a Glutton Againe who wotteth noâ— what woordes were spoken agaynste Sainct Paule the most earnest and vehement preacher and maintainour of y e truth Somtime that he was a sediâ—â—ous and busy man a raiser of tumultes a causer of rebellion somtime againe that he was an heretique sometime y t he was mad Somtime that onely vppon strife and stomacke he was bothe a blasphemer of Gods lawe and a despiser of the Fathers ordinances Further who knoweth not howe Sainct Stephan after he had throughly sincerely embraced the truth and beganne franklye and stoutly to preache and set forthe the same as he ought to do was immediatlye called to aunswere for his life as one that had wickedly vtered disdainâ—ul and haynous wordes against the lawe against Moyses against the Temple and against God Or who is ignorant that in tymes past there werre some which reproued the holye Scriptures of falsehood saying they conteined thinges both contrary and quite one against an other and howe that the Apostles of Christe did seuerallye disagree betwixt them selues and that S. Paule did vary from them all And not to make rehearsal of al for that were an endles labour who knoweth not after what sorte our Fathers were railed vpon in times past which first began to acknowledge and professe the name of Christe howe they made priuat conspiracies deuised secrete councels against the common welth to that end made earelie and priuie meetinges in the darke kylled yonge babes fedd themselues w t mens fleshe and lyke sauage and brute beastes didde drinke their bloude In conclusion howe that after they had put out the candels they committed adulterye betweene themselues and without regarde wrought incest one with an other that Brethren laie with their sisters sonnes with their Mothers without any reuerence of nature or kynne without shame without difference and that thei wer wicked men without all care of Religion and without anye opinion of God being the very ennemies of mankinde vnworthy to be suffered in the worlde and vnworthie of lyfe All these thinges wer spoken in those daies against the people of God against Christ Iesu against Paul against Stephan and against all them whosoeuer they were which at the first beginninge imbraced the truthe of the Gospell and were contented to be called by the name of Christians which was then an hatefull name amonge the common people And although the thinges whiche they said wer not true yet the Diuel thought it shoulde be sufficient for him yf at the least he coulde bringe iâ— so to passe as they might bee beleeued for true and that the Christians might bee brought into a commoÌ„ hatred of euery body and haue their death and destruction sought of all sortes Herevpon Kings and Princes beinge ledde then by suche perswasions killed all the Prophetes of God lettinge none escape Esai with a sawe Ieremy with stones Daniell with Lyons Amos with an yron barre Paule with the sword Christ vpon y e crosse and condemned all Christians to imprisonmentes to tormentes to the pikes to be thrwone doune headlong from rocks stepe places to be caste to wild beastes and to be burnt made great syres of their quicke bodies for y e only purpose to giue light by night for a very scorne mockinge stocke and didde compt them no better then the vilest fylth thofscouringes and laughing games of y e whole worlde Thus as ye see haue the Authors and professours of the trueth euer ben entreated Wherefore wee oughte to beare yt the more quyetlye which haue taken vppon vs to professe the Gospell of Christ yf we for the same cause be handled after the same sorte and yf wee as our forefathers weare longe ago bee lykewyse at thys day tormented bayted with raylings with spitefull dealinges and with lyes and that for no desert of our owne but onely bicause we teach and acknowledge the truthe They crye out vpon vs at thys present euery wheare that we are all heretiques and haue forsaken the fayth and haue with newe perswasions and wicked learninge vtterly dyssolued the concorde of the Churche that we renew as it weare fetche againe from hell the olde and many a daye condempned heresyes that we sow abroade newe sects and suche broyles as neuer yearst weare hearde of also that we are already deuided into contrarye partes and opinions and coulde yet by no meanes agree well amonge oure selues that wee be cursed creatures lyke y e Gyauntes do warre againste God him selfe and lyue cleane without any regarde or worshippinge of God that we despise all good deedes that we vse noe discipline of vertue no lawes no customes that we esteeme neither righte nor order nor equitie nor iustice that we geue y e brydell to al naugh tines and prouoke the people to all lycenciousnes and lust that we labour seke to ouerthrowe the state of Monarchies and Kyngdomes and to bringe al thinges vnder the rule of the rashe incoÌ„stante people and vnlearned multitude that wee haue seditiously fallen from y e Catholique Churche and by a wycked schisme and diuision haue shaken the whole worlde and trobled the common peace and vniuersal quiet of the church and that as Dathan and Abyron conspired in times past against Moises and Aaron euen so wee at this day haue renounced the Byshop of Rome without anye cause resonable y t we set nought by the aucthoritie of thauncient fathers and Councels of oulde time that wee haue rashly and presumptuously disanulled the olde cerimonies which haue ben well alowed by oure fathers and forefathers manye hundreth yeare past bothe by good customes and also in ages of more puritie and that wee haue by our owne priuate head without the aucthoritie of any sacred and general Councell brought new traditions into y e Church and haue don all these thinges not for Religions sake but only vppon a desyre of contention and stryfe But that they for theyr parte haue chaunged no maner of thinge but haue helde and kepte still suche a nomber of yeares to this verye day all thinges as they were deliuered from the Apostles and well approued by the most auncient Fathers And that thys matter shoulde not seeme to be don but vppon priuie slaunder and to be tossed to and fro in a corner onely to spyte vs there haue ben besides wyâ—ely procured by the Bysshop of Rome certaine parsons of eloquence yenough and not vnlearned neyther whiche shoulde put theyre helpe to thys cause now almost despaired of should polyshe and set furth the same both in bookes and with long tales to the end that when the matter was trymlye and eloquently handled ignorant and vnskilfull persons mighte suspecte there was som great thing in it In deede they perceiued that their owne cause did euerye where go to wracke that their sleightes were nowe espyed and lesse esteemed that their helpes did dayly fayle them that their matter stoode altogether in great neede of
oughte to bee restraigned or kepte backe therefrom no not the very babes of ChristiaÌ„s forsomuche as they be borne in sinne and do pertaine vnto the people of God We say that Eucharistia the supper of the lorde is a sacramente that is to wytte an euident token of the body and blood of Christe wherein is set as it were before our eyes the death of Christ and his resurrectioÌ„ and what act so euer he did whilest he was in his mortall body to thende we may giue hym thankes for his deathe and for our deliueraunce And y t by the often receauinge of this sacramente wee may daily renewe the remembraunce of that matter to thintent we being fedd with the body and blood of Christ may be brought into the hope of the resurrectioÌ„ and of euerlasting life and may moste assuredly beleue that the bodye and blood of Christe dothe in like manner feede our soules as breade and wine doth feede our bodies To this baÌ„kett wee thinke the people of God ought to be earnestly bidden that they may all communicate amonge them selues and openly declare and testifie both the godly societie whiche is amonge them and also the hope which they haue in Christ Ihesu For this cause yf there had ben any which would be but a looker on and abstaine from the holy CoÌ„munion him did the old fathers Byshops of Rome in the primatiue Church before Priuate masse came vp excoÌ„municate as a wicked persoÌ„ and as a Pagan Neither was there any Christian at that tyme which dyd communicat alone whyls other looked on For so did Calixtus in times past decree that after the consecration was finished all should communicate excepte they had rather stande without the Churche doores bycause thus saith he did the Apostles apoincte and the same the holye Churche of Rome keepeth still Moreouer when the people commeth to the holy communion the Sacrament ought to be giuen them in both kindes for so both Christe hath commaunded and the apostles in euery place haue ordayned and all the auncient Fathers and Catholique Bysshops haue folowed the same And whoso doth contrary to this he as Gelasius sayth committeth sacriledge And therefore wee saye that oure Aduersaries at this daye who hauinge violentlye thruste out and quite forbidden the holye Communion dooe without the woorde of God without the authoritie of any auncient Councell without any catholique Father without any example of y e primatiue Church yea and without reason also defend and maintaine their priuate Masses and the manglinge of the Sacramentes and do this not onely against the plaine expresse commandement and bidding of Christe but also against al antiquitie do wickedly therin and are very Church robbers We affirme that breade and wine are holy and heauenly mysteries of the bodie bloud of Christ that by them Christ himselfe being y e tru bread of eternal life â—s so presently giuen vnto vs as that by faith we verely receaue his body and his bloud Yet say we not this so as though we thought that the nature of bread and wine is clearly changed and goeth to nothing as many haue dreamed in these later times which yet could neuer agree among themself of this their dreame For y t was not Christes meaning y t the wheaâ—en bread should laye apart his owne nature receaue a certain new diuinitie but y t he might rather chaunge vs to vse Theophilactus woordes might transforme vs into his bodie For what can he said more plainly then y t whiche Ambrose saith Bread wine remain stil the same thei were before yet are changed vnto an other thing or y t which Gelasius saith y e substance of y e bread or y e nature of y e wine ceaseth not so to be or y t which Theodorete saith After the consecratioÌ„ the mysticall signes do not cast of their owne propre nature for they remaine stil in their former substaunce forme and kynde Or that whiche Augustine saith That whiche ye see is the bread and Cuppe and so our eyes tell vs but that which your faith requireth to be taught is this The bread is the body of Christ the Cuppe ys his bloud Or y t whiche Origene saith Bread which is sanctified by the word of God as touching y e material substauÌ„ce therof goeth into y e belly and is cast out into the priuey Or that which Christ him selfe said not only after y e blessing of the cup but after he had ministred the Comunion I will drinke nomore of this frute of the vyne It is well knowen that the fruit of the vyne ys wine and not bloud And in spaekyng thus we meane not to abase the Lordes supper or to teache that yt is but a could ceremonie onely nothing to be wrought therin as many falsely slaunder vs we the ache For wee 〈◊〉 that Christ doth truely and presently giue his owne selfe in his Sacramentes In baptisme that wee may put him on and in his supper that we may eate him by faith spirit and may haue euerlasting lyfe by his crosse and bloud And we say not this is done slightly and couldely but effectually and truely For although we do not touche the body of Christ with teeâ—he and mouth yet wee hold him fast and eate him by faith by vnderstanding and by the spirit And this is no vaine faith whiche doth comprehend Christ and that is not receiued with colde deuotion whiche is receiued with vnderstanding with faith with 〈◊〉 For Christ him selfe altogither is so offred giuen vs in these mysteries that we may certainly know we be flesh of his fleshe and bone of his bones and that Christ continueth in vs and wee in 〈◊〉 And therefore in celebrating these mysteries y e people are to good purpose exhorted before they come to receaue the holy communion to lift vp their hearts to direct their mindes to heauen ward bicause he is there by whom we must be full fedde and liue Cyrill saith when we come to receaue these mysteries al grosse ymaginations must quite be bannished â–ª The councell of Nice as is alleadged by some in greeke plainly forbiddeth vs to be basely affectioned or bent toward the bread and wine which are set before vs. And as Chrysostome very aptly wryteth We say that the body of Christe is the dead carcas and we our selues must be the Egles â–ª meaning thereby that we must flie hye if wee will come vnto the body of Christe For this table as Chrysostome saith is a table of Egles and not of Ieyes Cyprian also This bread saith he is the foode of the soule and not the meate of the belly And Augustine How shall I holde him saith he which is absent how shall I reache my hand vp to heauen to laye holde vpon him that sitteth there He aunswereth Reache thyther thy faythe and then thou hast layde holde on
many Prynces only vppon his owne blynd preiudices and foredeterminations and y t without hearing of them speak or without shewing cause whye But bycause he hath alredy so noted vs openlye least by holdynge oure peace we should seme to graunt a fault and specially bycause we can by no meane haue audience in y e publik assembly of the general Councel wherein he would no creature should haue power to geue his voice or declare his opinion excepte he were sworne and straightly bounde to maintaine his aucthoritie For wee haue had good experience hereof in his last conference at the councel at Trident where the embassadours diuines of the Princes of Germany and of the free Cities were quite shutte out from their company nother can we yet forget how Iulius the third aboue ten yeares past prouided warely by his writt that none of our sorte shoulde bee suffered to speake in the Councell except there were som paraduenture y t wolde recante and chaunge his opinion For this cause chieflye we thoughte it good to yelde vp an accoumpte of oure faith in writing truely and openly to make aunswere to those things wherwith wee haue ben openly charged to thende the worlde may see the partes and foundacions of that doctrine in the behalfe whereof so many good men haue litle regarded their oune lyues And y t al men may vnderstand what manner of people they be and what opinion they haue of God and of Religion whome the Bysshop of Rome before they were called to tell theire tale hath condemned for heretikes without any good consideratioÌ„ without any exaumple vtterly without lawe or righte onelye bycause he hearde tell that they did dissente from hym and his in som pointe of Religion And although S. Hierome would haue no bodie to be patient when he is suspected of heresy yet we wil deal herein nether bitterly nor brablingly nor yet be caried away w t angre heate though he ought to be reckned neither bitter nor brabler y t speaketh y e truth We willingly leaue thys kynde of eloquence to oure aduersaries who whatsoeuer they say against vs be it neuer so shrewdly or dipitefully sayde yet thinke it is sayd modestely and comely ynough and care nothing whether it be trew or false Wee neede none of these shyftes which do maintaine the truthe Further yf wee do shewe it plaine that Gods holie Gospell the aunciente Byshops and the primatiue Churche do make on our syde and that wee haue not without iust cause left these men and rather haue retourned to the Apostles and oulde catholique Fathers And yf wee shall be founde to doe the same not coulorably or craftely but in good faith before God truly honestly cleerely and plainly and yf they theÌ„selues which â—ye our doctrine and woulde be called Catholiks shall manifestly see how al those titles of antiquitie whereof they boste so much ar quite shaken out of their haÌ„ds and that there is more pith in this oure cause then they thoughte for wee then hope and trust that none of them wil be so negligent and careles of his own saluation but he will at length studye and bethinke him selfe to whether parte hee were best to ioyne him Vndoubtedlye excepte one will altogether harden his hearte and refuse to heare he shal not repent him to geue good heede to this out defence and to mark well what wee say how truly and iustly it agreeth with Christian Religion For where they call vs Heretikes it is a crime so haynous y t onles it may be seene vnles it may be felt in maÌ„ner may be holdeÌ„ with hands and fingers it ought not lightly to be iudged or beleued when it is â—aide to the charge of any Christian man For heresy is a â—orsaking of saluatioÌ„ a renouncing of Gods grace a departing from the body and spirite of Christe But this was euer an olde and solempne propretye with them and theire forefathers yf any did complaine of their errours and faultes and desired to haue true Religion restored streighte waye to coÌ„demne such one for heretikes as men new fangled factious Christe for no nother cause was called a Samaritan but onely for y t he was thoughte to haue fallen to a certaine newe Religion and to be the Aucthor of a newe sect And Paul thapostle of CHRISTE was called before the Iudges to make aunswere to a matter of heresy and therfore hee saied Acordinge to this way whiche they call Heresye I doo worshippe the God of my Fathers beleeuinge all thinges which be written in the law and in the Prophets Shortely to speake This vniuersal Religion whiche Christen men professe at this day was called firste of the heathen people a Sect Heresy With these termes did they alwaies fil priÌ„ces eares to thintent when they had once hated vs with a foredetermined opinion and had coumpted all that wee sayed to bee faction and heresy they might be so ledd away from y e truth right vnderstaÌ„ding of the cause But the more sore and outragious a crime heresye is the more it ought to be proued by plaine and strong argumentes especially in this time wheÌ„ men begin to geue lesse credite to theyre words to make more diligent searche of theyr doctrine then they were wont to do For y e people of God ar otherwyse instructed now then they were in times past when all the Bysshopps of Romes sayenges were allowed for Gospell when all Religion did depende only vpon their aucthoritie Nowe a daies the holie scripture is abroad the writinges of the Apostles Prophets ar in printe whereby all truth and Catholyke doctrine may be proued and all heresie may be disproued and confuted Sithens then they bring furth none of these for them selues and call vs neuertheles Heretiques which haue nether fallen from Christ nor from y e Apostles nor yet from the Prophets this ys an iniurious and a very spitefull dealinge With this sword did Christe put of the Dyuel when he was tempted of him w c these weapons oughte all presumption which doth auauÌ„ce it selfe against God to be ouerthrowen and coÌ„quered For al Scripture sayeth S. Paule that commeth by the inspiration of God is profitable to teach to confute to instruct and to reproue that the man of God may be perfect and throughly framed to euery good work Thus did the holy Fathers alway fight agaynst the heretikes with none other force then with y e holy scriptures S. Augustin when he disputed against Petilian an heretike of â— Donatistes Let not these woordes quod he be heard betwene vs I say or you say let vs rather speake in this wise Thus sayeth the Lorde there let vs seeke the Church ther let vs boult out our cause Lykewise S. Hâ—erome All those things sayth he which without the testimonie of the scriptures are holden as deliuered from y e Apostles be throughly smitten down by the sword of Gods worde S. Ambrose also
loke for none other and forasmuche as it was to be offered but once wee commaund it not to be renewed againe And bicause it was full perfite in all points and partes wee doe not ordaine in place thereof anye continuall succession of offeringes Besides though wee saye we haue no meede at all by oure owne woorkes and deedes but apoint all the meane of oure saluation to be in Christe alone yet say we not that for this cause men ought to liue looslie and dissolutely nor that it is ynough for a Christian to be Baptized onely and to belieue as though there were nothing els required at his hande for true faith is liuely and can in no wise be idell Thus therefore â—eaâ—he wee the people that God hath called vs not to folowe ryâ—t and wantonnes but as Paul saithe vnto good woorkes to walke in them That God hath plucked vs oute from the power of darkenes to serue the liuinge God to cutte away all the remnauntes of sinne and to worke oure saluation in feare and tremblinge that it may apere how that y e Spirit of saÌ„ctification is in oure bodies and that Christ himselfe doth dwell in our heartes To conclude we beleue that this our selfe same flesh wherin we liue although it dye and come to dust yet at the last day it shall retourne againe to lyfe by the meanes of Christes spirite which dweleth in vs and that then verely whatsoeuer we suffer heere in the meane whyle for his sake Christ wil wipe from of our eies all teares lamentation that we through him shall enioy euerlasting life and shall for euer be with him in glory So be it Beholde these are the horrible heresies for the which a good parte of the world is at this day condemned by the Byshop of Rome and yet were neuer hearde to pleade their cause He should haue commenced his sute rather against Christe against the Apostles and against the holy fathers For these thinges did not only procede from them but were also apointed by them except perhaps these menne will say as I thinke they will in deede that Christe hath not instituted the holy Communion to be diuided amongest the faithfull Or that Christes apostles and the auncient fathers haue saide Priuate masses in euery corner of the Temples nowe tenne now twenty togithers in one day Or that Christ and hys Apostls bannished all the common people from the Sacrament of his bloud or that the thing whiche them selues do at this day euery wheare and do it so as they condemne him for an heritike whiche dothe otherwise ys not called of Gelasius their owne doctour plaine sacriledge or 〈◊〉 these be not y e very words of Ambrose Augustine Gelasius Theodorete Chrysostome Origene The bread and wine in the Sacramentes remaine still the same they were before The thing which is seene vpon the holye table is breade there ceaseth not to be still the substaunce of breade and nature of wyne the substance and nature of bread are not changed the selfe same breade as touchinge the materiall substaunce goâ—th into the bellie and is cast out into the pryuei Or that Christe the Apostles and holy fathers prayed not in that tongue whiche the people might vnderstande Or that Christe hath not performed all thinges by that one offering which he once offered or that the same Sacrifice was imperfect and so now we haue neede of an other All these thinges must they of neâ—cessitie say onlesse perchance thei had rather lay thus that all lawe and right is locked vp in the treasurie of the Popes breaste and that as once one of his southinge pages and clawbackes did not sticke to say the Pope is able to dispence against the Apostles against a councell against y e CanoÌ„s rules of y e Apostls and y t he is not bound to stand neither to y e examples nor to the ordinuÌ„aces nor to y e lawes of Christ. We for our parts haue learned these thinges of Christe of the Apostles of the deuout fathers and dooe sincerely and with good faith teache the people of God the same Whiche thinge is the onely cause whye wee at this daye ar called heretikes of the chiefe prelates no doubt of ReligioÌ„ O immortal God hath Christ him selfe then y e Apostles so many Fathers al at once gon a stray were then Origene Ambrose Augustin Chrysostome Gelasius Theodoret forsakers of the catholique faith was so notable a consent of so manye auncient Byshoppes and learned menne nothing els but a conspiracye of heretiques Or is that nowe condemned in vs whiche was then commended in them Or is the thyng nowe by alteration onely of mens affection sodenly becoÌ„me shismatique whiche in them was compted catholique Or shall that whiche in times past was true nowe by and by bycause it liketh not these men be iudged false Let them then bring furth another Gospell and let them shew the causes why these thinges which so long haue openly ben obserued and well alowed in the Churche of God ought nowe in thend be called in againe Wee knowe well ynoughe that the same worde whiche was opened by Christ spred abrode by the Apostles is sufficient both our saluacion and al trueth to vp holde mayntein and also to confounde all maner of heresie By that Woâ—d only do we condemne all sortes of the olde heretiques whom these men say we haue called out of hell againe â–ª As for the Arrians the Eutychians the Marcionites y e Ebionites the Valentinians the Carpocratians the Tatians the Nouatians and shortelie all them which haue had a wicked opinion eyther of God the Father or of Christ or of the holy Ghoste or of any other poinct of Christian Religion â–ª for somuche as they be confuted by the Gospell of Christ we plainly pronunâ—â— them for detestable and cast awaye personnes and defye them euen vnto the dyuell Neyther do wee leaue them so but we also seuerely and straitely hold them in by lawful and politick punishemeÌ„tes yf they fortune to breake out any wherâ— and bewraye themselues In deede we graunt that certain new and very straunge sectes as the Anabaptistes Libertines MeneniaÌ„s Zuenkfeldians haue ben stirring in the worlde euersence the Gospel did first spring But the worlde seeth now right wel thankes be giuen to our God that wee neyther haue bredd nor taught nor kept vp these Monstres In good fellowship I pray the whosoeuer thou be read our bokes they are to be sould in euery placeâ— What hath there euer ben written by any of our coÌ„pany which might plainely beare with the madnes of any of those heretiques Nay I saye vnto you there is no countrie at this daye so free from their pestilent infections as they be wherein the gospel is freely and coÌ„monly taught So that yf they wey the very matter w t earnest and vpright aduisement this thing is a great argumeÌ„t y t this same is the very truth
will maruaile I suppose howe a good manne coulde either conceaue so wickedlye or wryte so dispytefullye of those woordes whiche hee knewe proceeded 〈◊〉 Goddes mouthe and speciallye in 〈◊〉 sorte as hee woulde not haue it 〈◊〉 owne priuate opinion alone 〈◊〉 the common opinion of all that â—and He dissembleth I graunt you in deede and hydeth what hee is and setteth fourth the matter so as though it were nâ—â— hee and his syde butte the Zwenkfeldian heretiques that so didd speake Wee faythe hee will bidde awaye with the same scriptures whereof wee see brought not onelye diuerse butte also contrarye interpretations and wee will heare God speake rather then wee will resorte to these naked elementes and appoynt oure saluation to reste in them It behoueth not a manne to bee experte in the lawe and scripture butte to bee taught of God It is butte loste labour that a manne bestoweth in the scriptures for the scripture is a creature and a certaine bare letter This is Hosius saying vttered altogether with the same spirit and the same mind wherwith in times past Montane and Martion were moued whoe as men reporte vsed to saye when with a contempt they reiected the holye scriptures that themselues knew many mo and better things then eyther Christe or the Apostles euer knewe What thenne shall I saye heere O ye principall postes of Religion O ye Archegouernours of CHRISTES Churche is this that youre reuerence which ye geue to Goddes woorde The holye Scriptures whiche S. Paule saith came by the inspiration of Godde whiche God dyd commende by so many miracles wherin are the moste perfit 〈◊〉 of Christes owne steppes which all the holy Fathers Apostles and Aunâ—â—les â–ª whiche Christ hym selfe the sonne of God as often as was nedefull dyd alleadge for testimonie and proufe will ye as though they were vnworthie for you to heare had them AuauÌ„t away that is wil ye inioyne God to kepe silence who speakith to you mostclearely by his own mouth in y e Scriptures Or that word wherby alone as Paul saith we are reconciled to God and whiche the Prophet Dauid saith ys holye and pure and shall last foreuer will ye call that but a bare and dead lettre Or wil ye say that all our labour is lost whiche is bestoued in that thinge which Christ hath commauÌ„ded vs diligently to searche and to haue euermore before our eyes And wil ye faye that Christ and the Apostlâ— ment with subtelty to deceiue the people when they exhorted them to reade the holie Scriptures that therby they might sâ—ow in al wisedom and knowledge No maruaile at al though these men dispise vs and all our doinges which set so litle by God himselfe his infallible saiengs Yet was it but want of witt in them to thintent they might hurt vs to do so extreme iniury to the word of God But Hosius will here make exclamation saieng we do him wrong and that these be not his owne wordes but the words of the heretique Zwenkfeldius But how than yf Zwenkfeldius make exclamation on the other syde and saye that the same very wordes be not his but Hosius owne wordes For tell me where hath Zwenkfeldius euer writteÌ„ thee Or yf he haue writteÌ„ them Hosius haue iudged the same to be wicked why hath not Hosius spoken somuch as one worde to confute them Howsoeuer the mater goeth although Hosius paradueÌ„ture wil not allowe of those wordes yet he doth not disallow the meaning of the wordes For wel nere in all controuersies and namely touching the vse of the holy communion vnder both kindes although the wordes of Christ be plaine and euident yet doth Hosius disdainefully reiect them as no better then colde and dead elementes and commaundeth to giue faith to certaine new lessons apointed by the Church to I wot not what reuelations of the holye Ghoste And Pighius saieth men ought not to beleue no not y e most cleare and manifest wordes of the scriptures onles the same be allowed for good by the interpretatioÌ„ and auctoritie of the churche And yet as though this were to litle they also burne the holye scriptures as in times paste wicked kyng Aza dyd or as Antiochus or Maximinus did and are wont to name theÌ„ Heretiques boks And out of doubt to see to they woulde faine do as Herode in oulde time dyd in Iewrie that hee myghte with more surety kepe still his dominioÌ„ Who being an Idumean borne and a straunger to the stocke and kinred of the Iewes and yet coueting much to be takeÌ„ for a Iew so thende he might establish to him and his posteritie y e kyngdom of that countrey which he had gotten of Augustus Cesar he commaunded all the Genealogies and Petigrees to be burnte made out of the waye so as there shoulde remaine no recorde wherby he might be knowen to them that came after that he was an Aliaunt in bloud wheras euen from Abrahams time these monumeÌ„tes had been safelye kepte amongeste the Iewes and layde vp in theire thresury bicause in them it might easely moste assuredly be found of what linage euery one did descende So in good faith doe these menne when they woulde haue all their owne doinges in estimation as though they had ben deliuered to vs eueÌ„ from the Apostles or from Christe hymselfe to thende there might be founde no where any thinge able to conuince such their dreames and lies either they burne the holie Scriptures or els they crastely conueye them from the people surely Very rightlye and aptly doth Chrysostome writte against these menne Heretiques saith he shutt vp the doores against the trueth for they know ful wel yf the doore were open the Churche shuld be none of theirs Theophylact also Gods worde saith he is the Candle whereby the theefe is espyed and Tertullian saith the holy Scripture manifestlye findeth out the fraude and theafte of Heretiques For why do they hyde why do they kepe vnder the Gospell whiche Christ would haue preched alowde from the house top Why whealine they that light vnder a Bushell whiche ought to stande on a Candlestick why trust they more to the blyndenes of the vnskilfull multitude and to ignoraunce then to the goodnes of their cause thinke they their slightes are not alredy perceiued and y t they caÌ„ walke now vnespied as though they had Giges tyng to go inuisible by vpon theyre finger No no all men see nowe well and well agayne what good stuffe is in that Chest of the Bysshop of Romes bosome This thinge alone of it selfe maye be an argumente sufficiente that they worke not vprightly and truely Worthely ought that mater seme suspicious which fleeth trial and is afrayde of the light for he that doth euill as Christ saith seekith darkenesse hateth light A conscience y t knowith it selfe cleere coÌ„meth willingly into open shew that the workes whiche procede of God may be seen Neither be they so very blind but they se this wel ynogh howe
other menne minister to hym but him selfe rather to minister vnto others that he taketh al Bishops as his felows and equals that he is subiect to Princes as to personnes sent from God that he giueth to Cesar that whiche is Cesars and that he as the old Bishops of Rome dyd without any question calleth the Emperour his Lord Onles therfore the Popes do the like now a dayes and Peter did the thinges a foresayd there is no cause at all why they should glorye so of Peters name and of his succession Muche lesse cause haue they to complaine of our departing and to call vs againe to be felowes and frendes with them and to beleue as they beleue Men saye that one Cobdon a Lacedemonian when he was sent Embassadour to the kyng of the Persians to treate of a legue and founde by chaunce them of the court playng at dyce he returned streight waye home againe leauing his message vndone And whē he was asked why he did flacke to doe the thinges whiche he had receiued by publique commission to do he made aunswere he thought it should be a great reproche to his cōmon welthe to make a legue with Dicers But yf we should content our selues to retorne to the Pope and his popyshe errours and to make a couenaunte not only with dicers but also with men farr◠more vngracious and wicked then any dycers be Besides that this should be a great blot to our good name it shoulde also be a very daungerous matter both to kindle Goddes wrath against be and to clogge and condemne our owne soules foreuer For of very trouthe we haue departed from hym whome we saw had blinded the whole worlde this many an hundred yeare From hym who to farre presumpteouslye was wont to saye he coulde not erre and whatsoeuer he dyd no mortal man had power to condemne hym neyther kynges nor Emperours nor the whole Clergie nor yet all the people in the worlde togyther no and though he should carrie away with hun to Hell a thousande soules From hym who toke vpon him power to cōmaund not only menne but euen Goddes Aungels to go to returne to leade soules into Purgatorie and to bring them back againe when he lyste him selfe whome Gregory said with out all doubt is the very foreronner and standerd bearer of Antichrist and hath vtterly forsaken the catholique faith From whome also those ringeleaders of owers who now with might and maine resist y e Gospel the trouth whiche they knowe to be the truth haue or this departed euery one of their owne accorde and good will and woulde euen now also gladly depart fró hyin yf the note of inconstancie shame and their owne estimacion amonge the people were not a let vnto them In conclussion wee haue departed from hym to whom we wer not bound and who had nothyng to laye for hym selfe but onely I know not what vertue or power of the place where he d'weleth and a continuaunce of seccession And as for vs we of all others moste iustely haue left him For our Kynges yea euen they whiche with greatest reuerence dyd folow and obey the aucthoritie and faith of the Byshops of Rome haue long synce founde and felte well ynough the yoke tyrannye of the Popes kingdome For y e Byshops of Rome toke the Crowne of from the head of our Kynge Henrye the second and compelled him to put a side all maiestie and lyke a meere priuate man to come vnto their Legate with great submission and humilitie so as all his subjectes might laugh him to scorne More thē this they caused Byshops and Monkes and some parte of the nobilitie to be in the feelde against our Kynge Iohn and sett all the people at libertie from their othe wherby they ought allegeaunce to their king and at last wickedly and most abhominablie they bereaued the kyng not onely of his kyngdome but also of his lyfe Besides this they excommunicated and cursed Kyng Henry theight the most famous Prince stirred vp against him sometime the Emperour sometime the Frenche Kyng as muche as in them was putte in aduenture our Realme to haue ben a very praye and spoyle Yet were they but foules and mad to thinke that eyther so mighty a Prince could be scared with bugges and rattles or els y e so noble and great a kyngdome myght so easily euen at one morsel be deuoured and swalowed vp And yet as though all this were to litle they would nedes make all the Realme tributarie to them exacted there yearely most vniust and wrongfull taxes So deere cost vs the freendeshyp of the Citie of Rome Wherefore yf they haue gotten these thinges of vs by extortion thorough their fraude and suttle sleightes we see no reason why we may not plucke awaye the same from them againe by laufull wayes iust means And yf out kynges in that darknes and blindenes of former tymes gaue them these thinges of their owne accorde and liberalitie for Religion sake being moued with a certaine opinion of their fained holines now when ignoraunce errour is spied out may the Kinges their successours take them awaye againe seing they haue the same auctoritie the Kinges their auncestours had before For the gyft is voide except it be alowed by the will of the giuer and that cannot seme a perfit will which is dymmed and hindered by errour Thus ye see good Christian Reader howe it is no new thing though at this day the religion of Christ be enterteined with dispites and checkes being but lately restored and as it were comming vp againe a new for somuche as the lyke hath chaunced both to Christ hym selfe and to his Apostles yet neuerthelesse for feare ye maye suffer your selfe to be led amysse and seduced with those exclamations of our Aduersaries we haue declared at large vnto you y e very whole maner of our Religion what our opinion is of God the Father of his onely sonne Iesus Christ of the holy Ghost of the Church of the Sacramentes of the ministery of y e Scriptures of ceremonies and of euery parte of Christian beleue Wee haue sayde that wee abandon and detest as plagues and poysons all those oide Heresies whiche eyther the sacred Scriptures or the auncient Councelles haue vtterly condemned that wee call home againe asmuche as euer wee can the right Discipline of y e Church which our Aduersaries haue quite brought into a poore weake case That we punnishe all licentiousnes of lyfe and vnrulynes of maners by the olde and long continued laws and with asmuch sharpenes as is conuenient and lyeth in our power That we mainteine still the state of kingdomes in the same condition and plight wherin we haue found thē without any diminishing or alteration reseruinge vnto our Princes their maiestie and worldly preeminence safe and without empayring to our possible power That we haue so gottē our selues away from that Church which they had made a denne of Theeues and
holy ghost flow in their tongues or can they with truth say We and the holy Ghoste haue thought so In dede Peter Asotus and his companion Hosius sticke not to affirme that the same Councell wherein our sauiour Iesu Christe was condemned to dye had both the spirit of prophesieng and the holy Ghost and the spirite of truth in it and that it was neither a false nor a trifflinge saieng when those Byshoppes sayde We haue a lawe and by our law he ought to dye and y e thei so sayenge did light vpon the very trouthe of iudgement for so be Hosius wordes and that the same plainelye was a iuste decree whereby they pronounced that Christ was worthy to die This me thinketh is straunge that these men are not able to speake for themselues and defend their owne cause but thei must also take parte with Annas and Caiphas For yf they will call that a laufull and a good Councell wherein the Sonne of God was moste shamfully condemned to dye what Councell will they then alowe for false and naught And yet as all their Councels to say truth commoÌ„ly be necessitie compelled them to pronouÌ„ce these thinges of the Councell holden by Annas and Caiphas But wil these men I say refourme vs the churche beinge themselues both the persons guilty and the Iudges to Will they abate their own ambitioÌ„ and pride Wil they ouerthrow their owne matter and giue sentence against them selues that they must leaue of to be vnlearned Byshoppes slowbellies heapers together of benefices takers vpon them as princes and men of warre Will the Abbottes the Popes deere darlinges iudge that monke for a theefe which laboureth not for his liuing and that it is against all lawe to suffer suche a one to liue and to be found either in citie or in countrie or yet of other mennes charges Or els that a monke ought to lye on the grouÌ„d to liue hardly with hearbes and peason to study earnestly to argue to praye to worke with hande and fully to bend him selfe to come to y e ministery of y e church In faith assone will the Pharisies and Scribes repaire agame the Temple of God and restore it vnto vs a house of prayer in steede of a theeuish denne Ther haue ben I know certain of their own selues which haue fouÌ„d fault w e many errours in y e church as Pope Adrian Eneas siluius Cardinal Poole Pighius others as is afore saide thei held afterwards their Councel at Trident in y e self same place where it is now appointed There assembled many Byshoppes and Abbottes and others whom it behoued For that matter they were alone by themselues whatsoeuer they did no body gainesaid it for they had quite shut out and barred oure syde from all manner of assemblies and there they sat sixe yeares feedinge folkes with a meruelous expectation of their doings The first sixe moneths as though it were greatly nedeful they made many determinations of the holy Trinitie of the Father of y e Son and of the holy Ghost which were godly thinges in deede but not so necessarye for that time Let vs see in all that while of so many so manifest so often confessed by them so euident errours what one errour haue they amended from what kinde of idolatrie haue they reclaimed the people What superstition haue they taken away What peece of their tyranny and pompe haue they diminished as though all the worlde may not nowe see that this is a Conspiracie and not a Councell and that these Byshopes whom the Pope hath now called to gether be wholy sworne become bounde to beare him their faithfull allegiaunce and wil do no manner of thing but that they perceiue pleaseth him and helpeth to aduaunce his power and as hee will haue it Or that they reckon not of the number of mennes voyces rather then haue weight and consideracion of the same Or that myght doth not often times ouercome the right And therefore we knowe that diuers times many good men and Catholique Bysshops did tarry at home and would not come when such Councels were called wherein men so apparauntly laboured to serue factions and to take partes bicause they knewe they should but lose their trauaile and dooe no good seeinge where vnto their enemies mindes were so wholye bent Athanasius denyed to come when hee was called by the Emperour to his Councell at Cesarea perceiuinge plaine he shoulde butte come amonge his ennemies whiche deadly hated hym The same Athanasius when he came afterwarde to the Councell at Sirmium and foresaw what would be the ende by reasone of the outrage and malyce of his ennimies hee packed vp his carriage and went away immediately Iohn Chrysostome although y e Emperour Constantius commaunded hym by four sundry lettres to come to the Arrians Councel yet kept he hym selfe at home still When Maximus the Byshop of Hierusalem sate in the Councell at Palestine the olde Father Paphnutius toke him by the hande and ledde hym out at the doores sayenge It is not â—eeful for vs to conferre of these matters with wicked menne The Bysshopes of the Easte woulde not comme to the Syrmian Councell after they knewe Athanasius had gotten hymselfe thence againe Cyrill called menne backe by letters from the Councell of them which were named Patropassians Paulinus Bysshoppe of Tryer and manye others moe refused to comme to the Councell at Millaine whenne they vnderstoode what a styrre and rule Auxentius kepte there for they sawe yt was in vaine to go thither where not reasone but faction shoulde prevayle and where folke coÌ„tended not for y e truth and right iudgement of the matter butte for partialitie and fauour And yet for all those fathers hadde suche malitious and stiffe necked ennemies yet if they hadde come they should haue hadde free speache at least in the Councelles Butte nowe sithens none of vs maye bee suffered so muche as to sitte or once to bee seene in these mennes meetinges muche lesse suffered to speake freelye oure minde and seinge the Popes Legates Patriarches Archebyshops Bysshoppes and Abbottes all beinge conspyred togeather all linked together in one kinde of fault and all bounde by one othe sit alone by themselues haue power alone to giue their consent and at last when they haue all done as though thei had done nothing bringe all their opinions to be iudged at the wil plasure of y e Pope being but one man to thend he may pronouÌ„ce his own seÌ„teÌ„ce of himselfe who ought rather to haue aunswered to his complaint sithens also y e same auncient Christian libertie which of al right shoulde speciallye bee in Christian Councelles is now vtterly taken away from the Councel for these causes I say wise and good men ought not to maruaile at this day though we doe the like now that thei see was don in times past in like case of so many Fathers and Catholike Byshops which as though we chuse rather to
sit at home and leaue our whole cause to Gode then to iorney thither whereas wee neyther shall haue place nor bee able to dooe anye good whereas wee can obtaine no audience whereas Princes Embassadours be but used as mockyng stockes and whereas also all wee be condemned alredy before trial as though y e matter were a forhaÌ„d dispatched and agreed vpon Neuertheles we can beare pacientlye quyetely our owne priuate wronges but wherfore do they shut out Christian kynges and good Princes from their Conuocation why do they so vncourteously or with such spite leaue theÌ„ out as though they were not either Christen menne or els could not iudge will not haue them made acquaynted with the cause of Christian Religion nor vnderstand y e state of their own Churches Or yf the sayd kynges Princes happen to entermedly in suche matters and take vpon them to do that they may do that they be commaunded to doe and ought of duty to do the same thinges that we know both Dauid and Salomon and other good Princes haue don that is yf they whiles the Pope and his Prelates slugge and sleepe or els mischevouslye withstande them doe bridle the Preistes sensualitie and driue them to do their dewty and kepe them still to yt yf they do ouerthrow Idols yf they take away superstition and set vp again the true worshiping of God whye do they by and by make an out crye vpon them that suche Princes trouble all and presse by violence into an other bodyes office and do therby wickedly and malepartly What scripture hath at any time forbidden a ChristiaÌ„ Prince to be made priuey to such causes Who but themselues alone made euer any suche lawe They will saye to this I gesse Ciuell Princes haue learned to gouerne a common welth and to ordre matters of warre but they vnderstande not the secret mysteries of Religion Yf that be so what is the Pope I praye you at this day other theÌ„ a Monarche or a Prince or what â—e the Cardinals who must be no nother now a days but Princes and kyngs sonnes What els be y e Patriarches and for the most part the Archebysshops the Byshops y e Abbots what be they els at this present in y e Popes kingdome but worlikely Princes but Dukes and Earles gorgiously accompanied w t bandes of men whither soeuer they go Oftentimes also gaylye arayed wyth theynes collers of golde They haue at times to certeine ornameÌ„tes by them selfes as Crosses pillers hattes miters and Palles which pompe the auncient Bysshops Chrysostom Augustine and Ambrose neuer had Setting these thinges aside what teache they what say they what doe they how lyue they I saye not as maye become a Byshopp but as may become euen a Christian man Is it so great a mater to haue a vaine title and by chaunging a garment onely to haue the name of a Byshop Surely to haue the principall staye effecte of all maters commited wholy to these mennes hands who neyther know nor will know these thinges nor yet set a iote by any poinct of Religion saue y t which concernes their belly and Ryot to haue them alone sit as Iudges and to be set vp as ouerseers in y e watch tower being no better then blynd spyes of the other side to haue a Christian Prince of good vnderstanding and of a right iudgement to stande still like a blocke or a stake not to be suffred nother to giue his voice nor to shewe his iudgement but onely to wayt what these men shall well and commaund as one whiche had neyther eares nor eyes nor wytt nor hearte and whatsoeuer they giue in charge to alowe it without exception blindly fulfilling their commaundementes be they neuer so blasphemous and wicked yea although they commaunde him quite to destroye all Religion to crucifie again Christ him selfe This surely besides that it is proud and spitefull ys also beyond all right and reason and not to be endured of ChristiaÌ„ and wyse Princes Why I praye you may Cayphas and Annas vnderstand these matters and may not Dauid and Ezechias do the same Is it laufull for a Cardinall being a man of warre and delightius in bloud to haue place in a Councell is it not lauful for a Christian Emperour or a kynge wee truely graunt no further libertie to our Magistrates then that we know hath both ben giuen theÌ„ by the word of God and also confirmed by the exaÌ„ples of the very best gouerned coÌ„mon welthes For besids that a Christian Prince hath the charge of both Tables coÌ„mited to him by God to thende he maye vnderstande that not temporall matters only but also Religious ecclesiasticall causes pertaine to his Office Besides also that God by his Prophettes often and earnestly coÌ„maundeth the king to cut down the groues to breake downe the Images and aultres of Idoles and to write out the boke of y e law for him selfe and besides that the prophet Esaias saith a kyng ought to be a patrone and nurse of the Churche I saye besides all these thinges we se by histories and by examples of the best tunes that good Princes euer tooke thadministration of ecclesiastical matters to partain to their duety Moses a Ciuile Magistrat chief guide of the people both receiued from God deliuered to y e People al the order for religion and Sacrifices and gaue Aaron the Byshop a vehemeÌ„t and so are rebuke for making the golden calfe and for suffering the corruption of Religion Iosua also though he were no nother then a Ciuil Magistrat yet assone as he was chosen by God and set as a Ruler ouer the people he receiued coÌ„maundements specially touching Religion and the seruice of God Kynge Dauid when the whole religioÌ„ was altogethers brought out of frame by wycked kyng Saul brought home againe the Arke of God that is to say he restored ReligioÌ„ again and was not onely amongest them him selfe as a counseller and furtherer of the worke but he appoincted also hymnes and Psalmes put in order the companies and was the only doer in setting furth that whole solemne shewe and in effect ruled the preistes Kyng SalomoÌ„ builte vnto the Lord the Temple which his Father Dauid had but purposed in his minde to do after the finishing ther of he made a goodly oration to the people concerning Religion and the seruice of God he afterward displaced Abiathar the Preist and set Sadock in his place After this when the TeÌ„ple of God was in shameful wyse polluted thorough the uaughtines and negligeÌ„ce of the preists Kyng Ezechias commaunded the same to be clensed from the ruble and filthe y e preistes to light vp candelles to burne Incense and to do their diuine seruice according to the olde allowed custome The same kyng also commaunded the brasen Serpent whiche then the people wickedly worshipped to be taken down and beateÌ„ to pouder Kyng Iehosaphat ouerthrew