concedere potest neque igitur potest quisquam iustè affirmare simulationem in me cecidisse Hanc pretiosam gemmam hanc Dorninam nostram Elizabetham conseruet Deus ad eius religionem purè atque sanctè colendam et audacter defendendam ad Diuinum spiritum diligendum et timenduÌ„ charitatis satorem altorem et pareÌ„tem cuius numine concilio et voluntate regna nascuntur augentur atque retinentur cuius mente atque ratione gubernantur cuius denique offensione labuntur et concidunt atque delentur Precibus contendamus vt totum regni pondus sustinens summa cum laude gubernet qua ire via coepit ea pergat ad immortalem gloriam consequendam curam et cogitationem esse in religionis studio ponendam nunquam inficietur sic enim omnium virtutum opibus et ornamentis magnificentissimè redundabit et gloria ingenti nullis vnquam saeculis interitura circumfluet presidijsque diuinis in omni rerum discrimine munietur et ex his terratum angustijs in illam coelestem regionem euolabit illius autem splendoris cupiditate incensa rapietur quae non peruulgata virtutis claritate aut praedicatione hominum continetur Qui ad veram custodiendam religionem et ad pauperum ScholasticoruÌ„ inopiam subleuandam incredibili animi studio contendunt et incumbunt remunerationem vberrimam obtinebunt Precationibus denique nostris diuinum numen inuocemus vt Elizabetha Regina et Domina nostra latissimè diu et fortunatissimè in terra dominetur et post extremum vitae diem sedibus illis beatissimis diuinÃsque domicilijs fruatur in quibus homines praestantes locati nec vitijs infici nec deformitate maculari nec tormentis conuelli possint sed expertes omnium malorum aeternÃsque praesidijs et ornamentis magnificentissimè redundantes gloria immortali circumfluent Ipsi soli demum sunt beatissimi iudicandi diuinis opibus exculti summis bonis affluentes aeternis gaudijs triumphantes quorum vita est omni bonorum copia cumulata quorum laus emori non potest quorum nomen nulla vnquam obscurabit obliuio Vt in illam coelestem ciuitatis conditionem Domina amplissima atque splendidissima huis imperij Regnatrix tua Maiestas accipiatur diuinis laudibus abundans splendore diuinae lucis illustrata et diuina gloria florens Iehouam supplex deprecor Christus optimus maximus te cum summa dignitatis exaggeratione multis annis saluam et incolumem tueatur atque conseruet Papista tacet Christianus dicit Amen Sic concluditur Epistola det Deus bonum euentum ⧠Tuae Maiestatis obedientissimus subditus Ioannes Nicholaus Camberbritannus To the courteous and wel disposed Reader FOure things good Christian reader haue caused me to be circumspect in vvritiÌ„g this Book to vvit Feare Care Necessitie and Affection Feare afflicted me Care compelled me Necessitie bound me and affection vvounded me Feare afflicted me because the greef of coÌ„ming into infamie reproch and troubles caused a great circumspection in me to mark diligently vvhat I vvrote and to put the same dovvne in vvriting vvithout any spot of hipocrisie and double dealing Care compelled me to be circumspect in my dooings lest that the Papists should finde a bone to gnavv there vpon Necessitie vrged me bothe to ansvver to the infamous Libels vvritten against me and to satisfie if that I might the honest request of certain zelous ChristiaÌ„s in vvriting the OratioÌ„ and Sermon vvhich vvere doon at Roome And as necessitie caused me to purge my self of the false reports of lying Papists so dooth necessitie prouoke me to be circumspect in all my sayings affectioÌ„ stirreth me vp to vvrite those things vvhich are no lesse true then profitable But if my vvritings be neuer so true yet notvvithstanding some or other busie headed fellovv vvilspeak against theÌ„ I haue not their tungs in keeping let them speake vvhat they list and I shall arme my self vvith pacience And heerin vvil I follovve the steps of Zenocrates vvho for his pacience vvas much commended for though he vvere of his Maister Plato vniustly accused of vngratefulnes yet vvas he nothing mooued there vvith all and being asked vvhy he did not ansvver Platoes defaming of hiÌ„ made this ansvver That vvhich I do is good and profitable for me So I say that vvhich I haue vvritten in this Sermon made at Roome novv I confesse to be true and I hope this confession shal be good and profitable for my soules helth And as for the vvords of the Papists as they are but vviÌ„de so let them passe as vvinde as they proceed from a malicious hart so I conster them and so I accept them not vvith malice but vvith pacience The pacience of Eusebius teacheth me so to doo for vvhen a vvicked vvoman infected vvith the heresies of Arrius had vvilfully throvvne astone at him and thervvith all had vvounded him to death hee vvas so far from taking reuenge that he svvare his freends vpon his death bed not to punish her therfore O noble minde O vertuous act vvorthy of eternall memorie he forgaue her that vvas his enemie and did him great iniurie The like pacience GOD graunt vnto me that vvhatsoeuer the Papists say or doo against me I be not angrye therfore but take all things in good parte and pray for them that they may haue a penitent hart to be sory for their dooings and sayings against them vvhich vvish them no othervvise then to them selues one faith in Iesu Christe brotherly looue one tovvard an other God be mercifull vnto them and vnto vs all and shevv vs the light of his Countenaunce God increase the number of his Elect God conuert his enemies vnto the trueth of his sacred Gospell God graunt amendment of life vnto vs all for surely as yet God is not serued aright our vvoords and deeds doo greatly differ in effect our vvoords are heauenly our vvoorks are vvorldly vvicked and deuilish God graunt vs effectually grace vvherby vve may be saued Graunt this O Lord for thy deere Sonnes sake Amen Thine in the Lord Iohn Nichols To the worshipfull companie of Merchant Aduenturers at Emden and at Antwerp grace and peace from God the Father and from our Lord Iesus Christ Amen AS I was desirous worshipfull Company to satisfie the request of diuers and sundrie zealous Catholiques so am I not forgetfull of your tried fréendship in a forraine Countrie constrained at that present time to craue the same and to shewe my selfe no lesse thankfull then mindfull of your proued courtesie Duety bindeth me to sende vnto you this Oration and Sermon made at Roome written then in Latin but nowe in Englishe for the profite and commoditie of the ruder sort who vnderstand not the Latin tongue which Oration and Sermon notwithstanding I purpose God willing by the permission of my Superiours as it was once written and registred at Roome in the Latin tongue so to write it againe and bring it to light My intent
blinde peruersenes of the Papists In the. 10. of Iohn Christe sayth I am the doore dooth it followe that hée is a doore in déede no forsooth I thinke but that a doore is to harde for any man to eate they would haue takē that place of scripture to make God Though Christ sayd I am the doore it followeth not Note heere that he was a materiall doore no more dooth it followe that this word Hoc est corpus meum This is my body to be the same body that Marie the Virgin bare it is plaine errour and they are fowly deceyued For when Christe sayd This is my body that shall be giuen for you the worde that he spake was him selfe him selfe was the worde or else must the bread haue béene crucified as is afore which I will prooue by the manifest scriptures Christ sayth in the 6. of Iohn I am the liuing bread that came from heauen your fathers did eate Manna in the desert and are dead but I am the bread of lyfe So it demonstrateth that Christe was the bread Note heere which was giuen for vs but these Gentlemen say that the bread is he Nowe héere is all the cōtrouersie betwéene the Christiās and the Papists Christ fayth that he is the bread that was giuen for vs or broken for vs the Papists say that the bread is Christ now how can we agree for we say as Christ saith that he is the bread these Gētlemen say that the bread is he marke well the scriptures Paul sayth That which I receyued of God I gaue vnto you Let them answer me to this dyd Paul receiue any thing of the Lord but his word for Paul was not with the Lord at the supper to receiue any other thing Oblinde creatures they wot not what they doo will they haue the blood of wytnesse of Iesus Christe required at their hāds still O good christian brethrē for the tender mercy of our Lord sauiour Iesus Christ beléeue not this erronious doctrine of the Papistes worship not a wheaten God In the. 6. Chap. of Iohn Christ sayth The bread which I will giue you is my fleshe which I will giue for the life of the world Héere you may perceyue that the bread that Christ gaue vs was his fleshe Ergo his fleshe was the bread that he brake which was him selfe him selfe was the word and his word was his body which was giuē for the life of the world Then stroue the Iewes among them selues sayd How can this fellow giue vs his flesh to eate for they tooke it carnally as our cleane fingred Gētlemen doo now a daies thinking the they should haue eaten him vp flesh blood bones Iesus sayd vnto thē Iohn 6. Except ye eate the fleshe of the sonne of man ye haue no life in you for whosoeuer eateth my flesh drinketh my blood hath euerlasting lyfe And I shall raise him vp at the last day for my flesh is very meat and my blood hath euerlasting life and I shall raise him vp at the last day for my flesh is very meat and my blood is very drinke and whosoeuer eateth my flesh and drinketh my blood abydeth in me and I in him Nowe I tolde you afore that Christe was the bread that was giuen for vs and euen as the materiall bread féedeth the body so this liuely bread féedeth the soule And Christe speaketh heere of his fleshe and blood which was offered in sacrifice for our saluation and our redemption as Iohn sayth Chap. 1.8 The worde became fleshe and we see the glorie of it as the onely begotten sonne of the Father and who so dooth beleeue this dooth eate Christes fleshe and drinketh his blood But not as these Papists do for they say that they crash him with their teeth carnally Oh abhominable blasphemy the same body that Mary bare but they which receiue him in a Christian Cōmunion receiue him by faith For Christe sayd Hoc facite in meam cōmemorationem Doo this in remembraunce of me And whosoeuer beléeueth that this body was done vpon the Crosse for his saluation and that the shedding of his blood is for the remissiō of his sinnes taken in the remembrance of Christes death eateth Christes body and drinketh his blood spiritually God graūt we may doo so for our own soules health Amen Thus much bréefly touching the supper of the Lord. Against mennes Merites and righteousnesse GReate controuersie and disputation there is betweene the Papists and vs Christians touching mennes merites righteousnesse The Papists say that they are iustified by good woorkes and not by faith We say that Sola fides iustificat omnes Faith alone iustifieth all men It is marueilous dearely beloued to see with what rashnes and boldnesse iustification of woorkes is commonly debated yea and it is to be seene how none doe more boldly or with fuller mouthes as the saying is prate of the righteousnesse of workes then they that are monstrously sicke of open outward diseases or be redy to burst with inward vices That commeth to passe because they thinke not vpon the righteousnes of God wherof if they had neuer so little feeling they would neuer make so great a mockerie of it And truely it is out of measure lightly regarded whē it is not acknowledged to be such and so perfect that nothing be imputed vnto it but euery way whole absolute and defiled with no vncleannesse such as neuer was and neuer shal be able to be found in man It is in deede easie and readie for euery man in schooles to talke vainlie vpon the worthinesse of woorkes to iustifie men but when they come into the sight of God such dalliances must auoyd because there is earnest doing vsed and no trifling strife aboute wordes To this to this I say we must applie our minde if we will profitably enquire of true righteousnesse how we may answere the heauenly Iudge when he calleth vs to account Let vs thinke him to be a Iudge not such a one as our own vnderstandinges do of themselues imagine but such a one as he is paynted out in the Scripture with whose brightnes the stars shal be darckned by whose strength the hils doe melt away by whose wrath the earth is shaken by whose wisdome the wise are takē in their suttletie by whose purenesse all thinges are prooued vnpure whose righteousnes the angels are not able to beare which maketh the innocent not innocent whose vengeance when it is once kindled pearceth to the bottome of hell If he I say sit to examine mens doinges who 〈…〉 peare assured before his throane Who shal dwell with a deuouring fire saith the prophet Esaie 3.34 Who shall abide with continuall burninges he that walketh in righteousnes and speaketh trueth c. But let such a one come foorth whatsoeuer he be but that aunswere maketh that none commeth foorth for this terrible saying soūdeth to the contrary Lord if thou marke our iniquities Lord who shall abide
⧠The Oration and Sermon made at Rome by commaundement of the foure Cardinalles and the Dominican Jnquisitour vpon paine of death By Iohn Nichols latelie the Popes Scholler Which Sermon and Oration was presented before the Pope and his Cardinalles in his Consistorie the xxvij day of Maie 1578. and remaineth there registred Now by him brought into the English tongue for the great comfort and commoditie of all faithfull Christians Heerin also is aunswered an infamous Libell maliciouslie written and cast abroad against the saide Iohn Nichols with a sufficient discharge of himselfe from all the Papists lying reports and his owne life both largelie and amplie discouered Domine quà m multi sunt qui tribulant me multi consurgunt aduersum me multi dicunt animae meae Non est salus ipsi in Deo Imprinted at London by Iohn Charlewood seruant to the right Honourable the Earle of Arundell 1. Peter 2. c. Deum timete Regem honorate Cic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 E R HONI SOIT QVI MAY Y PENSE Gaddelu Ladonai itti vnromema iachdau scemo Darasti eth adonai veganani vmiccol hizzilani megurothai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ¶ Augustissimae serenissimaeque Principi cunctis honoris disseminati dispersÃque sermonis celsissimae sedis dignitatis summae amplitudinis atque amplissimorum graduum maiestatis titulis dignissimae Elizabethae Dei gratia Angliae Franciae et Hiberniae Reginae Catholicae et Christianae fidei notis veritatis inustae inclytissimae conseruatrici clarissimae fautrici atque nobilissimae patronae clauum huius nostri Anglicani Regni terrae vndique aquis cinctae iure rectéque tenenti cùm in causis ecclesiasticis tùm in temporalibus summum in hac vita splendorem bonorum subditorum circumfluens incrementum praeclaram et triumphantem in hostes victoriam atque tropheum splendidum aeternae beatitudinis diadema in Christi denique regno vitae perennitatem atque gloriae haud fluxae et interiturae splendidam et radiantem coronam CVM PEDEM PONO ET ME infero in debitam animaduersioneÌ„ Christianissima atque pientissima Princeps faustae traÌ„quillitatis huius tuae ditionis pacatae omni perturbatione carentis atque cui omnia prosperè foelicitérque procedunt Cùm econtrariòdiabolici et Antichristiani imperij memoriam habeo sub cuius dominatus potestate teneris flauescens annis in Italia duorum annorum curriculum perfidè nequitérque transegi non minus mihi dolet impietas mea quà m subditi violata fides Dolor mihi accidit cum in animuÌ„ induco me verae solidae et eminentis religionis naufragium inconsideratè incoÌ„sultè et temerè fecisse Eodem animi cruciatu dolore et moerore afficior cum ratione animóque lustro me meam erga te obseruantiam deseruisse et subiecti fidem perfidiosè prodidisse Tamen exiguae aquae pluuialis guttae saepè cadendo durum terunt saxum et os quodcunque in aceto positum paruo temporis interuallo ad omne artificium subeundum aptum et appositum erit Perindè misericors ac clemens Domina spero me non ficta poenitentia ductum tandem quam tetigi extinguere posse culpam cum in religione veritati euangelicae repugnanti tum a pietate remota 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Deus immortalis cum a te auersus eram tenebris immersus et erroribus innumerabilibus implicatus quà m grauiter tibi peccaui quà m impiè deliqui tota Anglia sciat Christianam pietatem euangelij puritatem religionis castissimae sanctitatem coelestem disciplinaÌ„ spreui contempsi neglexi Homo nihilominùs eram et falsae opinionis colligatione detineri facilimè poteram Qua dere vt meo delicto venia concedatur rogo postulóque Mihi durissima rebellionis meae seruitus necessariò patienda extremáque miseria subeunda fuisset si in erroribus turbulentis et superstitionibus poenè anilibus perseucrassem Sed iam tutior est anima mea quà m antehac cum sim ad eam conuersus religionem quae verbi tui praescriptione fundata diuinÃsque tuis opibus firmata et stabilita est quae hominem corporis natura fragileÌ„ coÌ„cilij temeritate praecipitem rerum omnium casu calamitosum ad omne malum funestum procliuem repentè reddit inuictum viribus concilióque diuino praeditum foelicissimóque rerum omnium euentu in omni aeternitate florentissimum Quae inquam religio animum languentem ad salutem reducit stabilit vires mentes collustrat opes elargitur voluptatum effectrix est ad diuinitatem et immortalitatem ducit postremò Deum hominibus deuincit humanúmque genus cum diuina mente bonorum omnium communione consociat Cuius neque forma et species liberalis corrumpi nec fructus iucunditatis contaminari nec opes auerti nec honores attenuari possunt nempe cùm sit coelesti praesidio septa et contra omnia mortis et inuidiae tela armis diuinis armata Licèt igitur altissimuÌ„ Dei domicilium concidat terra incendio deflagret mare ardoribus exustum intereat omniáque tandem quae intuemur oculis ad nihilum redigantur Euangelicae veritatis professio decus et gloriam retinebit opibúsque diuinis aeuo sempiterno perfruetur Illius iam compos sum religionis in qua si persistam beatissimus si ab illa deserar miserrimus cro aeternáque poena cruciandus Concedat Deus optimus maximus ad numen suum placandum diuinámque gratiam retinendam aeternúmque praemium consequeÌ„dum huius religionis diuitias atque magnificentiam mecum animo reputans illius studio et cupiditate flagrem omnes vitae curas et cogitationes ad cultum illius conferam vt prae amore illius nec laborem fugiam nec periculum metuam neque mortem reformidem neque cruciatum exhorream vt eam fidem ritè colam vt semper studio diuinae legis incensus me nec vllus ardor exurat neque turbo aut tempestas vlla conuellar neque vllum denique tempus quantumuis graue et metuendum multis me aut Christianae religionis laudibus et ornamentis aut oportuno fructu virtutis spoliet Cùm enim altissima veritatis stirpe nitar et nunquam sim munerum diuinoruÌ„ affluentia destitutus euenire opus est vt non modò salutares fructus atque sempiternos proferam sed sempiternis laudibus illustrer Vt his bonis frui possim te imploro vt praestò mihi sis Si defueris mihi vnquam versabor in tantis tenebris atque caligine agitabor tam aduersis tempestatibus atque procellis vt per me non valeam vitae cursum rectè instituere aut institutum ita tenere vt non tandem fluctibus obruar Si tuo praesidio subnixus non fuero ad verum tui cultum aspirare non potero Spes mea fallax erit conatus irritus labor inanis et assiduis et infinitis cruciamentis torquebor Concede Domine vt insistere possim vestigijs
thing truelie of the goinges of the beloued or of the dooinges of the beloued Beléeue me truely O world it is daunger to aske her it is next to deaths doore to heare her it is dampnable death and hell to beléeue her Better it is to dye in body for him that may then to beléeue her to be the holy Catholique Church and therefore to perishe in body and soule Happy were they and are and shall be who patiently suffered doo suffer and shall suffer the tyranny and persecution of Antichriste Hope of Roome for the deniall of his whoorishe and Babilonicall Church By theyr patience it appeared that they had the cognisance or badge of the true Church August De tempore Ser. 130. Crux regni insigne est The Crosse sayth Saint Augustine is the cognisance or badge of the Church Athanasius Ad solitariam vitam agentes sayth Caedi Christianorum proprium est Caedere aus tem Christianos Pilati et Caiphae officia sunt To be persecuted belongeth to Christians but to persecute the Christians belongeth to the office of Pilate and Caiphas But the Papistes say that they punishe the Protestants onely for a desire to haue them reconciled to their Sinagogue and for entyre looue A gentle kinde of looue lyke the looue of one Philippides of whome Aristophanes in Vespis writeth who tooke a cudgell A prettie example alluded to the Papists and dyd beate his Father and all for looue But we may say with Tertullian Crudelitas vestra nostra gloria est Your crueltie is our glorie For Gods Religion the more it is pressed the more it encreaseth This persecution of the Papistes against the Christians is an euident token that the Church of Roome is the Sinagogue of Sathan Caine persecuted Abell the Giants Noah the Sodomites Loth Ismaell Isaack Esau Iacob the Egiptians the Israelites Pharaoh Moses Saule Dauid and yet Dauid would not hurt againe of whome we learned that Gods Church dooth suffer rather then hurt pardon rather then persecute The false Church of the Prophetes persecuted the true propheticall Church the Sinagogue of the Iewes persecuted Christe and his Apostles The Churche of Roome persecuteth Christes lyttle flocke and congregation So Hillarius and Nicephorus in many places discourse Lactantius sayth excellently to this matter Diuin Institut Lib. 5. Cap. 19. Defendenda religio est non occidendo sed monendo non saeuitia sed patientia non scelere sed fide Nam si sanguine et tormentis si malo religionem defendere velis iam non defendetur illa sed polluetur atque violabitur Religion is to be defended not with murthering but with monishing not with crueltie but with patience not with furie but with faithfulnesse For if ye defend Religion with bloodshedde and tormenting or with working of mischeefe it is not defended but defiled and deceyued The Church of Roome persecuteth all Christians The Ornamentes and deckings of the Antichristian Church of Roome her sentence is burne burne burne her hadge let vs laye wayte for blood her head blasphemie her shéelde tyrannie her breast iniurie her eyes fyre her gyrdle fornication her breath poyson her tongue the stinge of death her féete ready to shedde innocent blood her sworde violence her Crosse persecution her pardons iniquitie her tryple crowne presumption her Keies ambition and all her dooinges abhomination Héere doo follow great swarmes of Cainites Giantes Sodomites Egiptians Scribes Pharasies Herodians Monks The Champions and vpholders of this Babilonicall Sea Friers Cardinalles Adulterers Idolaters Parasites Poysoners Pardoners Bawdes Flatterers Traytours Rebels Murderers Theeues with all the Romishe rabble These are the right Canniballes lyke to the barbarous people of Armenica that eate one an other My countrey men wyll you builde your faith vppon this Church which receyueth such Varlettes which hath such gracelesse personnes such persecutours and such bloodie butchers The Church of Christe hath none such there were neuer in the Church of Christe nor are not nor neuer shall be persecutors The Church of Christe is styll persecuted and neuer persecuteth Did the Matriarches persecute did Christe persecute did the Apostles persecute When the Samaritanes would not receyue Christe Iames and Iohn béeing as yet Nouices in Christes schoole called for fyre from heauen and would haue burned and consumed the Samaritanes but Christe rebuked them saying You wot not of what manner of spirite you are for the sonne of man is not come to destroye mens liues but to saue them If the Church of Roome were the holie Catholique Church it would then féede the soule of man béeing a spirite with spirituall foode moone her by spirituall instrumentes drawe her by the worde leade her by the spirite and persuade her by the Scriptures which are the onely meanes which God appoynteth If an Heretique holde an opinion he holdeth it eyther of ignoraunce or of wylfulnesse If of ignoraunce he is to be conuerted by doctrine to be conuinced by Scripture reformed by exhortation reduced by reason persuaded by the trueth If of wylfulnesse he is to be menaced by the Lawe and corrected by excommunication The Church of Rome vseth no such meanes wherefore the Church of Roome is of the deuill and not of Christe And as the Lord hath done to Ierusalem in Titus Vespasianus tyme as Iosephus in his hystorie of the Iewes maketh mention and to the ruines thereof that the place should not boast of the Oracles of God So God hath done to Roome A notable forewarning to the Church of Roome to the Idolles thereof that theyr boasting should be in vaine of the Church of God For what was Roome euen from her byrth but a Citie built in Parricide then strengthened with robberies and made a Sanctuarie for murderers of all Nations The pettigree of Roome as you may read in theyr owne Romaine Hystories And what was it afterwardes in the time of the Emperour Iulianus Apostata Dioclesian Nero and diuers others but a slaughter house of the Martyrs of God and what is it in ours and our fathers dayes but the Queene of pride the nurse of Idolatries the mother of whordomes the sincke of iniquities out of which sorceries withcrafts poisoninges adulteries rebellions and bloodie warres haue ouerflowed the whole earth Who wyll beléeue in this Church are we commaunded to beléeue léeue in this Church when as it is sayd in our Créede Credo sanctam Catholicam Ecclesiam I beleeue that there hath béene is and shall be a holie Catholique Church My sence can not shew it and therefore I beléeue it for if I sée it beléefe is in vaine for where sence faileth and can goe no farther there beléefe beginneth For is it necessarie that we should frō time to time beleeue that Roome is the holie Catholique Church but we should from tyme to tyme beleeue there is a holy Catholique church But in déede the Papists and such like open persecutours haue of so long tyme kept vnder the Church that we are driuen
to beléefe for they haue left scarse any sence or memorie of the true members of Christes Church If we beléeue the Romaine Church to be The holie Catholique Church The Scriptures are against vs theyr owne Doctours are against vs and the definition of the word Church is against vs. Shall we beléeue the building of Saint Peters Church to be our holie Mother the Church Beléeue it who that will and I assure him that he hath not the true Church on his side nor the Gospell to excuse him Séeke for this Church whereof Christe is head and not the Pope in this Church haue we lybertie not to doo euyll but to doo good The Churth of Roome bringeth to our lyfe myserable bondage Whyles we are in the Church of Christe wée hope for the promises of lyfe euerlasting but whyles wée stande in the Churche of Roome wée stande in feare and terrour of eternall condempnation to come vppon vs for our sinnes in the day of death Through Christe who is the head of this true Churche wée sée our sinnes purged the Deuill vanquished death and condempnation abolished and our selues in the lybertie of the chyldren of God to crie Abba Father Thus much touching the Church ¶ Of the infallible perfect ground and sufficiencie of the Scriptures to the eternall comfort and consolation of all true Christians and vtter confusion of the Pope and all his adherentes BEcause the Papistes affirme and boldly say that the Scriptures are not sufficient for a man therby to knowe the trueth by the which he may be saued it is erpedient and néedefull at this present tyme to heare what the Scriptures and Doctors doo say therevnto First I will beginne with the Scriptures as with the veritie it selfe and then with the Doctors who ground theyr argumentes and reasons vpon the worde of God which is the holy Scripture Although it behooueth man earnestly to bende his eyes to consider the workes of God For as much as he is set as it were in this gorgeous stage to be a beholder of them yet principallie ought be to bend his eares to the Scriptures that he may better profite thereby and sooner learne the trueth by the which he may be saued And therefore it is no meruayle that they which are borne in darknesse doo more and more waxe harde in theyr amazed dulnesse because verie fewe of them doo giue them selues pliable to learne of the worde of God whereby to kéepe them within the boundes but they rather reioyce in theyr owne vanitie Thus then ought we to holde that to the ende true Religion may shine amongst vs we must take our begynning at the heauenlie doctrine and that no man can haue any taste be it neuer so little of true and sounde doctrine vnlesse he haue béene Scholler to the Scriptures And from hence groweth the originall of true vnderstanding that we reuerentlie embrace whatsoeuer it pleaseth GOD therein to testifie of him selfe for not â—nely the perfect and in all poynts absolute faith but also all right knowledge of God springeth from obedience and truely in this behalfe God of his singuler prouidence hath prouided for men in all ages For if we consider howe slippery an inclination mans minde hath to slide into by forgetfulnes of God how great a readinesse to fall into all kinde of errours howe great a lust to forge oftentimes new and counterfeyt Religions The onely fall of man into so many and sundrie euyls is the forgetfulnesse of God We may thereby perceyue how necessarie it was to haue the heauenly doctrine so put in writing that it should not eyther perishe by forgetfulnesse or growe vaine by errour or be corrupted by boldnesse of men Sith therfore it is manifest that God hath alway vsed the helpe of his worde towardes all those whome it pleased him at any tyme fruitfully to instruct because he foresawe that his Image imprinted in that most beautifull forme of the world was not sufficiently effectuall therfore it behooueth vs to trauaile this straight waye if we earnestlie couette to attayne to the true beholding of God we must I saye come to his worde wherin God is well and liuelie set out by his workes when his workes be weyed not after the peruersenesse of our owne iudgement but according to the rule of the eternall trueth If we swerue from that worde as I sayd euen nowe although we runne neuer so faste yet we shall neuer attayne to the marke because the course of our running is out of the way For thus we must thinke that the brightnesse of the face of God which the Apostle calleth Rom. 16. such as can not be attained vnto is vnto vs lyke a Maze out of which we can not vnwrappe our selues vnlesse we be by the line of the worde guided into it And therfore Dauid Psalm 9. et 96.97.99 c. oftentimes when he teacheth that superstitions are to be taken away out of the world that pure Religion may florishe bringeth in God reigning meaning by this worde reigning not the power that he hath but the doctrine wherby he challengeth to him selfe a lawfull gouernment because errors can neuer be rooted out of the hearts of men tyll the true knowledge of God be planted Therefore the same Prophete after that he hath recited Psalm 19.21 That the heauens declare the glorie of God that the fyrmament sheweth foorth the workes of his handes That the orderlie succéeding course of dayes and nightes preacheth his Maiestie then he descendeth to make mention of his worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayth he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lawe of the Lorde is vndefiled conuerting soules sayth Dauid the witnesse of the Lorde is faithfull giuing wisdome to lyttle ones The rightfulnesse of the Lord is vpright making hearts cheerefull the commaundement of the Lord is bright giuing light to the eyes For although he comprehendeth the other vses of the Lawe yet in generallitie he meaneth that for as much as God dooth in vaine call vnto him all Nations by the beholding of the heauen and earth therefore this is the peculiar schoole of the children of God The same meaning hath the .xix. Psalme where the Prophet hauing preached Of the voice of God which in thunder winds showers whirle-winds and stormes shaketh the earth maketh the mountaines to tremble and breaketh the Ceder trees In the ende at last he goeth farther and sayth That his prayses are sung in the Sanctuarie because the vnbeleeuers are deafe and heare not all the voices of God that resound in the ayre And in lyke manner in an other Psalme 93.5 after that he had described the terrible waues of the sea He thus concludeth Thy testimonies are verified the beautie of thy Temple is holinesse for euer And out of this meaning also proceeded that which Christe sayde to the woman of Samaria Iohn 4.22 That her Nation and the rest did honour that which they knewe not and that onely the Iewes did worshippe the true God For whereas
therefore for ye knowe not the howre when the sonne of man shall come Put not your trust in the prayers and dirges of popish Préestes the crowne of glorie is héere eyther lost or wonne Euerlasting saluation is héere prouided for by the due worshipping of God and the fruits of Faith Nowe grace is graunted craue and haue be bolde and feare not nowe is the tyme of obtayning eternall blessednesse nowe is the day of Iubylie nowe is the gate open vnto pardon and forgiuenesse and they that séeke the trueth shall haue an easie accesse vnto it Nowe pray while you haue tyme vnto God for your sinnes God graunt vs to vse this time to his glorie our soules health who is the true and onely God call vpon him with a faithfull confession acknowledging both of your offences and of your state cōsidering Thus confessing beléeuing we haue frée pardon and forgiuenesse giuen and graūted vnto vs of the méere goodnesse and mercy of God While we haue tyme let vs therefore doo good for béeing once departed out of this lyfe repentance is too late Ciprianus Tractatu primo contra Demetrianum Sayth Quando hinc excessum fuerit nullus iam locus poenitentiae est nullus satisfactionis effectus Hic vita aut amittitur aut tenetur hic saluti aeternae cultu Dei et fructu fidei prouidetur c. That is to say After we be once departed out of this lyfe there is no more place of repentaunce there is no more effect or working of satisfaction it is but in vaine that your freendes should pray for you It is but follie that Préestes should sing a Requiem for your soules seeing that theyr prayers and dirges profit nothing at all There is in sundrie places of the Scriptures of heauen and hell expresse mention but of Purgatorie no spéeche at all Purgatorie for lucre sake of late yéeres was inuented How often is it written in the Scriptures that they which beléeue in Christe shall be saued and they that beléeue not shall be condempned they that doo good shall goe to lyfe euerlasting but they which doo euyll to paine eternall Héere is mention you sée of saluation and condempnation of ioye and of sorrowe of perpetuall life death for euer of heauen and of hell But the scriptures wrote nothing of Purgatorie and if there had béen such a place no doubt but there had béene mentiō made therof Chrisost in 22. Mathew Hom. 41. Quidquid quaeritur ad salutem totum iam impletum est in scripturis Whatsoeuer is sought vnto saluation all the same is set foorth and fully taught in the scriptures If then praying for the dead were necessary vnto saluation expresse mention thereof should be made in the scriptures and worde of God but we can finde no such thing there Againe in an other place 1. Homilie in Epist Ad Titum Omnia Euangelium continet praesentia et futura honorem pietatem fidem simul omnia praedicationis verbo conclusit The Gospell sayth he dooth contayne all thinges bothe present and to come honour godlinesse fayth to be short he hath comprehended all thinges with the worde of preaching Dooth not holie Chrisostome by these words manifestly declare that the Gospell of our sauiour Iesus Christe dooth containe all maner of things bothe presēt that is to say how we ought to behaue our selues héere in this present life towards God our neighbour and also things to come wherby he dooth vnderstand the estate that we shall be in after our departing out of this lyfe In the scriptures no mention made of praying for the dead But where dooth the Gospell speake one iote onely of prayers and oblations for the dead there we doo learne that they that beléeue and are baptized shall be saued and they that beleeue not shall be condempned There we reade in the. 7. Chapter of Saint Mathevv Of the straight and narrowe way that leadeth vnto saluation and of the wide gate and broade way that leadeth vnto damnation Not one onely sillable can be found there of any thyrde way or of any other estate that we shall be in besides saluation and dampnation after that we be come to our wayes ende Which thing Chrisostome him selfe in his second Sermon De Lazaro dooth teach most plainly saying Para ad exitum opera tua et appara te ad viam si quid cui rapuisti redde et dicito iuxta Zachaeum do quadruplum si quid rapui Si cui factus es inimicus reconciliare priusquam veniatur ad iudicem Omnia hic dissolue vt citra molestiam illud videas tribunal Donec hic fueris spes habeas praeclaras sed simulac discesserimus non est postea in nobis situm poenitere neque commissa diluere That is to say Prepare thy workes against the ende make thy selfe ready to the way if thou hast taken away any thing from any man restore it againe and say with Zachaeus if I haue taken away any thing from any man I doo giue it him againe fourefolde If thou be made an enimie to any man be reconciled vnto him againe afore ye come before the Iudge Paie all thy debtes heere that thou mayst without any feare or trouble of conscience see that dreadfull iudgement seate Whiles we be yet here we haue a goodly hope but as soone as we be once departed hence it lyeth no more in vs for to repent nor for to wash away our sinnes This holy Father then wyll not that we should tarie to make restitution or to be reconciled vnto those whome we haue offended tyll we be dead For then sayth he I meane after we be once departed out of this world there is no way at all to wash away sinnes In so much that he sayth in an other place Neque qui in praesenti vita peccata non abluerit postea consolationem aliquam inuenturus est in inferno enim ait quis confitebitur tibi et meritò hoc enim est cauearum tempus et cōflictuum et certaminū illud verò coronarum retributionum et praemiorum Neyther he that dooth not washe away his sinnes in this present lyfe shall finde any comfort afterwardes For sayth he who shall praise thee in hell and for a good cause for this is the tyme of scaffoldes conflictes wrastlinges and battayles but after this lyfe is the tyme of recompences crownes and rewardes Howe can it after this lyfe be the tyme of crownes and rewardes if we be cast into a burning fire which is nothing differing from the fire of hell saue onely that this euerlasting and the other lasteth but for a tyme there to abide intollerable torments tyll we be holpen out by the prayers oblations of the liuing A good and kinde deuotion of popish preests especially of the Préestes which must be hyred with good ready money to doo it else they will suffer vs to abide there broyling rosting vnto the worlds end For