be found which being famous raysed aloft as a citie builded vpon an high hill may bee seene of al people a farre of and ought to bee credited of all the Nations of the earth And bicause this shape of a Church can not be seene any where at this present but amongst that people and nation onely ouer whom the Bishop of Rome must be acknowledged for chief head hereof must it follow of necessitie That there is no true and glorious Church of Christ except this onely Romish Church and that al other Churches besides be foreiners infamous and no Churches at al as the which being not able to deriue any certenâ—ie of their discent and antiquity ought not in any respect beare the name of Christian Churches but must be accounted rather for dennes and conuenticles of heretiques And thus much nowe by the way touching the Church the treatie whereof God willing shall bee sette forth with larger discourse in other bokes hereafter This lesson in the meane â—pace will not bee amisse to bee foretolde That if it bee true that Christ himselfe did plainly pronounce that his kingdome was not of this worlde and this also as true which hee doth else where affirme that the things which doe seeme mightie and glorious to the iudgement of men are accounted for vile drosse and abhomination in the sight of God finally if the estate of the most holy Apostles and Martyrs of Christ was alwayes such as it became rather odious to the worlde then accepted or of any estimation that such as applied neerest to Christ were alwayes despised most and that the Disciple cannot bee greater than his maister certes it can not possibly bee that this Churche of the Pope so mightie and glorious in the worlde so renowmed and famous in worldly pompe and excâ—sse so magnified and fawned vpon with the wel likings and alliances of Princes should haue any affâ—nitie or alliance at all with Christ the onely head of the Church or any fellowship with the Apostles I come nowe to other partes of the Romish doctrine in the which the Papists do seeme no lesse Iewish then in the shaping and fashioning of their Church as I sayd before For if the doctrine of Paule bee most true where discoursing of the reiection of the Iewes that sought their iustification by the lawe he rendered a reason wherefore they could not attaine thereto Bycause sayth he they sought to be come righâ—eous not by faith but by workes Lâ—t vs see I pray you what else doth the Romish religion proclaime at this day then that wee oughâ— to make our way passable to heaueÌ„ by industrious works precepts of good life reposing the whole shoote anker of assured affiance trust in the same not bycause we beleue on him that doth iustifie the sinner but in doing workes of this life which do exclude all impietie How shall we say that the great Clearkes and Doctours which teach this such like doctrine do differ from naturall Iewishnesse If the Iewes seeking to be iustiâ—ied by woorkes were for this only cause cleane cut of from true rightuousnesse according to the testimonie of Paule what hope may they conceyâ—e at the length to attaine true rightuousnesse which thrusting faith into a corner do raise vppe the whole building of their iustification vpon that tickle and sandle foundation of workes But thou wilt say these men doe not so altogether abrogate fayth but that they couple her together with works by a necessarie and an inseparable coniunction I do know indeede that fayth is peraduenture in some estimation amongst them yet such an estimation this is as that they will in no wise yeeld vnto her her true dignitie and due place of estate For whereas no one thing is resiant in vs nor giueÌ„ vnto vs miserable wretches fâ—oÌ„ aboue that may make vs acceptable vnto God may obteine his fauour may cure our diseases may deliuer from the fetters and chaines of sinne may turne away wrath and vengeance may ouercome the worlde may crush in peeces the horrible tyrannie of death and the deuill may stande boldely and vnuanquishable in the face â—f hell gates finally which may ouerspreade vs poore forlorne caâ—â—iues drowned in the doung and durt of the earth with the gladsome sunneshine of heauenly life and vnspeakeable glorie of immortalitie besides this onely inestimable Iewel namely fayth in Christ in the which all our hope and riches togither with all the promises of God are fast locked vp as it were in a certaine Arke of couenant when as also the selfe same fayth linked and vnited togither with other vertues doth not onely farre surmount al those vertues in her singular excellencie and power but also of her owne force onely and alone satisfie and accomplish all the partes of our redemption yea and so accomplishe the same as that where she leadeth alwaies whole troups of most excellent vertues with her needeth not neuerthelesse any their helpe at al towards the procuring of Gods fauour I beseech you for the loue you beare to Christ what peruerse peuishnâ—sse and I know not whether more malicious or shamelesse impudencie of men is this I say of the false docâ—ors of Rome which being addicted to the Romish ragges seeme by a certaine destinie as it were borne of purpose for the vtter ouerthrowe of Christes Church so to embase this same faith in Christ euen vnder al other vertues as a very naked bare fruitlesse thing of it selfe as that they scarcely can finde in their heartes to graunt her any commendation in heauen or any place of acceptance in earth For what else doe these wordes of theirs import wherewith they tearme this fayth onely onely rashnesse yea and no fayth at al but impudencie temeritie and arrogancie Where they affirme the Gospel whereof we make mention to be sediâ—ious full of fraude and deceyte Moreouer where in all their bookes and writings they doe so vtterly suppresse this fayth of Christ as that they dare presume to say that there is no passable way to heauen but that which is purchased with holy workes and most excellent integritie of life I will couple herewith though not out of the foresayd Authour but out of the publike instrument and decree of the late Tridentine Councell In which Councell whereas those gay iolly gallants did most filthily erre in many thinges yet played they not the Philosophers in any one decree more perilously then where they vttered their Stoicall opinion in the doctrine of Iustification by Christ. Which being proclaymed vnto vs throughout the whole tenour of the Scriptures to bee freely giuen without all mediation of any other thing besides the onely promise of God through fayth in Iesus Christ our Lorde contrariwise those gracious fathers do so iumble and wrappe vp this grace of God full of sauing health and freely offered wholy replenished with most comfortable consolation and safety in one hotchpot mingled as it were with
Who as is only holy who only as hath power of life and death and of al authoritie in heauen and earth so is he onely alone able to beâ—â—ow his graces vpon whom he will being tyed to none nor holden bound to any law Nowe therefore sith by his glorious Gospel as by the antentique seale of his euerlasting wil he hath deliuered vnto vs so manifest and determinate a demonstration of his vnchangeable will witnessing thereby That whosoeuer beleâ—ueth in him shal of his gift enioy euerlasting life and the glory of his kinâ—dome what may godly ministers doe in discharge of theyr function more duetifully but by faithfull proclaiming theyr commission to put in executioÌ„ the charge committed vnto them by their Lorde and Maister What and wil the Pope of Rome with his councell of Trident require vs to renounce the Gospel of Christ and to post ouer vpon their pelting war raâ—mâ— the crowne of glory to the lawe of workes which Christe hath already warranted too faith yea will they haue vs so saucie as to challendge them as a duetie which Christe assured to all of free gift or do these holy fathers thinke it to bee reasonable that we shoulde hearken vnto them rather then vnto Christe Christe doeth very plainly and expresly set downe in the Gospell Thy faith hath made thee whole And shal we say on the contrary part Thy workes hath made thee whole Christ saith Beleeue onlyâ— al things are possible to him that beleeueth And shal we turning the cart before the horse yeelding chiefe preheminence to works promise al things to become possible to them that worke and not to them that beleeue only I beseech you what notable peece of worke wrought they towards the curing of their maladies which were commaunded but to lift vp their eies only and too looke earnestly vpon the brasen Serpent Finally where the holsome doctrine of the gladsome Gospel seemeth to enterlace heere and there many graue and weightie councels to the embracing of most absolute integritie to prescribe many â—ules to allure to liue wel If a man would discend into the due consideration of the end scope of the Euangelicall exhortatioÌ„s he shal find nothing y t doth more nearely resemble the meaning purpose of Christ our Sauior that doth approch more neerely to the direct end of al his speaches actions myracles then this one thing chiefly aboue al other namely to draw all men to faith the knowledge of Christ as who did very wel know that all our safetie righteousnesse doth depende wholy vpon this only faith in him Paul likewise treating vpon nothing else almost throughout al his Epistles how learnedly how industrioâ—sly doth he vrge al his force of skil to acquaint vs throughly with this doctrine that the whole substance of our saluation strongest piller of our righteousnes was grouÌ„ded not vpon the saâ—des of y e law not propt vp w t the slimie morter of works not raised vp w t any our sweating or moyling but promysed by the free mercy of god accomplished by the only workmaÌ„ship of Christ geuen receiued through our only faith and beliefe in him and yet not excluding meane whiles the works of the law so as they might not be alwaies attendaunt vppon the man that is iustified as fruites and effects of faith but that they shuld in no wise be taken for the original cause of iustification and againe neither making this cause of iustificatioÌ„ to depeÌ„d so wholy vpoÌ„ faith as that we might therfore slacke any part of our dutie in doing good al the rest of our life But to the end we shuld not be carried away with vaine confidence of works nor grounde our righteousnesse which wee receiue only at Christes handes else where in the only faith in Iesus Christe And for this cause Of faith saith S. Paule that the promise might be made sure by grace which otherwyse woulde bee alwaies whirled aboute in vnstable vncertaintie if it rested wholy vppon perfection of workes and by the same meanes woulde it come too passe withal that the promise should be thrust cleane out of credite For if we bee adopted into inheritance by the law then is faith become void the promise is of none effect â— which the Apostle doth with like phrase of speache vrge againe in his Epistle to Titus For iâ— inheritaunce come by the law sayth he then not of promise nowe And againe to the Romanes to the same effect If of grace then not of workes now otherwise grace shuld not be graceâ— And why so I pray you is it because the law is so manifestly repugnaÌ„t against the promise or that grace is so dirâ—ctly contrary to good works as that they cannot come togegether vnder one roofe but the one wyll stiffle vp the other Let vs heare the answere of the Apostle God forbid that any man shal thus think with himselfe that there is any such mortal enmitie betwixt grace good works as that who so cleaueth to grace must foorthwith become a deadly foe to good works or as though who so take holde of the promises of God the same may in no wise walk in the coÌ„mauÌ„dements of the law For what can be more familiar together theÌ„ the grace of god the fruits of good works Who was stronger in faith then AbrahaÌ„ who more excellent then he in all maner of vertues Grace and good works therfore doth not simply differ ech froÌ„ other but acording to the diuersity of the obiect wherunto they be referred Wherfore the state of the question must be aduisedly coÌ„sideratly noted For the question in this place doth not tend heereunto whether the person that is alredy inuested in the inheritance of grace ought to liue welâ— but how the possessioÌ„ of this inheritance may be woÌ„ne namely whether it come of free gift to the vnworthie or to theÌ„ that deserue it by force of the lawe or by promise for any respect of works or of the speciall and onely benefite of faith without workes Here loe the shamelesse sacriledge of the Popes iuggling bewrayeth it self which directly against the authoritie of Gods worde would vnder a very sâ—ye and suttle but most pernicious pretâ—nce of magnifying and establishing the commaundementes of God restreigne against al equitie right al whatsoeuer Christ his Apostles and the most euident meaning of the holy Ghost vouchsafed to endue poore forlorne man with all of very free and franke liberalitie for the incredible comfort and coâ—solation of the godly to the slippery state of miserable workes From out which one platfourme very ill fauouredly framed it is incredible to be spoken what rotten ruinâ—s haue ensued what monstruous superstitâ—on what beggerly and patched religion and howe troublesome a confusion of doctrine hath heretofore too to long preuailed against Gods church yea euen to this day doth holde captiue miserably entangle the coÌ„sciences of
the godly But you will say perhappes out of this free and vnpunishâ—d libertie of doctrine what wil you bring to passe els but make an open roade to sinne but withdrawe honest and well bent dispositions of the godly from ensuing vertue and discourage them altogether from godly industrie too retchelesnesse and carelesse securitie and by the same vtterly rootâ— out withall the preceptes â—ules of all godly lawes all honour and renowme of iustice and ciuill societie and all force and vygor of Christian discipline For who is ignorant that hope of escape from punishement as one hath written is the greatest bayte and prouocation to sinne To answere hereto at a word this their obiection may in some respect carry a shewe of some substance if in proclaiming this faith in Christe whereof we speake we were so wholy affected thereunto as that we should not withall apply worthy serious exhortations too the practise of most vertuous life and the necessary duties of Christian societie When we can not neither ought we be vnmindful of the wordes of the Apostle which saith That for such thinges commeth the wrath of God vpon the children of disobedience Wherefore when we do so much aduaunce those euerlasting riches of Christe the high magnificence of the diuine grace by the prescript rule of the Gospel do spreade the same abroade so discernable to the viewe of the worlde as that we abridge no iotte of our dutie and obsequious obedieÌ„ce to be busily employed in that other part of the lawe what cause of iust quarell haue our aduersaries to expostulate with vs except they will exact this at our handes that in proclaiming the Gospell of grace we should so enforce the promise of euerlasting life to be dewe vnto workes as they saye that in the meane time no mentioÌ„ at all be made of faith of Christ of grace or of free promise For this seemeth the very butte wherat these delicate fine doctors do shoote so busily For proofe whereof beholde the whole fourme of the doâ—trine which they do professe and all the preachinges of their monkes and you shall finde that not onely the doctrine but their life whole course of their proceedings make no mention at all of faith For wâ—at els emporte their purging satisfactions their masse sacrifices their generall martes of pardons so many and soo tedious pilgrimages vndertaken into farre nations so many and manifolde byhangers procured for prayers and intercessions Munkishe vowes purgatorie markets so many orders of Regulers clogges of religions innumerable and intollerable burdens of mens constitutions and traditions monasteries buylded for the redemption of â—oules for so they affirme Rosaries Diriges for the dead nightwatâ—hinges and other wâ—orkes of supererogation partly dewe partly purchased with the peny and enterpryses of all sortes vndertaken in hope rewarde In good felloweship who would euer haue entered into the order of Frauncis Bâ—nedict Bruno or Brigitte who euer heretofore or at this present would be crowded vnder cowle if he grounded the chiefe shooteanker of his saluation in Christe onely and not in mens meritâ—s What one of al that crewe would haue suffered him selfe too haue beene pent vp in such a loathsome continuance of monkishe austeritie or haue tyed him self to an euerlasting restrainâ— from meaâ—es and mariage after the maner of the Nazarites if reposing his only affiance vpon Christe hee did not determine vpon some other hope of attaining saluation Finally who would not with all his heart abhorte and deâ—est the vnmeasurable â—rumperies and tedious traditions of men if hee did firmely beleâ—ue that hee câ—ulde not otherwise stande assured before the seaâ—e of maiestie but by onely faith which is in Christe Iesu Whereupon that deepe diuine whosoeuer he be seemeth not to haue sayde altogether nothing to the matter who in his bookes entitâ—led de Iustitia debateth of righteousnes on this wyse If faith onely saith he do suffice and so all the actions that we vndertake bee vnprofitable and defâ—led then is it a plaine consâ—quent that all whosoeuer doe embrace this counâ—erfaict fayth doe vtterly shake of all endeuour to worke well c. Truely I confesse this to be most truely spoken Wheresoeuer saluation is preached to proceade freely from faith onâ—ly It can not otherwise be but that the whoâ—e desire of workes will waxe somewhat colde But what â—orkes I praye you forsooth such workes as the Romishe Sinagogue â—oth broache vnto vs. But if the question coâ—cerne thâ—se workes which are prescribed by the most holy lawe of God it is so farre of that faith onely may make to relent any iotâ—e of such good endeuour as that it will worke in them a greater cherefulnesse too doe their dueties Too make this more euident let this suffise for proofe For if our heauenly father haue made vs inheritours of eternall liâ—e of his owne proper gracious mercy so that the possession of heauen become none otherwise ours then as the state of inheritance is due vnto the sonne directly from the father by the lawe ciuill as saint Paul witnesseth who doth boldely pronounce that we be al the sonnes of God through fayth in Christe and heyres according the promise Nowe then let this notable Philosopher of righteousnes aunswere mee hereunto Whether the naturall sonne standing assured of his inheritable estate will be more negligent to doe the will of his father or some other straunge hyreling waged for money or enforced through feare of the eudgell Goe too let vs compare nowe the lyues and maners of these holy fathers al whose preachinges sounde nothing els almost beate nothing els into the eares of the people but the onely woorkes of the lawe what kynde of workes doe they busie them selues about at the length what vndefiled chastitie is in their lyâ—es what holinesse in their conuersation what humilitie deuoyde of all hawtinesse is in their heartes what modestie acquainted with no kynde of ambition what mildenesse insuffering iniuries howe earnest a zeale to preferre the glorie of Christe howe whoâ—â—e a loue haue they to their neighbours But it is well sithence their demeanour such as it is appeareth manifestly enough and is knowen of the whole worlde For their open patcheries be not so closely paâ—t vp in the budget of their confession but that they be apparanâ— nowe and waxe ridiculous aâ—d odious to all men â—ertes they can neither deceiue the eyes of the Lorde nor escape his iudgement except the onely faith in Christ pleade better for them then any their gaye woâ—kes Yet I make not here so great reckâ—ning of their manners My whole discourse at this present is vndertaken against them for their erronious doctrine and peruerse frowardnes of corrupt religion Whereof what others iudge I knowe not for mine owne part when I doe consideratly beholde and prye into those thicke and blacke clowdes of darkenesse into the trashe chaffe and contagion of their errors into the grossenesse of their
doctrine into the poyson of their opinions into their impietie of religion into the laberinthe of their traditions and into the monstrâ—ouse misshapen orders of cloysterers and Regulers finally when I doe throughly consider the liuely fountaines of Euangelicall sinceritie and doctrine Apostolicall troubled and defiled in most filthy maner by theÌ„ and the chiefe and onely authour thereof the Pope of Rome I become not a litle doutfull in mine imagination whether the tyrannie of the Turke haue more grieuousâ—y wounded the Christian common weale or the docrine of the Pope hath beene more preiudiciall too the Gospell of Christ whether the Turkishe â—ury either the Popes flames and fagottes or his crafty conspiracies haue swallowed vp and deuoured more Christians And yet neither doth this milde and catholike father relent from his crueltie but rusheth on much more rudely not only vpon the soules but also vpoÌ„ the very throates of Christians more horribly raging with slaughter butâ—herie against the faithfull theÌ„ the most rauenous Turke in the world If the cause of this horrour were now to be rendered might we be so bolde to learne of your holines for the honor of your supersacred myter O reuerend father what reason or matter did first enduce you or euen now yet enforce you to so great disorder outrage What say you what bring you what do you alleadge wherein you may worthely accuse vs or wherein we ought not much rather coâ—demne your fatherhood what hath any of vs deserued worthy of these tragedies what haue we euer practised any force against you or haue we euer lyen in wayte for your life haue wee at any time attempted too despoyle you of your citie or tabernacle If not why may it not be lawful for vs quietly to enioy our poore cotages without your comptrollement for you endeuour as much as in you lieth not onely to exclude vs from out our cities countries wherin wee remaine but too bereaue vs our liues also With the smart of al which outrages raysed by you your fraternitie as many other nations haâ—e bene heretofore grieuously punished so also not long sithence both Fraunce and Flaunders yea and Scotland also and of late noâ—e likewyse her neere borderer and neighbour Irelande to speake nothing meane whiles of her neerest neighbour England which seemeth euen at this present to be circumueÌ„â—ed with the crafty vnderminings of you and your complices and to stande in no small danger vnlesse the heauenly maiestie preuent your treacheries betimes For what thinke you that your crafty councels though cunningly coucht and packt together bee vnknowen vnto vs that wee vnderstande not what you haue done what you doe what you shoote at whome yee seeke to vndermyne what your deuises be at home what your driftes be abroade what you and your confederates whisper together And put the case that these your couert conceipts be hidden from vs which you suppresse with silence what will you so blindfold the eies of Gods maiestie that hee may not be able to see into your close coâ—celed villanies and make them more open then the day light But I beseeche you sir if the Turke supplyed the place of the Pope in Rome at this present woulde make speedy prouision by all meanes possible to roote vs and the whole name of Christians out What more horrible attempt could he procure for our vtter ouerthrowe or if we our selues were miscreantes and Turkes not Christians how could you possibly hate vs more deadly or persecute vs more furiously But I surcease from farther complaintes though iustifiable enough against you that I may the better prosecute the matters that apperteine more properly to our purpose for I do right well perceiue whereunto all this your whotte contention and troublesome broyles doe aspire at the length To witte either by pollicie to allure vs or by compulsion to hale vs too the doctrine and faith which you cal catholike Go to may we know if it please your fatherhood what kinde of catholike doctrine this is wherâ—unto you call vs. To relent now somewhat of that contentious kinde of quarreling and to coÌ„ferre with you nowe not as moued with any malice against you as I may iustly enough but to debate the controuersy pleading it as it were at the barre against you according to the equitie and truth of the cause by substantiall matter rather then frutelesse wordes Imagine therefore with your selfe holy father that you sitte not now in your consistory at Rome as iudge of your owne cause but to be araigned as guilty of the crime before the maiestie of Christian princes in a certen publike and generall councell before whom you ought long sithence haue byn put to your purgation Come of therefore you reuerende and holy bishop for y e loue reuereÌ„ce you beare to S. Peter who cooÌ„maÌ„deth you to reÌ„der a reason of your faith to theÌ„ that demaÌ„d it of you Tel vs fraÌ„kely opeÌ„ly what maner forme of faith is that at the length which you obtrude vpoÌ„ vs on this wise y t the vnlettered may also vnderstaÌ„d it What wil you driue vs to this point first to make vs â—o acknowledge the Pope of Rome for Christes vicar on earth the only lord of Christian vniuersalitie But this first demaund of yours the Lord him self doth countermaund who assigneth lordship ouer natiâ—ns properly vnto kings assubiecteâ—h Apostles to ministery forbidding theÌ„ al maner of mastery It shal not be so amoÌ„gst you but he that wil be greatest amoÌ„gst you shabe your sâ—ruant what can be more manifest But against this is a reply vrged here of the person of saint Peter whome they reporte to haue bene the chiefe of the Apostles But what do I heare did Peter euer arrogate vnto him selfe any soueraintie ouer the Apostles or did hee euer affect vniuersall dictatorship ouer the congregation of Christians Or if he had so done would the Lorde haue euer permitted it who neuer presumed of any such lordlinesse in him selfe nor could abide it in his other disciples nay rather did vtterly forbid it by words by signes by example by all possible and manifest demonstrations And doe you yet after so many so manifest and so approued testimonies dreame still of a princely seignorie ouer Christes churche What is your other demande then That we cappe kâ—eele vnto reuerently worshippe and call vpon hee saincâ—es and shee sainctes which the Romishe Canons haue in their kalender registred for sainctes and procure them to bee our proctours and aduocates before God But the holy scripture doth direct vs but to one only mediatour in heauen who alwayes liueth saieth Paul to the ende he may make intercession for vs. That we should proâ—trate our â—elues before pictures and images That wee should gadde on pilgrimage to stockes and stoanes the holy scriptures do call you from nothing more earnestly That shauelings and votaries be restrained from fâ—ee libertie to marry eating flesh
denie that we ought to bâ—leeue our handes and eyes beeing blinded altogither here enforced therevnto by the authoritie of the woorde wherevnto the senses must yeelde and bee subiect of necessitie Bee it as you say But what shall wee say then meane whiles of these formes and sheâ—es of bread Do yee thinke that these also bee fledde away togither with thâ—ir substaunce or that they remâ—ine â—â—ill What else but that they abide still A good fellowshippe then tell vs howe knowe you this Forsooth bycause you doe see it Go to then and what nicenesse of arguing is this O fine man you doe see the formes seuered from their substaunce and doe beleeue Wee doe as plainly beholde the substaunce it selfe with our eyes and shall wee not beleeue the thing that our eyes doe present vnto vs If your pâ—rspectiues doe not fayle you in your accidentes why shall our eyesight in so manifest and euident a demonstration rather beguile vs Or if you be of opinion that the woordes of Christe must bâ—â— so throughly beleeued wherein he sayde This is my bodie tâ—â—t the senses may not bee credited I see no cause Lombarde why it shoulde bee more lawfull for you to trust the testimonie of your eyes in comprehending the formes then for vs to resâ— vpon the iudgement of our eyes in conceyuing the substaunce which we doe see and plainly discerâ—e Neither doe we for this cause credite the wordes of Christ lesse bycause in the outwarde Sacrâ—mâ—nt wee mistrust not oâ—â— ouâ—wardâ— senses altogither We knoâ—e that it is true and without all question that Chrisâ— spake of his bodie yet muâ—â— not therefore the other bee â—o â—ecessarily fiâ—â—e which our eyes doo present vntoo vs of the remayning substaunce of bread But Lombarde supposeth that Christes body can not be in the sacrament vnlesse the natural body bee present and that the body can not otherwyse bee present except the bread be absent and that there can be none other maner of change but whereby the substaunce of bread shoulde bee turned intoo the person of the sonne of GOD. But wee confesse both too bee true namely that it is the body of Christ and that withal the bread ceaseth not to be bread so that neither the wordes of Christ ought to bee discredited nor the senses deceaued in their plaine beholding of visible things But yee wil saye For as much as the power of the heauenly worde is of such efficacy as that it made Heauen Earth the Seas and al that is conteyned in them of nought howe much more easily shall this woorking worde bee able too chaunge that substaunce of bread which our eyes doo see intoo the body of Christe namely when as wee doo heare the Lorde himselfe by expresse woordes testifying the same too bee his owne body Firste touching the omnipotency of Gods woorde I were very wicked if I woulde not agree with Ambrose that this is most true that the same most heauenly creator of Heauen Earth did make al thinges which wee doo see of nought by the most mighty force of his woorde But amongest al that meruelouse frame of visible thinges what did that heauenly woorde at any tyme bring foorth but that hee willed shoulde be subiect to the viewe of man as when hee commaunded that light shoulde bee made immediately light was made and apparant too the eye The earth was commaunded to bring foorth her grasse and leafe that al men might see it Lastly Let vs make man saied hee after our owne likeneâ—se Of all these thinges the heauenly Maiestie made not any one but hee left too bee euidently disceruable and the woonderful woorkemanship thereof to bee plainely beholden In like manner whereas in the Gospell are many miracles extant wherein appeareth most singular excellency of Christes Godhead yet in all these did hee woorke no miracle so couertly at any tyme but hee made it apparauntly manifest too all men In this sacrament nowe what one thing did the Apostles wâ—onder at as a miracle or what transubstantiation of bread did they euer beleeue or deliuered ouer too others too bee beleeued And will you fyr Lombarde retyring backe too Iewishe fables hale vs backe from the spirite whereiâ— wee beganne vntoo the fleshe and will you perswade vs to this newly forged substaunce of the Sonne of God filed from out the substaunce of bread whereof neyther your selfe see any token nor are able to expresse any demonstration But you passe and repasse too Christes woordes agayne That is to say to the bare letter of the woorde and like a Cowarde flee altogether from the meaning of Christ. As concerning the woordes themselues we do easily agree with you that the woordes are not vneffectuall nor set downe by Christe in vayne But sithence Chriâ—t did speake and put in accion many sundry things in this Supper what one sillable somuche of all his woordes and accions doe you alleadge Lombarde out of the which you may bee able too cayne vnto vs this vgly counterfaite transubstantiation First Iesus tooke bread and brake it Here as yet yee see nothing altered The same bread being so taken hee commaundeth his Disciples to eate Whaâ— do these wordes â—mporte els as yet then bread but that which hee inferreth vpon the premises saying That to bee his body I beseeche you what els did hee meane by these wordes then to giue the elementes the denomination of his bâ—dy For proofe whereoâ— I appeale to the Grammer rules by that which he added afterwardes giuen broken for you Who dooth not perceaue here that thereby not the substauÌ„ce of the body but his death and passion is to bee vnderstood which suffering should bee bread and foode for all people in the worlde and as it were an euerlasting banquet according too that prophetical promise in Esay the Prophet the 25. chapter And for that cause least the remembrance of his passion should waxe out of minde he commaundeth it to bee done in the remembrance of him and by the same memorial to shew the Lords death vntil he come again Wherby may appeare without any difficulty that the naturall body is noâ— eaten here but the death of his body signified and the remembrance thereof celebrated not the bread wyne turned into flesh blood but a sacrament of our redemption to be instituted in bread wyne Lastly hauiâ—g now finished al thinges on this wise and hauing accâ—mplished the woorke of our redemption when as he prepared himselfe to ascende vp againe intoo heauen it remayneth to know of you Lombard why he would take away hence the presâ—nce of his natural body in the open eyes and sight of his disciples but bicause they shoulde cease to seeke any more for his corporall presence on earth And doo you notwithstanding proceede in your course Lombard to hold fast the body of our lord vnder the formes of bread wine w t is farre away caried from
counsell wee suspende our vnderstanding vppon the wordes of the Lorde and not imagine that to be written which our selues haue taken holde of before we reade it with our owne eyes nor that wee attributâ— so highly to the imaginations of our owne fansies as that with toothe and nayle wee defende that which wee haue once entred vpon but that we search first by carefull inqâ—isition those thinges which we do holde And therefore wee be commaunded to search the scriptures vnto the which it behoueth to assubiect al our determinations altogether not to wrest the scriptures to the fansies of our owne imaginations There may be many and sundrie persons so grossely blockishe and so bluntishe of iudgement who wil allowe of nothing at all but that which they haue receiued of their forefathers and which by olde custome hath beene frequented as though the forefathers coulde not possibly erre or as though truth were wont to be the mother and not the daughter of time Which order if we shal be enforced to obserue to wit that wee accept of nothing to bee safe and sounde in matters of religion but that which hath beene priuiledged by custome of elder yeeres after this rule surely neither Paul nor Peter neither any one of the Apostles at all should euer haue beene a Christian neither shall any the Turkes hereafter bee conuerted into our faith being so many yeeres enured nooseled vp in their owne errors Go to nowe I woulde faine learne of these felowes that doo so stoutly stande vpon the imitation of their forefathers what aunswere they will yelde touching Antichriste whether he is yet to come or when hee commeth where they will saye his kingdome shall bee planted If they will affirme that it shall bee in the Churche what seasons of that churche whyles Antichrist beareth swaye will they describe vnto mee whether it shal be the churche of truthe or of errour And howe can it otherwyse bee but that as long as Antichrist reigneth and possesseth the heartes of men the truth must bee suppressed for a season and errour must possesse the greater part of the churche And where will these men place the churche of Christ then Whether mounted aloft vpon the toppe of a hill which shal be famous and glorious in all mens eyes or shrowding close in some corner rather when as persecution surrounding al places with horror the woman cloathed with the sunne shal be faine to flee into the wildernes when the saintes must be ouercome when the strumpet being drunken with the blood of the saintes shall triumphe in her maiestie where shall nowe become this publique I saye this publique euerlasting victory of truth which many persuade them selues to enioy in the church What shall become of that churche which can not erre when the sainctes shal be slayne in the churche when that false Prophet shall rule the roste euery where when he shall defyle all places with the blood of the holy ones when as also the very elect shall be in great hasard to be seduced finally when as so merciles a gulf shall swallowe vp the godly that the very horrour of the perill shall procure the ende of all euils long before the determined tyme when as the childe of perdition shall be shryned in the temple of the Lorde all which if we see plainely accomplished alrâ—ady and that it can not bee denyed but that Antichrist hath sitten long sithence in the Temple of God and with all is reuealed what mad men are they nowe that goe about to persuade vs toothe vsages of the fathers and custome of the tymes which were subiect vnto the tyranny of Antichriste which also bragge so lustely vppoâ— their pontificall Papane succession neuer empayred nor vndiscontinued since the very age of the Apostles in as much as Antichriste hath reigned so many yeeres nowe in the Churche of God But if they wyl deny that this enemy of Christe is not as yet come O miserable and to much forlorne estate of seely Christians For if within these fewe yeeres synce the tyme that Crosses were fastened first vppon the garmentes of Christians namely in the tyme of Maximilian the Emperour so incredible hauocke hath beene made of Christian martyrs by the onely butchery of the Pope of Rome as is skarse credible too bee beleeued Certes if soo many thousandes of Christians haue beene swallowed vpp and deuoured with soo manye and soo monstruouse tortures heretofore for Christe and the Gospels sake in these peacible and calme regimentes of Christian princes what shall poore Christians expect to befall them hereafter vnder the tyranny of Antichriste Which beeing as you see more manifest then the sunneshine in midday plucke vp your heartes therefore you men and brethren and fellowe souldiours in Christe and according to your wisdomes atchieue an enterprise worthy your wisedomes not whereuÌ„to vnaduised custome doth entise you but which truth it self doth sweetely perswade you haue regarde vnto not that whereunto better and more considerat times doe prouoke you that yee may not seeme to be more willing to wander in the wayward course of their errours then with these to be endued with sounder vnderstanding and knowledge For here is matter of no smal emportaÌ„ce peril beleue me haÌ„dling in hande yea so much the more daungerous by howe much the more your insufficiency to attaine the knoweâ—â—dge of the truth is supported by great abundance of supply and helpe For albeit your forefathers did erre in olde time yet is their excuse more colourable then yours If they being at any time carried away by suttle practises of their Popes were affectionated to fables according to the barbarous grossenesse of those dayes either bicause they were not instructed more soundly or bicause those helpes and aydes of bookes and good literature was not as yet extant from out the Printers shoppes or els bicause that childe of perdition was not yet reuealed this may be lesse cause to maruell of your forefathers ignorance yet them selues also bee in that respect somewhat the more pardonable But now in this so cleare and orient a glasse of discouering all thinges so many helpes and aydes of speaking and hearing beeing already prepared for your behoofe sithence nowe the spirite of the mouth of Christ hath discouered displayed abroade and portrayed out this Antichrisâ—e in his very liniamentes and liuely colours as it were so that the eyes of all men may plainely discerne him and that there can not be any man so blinde except such a one as will of set purpose close his eyes fast but that hee must needes manifestly discerne this horrible traitour of Chrisâ—e Certes no man can possibly beare any zeale or fauour towardes him but he that will be a notorious creaâ—hour in deede and will likewyse partake with him in the selfe lake of perdiâ—ion And for this cause the Angell in the Apocalipse doth with so terrible a threatening call vs away from him denouncing the cup of Gods wrath and