogatories being well discussed (which would ask a long process) it should well appear what little hold the Pope hath to take this state upon him, above all other Churches as he doth. In the mean time, this one argument by the way may suffice instead of many, for our adversaries to answer to at their convenient leisure. Which argument thus I form and frame in Camestres.

Ca- All the true successors of Peter, sit in the chair of the doctrine of Peter, and other Apostles vniformly.

me- No Popes of this latter Church of Rome, sit in the chair of Saint Peters and other Apostles doctrine uniformly.

stres. Ergo, no Popes of this latter church of Rome, be the true successors of Peter.

And when they have well perused the Minor of this argument, and have well conferred together the doctrine taught them of S. Peter, with the doctrine taught now by the Popes, of justification of a Christian man, of the office of the law, of the strength and largeness of sin, of men's merits, of free will, of works of supererogation, of setting up images, of vii. Sacraments, of auricular confession, of satisfaction, of sacrifice of the Mass, of communicating under one kind, of elevating and adoring the Sacramental elements, of Latin service, of invocation, of prohibitiō of meats and marriage, of vowing chastity, of sects & rules of diverse religions, of indulgences and pardons: also with their doctrine taught now of magistrates, of the fullness of power, and regalitie of the sea of Rome, with many other like to these, &c. then will I be glad to hear what they will say to the premisses.

Secondly, if they would prove by the allegation of the Doctors, Irenaeus, Ambrose, Augustine, Theodoritus aforesaid, the Bishop of Rome to be the chief of all Bishops, therefore, because the city whereof he is bishop, is the chief and principal above all other Churches, that consequent is to be denied. For it followeth not (taking as I said, the principallitie of that church to stand 〈 in non-Latin alphabet 〉 that is, upon the principal dominion of that city) no more then this consequent followeth.

London is the chief City in all England.

Ergo, the bishop of London is the chiefest of all bishops in the Realm.

Which argument were derogatory to the bishop both of Canterbury, and of York.

Yea to grant yet more to but adversaries (which is all they can require) the mind of the foresaid Doctors Irenaeus, Ambrose, Augustine, and Theodoritus, in giving principallitie unto Rome, to have respect unto y ^e virtue of inscession from Peter, and not unto the greatness of the City: yet notwithstanding, for all this their argument holdeth not, if it be rightly considered, to say.

The Apostolical Sea of Rome, having successiō from Peter, with the bishops thereof, was chief then of all other churches, in the primitive time of these Doctors.

Ergo, the Apostolical sea of Rome, with the Bishops thereof, having successiō from Peter, ought now to be chief of all other churches in these our days.

This consequent might well follow, if the times were like, or if succession which gave them the cause of principallitie, were the same now, which was then. But now the time and succession is not correspondent, for then succession in the time of these Doctors, was as well in doctrine Apostolical, as in place Apostolical. Now the succession of doctrine Apostolical hath not long ceased in the sea Apostolical: and nothing remaineth but only place, which is the lest matter of true spiritual and Apostolical succession. And thus much to the authority and testimony of these forenamed Doctors.

Besides these objections heretofore recited out of Irenaeus, Ambrose, Augustine, and Theodoritus, our adversaries yet object and heap up against us: moreover, examples of the primitive time of the church, testimonies of general Councils, and opinions of ancient writers, taken out of the book of Councils, & Epistles decretal, whereby their intent is to prove, the foresaid terms (of the head of the church, ruler of the church, chief of all other Priests) to be applied not only to Peter, but also to the Bishop of Rome within the compass of the primitive time. And here cometh in the testimony cited of Vincentius Lirinensis. Of the Epistle of Paschasius and his fellows, writing to Leo from the Council of Chalcedon. The testimony also of Justinian the Emperor in his Codex : where Johannes then Pope was called caput omnium Ecclesiarum Epist. inter claras cap. De summa Trinit & fide Cath. The testimony also of Athanasius, with his fellow bishops of Egypt, of Thebaida, and Libia, in their Epistles to Pope Marcius, Liberius & Felix. Likewise the testimony of Jerome, In praef. in 4. Euang. Item Epist. 42. Tom. 1. Item Epist. 41. Tom. 2. Of S. Ambrose, 1. Tim 3. Of S. Augustina to Boniface. Ad Bonifac. contra duas Epist. Pelagian. Lib. 1. cap. 1. Item, Lib. 2. De Baptism. cap. 1. Of Theodoritus in his Epistle to Pope Leo. Epist Commentar. in Pauli Epist. praefixa. Of Chrysostom, Epist ad Innocentium, Tom. 5. &c. By which testimonies our adversaries would prove S. Peter, and after him the Bishop of Rome to be called and taken for head of the church, chief bishop, prince and ruler of the whole Clergy. To all which objections fully and exactly to answer in order, would require a whole volume by it self. In the mean time, leaving the rest unto them unto whom it doth more properly appertain, briefly with this one short distinction. I answer these & all such other like places, where S. Peter with his successors are called: head of the church, chief of Bishops, Prince of the Apostles, &c. In which places, this word head, chief, and Prince of the Apostles, may be taken two manner of ways: to note, either dominiō, or else commendation. For so we read sometime Caput, and princeps, to be words not of authority, but of excellency, whereby is declared the chiefest and worthiest part among many parts, and not possessor and governor of the whole. Like as in the person of mā, the hed is the principal part of the whole body, being endued with reason, & furnished with most excellent senses, by the which y ^e whole body of mā is directed, so thereof is derived by a metaphor, to what man or thing soever nature or condition hath given the greatest excellency, of gifts and properties above other partes or menbers, the same society to be called of the said parties, Caput, or Princeps, head or Prince. And yet the same head or Prince so called, hath not always dominion or iurisdictiō of the rest. So we call in our vulgar speech the head or chief men of the parish, who for their riches, wisdom, or place, are most specially noted: After like phrase of speech we call the head man of the Inquest, him that hath the first place. And yet neither they nor these have any dominion or jurisdiction upon the residue. In a school the chiefest Scholar in learning, is not therefore the master or governor of his fellows. Neither hath M. Cicero any title thereby to claim subjection and service of all other Orators, because he is named Princeps eloquentiae, and goeth before them in that kind of phrase. The same Cicero. Lib. 1. offic. calleth Cratippū principem huius aetatis Philosophorum: as Homerus also may be called Poetarum Princeps: And yet neither Philosophers to Cratippus, nor Poetes to Homere, owe any thing else, but only fame and praise.

And what if S. Peter the blessed Apostle be called and counted of the old ancient Doctors, as head and Prince of the Apostles, which is as much as Coryphaeus Apostolorum, for his excellent faith, for his divine confession & singular affection to the Lord Jesus: yet what Interest or charge either hath he to challenge over the Apostles, or the Pope after him over all other bishops & the whole church of Christ, although the Pope have the like excellency of Christ's faith which Peter had, as would God he had? As concerning these allegations therefore out of the Doctors, two things are to be observed: First, that neither these names and titles though they be given to Peter, do give him any state or dominion above other Apostles: nor yet the succession of him doth further any whit this celsitude and regalitie of the Pope to advance him above his fellow Archbishops, as he now doth.

And if our adversaries would needs provoke us to the numbering of testimonies, & deviding the house (speaking of the writers and Counsels of the Primitive age) for these aforesaid testimonies alleged on their side, I could on the contrary part recite out of the witness of Doctors, out of the examples of Councils, & practices of Emperors, no less then 60. voices, much more repugnant against their assertion, then there is for the Pope. The tractation whereof for this present I do refer, either to them that have more laisure at this time to discourse them, or else omit it to another time, if the good pleasure of the Lord shall be, to grant me further laisure in another Book to entreat thereof at large, in such order, as (if the Lord so grant) shall appear sufficient matter, to prove by the Doctors, general Councils, examples and histories of time, that the Bishops of Rome during the first 500. years after Christ, although for the greatness of the Empire, were somewhat more magnified then the other, and therefore were sought of many, and were flattred of some, and they themselves diverse, did set forth themselves more then they should: yet by the commō consent of churches, were stopped of their purpose, so that by the consension of the most part, within the compass of that age the Bishops of Rome had not this regal state of title, jurisdiction, and fullness of power, which now they usurp, but were taken as Archbishops, of equal honor, of equal merit with other Archbishops & rulers of y ^e church. And if any preferment was given unto them something above the rest, yet neither was it so given of all, nor of the most part: secondly, neither was it so given of them for any such necessity of God's word, aut iure aliquo diuino, as which did so bind them thereunto, nor yet so much for the respect of Peter, & his succession: as for certain other causes and respects, as may be gathered to the number of 13.

[unspec 1] Of which, the first is the greatness of the city and Monarchy of Rome.

[unspec 2] The second, is the authority of the Emperor Constantine the great, first of the Emperors converted to the faith, and ruling in the same city, by whom the universal liberty of the church was first promooted, and the causes of the bishops being then at variance, were committed partly to the bishop of Rome, partly to other bishops nere by, to be decided, as appeareth Euseb. lib. 10. cap. 5.

[unspec 3] The third, was the Council of Nice, which confirmed the preeminence of that church to have the oversight of the churches bordering about it.

[unspec 4] The fourth cause of advancing the church of Rome, was the unquiet state of the Greek church, much troubled in those days with sects, factions, and dissensions, whereof we may read, Socrat. lib. 2. cap 15. Sozom. lib. 3. cap. 8.

[unspec 5] The fifth, when Synods were called by other Metropolitans, then if it chanced the bishops of Rome to be absent, and their sentence being absent to be required, by the occasion thereof, they began at length to take their sentence for a Canon or rule Ecclesiastical, & thereby to refuse other Synods, where their decree or sentence was not required.

An other cause was, that when any common matter [unspec 6] was in hand in other places, whatsoever was done, commonly the manner was to write to the Romaine bishop for his approbatiō in the same, for public unity and consent to be had in Christ's church, as appeareth Lib. 10. Epist. 78. Ambrosij ad Theophilum.

Item, for that the testimony sometimes of the Romain [unspec 7] bishop was wont in those days also to be desired, for admitting teachers and bishops in other churches, whereof we have example in Socrat lib. 4. cap. 37.

Moreover, this was a great setting up of that church, [unspec 8] when as their sentence not only was required, but also received diverse times of other bishops. And when Bishops of other provinces were at any dissention among thenselves they of their own accord appealed to the bishop of Rome, desiring him to cite up both parties, and to have the hearing and deciding of the cause, as did Macarius and Hesychius send to Julius then bishop of Rome, &c.

Item, in that certain of the Arians returning from [unspec 9] their Arianism, offered up and exhibited unto the bishops of Rome their libels of repentance, and were of them received again, as Vrsatius and Valens did to Julius. Socra. lib. 2. cap 24.

The x. cause was also, for that Gratianus the Emperor [unspec 10] made a law, that all men should retain that religiō which Damasus bishop of Rome, and Peter bishop of Alexandria did hold. Sozom lib. 7. cap. 4.

And also, if it happened the bishop of Rome to disallow [unspec 11] the ordering of any minister or ministers, the Popes perceiving how diligent and ready they were to seek their favor, and to send up their messengers to Rome for their purgation, took thereby no little manner of exaltation. Theodoret. lib. 5. cap. 23.

Besides these aforesaid, the bishops of Rome had also [unspec 12] another artificial practice, that in sending out their letters abroad, as they did to many, in all their Epistles (if the Epistles be theirs, and not forged) ever they were harping of the greatness of their name, and of their Apostolic sea, and of the primacy of S. Peter, their predecessor and prince of all the Apostles, &c. And this they used in every letter, when so ever they wrote to any, as appeareth in all their letters decretal, namely, in the letters of Miltiades, Marcellus, and Marcus, &c.

Again, if any of the East church directed any writing [unspec 13] to them, wherein any signification was contained of never so little reverence given unto them (as learned men commonly use for modesties sake) that was taken by & by and construed for plain subjection, and due obedience, as declareth the letter of Damasus, written to the bishops of the East Church, beginning thus: Quod debita reuerentia, &c. in English thus: but that your charity yieldeth due reverence to the Apostolical sea, you in so doing (dear children) do much for yourselves, &c. Theodoret. Lib. 5. cap. 9. where as the Bishops of the East Church notwithstanding had shown little or no reverence in their Epistle to Pope Damasus before.

Thus have ye the first and original grounds, by the means whereof, the Archbishops of the Romish Sea have achieved to this their great kingdom and celsitude over Christ's church, first beginning the mystery of their iniquity, by that which was modestly and voluntarily givē them. Afterward by use and custom claiming it ambitiously unto them, of duty & service, & lastly holding fast (as we see) that which once they had gotten into their possessiō, so that now in no case they can abide the birds to cal home their feathers again, which they so long have usurped.

And thus much concerning the life, jurisdiction, & title of the Romain bishops: In all which (as is declared) they and not we, have fallen from the church of Rome. To these I might also join the manner of government, wherein the said Romish Bishops have no less altered both from the rule of Scripture, and from the steps of the true church of Rome, which government as it hath been, and ought to be only spiritual: so hath the bishop of Rome used it of late years no otherwise, thē hath an earthly king or prince governed his realm & dominions, with riches, glory, power, terror, outward strength, force, prisō, death, executiō, laws policies, promooting his friends to dignities, revenging his affections, punishing and correcting faults against his person more then other offenses against God committed, using and abusing in all these things the word of God for his pretext & cloke to work his worldly purpose withal: whereas indeed the word of God ministereth no such power to spiritual persons, but such as is spiritual: according to the saying of the Apostle. Arma militiae nostrae non sunt carnalia, sed spiritualia. &c. The armor and artillery, saith S. Paul, of our warfaire is not carnal, but spiritual: such as serve not against flesh and blood, nor against the weak person of man: but against Satan, against the gates of hell, and the profundities of the wicked power. &c.

Which armor as it is all spiritual, so ought they, which have the dealing thereof, to be likewise spiritual, well furnished with all such gifts and graces of the holy Ghost, mere for the governance of his spiritual Church: as with wisdom and knowledge in the Scripture, to instruct the ignorant: with inward intelligence & foresight of the crafty cogitations and operations of Satan, with power of the spirit to resist the same: with practice and experience of temptations, to comfort such as be afflicted and oppressed of Satan: with heavenly discretion to discern spirits, and truth from untruth: with judgment and knoledge of tongues and learning to convict error: with zeal of God's glory, with feruencye of prayer, with patience in persecution: with a mind contented with all cases and states incident, with tears and compassion on other men's greeues: with stoutness and courage against proud and stout oppressors: with humility toward the poor and miserable: with the counsel of the Lord Jesus, by his word and spirit to direct him in all things to be done with strength against sin: with hatred of this world: with gift of faith: power of the keys in spiritual causes, as to minister the word, the Sacraments and excommunication when the word biddeth, that the spirit may be saved, and to reconcile again, as case requireth. &c. These and such like are the matters wherein consisteth the sinews and strength of the church, and the true governance of the same. But contrary to these aforesaid both y ^e Bishop & clergy of this latter Church of Rome, proceeding in their administration and governance, as who under the name and pretence of Christ and his word, have exercised of long time nothing else but a worldly dominion, seeking indeed their own glory, not the glory of Christ: riches of the world, not the lucre of souls: not feeding the flock, but fillyng the purse: revenging their own wrongs, but neglecting gods glory: stryuing against man only, and killing him, but not killing the vice, nor confuting the error of man: strong against flesh and blood, but weak against the Devil, stout against the simple, but meek against the mighty: briefly, doing almost all things preposterously, more like to secular Princes, then spiritual Pastors of Christ's flock, with outward forcement, and fear of punishment, with prysoning, famishyng, hanging, racking, drowning, headyng, slaying, murdering, and burning, and warring also: on the other side with his riches and treasures, with his garde and gardiance, with strength of men, with Court and Cardinals: with pomp and pride about them, with their triple crown, with the naked sword: with their ordinary succession: with their laws, and executions: their promotions and prefermēts: their biddings and commandings: threatenings and reuenginges. &c.

In fine, to compare therefore the Images of a worldly kingdom, with this kingdom of the Pope, there is no difference, save only that this kingdom of the Pope, under hypocrisy maketh a face of the spiritual word, which is the word of God: but in very deed doth all things with the temporal sword, that is with outward forcement and coaction: differing nothing from civil and secular regiment in all properties and conditions, if it be well considered. For as in an earthly kingdom first there is a Prince or some chief Magistrate appointed, having dominion over his nobles and commons, containing all his subjects under his statutes and laws, with the which laws notwithstanding he dispenseth at his pleasure: under whom all other inferior Magistrates have their order and place to them appointed to rule over the subjects, and yet to be subject under him: So if the state and form of the Pope be well advised, we shall see it altereth nothing from the same, but only in the names of the persons. In civil government, all subiectiō is referred to one head ruler, whose authority surmounteth all the rest, and keepeth them under obedience: In like manner the government of the Popish Church is committed to one man, who as chief steward, overseer and ruler of Christ's household in his absence, hath supreme power over all Churches, to moderate and direct all the affairs thereof. But here standeth the difference, in civil policy he is called a Kyng or Prince: here he is called a Pope.

The King hath next unto him his Dukes & Earls▪ The Popes nobility standeth in his Cardinals, and Legates, who though they be no Dukes in name, yet in pōpe and prid will not only give check to them, but also mate to Kings themselves, it they might be suffered, as did Theodorus, Lancfrancus, Ancelmus, Thomas Becket, and so would Thomas Woulsey have done, had not the King given him a neck to his mate betime. In civil policy next to Dukes & Earls followeth the order of Lord's, Barons, Knights Esquiers, Gentlemen, with Mayors, Sheriffs, Cōstables, Bailiffs, Wardens. &c. The like race is to be seen also, although under other names, in the Popes policy: of Primates, Bishops, Suffragans, Prouostes, Deans Canons, Uicars, Archdeacons, Priests, Deacons, Subdeacōs, Acolites, Exorcists, Lectors, Dorekepers, Singsters, with other Clerks. And as in the other under wardens cometh the order of Scauingers: so neither doth the Popes Monarchy lack his kaynilrakers, to whom may well be compared the rablement of Abbotes, Prouincials, Priors, Monks, Friers, with their Couentes and Nonneries.

Moreover from Justices, Judges, Laweyers, Sergeants, Attorneyes, which be necessary offices in the common wealth, what differeth the Popes Inquisitors, Canonistes, Doctors and Bachelers of the Popes law, Comissaries, Officials, Proctors, Promoters, with such other, which serve no less in spiritual Court, & in the consistory, then the other aforesaid do in temporal Court, or in the Yeldhall. Now who so list to compare the glory and magnificence of the one, with the glory of the other: also the power and strength of the one regiment, with the power of the other: and so the riches of the one, with the riches of the other, I suppose he shall see no great ods between them both, taking the Popes kingdom as it hath stood in his full ruffe, & yet doth stand, where Churches are not reformed. As for subtlety and politic practice, there is no man that doubteth, that is indifferent, nor that seeth not, that hath his eyes, but that the Popes hierarchy in holding up their state, far excelleth all y ^e kingdoms of worldly Princes, of whom all other may take example to learn.

Thus in comparing the Popes regiment with civil governance as they do little or nothing disagre asunder: So in comparing again the same with the order of scriptures, or with the regiment that was in the old ancient Church of Rome, we shall see no resemblance between them. As we read in the Apostles time, all the armor of Christ's ministers was spiritual and full of godly power against the spiritual enemies of our salvation, governing the Church then with peace, patience, humility, true kn • ledge of God, the sword of the spirit, the shielde of faith, the breastplate of righteousness, hearty charity, sincere faith, and good conscience: so after the Apostles in the time of Ambrose, by his own testimony is to be understand, that the armor of Churchmen was then, preces & lachrymae, prayers and tears: where now the armor of the popes Priesthoode is nothing else but ignis & ferrum, i. fire and sword, wherewith they keep all things under their subjection. And here cometh the enorme and horrible abuse of excommunication, suspension, and interdiction in cases frivolous, or worldly, and for such, as for which the civil magistrate will not commit any Citizens to the stocks, the Popes censure will not stick to commit a Christian to the devil: not to speak of their other usurped dealings and doings in matters, that belong to y ^e civil sword, & be to them impertinent. As in punishing whoredom and adultery, in administration and probates of testaments, in bearing civil office, as popes to be Senators of Rome and Emperor also seed vacante. Cardinals to be Capitaines in war, and rulers of regions: Bishops to be Presidentes or Chauncelours, Priests to be stewards in great men's houses, or masters of minutes, or Clerks of y ^e market, or gardiners to Gentlemen. &c. All which here I overpass referring thē to y ^e deeper consideratiō of such as have more leisure to mark y ^e order of their doings, & so to judge of the same with indifferency, according to y ^e rule of truth, touched with God's word, and public examples of y ^e ancient Church of Christ in the primitive time.

Thus having discoursed, sufficiently so much as concerneth the manner of life, title, jurisdiction, and government of the Popes sea (in all which pointes is to be seen how this latter Church of Rome hath receded from the true ancient Church of Rome) now remaineth, according to my promise, and order prefixed, consequentlye to proceed to the fourth and last point, which is of doctrine: wherein consisteth the chiefest matter that maketh with us and against them, in such sort as (their doctrine standing as it doth) neither they are to be reputed for true Catholics being altered so far from them: nor we otherwise then heretics if we should now join with these. For the more trial whereof, let us examine the doctrine & rites of the said Church of Rome now used, and compare the same with the teaching of the ancient Catholics, to the intent that such simple souls as have been hitherto, and yet seduced by the false visour and image of this pretenced and bastardly church, perceiving what lieth within it, may be warned by time, either to eschew the peril, if they list to be instructed: or if not, to blame none but thenselves for their own willful destruction. And albeit I could here charge the newfangled Church of the Pope with vii. or viii. heinous crimes, as blasphemy, Idolatry, heresy, superstition, absurdity, vanity, cruelty, and contrariety (as which neither agreeth with the old learning of their forelders, nor yet with thenselves in sundry points) yet after a more temperate sort to pass this matter with them, these ii. things, I will & dare boldly affirm, that in this doctrine of the Pope now taught in the Church of Rome, is neither any consolation of conscience, nor salvation of man's soul. For seeing there is no life nor soul health but only in Christ, nor any promise of salvation or comfort made, but only by faith in the son of God, what assurance then can there be of perfect peace, life, or saluatiō where that which only maketh all, is least made of, and other things which make least are most esteemed? For to say the simple truth, what else is the whole course and body of the popes law now set forth, but a doctrine of laws, a heap of ceremonies, a teaching of traditions, a meditation of merits, a foundation of new Religions: all which confer not one jot to the justification of our souls before the terrible judgment of God.

And therefore (as it may be truly said) this doctrine of the Pope to be void of all true comfort and salvation: so likewise it seemeth that these which addict themselves so devoutly to y ^e popes learning, were never earnestly afflicted in conscience, never humbled in spirit nor broken in heart, never entered into any serious feeling of God's judgment, nor ever felt the strength of the law & of death. For if they had, they should soon have seen their own weakness and be driven to Christ: then should they have seen what a horrible thing it is to appear before GOD the father, or once to think on him (as Luther saith) without christ. And on the contrary side, then should they know what a glory, what a kingdom, what liberty and life it were to be in Christ Jesus by faith, holding their inheritance, not with the bondsonne of Agar, but with the free son of Sara: by promise and not by y ^e law: by grace, and not by works: by gift and not by deserving, that god only might be praised and not man.

And thus were the old Romaines first taughty by S. Paul writing to the Romans. The same did Cornelius the Romaine, and first that was Baptized of all the Gentiles, learn of S. Peter when he received the holy Ghost, not by the deeds of the law, but only by hearing the faith of Jesus preached. And in the same doctrine the said Church of the Romaines many years continued, so long as they were in affliction. And in the same doctrine, the bishop of Rome with his Romans now also should still remain, if they were such ancient Catholics as they pretend, and would follow the old mother Church of Rome, and hold the first liquor wherewith they were first seasoned. But the sweet verdor and sent of that liquor and pleasant must is now clean put out through other unsavory infusions of the Popes thrusting in, so that almost no taste nor piece remaineth of all that primitive doctrine which S. Paul and other Apostles first planted among the Gentiles. And what marvel if the Romans now in so long tract of time have lost their first sap, seeing the Church of the Galatians then in the very time of S. Paul their Schoolmaster, he being amongst them, had not so soon turned his back a little, but they were all turned almost from the doctrine of faith, and had much a do to be recovered again.

Of this defection and falling from faith. S. Paul expressly foretelleth us in his letters both to the Thessalonians, and also to Timothy, where he showeth: that a defection shall come, and that certain shall depart from the faith, attending to spirits of error. &c. 1. Tim. 4. And to know what errors these shall be, the circumstance plainly leadeth us to understand in the same place, where the said Apostle, speaketh of marked consciences, forbidding men to marry, and to eat meats ordained of God to be taken with thanks giving, for man's sustenance, most evidently as with his finger, pointeth out unto us y ^e church of Rome, which not in these pointes only but also in all other conditions, almost is utterly revolted from the pure original sincerity of that doctrine which Saint Paul planted in the Church of the Romans, and of all other Gentiles.

The Sum of S. Paul's doctrine delivered to the Gentiles.

1. FIrst, the doctrine of S. Paul ascribeth all our justification freely & merely to faith only in Christ as to the only means and cause immediate, whereby y ^e merits of Christ's passion be applied unto us, without any other respect of work or works of the law, whatsoever? and in this doctrine the Church of the Romans was first planted.

2. Secondly, the same doctrine of S. Paul cutting of and excluding all glory of man's deserving, stayeth only upon God's promise and upon grace, not man's merits, upon mercy, not man's laboring or running: upon election and calling, not man's willing. &c.

3. Thirdly, the same doctrine casting down the strength of man and his integra naturalia (as the schools do term them) concludeth all flesh under sin, and maketh the same destitute of the glory of God.

4. Item, it maketh manifest difference between the law and the Gospel, declaring the use and ende of them to be diverse: the one to kill, the other to quicken, the one to condemn, the other to justify: the one to have an ende and a time, the other to be perpetual. &c.

5. Item, the same doctrine of S. Paul, as it showeth a difference between the law and the Gospel: so it maketh no less difference between Iusticia Dei, and Iusticia propria, that is, the righteousness of God and the righteousness of man, abhorryng the one, that is, man's own righteousness, coming by the law and works: and embracing the other which God imputeth freely and graciously to us for Christ his sons sake, in whom we believe.

6. Item, it wipeth away all traditions, and constitutions of men whatsoever, especially from binding of conscience, calling them beggarly elements of this world.

7. Likewise it rejecteth and wipeth away all curious subtilities, and superfluous speculations, & knoweth nothing else but Christ only Crucified, which is only the object whereunto our faith looketh.

8. Furthermore, as the same doctrine of S. Paul defineth all men to be transgressors by disobedience of one Adam, though they never touched the Aple, coming of his stock by nature: so doth it prove all men to be justified by the obedience of one, though they did not his obedience, being likewise borne of him by spiritual regeneration and faith.

9. And therefore as all men coming of Adam be condemned originally, before they grow up to commit any sin against the law, so all men be saved originally being regenerated by faith in Christ, before they begin to do any good work of charity, or any other good deed.

10. Item, the doctrine of S. Paul perpending the high glory of a Christian man's state in Christ Jesus by faith, first setteth him in a perfect peace with almighty God. Rom. 5. Secondly exempteth him from all condemnatiō. Rom. 8. Thirdly it matcheth him with angels, it equalleth him with Saints and fellow citizens of heaven, it nūbereth him with the household of God, and inheriteth him with Jesus Christ himself. Ephes. 2. Fourthly it adopteth him from the state of a servant, to the state of the son of God, crying Abba father. Gal. 4. Fifthly, it openeth to him a bold access and entrance to the high majesty and throne of grace, Ephes. 2. Heb. 4. Sixtlye, it subjecteth all things under him: as ministers, yea, the Apostles themselves in their highest office, death, life, things present, things to come, with the whole world besides, and assigneth him no spiritual head, but only Christ, saying. And you are Christ's, and Christ is God's. 1. Cor. 3. Seventhly, it advanceth and setteth him in a spiritual liberty or freedom, above all terrors of spirit, rising either of God's law or man's law, above all dreadful fears of sin, damnation, malediction, rejection, death, hell, or purgatory: above all servile bondage of ceremonies, men's precepts, traditions, superstitious uses, yokes, customs, or what else soever oppresseth and entangleth the spiritual freedom of a conscience with Christ hath set at liberty: And requireth moreover that we walk and stand stout in that liberty with the free son of Sara, whereto we are brought, and not suffer our selves anymore to be clogged with any such servile bondage: that is to mean, although we must be content to subject our bodies to all service & to all men, yet that we yield not our spiritual consciences 〈1 page duplicate〉 and souls as slaves and servants to be subject to the fear or bondage of any terrene thing in this world, forasmuch as we are in that part made Lord's and Princes over all things whatsoever can harm or bind, or terrify us. Ga. 4. Colloss. 2.

11. Item, the right vain of S. Paul's doctrine putteth no difference nor observation in days and times. Gal. 4. Col. 2.

12. Item, it leaveth all meats to be indifferent, with thanks giving, to serve the necessity of the body, and not the body to serve them. Col. 2. 1. Tim. 4.

13. Item, it permitteth marriage without restraint or exception, lawful and also expedient for all men, having need thereof. 1. Cor. 7.

14. Item, it admitteth no sacrifice for sin but the sacrifice of Christ alone, and that done once for all with blood. For without blood there is no remission of sin which only is applied to us by faith, & by nothing else. Heb. 9.

15. Item, as touching the holy Communion, by the letters of S. Paul to the Cor. 11. we understand, that the use then amongst them was, to have the participation of the bread called the Lord's body, and of the cup called the Lord's blood, administered not at an altar, but at a plain bord or table, the congregation there meeting together after the time of their supper, where not the minister alone did receive and the other looked on, but the whole congregation together did communicate with reverence & thanks giving, not lifting over the Priests head, nor worshipyng, nor kneeling, nor knocking their breasts, but either sitting at the supper, or standing after the supper. According to which form the Muscouites yet to this day following the old rite of the Country (although being drowned otherwise in much superstition) use to receive it after they be risen from their diner standing. Experience whereof was seen here at London the first day of October. 1569.

16. Item, the said Apostle, besides the sacramental supper maketh mention of Baptism, or washing of regeneration, although he himself Baptized but few. 1. Cor. 1. of the other sacraments he maketh no mention.

17. Item, by the same doctrine of S. Paul no tongue is to be used in the congregation which is not known and doth not edify. 1. Cor, 14.

18. Item, the rule of S. Paul's doctrine subjecteth every creature under the obedience of Kings and Princes and ordinary Magistrates ordained of God to have the sword and authority of public regiment to order and dispose in all things not contrary to God, whatsoever pertaineth to the maintenance of the good, or to the correction of the evil: from whose jurisdiction there is no exemption of vocations of persons, whether they be Ecclesiastical or political. And therefore to this office appertaineth to preserve peace, to set things in lawful order, to conserve Christian discipline in the Church of Christ, to remove offenses, to bridle the disobedient, to provide and procure wholesome and faithful teachers over the people, to maintain learning and set up schools, to have oversight not only of the people, but also of all Ecclesiastical ministers to see to everyone to do his duty, & to remove or punish such as be negligent: also to call Councils and Synods, & to provide the Church goods to be faithfullye dispensed by the hands of true dealers, to the sustentation of the Church, of true teachers, & to the public necessity of the poor, &c.

19. Furthermore, by S. Paul's doctrine, the Ministers and superintendentes of Christ's Church have their authority and armor likewise to them limited, which armor is only spiritual, and not carnal, whereby they fight not against flesh & blood, but against the power of darkness, error, and sin against the spiritual seduction and crastines in heavenly things, against the works and proceedings of Satan the Prince of this world, in comforting weak consciences against the terrors of the devil, and desperation, and finally against every cogitation lifted up against Christ, to subdue every celsitude to the subjection and power of Christ Jesus the son of God.

An other brief recapitulation of the same

BRiefly and in a compendious sum to reduce the whole doctrine of S. Paul, in these five pointes chiefly it consisteth.

1. First, in setting forth the grace, great love and goodwill, and free promises of God the Father in Christ Jesus his son to mankind, which so loved the world, that he hath given his own son for the redemption thereof. John 3. which gave his son to die for us being his enemies. Rom. 5. which hath quickened us being dead in sin Ephes. 2. which so mercifully hath reconciled the world to himself by his son, and also by his ambassadors desireth us to be reconciled unto him, 2. Cor. 5. who hath givē his own son to be sin for us. 2. Cor. 5. to be accursed for us. Gal. 3. which by firm promise hath assured us of our inheritance. Rom. 4. which not by the works of righteousness that we have done, but of his own mercy hath saved us by the washing of regeneration. Tit. 3. &c.

2. The seconde point consisteth in preaching and expressing the glorious and triumphant Majesty of Christ Jesus the son of God, and the excellency of his glory, who being once dead in the infirmity of flesh rose again with power, ascending up with majesty, hath led away captivity captive, Eph. 4. sitteth and reigneth in glory on the right hand of God in heavenly things, above all principates and potestates, powers and dominations, & above every name that is named, not only in this world, but also in the world to come, Ephe. 1. In whose name every knee hath to bend both in heaven and in earth, and under the earth, and every tongue to confess our Lord Christ Jesus to be of the glory of God the Fathee. Phil. 2. In whom and by whom all things are made both in heaven and in earth, things visible & invisible, whether they be thrones or dominations, or principates, or potestats, all are by him and for him created, and he is before all, & all things consist in him, who is the head of his body the Church, the beginning and first borne from the dead, in whom dwelleth all fullness. Col. 1. To whom the Father hath given all judgment, and judgeth no man himself anymore. John. 5. To whom the Father hath given all things to his hands John. 13. To whom the father hath given power of all flesh. John. 17. To whom all power is given in heaven and in earth. Math. vlt. In whom be all the promises of God. Est. &. Amen. 2. Cor. 1.

3. Thirdly, he declareth the virtue of his Cross & Passion, and that what exceeding benefits proceed to us by the same. By whose blood we have redemption & remission of our sins. Ephes. 1. By whose strypes we are made whole. Eay. 53. By whose Cross all things are pacified, both in heaven and in earth. Col. 1. By whose death we are reconciled. Ro. 5. Who hath destroyed death, & brought life to light. 1. Timot. 1. Who by death hath destroyed him which had the power of death, that is the devil, and hath delivered them which lived under fear of death all their life in bondage. Heb. 2. By whose obedience we are made just: by whose righteousness we are justified to life. Rom. 5. By whose curse we are blessed, and delivered from the malediction of the law. Gala. 8. By whose blood we that once were far of, are made near unto God. Ephes. 5. Who in one body hath reconciled both Jews & Gentiles unto God. Eph. 2. Who by his flesh hath taken away the division and separation between God and us, abolishing the law which was set against us in precepts & decrees. Ephes. 2. Who is our peace, our advocate, and propitiatiō for the sins of the whole world. 1. John. 2. Who was made accursed, & sin for us, that we might be the righteousness of God in him. 2. Cor. 5. Who is made of God for us, our wisdom and righteousness, & sanctification, and redemption. 1. Cor 1. By whom we have boldness, and entrance with all confidence through faith in him. Ephes. 3. Who forgiveth all our sins, and hath torn a pieces the obligation or handwriting, which was against us in the law of commandments, and hath crucified it upon the Cross, & utterly hath dispatched and abolished the same, and hath spoled principates and potestates, as in an open show of conquest, triumphing over them openly in himself. Col. 2. Who justifieth the wicked by faith. Ro. 4. In whom we are made full and complete. Col. 2. &c.

4. The fourth branch is, to teach and inform us (to whō these benefits of Christ's Passion and victory do appertain) by what means the same is applied & redoundeth unto us: which means is only one, that is only faith, in Christ Jesus, and no other thing. Which faith it pleaseth almighty God, to accept for righteousness. And this righteousness it is, which only standeth before God and none other, as we are plainly taught by the Scriptures, and especially by the doctrine of S. Paul. Which righteousness thus rising of faith in Christ. S. Paul calleth the righteousness of God, where he speaketh of himself, utterly refuseth the other righteousness which is of the law, that the might be found in him, not having his own righteousness which is of the law, but the righteousness of Christ, which is of faith. Phil. 3. Again, the said Apostle writing of the Jews, which sought for righteousness and found it not: and also of the Gentiles which sought not for it, and yet found it, showeth the reason why: because (saith he) the one sought it as by works and the law, and came not to it, who not knowing the righteousness of God, and seeking to set up their own righteousness, did not submit themselves to the righteousness which is of God: The other, which were the Gentiles, and sought not for it, obtained righteousness, that righteousness, which is of faith. &c. Ro. 9. Also in another place, Saint Paul in the same Epistle writing of this righteousness which cometh of faith, calleth it the righteousness of God, in these words. Whome God (saith he) hath set up for a propitiatiō by faith in his blood, whereby to make manifest the righteousness, which is of himself in tolerating our sins. &c. Rom. 3. By the which righteousness it is evident that S. Paul meaneth the righteousness of faith, which almighty God now revealeth & maketh manifest by preaching of the Gospel. Wilt thou see yet more plainly this righteousness of God howe it is taken in S. Paul, for the righteousness of faith, & therefore is called the righteousness of God, because it is imputed only of God to faith, and not deserved of man? In the same Epistle to the Romans and in the 3. chap. aforesaid, his words be manifest: The righteousness of God (saith he) is by faith of Jesus Christ, in all, and upon all that do believe. &c.

Wherefore whosoever studieth to be accepted with God and to be found righteous in his light, let him learn diligently by the doctrine of S. Paul to make a difference & a separation, as far as from heaven and earth, between these two, that is between the righteousness of works, & righteousness of faith: & in any wise beware he bring no other means for his justification, or remission of his sins, but only faith apprehending the body or person of Christ Jesus crucified. For as there is no way into the house but by the door, so is there no coming to God but by Christ alone, which is by faith. And as the mortal body, without bodily sustenance of bread & drink cannot but perish so the spiritual soul of man hath no other refreshing but only by faith in the body and blood of Christ, whereby to be saved. With this faith the Idolatrous Gentiles apprehended Jesus Christ, and received thereby righteousness. Cornelius (the first Baptized Ramane) so sooone as he heard Peter preach Christ, received straightway the holy Ghost, Peter himself confessed, and for his confession, had the keys of heaven. Math. 16. Zacchaeus received the person of Christ into his house, and withal received salvation both to him and his whole household. Luc. 19 What a sinner was Mary, which had no less in her then vii. devils, & yet because she set her heart and affectiō upon that person, many sins were forgiven her. Luc. 7. The right hand thief, how far was he from all works of the law, & yet by faith entered he justified into Paradise y ^e same day with christ. Luc. 23. In like manner, although the poor Publican came to the Church with less holiness after the law, yet went he home to his house more justified then the Pharisee with all his works, and all by reason of faith. Luc. 18, The parable of the prodigal son which was lost yet revived again: Also of the lost groat, and of the lost sheep which went astray and was found again, what do these declare but that which is lost by the law, to be recovered by faith and grace? And how oft do we read in the Gospels: Thy faith hath saved thee. &c. Jesus seeing their belief &c. He that believeth in me I will raise him up in the last day. &c. Beleue also in me &c. He that believeth in me hath everlasting life. &c. Without me ye can do nothing. &c. He that is in me. &c. He that looueth me. &c. He that heareth me. &c. He that abideth in me. &c. He that receiveth me. &c. Unless ye eat my flesh: and drink my blood. &c. That they may receive remission of sins by their faith in me. &c. Act. 26. To him all the Prophets give witness, to have remission of sins, whosoever believeth in his name &c. Act. 10. He that believeth & is baptized. Mat. vlt. He that believeth in me shall do the works that I do, & greater then these. &c.

And likewise in the writings of S. Paul, how often do we hear the name of Christ, almost in every third or fourth line, where he still repeateth: In Christo Jesus per Christum Iesum, Per Iesum Christum Dominum nostrum. &c. Qui credunt in ipso. &c. Omnes qui credunt in eo. &c. Credentes illo, in eum credentes illi, in nomen eius, in nomine Domini nostri Jesus Christi, &c. Beleue, (saith S Paul to the Jailor) in the Lord Jesus, and thou shalt be saved and thy whole house, &c. Acts. 16.

Thus then thou seest as the passion of Christ is only the efficient or personal cause immediate of our salvation: so is faith only the instrumental or mean cause that maketh the merits of Christ to us available. For as the Passion of Christ serveth to none but such as do believe: so neither doth faith (as it is only a bare quality or action in man's mind) itself justify, unless it be directed to the body of Christ crucified, as to his object, of whom it receueth all his virtue. And therefore these ii. must always jointly concur together, faith, and Christ Jesus crucified. As for example, when the children of Israel were bid of Moses to look up to the brazen Serpent, neither could y ^e Serpent have helped them, except they had looked up, nor yet their looking upward have profited them, unless they had directed their eyes upon the said Serpent, as the only object set up to the same purpose for them to behold. So our faith in like case directed to the body of Jesus our Savior is only the means whereby Christ's merits are applied unto us, and we now justified before God, according to the doctrine of S. Paul, who in express words, defining to us what this faith is, and how it justifieth, saith: If thou shalt confess with thy mouth the Lord Jesus, and believe with thy heart, that God raised him from death, thou shalt be saved. &c. Rom, 10. Besides this, what action or quality soever is in man, either, hope, charity, or any other kind of faith and believing, be it never so true except it apprehend this object (which is) the body of Christ, the son of God it serveth not to justification. And that is the cause why we add this particle Only, to faith, and say that faith, Only, in Christ justifieth us, to exclude all other actions, qualyties, gifts, or works of man, from y ^t cause of justifying for so much as there is no other knowledge nor gift given of God to man, be it never so excellent, that can stand before the judgment of God to justification, or whereunto any promise of salvation is annexed: but only this faith looking up to the brazen Serpent, that is to the body of Christ Jesus for us crucified.

As for example, when the Turk saith, that he believeth in one living God that made heaven & earth, his belief therein is true, yet it justifieth him not, because it lacketh the right object, which is Christ. So when the Jew saith that he believeth in one God maker of heaven and earth, and believeth also the same God to be omnipotent, merciful, just, and true of promise, and that he hath elected the seed of Abraham: true it is that he believeth, and yet all this serveth him not, because Christ y ^e son of God is not joined to all. And though y ^e said Jew should be never so devout in his prayers, or charitable in almose, or precise in keeping y ^e law, & believed never so steadfastly y ^t he is elect to be saved: yet he is never the nearer to salvation for all this, so long as his faith is not grounded upon y ^• head cornerstone, which is the person and body of Christ Jesus the true Savior. After like sort, it may be said of the Papist, when he saith that he is Baptized, and believeth in the Father, the Son, and the holy Ghost, three persons and one God, and also confesseth Jesus Christ to be the son of God, which died for our sins, and rose again for our righteousness. &c. his belief therein is true, & indeed would save him, if he did stay his salvation in this faith, and upon Christ his Savior, Only. according to the promise and grace of God, and go no farther. But that he doth not: for neither doth he admit Christ only to be his perfect Savior without the help of the patrons, heads, advocates, and mediators, nor yet permitteth his faith in Christ, Only to be the means of his justification, but setteth up other by means, as hope, charity, sacrifice of the Mass, confession, penance, satisfaction, merits, and pardons, supposing thereby to work his justification before God, contrary to the word of promise, to the Gospel of grace, & to the doctrine of S. Paul whereof we shall see more (the Lord willing) hereafter,

And thus much of the true causes of our justification after the doctrine of S. Paul. Concerning which causes this distinctiō furthermore by the way is to be added, that as touching the original causes of our salvation, which be diverse and sundry, some are external, & without us: some are internal, and within us. Of the external causes which are without us, the first and principal is the mercy & grace of god. Of this followeth predestination and election. Thē cometh vocation. The last and next cause to us is the death and bloodshed of christ whereby we are redeemed, & all these be external causes, because they are without us. Of internal causes that be in man through the gift of God, there is but one, & no mo in scripture appointed, that is, out faith in Christ, which is the gift of God in us. Beside this there is no gift of God given to man, virtue, work, merit, nor anything else, that is any part or cause of salvation, but only this gift of faith, to believe in Christ Jesus. And this is the cause why we hold that faith only justifieth, meaning, that amongst all the works, deeds, actions, labors, and operations, whatsoever man doth, or can do, there is nothing in that man that worketh salvation but only his faith given to him of God to believe in Christ his son, following therein the trade of S. Paul's teaching: who in precise words so ascribeth justification to faith, that he excludeth all other actions of man, & works of the law: And therefore in the same Epystle to the Romans, S. Paul resoning of the glory of justifying, asketh this question how this glory is excluded: whether by the law of works? and concludeth no: ascribing only y ^e glory thereof to the law of faith, And consequently upon the same he inferreth: Colligimus enim iustificari hominem per fidem sine operibus legis. We hold that a man is justified by faith. without the deeds of the law.

And how then can that he accounted for any part of our justification, which S. Paul utterly debarreth and excludeth in that behalf? of which like exclusiues and negatives the whole course of S. Paul's doctrine is full, where he still concludeth: Sine operibus, absque operibus legis, non exoperibus, Dei donum est, non ex operibus ne quis sed secundū misericordiā glorietur, Ephe 2. Non ex operibus iustitiae quae fecimus nos sed secundū propositsi suum & grati • m &c. Titi. 3. Non secundum opera nostra. &c. Timot 1. That is to say, It is the gift of God, not of works, that no mā should glory. &c. Not of the works of righteousness, which we have done, but of his own mercy. &c. Not after our works, but after his own purpose, & grace which is given to us, &c., Agayne Gal 2. Non iustificatur homo ex operibus. &c. That is, A man is not justified by works &c. Item, Ei qui non operatur credenti autē in eū qui iustificat impium fides imputatur ad iustitiam &c. Rom. 4. To him that worketh not, but believeth in him which justifieth the wicked, his faith is imputed to righteousness. &c. By these exclusiues, and negatives in Saint Paul's doctrine what doth he else mean, but utterly to seclude all kind of man's merits, and works of the law from the office & dignity of justifying? And although he expresseth not y ^e word, Only, yet upon his exclusiues and negatives, this exceptiue must needs be inferred. For in all Logike the cōnsequent is necessary and formal, as one man is suffered, to come into the house: and no person else is suffered but one Ergo, one man only is suffered to enter into the house. And thus much concerning faith in Christ, proved to be the only mean, or instrumental, or conditional cause of our salvation, and no other besides the same alone, by the doctrine of S. Paul taught to the ancient Romans.

5. The fifth branch, which I note in S. Paul's doctrine, is this: that after he hath thus established us in certeinty of our salvation through faith in Christ, then after that, he exhorteth us vehemently and with all instance of good works, showing the true use and ende of good works: which is, first to show our obedience, and dutiful service (as we may) unto God, who hath done so great things for us. Secondly to relieve our neighbors with our charity and kinds, as God hath been kind to us his enemies. Thirdly, to stir up other by our example, to praise God, to embrace the same Religion, & to do the like. For requisite it is, that as God hath been so merciful to us and gracious in eternal gifts, we should be merciful likewise to other in temporal commodities. And seeing it hath pleased him of his fatherly goodness (of our partes so little deserved) to call us to so high a vocation, to give the blood of his son for us, to forgive us all our sins, to deliver us from this present wicked world, to make us Citizens of heaven, yea his children, more then servants: little then can we do, and well may we think those benefits ill bestowed, if we forgive not our neighbors, and show something again worthy that holy calling wherewith he hath called us, in mortifying our worldly lusts here, & studying after heavenly things: and finally if we being provoked with such love & kindness, reder not again some love for love, some kindness for kindness, seeking how to walk in the steps which he hath prepared for us to walk in, serving him (so much as we may) in holiness & righteousness all the days of our life. And though our obedience shall always be imperfect, do the best we can: yet reason would that some obedience we should show as loving children to such a loving father.

And this is the cause why S. Paul is so vehement & urgent to call upon good works, not that works should justify, but that we being justified so mercifully & tenderly through his grace, should not abuse his grace in vain, but endeavor our selves to our uttermost to render our service again to him, in such conversation of life as may most make to his glory, and profit of our neighbor. And though the words of our savior seme in some places to attribute to our obedience and charity here in earth, great rewards in heaven, that is of his own free grace & goodness so to impute small matters for great deserts, and not for us to claim any meede thereby or thank at his hand, as by any worthiness of our doings, no more then the servant when he cometh from the plough and serving the cattle in the field, serveth first his master at home and waiteth upon his table: the master is not bound (saith Christ) to thank his servant therefore, and bid him sit down: So you (saith he) when you have done that is cōmanmanded you, say ye are unprofitable servants: ye have done but what your bound duty was to do. Luc. 17.

Again, here also is to be understand, that where such rewards be ascribed unto men's deeds, it is not for the worthiness of the deed it self, but for the faith of the dooer, which faith maketh the work to be good in God's sight: for else if an infidel should do the same work that the Christian doth, it were nothing but mere sin before god. In that therefore the Christian man's work is accepted be it never so small (as to give a cup of cold water) the same is only for his faith sake that doth it, and not for the work which is done. Whereby again we may learn how faith only doth justify a man, and that three manner of ways.

First it justifieth the person in making him accepted, and the child of God by regeneration, before he begin to do any good work.

Secondly, it justifieth a man from sin, in procuring remission and forgiveness of the same.

Thirdly, it iusti • ieth the good deeds and works of man, not only in bringing forth good fruits, but also in making the same works to be good and acceptable in the sight of God, which otherwise were impure and execrable in his sight.

The office therefore of faith and works is diners, and must not be confounded. Faith first goeth before, and regenerateth a man to God, & justifieth him in the sight of god, both in covering his ill deeds, and in making his good deeds acceptable to God, clyming up to heaven, & there wrestling with God and his judgment for righteousness, for salvation, and for euerlastins life. Works and charity, follow faith, and are exercised here upon the earth, & glorieth only before man, but not before God, in showing forth obedience both to God & to man. Further then this our good works do not reach, nor have anything to do in the judgment of God touching salvation. I speak of our good works (as S. Paul speaketh Rom. 7.) as they be ours & imperfect. For else if our works could be perfect according to the perfection of the law, as Christ wrought them in the perfection of his flesh, that is if we could perfect them, as it is said: Qui fecerit ea viuet in eis. But now seeing the imbecility of our flesh cannot attain thereto it followeth thereof that all glory of justifying is taken from works, and transferred only to faith.

And thus much concerning the principal contents of S. Paul's doctrine. Wherein the Church of the ancient Romans first was grounded & planted, and so continued in the same, or at least did not much alter, during the prymityue state of the Church. Likewise the same form of doctrine the latter Romans also that followed should have maintained, and not have fallen away for any man's preaching, but hold him accursed, yea if he were any Apostle or an Angel from heaven, teaching any other doctrine besides that institution which they have received. Gal. 1, for so were they warned before by the Apostle S Paul, to do. And yet notwithstanding all this forewarning & diligent instruction of this blessed Apostle of the Gentiles, what a defection of faith is fallen among the Gentiles, especially among the Romans, whereof the said Apostle also foretold them so long before, forepropheciyng: That the day of the Lord shall not come, except there come a defectiō before, and that the man of sin should be revealed, the proud adversary of God. &c. Thei. 2, meaning (no doubt) by this defection, a departing and a falling from that faith which the holy ghost had then planted by his ministry, among the Gentiles. As we see it now come to pass in the Church of Rome. Which Church is so gone from the faith that S. Paul taught, that if he were now alive, and saw these decrees and decretals of the Bishop of Rome, these heaps of ceremonies & traditions, these mass books, these Portuses, these Festiuals and Legendes, these Processionals, Dymmes and Sequences, these Beads and Graduals, & the manner of their invocation, their Canons, Censures, & latter Councils, such swarms of superstitious Monks and Friers, such sects of so many divers religions, the Testament of S. Francis, the rule of S. Benedict, of S Brigit, of S. Anthony. &c. the intricate subtel • ies & labyrynthes of the scholemen, the infinite cases and distinctions of the Canonistes▪ the Sermons in Churches, the assertions in schools, the glory of the Pope, the pride of the clergy, the cruelty of persecuting Prelates with their officials and promoters: he would say this were not a defection, but rather a plain destruction and ruin of faith: neither that this were any true Church of Christ, but a new found Religion, or paganism rather, brought in under the shadow of Christianity, wherein remaineth almost no"thing else but the name only of Christ, and the outward form of his religion, the true vain, and effect whereof is utterly decayed, as to them which list to examine all the parts of this new Romish religion, may some appear.

For save only that they pretend the solemn form and words of the Crede, and are Baptized confessing y ^e name of the father the son & holy ghost: As touching all other points and true sincerity of the Christian faith which they outwardly profess, they are utterly degenerated from that which S. Paul & the word of God first had taught them,

First, they confess the father in word, but his will in his word expresed they renounce, his grace they acknowledge not, his benefits and promises given unto us in his son they receive not, the vigor of his law they feel not, the terror of his judgments earnestly they fear not, his commandments they observe by the traditions and commandments of their own.

Likewise the name of Christ his son in word they confess, but his office indeed they deface and diminish: his glory they seek not, but under his name they do seek their own: the power of his blood and passion they know not or else dissemble it, who neither they admit to be the head of his Church alone, nor savior alone, nor only to be our patron & advocate; but match with him our Lady, and other patrons, so that every Parish almost in Christendom hath his peculiar patron besides Christ to hold by.

In like manner they confess the name of the holy Ghost, But God himself knoweth how far they are from the comfort, knowledge, and taste of the holy ghost, as well may appear by their councils, by their expounding of Scripture, by their superstitious ceremonies, by their outward worshipping and Idolatrous invocation to stocks and stones and dead creatures, by their scrupulous obseruatiō of days, tunes, places, numbers & gestures: And no less also by their doctrine, which defraudeth the poor harts of simple Christians, of their due consolation, joy and liberty in the holy Ghost, & keepeth them still in a servile bondage, and a doubtful incertainty of their salvation, contrary to the working of the holy spirit of God.

And thus the Church of Rome pretending only the name of Christ and of his Religion, is so far altered from the truth of that which it pretendeth, that under the name of Christ, it persecuteth both Christ & his Religion: working more harm to the Church of Christ, then ever did the open tirants and persecuting Emperors among the heathen: not much unlike herein to the old Sinagoge of the Scribes and Phareseis, who under the name of God, crucified the son of God, and under pretence of the law, fought against the Gospel, and under the title of Abraham's children, persecuted the childrē of Abraham. And as they bragging so highly of the Temple of the Lord, the Temple of the Lord, did in deed destroy the true Temple of the Lord: right so these pretensed Catholics in these days, after they have raised up a Catholic Church of their own, and have armed the same with laws, and have gathered unto them a power of Priests, Prelates, Abbats, Priors, of religious men, of Cardinals, and also of secular Princes to take their part, now under the name of the Catholic Church, they persecute the true Catholic church, and coloring their proceedings still with In nomine Domini, most cruelly they put to death, which die pro nomine Domini, condemning them for heretics, schismatics, and rebles, not which deny any part of the creed, which they themselves profess, nor such whom they can convince by any Scripture, but only such which will not join with their errors and heresies contrary to the honor of God and truth of his word.

And lest any should think this that we here protest against the corrupt errors & manifold deformities of this latter Church of Rome, to proceed of any raucor or affection, rather then grounded of necessary causes, and demōstrations evident, my purpose is (by the Lord's leave) to take herein some little pain, that as I have collected a little before, the sum & contents of S. Paul's doctrine, where with the old Church of Rome was first seasoned and acquainted, so now as in a like summary table, to discrye the particular branches and contents of the Popes doctrine now set forth, to the intent that all true Christian readers comparing the one with the other may discern what great alteration there is between the church of Rome that now is, and the church of Rome that then was, planted by the Apostles in the primitive time. And to the ende to open to the simple reader some way whereby he may the better judge in such matters of doctrine, & not be deceived in discerning truth from error, first we will propound certain principles or general positions, as infallible rules or truths of the Scripture, whereby all other doctrines & opinions of men being tried and examined as in the touchstone, may the more easily be judged whether they be true or contrary, & whether they make against the scripture, or no.

The first principle.: 1. AS sin and death came originally by the disobedience of one to all men of his generation by nature: so righteousness and life come originally by the obedience of one to all men regenerated of him by faith & Baptism, Rom. 5.
The 2. Principle.: 2. The promise of God, was freely given to our first parents without their deserving, that the seed of a woman should break the Serpents head. Gen. 3.
The 3. Principles.: 3. Promise was given freely to Abraham before he deserved anything, that in his seed all nations should be blessed. Gen. 12.
The 4. Principle.: 4. To the word of God neither must we add, nor take from it. Deut. 4.
The 5. Principle.: 5. He that doth the works of the law, shall live therein. Levite. 18. Gal. 3.
The 6. Principle.: 6. Accursed is he, which abideth not in everything that is written in the book of the law. Deut. 27. Gal. 3.
The 7. Principle.: 7. God only is to be worshipped. Deut. 6. Luc. 4.
The 8. Principle.: 8. All our righteousness is like a defiled cloth of a woman Isaiah. 64.
The 9. Principle.: 9. In all my holy hill, they shall not kill, nor slay saith the Lord. Isaiah. 11.65.
The 10. Principle.: 10. God loveth mercy and obedience, more then sacrifice. Osee. 6.1. Reg. 15.
The 11. Principle.: 11. The law worketh anger, condemneth, and openeth sin. Rom. 3.
The 12. Principle.: 12. The end of the law is Christ, to righteousness to everyone that believeth, Rom. 10.
The 13. Principle.: 13. Whosoever believeth and is Baptized, shall be saved. Mat. vlt.
The 14. Principle.: 14. A man is justified by faith without works freely by grace, not of our selves. Gal. 2. Ephes. 2.
The 15. Principle.: 15. There is no remission of sins without blood. Heb. 9
The 16. Principle.: 16. Whatsoever is not of faith is sin. Rom. 14. without faith it is impossible to please God. Heb. 11.
The 17. Principle.: 17. One Mediator between God & man Christ Jesus. 1. Tim. 2. & he is the propitiatiō for our sins. 1. John. 2.
The 18. Principle.: 18. Who soever seeketh in the law to be justified, is fallen from grace.
The 19. Principle.: 19. In Christ be all the promises of God, Est & Amen. 2. Cor. 1.
The 20. Principle.: 20. Let every soul be subject to superior powers, giving to Caesar that which is Caesars, & to God that which is God's. Rom. 13.

These principles and infallible rules of the Scripture, as no man can deny, so if they be granted, the doctrine thē of the Popes Church must needs be found not to be Catholic, but rather full of errors and heresies, as in the sequel following remaineth more expressly and particularly by the grace of Christ to be convinced.

Here followeth a Summary collection of the errors, heresies, and absurdities contained in the popes doctrine, contrary to the rules of God's word, and the first institution of the Church of Rome.

Of Faith and Justification.

FIrst, as touching the only means and instrumental cause of our iustificatiō, whereby the merits of Christ's Passiō be applied to us & made ours, ye heard before how S. Paul only ascrybeth the same to faith: as appeareth by all his letters, especially to the Romans. Where he excluding all kind of works, ascribeth all our salvation, justification, righteousness, reconciliation, and peace with god only to faith in Christ. Contrary to which doctrine the Pope and his church hath set up diverse and sundry other means of their own devising, whereby the merits of Christ's passion (they say) are applied to us and made ours, to the putting away of sins, and for our justification, as hope, charity, sacrifice of the Mass, auricular confession, satisfacion, merits of Saints, and holy orders, the Popes pardons, &c. So that Christ's sacrifice, stripes, and suffering, by this teaching doth not heal us, nor is not beneficial to us, though we believe never so well, unless we add also these works and merits above recited. Which if it be true, then is it false that Isaiah the prophet doth promise: chap. 53. In his stripes all we are made hole. &c. This error and heresy of the Church of Rome, though it serve at first sight to the natural reason of man to be out of small importance yet if it be earnestly considered, it is in very deed the most pernicious heresy that ever almost crept into the Church, upon the which as the only foundation, all, or the most part of all the errors, absurdities, and inconveniences of the Popes Church are grounded. For this being once admitted, that a man is not justified by his faith in Christ alone, but that other means must be sought by our own working and merits to apply the merits of Christ's Passiō unto us, then is there neither any certeinty left, of our salvation, nor end in setting up new means and merits of our own devising, for remission of sins. Neither hath there been any heresy that either hath rebelled more presumptuously against the high Majesty of God the Father, nor more perniciously hath injured the souls of the simple, then this doctrine.

First of all it subuerteth the will and testament of God. For where almighty God of mercy hath given us his son to die for us, and with him hath given out his full promise, that whosoever believeth vpō him should be saved by their faith, & assigneth none other condition either of the law or any works, but only of faith, to be y ^e means between his son and us: these men take upon them to alter this testament that God hath set, and adjoin other conditions, which the Lord in his word never appointed nor knew. To whom the words of Jerome may be well applied upon the Epistle to the Gal. speaking of such. Qui de Euangelio Christi faciunt hominis Euangelium, vel quod peius est, Diaboli, &c. That is, Which make of the Gospel of Christ, the Gospel of men, or rather the Gospel of the devil &c.

Secondly, whereas the Christian reader in the Gospel, reading of the great grace and sweet promises of god given to mankind in Christ his son, might thereby take much comfort of soul, and be at rest and peace with the Lord his God: cometh in the pestiferous doctrine of these heretics, wherewith they obscure this free grace of God, to choke the sweet comforts of man in the holy Ghost, and oppress Christian liberty, and bring our spiritual into bondage.

Thirdly, as in this their impious doctrine they show themselves manifest enemies to God's grace: so are they no less injurious to Christian men, whom they leave in a doubtful distrust of God's favor and of their salvation, contrary to the word and will of God, and right institutiō of the Apostolic doctrine. And whereas our new schoolmen of late, to maintain the said wicked point of doctrine, do object unto us that we rather leave men's consciences uncertain, for so much as, if life (say they) were not a due reward, it were uncertain. And now for so much as due debt is certain, and mercy or favor is uncertain, therefore (say they) we leaving men's consciences to the mercy of God, do leave them in a doubtful vncerteintie of their salvation. To this I answer that due debt, if it be proved by the law duly deserved, it must be certain. But if the law shall prove it imperfect or insufficiently due, then is it not certain, neither can there be anything duly claimed. Now as touching mercy, so long as it remaineth secret in the Princes will, and not known to his subjects, so long it is uncertain, But when this mercy shall be openly published by proclamation, ratified by promise, conferred by will and Testament, established in blood, and sealed with Sacraments, then this mercy remaineth no more doubtful, but ought firmly to be believed of every true faithful subject. And therefore Saint Paul, to establish our harts in this assurance, and so answer to this doubt, in his Epistle to the Romaines doth teach us, saying: And therefore of faith, that after grace the promise might be firm & sure to the whole seed of Abraham. &c. Rom. 4. Meanyng hereby, that works have nothing to do in this case of Justifying, and noteth the reason why. For then our salvation should stand in a doubtful wavering, because in working we are never certain whether our deserts be perfect and sufficient in God's judgment or no. And therefore (saith Saint Paul) to the intent our salvation should be out of all doubt, and certain, it standeth not of works, in deserving, but of faith in apprehending, and of God's free grace in promising.

Fourthly, as in this their sinister doctrine they break this principle of Christian Religion, which saith that a man is justified by faith without works, so again it breaketh another principle above rehearsed. For this rule being granted that nothing is to be added to gods word nor taken from it: then have these men done wickedly in adding (as they do) to God's word. For where the word of god lymiteth to our justification no condition but faith: Believe (saith he) in the Lord Jesus and thou shalt be saved, and thy whole house, &c. Act. 16. these Iusticiaries do add thereto divers and sundry other conditions besides, and such as the word also precisely excludeth, as hope, charity, the sacrifice of their Mass, the work of the Priest Ex opere operato, auricular confession, satisfaction, meritorious deeds. &c. And thus much concerning the doctrine of faith and justification. Whereby it may appear to what horrible blindness and blasphemy, the Church of Rome is now fallen: where this kind of doctrine is not only suffered, but also publicly professed, which speaking against faith, thus blasphemously dare say: Fides illa qua quis firmiter credit, & certo statuit propter Christum sibi remissa esse peccata, sese{que} possessurum vitam aeternam, non sides est, sed temeritas: non spiritus sancti persuasio, sed humanae audaciae presumptio. That is, That faith wherewith a man firmly believeth and certeinely assureth himself, that for Christ's sake his sins be forgiven him, and that he shall possess eternal life, is not faith but rashness: not the persuasion of the holy Ghost, but presumption of a man's boldness.

Of works, and the law.

AS touching the doctrine of good works and the law, what the teaching of Saint Paul was to the Romans, ye heard before. Who although he excludeth good works from the office of Justifying, yet excludeth he them not from the practice and c •• uersation of Christian life, but most earnestly calleth upon all faithful believers in Christ, to walk worthy their vocation, to lay down their old conversation, to give their members servants of righteousness, to offer their bodies up to God a lively Sacrifice, &c. The like example of whose teaching, if the Churches now reformed do not follow, let their Sermons, their Preachynges, writings, exhortynges, and lives also bear record. who although they cannot say with Christ. Which of you can blame me of sin, yet they may say to the adversaries, whosoever of you is without fault, cast the first stone of reproach against us. Wherefore Hosius, Pighius, with their fellows, do them open wrong, and slanderously bely them in comparing them in this behalf to Aetius Eunominus, and other heretics called Anomaei, who taking the good sentences of S. Paul, did abuse the same to filthy license of the flesh, and corruption of wicked life, &c.

But to let these slanders pass, now what the errors be of the Church of Rome, touching this part of doctrine, remaineth to be declared. Whose error first standeth in this, that they mysunderstanding the definition of good works, do call good works, not such as properly are commanded by the law of God, but such as are agreeable to the Popes law: As building of Abbayes and churches, giving to the high altar, founding of trentales, fynding of chauntries, gylding of Images, hearing of Masses, going on pilgrimage, fyghting for the holy cross, keeping of vows, entering to orders, fasting of vigiles, creepyng to the Cross, praying to Saints, &c. All which are not only reputed for good works, but so preferred also before all other works, that to these is given pardon from the Pope, double and triplefolde more, then to any other good work of charity commanded in the law of almighty God.

An other error also may be noted in the Papists, touching the efficient or formal cause of good works. For albeit they all confess in their books, that Gratia dei gratis data, is the chief principal cause thereof, and worketh in us iustitiam primam (as they call it) yet the good works after regeneration, they refer to other subordinate causes under God, as to free will, or to habitum virtutis, or ad integra naturalia, & nothing at all to faith, when as faith only next under God, is the root and fountain of all well dooyng: as in the fruits of a good tree, albeit the planter or the husbandman be the principal agent thereof, and some cause also may be in y ^e good ground, yet the next and immediate cause is the root that maketh the tree fruitful. In like manner the grace of God, in a soft & repentant mollified heart planteth the gift of faith. Faith as a good root cannot lie dead or unoccupied, but springeth forth and maketh both the tree fruitful, and also the tree thereof to be good. which otherwise had no acceptatiō nor goodness in them, were it not for the goodness of the root from whence they spring. So Paul although he had certain works in him such as they were, before his conversion, yet had he no good works before the grace of Christ had rooted faith in him. So Mary Magdelene the sinner, and Zacchaeus the Publican. So all the nations of the Gentiles began to bring forth fruit, and especially good fruit, when they began to be engrafted in Christ, and to receive the root of his faith, whose fruits before that were all damnable and unsavory. As touching the cause therefore of good works, there is no other in man but faith, whose office as it is to justify us in heaven so the nature of it is here in earth to work by love, as the root worketh by the sap. For as a man seeth and feeleth by faith, the love and grace of God toward him in Christ his son: so beginneth he to love again both God and man, and to do for his neighbor as God hath done to him. And hereof properly springeth the runyng fountain of all good works and deeds of charity.

Thirdly, as they err in the cause of good works, so do they err much more in the ende of the law, and of good works: for where Saint Paul teacheth the law to be given to this use and ende, to convict our transgressions, to prove us sinners, to show and condemn our infirmitye, and to drive us to Christ: they take and apply no other ende to the law, but to make us perfect, to keep us from wrath, and to make us just before God. And likewise where Saint Paul proveth all our good works to be imperfect, and utterly secludeth them from the ende of Justifying, they contrariwise do teache, as though the ende of good works were to merit remission of sins, to satisfy unto God, to deserve grace, to redeem souls from Purgatory, and that by them the person of the regenerate man doth please God, and is made just before God. For so they teach most wickedly and horribly, saying. That christ suffered for original sin, or sins going before Baptism, but the actual sins, which follow after Baptism, must be done away by men's meryts. And so they assign to Christ the beginning of salvation, or obtaining of the first grace (as they call it) but the perfection or cōsūmation of grace, they give to works & our own strength. Neither can they in any case abide, that we be justified freely by the mercy of God through faith only apprehending the merits of Christ. Howbeit neither do all Papists in this their erroue agree in one. For some make distinction and say: that we are justified by Christ principaliter .i. principally: & minus principaliter .i. less principally, by the dignity of our own deeds, contrary to the eight principle before mentioned, page. 24. Other hold that we are made righteous before God, not by works that go before faith: but by our virtues that follow after. Some again do thus expound y ^e saying of Saint Paul: We are justified by faith: y ^t is (say they) by faith, preparing us or setting us in a good way to be justified. Other expoūde by it y ^e figure Sinecdoche, that is, by faith conjoined together with other virtues. Other thus: by faith, that is, being formed with charytie, &c. Thus all these do derogate from the benefit of Christ, and attribute unto works a great or the greatest part of our justification, directly against the true vein of Saint Paul's doctrine and first institution of the ancient Church of Rome, and against all the principles of holy Scripture.

Furthermore, as touching the said doctrine of the law and good works, they err in misunderstanding the nature of the law and works. For where Saint Paul disputeth that the law is spiritual, and requireth of us perfect obedience of the whole power of man, which we being carnal are never able to accomplish: they affirm otherwise that the law doth require but only outward obedience of man, and therewith is contented: And this obedience they say, man is not only able to perform, but also to do more and greater things then the law requireth. Wherof riseth y ^e works of supererogatiō, contrary to y ^e 6. and 8. principles above specified, page. 24. Also there be say they, among other certain works of the law, which pertain not to all men, but are consilia, counsayles, left for perfect men, as matter for them to merit by, and these they call opera perfectionis, or opera indebita, adding also to these new devises to serve God after their own traditions besides the word of God, as Monastical vows, willful poverty, difference of meats and garments, pilgrimage to relics and Saints, worshipping of y ^e dead, superstitious ceremonies, rosaries, &c. With such like, and these they call works of perfection, which they prefer before the other commanded in the law of God. In so much that in comparison of these, the other necessary duties commanded and commended by the word of God (as to bear office in the common wealth, to live in y ^e godly state of matrimony, to sustain the office of a servant in a house) is contemned, and accounted as profane in comparison of these, contrary to the 10. principle above mentioned. pag. 24.

* Of Sin.

OF Sin likewise they teach not rightly, nor after the institution of the Apostles, and the ancient Church of Rome, while the consider not the deepenes and largeness of sin, supposing still to be nothing else but inward actions with consent of will, or outward, such as are against will: whereas the strength of sin extendeth not only to these, but also comprehendeth the blindness and ignorance of the mind, lack of knowledge and true fear of God, the untowardness of man's mind to Godwarde, the privy rebellion of the heart against the law of God, the vndeliting will of man to God and his word. The sense of flesh S. Paul also calleth an enemy against God, and feeleth in himself, that is, in his flesh nothing dwelling but sin.

As touching also original sin, wherein we are borne which is the destruction of original justice, and of gods Image in us (remaining in us and bringing forth in us wicked cogitations, affections, and motions of naughtynes, against the law of God, and never ceaseth so long as man liveth) this original sin the Popes doctrine doth not deny, but yet doth much extenuate the same and holdeth that this inward concupiscence & vicious affections not brasting out in us with consent of will, are no mortal nor damnable sin, but only fomes peccati : And say moreover, that this concupiscentia in us, is no depravation of the higher, but only of the lower partes of man, being as a thing 〈 in non-Latin alphabet 〉 , indifferent, and no less natural in us then is the appetite to eat and drink, and that the same is left to remain in the Saints after Baptism, to be to them occasion of more meriting, &c.

* Of Penaunce, or Repentaunce.

OF Penaunce, this latter Latterane Church of Rome, of late hath made a Sacrament (contrary to the fourth principle before pag. 24.) which penance say they, standeth of three partes. Contrition, Confession, and Satisfaction canonical. Contrition (as they teach) may be had by strength of free will, without the law, and the holy Ghost per actus elicitos, through man's own action and endeavor. Which contrition first must be sufficient, and so it meriteth remission of sin. In confession, they require a full rehearsal of all sins, whereby the Priest knowing the crimes, may minister satisfaction accordingly. And this rehearsing of sins, ex opero operato deserveth remission, contrary y ^• to 14. principle before, pag. 24. Satisfactions they call opera indebita, enjoined by the ghostly father. And this satisfaction (say they) taketh away, and changeth eternal punishment, into temporal pains, which pains also it doth mitigate. And again, these satisfactions may be taken away by the Popes indulgence. &c.

This unsavory and hethenish doctrine of penance far differeth from the true teaching of holy Scripture. By the which teaching repentance properly containeth these three partes, contrition, faith, and new life. Contrition is called in Scripture the sorrow of heart, rising vpō the consideration of sin committed and of the anger of God provoked, which sorrow dryueth a man to Christ for succor: whereupon riseth faith. Faith bringeth, afterward amendment or newenes of life, which we call new obedience, working fruits worthy of repentance.

Difference between the law and the Gospel.

AS there is nothing more necessary and comfortable for troubled consciences, then to be well instructed in the difference between the law and the Gospel: so is the Church of Rome much to blame in this behalf, because it confoundeth together those two, being in nature so divers & contrary one from another: as threatenings and promises, things temporal with things eternal, sorrowful things with glad tidings, death with life, bondage with freedom, &c. Teachyng the people, that whatsoever the law saith the Gospel confirmeth, and whatsoever the Gospel saith the same is agreeable to the law, and so make they no difference between Moses and Christ, save only that Moses (they say) was the gyuer of the old law, Christ is the gyuer of the new and a more perfect law. And thus imagine they the gospel to be nothing else but a new law given by Christ, bynding to the promises thereof, the condition of our dooynges and deseruinges, no otherwise then to the old law. And so denyde they the whole law after this destinction, into three partes, to wit, the law of Nature, the law of Moses, and the law of Christ. And as for the Gospel (they say) it is revealed for no other cause, but to show to the world more perfect precepts and counsayles, then were in the old law: to the fulfylling whereof they attribute justification, and so leave the poor consciences of men in perpetual doubt, and induce other many fold errors: bringing the people into a false opinion of Christ, as though he were not a remedy against the law, but came as another Moses, to give a new law to the world.

Furthermore, as they make no difference between the nature of the law and nature of the Gospel, confoundyng Moses and Christ together: so neither do they distinct or discern the time of the law, and the time of the Gospel a sonder. For where S. Paul, bringeth in the law, to be a schoolmaster, & limiteth him his tune unto Christ: & saith that Christ is the end of the law, that is, whereas y ^• law ceaseth, there Christ beginneth, & where christ begineth there the law endeth, they contrary make y ^e law to have no ende nor ceasing, but give to it immortal life & kingdom equal with Christ, so that Christ and the law together do reign over the soul and conscience of man. Which is untrue. For either Christ must give place, and the law stand: Or else the law (the condemnation and malediction of the law I mean) must ende, and Christ reign. For both these, Christ and the law, grace and malediction, cannot reign and govern together. But Christ the Son of God which once died, can die no more, but must reign forever. Wherefore the law with his strength styng, and curse, must needs cease and have an end. And this is it that S. Paul speaking of the triumph of Christ, saith, that he ascendyng up led away captivity captive, & hath set man at lyberty, not at liberty to live as flesh listeth, neither hath freed him from the use & exercise of the law, but from the dominion and power of the law, so that there is now no condemnation to them that be in Christ Jesus, which walk not after the flesh, &c. Romaines, 8, And in another place Saint Paul speaking of the same power and dominion of the law, saith, that Christ hath taken the oblygation written against us in decrees, and hath nailed it upon the Cross, triumphing over all, &c. so that as the kingdom of Christ first began upon the Cross, even so upon the same Cross, and at the same time the kingdom of the law expired, and the malediction of the law was so crucified upon the Cross, that it shall never rise again, to have any power against them that be in Christ Jesus. For like as if a woman be discharged from her first husband being dead, & hath married another man, the first husband hath no more power over her: even so we now being espoused unto Christ our seconde husband, are discharged utterly from our first husband the law: (& as S. Paul in another place saith) are no more under the law, that is, under the dominion & malediction of the law, but under grace, that is, under perpetual remission of all sins, committed not only before our Baptism, but as well also after Baptism, and during all our life long. For therein properly consisteth the grace of God, in not imputyng sin unto us, so often as the repenting sinner rising up by faith flieth unto Christ, and apprehendeth God's mercy and remission promised in him, according to the testimony both of the Psalm: Blessed is the man to whom the Lord imputeth no sin. &c. & also of all the Prophets, which (as Saint Peter saith) give record to him that through his name all that believe in him shall receive remission of their sins, &c. Acts. 10. Which being so, as it cannot be denied, then what needeth these private and extraordinary remissions to be brought into the Church by ear confession, by meritorious deeds, and by the Popes pardons? for if there be no condemnation but by the law: and if this law it self be captived, crucified, abolished, and departed, which was the first husband, what condemnation thē can there be to thē that be in Christ Jesus, or by whom should it come? If there be no condemnation, but a free and general deliverance for all men, once gotten by the victory of Christ, from the penalty of y ^e law: what needeth thē any particular remission of sins, at sundry times to be sought at the Priests hands or the Popes pardons? He that hath a general pardon needeth no particular. If remedy for sin be general and perpetual once gotten forever, to all them that be in Christ Jesus, what needeth any other remedy by auricular confession? If it be not general and perpetual, howe then, is it true that Saint Paul saith: the law is crucified, and condemnation abolished? or howe standeth redemption perpetual and general, if remission be not general? For what is redemption else, but remission of sins, or sins bought out? or what is else to kill the law, but to discharge us from condemnation forever? He that delivereth his friend for a time out of his enemies hand, doth him a pleasure: but he that killeth the enemy once out of the way giveth perpetual safety. So if remission of sins by Christ were for some sins and not for all, the law then must needs live still. But now the kylling and crucifying of the law importeth full remission to be absolute, and our safety to be perpetual. But here percase will be objected of some: how standeth remission of sins certain and perpetual, seeing new offenses being daily committed, do daily require new remission? Hereto I answer? albeit sins do daily grow, whereby we have need daily to desire God to forgive us our trespasses ( &c. yet notwithstanding the cause of our remission standeth ever one and perpetual, neither is the same to be repeated anymore, nor any other cause to be sought besides that alone. This cause is the sacrificed body of Christ once upon the Cross for all sins that either have or shall be committed. Beside this cause, there is no other, neither confession, nor men's pardons that remitteth sins.

Furthermore, as the cause is one and ever perpetual, which worketh remission of sins unto us: so is the promise of God ever one, once made and standeth perpetual that offereth the same to the faith of the repenting sinner. And because the said promise of God is always sure and cannot fail, which offereth remission to all them that believe in Christ, being limited neither to time nor number, therefore we may boldly conclude, that what time soever a repenting sinner believeth, and by faith applieth to him the sacrifice of Christ, he hath by God's own promise remission of his sins, whether they were done before, or after Baptism.

And moreover, for so much as the said promise of God offereth remission to the repentant sinner, by no other means nor condition. but only one, that is, by faith in Christ: therefore excluding all other means and conditions of man's working, we say, that what repenting sinner soever believeth in Christ, hath already in him self (and needeth not to seek to any Priest) perpetual assurance of remission, not for this time or that time only, but forever and a day. For the promise faith not, he that believeth in Christ shall be pardoned this time, so he sin no more: neither doth it say, that the law is stayde, or the sentence repriued, but saith plainly, that the law with her condemnation and sentence her self is condemned and hanged up, and shall never rise again to them that be in Christ Jesus: and promiseth indeterminatelye, without limitation, remission of sins, to all that believe in his name. &c, Acts. 10. and likewise in another place the Scripture speaking absolutely, saith, Sin shall not prevail over you, & addeth the reason why: saying: Because ye are not under the law but under grace. Rom. 6. Adding this lesson withal, (as it followeth in the same place) not that sinners should sin more therefore, because they are under grace, but only that weak infirmities might be relieved, broken consciences comforted, and repenting sinners holpen from desperation, to the praise of God's glory. For as God forgiveth not sinners because they should sin: so neither doth infirmity of falling diminish the grace of Christ, but rather doth illustrate the same, as it is written: My strength is made perfect in infirmity. 2. Cor. 12. and again: Where sin aboundeth, there superaboundeth also grace.

In remission of sins therefore, these four things must concur together: the cause that worketh (which is the sacrifice of Christ's body) 2. the promise that offereth, 3. faith that apprehendeth. 4. the repenting sinner that receiveth. And although sins daily do grow, which daily provoke us to crave remission, yet as touching the cause that worketh remission of our daily sins: & the means which apprehendeth and applieth the said cause unto us, they remain always one & perpetual: besides which no other cause nor means is to be sought of man. So that to them that be repenting sinners & be in Christ Jesus there is no law to condemn them, though they have deserved condemnation: but they are under a perpetual kingdom and a heaven full of grace and remission to cover their sins and not to impute their iniquities, through the promise of God in Christ Jesus our Lord.

And therefore wicked and impious is the doctrine of them, first which seek any other cause of remission, then only the blood of our Savior. Secondly, which assign any other means to apply the bloudsheding of Christ unto us, besides only faith. Thirdly and especially, which so limit and restrain the eternal privilege of Christ's passion, as though it served but only for sins done without and before faith: and that the rest after Baptism committed must be done away by confession, pardons, and satisfactory deeds. And all this riseth, because the true nature of the law, & of the Gospel is not known, nor the difference rightly considered between the times of the one, and of the other. Neither again do they make any distinction between the malediction of the law, and use of the law. And therefore whensoever they hear us speak of the law (meaning y ^e malediction of the law) to be abolished, thereupon they maliciously slander us, as though we speak against the good exercises of the law, and give liberty of flesh to carnal men to live as they list. Whereof more shall be said (by the Lord's grace) as place and time shall hereafter require.

Of free will.

COncerning free will, as it may peradventure in some case be admitted that men without the grace may do some outward functions of the law, and keep some outward obseruaunces or traditions: so as touching things spiritual & appertaining to salvation, the strength of man being not regenerate by grace, is so infirm and impotent that he can perform nothing, neither in doing well nor willing well. Who after he be regenerated by grace may work and do well, but yet in such sort, that still remaineth notwithstanding a great imperfection of flesh, & a perpetual repugnaunce between the flesh and spirit. And thus was the original Church of the ancient Romans first instructed. From whom see now howe far this latter Church of Rome hath degenerated, which holdeth and affirmeth, that men without grace may perform the obedience of the law, & prepare themselves to receive grace by working, so that those works may be meritorious, and of congruity obtain grace. Which grace once obtained, then men may (say they) perfectly perform the full obedience of the law, and accomplish those spiritual actions, and works which God requireth, and so those works, of cōdignity, deserve everlasting life. As for the infirmity which still remaineth in nature, that they nothing regard nor once speak of.

Of Invocation, and Adoration.

OUer and besides these vncatholike and almost unchristian absurdities and defections from the Apostolical faith above specified, let us consider the manner of their Invocation, not to God alone, as they should, but to dead men saying: that saints are to be called upon tanquam mediatores intercessionis : as Mediators of intercession: Christum vero tanquam mediatorem Salutis, and Christ as the Mediator of Salvation. And affirm moreover, y ^t Christ was a Medyatour only in time of his Passion. Which is repugnaunt to the words of S. Paul writing to the old Romans chap. 8. where he speaking of the intercession of Christ: Which is (saith he) on the right hand of God, who also maketh intercession for us, &c. And if Christ be a Mediator of salvation, what needeth then any other intercession of the Saints for other suits? for salvation being once had what can we require more? or what lacketh he more to be obtained of the Saints, which is sure to be saved only by Christ? And yet in their Catholic devotions: why do they teach us thus to pray to the blessed virgins: Salua omnes qui te glorificant, i. Save all them that glorify thee, &c. if salvation only belong to Christ? unless they study of purpose to seem contrary to themselves.

Hitherto also pertaineth the worshipping of relics, and the false adoration of Sacraments, that is, the outward signs of the things signified, contrary to the 7. principle before, page▪ 24. Add to this also the profanation of the Lord's Supper, contrary to the use for which it was ordained, in reserving it after the Communion ministered, in setting it to sale for money, and falsely persuading both them selves and other, that the Priest doth merit both to him self that saith, and to him that heareth, Ex opere operato, sine bono motu vtentis, &c. That is, Only by the mere doing of the work, though the party that useth the same, hath no good motion in him. &c.

* Of Sacraments, Baptism and the Lord's Supper.

AS touching Sacraments, their doctrine likewise is corrupt and erroneous.

1. First they err falsely in the number. For where the institution of Christ ordeineth but two, they (contrary to the fourth principle above prefixed) have added to the prescription of the Lord's word, fine other Sacraments.

2. Secondly, in the cause final they err. For where the word hath ordained those Sacraments to excite our faith, and to give us admonitions of spiritual things: they contrariwise do teach that the Sacraments do not only stir up faith, but also that they avail and are effectual without faith, Ex opere operato, sine bono motu vtentis &c. as is to be found in Thom. Aquine, Scotus, Catharinus, and other moe.

3. Thirdly, in the operation & effect of the Sacraments they fail: where the contrary to the mind of the Scriptures, do say, that they give grace & not only do signify, but also contain and exhibit that which they signify, to wit grace and salvation.

4. Fourthly, they err also in Application, applying their Sacraments both to the quick and the dead, to thē also that be absent, to remission of sins, and releasing of pain. &c.

In the Sacrament of Baptism they are to be reproved, not only for adding to the simple words of Christ's institution, diverse other newfound rites & phantasies of men: but also where the use of the old Church of Rome was only to baptize men, they Baptise also Belles, and apply the words of Baptism to water, fire, candles, stocks, and stones. &c.

But especially in the Supper of the Lord their doctrine most filthely swerveth from the right mind of the Scripture, all order, reason, and fashion, most worthy to be exployded out of all Christian Churches. Touching y ^e which Sacrament, the first error is their Idolatrous abuse by worshipping, adoring, sensing, knocking and kneeling unto it, in reserving also and carrying the same about in pomp and procession in towns and fields. Secondly also in the substance thereof their teaching is monstrous, leaving there no substance of bread and wine to remain, but only the real body and blood of Christ, putting no difference between calling, and making. Because Christ called bread, his body therefore, say they, he made it his body, and so of a wholesome Sacrament, make a perilous Idole, & that which the old Church of Rome did ever take to be a mistery, they turn into a blind miste of mere accidences to blear the people's eyes, making them believe they see that they see not: & not to see y ^t which they see: & to worship a thing made, for their maker, a creature for their creator: and that was threshed out of a wheaten sheffe they set up in the Church, & worship for a Savior: and when they have worshipped him, then they offer him to his father: and when they have offered him, then they eat him up, or else close him fast in a pyx. Where if he corrupt & putrefy before he be eaten, then they burn him to powder & ashes. And notwithstanding they know well by the scriptures, that the body of christ can never corrupt and putrefy, yet for all this corruption, will they needs make it the body of Christ, and burn all them which believe not that, which is against true Christian belief.

*Of Matrimony.

WHat order and rule S. Paul hath set for marriage in his Epistle to the Corinthians it is manifest. Whereas he preferreth single life in such as have the gift of continence, before the married state, so again in such as have not the gift he preferreth the coupled life before the other: willing every such one to have his wife because of fornication. Furthermore, how the said Apostle alloweth a Bishop to be the husband of one wife (so he exceed not to the manner of the Jews, which were permitted to have many) & how vehemently he reproveth them that restrain marriage, his letters to Timothy do record. Moreover, what degres be permitted by the law of God to mary, in the book of Leu. is to be seen. cha, 18. Also how children ought not to marry without consent of their parents, by manifest examples of the Scriptures it is notorious.

Contrary to these ordinances of the Scripture, the new Catholics of the Popes church, first do repute and call marriage a state of imperfection, & prefer single life, be it never so impure, before the same, pretending y ^t where the one replenisheth the earth, the other filleth Heaven. Further, as good as y ^e third part of Christendom, if it be not more both men and women, they keep through coacted vows from marriage, having no respect whethey they have the gift or no. Ministers and Priests, such as are found to have wives, not only they remove out of place, but also pronounce sentence of death upon them & account their children for bastards & illegitimate. Again, as good as the iii. part of the year they exempt & suspend from liberty of marriage. Degres of copulation forbidden they extend farther then ever did the law of God, even to the fifth or sixth degree. Which degree notwithstanding they release again when they list for money. Ouer and besides all this they have added a new found prohibition of spiritual kindred, that is, that such as have been gossips, or godfathers and godmothers together in christening another man's child, must not by their law mary together. Briefly and finally in this their doctrine and cases of Matrimony they gain and rake to themselves much money from the people, they augment horrible Sodomitry, they nourish wicked adultery and much fornication. They fill the world with offensions, and bastards, and give great occasion of murdering infants.

Of Magistrates and civil government.

YE hard before what rules and lessons S. Paul gave to the old Romans concerning Magistrates, to whose authority he would all human creatures to be subjected and how they are the ministers of God, having the sword given unto them, wherewith they ought to repress false doctrine and idolatry, and maintain that which is true & right. Rom. 13. Now let us survey a little the Popes proceedings, and mark how far he transgresseth in this, as he doth in all other points almost from true christianity.

1. First, the Pope with all his clergy exempt themselves from all obedience civil.

2. They arrogate to themselves authority to ordain and constitute, without all leave or knowledge of the ordinary Magistrate.

3. Yea, they take upon them to depose, and set up rulers and Magistrates whom they list.

Of Purgatory.

THe Paradoxes, or rather the phantesies of the latter Church of Rome concerning purgatory, be monstrous, neither old nor Apostolical.

1. First, (say they) there is a Purgatory, where souls do burn in fire after this life.

2. The pain of Purgatory differeth nothing from the pains of hell, but only that it hath an end, the pains of hell have none.

3. The painful suffering of this fire fretteth and scoureth away the sins before committed in the body.

4. The time of these pains endureth in some longer, in some less, according as their sins deserve.

5. After which time of their pains being expired, then the mercy of God doth translate them to heavenly bliss, which the body of Christ hath bought for them.

6. The pains of purgatory be so great, that if all the beggars of the world were seen on the one side, and but one soul of Purgatory on the other side, the whole world would pity more that one, then all the other.

7. The whole time of punishment in this Purgatory must continue so long, till the fire have clean fretted and scoured away the rusty spots of every sinful soul there burning, unless there come some release.

8. Helps and releases that may shorten the time of their purgation, be the Popes pardons and indulgences, sacrifice of the alter, dyrges, and trentals, prayer, fasting meritorious deeds out of the treasure house of the Church, alms, and charitable deeds of the living in satisfying gods Justice for them, &c.

9. Lacke of belief of Purgatory, bringeth to hell.

Many other false errors and great deformities, heresies, absurdities, vanities, & follies, bisides their blasphemous raylinges and contumelies, may be noted in the said latter church of Rome, wherein they have made manifest defection from the old faith of Rome, as in depriving the Church of one kind of the Sacrament, in taking from the people the knowledge and reading of God's word, in praying and speaking to the people and administering sacraments in a tongue unknown, in mistaking the authority of the keys, in their unwritten verities, in making y ^e authority of scripture insufficient, in untrue judgment of the Church and the wrong notes of the same, in the supremacy of the sea of Rome, in their wrong opinion of Antichrist.

But because these with all other partes of doctrine are more copiously and at large comprehended in other books both in Latin and English set forth in these our days, I shall not need further herein to travel, especially seeing the contrariety between the Popes Church, and the Church of Christ, between the doctrine of the one, and doctrine of the other, is so evident that he is blind that seeth it not, and hath no hands almost, that feeleth it not.

For (briefly in one note to comprehend, which may suffice for all) where as the doctrine of Christ is altogether spiritual, consisting wholly in spirit and verity, and requireth no outward thing to make a true Christian man but only Baptism (which is the outward profession of faith) and receiving the Lord's supper: let us now examine the whole religion of this latter Church of Rome, and we shall find it wholly from top to toe, to consist in nothing else but altogether in outward and ceremonial exercises, as outward confession, absolution at the Priests hand, outward sacrifice of the Mass, buying of pardons, purchasing of obites, externe worshipping of Images and relics, pilgrimage of this place or that: building of Churches, founding of Monasteries, outward works of the law, outward gestures, garments, colors, choice of meats, difference of times and places, peculiar rites, and obseruauncies, set prayers and number of prayers prescribed, fasting of vigiles, keeping of holidays, coming to Church, hearing of service, externe succession of Bishops, and of Peters sea, externe form and notes of the Church. &c. so that by this religion to make a true Christian and a good Catholic, there is no working of the holy Ghost almost required: As by example to make this matter more demonstrable, let us here define a Christian man after the Popes making: whereby we may see the better what is to be judged of the scope of his doctrine.

A Christian man after the Popes making defined.

AFter the Popes Catholic Religion, a true Christian man is thus defined: first to be baptized in the Latin tongue (where the Godfathers profess they cannot tell what) then confirmed by the Bishop: the Mother of the child to be purified. After he be grown in years, then to come to the Church, to keep his fasting days, to fast the Lent, to come under benedicite. that is, to be confessed of the Priest, to do his penance, at Easter to take his rites to hear Mass, and divine service, to set up candles before Images to creep to y ^e Cross, to take holy bread and holy water, to go on processiō, to carry his palms & candle, and to take ashes, to fast the Ember days, Rogation days, & vigiles, to keep the holy days, to pay his tithes and offering days, to go on pilgrimage, to buy pardons, to worship his maker over the Priests head, to receive the Pope for his supreme head and to obey his laws, to receive S. Nicolas Clerks, to have his beads, & to give to the high altar, to take orders, if he will be Priest, to say his Matins, to sing his Mass, to lift up fair, to keep his vow, and not to marry. When he is sick to be anneeld and take the rites of holy Church, to be buried in y ^e church yard, to be rong for, to be song for, to be buried in a Friars cowl, to find a soul Priest. &c.

All which pointes being observed, who can deny but this is a devout man and a perfect Christian Catholic, and sure to be saved, as a true faithful child of the holy mother Church.

Now look upon this definition, and tell me (good reader) what faith or spirit, or what working of the holy Ghost in all this doctrine is to be required. The grace of our Lord Jesus give the true light of his Gospel to shine in our hearts, Amen.

〈 in non-Latin alphabet 〉 .