the doctrine and opinion touching the substaunce and fayth of this sacrament was then in that olde auncient age amongest those Catholike and godly auncient fathers and howe farre this your newe vpstart chaungeling of â—raÌ„substantiation doth differre not only from al auncient antiquity but also from the trueth of the scripture it selfe which many of your own frateâ—ny Impes of this later age did not onely very wisely forsee but very frankely confesse as your selfe do know wel ynough For I suppose the name of the Author or the wordes of the Author at the least bee not vnknowen vnto you who albeit neuer durst deny transubstantiation himselfe yet feared nothing â—o vâ—ter his iudgement thereof freely The Churche saieth hee did but very lately set down the determination touching transubstantiation for before that it was thought sufficient that the true body of Christ was conteined really either vnder consecrated bread or by any meanes els but afterwardes when the churche began to looke more narrowly into the substaunce of the matter and to enter into more exact consideration therof it gaue foorth a more resolute determinatioÌ„ of the same c. To the same effect almost writeth also Iohn Fisher bishop of Rochester not the least Apostle of the Romish church who in his booke entituled A Defeâ—ce for the King of England discoursing vppon transubstantiation and the vse of the sacrament commeth at the last to this conclusion to wit that TraÌ„substantiation is grouÌ„ded more vpoÌ„ the authoritie aud determination of the church then can be iustifiable by the scriptures of God the Gospel Wherein he did not amisse For who doth not know that in that first nourcery of the Primitiue Churche yea and many hundred yeeres after whenas Bede Bertram and Rabanus Maurus were liuing in the world euen vnto that vnlucky hatching of Hildebrande and Innocent the thiâ—de not so much as this name Transubstantiation was euer hearde of vntill at the length in a Councell holdâ—n at Laterane in Rome the solemne edicte was established of banishing the substaunce of bread quytâ— out of the sacrament For if at any tyme before that councel the church had defyned any certain and grounded docâ—rine touching the same how falleth it out theÌ„ that there is such a continual falling â—ut amongest theÌ„ that folowed after in diuersities of opinion and iudgement about that transubstantiatiâ—n which some of them do stoutly maintaine some do vtterly deny it some do by coniecture think that others wil not graunt vnto some others haue supposed some doo so deliuer out that the substaunce of bread wyne doth remaine Lombarde himselfe doth think that there is a certain enterchaunge but what manner of enterchanuge that is whether formal or substantial or of some other fashion hee dareth not of himselfe determine any certainty Likewyse Gabriel Biel sticking fast in the same quauemyre vnable too vnwelde him selfe cleane from out the same is faine at the length too set downe by a plaine denial that in the whole Canonical scriptures can not possibly be founde in expresse woordes whether this transubstantiation dooth beginne by enterchaunging of any somwhat into the body or do without enterchaunging beginne too bee the body with the bread the substaunce and accidentes of bread remaining still What shall wee say to this that euen by the testimony of Pope Innocent the thirde his owne mouth were some persons knowen that did affirme that as the very accidentes of bread did remaine after consecration so also did the very substaunce of bread remaine withal Whereby appeareth manifestly that before that late councel of Laterane was no certaine doctryne established touching transubstantiation To the lyke effect wryteth Nicholas Cusanus Some of the auncient fathers saieth hee are founde too haue beene of this minde that the bread is not transubstantiated but is inuested with a certain substauÌ„â—e of more high valour O notable groundwoorke of transubstantiation perdy builded vppon none other platte fourme then vppon so brittle a fundation as that ridiculous decree of the Romish Church being so late an vpstarte as the which was not so much as by name onely euer hearde of or knowen which neuer peeped abroade into the worlde before Satan being let loose out of Hell after the thousande yeeres of his captiuitie was permitted too raunge openly abroade and too defile all thinges with abhominable stenche and corruption For on this wyse dyd Satan after hee was let loose beginne his first practises very neere the tyme wherein Hildebrande or not long after him Innocent the thyrd began too prop vp theyr Ierarchie ouer the worlde O Sacred and Catholike doctrine of Transubstantiation issuing from so gracious a stocke forsooth and grafted in suche an holy and seasonable a time O neate and fine forgers of fraude of whom notwithstanding if any man will demaunde for the firste Originall of y â— theyr doctrine they wyll not be ashamed to fetche the pedigree thereof euen from the very Apostles themselues and too deduce the auncientie of this theyr transubstantiation euen vnto Melchisedech not much vnlike too theyr neere Cozens the Gebaonites which too colour theyr falshoode shewed foorth theyr olde shoes so do these Romanists make a shew of the auctoritie of theyr owne Churche and the same aduaunce alofâ— as it were Gorgones heade before the eyes and eares of the vnlettered multitude with very solemne protestations Wherein theyr fraudulent guâ—le had not beene altogeather amisse if that the holy Scriptures had not long before discouered vntoo vs that same gracious Church of theirs which they glorifie with the title of Catholike to bee none other then that abhominable strumpet of Babylon And yet for all this these Gentlemen spare not too claime holde of Christe himselfe also as an especiall Patrone of theyr error but not muche vnlike their owne great graundsire Satan who long sithens gaue assaulte vpon the same Christ in his owne person with the words of Scripture synisterly wrest after the bare sense of the letter and as the Iewes doe at this present hacke the Propheticall Scriptures of the old Testament of whom Ierome maketh mention Who following the bare construction of the letter sayeth hee slew the sonne of God The selfe same almost may seeme very aptly appliable vnto them who following the bare letter of the newe Testament doe change the Sacramentes into Idolles doe extinguishe the spirite of the Scripture and doe crucifie Christe with the Iewes a frâ—she in his members againe besides this also because they doe not perceiue sufficient sauetie enough set downe for them in the scriptures they runne by heapes to the chiefe Fortresse of Gods omnipotent power What say they did not Christe affirme in plaine woordes This is my body shall wee doubt that hee was not able to perfourme that which hee spake If Christe woulde vouchsafe vpon his departure from hence to leaue behind him too his dearely beloued Spouse some speciall token or remembrance of him selfe
why may it not be as lawfull for vs to call our selues back into the true way of saâ—uatioÌ„ after so many our waÌ„drings maskings renouÌ„cing al by pathes of errors Now therfore beâ—hink your selues welâ— whether it staÌ„d w t more reason for vs that we should retourne into the right way or raunge at randon still with you Wee do assure our selues that it is not lawefull for vs to doe any other thing nor treade any other path then wee doe now by any meanes for as much as the authoritie of the scripture the truth of Christes Gospell doth binde vs hereto with a necessitie vnauoidable We were once of the same minde that you bee I confesse it stragglers I meane together in the selfe same couples of errours What theÌ„ If bicause we wandred in errours being yong men shall we not therefore bee refourmed beeing growen to more iudgemeÌ„t But so was Moses conuersant once in the familie of Pharao AbrahaÌ„ in Chaldea Loth amongst the Sodomites The children of Israel in Egipt Daniel the Prophets in Babylon Christ amongst the Iewes Paul with the Pharisees Peter amongest fishermen Augustine a Manychean All maner of departures therefore neither the departures of all persones ne yet from all societie of companies ought to bee accompted blameworthy Although wee forsake to be ioyned in the felloweship of some that are named Christians now yet are we not therefore fallen from the visible church But for as much as in the visible church be two sortes of men the one part of theÌ„ which occupie the functioÌ„ of teachers preachers the other of them which with the vnlettered multitude be hearers and learners We therefore do reproue certen assertions opinioÌ„s in some false teachers from whom we sequester our selues of very necessitie yet in such wise as we depart not at al froÌ„ the visible church in the which we haue our being and resiancie as well as they yea we be many times conuersant as Christians euen with our very aduersaries within one citie many â—imes also vnder one roofe And although we dissent froÌ„ the errors of certen particular persons yet doe we not otherwise but wisâ— will the best that may be to the persons them selues and recompt our selues rather forsaken of them then them forsaken of vs and are enforced to deparâ— from them rather by violeÌ„ce plaine thrusting out then of any our voluÌ„tary willingnesse so that to set down the matter in plaine termes it may be saide more properly that we do disagree and dissent from them rather then depart from them In which disagreement notwithstanding we do not so altogether reâ—de in pieces all the articles of their popes and deuines nor so altogether condemne them as though nothing were sound amongst thâ—m neither do we contend with al that church so as though there remained no shape of a visible church in all that citie of Rome for they haue baptisme there wherein they make a profession of the name of the Father the Sonne the holy Ghost They haue also the law of God the Gospel yea they reteine the woâ—shipping of Christ professe the same articles of the Crede that we doe They retaine also after a certen sort the sacraments though they abuse them after a filthy maner All which do carry some prety shewe of Christianitie amongst men not much vnlike as the olde Iewes in times past whilest Christ liued were in possession of the holy citie wherin the most holy name of God was magnified in the which they obserued the worship of God together with the lawes ordinances after a certen outward resemblance wherein also those that sate in Moyses chaire taught many things peradueâ—ture not altogether amisse Whenas neuertheâ—esse vnder this coÌ„terfaite visor of religion lurked most abhominable hypocrisie treacherous treason against God him selfe Of whome spake God him selfe by the mouth of his Prophet You be not my people Semblably if eiâ—her the Romishe church or any other church whatsoeuer do obserue orderly and teache sincerely truely therein doe we not deâ—â— to partake with them But bicause the churche of Rome treading the track of the olde Synagogue hath yelded to be lead awaye blyndefolded into strange vnknowen by-pathes of doctrine into most horrible contagion of errors detestable absurdities idolatrous worshippings blasphemies impieties sectes and heresies from the platfourme of most true and infallible doctrine from the pure and sincere worshipping of God and the vndouted squarier of Christian religion from the principles of their owne profession from the practise meaning of the Aposâ—les from the examples and steppes of their predâ—cessourâ— and haue chalenged vnto it selfe câ—ief only and most absolute soueraintie ouer all other churches of Chrisâ—e fully fraught with crueltie bloodsheadings pillages heâ—ein if we do farre awaye seuer our selues from their societie who can be so senslesse or endewed with no conscience at all who seeing so many and so iust causes of departure wil not thinke that wee haue rather departed away too late then without good occasion namely sithence we are not whirled theretoo of any gyddy lightnesse as it wâ—re with a puffe of winde but enforced of very conscience not of any desire of nouelty but of meere necessitie not so much of any our voluntary affection as warranted to departe from amongst them by special commaundement of Gods owne mouth But some one wil make a question heere demaunde what kind of filthines what coÌ„tagiouse errors do remain in the popes doctrine Surely if the matter of it self were such as that it were altogither in couert and not openly manifest in the eyes of al men I wold think that I ought to bestow some large discourse for the better demonstration therof Yet somwhat to relieue the ignoraunce â—f the vnlettered let vs if we may apply somewhat in that behalâ— For I do see very many that being bewitched with a certain blind admiratioÌ„ of the popes popeholy religioÌ„ are caried away captiue into his erroures for none other cause but for that they wil not looke into the truth when they may see it Therefore remouing away those disguisings visours let vs prye somewhat narrowely into the things them selues and let vs throughly beholde this whole Romish Troiane horse not what it emporteth outwardly but what it crowdeth couertly and shrowdeth in the very closets thereof I am not ignorant that the name of the churche is a very plausible name that the names of Christe Peter and Paule be honorable that the remembraunce of ancient antiquitie is wonderfully well liked of that the authoritie of the fathers is much esteemed that the vniâ—ie Apostolique and catholique consent is of great valoure and that the keyes of the churche be of no small authoritie in deede if they bee true keyes but if they be not true nothing is more forcible to deceiue Therefore may not the Romish churche thinke it enough to vouche bare and fruitlesse titles it
17. Gregâ—ry in his 4 booke the 38 Epiâ—tlâ— to Luâ—oâ— Peter was neither head of the Church nor vniuersall Apoâ—â—lâ— Galat. 2. Chrysâ—st vpon Paules Epâ—stle to the Romanâ—s The vniuersall Iurisdiction of the Pope confuted Iohn .6 Luke .14 Iohn .13 Matth. 23. Luke .16 Matth. 5. In what sense Peter was calleâ— prince of the Apostles Peter called prince of the Apostles as Cicero was called prince of eloquence in reâ—pect of eâ—cellencie not of superâ—oritie Mat. 4. Luke 5. Iohn 21. Peter made fisher of men not prince of men Actes .8 Pope Alexander the 3. Hâ—stiensis Extrauagan dâ— eâ—ectâ— electi poâ—â—state Hadriâ—n Clâ—mâ—nt 5â— Honâ—rius 3. Gregory 9. Vrbanus 4. Innocent 4. Clement 4. All the French in Sicile yong and olde were slaine at the sound of a bell Martin 4â— Honorius 4. Nicholâ—s 4. Boniface 8. Clement .5 Iohn .22 Vrbane .6 Clement Martine .5 Pius .2 Sixtus .4 Iulius .2 Paulus .3 The succession of the Pope discouered and confuted 2. Quest. 7. Omnes Dist. 40. â—erome writing to Helyodore The councel of Constance The ordinary succession prefiteth nothing in the sight of God Maâ—asses Caiaphas The Iâ—wes Iohn .9 Mat. 3. Luâ—e 2. Mat. 23. Iames .1 Ephe. 5. No resemblaÌ„ce betwixt Peter and the Pope The state of the chayre of the Romish Monarchyâ— Betwixt the Pope and Peter Esay 5. 2. Ezechiel .34 It is not the chayre but the good life that maketh a man Apostolical Neanthus sonnâ— of Pittacus The continuance of succeeding Bishops in the Church is no sufficient cloke to coulor error The ordinary succession of popeâ— hath bin discontinued broken of The light of doctrine and trueth restoreâ— The Popâ—s Bullâ—s against the faithfâ—l sâ—ruants of Christâ— The slaunders of the Pope against the Queene of Englandâ— The Oration of Queene Elizabeth to the Pope Matth. 5. Lâ—â—ius The cause of the Popes malice against Elâ—zabeâ—h Queene of England How this saying without the Churche is no hope of saluation must be conâ—trued The Câ—tholâ—kâ— fayâ—h Athanasius Creede The Nycene Creede The Romish fayth Bâ—â—â—â— in his 78. Epiâ—â—le The Catholike church amongst the Grecians eâ—empt from the Church of Rome We read in our Creeâ— the holy and Catholike Church but not the Romain Church The onely faiâ—h and doâ—trine of Christ doth vnite Câ—ristiâ—â—s to the Câ—uâ—châ— Three Tabernacles â— Thessal 2. Luke â—2â— Matâ— 20. 2â—â— Luke 18. A compaâ—ison betwixt the auncieÌ„t church of Rome and the Romish prelates nowe The life and conuâ—rsation of the auncient aâ—d Apostolical â—hurche Great differeÌ„ce betwixt the biâ—hops of the ancâ—ent and the new churche of Rome Bernard in his Epistle to Eâ—genius â— The life of the Bishoppes of Rome may seeme lesse Apostolike then Apostatique The Popes doctrine conninced in nouelty The nouâ—lâ—y of the Popes docâ—ryne was in many things vnknown to the auncieÌ„t fathers In howe many how weighty matters the Apostolicke doctryne varyeth from the popes Tertullianusâ— Apocal. 2. Apoca. â—3 Cicero in his Tusculanes the 3. booke Apoc. 13. Though the Pope with his crew be part of the church yet be they not the vniuersall church The Popes arguments deducted from the vniuersalitie The Papiâ—â—â—â— obiection Two sortes of men in the visible Church A disagreement not a departure bâ—twiâ—t the protestantes and the Papistes Osâ—c â— The errours filthines of the Popes doctryâ—e A comparison betwixt the Iewes and the Romish catholikes The persecution of Christians by the pope and his papâ—sts The ceremonies of the Iewes and the Papistes compared together The superstitioÌ„ of the Romanists in defending their traditions is more than Iewish As the Iewes do looke for a worldly Messiâ—as so the Papists doe expect a worldly vicar Like Pope like Church The very pattâ—â—â—e â—â—age of the Romish Church The Papists do play the Iewes in establishing the doctrine of rightuousnesse by workes â—om 9 10â— How fayth is esteemed with the Papistes Only faith with out works â—oâ—h accomplish the whole worke of our iusâ—iâ—icatioâ— Oâ—orâ— agaynst Haddon pagâ— 94. Oâ—or in his Epistle to the Queene of England pag. 27. 32. Tridâ—â—â—in Conc. Ses. 6. cap. 7. How fayth dotâ— beget good workes Faith as oportunitie is offred can neuer cease from doing good working alwayes throâ—â— loue Fayth in iustification is onely and alone but in working is not alone Tridentin Conc. Ses. 6. cap. 16. The infallible doâ—trine of the Tridâ—ntine Councâ—ll Sâ—ssiâ— 6 Cap. 7 Ephesians 2. Iohn .6 Iohn .11 Euerlasting life promised to the beleeuers The diffeâ—ence betwixt the law and the Gospel The vse and duetie of the lawe Wherein the vse of the law consisteth properly The Euangelicall faith The preaching of faith * 2. Cor 3. Who hath made vs able ministâ—rs of tâ—e new Testament not of the letter but of the spirite The fruite and prayse of good workes Psalm â—5 In what respect good workes be auayleable and what they bring to passe Ianuensis is his booke called Cathoâ—ico Psal. 1â—â— From whence ariseth the welâ—spring of eternal life Iustificaâ—ion is proper to faith only Mark .9 Good woorkes do not procure a man to be iustâ—fiâ—d but bee fruites and effectes of him that is iustified alâ—eady August de graâ—ia 〈◊〉 Cap. 3. Romans 4â— Titus .3 Obiection The answeres of the Apostle Howe faith and good woorkes doe agree and disagree ech with other Tully in his orâ—tion for Milo The obiectioâ— is confuted Eâ—he 5. A brief Catalogue of the popish doctrine Osor. in his 7. booke de Iustitia â—ala 3. A comparison betwixt the preachers of the lawe and the Gospel and betwixt theÌ„ which plod vpon nothing els then the rightâ—ousnes of the lawe and workes The supremacâ— of the Pâ—pe confuted Luke 22.26 Inuocation of saintes confuted Hebr. 7. Pictures and images of saintes Uowes of vâ—maried life Masses and sâ—â—rifices Satisfactions â—or â—iâ—nes 1. Iohn 2â— Actes 1â— Osor. In his Epistle to the Queene of Englande Rightuousnes by faith Iustification free One only oblation The Papistes suppâ—r without wyne The holy ghost the vicar of Christ. Tertullian de praescrip aduersus Haereticos Being taken hence into heauen to the right hande of the father hee sent his vicar power of the holy Ghoste which might comfort the faithful Christ the ende of the lawe The ende and mark of romish doctryne Iohn .5 An vnknowne toung doth not edifie Mat. 24. Idolatroâ—s pilgrimages Peter the Apostle is denied to haue beene bishop of Rome The functions of Apostles and Bishoppes bee diuerse The Pope of Rome is falsely supposed to bee Peteâ—s successor How much the popes doctryne is swarued froÌ„ the disciplyne Apostolique 1. Peter .2 Of the sacramentes The abhominable corruptions of the papists in the Lordes supâ—er * Aug. ad Infantes is cyted by Bedâ— 1. Cor. 10. That which you see is bread and wine which also your eyes do declare maniâ—eâ—â—ly * Augustâ— de trinitate 3. booke cap. â— Myracles are properly applyed too declare to our senses some supernatural and heauenly power In the sacrament nothing
this time you are not ignorant yee Pope of Rome of the very cause that brought this plague vppon your neckes and fatall confusion to your Sea It is come to passe surely not by any humane force nor puissaÌ„t princes power not by any brunt of battell strong nor Armies huge of kings or keysâ—â—s train not by any wits of meÌ„ or wily worldly diriftes â—nd yet happily you do imagine that poore Luther was chiefest ringleader of this roast and his Copemate Caluin with others were procurers of your bane Beleeue it not Pope those were but stones throwne against you but what hand directed those stones to your destruction you vnderstande not You respecting onely outwarde and worldly pollicie cannot espie any besides Luther and the Lutherans But ther is an other that couerâ—ly vndermineth all your pompe whom yf hitherto as yet you coulde not discerne by most euident demonstrations nor conceiue by any reasons reach you may nowe perceiue at the length as bright as the Sunne out of Sainâ— Paule what he is Whom the Lorde sayth S. Paule shall destroy with the breath of his mouth When you heare the Lord himselfe named you see the very authour of the Action it selfe not Luther not Caluin but that most mightie and â—ighest workmaister of the whole Tragedie who â—etteth foorth vpon the Stage ministers of his will whom he will Againe when you heare the breathe of his mouth therein you may beholde both the meane and order of subduing the enimie not by any force of armes nor earthly power but by influence diuine preaching the woord But if you cannot be induced to beleeue this to be true by this testimonie of Paule which as being farre fetchâ— you will conster not to apperteine vnto you I wyll nowe cal you home neere vnto your owne selfe and wyll come euen too that time somewhat more familiar to your remembraunce wherin Iohn Hus liued of whom I made mention before Since when yee cannot but remember what hee euen then when as being long â—ost turmoyled from poste and piller by your treacherie and execrable furie fore tolde by reuelation of the heauenly Oracle shoulde befall vpon you Namely That after one hundred yeeres then next ensuing you shoulde render an account to God and too him of the mischieues which you wrought If yee will deny this to be true it wil be openly iustiâ—ied to your teeth not only by al Historiograpâ—ers but also by that auncient peece oâ— coyâ—e which is yet vsually currant engrauen with the names of Iohn Hus and Ierome of Prage It remaineth nowe too make proofe of this by the sequell thereof which if you suppose to be worthie of credite â—it downe then and make a true computatioÌ„ of the yeeres succeeding and compare them with those yeeres where in Luther made the first shew of him self when as he made an open challenge against the Popes pelting Pardonsâ— for it was the very next yeere ensuing that hundred yeere whereof Iohn Hus forewarned in his prophesie There may bee annexed heereto one other note though not altogeather of so great importaunce yet perhaps not altogeather vnworthie to bee remembred to wit the same whereof the same Iohn Hus maketh mention in his booke of Epistles and was reuealed vnto hym in a dreame many yeeres before Namely That in the Temple named Bethleem whereof hee was Minister he shoulde with pencill in hand very artificially paint the Images of Christ and his Apostles which being afterwardes razed and sâ—rapte cleane out by the Pope and his Cardinalles immediatly sprang vp many Painters expert men in the same arte which shoulde not only restore the same Images much more beautiful tâ—en before but also that the number of the â—ame Painters shoulde be so great that from thencefoorth they seemed too contemne the violence of the Cardinalles and theyr Pope also I meane not heere to discusse the certaine â—uentes and interpretations of dreames But this is to be â—oÌ„dred at surely to see howe notably and aptly the seqâ—ele was in all points answerable to the diuination touching those personages And thus muche hytherto of Iohn Hus and Ierome of Prage whom not long after succeeded Martine Luther mentioned before raised vp doubtles by the most euidently discernable prouidence of god But of him wee shall treate more at large heereafter in place fit for the same God willing In the meane time let vs proceede too the discouerie of those thinges worthie of consideration whiche hapned in that meane entercourse of time For after the slaughter of Iohn Hus xxiiii yeeres were scarse expired before that through the singular prouidence and incredible benefite of God the famous science of printing Bookes in most exquisite maner very straunge then yea neuer heard of before was discouered to the vnspeakeable commoditie of well natured dispositions and such as were desirous of learning then the which kinde of skil as amongest al other manuel occupations no one science was deliuered to the vse of mankinde more excellent and more incomparably beneficial for the capacitie and industry of man euen so ought we to iudge of the same that it was not in vaine raised vpp nor without some speciall counsel and singuler prouidence of god the onely author thereof For the supercelestiall wisdom perceiued plainly the lameÌ„table misery of the state of christianitie wherin the very fouÌ„datioÌ„s of the Apostolike discipline were vtterly vndermined and translated into I can not tell what vnsauory suttleties crabbed and fruitlesse quillities it beheld likewise what and how monstrous fogges of darknesse and pestiferous errours violently whirled by blinde fury cloked with counterfaite hypocrisie fortified with tyrannous impietie ranged euery where vncontrouled euen too the vtter roâ—tyng out and subuertion of sincere and true pietie howe all thinges were ouerwhelmed with grossenes and barbarous rudenesse hee sawe also religion defiled with all deformitie in the Churche nothyng sounde in doctrine scarse any tytle voyde of corruption the true woorshippe of GOD conuerted to a gaynful merchandize the faith of the Gospell turned into outwarde and Apish Ceremonies The Churche it selfe cleane transformed out of kinde intoo a kyngdome not like to that of Plato but into a Bishoply and Princely Seignory in place of Christes true religion which ought too haue beene one vniforme and generall to all crept in particular rules of Fraunces Dominicke Brigit and sixe hundred other strange religions besides In steede of true worshipping of God innumerable feastes of Saints were celebrated in steede of true inuocatioÌ„ of Gods holy name Pilgrimages were vowed Iubiles Stations of Saints Reliques and worshipping of Images Finally in the place of Christ the Pope bare dominion not only in temples but euen in the consciences of men Christ sate in heauen but the Pope Christ his vicar reigned on earth in power surmounting all Kings and Monarches so much by how muche the Mathematikes haue apporcioned the Sunne to exceede the Moone in quantitie to wit seuentie
Charles to flight taking his sonne prisoner brought the matter to such passe as that at the sound of a bel aboue 8000. Frenche which were at that time in guarrison in Sicil were miserably slayne and hauocke made of man woman childe without pitie or mercy And yet for all this could not this Scorpionlike serpent of Romish riot bee any thing appeased for Pope Martin the 4. takes partie again with the French practiseth with Philip the French king to pursue Peter king of Arragon commaundes him to inuade his kingdome him self soundeth the alarme and giueth the onset They rush eche vpoÌ„ other as cruel Tigres grâ—edy of the pray all handes be embrued with goare amiddes which hurly burly skarse one whole yere was ouer past before y e pope Martine dieth After whose death Honorius 4. the next successor practised with Rodolphe king of Romans to come speedely to Rome and receiuing at his handes the name and maiestie Imperiall to chase the Frenche and Spanyardes out of Champaigne Calabre Apulia and Sicil and to vnite the same to the Roman Empire By meanes of which tumulte of the Popâ— the whole naâ—ion of Italy state of Germany had byn reÌ„t in pieces with horrible slaughter of the people if death had not snatchâ— away that pestiferous Pope betimes What should I rehearse here the furies of Nicholas 4. who bicause hee would not be altogether vnlike his forerunners was coÌ„tented to annexe to the infamous contumâ—ly of the popes maiestie to the euerlasting reproche of his own name this shamelesse acte To wit To proclaime the great curse against the Earle of Tyrol besides many oâ—heâ— his mischieuouse treacheries against him vpon none 〈◊〉 cause but onely bicause the Earle would not yelde ouer his true and lawful inheritance to the Bishop of TrideÌ„t who made chalenge thereto contrarie to all â—quitie law and Iustice. But I can not say whether any one of all the rable afore rehearsed may seeme to exceede Boniface the 8. in pride in villanies Who was so moÌ„strously puft vp with pride beyond all imagination vnmeasurably swâ—â—â—en with vnshamefast insolencie that he shamed not to interdict Philip the French king by his legate fortified with most arrogant bulles commanding him as hee woulde answere the authoritie Papane to resigne the kingdome of Fraunce to the Sea Apostolike What more impudâ—t demande could haue byn imagined of the most villanous Pyrate of the worlâ— What more currish commande deliuered from any though more madde then a march hare What action more resembling the Turkish fury certes there could nothing haue byn done or deuised more disagreeable and lesse beseeming an Apostle or the successor of an Apostle In good felowship pope of Rome speak euen for the reuerence ye beare to S. Peter S. Paul Did the Apostle Peter giue euer any such president whiles he liued Or if he liued nowe would he commit any such outrage as did Pope Clement 5. without all regarde of shame who procuring the Emperour Henry 5. to mainteine most cruel battaile against Robert king of Apuliaâ— whiles the two princes were by the eares turned his tip pet and ioyned in armes against the said Emperour on the behalf of the said king or would Peter haue byn euer sâ— mad as with the next Pope folowing Iohn the 22. by bâ—ll proclaimed him self father and prince of all ChristeÌ„dome chiefe legate of the high God or vaunted him selfe to be of full power and highest authoritie able to dispose kingdomes Empires where and vpon whom him listed Who in the end of his bul gaue in special coÌ„mandement to Lodowike the Emperour to relinquish the Empire within three monethes and to resigne the name and title of a king not presuming from thencefoorth to reenter vpon any such dignitie without his speciall license warrante vpon refusall whereof hee further chargeth all his nobles estates aswel spiritual as temporal to abaÌ„don their king and compell him to yelde his necke vnder the yoake of Apostolical obedience I should neuer skarsly finde an end of this beadrol if I should decipher out of histories al that I could touching Vrbane the 6. Clement Martine the 5. Pius the 2. Sixtus the 4. Iulius the 2. Paule the thirde and such like the number wherof being infinite I passe ouer if I should I say rippe abroade the wofull and no lesse loathesome remeÌ„brance of al their cruel tragedies schismes broiles conspiracies horrible treasons and rebellions against kings Emperours Massacres murthers pillages of people practises of warre subuersion of Monarches nations the remeÌ„brance thereof would be no lesse loathsome then tedious But I leaue all this to a more ample treatie for the manifestation whereof according to the marueilous varietie of their treacheries abhominatioÌ„s I doute me whether any time toung or pen may suffice For what mischief hath at any time these many yeeres now byn executed in all Christendome what treachery or treason hath long sithence troubled wasted kingdomes and Empires which this holy famous successour of Peter hath not either for the more part fathered furthered or byn the chief procurer piller I beseech you tel vs plainely holy father What abhomination hath your Sea byn cleare of What iniquitie wanted to fulfil your rage what destruction did not your practises procure What crueltie spared your Consistories to put in execution how many slaughters of most innocent Christians how many flames of skorched martyrs how many bloody bucheries of your owne naturall brethren remaine at this present manifest testimonies of your infamoâ—s sauadgenesse and damnable horror To passe ouer in silence meanewhiles those couert packes of your pestilent impietie which for very shame I spare to speake O most holy yea thrise most sacred successor of â—hapostle Peter Nay rather O beastly and shamelesse impudency of an harlot past all shame O most insolent and forlorne arrogancie of a most vile varlet dare you for shame once take in your mouth the name of Peter of Paul of Christe or of any of his Apostles or of the catholike church by any meanes Whose life is not onely not correspoâ—dent but the whole state and course of doctrine also direcâ—ly discrepant from the liues and preachings of Peter and Paul who doest practise al wayes possible to shake asunder the prescript lawe of the Gospell to chaunge the countenaunce of Christes schoole to confounde the peace of Christians and the libertie of Christian churches and to deface the life of the godly with shamefull slauâ—ders and lyes For what els emporte whereunto tende these your so many peeuish puppettes in your churches your so many pelting patrones in heauen so many blasphemous brayings in your prayers and worshippings so many sowterly sacrifices in Masses so many sauadge sacriledges in sacramentes such horrible bloodthirstinesse in your iudgements such woluishe rauening in your decrees but to forclose vs all saluation in heauen and all
nothing to recompte the same fayth to bee the onelie and infallible shoote anker of saluation by what lawe then will he adiudge them as outcastes worthie to be banished from the Catholike and Apostolike Church which professe the self same fayth of Christ that the Apostles and other Catholike Churches did profeâ—â—e But the Pope I suppose will denie That to beleeue in Christ and to worship him in heauen as our onely heade sufficeth to true fayth and saluation vnlesse we doe withall professe the Pope of Rome to be chiefe heade of the Church here on earth and our selues generally all to be members of the same Church If it be so that the fayth of Christ be not suffâ—cient ynough for the faythfull vnto saluation except the pompe of the Pope bee propt vp togither with the Maiestie of God what can bee more agreeable with reason then to make vs here three Tabernacles one to Christ an other to the Pope and the thirde and good will to the Cardinals To conclude This also ministreth no small cause of maruelling why the Pope doth not require vs likewise to correct the fourme and wordes of our Baptisme for as much as the fayth which we haue vowed to Christ in our Baptisme auayleth nothing to enfranchise vs nor to make vs free denezens of the Catholike Church except to this necessitie of fayth be tyed withall an other tagge of humble obedience to the Pope of Rome That wee correct I say the wordes of our Baptisme That whosoeuer bee baptized in the name of the Father of the Sonne and of the holy Ghost be baptized also in the name of our most holy Lorde the Pope But if this bee true the cerâ—entie whereof cannot be denied That wee were neuer admitted into the participation of holy Churche in the Popes name and that the want thereof is no maner of Estoppell to barre vs any way from being vnited vnto Christ as members of his bodie howe dare that lying mouâ—h be so monstruously impudent as to condemne the seruaunts of Christ for Heretiques to exclaime agaynst vs as Apostataes and runnagates from the Church to accuse kinges and Queeâ—es to bee supporters of Heretikes Nay rather by what reason or Scripture will he defenâ—e himselfe so that all the worlde may not plainly perceyue him to bee the verie selfe same whome Saint Paule in his Epistle to the Thessalonians doth by most euident demonstration forewarne them shoulde come who sitting in the Temple of God shoulde keepe a sturre not as a minister of Christe but most arrogantly vaunt himselfe to be as a God Which woordes sithence doe so in all pointes accorde with the life and manners of the Pope as that they can not seeme to signifie any other Let the Pope bee throughly well aduised first howe hee may bee able to cleare himselfe before God before he accuse others before men But an other time shal serue more fit for this treaty hereafter more at large God willing THE POPE CONFVTED THE HOLY AND APOSTOLICAL CHVRCHE CONFVTING THE ERROVRS OF THE POPES DOCTRINE THE SECOND ACTION IT appeareth manifesâ—ly ynough I suppose by the former discourse that wee haue not departed from out the Church of Christ in that we haue sequestreâ— our selues from the Romish Sinagogue In this present action therefore nowe it may seeme conuenient that we render the reason that moued vs to renouÌ„ce that Romish route and set downe as briefly as we may the verie pointes withall wherein we swarue from them Wherein neuerthelesse shal not bee altogither amisse to aduertise the gentle Readers hereof chiefly That we entred into this controuersie agaynst the aduersaries not of anie set purpose to rayse contention and debate in the Church nor of any desire to quarell and contende nor yet of any euill affection that wee beare to the persons themselues agaynst whome wee maintaine argument nâ— yet for that we woulde not much more willingly bee coupled with them in one lincke of Christian vnitie and concord if the vnitie which they offered vnto vs were such as we might by any meanes yeeld vnto without preiudice of the fayth and glorie of Christ without staine of conscience without manifest treachery and Apostasie or without vnauoydable daunger of the safetie of our soule But the matter being now growne to this poynt that we can by no possible meanes be at vnitie with Christ if we partake with them what remaineth then at the length wherin they may eyther iustify agaynst vs or alledge for further defence in their owne behalfe If they accuse vs of Apostasie or falling from them let them then first by plaine demonstration make manifest the verie nature of right Apostasie Surely if those that haue seuered themselues from the Primitiue and true Catholilike Church and be reuolted from the first founders of Christian faith from the auncient Fathers from the Apostles from the infallible principles of the Euangelical doctrine to an other doctrine to mens traditions to forreine forged nouelties of Religion to worshipping of Idols to a strange Gospel altogether vnknowne to the Apostles to patter praiers in vnknowne and barbarous speeches may rightly be called plaine runnagates no men in the worlde deserue to be called Apostataes in my iudgement more properly and truly than this generation of Papists broode But here againe will some one of them replie that they stande vpon a good grounde of possession not able to be gainesayde which they holde of the holy and Catholike Church neuer discontinued since the verie age and time of the Apostles themselues from the which they say that wee being but fewe in number hedgecreepers as it were in corners through treacherous backsliding haue as it were abandoning our natiue Country shrowding our selues in the hil Auentine withdraweÌ„ our selues like rebels To stoppe those slaunders againe let this answere suffice First as concerning the number whether we bâ—e many or fewe it maketh little to purpose In the Church of Christ sayeth Augustine consideration must bee had of the grauitie of the matter and not of the number of voyces and it happeneth oftentimes that the greater number preuayleth agaynst the better by number of polles rather than by trial of trueth yea Christ himselfe viewing the number of his flocke pronounceth it to be very smal so also when hee confesseth that many bee called yet hee addeth foorthwith that the elect be not many but fewe in number in so much that he seemeth to doubt whether the same sonne of man shall finde fayth in the earth when hee shal come Yet for al this if a true computation may be yeelded of men of nations and people by the poll it self of al such as with al their hartes do detest the fraudes and contagion of the Romishe false religion there wil not so small a number appeare in their eyes as happly either they coniecture themselues or at lest ought to make so slender accompt of But as concerning the Churche it self let
as in very deed they were the broode of the deuil Neither wanâ—ed such like busibodies in the Apostles tyme whome S. Paul worthely reprouing spared not to cal false Apostles false brethren dogs euil workmen enemies of Christes crosse The Angel in the Apocalipse speaketh of theÌ„ on this wise they would be accompted Iewes but in very deede they be the synagogue of Sathan To conclude with what sort of people hath not only Christes churche but al commoÌ„ weales also bene pestered more at any time then with such kinde of naughtipackes which when either can not or wil not walke the right way to true renowme do foorthwith not only seeke pilladge of the people but procure also the hassard of their soules health couÌ„terfait hypocrites gloasing flattering the vulgar sort of people entraping the simple The like crafty colour vsed the sect of Mahomet who bicause would not seeme to be Agarenes coyned theÌ„ selues the name of Saracenes as though they were generation of Sara so deceaued the people And the beast mentioned in the Apocalips beeing nothing lesse then a Lambe did wonderfully bewitche men vnder the counterfaict face and hornes of a lambe But here again happly wil some friend of the Romish Churche take me vp for stumbling saying what a matter is this do ye on this wise compare so sacred a Sea to the Agarenes and Saracenes seeing that these do carry no shewe or any resemblance at all of the visible churche neither ought to be named by the name of ChristiaÌ„s On the other side though the Patriarke of Rome be not allowed amongst you as head of the church yet can he not be denied to bee a member of the visible churche and to haue a place amoÌ„gst the Christian congregation For as much then as this bishop hath his place of a Christian in the Christian church for this cause surely it doth not beseeme Christians to sâ—quester them â—elues from Christians What needeth longer answere hereto then at one worâ—e to answere with Cicero Why should I hearken to speeches when I see deedes Certes if he bee a Christian byshop as he requireth to be accompted his offence is so much the more haynous in this that vnder the visor of a Christian he executeth such outrage so furiously and so sauadgly breathing out slaughter vtter destruction of Christians as that no man may doute but that this Abadon hath murthered burnte and oppressed greater heapes of Christian carcasses then any one of all the heathenish sauadge which proclayme them selues to bee open enemies of Christianitie Yea by so much the more is he to be detested then the Saracenes by how much lesse an open enemy hurteâ—h in respect of the priuie lurking and domesticall Scorpion whereof the one may somewhat be preuented by foresight but this other doth â—urther at vnawares before any notice or warning giuen Moreouer to admitte also to be true that this same prelate hath the place of greatest preeminence not onely amongest the Christians but also in the very bosome of the visible churche howe farre forth I pray you will this aâ—ayle for as much as Antichriâ—t him selfe must plante his seate in the chiefest temple of God garded with so great a guarrison of humble attendauntes the multitude whereof is described vnto vs by the prophetical scripture in these woordes And hee made all bothe small and great ryche and poore free and bonde to receiue a marke in their right hande or their foreheades And that no man might buye or sell but hee that had the marke of the name of the beast or the number of his name c. Nowe therefore if a man doe shunne and flee from this poyson and venimous contagion though it be enshrined neuer so gloriously in the visible churche it foloweth not therefore hereupon necessarily that the same doth vtterly renounce the visible church of Christe No more is this true likewyse though the Pope with his shauelings and Cardinals be some part and portion of a visible church that therefore the state of the vâ—â—uersall churche consisteth wholy in them But they proceede neuerthelesse too their suttle â—ophismes What say they doth not the vniuersal church of Christe embrace the faith of Rome euery where Go to and what then I praye you Ergo he that seâ—ludeth him selfe from the faith of Rome can not choose but renounce the vniuersall church of Christe What answere shall I frame better too this suttle sophisme but too deny both partes thereof both the assumption and conclusion For the church did neither heretofore alwayes confesse the Romish faith that is now to be vniuersall neither doth the vniuersall churche of the whole worlde confesse the same at this present as the which groundeth her ankerholde vpon the Apostolike faith and not vpon the Romishe faith Neither we though we do not allowe but abrogate vtterly all singuler the assertions of the Romish religion being now in vre haue therefore renounced the vniuersal church Ouer besides to yelde thus much also y â— a great yart of the vnlettered multitude do at this preseâ—â— receiue the Romish ragges yet behoueth vs to haue consideration not of that which the common people do affectionate but what may be iustifiable by the touchstone of truth So neither must we regarde what the Romish faith is at this present rather we must be wel aduised what the first faith thereof was and what it ought to be now also That person surely which withdraweth him selfe from erroneous doctrine chopt into the churche through the ignorance and treacherie of some teachers doth not fall away from the church but rather â—oth seeke to salue the soares of the church If the Pope of Rome such as professe them selues to be pillers of the Romishe churche will make proofe vntoo vs that their Romishe church swarueth nothing from the Apostolike churche that their faith withal is not defiled with many filthy vnsauery dregges errors then let them condemne vs of Apostasy for our departure from them But if they be not able to do soâ— yea if they theÌ„ selues haue not by much more probable arguments renouncing the doctrine of the Apostles the discipline of the best approued church transfourmed them selues into a certein newfangled doctrine let the indiffereÌ„t reader iudge hereof whether they or we desâ—rue most iustly to be condemned of Apostasie But you were sometime militant in the same churche where we be now will they say from whence you are nowe fallen awaye and departed from vs. It is true in deede So did your predecessours agree once well and godly wiâ—h Christ with his Apostles with the ancient and godly fathers why haue you abandoned them and changed your tippeâ—tes theâ— If you may thinke it lawfull for you to raunge at randon out of â—he true track of religion wherein you did treade sometime a right and to suffer your sâ—lues to be carried away through rockâ—s and â—ragges
be found which being famous raysed aloft as a citie builded vpon an high hill may bee seene of al people a farre of and ought to bee credited of all the Nations of the earth And bicause this shape of a Church can not be seene any where at this present but amongst that people and nation onely ouer whom the Bishop of Rome must be acknowledged for chief head hereof must it follow of necessitie That there is no true and glorious Church of Christ except this onely Romish Church and that al other Churches besides be foreiners infamous and no Churches at al as the which being not able to deriue any certenâ—ie of their discent and antiquity ought not in any respect beare the name of Christian Churches but must be accounted rather for dennes and conuenticles of heretiques And thus much nowe by the way touching the Church the treatie whereof God willing shall bee sette forth with larger discourse in other bokes hereafter This lesson in the meane â—pace will not bee amisse to bee foretolde That if it bee true that Christ himselfe did plainly pronounce that his kingdome was not of this worlde and this also as true which hee doth else where affirme that the things which doe seeme mightie and glorious to the iudgement of men are accounted for vile drosse and abhomination in the sight of God finally if the estate of the most holy Apostles and Martyrs of Christ was alwayes such as it became rather odious to the worlde then accepted or of any estimation that such as applied neerest to Christ were alwayes despised most and that the Disciple cannot bee greater than his maister certes it can not possibly bee that this Churche of the Pope so mightie and glorious in the worlde so renowmed and famous in worldly pompe and excâ—sse so magnified and fawned vpon with the wel likings and alliances of Princes should haue any affâ—nitie or alliance at all with Christ the onely head of the Church or any fellowship with the Apostles I come nowe to other partes of the Romish doctrine in the which the Papists do seeme no lesse Iewish then in the shaping and fashioning of their Church as I sayd before For if the doctrine of Paule bee most true where discoursing of the reiection of the Iewes that sought their iustification by the lawe he rendered a reason wherefore they could not attaine thereto Bycause sayth he they sought to be come righâ—eous not by faith but by workes Lâ—t vs see I pray you what else doth the Romish religion proclaime at this day then that wee oughâ— to make our way passable to heaueÌ„ by industrious works precepts of good life reposing the whole shoote anker of assured affiance trust in the same not bycause we beleue on him that doth iustifie the sinner but in doing workes of this life which do exclude all impietie How shall we say that the great Clearkes and Doctours which teach this such like doctrine do differ from naturall Iewishnesse If the Iewes seeking to be iustiâ—ied by woorkes were for this only cause cleane cut of from true rightuousnesse according to the testimonie of Paule what hope may they conceyâ—e at the length to attaine true rightuousnesse which thrusting faith into a corner do raise vppe the whole building of their iustification vpon that tickle and sandle foundation of workes But thou wilt say these men doe not so altogether abrogate fayth but that they couple her together with works by a necessarie and an inseparable coniunction I do know indeede that fayth is peraduenture in some estimation amongst them yet such an estimation this is as that they will in no wise yeeld vnto her her true dignitie and due place of estate For whereas no one thing is resiant in vs nor giueÌ„ vnto vs miserable wretches fâ—oÌ„ aboue that may make vs acceptable vnto God may obteine his fauour may cure our diseases may deliuer from the fetters and chaines of sinne may turne away wrath and vengeance may ouercome the worlde may crush in peeces the horrible tyrannie of death and the deuill may stande boldely and vnuanquishable in the face â—f hell gates finally which may ouerspreade vs poore forlorne caâ—â—iues drowned in the doung and durt of the earth with the gladsome sunneshine of heauenly life and vnspeakeable glorie of immortalitie besides this onely inestimable Iewel namely fayth in Christ in the which all our hope and riches togither with all the promises of God are fast locked vp as it were in a certaine Arke of couenant when as also the selfe same fayth linked and vnited togither with other vertues doth not onely farre surmount al those vertues in her singular excellencie and power but also of her owne force onely and alone satisfie and accomplish all the partes of our redemption yea and so accomplishe the same as that where she leadeth alwaies whole troups of most excellent vertues with her needeth not neuerthelesse any their helpe at al towards the procuring of Gods fauour I beseech you for the loue you beare to Christ what peruerse peuishnâ—sse and I know not whether more malicious or shamelesse impudencie of men is this I say of the false docâ—ors of Rome which being addicted to the Romish ragges seeme by a certaine destinie as it were borne of purpose for the vtter ouerthrowe of Christes Church so to embase this same faith in Christ euen vnder al other vertues as a very naked bare fruitlesse thing of it selfe as that they scarcely can finde in their heartes to graunt her any commendation in heauen or any place of acceptance in earth For what else doe these wordes of theirs import wherewith they tearme this fayth onely onely rashnesse yea and no fayth at al but impudencie temeritie and arrogancie Where they affirme the Gospel whereof we make mention to be sediâ—ious full of fraude and deceyte Moreouer where in all their bookes and writings they doe so vtterly suppresse this fayth of Christ as that they dare presume to say that there is no passable way to heauen but that which is purchased with holy workes and most excellent integritie of life I will couple herewith though not out of the foresayd Authour but out of the publike instrument and decree of the late Tridentine Councell In which Councell whereas those gay iolly gallants did most filthily erre in many thinges yet played they not the Philosophers in any one decree more perilously then where they vttered their Stoicall opinion in the doctrine of Iustification by Christ. Which being proclaymed vnto vs throughout the whole tenour of the Scriptures to bee freely giuen without all mediation of any other thing besides the onely promise of God through fayth in Iesus Christ our Lorde contrariwise those gracious fathers do so iumble and wrappe vp this grace of God full of sauing health and freely offered wholy replenished with most comfortable consolation and safety in one hotchpot mingled as it were with
taken as they bee vttered but that it is couered with some allegorical clowde As when in the sacramentâ—s we are sayde to bee borne anewe by water and too bâ—e fedde with the body of Christ whoe is so voide of reason that wresting these speeches vnto the carnal sense the meaning whereof is too bee construeâ— figuratiuely wil imagin that wee ought too bee borne in our bodies anewe as Nicodemus did or to bee feâ—de with Christes fleshe carnally as the Capernaites did Goe to what better imaginatâ—on do the vnlettered multitude conceaue in these dayes of the doctrine of theyr transubstantiation deliuered vnto them by theyr great Doctours For on this wise doe thâ—se famous Christe makers enstruct their auditorie That the bread which was bread before the consecraâ—ion altering the very substance of bread is no more bread nowe but turned into fleshe and that this also must be beleeued without all question that it is made the euerlasting sonne of God What can bee more absurde And howe comes this chaunge too passe I pray you forsooth because Christe sayde This is my body For this whole huge Chaos of confused Transubstantiation is accoÌ„plished with these iiii wordes by these Christ makers What and did the Lorde pronounce no more wordes but these foure only what if he spake in the Hebrwe tongue and expressed the whole action in two wordes only after the maner of that nation Zoth Guphi because the phrase of that language doth not for the most part expresse the Uerbe Est. But to admit he spake foure or fiue wordes what did hee adde thereunto no more besides or did hee speake nothing else bâ—fore or after too make the very meaning and purpose of his speaches more euident and manifest And why do these fellowes omitte the circumstances and not deliuer the whole Scripture withall why doe they chop of the one hâ—lfe of Christs proposition suppresse in silence the chiefe parâ— whereby the meaning of Christ might appeare more forciblyâ— For when Christe made mention of his body hee dyd not therefore make the bâ—eaâ—e his bodye tâ—â—t it might bee deuoured but 〈◊〉 a comâ—â—â—ndement to take bread first aâ—d to eaâ—â— Take yee sayth Chriâ—t and eate ye And foorâ—hwith making mention of his body dyd say This is my body yet not â—mply neuertâ—elesse but 〈…〉 That is geuen and broken for you To wit to signifie vnto them not the very substaunce of his naturall body simply but that the crucifiyng of his body and the shedding of his blood shoulde become our foode From hence bubbleth out al that welspring of error That where our Lorde and Sauiour had relation to the efficacie and power of his passion the same the Papistes doe apply too the only substance of the fleshe as though we were to bee fed with the very naturall fleshe of Christe and not rather with the passion of his fleshe But you wyll aske howe the passion of Christe feedeth which is not eaten forsooth in the same maner as the death of Christ doth nourishe vs so doeth his passion feede vs not after a fleshly but after a spiritual maner Not as it is chawed with the teeth but as it is receiued into the heart For theÌ„ doth the death of Christ feede vs when it refresheth vs then is he eaten when hee is receiued by faith and applied too â—ur infirmities Now he that is desirous to know with howe great force and efficacie the Lordes death worketh in feedyng and refreshing our soules shal neuer ve able to attaine the perseuerance thereof with more facilitie then by this sacrament if hee wyl but enter into due consideration of all the partes thereof For you come first to the Lords supper wherein you beholde what the Lorde tooke in his handes Iesus tooke bread and foorthwith geuing thankes brake the bread which hee tooke Why woulde he thus breake it forsooth to the ende hee might geue it and to whom did he geue it not the whole loafe to only one person perdie but gaue to euery one seuerally a seuerall morsell And to what ende did hee so distribute it that they shoulde holde it vp in theyr hands or reserue it in boxes Nâ— verily but that euery of them should eate and drink What with the mouth of the body or noâ— There is no question to bee made hereof For the matter being neuerthelâ—s of it selfe throughly maniâ—est yet this one thing may be for a sufficient proofe that the outward substaunce was the natural substaunce of bread and not of his â—ody sithens the very order of nature â—oeth vtterly abhorre that Man shoulde feede vppon mans fleshe I haue shewed you the outwarde Action of the Supper Open nowe the windowes of your soule that ye may perceiue what deeper myâ—terie lyeâ—h hidden wiâ—hin vnder these externall thinges and conceiue what the Lordes purpose wâ—s in this his Sâ—pper For there is in this Supper one thing obiect too the viewe of the eyes another thing shut vpp in a mystery Nowe what kinde of mysterie this is the Lordes owne words do sufficiently set downe in these wordes spoken to his Disciples Take yee sayth Christ eate ye This is my body which is geuen for you Doe this as often as ye shall do it in remembraÌ„ce of mee What can bee more euident then the interpretation of this supper if the circumstances of the words be scanned accordingly For who is so blinde that can not discerne the fâ—uits of the Lordes death and â—assion to bee plainly â—ignified heere for as much as in the very eating â—imself saithâ— this is my body that is geuen to be slaine for you Otherwise why would hee haue added withall Geuen too be slaine But that hee woulde set downe a playne testimonie of the death of his body rather then of any substaÌ„ce thereof to the viewe of the Disciples As if hee shoulde sâ—y the time â—s now at hande wherein my body muste bee geuen to be sâ—â—ine for you not for any mine â—ffence at all but for your sakes which death of mine shall procure euerlasâ—iâ—g life for you after like sort and maâ—er as this bread which I geue thus broken vnto you to eate doth passe into your bodies and geue nourishment thereâ—o Take ye therefore this bread which I geue to euery of you and eate and withall consider heerein not the naturall bread which feedeth your bodies outwardly but my body which being geuen to be slaine crucified for you shal inwardly and much more effectually refreshe you too eternall life For my Fleshe which I will geue to bee slaine for the life of the worlde is meate in deede and my blood is drinke in deede For your bodies do no so much â—iue by the nourishment of meate and driâ—k as your soules be fed within with the crucifiyng of my fleshe and the shedding of my blood without which you can haue no remission of sinnes no ioyfull resurrection
small resemblance betwixt the true bodie and mystical bodie of Christ yet doth not euerie similitude make a Sacrament though euerie Sacrament doe conteine some certaine similitude But from whence hath Lombarde pyked out this that he teacheth that the true natural bodie of Christ shoulde bee the Sacrament of his mysticall bodie Is it bycause it doeth set foorth the likenesse thereof But there be many things in the frame of creation that resemble eche other yet bee they not Sacraments If no Sacraments ought be receyued into the Church but such as the Lorde himselfe hath instituted let Lombarde tel vs where the Lord did euer institute or deliuer his natural bodie to bee a Sacrament of his mysticall bodie Moreouer when hee hath shewed it howe shall hee honestly auoyde as great an absurditie to witte to clogge the Church with eight Sacraments of verie necessitie For if the Church bee possessed of sixe Sacramentes besides the Sacrament of Eucharist and that out of the same Sacrament of Eucharist also two other Sacraments doe spring vp the one whereof must bee a visible forme conteyning and signifying both the true and mysticall bodie of Christ the other muste bee the verie naturall bodie which must beare the expresse ymage of his mysticall bodie then muste it needes followe that by this meanes the Churche shall bee enlarged with eight Sacraments In the thirde place commeth in nowe to entreate of an other speciall note of that which is the thing and no Sacrament Wherin to admit likewise that which Lombard disputeth of the mystical vnitie of the Church and of the many members of one bodie yet doth not this vnitie belong any thing at al to the thing of the Sacrament Neither was this supper ordeyned to any such end that it should note vnto vs the vnitie of the mysticall bodie but that it should be a memorial of the natural body that was deliuered to death on the crosse for our sakes Which the Lord himselfe doth verifie to be true in most plaine and euident speeches Take ye sayth he Eate ye this is my body that shal be deliuered for you Therefore the very material substance of this Sacrament is not the church but the natural bodie crucifiâ—d and slaine for vs. Neither will any man confesse that the Church of Chriâ—t was crucified for vs. Besides this albeit this vnitie haue some place in the holy Supper yet is this blockish and false which he teacheth that the Sacrament of this mysticall bodie is resiant in the natural bodie of Christ for as much as S. Paul doth apply this mystical vnion not to Christs bodie which was crucified for vs but vnto the elements of bread and wine We bee many one bread sayth he and one bodie As much to say One loafe many graines one Church many members Which similitude of the Apostles if must be so necessarily combined to the sacramentall bread as Lombard himself doth affirme what conueniencie wil here be of a similitude betwixt graines of bread and the members of the Church if this Papists brood wil vouchsafe vs in the Sacrament neither bread no not so much as one graine of bread But hereâ— I trowe Lombardes diuinitie will helpe at a pinche calling vs backe againe from the substaunce of breade vnto the bodie of Christ vnder formes for thus he speaketh This bodie sayeth he hath a likenesse with y e mystical thing which is the vnitie of â—he faithful c. But Saint Paâ—l contrariwise doeth dâ—duce all the proportion of this similitude from the bread saying We bee many one bread and one body of the Churche Whereupon take heere and Argument Lombarde framed by vs agaynst you taken out of Paul and Augustine As one Loafe of bread is made of many Graines and as Wine is brought forth of many grapes so the body of a perfect Churche is combined togeather in perfect coniunction out of many persons of them that doe beleeue But there bee no graynâ—s nor grapes in the visible formes nor in the natural body of Christe Ergo All this similitude of the mysticall vnion of the Churche is deduced not from bare formes nor from the body of Christ but from the bread and Wyne onely Euery Sacrament is instituted by Christe expresly to make a plaine demonstration of some certen thing The body of Christe in respect that it consisteth of many members is not any where instituted by Christe for a Sacrament to signifie the vnion of the Churche Ergo The vnion of the Churche is not the thyng of this Sacrament wherof Lombard maketh mention Euery Relatiue hath his Correlatiue answerable vnto him which can bee but one answerable to one All Sacramentes as they be signes of thinges significant be Relatiues Ergo The visible forme as it is a Sacramente by Lombardes doctrine can not bee a Sacramenâ— of a double thing Wherfore heerein appeareth a threefolde error of Lombarde Frist where he maketh the visible forme to be the SacrameÌ„t of the true mystical body of Christ. Secondly whereas hee setteth downe Christes body as an eight Sacrament to signifie the vnion of the Church considering that Christe did neuer institute his body for a Sacrament nor gaue it at the Supper too any suche ende that it shoulde signifie any vnion Thirdly where as hee maketh the selfe same vnion of the Churche suche a thing as shoulde bee answerable to both Sacramentall signes as the proper correlatiue of both signes Whiche of all other cannot possibly be for as much as to haue a double correlatiue answerable to one only Relatiue is a most grosse absurditie Beholde now â—riendly Reader whatsoeuer thou be howe wickedly these Diuines doe rake out of the Sacrament all substaunce of bread thereby too choppe in theyr horrible sacriledges for if this mysticall vnion of the faithful be the thing of the Sacrament and if bread be not the Sacrament of this thing but the naturall body of Christ borne of the Uirgin as they stifly contend Then it followeth heereof of very necessitie that the Churche ought to be by so much the more honorable then the body of Christ by how much the signes are lesse valuable then the things to the which they be applied Signes be of lesse value then the things whereof they made significant The natural body of Christ is a signe of the ecclesiastical vnitie according to Lombarde Ergo The naturall body of Christe is of lesse value then the Ecclesiasticall vnitie Which being a matter horrible to be vttered yet this doeth so muche the more aggrauate the horror that these choppers and chaungers doe so chaunge the substaunce and naturall vigour of the Sacrament which ought be ascribed properly to the Lordes death and passion from the power of Christes passion to Christes vnion from the body of Gods owne sonne to the Church as thougâ— the holy memoriall of this sacred Supper were institutâ—d to none other ende then to certifie the vnion
and louely societie of the Churche When as the Lordes meaning dyd reatch to a farre higher mystery in this institution of the Supper which may be made most euidently apparant by the very wordes and circumstances of the words of the Supper For when the Lorde did commaunde to take and eate he doeth not say this is my mysticall body that shal fructifie and encrease out of many members of the Church But this is my body that shal be geuen for you Whereupon if I might now argue in the schooles of Diuines I would on this wise proceede against mine aduersaries The thing that is properly signified in this Sacrament is the only fleshe of Christe geuen for vs. The power of the vnitie and societie of the Churche was not deliuered for vs. Ergo The vnion of the Church oâ—ght in no respect be called the substance of the Sacrament Therfore this doctrine of Lombarde is false vtterly to be abandoned wherein hee affirmeth that this visible forme is a sacrament of a double thing And albeit I wil not deny that this mystery of Ecclesiastical vnion christian conâ—unction is a matter of vnspeakable excellency to haue singulâ—r likenes relation to bread as S. Paul testifieth Yeâ— Paul â—eacheth no such doctrine to wit that the sacrament was instituted to that ende or that the â—lements of bread and wine were deliuered to bee eaten and druÌ„ken for this purpose namely to expresse this mysticall â—â—ion but that it shoulde allure vs to an otheâ— matâ—eâ— rather to wit to the very body of Christe which shoulde suffer for vs that is to say shoulde represent the passion of Christe which doth truely quicken vs make vs too fructifie and to growe vp Therefore the estate of this Sacrament doth require that the Sacrament it selfe and the thing of the Sacrament alsâ— be both of this naâ—â—re to comfort to nourish for otherwise howe can the thinâ— significant agree with the thing signified vnlesse â—he nourishment of the one bee answerable too the nourishment of the other Now this is without al question that nothing can nourishe vnlesse it bâ—â— first eaten Wherefore as there bee twoo thinges that â—oe nourishe so must there be two thinges that muste bâ—e eaten In the one whereof is the Sacrament of the body in the other the verye thing it selfe is deliuered namely the passion of his naturall body And as they both nourishe so they muste both bee eaten The bread feedeth the flesh of Christ crucifâ—ed feedeth but after an other maner The bread feedeth corporally the fleshe feedeth spiritually That one the naturall body this other the spiritual part of the soule the bread feedeth this present lyfe the fleshe feedeth vnto the euerlasting life to come For as the life of the bodie doth growe encrease by dayly bread and foode euen so the spirituall life is preserued by the passion of Christ. Which the Lord himselfe foreseeing before did vtter these woordes of himselfe not without great consideration My fleshe is meate indeede my blood is drinke in deed geuing vs to vnderstande that by blood hee did meane the blooddy Sacrifice of his owne flesh Therfore as there is two kinds of mans life To wit earthly and heauenly so haue they both theyr proper foode The earthly life is preserued with foode and bread the heauenly life is obteined with the death of Christ. And for this cause nothing câ—ulde haue beene more commodiously handled then that the Lorde shoulde deliuer the bread and wine for a memorial of his passion because of the agreable application of the mutuall resemblaunce And heereof aryseth al the substaunce of this Sacramentall Action whereby bread and wyne doe obteine too bee called by the name of the body and blood not because the thinges themselues doe alter theyr substances but after the vâ—uall phrase of speach which is commonly frequented in all languages almost chiefly aboue others in the mysticall Scriptures Namely that thinges significaÌ„t shoulde obteine too bee called by the thinges which they doe signifie Which being most manifestly to be approued by innumerable testimonies of the Scripture is aboue all other moste iustifiable in this one Sacrament chiefly where the name of the body is attributed too the bread but not the substaunce none otherwise in very deede then as by like phrase of wordes is set downe in the booke of Genesis where seuen eares of corne are called Seuen Yeeres Fleshe Heye Seede the Worde a Fielde the World the heauenly Father an Husbandman Christe named a Uine or a Lambe the Apostles called Salt of the earth Peter a Stone and Iohn the Euangelist not only called of Christes own mouth the sonne of the Uirgin but accepted of the mother of Christe as her sonne by the Lordes commaundement Yet wil no man be so mad for this cause to affirme that vnder the figure and forme of this Disciple he either became truely and naturally her sonne or the Uirgin his naturall mother for it is one thing to bee called a mother by name an other thing too bee a naâ—urall mother in deede After the same maner fareth it with the Sacramentes in the which must be considered not what they bee but what they be called and wherfore they be so called For euen amongest vs in our dayly and vsual speaâ—hes as also in the Scriptures chiefly many thinges are many times beautified or described by strange names where notwithstanding no alteration is made of substance but the reason and cause that mooued the holy ghost to name it so is noted After the same maner Christ doth call bread his body not meaning thereby to transubstantiate the substance of the one into the other neither was it to any purpose at all to haue done so but to expresse the power of his passion for this cause therefore hee tooke the bread and cup of wine and called them his body and blood which he would giue for the sins of the world Neither did he only cal them so but also did deliuer them in his last supper to bee eaten and drunken in steede of his body and blood In like maner before Supper he vouchsafed by a like Figuratiue phrase of speache too call his owne fleshe meate and feeding bread from heaueâ— But least any man may fayle in the propertie of woordes I thinke it good too hearken vnto Augustines couâ—salie who discoursing vpoÌ„ the 33. Psalm of Dauid wâ—erin it is said that Dauid did change his couÌ„tenance before Abimelech alias before Achis he doeth transpose this figuratiue speach of chaunged couÌ„tenance to y â— words of Christe vttered touching the supper of his body blood For as Dauid is saide to haue dissembled in countenance before Achis the king seeming outwardly otherwise then hee was inwardly After the selfe same maner of speache the Lorde himselfe treating of his fleshe and blood doeth seeme in Augustines iudgement as it were
notably magnified with the blood of glorious martyrs most aboundantly flourishing with godly and learned Bishops who employed all their industrie and endeuour to none other ende then to the publique peace and tranquilitie of the Church Restore againe this peace vnto vs holy father if you may and this you may easily doe if yee wil depart from that proude primacie which you nowe stande vpon altogether agaynst all Gods lawe agaynst all mans lawe and quite contrarie to the example of all the auncient fathers Lay downe that peruerse imperious obstinacie vaile lowe your stately topgallant and shake off that vnweldie clogge of Lordlinesse which you haue vndertaken the weight whereof is able to ouerpeyse I say not your shoulders but the strongest shoulders of the stoutest man in the worlde Let errours giue place to truth Let humaine glorie assubiect it selfe to the glorie of Christ. Let the Romishe Broker call backe againe his Romish counterfeyt trash which he hath foysted into the Church without any warrant of the Scriptures I meane Masses Sacrifices Satisfactions Pylgrimages Image-worshippers false doctrine Monkish vowes Purgatorie merits Routes of Regulars combersome clogges of consciences Let him pâ—â—mit Kings and Monarches to inioy their owne soueraintie ouer their Kingdomes and territories and to amende their errours Let him restore general Councels to their auncient liberties without the which can no sure meanes bee founde for establishing the truth For what can bee more auayleable for the maintenaunce of the trueth then that where Religion is free there also shoulde all voyces bee free and such Councels summoned which shoulde bee lawfull not a stolne Councell where matters might bee decided by free voyces not by extort speeches by vpright and sincere and freer determinatioÌ„s of the learned not by procured affections not by practises of confederates nor by the foreiudgements of men but by the onely authoritie of God and where the best approued and auncient orders of the fathers might bee obserued that it might bee lawfull for euerie person to vtter freely what hee thought without feare without peril not where all must bee measured after the lust of one person alone But nowe where all men are enforced to sweare vnto the woordes of one man and all voyces rackâ—e to satisfie the appetite of one person which person so ruleth the rost that no man shall bee admitted to bee present but suche as shall thinke as hee thinketh and that it shall not bee lawfull lykewise for anie to determine ought but which shall bee consonant to his will What successe I beseeche you may anie man surmise to bee hoped for in such Councels but such as shal tende to the breach and dissolution of the libertie of the Churche And shall seeme not to aduaunce the glorie of Christ but to enhaunce the onely tyrannous loftinesse of mans ambicious Lordlinesse to the vtter ruine ouerthrowe and rooting out of all sincere and most pure Religion By reason whereof it behooueth you holy father of Romeâ— to take so much the more especiall regarde that veyling that proude bonnet of greedinesse to beare soueraintie and altogether abandoning this straunge neuer heard of noueltie of heathenish ambicion yee reclayme your selfe wholy to that auncient and more moderate humilitie of the most auncient most true Catholike and Apostolique Church Examples bee extant euerie where whiche may endure you to bee better resolued Whether you enter into dewe consideration of the life of Christ what can bee more milde or whether yee beholde the platte formes and proceedings of the Apostles what can bee more contrarie more repugnant and more vnlike the course of your Court Let vs come one degree lower to the next succeeding age after the Apostles what shall a man finde in those graue fathers of the Primitiue church that is not altogither discrepant to these your outragies and disorders But to make no long rehearsal we will for examples sake put you in remembrance of one man alone a verie godly person namely that notable ornament of the Church Cyprian whom I thought good to vouch by name at this present not so much bycause you should read his wordes as that by him you might learne the maner of the auncient discipline and the most excellent integritie of that age For in his Epistle written to Iubaianus he maketh this report Wee sayeth Cyprian as much as in vs lyeth doe not contenâ—e with our companions and our fellow Bishops with whom wee doe ioyne in godly concorde and Christes peace especially for that the Apostle saith If any maÌ„ amongst you be thought to be contentious wee haue no such custome nor yet the Church of God The loue and charitie of the minde the honour of mutual societie the bonde of fayth and the vniforme agreeablenesse of Priesthoode is preserued amongest vs in pacience and lenitie Moreouer the same Cyprian in his Preface which hee prefixed before the councel of Carthage It remaineth nowe that euery of vs particularly pronounce what we think foreiudging no man neither reiecting any man though hee thinke otherwyse then we do For neyther hath any of vs taken vppon him too bee a Bishoppe ouer Bishoppes nor hath enforced any of our fellowe Bishoppes too any necessitie of obedience by any tyrannous constraint for as much as euery bishoppe is endued with his proper peculiar iudgement according too the freedome of his owne liberty and power as that hee may not bee iudged of an other howe then may him selfe iudge any other person But let vs all depende vppon the iudgement of our Lorde Iesu Christ who onely and alone is of power both too appoint vs superintendentes in the gouernement of his Church and to iudge vs according to our vsage proceedinges therein c. Heere nowe haue you set downe before your eyes a president yf I bee not deceaued not vnfit and a commendable ymage of auncient Apostolique modesty which floorished long sithence amongest our graundesyres the first and principal guides and capteynes of Christes Churche Untoo the which rule of humilitie if you coulde addresse that your intollerable hawty courage which you might easily doo if yee woulde and woâ—lde frame your selfe too marche in order amongest your other felowe Bishops certes these troublesome commotions and disordered factions of most pernitious vproares wherewith the peace and concorde of Christians is so lamentably shaken and rent asunder at this present woulde easily be quailed or for the more parte woulde surely growe much more calme But these thicke clowdes cease not as yet too threaten dayly farre more daungerous tempestes and from whence they proceede I know not except they grow froÌ„ out these stinking bogges of that Romishe ryot onely and those pestilent drugges of Papisticall doctrine which woulde once content it selfe too bee refourmed and reduced to the rule of Euangelical simplicity there woulde bee no hurly burly in the worlde nowe no outragious factions woulde molest oppressed common weales at this present Al which enormities woulde easily at
be preserued from the bloody butchery and broyling of Christians wheresoeuer the Pope is receiued neither can I discerne any end of all â—hese mischieues any where vnlesse these proude Prelates will content them selues within their owne limites and listes yelde ouer the royalties and all their authoritie of soueraintie to Monarches and kinges and them selues resume againe that which is their owne namely the function of preaching teaching not the things that are of men but which are of God seeking not the thinges which are their own but which are of Iesu Christe If this could be obteyned of them with their good willes nothing could be more honourable But for as much as we may not so much as hope for any such thing at their handes the remedy hereof reboundeth back vnto you chiefly and aboue others to you that are princes that euery of you according to your auncient generositie authoritie and pietie doe first pacifie this troubled estate of religion within your owne dominions restore that which is crazed and ruinous and reforme that which is defiled and corrupte Next it toucheth you that be Bishops and Pastours that euery of you direct your particular flock carefully soundly and godly towardes the kingdome of God Last of all it concerneth you that be subiectes that euery of you doe dutifully acknowledge your humble obedience to your owne Princes and Magistrates in the Lorde Heere then you see that you be forewarned and admonished who neuerthelesse for your singular and most excellent wisdomes neede not any our admonition Therefore I make an ende here both of speaking and admonishing if I may be so bolde to adde hereto this our protestation If any man be able to produce one word so much out of the authoritie Euangelicall whereby the Lorde Iesus did yelde any maner of soueraintie or preeminence to his disciples I do not gainsay but they may yelde theÌ„ seluâ—s to the Popes authoritie whosoeuer will But if there be nothing in the whole scriptures that the Lorde him selfe doth either more carefully aduise or more earnestly forbidde then that any of his disciples by seeking any preeminence at all should raise him selfe aboue any his fellowes restraining theÌ„ by all maner of meanes froÌ„ all maner of superioritie whatsoeuer prouoking them to the humble example of his owne humilitie Do you then deliberatly and maturely determine in your heartes now whether you will rather march vnder the standard of the Lambe him selfe your grand captaine to the goale of euerlasting felicitie or receiuing the marke of the beast throwe your selues headlong into vnrecouerable perdition together with this most arrogant popish Prelate The Lord Iesus euen the same supercelestiall peacemaker of heauen and earth enspire your hearts and mindes with the spirite of his grace in the things that belong to his peace vnto the glory of his name the preseruation of his church the same Lorde Iesus also encrease your honourable estates and preserue you in all the waye of truth for euer and euer Amen FINIS IMPRINTED AT LONDON AT THE three Cranes in the Vintree by Thomas Dawson for Richard Sergier 1580. The vniuersall Churche dooth complainâ— or expoâ—â—ulate with the Bishopp of Rome The beast mentioned in the Apocalipse the 13â— 14. Chap The pompe of the Pope Ciâ—eâ—o against Catilinâ— A defence of the Church of England against the seditious Bulles of the Pope Pope Pius â—â—e fifâ—h raging against Elizabeâ—h Queen of Englande Pope Gregoâ—ie 13. enflamed against England and the Queene of Englande A complaint against the Popes of Rome 2. Cor. 1â—â— What the power of the Church is and how farre it stretcheth The Pope cruelly raging against the godly without all cause or reason Philip. 1. Ioâ—â— .1 Luke â—â— Christ can not be receaued vnlesse the Pope be banished Iohn .3 Chap. Epâ—e 4. 2. Câ—r 1. 1. â—eter 1. Sauâ—ders in his Ierarchical Monarchyâ— How the charge of a Sheapeheardâ— is limited and howe it ought to be discharged Rom. 13. One onely vniuerâ—all head of the vniuersall Church The vniuersall Ierarchie of the Pope serueth to no vse in the Church of Chrâ—sâ—e Cyprian the first booke the third Epistle The Church in respect of soueraigntie is aboue Apostles and Ministers 1. Cor. 3. 〈◊〉 1â— â—â—th 5. Deut. â—2 Roma 12. Actes 3. How great anâ— incomparable the state of the Romish sea was by the space of 500. yeares Domitian a moÌ„struous tyraâ—t The happie inuenâ—ion of the â—rt of printing The proppes aâ—d â—ilâ—ers of the Romish religion It is proouâ—d by plaine demoÌ„stratioâ—s that the ouerthrowe of the pâ—pishe Sea came not of mâ—n but froÌ„ God the vâ—â—ye author thereof William conquerour Henry the fâ—â—ste king of EnglaÌ„d Henry the 2. king of EnglaÌ„d Iohn king of England Henry the 3. Mathevv of Pâ—ris a chroniclâ—â— Diuines put to silâ—nce As many as gâ—â—â— saide the Pope were mâ—râ—yred with â—â—râ— or tortures Out of the chronicles of Henry of Euforde The Chronicle of Iohn Auenâ—â—â—e 7. booke Iohn Hus. Iâ—â—oâ—â— â—â— â—rage â— The decay of Romishe Sea to bee imputâ—d not to men but God only 2. Thes. 2. The prophesie of Iohn Hus against the pope In the yeere of our Lord 141â— Iâ— the yeeâ—â— of our Lord 1517 The Prophetical dreame of Iohn Hus concerning the Romish Sea The Art of printing beganne in the yere 1440 By what meanes and occasions the Churche of Christe waâ—re couered Errors and confusion in the popes doctrine The meanes that God vsed to ouerthrowe the Pope By what meanes the noblest science began to be reuealed in this later age The champioÌ„s of the christian warfare were â—aised vp by God The first appeâ—â—ng of Luther The Pope being the scourge of the Gospell setteth himselfe against Christe and his â—ospel Iohn .15 God himselfe fighteth against the outrage of the Pope The Popâ—s vproares in France aâ—d Flaunders The popâ—s practises against EnglaÌ„d Ioâ—nâ— 16. Apoca. 17. The lambe a â—onquerour The double conquest of Câ—riâ—â— One in his own person alrâ—adie past the other in the Saintes yet to come Henry the freÌ„ch king being hurt in the eye with a shiuer of a launce died Queene Mary of England The Pope procureâ— warre agaâ—â—â—t 〈…〉 Eâ—pâ—rour Iuâ—ian the Cardinall Cisca Capteine of the Bohemyans The example oâ—â—odâ—â—â—ngeaâ—â—ce 〈◊〉 Iulian the Caâ—dinall The Councell of â—asâ—â— The state of 〈◊〉 oftentymâ—â—â—eliuerâ—d frâ—m â—he â—oâ—es trecheâ—â—â—â— The siege of Rochel The Citizens of Rochel defeÌ„ded Rochel defending it self was for the kings behoofe not against the kâ—ng Apoca. 17. Martine Luther Acts .12 Cocleus In the historie of the Hussians 11â— booke Ex Tomo 14. Conc. pag. 66â— The Popeâ— pride â—â— Quest. ◠〈◊〉 De Maâ—â—ritaâ—e â—na Ex Tomo Concil in oratione Stephan Patraâ—â—â—â—â—â—is Luke 1â—â— The ancient fathers agaynst the Popes suâ—remacie Gregories testimony against the Popes supremacie Gregory in his seuenth booke the 30. Epistle to Eulogius Gregorie in the same place Gregorie in the 4. booke the 38 Epistle to the Bishop of Constantinople Pro.
Lombard lib. 4. dist 10. Gabriel Nicolâ—us Cusaâ—us exercitationum lib. 6. Hieronymus lib. 3. Naâ—â— Cap. 17. The Papistes arguments deduced from the omnipotencie of God Roffencis contra Oecolampadium Lib. 3. in Prooeâ—nio An answere to the argumente touching the Omnipotenâ—ie of Christes Godhead Tertullian aduersus Praxeam If we vse these presumptions so disorderly in our talking wee maye imagine what wee liste of GOD as though hee did it because hee was able too doe it But wee may not therefore beleeue that hee did all thynges because hee was able too doe all thinges but wee muste enquire whether hee did it or no. A double impiÌ„eâ—â—â— in transubstanâ—iation * August Epist. 57. ad Dardanum The Lord gaue immortalitie to his body but did not take away humanitie from it The same August contra Faustum Manichaeum Lib. 20. Cap. 11. Concomitance hath no place in the Sacramental presence August contra Faustum Manichaeum Lib. 20. Cap. II. Christe according to his corporall presence could not be in the Sunne and in the Moone and vpon the Crosse at one time Christe shall come againe euen as he was seen to ascende vp into heauen in the same forme and substaunce of flesh vnto the which he hath geuen immortalitie but hath not taken away humanitie The second 〈…〉 of transubstantiation Christe is prouâ—d a trespassor of the â—â—thâ—â—â— law if hee had giuen his blood to be drunken Genesis 9. Leuit. 17. Deut. 12. Augustin in Psal. 98. This body which you see sâ—all you not eate nor drink that blood which they shall shed that shall crucifie me Beholde I haue deliuered you a mysterie which being spiritually vnderstoode doeth geue life Iohn .6 Howe these words of Christ the flesh profiteth nothing ought to be vnderâ—tood The Popish Alcumie Uerie grosse enormities and abâ—uâ—d impossibilities proceede â—ut of the doctrine of tâ—aÌ„subsâ—antiation Oâ—iâ—en c â— â—5 in Mat. The sanctifiâ—d bread according to the materiâ—ll part thereof doth passe downe into the bâ—lly and is throwne out into the draught Câ—priâ—â—â—e coeâ—a But our coniuâ—â—tion with him doeth neither conâ—ound the peâ—sons nor vnite the â—ubstancâ—s but doth make our aâ—fections agreeable and couple togither our willes * Dâ—mâ—s de Orth. side li. 4. ca. 14. Psal. 15. Thou shalt not giue thy holy one to see corâ—uptioâ— c. Th◠〈◊〉 tâ—e Aâ—câ—heritike oâ— all heâ—etiquâ—s 2 Thes. 2. Whom Christ shal consume with the breath of his owne mouâ—h If any man will be contencious the Church of God hath no â—uch custome An exhortation to the Pope Cyprian writing to Iubaianus of the baptisme of Heretiques Lookâ— Aug. de Baptismo contra Donatistas lib. 3. Cap 3. vouched out of Cyprian An humble petition too the Princes the peeres states of ChristeÌ„dom The Popes power ouer princes against al equitie and right Platina vppon the lyfe of Boniface in the yeere of our lord 511 A Rule of the cyuil law The free borne dooth not loase his freedome neither dooth he preiudice the cause of freedomâ— which doth binde himselfe to be a bondman by wryting A Challeng for a general councel wherein â—he whole state and cause of the Popes authoritie may bee decyded by free voyces of the learned An exhortation to the common people of Christendome 1. Iohn .4 Ephes. 4. Matt. 10. 1. Thes. 5. Customes of time and imitation of forefathers is neither to be allowed of al nor in any respect nor yet in al things See the bookâ— of Iohn FraÌ„cisce Piâ—us Mirandulâ— called Staurosticoâ— concerning the signes of the crosse falliâ—g latâ—ly from heauen from the Germaines â—n the time of Maximilian the Romaine kâ—ng Anno 1501. And also againe 1504. Apoc. 17. Aug. de vniâ—â— baptis li. 3. cap. 8. dist 8. Verâ—â—â—â— Chronology Chronicles of time * Ambros. li. 2. De viduis Wee do rightfully condemne al things which Christe hath not taught bicause Christ is the waye to the faithfull Therefore if Christ did not teach that which we teache wee iudge thesame to bee detested c. Ciprian dist â— Si solus The Papane Monarchie hath no maner warâ—aÌ„t of time or antiquitie
Who as is only holy who only as hath power of life and death and of al authoritie in heauen and earth so is he onely alone able to beâ—â—ow his graces vpon whom he will being tyed to none nor holden bound to any law Nowe therefore sith by his glorious Gospel as by the antentique seale of his euerlasting wil he hath deliuered vnto vs so manifest and determinate a demonstration of his vnchangeable will witnessing thereby That whosoeuer beleâ—ueth in him shal of his gift enioy euerlasting life and the glory of his kinâ—dome what may godly ministers doe in discharge of theyr function more duetifully but by faithfull proclaiming theyr commission to put in executioÌ„ the charge committed vnto them by their Lorde and Maister What and wil the Pope of Rome with his councell of Trident require vs to renounce the Gospel of Christ and to post ouer vpon their pelting war raâ—mâ— the crowne of glory to the lawe of workes which Christe hath already warranted too faith yea will they haue vs so saucie as to challendge them as a duetie which Christe assured to all of free gift or do these holy fathers thinke it to bee reasonable that we shoulde hearken vnto them rather then vnto Christe Christe doeth very plainly and expresly set downe in the Gospell Thy faith hath made thee whole And shal we say on the contrary part Thy workes hath made thee whole Christ saith Beleeue onlyâ— al things are possible to him that beleeueth And shal we turning the cart before the horse yeelding chiefe preheminence to works promise al things to become possible to them that worke and not to them that beleeue only I beseech you what notable peece of worke wrought they towards the curing of their maladies which were commaunded but to lift vp their eies only and too looke earnestly vpon the brasen Serpent Finally where the holsome doctrine of the gladsome Gospel seemeth to enterlace heere and there many graue and weightie councels to the embracing of most absolute integritie to prescribe many â—ules to allure to liue wel If a man would discend into the due consideration of the end scope of the Euangelicall exhortatioÌ„s he shal find nothing y t doth more nearely resemble the meaning purpose of Christ our Sauior that doth approch more neerely to the direct end of al his speaches actions myracles then this one thing chiefly aboue al other namely to draw all men to faith the knowledge of Christ as who did very wel know that all our safetie righteousnesse doth depende wholy vpon this only faith in him Paul likewise treating vpon nothing else almost throughout al his Epistles how learnedly how industrioâ—sly doth he vrge al his force of skil to acquaint vs throughly with this doctrine that the whole substance of our saluation strongest piller of our righteousnes was grouÌ„ded not vpon the saâ—des of y e law not propt vp w t the slimie morter of works not raised vp w t any our sweating or moyling but promysed by the free mercy of god accomplished by the only workmaÌ„ship of Christ geuen receiued through our only faith and beliefe in him and yet not excluding meane whiles the works of the law so as they might not be alwaies attendaunt vppon the man that is iustified as fruites and effects of faith but that they shuld in no wise be taken for the original cause of iustification and againe neither making this cause of iustificatioÌ„ to depeÌ„d so wholy vpoÌ„ faith as that we might therfore slacke any part of our dutie in doing good al the rest of our life But to the end we shuld not be carried away with vaine confidence of works nor grounde our righteousnesse which wee receiue only at Christes handes else where in the only faith in Iesus Christe And for this cause Of faith saith S. Paule that the promise might be made sure by grace which otherwyse woulde bee alwaies whirled aboute in vnstable vncertaintie if it rested wholy vppon perfection of workes and by the same meanes woulde it come too passe withal that the promise should be thrust cleane out of credite For if we bee adopted into inheritance by the law then is faith become void the promise is of none effect â— which the Apostle doth with like phrase of speache vrge againe in his Epistle to Titus For iâ— inheritaunce come by the law sayth he then not of promise nowe And againe to the Romanes to the same effect If of grace then not of workes now otherwise grace shuld not be graceâ— And why so I pray you is it because the law is so manifestly repugnaÌ„t against the promise or that grace is so dirâ—ctly contrary to good works as that they cannot come togegether vnder one roofe but the one wyll stiffle vp the other Let vs heare the answere of the Apostle God forbid that any man shal thus think with himselfe that there is any such mortal enmitie betwixt grace good works as that who so cleaueth to grace must foorthwith become a deadly foe to good works or as though who so take holde of the promises of God the same may in no wise walk in the coÌ„mauÌ„dements of the law For what can be more familiar together theÌ„ the grace of god the fruits of good works Who was stronger in faith then AbrahaÌ„ who more excellent then he in all maner of vertues Grace and good works therfore doth not simply differ ech froÌ„ other but acording to the diuersity of the obiect wherunto they be referred Wherfore the state of the question must be aduisedly coÌ„sideratly noted For the question in this place doth not tend heereunto whether the person that is alredy inuested in the inheritance of grace ought to liue welâ— but how the possessioÌ„ of this inheritance may be woÌ„ne namely whether it come of free gift to the vnworthie or to theÌ„ that deserue it by force of the lawe or by promise for any respect of works or of the speciall and onely benefite of faith without workes Here loe the shamelesse sacriledge of the Popes iuggling bewrayeth it self which directly against the authoritie of Gods worde would vnder a very sâ—ye and suttle but most pernicious pretâ—nce of magnifying and establishing the commaundementes of God restreigne against al equitie right al whatsoeuer Christ his Apostles and the most euident meaning of the holy Ghost vouchsafed to endue poore forlorne man with all of very free and franke liberalitie for the incredible comfort and coâ—solation of the godly to the slippery state of miserable workes From out which one platfourme very ill fauouredly framed it is incredible to be spoken what rotten ruinâ—s haue ensued what monstruous superstitâ—on what beggerly and patched religion and howe troublesome a confusion of doctrine hath heretofore too to long preuailed against Gods church yea euen to this day doth holde captiue miserably entangle the coÌ„sciences of
the godly But you will say perhappes out of this free and vnpunishâ—d libertie of doctrine what wil you bring to passe els but make an open roade to sinne but withdrawe honest and well bent dispositions of the godly from ensuing vertue and discourage them altogether from godly industrie too retchelesnesse and carelesse securitie and by the same vtterly rootâ— out withall the preceptes â—ules of all godly lawes all honour and renowme of iustice and ciuill societie and all force and vygor of Christian discipline For who is ignorant that hope of escape from punishement as one hath written is the greatest bayte and prouocation to sinne To answere hereto at a word this their obiection may in some respect carry a shewe of some substance if in proclaiming this faith in Christe whereof we speake we were so wholy affected thereunto as that we should not withall apply worthy serious exhortations too the practise of most vertuous life and the necessary duties of Christian societie When we can not neither ought we be vnmindful of the wordes of the Apostle which saith That for such thinges commeth the wrath of God vpon the children of disobedience Wherefore when we do so much aduaunce those euerlasting riches of Christe the high magnificence of the diuine grace by the prescript rule of the Gospel do spreade the same abroade so discernable to the viewe of the worlde as that we abridge no iotte of our dutie and obsequious obedieÌ„ce to be busily employed in that other part of the lawe what cause of iust quarell haue our aduersaries to expostulate with vs except they will exact this at our handes that in proclaiming the Gospell of grace we should so enforce the promise of euerlasting life to be dewe vnto workes as they saye that in the meane time no mentioÌ„ at all be made of faith of Christ of grace or of free promise For this seemeth the very butte wherat these delicate fine doctors do shoote so busily For proofe whereof beholde the whole fourme of the doâ—trine which they do professe and all the preachinges of their monkes and you shall finde that not onely the doctrine but their life whole course of their proceedings make no mention at all of faith For wâ—at els emporte their purging satisfactions their masse sacrifices their generall martes of pardons so many and soo tedious pilgrimages vndertaken into farre nations so many and manifolde byhangers procured for prayers and intercessions Munkishe vowes purgatorie markets so many orders of Regulers clogges of religions innumerable and intollerable burdens of mens constitutions and traditions monasteries buylded for the redemption of â—oules for so they affirme Rosaries Diriges for the dead nightwatâ—hinges and other wâ—orkes of supererogation partly dewe partly purchased with the peny and enterpryses of all sortes vndertaken in hope rewarde In good felloweship who would euer haue entered into the order of Frauncis Bâ—nedict Bruno or Brigitte who euer heretofore or at this present would be crowded vnder cowle if he grounded the chiefe shooteanker of his saluation in Christe onely and not in mens meritâ—s What one of al that crewe would haue suffered him selfe too haue beene pent vp in such a loathsome continuance of monkishe austeritie or haue tyed him self to an euerlasting restrainâ— from meaâ—es and mariage after the maner of the Nazarites if reposing his only affiance vpon Christe hee did not determine vpon some other hope of attaining saluation Finally who would not with all his heart abhorte and deâ—est the vnmeasurable â—rumperies and tedious traditions of men if hee did firmely beleâ—ue that hee câ—ulde not otherwise stande assured before the seaâ—e of maiestie but by onely faith which is in Christe Iesu Whereupon that deepe diuine whosoeuer he be seemeth not to haue sayde altogether nothing to the matter who in his bookes entitâ—led de Iustitia debateth of righteousnes on this wyse If faith onely saith he do suffice and so all the actions that we vndertake bee vnprofitable and defâ—led then is it a plaine consâ—quent that all whosoeuer doe embrace this counâ—erfaict fayth doe vtterly shake of all endeuour to worke well c. Truely I confesse this to be most truely spoken Wheresoeuer saluation is preached to proceade freely from faith onâ—ly It can not otherwise be but that the whoâ—e desire of workes will waxe somewhat colde But what â—orkes I praye you forsooth such workes as the Romishe Sinagogue â—oth broache vnto vs. But if the question coâ—cerne thâ—se workes which are prescribed by the most holy lawe of God it is so farre of that faith onely may make to relent any iotâ—e of such good endeuour as that it will worke in them a greater cherefulnesse too doe their dueties Too make this more euident let this suffise for proofe For if our heauenly father haue made vs inheritours of eternall liâ—e of his owne proper gracious mercy so that the possession of heauen become none otherwise ours then as the state of inheritance is due vnto the sonne directly from the father by the lawe ciuill as saint Paul witnesseth who doth boldely pronounce that we be al the sonnes of God through fayth in Christe and heyres according the promise Nowe then let this notable Philosopher of righteousnes aunswere mee hereunto Whether the naturall sonne standing assured of his inheritable estate will be more negligent to doe the will of his father or some other straunge hyreling waged for money or enforced through feare of the eudgell Goe too let vs compare nowe the lyues and maners of these holy fathers al whose preachinges sounde nothing els almost beate nothing els into the eares of the people but the onely woorkes of the lawe what kynde of workes doe they busie them selues about at the length what vndefiled chastitie is in their lyâ—es what holinesse in their conuersation what humilitie deuoyde of all hawtinesse is in their heartes what modestie acquainted with no kynde of ambition what mildenesse insuffering iniuries howe earnest a zeale to preferre the glorie of Christe howe whoâ—â—e a loue haue they to their neighbours But it is well sithence their demeanour such as it is appeareth manifestly enough and is knowen of the whole worlde For their open patcheries be not so closely paâ—t vp in the budget of their confession but that they be apparanâ— nowe and waxe ridiculous aâ—d odious to all men â—ertes they can neither deceiue the eyes of the Lorde nor escape his iudgement except the onely faith in Christ pleade better for them then any their gaye woâ—kes Yet I make not here so great reckâ—ning of their manners My whole discourse at this present is vndertaken against them for their erronious doctrine and peruerse frowardnes of corrupt religion Whereof what others iudge I knowe not for mine owne part when I doe consideratly beholde and prye into those thicke and blacke clowdes of darkenesse into the trashe chaffe and contagion of their errors into the grossenesse of their