THE POPE confuted. The holy and Apostolic Church confuting the Pope. The first Action.  
Translated out of Latin into English, by james Bell.  PSAL. 27. Dominus illuminatio mea, & salus mea: quem timebo? 
Imprinted at London by Thomas Dawson, for Richard Sergier. 1580.   

The Translator to the Reader.  
THe Author who compiled this little book, contented with the testimony of a good conscience, hath by an honest veil made the concealment of his name excusable with all such as be endued with like mildness of spirit. And it becometh his modesty very well whosoever he be. Whose example I purposed once to have imitated, and had in deed delivered my simple labours herein without notice of name likewise, had I not by good chawnce, wh●les I was yet travailing in my translation, chanced upon an enemy of the truth (whereof there be to many lurking in corners if it might please God otherwise) a friend of the Pope: who upon conference upon some matters confuted in this treaty, charged me with my falling from them, I mean from their common errors in this behalf: adding withal that it was not thought credible amongst many of the like stragglers, that I had slipped the collar, and become, as he termed me, an Apostata. Whom after I had assured of my calling with some circumstances of the manner of mine escape out of that La●erane Labyrinth, not without some earn●st prayers for his like reclaim, though to no purpose: I began to bethink myself that I could do no better than to manifest my name in this place, yielding most hearty and humble thanks to the Lord that I happened upon so good an occasion to wipe away my blemish. In deed I wandered long in the self same mizmaze, nooseled therein by the grey headed of that school, whose countenance carried me from my Christ to the Swinstie of Sorbone, which had swallowed me up, if the Lord had not prevented me with his mercy betimes. I was, I say, as they are, I am now as I am (Christ jesus be thanked) a convert I confess. The Lord grant I may stand fast to the glory of his name, and the good example of others, whose like conversion I do heartily wish in the Lord. And so desiring thy good prayers to jesus Christ (gentle Reader) to assist me with his grace, that I may persever in this his gracious calling to the end I will no longer abuse thy patience: The Lord jesus govern and guide thee in the true obedience of his glorious Gospel, to the glory of his name. Amen.  
Thy loving fellow servant in the Lord james Bell.   

¶ The Athour to the friendly Reader.  
WHEREas this little treatise offereth itself to the view without the Author's name, herein whosoever he be that compiled it, whether he be Dutch, French, or English desireth to hold him excused. He thought it more convenient to produce the holy universal and Apostolic Church itself speaking in her own person, name, and voice: that so she might debate her own cause being public & not private against her adversary the Pope with greater gravity and majesty. For as the Lord hath not given equability of estate to all persons alike, & as one and the self same manner of speech accordeth not with all sorts of men: So was it not seemly to depend the general grievance of all nations, & the universal complaint of all people upon the mouth of any one private person: as neither would one manner of pleading in so weighty a matter become any one private Advocate. With another manner of countenance speaketh Cicero as a Consul and judge, then when as a private Orator he pleadeth at the common bar. Certes our lot hath been so unlucky to light upon these days now, all matters being so on all parts envenomed with poison, and so on all sides waxed cankered and incurable, that neither endeavour nor petition, prayer, nor wholesome admonition of any private person were able in any respect to avail. For this Roman ruffler maketh not so slender an account of his peacocks plums, as to vouchsafe any private counsel or correction. This hideous Hydre requireth too be matched with mightier countenances and powers of greater estate: whether the Lord Christ himself will vouchsafe to destroy this monster with the breath of his mouth from out of heaven: or whether the excellent majesty of mighty Potentates and monarchs of the earth, uniting all their Councils in one will not disdain of their authorities royal to become public Vmpieres here, & yield their princely assistance to the suppressing of this insolent outrage. Wherefore if aught in this treaty may seem (gentle Reader) to have been uttered with overmuch bitterness of speech: Imagine in thy mind of this discourse, as though it proceeded not from any one particular member of the Church alone, but from the whole Church itself, or from Peter or Paul, or else from the whole parliament of the Apostles proclaiming their general consents, voices, and mutual agreements by their authority Apostolic: who, as did in times passed with incredible travail and industry plant and enlarge the bounds of Christ's Church, so if they were living now, and beheld with their eyes the marvelous misdemeanours and disorders of the Church, without all peradventure they would thunder out far more bitter and sharper storms of reproving speeches against this horrible adversary of Christ. The Lord jesus bless thee, Christian Reader.   

Faults escaped in the printing.  
Fol. 5. a. for least. read last. fol. 6. a. so not, for not so. fol. 8. b for insolency, read influence. fol. 11. a. for sovereign, read sovereignty. fol. 14. a for whereas, read whenas fol 21. a for death, read the death fol. 21. b for be proved, read ye proved. fol● 22. a f●r your mighty majesty, read the mighty majesty. fol. eodem b for neither kings read whether king. fol. 28. b for hear therefore, read here ●herefore. fol. 24. b for will justify, read will I justify. fol. 37 a for light of the word, read light of the world fol. 42. for With, read Which fol. 59 b for byhange, read Byhanger. fol. 60 read causes linked wi●h, fol. 62. a for of the supercelest, read but of the supercelestial. fol. eodem a read to the great. fol. 95. a for elsewhere in, read elsewhere then. fol. 65. b for hope reward, read hope of reward. fol. 69. a for righteously, read righteous by, fol. 71. b. for in any our, read in any one thing fol, 75. b. for ourself same, read one self same. fol● 76, a for ear, read ●a●e. Fol. 83. b. for this manner, read his manner.   

A DEFENCE OF THE holy and apostolic Church, against the Bishop of Rome. THE FIRST ACTION.  
How long at the length will you abuse our gentle sufferance, 
The universal Church doth complain● or expostulate with the Bishop of Rome.  ye Pope of Rome? How long shall your fury and counterfeit hypocrisy delude us? What kind of inordinate licentiousness is this, that so much diste●●pereth you? What doth your outrageous insolency import? what doth it practise? whether will i● ranger what measure or end of this your intolerable 〈◊〉 and tyranny shall we look for at your hands at the last ●haue you so shamefully shaken off all shamefastness all feeling and insight of humanity and common reason: that knowing both heaven and earth conspired against your destruction, through your monstrous and manifold treacheries, horrible and unmeasurable murders, beholding daily with your eyes, so many, so manifest arguments, and plain demonstrations, as it were fore warnings of your utter overthrow, and can none of all the same mollify your mind any thing at all? Can they nothing at all restrain you from ●●trage? what? doth not this so palpable lightsomeness of Christ's Gospel, this so glorious majesty of the truth glistering as the Sunshine in midday, menacing, I know not what horrible confusion of your kingdom, the pomp of your tottering Throne already rend asunder, and for the most part darkened and lef● succourless: doth not the blood of so many Martyrs, the testimonies of so many Doctors: the 〈◊〉 of the people: The secret determinations, and foreiu●gementes, yea not only secret dete●minations, but the open speeches, and frank voices of all the godly, wherewith they do generally all denounce, detest, and condemn you for the very Antichrist: doth not the apparent gestures and frowning countenances of all sorts of men: doth not the sting of your own conscience at the least, nor any regard of shame: doth not the friendly alliance of so many Cities united in one, with unseparable hands of mutual league, apparent even to your face, the daily protest●●tions of all people, the Lances and Swords of princes, sharpened with deadly hate, and ●et an edge against you, and even now bending their main force to your destruction, the prepared power of people and Nations: the inward heart burnings of the greatest dominions of the world, yea their very nails scarcely restrayneable from your present ●aking in peers, doth nothing of all these, no one of all these (I say) move you any io● at all?  
But admit that all the aforesaid threatenings, whereof I have spoken before, as depending upon the only policy and force of men, may little prevail with you, who darest proudly presume of yourself, I know not what Lucifer-like title above man, what then? will not the judgement of the mighty Lord of Hosts, at the least will not the fearful wrath of that terrible judge, being inflamed against you, will not the most horrible downefal, and unspeakable desolation from above, 
The beast mentioned in the Apocalypse the 13● & 14. Chap  hanging over your head● the most manifest Oracles of prophetical Scriptures cause you to be appalled● What? when you read the down fall of the beast mentioned in the apocalypse, when as be holding the Prophet call Tables, you hear with your ears, & see with your eyes, that hellish lake of everlasting destruction, boiling out unquenchable flames of fire and Brimstone: may none of all these force you to tremble & quake for fear, and can you think that no one of the foresaid scriptures do belong to you● but all this notwithstanding, doth this Tragical Prelate r●ffle on in rage, free in fury, mask in madness, nor will this Apocalipticall beast by any means be managed?  
And be it also, that our most merciful father do as yet hold back his long linger revenge, shall we Christian Princes, and nations therefore (whom this babylonical Strumpet hath so long bewitched with her poisoned doldrenche of abominable fornication) beholding with our eyes so many Christian Countries, so ●●●iercifully and monstrously rend a sunder, wittingly and willingly suffer ourselves to be led thus continually by the lips, & mooseled with such mockeries? If the aun●ient nobility of the Romans could think it a matter much inconvenient to tollerat the haughtiness of Luci●s Tarqvinius a king yea their natural Liege, lawful Lord & King, ranging somewhat more insolently than was seemly: what shoul● move us kings, and princes authorized in our estates by God himself too think that either we may, without due remorse of conscience any longer wink at, or without manifest prejudice of the ●●iuersall Church, behold or bear with this pompous pontifical arrogancy far exceeding all kingly, 
The pomp of the Pope.  yea chrise more monstrous than Tarquin's pride, I say not in a king, but in a beggarly Prelate, unmeasurably vaunting himself, not only beyond the pride of Tarquin, but also above all human power, nay rather above all whatsoever is called God? For what greater arrogancy of any mortal man, since the first creation of mankind, hath ever been heard of, or what more grievous injury ever offered to the church of god, or Fistula more contagious might be imagined, than that in this equal, & even estate of bishoplike function, one only Bishop so to raise his crest, as the challenging to himself universal Dictatorship, he should so overcrow his fellow servants, as that all other Bishops and Counsels, should swear humble submission unto him, unto whose authority all human creature should assubiect itself: at whose hecke Princes must yield their Sceptres and Segniories: yea Emperors also must of fine force, stowies to the ground, and give their necks to be trodden upon? Which malapert sauciness being of itself no less absurd, then execrably heinous, is so altogether void of all feeling of common sense, so also in all respects contrary to the nature and office of Bishoplike Pastorship, as that nothing may sound into men's ears more detestable, or permitted of us, more perilous. In this case now let any reasonable person judge, what the due consideration of our princely authority may exact of us, what the present danger of this our time may require of us, and what the common calamity of the distressed Church may command us to do herein.  
Surely if one only Roman Consul, for the dutiful love he bore to the discharge of his duty to the common weal, thought it a matter intolerable to bear with the mischivous treacheries and treasons of Lucius Catiline a wicked Citizen, 
Ci●e●o against Catilin●.  practising the subversion of his own natural country, to wit, one only City, and for this cause could with his Counsels prevent his attempts, with his only authority, suppress his insolency, and with main force utterly overthrow his outrage: in what one action may we, wh●̄ the majesty of the Lord of Hosts hath ordained guides of his people, and guardians of his religion, discharge our vocation more princely, or profit the Christian common weal more substantially, then in this so great a calamity, I say not of one only City, but in this so universal an overthrow of the whole world, and general massacre of all Christian religion, that with all expedition we not only seclude, if not at the bestout of all partaking of Christian society, yet that we abandon an● utterly renishe from all our territories and domini●u● this Babylonical Hydre, so monstrously raging with fire & sword, so broiling, and imbruing all places with fa●gottes ●nd gore, so tumbling in the bloody butchery of the godly, not only exacting humbl● submission of Kings and Keysers, but menacing also, and threatening, yea most arrogantly checking and mating them to ●hei● beards● as even the self same, whom by sundry approved ●n● manifest testimonies of holy scriptures, we can not but judge to be none other than the very undoubted Antichrist.  
But whereof shall I here complain me first? Or against what shall I be able to exclaim sufficiently? O gross world, O blockish blindness of these days: I say not drowsy slumber of Princes: Undoubtedly it behoved us long sithence in our Princely authority, to have ransacked this lazy Lacerane lubber, or ●●●her monstrous miscreant, and to have thrown him quit● ou● of our coasts, into the savage Wilderness, yea ●●●n ●●to the cruel Cannibals, that so he that can not possibly be satisfied with man's flesh, may learn at the length amidst that flesh cormorant cruelty, some sparcke of humanity and courtesy. If we had thus done long heretofore, many thousands of innocent Martyrs had been preserved from that tragical tyranny. And yet having so merciless a slaughter of Christian blood, the infinite number whereof is not only extant in Histories, but also daily and hourly presented to our ears and eyes: This Antichrist notwithstanding liveth ●●ill, and continueth amongst us, not so much by the ben●fite of the air that he taketh, as through our own default, and negligence: what said I? ●ee liveth: nay rather he flourisheth, he reigneth, he triumpheth: he is not only conversant and present in each places of our Palaces, but also present, and Precedent of our Counsels: He●●nacteth and commandeth what him listeth: finally he devoureth our people as his prey, and ourselves he scorneth for do●trelles and fools. And because he can not with open attempts work our destruction, he pursueth us with covert and crafty undermines, beholding with his eyes already the murdering of every of us, whom his heart hath appointed to the sword: And even those hath he appointed whomsoever he understandeth to be more addicted too set forth the glory of Christ, then to uphold his pomp. The continual course whereof doth evidently bewray him to be the undoubted Antichrist. Otherwise what may it be, that should so cruelly tease him to such beastly savageness, but that he feareth, lest the glorious Sunshine of Christ's renown, will dazzle and darken his counterfeit kingdom. For his monstrous mind being inflamed with intolerable desire of superiority, sithence it hath now advanced itself to that loftiness of estate, cannot easily suffer to be removed from that rotten claim of staring stateliness. And because he perceiveth that in this gladsome kingdom of the Gospel, he can no longer now retain the same without bloodshed, and butchery of thousands of souls, hereof cometh it, that as many as he perceiveth to be true professors of the word, even so many he recompteth for his open adversaries, whom he thinketh convenient to cut of by practice, and policy whatsoever.  

A defence of the Church of England against the seditious Bulls of the Pope.  From hence ariseth all this storm of so great Tragedies: here hence come those dreadful thunderclaps, and deadly flashes of scorching curses, & yet not so much to be feared of any, as to be scorned of all. They call them Bulls: To wit Pardons and Popish Libels wonderful craftily forged too entrap, and beguile silly souls, under the visor of Peter and Paul's authorities. For this is the very gun-shot wherewith these holy Fathers do usually avenge the rancour of their hearts, if they chance at any time to wax choleric and wroth. And because through such pretty Buggebeares● they have heretofore accustomed to be dreadful, and fearful too other kingdoms and Monarchies, hereof came it that Pope Pius the fifth not long sithence, like jupiter Olympius with his fiery thunder bolts ●ut of his Castle of S. Angelo did set upon poor little England with a terrible Bull. 
Pope Pius ●●e fif●h raging against Elizabe●h Queen of England.  In the which proud presumptuous attempt, he practised with shameless slanders and railing reproaches first to defame the virtuous Lady Queen Elizabeth, thereby to procure her highness the hatred of foreign nations: and being not satisfied therewith, endeavoured also to deprive her of her Regal Patrimony, and true inheritable kingdom: and not of her kingdom only, but to bereave her also of life, and for that purpose solicited against her, traitorous treachours both within her own Realm, and abroad.  
There passed not many days, before that Gregory the thirtienth a whelp of the same litter, 
Pope Grego●ie 13. inflamed against England and the Queen of England.  pursuing the plaltform of his Predecessor Pius, gave attempt not much unlike to the first, sparing no travail, nor cost, no attempt unassayed, whereby he might tease up the Subjects to rage against their Queen, to bring all unto hurly-burly, finally too rend asunder their f●i●h and alleadgeance which by God's commandment they own to their lawful Magistra●e, supposing too have found here some such Asseheades forsooth, who would more easily h●ue been induced to reverence those Apish flashes of Momus smokes, then to deride them as baby's. Bu● what success hitherto he hath attained ●ith those Frantic uproars, tumbling and tur●oyling all things, I mean n●t here to stand upon. This on● thing would I fain learn of them, whereof I do earnestly ●raue an answe●re. I mean not here the answer of any one private pe●son alone, neither of Pius, nor yet of Gregory: But I appeal to all that Romish Sea in general, which poureth out such Prelates unto us: Even of those reverend Vicars I demand this question. What if their power were agreeable to their will, and were able in very deed to prevail against them, as farfoorth as they accurse them in words● and as they do denounce in those their murderous bulls, wherein they belch out against the subjects of that realm, such horrible exclamatious, and accurse them down to hell, drown them in the bottomless gulf of everlasting flames, and throw them out to be devoured with the sword of the furious. Let them tell us, would they do it in deed? Or would they put it in execution, if they were able? May it be possible, that any such cruelty could ever enter into the thought of any Christian heart, namely against Christians? If they deny it, what mean they then by those their crafty conspiracies, far exceeding Catiline's currishness attempted, yea practised also, to bring such murders to pass? But if they confess it, which indeed they can not cover with any colourable cloak: Certes they do sufficiently (like Rats by their peeping) bewray themselves by their own doom, what spirit they be off● what monster they fo●ter under that forged visor of Peter, what Scorpion they shroud under tha● lions skin.  

A complaint against the Popes of Rome.  But let us proceed further. Go too now: Admi● that so great force of malice, so greedy rancour of revenge might pierce so deeply into the Apostolical breasts, importing the ●●●er ruin of the godly. I wo●lde then fain learn of them, upon what their des●r●e at the length they become so maliciously malignant against them. For whatsoever the offence be, surely it can not possibly be matter of small importance, that may provoke those most holy Prelate's to grow into such outrage against their Christian Brethren, seeing in outward semblance and behaviour, they do so courageously brave themselves upon the meekness of Christ, upon the Faith of Peter, and the spirit of Paul. 
2. Cor. 1ST  We do read in the Scriptures that the most holy Apostle S. Paul himself doth in the mighty power of the spirit, thunder out, That the weapons of our warfare be not carnal, but mighty in spirit, to the subduing of strong holds wherewith we do suppress evil thoughts, and do subdue all power, extolling itself against the will of God, and lead captive all thoughts and imaginations, to yield dew obedience unto Christ, etc.  
First you see weapons named here, not of one Paul, 
What the power of the Church is and how far it stretcheth.  nor of one Peter, but our own weapons (saith he) that is to say, general weapons, common with the universal Church of Christ: which are then at the least to be exercised, not rashly against all persons, nor upon every light occasion, but even when necessity urgeth, against those (if any shall happen to bee●) which do wax insolent and stiff-necked against the knowledge of God, and their dew obedience unto Christ. Of which sort if any may be found faulty in that Realm, that may prejudice the grace of Christ, surely I will not in any respect abridge condign correction, according to the censure Apostolic. But now, whereas that whole nation, to the uttermost of their power, doth endeavour to become the Servants of Christ: whereas there is not one so much, that doth not prostrate himself to the majesty of the Son of God, and to his divine godhead: that doth not worship him in Spirit and truth, yea and worship him there where the Scriptures have enthronized him: that doth not thankfully acknowledge his Heavenly benefits: that doth not yield dew reverence to his Sacraments: that doth not only profess all obedience linked together with faith, to be dew unto him, but also repose all their affiance and confidence in him: Finally whereas in their churches, all matters, are so orderly administered by them, as that no defect may be found of any thing appertaining too the duty of true christianity: 
The Pope cruelly raging against the godly without all cause or reason.  wherein nothing is admitted, that is not consonant to the sacred authority of the evangelical institution: I beseech you (Sir Pope of Rome) what would you desire more? What? seemeth it not sufficient in your conceit, that Christ, who alone preserveth the estate of his church be glorified in his own Church, unless the pomp of the Pope be interlaced with the glory of Christ, & reverenced with semblable obedience? And from whence else come these tumults, these flashes of lightning, and storms of of thunderbolts raised up? Is it because they do yield their obedience too Christ, as it behoveth them to do? or because they humble not themselves to the Pope? If the glory of Christ be your glory, as of right it ought to be, what needeth any contention then? why do you no● cast down your proud peacocks tail, and call yourself back again into the society of general obedience? But if ye think it not sufficient, that the son of GOD may be magnified without the Romish Bishop, why then surcease from henceforth to be taken for the servant of jesus, and the heir of Peter. For what other thing did Peter or Paul vaunt upon, but the only glory of jesus Christ? 
Philip. 1.  Whether by occasion (saith he) or in truth, so that Christ be preached, herein do I rejoice, and will rejoice. What say you to this? That Christ himself, whiles he dwelt here upon earth, would have a special testimony left behind him, how far he was both in words, and deeds estranged from craving, or groping after glory, who embasing himself of his own free-will, even to the ignominy of the Cross: by how much he disclaimed from the title of glory, so much the more overflowing abundance of glory did overspreade him, by only despising of glory. 
Io●● .1.  I do not seek (saith he) mine own glory, but there is one that seeketh and judgeth. Again the same Christ being on a time despised, and cast out from that most churlish city, did not so attempt any matter of revenge therefore, as that he seemed very grievously offended with them which did provoke him to take vengeance. O heavenly mildness of a meek spirit worthy of all reverence and honour: 
Luke. ●●  You know not (sayeth he) of what spirit you be, The Son of man came not for too destroy, but to save men's lives.  
Now let us compare the one with the other, to wit, the vicar with his head. You have heard how the Lord being not entertained upon the way, what he did, and what answer he gave. But what the Pope would have done in this case, if he had been present, furnished with like power to be avenged, I do not here discuss. Truly how he behaveth himself at this present, little England alone may be a sufficient testimony: which having now over many years been plagued with that Romish ruffler, and worn out even to the bare stumps, with much ado shaking from her shoulders, that yoke of intolerable thraldom, durst presume at the last to cast from out her territories, this Trojan horse, and reduce her estate to the ancient iberties. Hereof springeth that Canker, hereof arise these Tragical furies, wherewith he would seem ready to devour, not the bodies of men only, but the very souls also, if he were able. Go to now, and what cause can this ●remshape● vicar vouch at the length, why he should thus mingle heaven and earth together, and rake up from the deep, those swallowing Sands of gaping gulf? Let us now see what the matter is.  
The Pope of Rome is banished out of English soil, in that he would be a Ruler, I confess: but as a sojourner, he is not excluded. But Christ notwithstanding is received: him do they embrace as their Lord: his voice they do acknowledge, and be obedient unto: but because they know not you (Sir Pope) if they receive you not, why should you storm at it? You require pardie that they should couple you with Christ in their worshipping. But put the case, that Christ can in no wise be received into England, unless the Pope be banished: 
Christ can not be received unless the Pope be banished.  neither the Pope have any possible footing there, except they thrust Christ clean out of their Coasts: Whether of these two think you convenient to be obeyed by them, since they can not possibly serve both at once? john the most worthy Prophet of all Prophets, yea more than a Prophet, doth cry out in the Desert: It behoveth that he increase, and that I do diminish. 
john .3. Chap.  And will you not permit the glory of Christ to grow forward in his own Temple, unless your pomp be made copemate of his glory? Who b●eing his humble servant & faithful friend in deed, as in outward appearance and words you do profess to be● why then, endeavour as serviceably and faithfully to advance the honour of your Lord●●●d Master, and withal accept as lovingly of your follow servants, who dutifully serve the same Lord and master whom yourselves do profess. I beseech you Sir, is not our request agreeable with equity? But if the matter go otherwise, and that you will be exempt from the place of a servant as no fit member of our Church, but do require rather, to be installed a Lord over our faith: then know ye for certainty, that your banishment from our Kingdoms is not procured by our only means, but authorized by the very sacred Scriptures: wherein we find most evidently, one only Lord to be attended upon't and one only faith to be directed by. Even as we read in the same Apostle else where: Not because we are Lords of your faith (saith he.) 
Ep●e. 4.  So also neither Peter himself, 
2. C●r. 1.  far unlike to an Imperious Apostle, could not at any time permit in the Clergy, 
1. ●eter 1.  the name of Lordly estate: neither did ever presume to challenge any such title to himself, as the which he reproved very sharply in others. For he right well remembered what Lord he was disciple unto, namely the same Lord, who being always the greatest despiser of worldly pomp, would never contend for honour and signory, but in all lowliness rather, would yield humble service to all persons, without respect.  
But lo a reply forthwith of some of this crew. 
Sanders in his jerarchical Monarchy●  What (say they) do we not call them Lords commonly, who, as God's Ministers, do exercise princely authority, and regiment over the earth? Yes truly: and therefore let every province have his peculiar signior, who according to God's appointment, may exercise this function of bearing government and rule. But what is this to Peter? What is this to the Apostles, and Apostolic Ministers: who be called to this function, to this only end, to profit the congregation of Christ, and not overrule them, as Princes and Potentates: to nourish and feed the flock of their Lord, not Lordly, and loftily to overcrowe them, as Lords of the flock? For their estate is not an estate of stately domination, and tyrannical superiority, but an office, a charge, and a shepherds estate. And as it is a charge, 
How the charge of a Sheapeheard● is limited and how it ought to be discharged.  so ought the same charge be stretched no further, than for whose sake properly it is undertaken: so also neither ought it be applied otherwise in any respect, then as it shall appertain to the proper and peculiar benefit of the flock. For neither the Schoolmaster may therefore take upon him to overrule his pupils, as Parents do their children, or as Princes their subjects: because his office is to instruct them in learning: neither is he otherwise worthy the place of a Schoolmaster, then in that respect that he may teach good and wholesome doctrine. In like manner, whereas the office of a godly pastor consisteth in this only, to direct the consciences of Christians, to employ all his study and travel to the enlargement of Christ's kingdom, he ought for this cause abide unremovable within the bounds of his charge, & therein behave himself as a shepherd, not as a Lord: as a servant, not as a master. It is one thing to bear sovereignty by public and Christian authority: an other thing to be a servant, in feeding the flock, and to be subject to the state: And yet neither doth this kind of service want his proper and peculiar dignity. As in all common weals the most renowned & famous actions do of their own nature, allure the well liking, and laudable commendation of the godly: So Ministers of the Church also, such as being endued with heavenly gifts of spiritual blessing, and the mighty power of Christ jesus, though they grope not greedily for promotion, shall never yet be destitute of their due honour and reverence, which of it own nature doth always attend upon and accompany godly and famous personages: I mean not any such dignity notwithstanding, as should raise them to the state of princes, nor make them Lords of the earth, ne yet advance them to Monarchies, nor so much as privilege them from due obedience to the state, nor to the Laws and Statutes of the higher powers.  
Therefore as concerning the prerogative of Princes, sithence there is so great a number of Regions. Nations, and people, such a variety of Laws and tongues, nothing can be more seemly, nor more consonant for the ordinance of God, then that in all societies and estates of Nations, a special pre-eminence, and singular superiority should be yielded to some one parsonage, as to a certain chief governor and head, by whose authority and sovereignty, all others may be trained under whom also several offices, and charges may be severally distributed, as shall seem necessary and commodious, for the well ordering of every weal public. Hereof is it, 
Rom. 13.  That the higher powers do of right bear a necessary pre-eminence directly under God, as the Apostle witnesseth. And yet even the self same powers are impaled, & compassed in within their prescripts, lists, limits, & bounds according to God's ordinance. But as to that universality, and hierarchy over the whole Church of Christ: 
One only universal head of the universal Church.  or to be only and entire Lord, and ruler over our faith, besides Christ only, we acknowledge neither king nor kaiser, whatsoever. And what was he then that at any time hath authorized you (ye Prelate of Rome) to be chief governor, and Lord over the universal Church of Christ, so far and wide overstretched, over the face of the whole earth? Or who ever besides you hath been heard of, that durst presume upon so proud a Title of superiority, either in the Apostles time, or in the whole succeeding age, until this your challenge, without great reproach and grievous controlment of every good man? Or with what face at the length dare yourself so arrogantly raise up your crest so Luciferlyke, as to be magnified for the only and principal Bishop, and Monarchy of the whole state of Christianity, unless ye were Antichrist himself? In this case therefore, advise and bethink yourself well, ye Romish Prelate, what ye now do, or rather what ye ought to do. If ye think that the credit of your Majesty is cracked by them, because they have banished you out of their Coasts: I pray you heartily when it cometh to your mind, to make a true account, how much they have been beneficial unto you & others of your crew, whiles they were your vassals, tell us now this one thing, what secret insolency lurketh in that authority of your majesty, that may by an unavoidable necessity enforce them to the like superfluous pillage any longer.  

The universal hierarchy of the Pope serveth to no use in the Church of Chr●s●e.  For why should they so do? is it because you may grant them salvation, and bless them? But their salvation is already plentiful, sufficient and everlasting for them in our only Lord and Saviour jesus Christ. Is it because you may give them remission of sins? but the same is also given them freely in the faith of the Gospel, without any other aid. What is it then? Because you may preach the word of God to God's people? or is it rather because ye may, as ye have hitherto accustomed, thrust upon them men's traditions, pelting gloss, and old wives tales in steed of Christ's Gospel? that ye may rob the lay people of the word of God, with holding it fast locked from them, in an unknown and barbarous tongue? That ye may scatter abroad the doctrine of devils? But the Lord be highly thanked for it, there lacketh no store of godly personages amongst them, which are able too execute that holy function of preaching God's word, and do execute it indeed without aid of the Laterane Bishop freely, and with good success: yea so much the more freely, by how much they be severed from your tyranny by distance of place. What is the cause then? that ye may determine their causes and controversies? But where may controversies be more happily decided, and more speedily ended, then where the special circumstances of the grievances began first, and are best known? Hear of came that sacred decree of those godly Fathers in the African Council as Cyprian doth testify: 
Cyprian the first book, the third Epistle.  That every man's cause should be pleaded in the same province where the offence was committed, where also might be both accusers and witnesses of the crime. And for this cause it was decreed further: That to every pastor some particular portion of the flock should be appointed, which every of them should rule and direct, rendering account of his proceed therein to the Lord etc. In their English affairs therefore what interest may the romish Inquisition challenge, sithence the States of his own Nation of Africa have utterly renounced it?  
But happily the authority of the Pope is holden very necessary to choose bishops, and to dispose other orders Ecclesiastical: for this they maintain for inviolable, that all manner election of Bishops is utterly unlawful, except they be consecrated by the romish Sea. But what is this else, then to rob the Church of her lawful right and interest in her free election, and to yield over the Church herself (which ought to be the Spouse of Christ) a servile bondmaid to the Pope, and not the Pope to the Church? when as notwithstanding the Apostle Paul, writing to the Corinthians, doubted nothing at all to make the Apostles themselves subject to the Church speaking on this wise: 
The Church in respect of sovereignty, is above Apostles and Ministers. 1. Cor. 3.  All things are yours (sayeth he) whether it be Paul, or Cephas, or Apollo, whether they be things present or things to come, but you are Christ's, (he doth not say, you are the Popes) and Christ is God. Briefly, as concerning that laying on of hands, which the Papists account altogether unlawful without the Pope's anointing, why should it be less lawful for us, to put the same in execution in our Churches, in ecclesiastical elections, and ordering our own Ministers and Pastors, than the Cardinals of Rome in the choice of their Pope? For sithence in Rome itself is no such necessary succession of personages, or Palles, but that which is purchased for the penny: and sithence no consecration almost doth pass there, that is not rather besmeared with Oil of money, then with any Oil else, I beseech you● what should be the cause, why the proceed of our Churches may not be adjudged more legitimate and canonical, being executed according to the prescript ordinances of the Canons, not without due trial of learning, good consideration of conversation, common consent, and voices o● the Congregation? namely, 
〈◊〉 1●.  for as much as the Lord hath promised wheresoever two or three do agree together in any one thing in his name, that the Father will grant them their requests.  
Which being agreed upon, I demand what cause of just complaint you can allege against us: ye Roman Bishop? or what injury have you sustained at our hands? If none at all, why do ye fret and fume, wherefore doth your choler boil so monstrously? to what end are those thunder claps of bulls, and warlike wild fire scattered abroad, wherewith like a most unmerciful Caligula ye seem ready bend to scorch and cut all our heads from our shoulders at one blow, if you were able? The stay whereof surely proceeded not of any relent of your cruelty, nor of any your fearfulness too commit the fact: but from Gods only merciful benignity, which doth for the most part rebound back malicious attempts either upon the wicked authors themselves, or as vapours and clouds scatter them to nought. But go to, let us grant unto you that by this excluding of you, some particular Church have been injurious to your majesty, which being nevertheless most untrue, yet let us imagine it to be even so. It behoved you notwithstanding to call to your remembrance of what spirit ye were of● if at the least ye belong to Christ, whose vicar you do challenge yourself to be. 
●●th. 5.  Of whom if you have not yet learned the lesson, which ought to have been first & chief learned, too wit, To pray for your enemies, ye should at the least not have forgotten the lesson next unto the same: That whatsoever injury had been offered you against equity & right, ye may not be judge yet of your own private grievaunce, but have committed the same wholly to be avenged of the Lord. For so you read commanded by Gods own mouth, Vengeance is mine, and I will reward: 
Deut. ●2.  saith the lord 
Roma. 12.  So might you not in any wise have misdoughted, but that he upon some good liking of your cause, undertaking the defence thereof, would of his sincere justice both more orderly & more mightily have repulsed the injury, than yourself were able too do. For proof whereof as there be sundry examples in the scripture, so amongst all other that counsel of Gamaliel, wherewith he appeased the outrageous insolency of the Pharisees from slaying the Apostles, aught to have been remembered agreeing with Gamaliel in counsel. 
Acts 3.  If that which these men do, be of men, or the counsel of men, it will come too nought of itself. But if this counsel be of God, them shall I as wickedly as in vain strive against it, as one not only rebellious against men, but against God himself.  
All which I do hither too debate with you in such sort, as if you had just cause of complaint, were it never so little against us for impairing your dignity: which if it were true, yet doth not the Apostolic gravity usually let loose the reins of private revenge so grievously, nor any of the scripture instruct thereunto. The mild lenity of the Gospel would rather allure too deal more favourably with the brethren yea though they were faulty, who albeit they be not Romans yet because we be Christians, behoved you even for Christ's sake, whom we do worship (though we worship not you) to have had dew consideration of the mutual amity, and necessary bonds, that ought too be betwixt Christians, if at lest ye be a true Christian yourself. Certes this railing, and slanderous reproaches, wherewith ye do practise, and procure us too be hated of all, and our common weals and kingdoms to be rend asunder withal, and brought to utter confusion, doth i● no respect beseem the profession whereinto you are entered.  
But to come near to the purpose now, and to detain you more strongly within my ward, I do argue with you on this wise, as that I may thoroughly convince, not only the whole substance of your challenge against us to be most void of reason, and fraught full of folly and pride, but also to make it appear by most evident demonstration, that all this so mighty a confederacy of Nations and people, conspiring in general against your destruction, which you do see with your eyes, is not only clear of all blemish of rancour, but also conceived and raised up in one upon most urgent and necessary causes, and undertaken with no less fear of God in respect of true piety, is not so much procured by men, or by man's Counsel, as directed altogether by the only outstretched arm of the Lord of Hosts: and so directed, as that without his godly assistance, so many and so marvelous enterprises, could never have been possibly achieved, in so short space, and with so good success. And to the end you and the complies of your conspiracy may be made more assured of the proof hereof: open the eyes of your remembrance at the last, and behold on every part the manner and marvelous frame of the proceedings therein.  
First I suppose, no man is ignorant, into what amazed admiration all Nations were carried with that your notorious state of Empire, with that wonderful mass of Majesty and loftiness of seat, so richly installed, so gloriously enthronized, with so many and so magnificent fortifications environed, yea (as it seemed) established with scriptures & countenanced with the authority of Peter and Paul, as long as it held sovereign over the whole world in assured security. All which so wonderful power, so puissant majesty, so large outstretched dominion of popish hierarchy, which stood so long by the space of five hundred years continually in so undiscontinued and impaired a possession, 
How great an● incomparable the state of the Romish sea was by the space of 500 years.  who could ●uer have suspected, or conceived by any never so light imagination, should not also enjoyed unremovable continuance even to the worlds end? For better confirmation of which Empire, severe and sharp laws were enacted, dreadful decrees, yea most horrible torments provided, for the punishment of such, whosoever would but once hiss against the Pope's holiness, though he playe● the ruffian ne●er so rudely. A sweet and plausible title of the Catholic and Apostolic Church was pretended: the power of the keys was chopped in among: the undoubted succession of Peter, not without the authority of Paul, capemarchant withal: insomuch that whosoever should but lo●ke awry upon the P●pe, might ●eeme not so much to prejudice his holiness, as to be openly injurious to Peter and Paul themselves. Moreover there wanted not to this mighty Domitian, 
Domitian a monstrous tyrant.  his fearful lightnings, wherewith he might out of his heavenly Capitol amaze the timorous souls of weak princes: finally that nothing might lack, to brave out his power, as to colour his crafty juggling, there were annexed to the premises, a sweet and amiable countenance of hypocritical holiness, a counterfeit sincerity of unspotted life, yea outward resemblance of true religion, thereby to dazzle more easily the eyes and hearts of the unlettered. And for this cause to garnish this pageant to the full, whole skulls and drones of Monks, Friars, and massmongers, did swarm together, busied busily in fasting, in alms giving, in Psalms singing, in prayers and Mass mumbling, in their unmarried life resembling Angelical purity, surpassing all humane condition. In the Churches how religiously were all things solemnized too reclaim men to their lu●e?  
But amongst all the rest, no one thing was more forcible to the establishing of the power and continuance of this kingdom, than the ignorance of that blind age, and the penury of learning and judgement. For in the Schools was nothing ●aught but cold and frivolous subtleties: In the Counsels nothing decreed, but by the prescript rule of the Pope alone: neither was any sound heard in the Temples of any thing almost besides stagelike ceremonies and men's traditions. And what marvel then, if, the pure and eloquent sciences, both sacred and profane, being utterly extinct, barbarous blindness had overwhelmed all things, with gro●se ignorance, whereby no man could become either more expert in learning, or more virtuous in manners, when as neither books, nor authors were extant, out of the which any such supply might be furnished? For as yet came not to light that most happy, and heavenly jewel, to wit, the Art of Printing books: 
The happy invention of the ●rt of printing.  all things were certifie● by the industry of wryting● and hired travail of writers: yea the same also not obtained without great charges and costs. Whereby it came to pass, that the poorer sort being utterly barred of attaining learning, scarce any use of Books, or good literature was in ure, except amongst a few Monks only, yea those also not very many: with whom likewise, the very same written books remained rather in Libraries fast chained a rotting, than worn out with any they● handling. In the mean space the common people did neither read, nor hear what the evangelical and Apostolical writings did proclaim touching Christ, nor touching his grace, and benefits: only they were commanded to believe that which the holy mother Church did believe: Which was not altogether amiss if they had concluded upon a true Church, according to the right pattern thereof. Now these learned and great wise men would have this Church to be none other, but the Sea of Rome pardie, and that crew of cloisterers, amongst whom that triple holy Pope must needs be acknowledged for head, and Lord over all: whose decrees all and every person what soever must be of necessity constrained to obey, as so many holy oracles proclaimed from heaven: whatsoever this Gentleman should clog the Christians withal, must with like necessity be undertaken and borne without grudging. This imp they justified to be the only Priest of the Levitical ra●e, yea the very bond of Christian society, besides whom they affirmed was no faith, no hope, no, nor any Church at all. Who so should departed from this Church (as much to say) from the Pope, might not otherwise hope for eternal salvation by any means: whatsoever the Pope should speak or do, could be no error, neither ought he be judged of any person: And that Christ did reign in heaven, the Pope must reign in earth. And albeit Christ did promise that he would be always present with his Church, yet must this be an infallible rule, That he could not dispose the riches of his grace, in the government of his Church otherwise, than by the dispensation of this Gentleman his only vicar.  
In this calamity of state and time: I pray you what other knowledge could the rude and unlettered multitude attain unto, but that which others taught them? And then also what other thing was beaten into the ears of the people, then that, which by all manner of means might avail to amplify the majesty of that popish kingdom? The bravery whereof whoso could blaze out wit● most lofty titles & stateliest style, was adjudged the most profound and delicate divine. And then these notable and invincible oracles were finely sifted out, not of any light trash, but coonned out of the very bowels of divine Philosophy. 
The props a●d ●il●ers of the Romish religion.  Thou art Peter, and upon this Rock will I build my Church. I have prayed for thee Peter, that thy faith should not faint: Feed my sheep. Ergo the most holy father the Pope of Rome is enthronized the universal Prince of the Romish Sea, unto whom only are given the keys of all manner jurisdiction. The Romish Church hath taught thus: Th●s hath it seemed good to the universal Bishop, who carrieth about with him the holy Ghost within the cupboard of his breast. These be the traditions of the holy fathers. Ergo this is the Catholic Church.  
In good fellowship gentle Reader, what stronger force of illusion could possibly be seen at any time? In so marvelous a confusion of thick and darkened clouds, what could be more easy, than for the unlettered, and unskilful multitude to wander up and down by whole heaps, into any amazed error whatsoever? even as a man having first piked an others eyes out of his head, might easily lead him then to break his neck where him ly●ted. Herein unless the most mighty Lord Creator of all things, and governor of all things, looking down from above, had put to his helping han●e in time, what could all the Counsels of men agreeing together in one, all their forces and powers conspiring together prevail against that so mightily fortified force of popish Monarchy, by such a continual course of succeeding years established? the proof whereof many great and probable arguments have heretofore declared. For how often hath attempts bee●e given, even of the most puissant Monarchies, Kings, and Potentate's of the world, to snaffle this intolerable ambition of popane arrogancy, yet void of all success notwithstanding. For immediately upon an assay made, princes being s●a●ed, either through fear of further peril, or lead on ●he blind side by cra●ty collusion, or zeal of Religion, or circumvented by traitorous re●cu●tyng of their Subjects at home, have surceased all the sort of them from further exploits.  
Examples whereof, albeit in number infinite, 
It is proou●d by plain demonstratio●s that the overthrow of the popish Sea came not of m●n, but from God the untie author thereof.  may easily and readily ●ee vouched, if out of France, Germany, Cicilie, ostrich, ●e would reckon up all, and every particular King and Emper●ur● bearing the names of Philip, jews, Otto, Henry, Frederick as we might: yet passing over for this present for●aigne princes, we will content ourselves with a brief Catalogue taken out of our native Country Monuments, such as shall suffice for this present purpose. 
William conqueror.  William of Normandy, wearing the Cro●n of this land .500. years ago or very near thereabouts, this romish tyrannical hierarchy (whereof I spoke before) began too grow somewhat more lofty than before, against whose haughty arrogancy Henry the first of that name, 
Henry the f●●ste king of England  a learned and puissant Prince of courage, began somewhat to bend his brows. After whose death his successor Henry the second did set himself against the Pope, 
Henry the 2. king of England  in more forcible ma●er. But Pandol● the Pope's Legate forthwith qualified the king. Not long after succeeded john king of England, 
john king of England.  who was much more eagerly sharpened a●gaynst the Pope: but this force prevailed nothing at al. After them reigned Henry the third of that name, 
Henry the 3.  who mightily laboured to stay the romish money markets exceeding all measure and mean within his own kingdoms. This was a worthy enterprise certes, well beseeming the nobleness of a most worthy king. But the insatiable pride of the Pope gate the upper hand notwithstanding. 
Matthew of P●ris a chronicl●●.  King Henry hath his counsels (quoth the Pope) so have I my council also.  
What shall we say to this, that the same hath been earnestly impugned by learned and grave divines, (as we find recorded in Histories) to call back that most insolent tyranny of that proud Peacock, to some mean and reasonable order, wherein these also did but beat the air and lose their labour: 

Divines put to silence.  
As many as g●●● said the Pope, were m●r●yred with ●●r● or tortures.   for either they were prick forthwith to prison, or raked to recant, or tormented with tortures, compelled to be mute. Amongst whom innumerable names of godly Martyrs, besides the Valdenses, Albingenses, Merindolanes, Bohemia's be registered of record. What other cause procured the death of that godly martyr Jerome Savouarolla, whose worthy sermons published in the Italian tongue, and printed at Venice, 
Out of the chronicles of Henry of Euforde.  Italy itself to this day yet can in no wise digest? What else was the destruction of those two Monks burnt at Auynyon under Pope Innocent the sixth? What other cause did consume to ashes William Sawtre●, Swinderbie, Thorpe, G●alter, Bruit a very learned young man, john Badbie, Lord Cobham right honourable of parentage, and infinite others partakers of the same persecution? What other matter raked out of grave john Wicklife being buried long before? In which Catalogue let be numbered also, whom for reverence due unto them I may not forget Tauler, Wesel, Groningensis, Hilton, Isenua, William de Sancto amore, Nicholas Oremmus, William Laudivensis, john Poliacensis, Armacan, Peter de Vineis, the Archbishop of Tullensis, 
The Chronicle of john Auen●●●e 7. book.  of whom Aventine maketh mention.  
But I pass over these as being over ancient, whom if I should rehearse by particularities● mine Oration would scarce find an end. I will draw near to these years, where with we be better acquainted, in the which I know not, by what means the impiety of this romish fury waxing more ripe in riot, rushed abroad into the world, but even then chief, whereas by your traitorous treachery, and merciless cruelty, you haled too the s●ake the most worthy Father john Hus, 
john Hus.  and Jerome of Prage ● 
I●●o●● ●● ●rage ●  partakers of the same martyrdom, under colour of Summons to the Council, by the Emperor's safe conduit: with traitorous practice, ye Roman Popes cannot deny to be procured by your means. If I demand the cause of this tyranny, what answer will you make? wherein had they offended? what was their crime? did they any way blasphemously abuse themselves against the name of Christ? nothing less. But for that the good men moved in conscience in discharge of their faith and duty, durst adventure to pinch the pride of the Pope. To such an unspeakable outrage coupled with insatiable savageness, was the untreatable insolency of this babylonical strumpet, crawled up at that season: that neither it might be lawful for any person whatsoever, once too dare quacke against her: yea though he did so, yet should he little prevail.  
Wherefore if that so mighty power and outstretched Dominion of your stately state (the like whereof was never heard of to bear sway on earth by any memory of man) fortified and established with so great authority, such huge Hosts, Armies, Treasures, Munitions, alliances & Confederates, whereof you were seized in so long, & continued a possession unvanquishable almost against all attempts whatsoever hitherto, seem somewhat crazed now, & brought on knee: I suppose by this time you are not ignorant (ye Pope of Rome) of the very cause, that brought this plague upon your necks, 
The decay of romish Sea to be imputed not to men but God only.  and fatal confusion to your Sea. It is come to pass surely not by any human force, nor puissant prince's power, not by any brunt of battle strong, nor Armies huge of kings or keys●●s train, not by any wits of men or wily worldly diriftes. ●nd yet happily you do imagine that poor Luther was chiefest ringleader of this roast, and his Copemate Calvin, with others were procurers of your bane. Believe it not Pope, those were but stones thrown against you, but what hand directed those stones to your destruction, you understand not. You respecting only outward and worldly policy, cannot espy any besides Luther and the Lutherans. But there is an other that covertly undermineth all your pomp, whom if hitherto as yet you could not discern by most evident demonstrations, nor conceive by any reasons reach, you may now perceive at the length as bright as the Sun, out of Sain● Paul what he is. 
2. Thes. 2.  Whom the Lord (saith S. Paul) shall destroy with the breath of his mouth. When you hear the Lord himself named, you see the very author of the Action itself: not Luther, not Calvin: but that most mighty and ●ighest workmaster of the whole Tragedy, who jetteth forth upon the Stage, ministers of his will, whom he will. Again when you hear the breath of his mouth: therein you may behold both the mean and order of subduing the enemy, not by any force of arms, nor earthly power, but by influence divine, & preaching the word.  
But if you cannot be induced to believe this to be true by this testimony of Paul, which as being far fetch● you will construe not to appertain unto you, I will now call you home near unto your own self, and will come even too that time somewhat more familiar to your remembrance, wherein john Hus lived, of whom I made mention before. Since when ye cannot but remember what he, even then, when as being long ●ost & turmoiled from post and pillar, by your treachery and execrable fury, 
The prophesy of john Hus against the pope  foretold by revelation of the heavenly Oracle should befall upon you: Namely, That after one hundred years then next ensuing, you should render an account to God, and too him, of the mischiefs which you wrought. If ye will deny this to be true, it willbe openly justified to your teeth not only by all Historiographers, but also by that ancient piece o● coy●e, which is yet usually currant, engraven with the names of john Hus, and Jerome of prague. It remaineth now too make proof of this by the sequel thereof: which if you suppose to be worthy of credit, ●it down then, and make a true computation of the years succeeding, 
In the year of our Lord 141● I● the yee●● of our Lord 1517  and compare them with those years where in Luther made the first show of himself, when as he made an open challenge against the Pope's pelting Pardons● for it was the very next year ensuing that hundred year whereof john Hus forewarned in his prophesy.  
There may be annexed hereto one other note, though not altogether of so great importance, yet perhaps not altogether unworthy to be remembered: 
The Prophetical dream of john Hus concerning the Romish Sea.  to wit, the same whereof the same john Hus maketh mention in his book of Epistles, and was revealed unto him in a dream many years before! Namely: That in the Temple named Bethleem, whereof he was Minister, he should with pencil in hand very artificially paint the Images of Christ, and his Apostles: which being afterwards razed, and scraped clean out by the Pope, and his Cardinals, immediately sprang up many Painters, expert men in the same art, which should not only restore the same Images much more beautiful t●en before, but also that the number of the ●ame Painters should be so great, that from thenceforth they seemed too contemn the violence of the Cardinals, and their Pope also. I mean not here to discuss the certain ●uentes and interpretations of dreams: But this is to be ●ondred at surely, to see how notably and aptly the sequel was in all points answerable to the divination touching those personages. And thus much hitherto of john Hus and Jerome of prague: whom not long after succeeded Martin Luther mentioned before: raised up doubtless by the most evidently discernible providence of god. But of him we shall treat more at large hereafter, in place fit for the same, God willing. In the mean time let us proceed too the discovery of those things, worthy of consideration, which happened in that mean intercourse of time.  
For after the slaughter of john Hus, xxiiii. years were scarce expired, before that through the singular providence and incredible benefit of God, the famous science of printing Books, 
The Art of printing began in the year 1440  in most exquisite manner, very strange, then yea never heard of before, was discovered, to the unspeakable commodity of well natured dispositions, and such as were desirous of learning: then the which kind of skill, as amongst all other manuel occupations no one science was delivered to the use of mankind more excellent and more incomparably beneficial, for the capacity, and industry of man: even so ought we to judge of the same, that it was not in vain raised up, nor without some special counsel, and singular providence of god, the only author thereof. For the supercelestial wisdom, perceived plainly the lamentable misery of the state of christianity: wherein the very foundations of the Apostolic discipline were utterly undermined, and translated into, I can not tell what, unsavoury subtleties, crabbed and fruitless quillities: 
By what means and occasions the Church of Christ wa●re covered.  it beheld likewise what, and how monstrous fogs of darkness, and pestiferous errors, violently whirled by blind fury, cloaked with counterfeit hypocrisy, fortified with tyrannous impiety, ranged every where uncontrolled, even too the utter ro●tyng out, and subversion of sincere and true piety: how all things were overwhelmed with grossness and barbarous rudeness: he saw also religion defiled with all deformity: in the Church nothing sound in doctrine, scarce any title void of corruption: the true worship of GOD converted to a gaynful merchandise: the faith of the Gospel turned into outward and Apish Ceremonies. The Church itself clean transformed out of kind, into a kingdom, not like to that of Plato, but into a Bishoply and Princely signory in place of Christ's true religion, which ought too have been one uniform and general to all, crept in particular rules of Frances, Dominicke, Brigit and six hundred other strange religions beside. In steed of true worshipping of God, innumerable feasts of Saints were celebrated in steed of true invocation of God's holy name, Pilgrimages were vowed, jubilees, Stations of Saints, Relics and worshipping of Images. 
Errors and confusion in the pope's doctrine.  Finally in the place of Christ, the Pope bare dominion not only in temples, but even in the consciences of men. Christ sat in heaven, but the Pope Christ his vicar reigned on earth, in power surmounting all Kings and monarchs so much, by how much the Mathematics have apporcioned the Sun to exceed the Moon in quantity, to wit, seventy times seven. He was accounted the only fountain of all jurisdictions, from whose fullness behoved all Bishops to draw their authority without all question. What needeth any long process? Assoon as the Church began to change his head, and the Pope gan too take upon him the place of Christ: forthwith came to pass, that together with this new head, upstart such a femshapen viso of religion, as scarce any one jot of the ancient discipline remained unpolluted. For the Scriptures being now commanded too silence, nothing could be heard, nothing could be delivered, too feed the humours of such, as would have been learned, but Canon's Laws, Decrees, and decretals of the Pope, upon these were the nymblest and finest wits employed. By these were all causes Politike● Civil, and Ecclesiastical, both public, and private determined in churches, in judgements, in Consistories, common plead, & Counsels. Godliness, which tofore was installed in the spiritual instruction of the mind, and in the true conversation of Christ, was now posted over too other gewgaws, which should hold men's senses captive, and not edify their consciences: whereby neglecting the things which only availed to the obtaining of salvation, the unlettered multitude was carried away into (I know not what) new-fangled mysteries, too Oil, too Wax, Salt, Water, to the Moon shining in the water, to cowls, to Bells, to Chalices, Temples and Altars consecrated with the Pope's blessing, to jubilees, Immunities, to Graces, to Expectations, to Preventions, yearly Pentions● Palles, Indulge●ces, Bulls, Pardons: and to surcease here too reckon up the infinite rabble of the remaining rags, wherewith they had perverted all things, clean contrary to Chri●tes institution, Sacraments gelded, new chopped in place, one part of the Sacrament craftily conveyed from the use of the laity, prayers pattered and mumbled in an unknown language, private Masses in steed of the holy Communion jumbled up in all corners of Churches, where the Priest not imparting any portion to the people, but uttering it too the gaze, to be tooted upon and worshipped, first lifteth it above his Crown, than swallows it down alone, not in remembrance of the lords death and passion, but whole Christ flesh blood and bone to the salvation of body and soul. For this Article was the very sinews, bones, and marrow of most absolute religion: couple here with satisfactions, Purgatory pickpurse, the unbloody sacrifice of the Mass, assuredness of salvation, not depending upon Christ only and faith in him, but to be purchased with righteousness of works, redeeminge of merits, and pardons for silver and coin.  
For reformation therefore of these so many, 
The means that God used to overthrow the Pope.  and so horrible outrages, seeing they seemed now in no case tolerable: it seemed good to the Almighty Majesty, too yield his merciful countenance at the length. For albeit antichrist must of necessity have his time to play his Pageant in: yet could not the mercy of the father deny the gracious consolation to his church, unto the which it had obliged itself with an everlasting covenant, but that it must relieve her necessities, being surprised now with such miserable, and almost unrecoverable calamities. And to the end he might bring the same too pass most commodiously without any uproar: he stirred not up Princes to arms, neither provoked he to bloody battle: but as I said before, sent down from above this inestimable jewel of Printing into the earth: 
By what means the noblest science began to be revealed in this later age.  which should first disclose the lively wellsprings of purest doctrine, and publish abroad too the world, the ancient authors of learned antiquity, and withal should deliver at large to the open view of all men the books of holy Scriptures, and the purest and gravest Fathers of the Primitive Church, and those also in such great abundance, and at so reasonable prices, as that no man could be of so poor ability, not to be able too buy for a few pence whatsoever book him listed, and to peruse them for his instruction. By this means, Maugre the Pope and his Cardinals, began Christ by little and little, too be made familiar to the world: the Prophets and Evangelists sounded into men's ears every where: Paul, Peter and other Doctors Expositors of soundest and purest Divinity, were conversant daily in the eyes, and hands of the people: which being advisedly read over, and grown at length to some acquaintance, is almost incredible to believe how wonderful a light of doctrine, how unsatiable a greediness to learn, and to read, what a sudden interchange of manners, what a beautiful countenance of all things ensued, and flourished even upon the sudden.  

The champions of the christian warfare were ●aised up by God.  Hear lo that infinite number of Painters whereof I made mention before out of the dream of john Hus. Hear lo● those painted Images in the temple of God spoken of before, engraven now in the minds and hearts of Christians: being not of any new invention, notwithstanding, neither forged upon any new Anvil (as you are wont to slander us) but even the self same, which were by you yea by your own selves scraped and blotted out were now restored again to their former integrity: against the which from henceforth all the whole brood of Papists shall never be able too prevail again. Moreover after these Painters before rehearsed, sprang up many others, the number whereof increaseth daily, which yield most commendable travail with as good success, partly too restore the auncietie, sincerity and purity of good literature, partly too re-edify the derayed crazes and ruins of the ancient Church of Christ.  
On this wise new sound sciences, coupled with pure religion, marvellously flourishing in daily encreasinges, in very fit time and place stepped forth Martin Luther into the world: 
The first appeling of Luther.  and yet not he only and alone, but a great number of worthy personages together with him, excellent men both in faith and learning: all which associated in one, and undertakiug so rightful and necessary a patronage of the distressed Gospel, where as they taught nothing else therein either to themselves, or to others● but the only glory of Christ, justifying their doctrine by the undoubted and most pure fountains of gods word. There was no cause now, why you should so furiously rage against your own brethren the Christians, yea and that without all desert, and like to troublesome Daws in Terence turning and turmoiling all things upside down, raise up such monstrous tempests, and scorching whirlwinds of hot persecutions. Nay rather it behoved you to have yielded most hearty thanks too the Lord, being the husband of his most dear spouse the Church, and have enforced all your aid, help, power and policy withal to the enlarging of his glory according to piety, and as the duty of your function did exact and bind you unto.  
But what hellhound now, 
The Pope being the scourge of the Gospel setteth himself against Christ and his gospel.  what Beelzebub prince of darkness hath so bewitched you with mad frenzy, that you should so monstrously with so horrible ou●rage rush upon the godly servants of Christ, contrary to the express word of your God, yea without all regard of charity or shame, and in steed of a christian shepherd become a most butcherly bloodsucker of your own brethren, for whose safety Christ himself did vouchsafe to give his own life? for what man is able either by speech to express, or record in memory the infinite thousands of most holy martyrs devoured with unspeakable cruelty, and savagely tortures, which within very few years, by the murdering practices of your execrable cormerauntes within Christendom, with unquenchable and wolvish Tyranny not as yet ceasing to imbrue itself with all manner of horror, upon the silly flock and sheep of jesus Christ: I would very feign learn this one thing of you, by what law at the length, or by what interest do you presume too challenge too yourselves so merciless an insolence in devouring the faithful worshippers of Christ ye proud Prelates. Forsooth by the law I suppose, 
john .15.  which the Scribes and Pharisees denounced long sithence, We have a law, and by our law they must die. In deed you have a law for burning of Heretics decreed at the request of Pope Innocent the third: And in your Court all be deemed heretics, whosoever be of opinion, that the true means too attain salvation, ought too be sought and taught out of Christ's Gospel, and not out of the Pope's decrees.  
But if you mind thus to proceed, why then also annex unto their stakes where they burn, the same title with the same Inscription of Pilate, jesus of Nazareth King of the jews. For if your inquisitors may be demanded to tender a true account of this their butcheries: what do these silly ones, whom they do so cruelly persecute, publish or preach in all their writings, books, and sermons else, than this one thing altogether: namely, to beat into the deaf ears of the people our Lord and Saviour Christ crucified, King of all kings, to the end they should glorify him, and in him only repose all hope and affiance, as upon a most undefesible shoot-anchor of eternal salvation? And herein I pray you, what so heinous or grievous matter lurketh, as may seem worthy so many, and so horrible tortures?  
But I will refer this manner of accusation unto that place of my ●reatie, wherein shallbe uttered the grievous complaint of all nations touching your unmeasurable cruelty, and I will bend my pen too that wherein your senseless insensibility seemeth as worthily to be scorned, as your Tyranny too be detested. For what kind of foolishness, or rather madness is this, according to the old Proverb, to kick against the prick, and ●o● offer ●ambate against God? wherein the more fiercely ye urge, the more deeply ye wound yourselves: the which as hath heretofore usually happened too all Tyrants in like manner impugning the Gospel of Christ: So also may ye right well perceive (if I be not deceived) that the self-same may not only even now of all likelihood chance unto you, after their example, but is already also for the more part come upon you. For who is so senseless, that entering into due consideration of the matter itself, viewing with upright eye the beginnings and proceed of our cause, doth not evidently see, how those your stately ●urrets mounted up aloft, from so fickle & slippery foundation, are of themselves fallen to the ground without any resistance or human force: 
God himself fighteth against the outrage of the Pope.  on the other side how our simple buildings, though in outward appearance very slender and weak, have been raised up even from the first foundation hitherto, maugre the malice of all Emperors, of all Kings, of all Popes, yea of all potentates and people almost: and how by simple degrees, by little and little, have with a wonderful overspreading surrounded all nations of the world, and be now at the length advanced and had in prize in princes Palaces & Courts. All which may be sufficient arguments to induce you to know that God himself doth march in field for us, & from above deride all your treacheries to scorn: and withal that the truth itself is of so forcible power, as that no manner of human forces whatsoever, no not the gates of Hell can possibly overthrow it.  
For I beseech you tell us to what issue at the last is all this execrable fury come after so many your murders, and slaughters of the lords flock, after that your horrible imbruing yourselves in so many bodies and bowels of Christians, how much hath it prevailed you? ye have murdered ●illy poor men, and bereft simple weak women of life wi●hall: of which blo●ddy butchery, it is so far of for you too be able to yield any reasonable cause, as that by how much the more narrowly you urge it● by so much the more discerneable it doth bewray your insolency, wherein, but that the mighty hand of the Lor● had been assistant encountering your devilish practices, what monstrous devices have not ●eene attempted by you? or what merciless outrage have not been coupled too those your devices to bring a general● confusion of all estates, and degrees of people? what one Island throughout all Europe, what region hath not now long sithence be●ne set on flame with your faggots and fire? what Prince of people these many hundred years now or Emperor, hath not yielded himself Uassall and slavish Executioner of your insa●iable bloodthi●stinesse?  
Go to, and what success else have all these so many, so mighty Massacres attained too in fine, but abridged your Treasures, and thereby cowpt up into narrow straits your lavish loftiness? And by how much the more beastly your furious madness b●st●r●eth itself, so much the shorter becometh your ●orce, and the more you plunge yourselves into unrecoverable hatred and de●estations of all nations.  

The Pope's uproars in France a●d Flaunders.  In France, i● Flaunders what brainsick broils of Wars and Conspiracies have ye procured? wherein if you have not achieved your purpose, yet wanted not a most forward 〈◊〉 too further all treacheries, nor vnweer●able endeavour to● performed For what else did your mad minde● mean when you stirred up against the French Guy●e ● and the house of Lorraine? and against the flemings, the Dukes of Alba a●d ostrich, two Mo●sters of Mars: 
The pope's practices against England.  and against England that traitorous ●ennegate Stukley: and in Ireland that Rogyshe Rebel james Fitz Morris with your braying Bulls? What dyd● your● Treacherous conspiracy emporte, or gro●e after, but an utter rooting out of all godly ones, whosoever would dare testify Chri●te in their mo●thes. For this was the only mark of all your practices: This seemed the only end of all your Devilish dryf●es: namely that it mygth be lawful for you in bloody wise too triumph over the Public calamity of all the Godly.  
For which cause we render, as becometh us, all possible and immortal thanks too jesus Christ our Lord, and mighty Conqueror, who by the unspeakable power of his Godhead, hath so mercifully confounded those unschevous Ministers of your malice and Massacre: who by his everlasting wisdom doth daily root ou●, and scatter too nought the bloody bruyngs of your beastly conspiracy: who b● his unsearchable Counsel doth ●rushe you on all sides environed about with such S●reightes, that ye can not now once hiss so much against his Church, but that it shall redound to your greater damage and shameful downfall.  
Which being of itself now so evidently apparent in the eyes of all men, more bright than the Sunshine in midday, if as yet ye feel it not sensibly, ●er●es you are stark blind: But if you see it in deed, what monstrous and forlorn shamelessness is this, too be so insatiable bru●●●she as not to be contented too broche such Plague's not only against men without any their deserts, unless you proclaim also open war against your God, against his word, and against his truth? And w●at think you too gain thereby at the last? ween you that having en●●ared and brought under your y●ke all other Princes of the world by your Frauds, deceipts, Lies, Man●●es and threatenings: that you should with policy prevent or with power put to flight the most high and mighty God, which is the Lord of Hosts? Is there any thing amongst the creatures so great, or in the whole frame of the world so mighty, so forcible of power, or so defensible with Counsel, that can either escape his eyes, or be able to resist his will? The Lord did long ●●thens make this proclamation by the trump of his Gospel. Be of good cheer, I have overcome the world: 
Io●n● 16.  And dare ye conspire now with t●e wo●ld and make a counter proclamation, Be of good cheer I have overcome Christ? Surely, to confess as truth is, ye have bestirred your stumps in your office, treading upon, and oppressing the weak members of Christ so lustily, as that the conquest seemed to have fallen almost jump into your hands. For I confess indeed that by your means many thousands of godly personges have been cut of, and consumed too ashes, in somuch that scarce any one part of all Europe ha●h escaped, too be overwhelmed and overflown with whole streams of Christian gore. And this is even the same, whereof the heavenly Prophet forewarned us long sithence in the book of the apocalypse: And I saw (quoth he) a woman drunken with the blood of the Saints, and with the blood of them that suffered for the name of jesu. 
Apoca. 17.  And immediately after: These shall fight against the Lamb. But too what success came this so great a hurly burly at the length? 
The lamb a conqueror.  And the lamb (saith he) shall overcome them, for he is Lord of Lords, and king of kings.  
So tha● it appears hereby plainly, that there should come a grievous and continual combat against Christ and his Saints: which also we have seen manifestly come too pa●se already many years sithence: And we trust undoubtedly, that the same last day of glorious conquest is not far of, wherein the lamb shall triumph in Majesty. As for the a divers f●●●, and eue●●ie powers of this world, this most mild Lamb● o●r victorious conqueror, hath our alr●ad●e thrown ●owne, in his own person by the power of his resurrection. 
The double conquest of C●ri●●: One in his own person already past, the other in the Saints yet to come.  In his Saints he shall then at the length fully and most absolutely overcome, whenas having destroyed the death's he shall wipe away all tea●●● from the eyes of the faithful his elect.  
In the mean space, sithence it cannot otherwise be, but that his Church must be continually conversant amids the camp of the malignant, traveling and moiling, as it were against all assaults of the enemies, which never cease to assay●● her with their battery, yet thi● comfort is l●st, that it cometh m●ny times to pass, that in the hote●● of all the skirmish, the victory is suddenly snatched out of the enemy's ●andes, a●d the holy ones departed the field with honour: and truth itself tossed and turmoiled, yea driven as i● were to the har● h●dge by the adversaries, doth re●ouer her stand●●● in despite of the enemy's boards, and pu●●hent to flight, when they assure themselves most of the victory. Whereof having assured proof in sundry calamities, and distresses of the church many times heretofore: amongst all other was never any one pre●●dent more apparent and more glorious, represented to the view of the world, than a few yeare● passed in H●nrie the French king: 
Henry the french king being hurt in the eye with a shiver of a lance died.  and forthwith after th●●, in Marie Queen of England, 
Queen Mary of England.  and some others else where in this our later age. To prove the same to be true, sith so m●ny testimonies be extant every where, 〈◊〉 whereof yo● 〈◊〉 beholds with your eyes, the rest being recorded in histories as you cannot lai● remember, you may well concey●● by the ●●me, wh●● i● either to be hoped for of you and yours hereafter, or else what you and yours ought speedily reforme● For how often now these many years hath the most excellent Majesty of our merciful God tamed your manifold and treacherous furies, snaffled your practises, subdued your sacrileges, policies and devices, deluded your fraudulent expectation: and either scattered to nought the most pestiferous Counsels of your conspiracies, or rebounded them back again upon the Authors heads, to their utter confusion and shame?  
First call to your remembrance what outrageous tumults and bloody battles after that slaughter of Hu● and Jerome of prague, two most conusant and godly Mar●re●s 〈◊〉 mentioned, be procure● against the Bohe●●ans ● by the conduct and fy● ebrauke of your fury Sigismonde 〈◊〉 Emperor, 
The Pope procure● war aga●●●t 〈…〉  but chief julian the Cardinal● 
E●p●rour. Iu●ian the Cardinal.  In which your frantic and fu●iouz, jorme of overage, when as you had couped vp● the poor silly Bohemians within a certain strait, and on 〈◊〉 parts enuyr●ded with a triple a ●iny of most valiant Saxons to overrun that little handful of wretches, having to their captain Cisca only, 
Cisca captain of the Bohemyans.  or rather Christ himself: And whereas charging five several and mighty onsettes upon them, and with all sounding five cowardly retires, and five times vanquished by them, you made the glory of their victory more famons by your shameful cowardice and fleeing the field: Can any man be so wilfully purblind, as n●t to discern easily, that their cause was not only most evidently allowed by Gods own doom, but was also by his only aid and assistance most mightily defended and preserved ●gainst your tyranny? That I make no mention mean whiles of the mishaps that chanced to the same Emperor Sigismonde, after that his service employed on your behalf, who otherwise worthy to be registered amongst the most famous Princes, whereas he flourished before amongst all other good things in marvelous abundance of treasure, honour, and tranquillity to the full, after his ha●t● desire: upon the sudden, immediately af●er the Martyrdom of john Hus, & that conflict which the Bohemians (●ortune changing her cheer) was ●nforced to taste of the same sauce in his own dominio●s, and domestical calamities, which he broached before for the other poor members of Christ. 
The example o●●od●●●ngea●●ce 〈◊〉 julian the Cardinal.  But upon ●●lian the Cardi●●l● your mighty Majesty did much more sharply avenge itself, for not long after those warlike uproars, he was miserably slain in ●he Turkish wars.  
Immediately hereupon assembled ● council a● 〈◊〉 procured chiefly against the Bohemians. 
The Council of ●as●●.  In which council albeit was ●o smal● hope con●ei●●d, that your romish authority shoul● have won the Spurres● and been 〈◊〉 for (〈◊〉: yet so it came ●o ●asse beyond all men● judgements, by the only hand● 〈…〉 of God, 〈…〉 con●ra●●, and 〈…〉 against the ●asilians ● Y●t did no● 〈◊〉 ●●●htie God lea●e the p●or● Basilians succourless i● their 〈◊〉 and righteous cause, standing against ●he fo●c● 〈◊〉 adversaries as it were against the huge hos●ed● Sennache●ib.  
●hat shall I here rehearse the ●est of your outrages which are innumerable? what shall I speak of the st●te of Geneva, 
The state of 〈◊〉 oftentym●●●eliuer●d fr●m ●he ●o●es treche●●●●.  which being oftentimes circumvented by you, and your wicked counsels and crafty practi●es chief, and as often d●●●ered by God's only assistance, may be a sufficient argu●●●● to proou●, that your ●an●e was no less odious to God, than your tyranny pernicious to men. And yet I know not certainly whether the maies●y of the Lord of Hosts did at anytyme more comfortably, or more magnificently ●●●wre abroad the riches of his mercy, then in that ●a●e s●ege of Rochell● the Godly Citizens and inhabitants whereof being grievously besieged by him, 
The siege of Rochel.  of whom they might of all likelihood have been swallowed up easily without dint of sword, yea though he had slept sound in his Pavilion: yet in this lamentable case and dispeired estate, being miserably distressed, as well for want of food, as environed with succourless siege● the fatherly hand of the Lord did so nothing slack his aid and fatherly care of preserving his people, as that by a wondrous miracle, relieving them with unspeakable abundance of fish, did not only at one instant deliver them from fa●ine, but also from all peril and danger of the enemy. Hereof what each might may judge of their cause, even by the testimony of God himself may easily appear.  

The Citizens of Rochel defended.  What then (will some one say) will God allow seditious commotions, and uproars of subjects against their natural Princes? No verily, I confess it. But I do utterly ●enie, that this defence of the Citizens of R●chel was to be judged a rebellion against their king: forasmuch as neither the Citizens undertook the defence of their lines as against their liege Lord, neither did the king himself deal against them for any their misdemeanour against him, but at the only instigation and commandment of the Pope. Wherefore if in this foreign quarrel, which the Subjects withstood, they had been overthrown, yet ought they not have been deemed rebels for standing in their own defence: neither if the king had vanquished, the victory could have been judged his own, but rather the proper and peculiar conquest of the Pope only. For the contention betwixt them did not grow upon this, 
Rochel defending itself, was for the king's behoof not against the k●ng.  neither the king should bear sovereignty over the French, but that neither king, nor subjects might become vassals to the Pope. Neither did the Subjects put on arms to the end to abridge their liege Lord and king of one dram of his Majesty: nor yet to dispossess him of his sovereignty, nor to bereave him of his due honour, not to spoil him of his right of government, nor yet to force him to yield to such conditions as listed them. Nay rather to this end did they maintain their defence, that it might be lawful for them as subjects to obey their own and one only governor on earth, exempt from all other haughty usurpation of foreign power, and yield their humble allegiance to their natural King only, and not to two monarchs in one kingdom: and that their liege Lord would permit them quietly to enjoy such privileges and laws, which his highness had established amongst them. To this only end tended all that honest and necessary defence of the subjects: so that now may appear manifestly, that their entering into arms was not against their King, but rather altogether for their kings behoof: Yea on such conditions en●ered into, that they might thereby establish the Majesty of their Prince in perfect freedom delivered clear from the treacherous thraldom of all Romish rakehells. For in all humane actions we may not so simply pry into the manner of proceed what is done: but the cause rather, the purpose, the end and mark whereunto they be directed, must be duly considered: which being thoroughly weighed, what could the king require (I beseech you) more accordant for his estate? Or what greater tokens of most humble obeisance could the subject yield more glorious for their Lord? Wherefore sithence it pleased the heavenly benignity in so perilous a time, and dangerous a case, to vouchsafe his merciful aid, rather to the preservation and delivery of the distressed Citizens, than too that most arrogant in●●lency of the Pope: the kings Majesty entering into due consideration of the necessary circumstances, might of his singular justice, have so accepted of the equity of their cause, as that nothing could have been given from above more beneficial for his Crown and dignity, more peaceable for the freedom of his subjects, and more commodious for the preservation of his peace & safeguard of his nation.  
But leaving France a while, let us cast our eyes now upon Germany, where also I know not whether more famous exploits, as far more evident demonstrations of Gods victorious conquests, than those other spoken off before, be more evidently discernible. For who can be so wilfully obstinate against the truth, so blockish of judgement, so void of wit, who duly entering into the practises of the very same Saxons, whom ye yourselves a little erst did wage against the Bohemians, being at this presence much more eagerly sharpened, and set on edge against your own person: who also advisedly beholding the friendly leagues of so many Princes, so many regions, and so many Cities linked together, with such impregnable bonds of mutual amity, can not easily discern, that this marvelous pla●●e of so great conclusions could never have been so firmly combined together, without God's good will and heavenly wisdom, and therefore also to have been procured to this end chief and only, to snaffle and hale back that brutish and more than savage outrage of your execrable, and most barbarous beyond all measure raging tyranny, and cruelty, verifying herein the Prophecy of the Prophetical Apostle in the Revelation uttered concerning the kings that should detest and hate that whorish strumpet, 
Apoca. 17.  and should make her desolate and naked, and devour her flesh, and burn her to ashes. etc.,  
But why do I here mention kings, people, nations and empires inflamed with ●otte desire of revenge against this babylonical Sea, sithence I may more easily refer you over to one only, 
Martin Luther.  I say not a Monarch, but a silly, bare, unweaponed Monk: as the which being aided with no Garrison of Soldiers, void of money and men, without all help of humane force, did so mightily crack the credit of your Crown through the only breath of the holy Ghost, and simple preaching of the word only (as David did heretofore overthrow Goliath) that no power of yours were it never so great, could once so much as pinch him, not all the droves and shaven swarms of sworn Uotaries, Bishops and Cardinals could suppress him: no not all your most picked and choice Champions were able once to quail him. On the other side, he poor silly contemptible man, only, and alone did so scatter abroad all your devices, confound your Counsels, ransack your stately Turrets and blazing bravery of your magnificent Monarchy: finally, did so raze to the ground that your Crowing Castle of babylonical presumption, that if he prevailed not to the utter extirpation thereof, yet hath he thoroughly crazed her best and stoutest Pillars, which being propped up at this present, with a very few rotten ruinous posts, for a small season as it were, seemeth scarcely able to endure her fatal fall even now pressing on apace.  
These, even these, yea and many other the like be manifest arguments of Gods grievous judgement against you: which I suppose you do plainly perceive as precedent forewarnings of your fatal end, ye romish Prelate. As for the success of the sequel which hereafter will ensue, and seemeth even now to boad far more bl●stering broil, I leave here to prognosticate, neither do I disclose all that I may. This one thing dare I affirm. Though all the monarchs of the world should ●olster you up, yea though Luther had never written against you, yet the very stones, believe me, would have cried out against you: and though the same Saxon had holden his peace, yet the very stones would not have been silent. Finally, though ye abound in all pomp and felicity of the world, and were magnified with as much glory, as our Lord jesus refused at the hands of Satan showed unto him long sithence, upon the top of an high Mountain: yet your so many, so monstrous mischiefs, treacheries, frauds, lies, deceipts, treasons, your so manifold murders, massacres, spoils, and pillages of people, bloody butcheries, savage slaughter of innumerable Martyrs, your intolerable oppressions, unspeakable cruelty, unmeasurable covetousness, execrable haughtiness, and lucifer-like pride, can by no means possibly escape the just and most sharp scourges of the almighty revenge.  
If our Lord and Saviour thought it not amiss in his Gospel to charge so grievous a clog upon him, who so ever should displease the least of those little ones, that believed on him, as that it should be easier for him to be cast down headlong into the bottom of the Sea with a Millstone about his neck: what shallbe said of them, which do proudly tread upon the necks of the mightiest Emperors that believe in Christ, which thrust kings out of their kingdoms, curse Christian Cities and Nations to the pit of Hell, procure the utter destruction of all people great and small, devour innocent blood, consume the bodies of holy ones to ashes, finally, pursue to the very root all peace, amity, and concord, from out the whole state of Christian society. We read in the Acts of the Apostles, that Herode, because at the fawning flourish of foolish flatterers, filling his ears with these words: 
Acts .12.  The voice not of a man, but of God: he raised the Crest, and was puffed up with pride, nor would acknowledge himself to be a man, nor would give God the praise, was m●st horribly plagued. Now if it may be lawful to make a comparison of like examples one with the other, which of these two shall we say, was more insolently arrogant against the glory of God● Herode, or Nicholas Pope of Rome the fif●h of that name, who on a time in a public Oration solemnly uttered by Ladislaus a King, was contented to accept this greeting: the words whereof I will set down as the History recordeth them. 
Cocleus In the history of the Hussians. 11● book.  Where (sayeth the King) shall I begin mine Oration? I am not able to express worthy words wherewith I do adore thee the only prince of Christians, king of kings, and God on earth. etc. And against immediately after: I do acknowledge this day the most happy of all others to have shined unto us, wherein we have obtained from above, to behold, and with sound judgement, and undoubted faith to worship so mighty and so sovereign a God, etc.  
Not much unlike hereunto was that glorious title attributed to Pope julius the second by Christofer Marcellus in a public sermon, 
Ex Tomo 14. Conc. pag. 66●.  Thou art our shepherd (said he,) our Physician, our governor, our honour, to be brief, thou art an other God on earth, etc. Can ever any more blasphemous voice be attributed to any person, or vouchsafed of any man, then that a mortal man should be worshipped of a man for an immortal God on earth? which blasphemous speeches were y●t so not altogether refused of those proud Peacocks, and so nothing at all reprehended, that Ladislaus was for none other cause at all, esteemed and dignified with the title of a Catholic king.  
But what reckon I up one Nicholas, or one julius, as though this were the example of one, two, or three Popes only, as though it were not an easy matter, rather in this one Glass to behold the whole cluster of all the rest of the same crew? 
The Pope● pride.  who for the most part nooseled up in the same Sty, have not spared to couple with their unspeakable pride, like unshamefast shamelesseness, as that they blushed nothing to offer t● the mouths of most mighty monarchs, not their hands only to be kissed, but their filthy feet also, wherewith they scarcely dayned to touch the ground: which shame not to rend in pieces the sinews of God's laws, and so to embase them, as vile and of no valour in respect of their dirty decrees, that they spare not to proclaim the breach of their Canons, for a special sin against the holy Ghost: 
●●. Quest. ●. 〈◊〉.  which tremble not to challenge unto themselves one self same consistory equal with God: which command all their actions whatsoever, to be exempt from all controlment of mortal men: which vaunt themselves to be kings of all kings, and to bear sovereignty over them as subjects: which enforce Kings and Emperors to attend and accomplish their commandments: which vouchsafe their clawbacks not only to call them, but also to worship them as Lords of Lords: which can suffer and allow not only themselves to be called blessed, but their Sea also most heavenly: finally which sit in the Temple of God not to teach, but to reigns and to bear rule: to whom sufficeth not to be named Ministers or Bishops, no, nor yet archbishops, or patriarchs, unless being invested in the universality of all power, they enforce to be subject also unto their lust and be●ke, of very necessity the universal Church of God wheresoever over the face of the whole earth, yea and all humane creatures withal, 
De Ma●●rita●e: ●na.  under pain to be excluded from all hope of Salvation, insomuch that they receive of their own Subjects less obedience, 
Ex Tomo Concil. in oratione Stephan Patra●●●●●●is.  than themselves do● own of duty to GOD himself.  
Wherein I know not what I may imagine first, or whereat I may wonder sufficiently: whether at the prodigious insolency of the Popes, or the too much drowsy carelessness of the other Bishops: who contrary to all equity and right, contrary to all authority of most sacred Scriptures, contrary to the approved custom of their ancient predecessors, and prescript orders of the Primitive Church, would so wilfully admit this so manifest an injury against themselves, and so pernicious a plague against Christ's Church. And but that our Saviour himself not only by most plain precedent of his own life, but also by express commandment had restrained his Apostles from this profa●e desire of lordliness, and had called them back to an utter detestation of this worldly pomp, and most humble abacement of mind, with incredible loathsomeness always abhorring the things which were accounted mighty and glorious in this world: 
Luke. 1ST  Certes I should less have wondered at this your greedy grasping (you men of Rome) af●er this universal title of universal regiment. But now what is there, I pray you, under the Sun more repugnant to the rules and precepts of evangelical doctrine? more contrary to the perpetual course of Chri●ts meaning, and directory level of Christ's Religion? more odious to the mildness of the spirit? whose voice uttered in the most holy Books of the Gospel, if may not obtain any credit and authority with you: let us at the least ●rie t●e matter by the testimony, and judgement of the grave Fathers, and learned Doc●ours of the primiti●e Church. Amongst all the which, what one did ever e●dewe you (Sir Pope of Rome) with this abominable, I wolf say, honourable title of the universal head of all Christians, wheresoever upon earth? who ever did yield unto you, the jurisdiction of both swords? who ever granted unto you that special prerogative of summoning Counsels? who ever limited all the world to be your peculiar Diocese? who ever subscribed to that fullness of your absolute power over all other Bishops? who did ever pronounce, or so much as dream, that you should not only be greater, and better than all other patriarchs and Kings, and all and every human creature, but also far above all counsels? who ever so much as in word hath uttered that the higher powers of all Emperors & kings (unto whom the heavenly Oracle hath commanded all and every soul to be subject) should beg their estate to be authorized at your hands? who assigned you to be arbiters & judges of purgatory? who hath ever at any time lo●ked fast within the cupboard of your breast all manner of jurisdiction, or ever admitted you only expositor of Scripture and Lord of our faith?  
From amongst the whole antiquity of those reverend fathers before mentioned, 
The ancient fathers against the Pope's supremacy.  if you can vouch one credible person, besides them that either have been Bishops of Rome, or such as be mates of your own mark, ye shall win the garland. But if you cannot, as hitherto you have not, than either must you of necessity relent of your claim, or wholly relinquish that ti●le, and utterly disclaim from this challenge of antiquity. And because I will not overwhelm you with multitude of testimonies, which I might lawfully urge against you one after another: let it not be irksome unto you Romans, from amongst a great number to hearken unto one, to wit, your own only Bishop of Rome Gregory: 
Gregory's testimony against the Pope's supremacy.  for I suppose none of you to be ignorant of that which he wrote unto john Bishop of Constantinople, and to other Bishops concerning the same matter, whereof you maintain so hot a contention: and (if I be not deceived) you contend about the only and universal prerogative of ecclesiastical jurisdiction: which you do so unseparably glue fast to that Romish Chair, that whosoever sit therein, must of necessity bear sovereignty over all other Bishops, and must be reputed and taken for the highest head of the universal Church. Wherein I pray you behold, ye gentle companions, how injuriously and unhonestly you abuse both the name of Christ, and the simplicity of Christians, when as you require us to that, which we can neither with safe conscience yield unto you, nor, if we did so, you could accept without great injury to others, and your far greater infamy and shame, as shall appear by this one witness whom I have cited, to wit, Pope Gregory.  
Who being on a time, in a Letter sent unto him from Eulogius Archbishopp, saluted by the name of universal Pope, with great indignation rejecting that glorious greeting of proud Prelacy, did so not accept of that which was offered, as that he would not admit the word of commanding: 
Gregory in his seventh book the 30. Epistle to Eulogius.  very earnestly requiring him that from thenceforth he should never use any such voice of command, nor any other surname of glorious universality in any his writings: Because (saith he) I know what I am, and what you be: for in function you be my brethren, in conversation my fathers. And so likewise annexeth this sentence touching the title on this wise, which I do in this place more willingly set down, because not only the proce●dyng of Gregory herein might appear, but also the cause and consideration that moved him thereto.  
Because (sayeth he) so much is derogated from your dignity, as is more than reasonably yielded to any other. I do not desire to be honoured in words, but in good life: neither do I account that to be honour, wherein I do know my brethren to be any jot abridged of their honour. etc. I would wish therefore all such as with so gay a countenance of religion do strive so lustily about the prerogative of the Romish Sea, to have an especial regard and consideration of the words of Gregory in this place.  
My honour (saith he) is the honour of the universal Church: 
Gregory in the same place.  my honour is the flourishing honour of my brethren: then am I honoured aright, when due honour is not denied to every particular brother. For if your holiness do call me universal Pope, you renounce your s●lues to be the self same, which you yield unto me in name of vniu●rsalitie. But God forbidden. Let speeches that puff up to arrogancy, and impair Christian charity, be abandoned, etc. And again in another place, writing to the Bishop of Constantinople, requireth him to be well advised what he enter upon, because in that presumptuous rashness the unity of the whole Church is perverted upside down: 
Gregory in the 4. book the 38 Epistle to the Bishop of Constantinople.  and thereby ariseth a flat denial of the general grace powered upon all indifferently. And forthwith after: For what else be your Bishops of the universal Church, but the Stars of heaven, above whom whilst thou presumest to exalt thyself by proud title of stately sovereignty, what emplie these words else, but that I will ascend into heaven, and will exalt my Seat above the Stars of heaven? etc. Adding moreover in the same epistle no less wisely, then considerately an admonition both to himself, and the other Bishops. Let us be afraid (sayeth he) to be recounted of that number, which prowl for the highest Seats in the Synagogues, and gape after greetings in the ma●ket place, and to be called of men Rabbi: For there is but one master, but all you be brethren.  
What could have been uttered by Gregory more distinctly, and more ap●ly for the purpose? of whose authority if you make any reckoning, as reason is you should: why may not we as lawfully use the same authority over you, and by the same words exhort you (ye bre●thren and fathers of Rome) as well as he? First that no vain opinion conceived of that S●agelyke state make you stand too much upon the Slippers of reputation, as though the Chair of estate, which you challenge to be at Rome, should make a difference betwixt your brethren and you (for by the place (sayeth Gregory) you be all brethren. Moreover, that you esteem not so highly of your own honour, as that you become injurious to the rest which are joined with you in the same fellowship and equability of dignity: but injuried they be, by the testimony of Gregory, when your advancement ariseth by the abacement of your brethren, and when as the general grace powered out upon all indifferently is abridged by you. Last of all, we do admonish you not without cause with Gregory's own words: That you exalt not your state so arrogantly above the Stars of heaven: that is to say, That ye extol not yourselves so loftily with a presumptuous bravery of superiority above other Bishops, lest the old Proverb may be verified of you at the length, 
Pro. 17.  whereof Solomon maketh mention: He that buildeth his house too high, seeketh the ruin thereof. But why do I vouch this one testimony of Gregory only, when as never any one so much of all Gregory's predecessors was ever heard of, which would take upon him the name of universal Bishop, or the head of the universal Church?  
But lo here a sudden rebound back again to Saint Peter, not much unlike the tale whereof report is made by Esope in his fables, of an Ass wrapped in a Lion's skin, looking as a Lion upon other little beasts what (say they) was not Peter the chief placed Bishop amongst the Apostles? Was not the principality over the rest, 
Greg●ry in his 4 book the 38 Epistle to Lu●o●.  granted him by the Lord himself, whom we do succeed in the same succession of Sea? Whereof hearken I pray you what Gregory teacheth plainly. Truly Peter the Apostle (sayeth he) i● the first member of the holy and universal Church, Paul, Andrew, and john, what else be they then particular heads of other several Churches? And yet under one head they be all members of the church And to shut up all at a word. The holy ones before the law, the holy ones under the law, the holy ones under grace, all these are members of the Church, appointed to consummate & make perfect the whole body of our Lord: and there was never any one that durst presume to call himself universal, etc. Hear therefore, yea hear (ye Popish Prelate) if credit may be given to Gregory, that besides Christ there is no head of the Church that ought to be reputed for universal, appliable neither to Paul, neither to Peter, nor to any other of all the Apostles. And dare you yet challenged to yourself, that, which Gregory dareth not yield to the chiefest Apostles, which also the scripture itself denieth unto them? Bid adieu to those vainglorious titles of proud haughtiness, which do (as Gregory sayeth) buddle from out that filthy puddle of vanity. Let us well consider of the matter itself.  
And because the principal prop of all your tottering Monarchy consisteth in Peter alone: may we be so bold as to parley a few words with you touching Peter himself: whom to confess, as you do, to be a principle member of the Church, 
Peter was neither head of the Church, nor universal Apostle.  and the first that was called by the name of an Apostle: yet this will we not grant surely, that he was head of the Church, or the universal Apostle. The one whereof Gregory doth discharge him off, the other the infallible truth of the sacred Scripture doth utterly deny him. For what can be more manifest, or more substantial, than that true saying of Paul, wherein he holdly pronounceth that the Apostleshyppe of Peter stretched not out generally over all: 
Galat. 2.  but was streighted to the bounds of the Circumcised only, limited thereunto, as it were by specially lot: and that unto himself authority was given directly from the Lord to be an Apostle of the Gentiles: which also Christ himself & the holy Ghost do verify to be true by an undoubted Oracle: when as leaving Peter in his native Country, he commanded Barnabas and Saul to be separated unto him, for the work whereunto he had called them? Now what kind of work was this else, but that they should be sent forth a far of unto the gentiles? whereby appeareth without all controversy: that this general charge, and oversight of the whole world was not more peculiarly laid upon the shoulders of Peter, then upon Paul, Barnabas and the other Apostles. Hereof also came it that to be the Apostle of the gentiles, was properly and peculiarly ascribed unto Paul, and not unto Peter by the general testimony of all men. In like manner Chrysostom making mention of Paul: 
Chrys●st. upon Paul's Epistle to the Roman●s.  And he took unto him as allotted the universal Province of the whole, and in himself he bore all men etc., And where is now that special Prerogative of superiority which you Romish Rutterkins so gros●y rake too your rotten Sea, under the cloak of Peter's authority. whereupon also you vaunt yourself altogether as unadvisedly? God (saith Paul) doth not accept of any person: and will he accept of any place? Paul acknowledged no manner of Superiorie in Peter above the rest of the Apostles, testifying plainly that he availed him nothing at all: and that they joined hands as fellows of one society. And will the successor of Peter be so fool hardy, as to admit no mate in the ministry of Christ's commission with him? what horrible juggling, lying and legerdemain is this? what more than shameless and whorish impudency is this?  
But to surcease those vehement, yet deservedly imputable bitterness of speech, let us de●le somewhat more mildly: and I will now so frame my ta●ke with you, not after any clamorous and brawling manner, wherewith nevertheless I might most justly exclaim against you, as against the most sworn enemy of Christ: but that I may seem too debate with you better than you do deserve, coldly as it were, and with soft and calm words. 
The universal jurisdiction of the Pope confuted.  And ●irst this will justify against you: That ●ur grand Captain, and most worthy Sovereign Author of our redemption, left no such law, custom, nor Precedent: neither was of any such mind at any time, that in his Church any of his Ministers should so stand upon his Pantobles, as presuming upon any singularity of lordliness, should be so bold too enter alone upon any sovereignty, or stately controulership over the other ministers and pastors of Christ. 
john .6.  If these words spoken by Christ his own mouth be true, As the living Father sent me, even so do I also send you: Then must this also be most true: that sithence by this speech he noted no one particularly, therefore ought no person challenged any such prerogative, as to execute here his office, as his only vicar on earth. And yet I allege not this to the end, I would persuade to disannul, or root out of God's Church, received and approved degrees, estates and orders of the Church, nor those degrees of superior placing in holy Churches discreetly delivered from the ancient Fathers, namely: That in every Diocese should be some one superintendant over the inferior Churches, unto whom the rest might resort for Counsel and for avoiding of schisms. But what is this too that majestical royalltie of Sain● Peter? or too that prerogative of Universality too be resiant in one only Sea, which the Roman Prelate pruneth upon of the whole universal Church we gainsay no decent, nor necessary orders in execution of Ecclesiastical discipline. But these proud peacocks plumes and lucifer-like lofty lo●kes of this Universal I●rarchie, neither did Christ bring into the Church nor the Apostles usurp at any time. What meaneth this, that our Lord himself in his Gospel did urge no one commandment more precisely and more earnestly, amongst all other precepts and documents, than too draw the minds of his Disciples from all desire of glory, and ambition unto most humble abacement, lowliness, and humility? as when he willeth them too be contented with the lowest places at feasts and banquets: when as in his own person he washeth their feet, alluring them thereby to follow his example? and again where he exhorteth them to be as mildly minded as little children: 
Luke .14.  and when as he commandeth them too shun the first places in the Synagogues, 
john .13.  and stately salutations in the Streets: 
Matth. 23.  when as he calleth them back so busily, 
Luke .16.  to abandon the pride and haughtiness of this world: 
Matth. 5.  too eschew the mighty things of this world, to embrace the baseness of the Spirit, and patiently to sustain all injuries of adversaries? When as Peter also forbade so expressly: That ye become not Lords over the Clergy, and Paul likewise, not too frame their life according to the fashion of this world: I have now declared sufficiently, how that the very meaning of Christ, and the continual course of his discipline in the holy Scriptures, could never digest that universal and more than kingly ambitious seeking of superiority of this Sea. Now would I feign learn what you ean reply against it: what answer ye can make, sir Pope? & what ye have to allege, yea what can ye imagine to colour this glorious title withal? what? was not Peter (will ye say) prince of the apostles? what a jest is this? As though the apostles were not all of one spirit? all of one calling? or as though ye can vouch any one place in all the Scriptures to justify that Peter was invested in any superiority of power, above the rest, which either he received at any time, or which Christ ever gave him? Or as though the times were such in their days, as would permit the holy Apostles to be so idly disposed, as once to think or to dream upon any principality, being as then in hurly burly, turmoiled and broiled with daily fears and continual perils? Yet I will not deny, but Peter hath been sundry times blazed out with that brave name of Prince of Apostles, 
In what sense Peter was calle● prince of the Apostles.  in many men's writings and Commentaries, wherein I do not altogether condemn the godly affections of those writers: but I note herein their phrase of speech, which in my judgement seemeth to be none otherwise, then as the usual and daily speech importeth, wherein we customably call him a Prince of his Art, that excelleth in the faculty which he professeth singularly above others. The Grecians do say then Too bear the bell, which do surpass all others in any manner of science. As if a question be moved, who is the chief or Captain of the school, some one or other is noted forthwith: yet is he not therefore a Prince over his fellows, nor his fellows subject unto him. After the same manner of speech usually and daily in ure, we call Cicero the Father of eloquence, and prince of the Latin excellency: 
Peter called prince of the Apostles, as Cicero was called prince of eloquence, in respect of excellency not of superiority.  Homer the Captain of Poetical finnesse, unto whom notwithstanding we attribute not for that cause, any pre-eminence or state of government in common weals where they were conversant above that which was peculiar unto them.  
And yet too return again unto Peter: where did Christ at any time ever dignify Peter with any such Title of honour, as to name him prince of the Apostles? when? before what auditory? in what Chapter? with what proofs and arguments can you fortify it too be true? I will make thee (saith Christ) a fi●her of men: 
Mat. 4.  he doth not say, I will make thee a prince of men, or a Lord of Fishers: neither was this spoken so precisely to Peter alone, but was also in the plural number uttered to the rest joining them in one, 
Luke 5.  I will make you fishers of men. And although afterwards powe● were given to Peter, by name, to become a fisher and a feeder, yet doth this make him never a deal the rather a prince over men● then transform men themselves into fish and sheep. 

john. 21.  
Peter made fisher of men not prince of men.   If the Lord had uttered these words in that sense, meaning thereby to advance Peter to chair of estate: why did he not also give him together with that universal principality, riches and power, meet for the dignity and renown of so mighty majesty? But O most famous Prince of princes Peter, who being so poor a Peter was not able to bless a poor beggar with one cross of coin, when he craved his alms. Nay rather, O singular man of God, who as never gaped after any worldly riches, promotion, or pomp, refusing them utterly as baggage and pelf, so he never affected any Titles of singular pre-eminence, but despised them always.  
We speak not this, as though we were willing to have any jot of Peter's due authority impaired, who doubtless was one of the chiefest Apostles: but because you do so blockishly patch up that mootheaten beggarly cloak of being Prince of Apostles, too colour that disguised visor of your pretenced fullness of absolute power, and there withal make the whole Church of Christ your bond maiden and thrall. For this cause thought I good too beat upon this point so much, not against Peter, but against you for him, & on his behalf. Which Peter if were now in Rome even at this instant, would so nothing at all acquaint himself with any those braveries, wherewithal you now blaze forth his arms as that he would more bitterly and chidingly inveigh against you, than he did once against Simon Magus. Whom as he condemned with his money and merchandise, so would he much eagerly curse you all in the same bitterness of speech, Thy money be with thee to thy utter destruction. 
Acts .8.  For what thinks you, would he accept of those royalties of S. Peter? would he presume to intermeddle with the two sword of Civil and Ecclesiastical government, or fullness of Dominion? would he require to be installed in the highest place, as judge over the Clergy? or would he take upon him so much, as though it were not possible for him too err, and as though the treasury of all wisdom and understanding were to be s●ught from him as from out the only Treasurer thereof, as though the spirit could find no certain and constant place of abode, but within his only breasts would he ever endure too be called or worshipped as King of kings, Prince of princes, or chief head of the Church? would he ever take upon him too maunt so high, and in such arrogant wise, as to tread so proudly up on the necks of Emperors with his feet, as Pope Alexander the 3. did? 
Pope Alexander the 3.  would he compel kings & Potentates to kiss his hands and feet? would he vaunt himself to be greater than all Councils above all churches, and Lord over all the people of Chri●tendome? would he dare to be so blasphemous as Hostiensis and the forgers of ●he decretals, 
H●stiensis.  too affirm that God and the Pope had but one consistory? 
Extravagan d● e●ect● & electi po●●state.  and that the Pope is of power to do all whatsoever God can do, Sin only except?  
What? would he ever be so carried away too beastly scraping of riches on heaps by right, or by wrong to rake up whole hoards of mon●y, honours, possessions, garrisons of attendants? to prowl for the glory of this life, for the pomp and royalty of the world, Mitres, Crosses, Pillerz, Hats, Attires, Passes, precious stones, as these triple crowned Lordings use to do? what is that most mild disciple of Christ, the very same Peter (I say) and his companion Paul were alive now, which have so often, by so many their writings alured us too humble obedience of Princes: would they ever have said as Pope Hadrian did: 
Hadri●n.  That Emperors do ●e●gn● by them? or as Clement the 5. in the Council of Vien●a ● 
Cl●m●nt. 5●  That the interpretation of all laws was res●aunt within their only breast? or would they ever ha●e been so monstrously insolent, as having first subtlely s●ipe their no●ks from out the collars of all privileges and immunities of civil magistrate, afterwards presumptuously ●o enforce Kings and Emperors under thei● yoke, and to manage them like bondslaves? advance to chair of estate, depose, bless, curse, command, countermand, reward, punish, banish, restore, throw up, cast down, tr●ade upon with ●●●●hie feet, and whit into the bottomless ●ytte of he● whom they listed, by their potency papal? Finally to● pass over infinite like treacheries, wo●●●● Peter or Paul under colour of Catholic obedience, have ever ●umbled together in so horrible a confusion, Peers and people, kings and their subi●ct●, yea princes against princes, wi●h such deadly and bloody battel●, and ●ent asu●rer the communion, and peace of the Church, with such civil mutines, disordered discords, seditious Butles, horrible wars, cruel cursings as the romish Ruffian's have done, giving therein most execrable examples of horror to● to popular & common in all p●a●es at this present.  
For what should I here rehearse the tragical furies of those s●aming firebrands: as of Zacharie, 
 who supplanting the lawful king Chilpe●ick the French, planted Pipyne in place: Gregory, Pascalis, Innocent 2. Calixte 2. Alexander 3. Celestine 3. and of all other the rabble of rakebels, whom needeth not to name particularly one after other? For what shall I say of that Innocent the third, who first founded that Faggotlawe too fry the poor carcases of Christians, who gathering together a garrison of Soldiers, with the aid of xii. abbots, in most savage manner, murdered at one time an hundred thousand of Albingenses, or thereabouts. Of which number he broiled to ashes a hundred and lxxx persons: not because they revolted from Christ, bu● only because they would not yield their necks to the Romish halter again: when as also he became so treacherous a Traitor against his own Liege Lord the son of Barbarossa, as to threaten him either to bereave him of his imperial Diadem, or else that the Emperor should despoil him of his Papal Crown. And afterwards to prove his threatenings true, he procured Otto Duke of Saxon to bid him battle: by means whereof, how cruel, how many, & how merciless massacres ensued, what slaughter, what effusion and confusion of Christian blood, people and nations, I mean not here to stand upon. Thus dare I affirm unto your fac●, Innocent, Thou didst never suck such serpentine poison & wolvish bloodthirstiness from thy predecessor Peter, nor hast ever read any the like horrors committed by any the Apostles. Saint Paul would never have rebelliously revolted against his sovereign, if he had lived then: nor masked in such mischiefs against the godly.  
Neither were their successors any better reclaimed of cruelty, to wit, Honorius. 3. 
Hon●rius. 3.  Gregory 9 
Gregory. 9  Vrbanus 4. 
Vrbanus. 4.  who because they would show themselves Curs of the same kind, it is incredible to report, with what outrageous tumults they troubled the Empire against Otto, Frederick and Manfred, teazing Landgrave king of Turinge against Frederick: and joining in Arms with Charles against Manfred. When Frederick was dead Conrade governed the Empire, 
Innocent. 4.  whom Pope Innocent the 4. cursed with Bel, Book and Candle: Conrade being poisoned by Manfred succeeded Conradine his son in the kingdom of Sicil and Sweveland: against whom Clement the fourth inwardly sw●lling with venomous cruelty, 
Clement. 4.  caused Charles to wage war, to the utter undoing of the said Conradine. Who a●ter many skirmishes being vanquished, & taken prisoner with Friderick Duke of ostrich, who came to aid him with his power: upon notice thereof given by Charles, received this comfort from the Pope's holiness, to wit, that they should be both chopped shorter by the heads. For this was the verdict of the Pope, most detestable of all creatures, more like a Tiger then a man. The life of Conradine (quoth the Pope) is the death of Cha●les● the death of Charles is the life of Conradine. By means whereof it came to p●sse that both those innocent young noble princes, two most ancient & famous families, kings of Sweveland and Sicil, were not only overthrown from their kingdoms, but also most cruelly bereft of life, to the utter extirpation and roo●ing out of the whole race & posterity at one blow, by one only cankered conceit of a caterpillar pope.  
These tragedy's being finished, Charles entereth upon Sicil: the conquest whereof as was compassed with cruelties s● continued but a while in peace and tranquillity. F●●●s by the cursed cramps of that merciless brothel unmerciful Innocent, the foresaid Charles was alured first to raze out the whole race of Frederick, with the swallowing sword of furious French: after the same sort Hadrian & Nicolas. 3. procured the Germans, the Spaniards, & Peter of Arragon against the same Charles: who putting Charles to flight, & taking his son prisoner, brought the matter to such pass, as that at the sound of a bell, 
All the French in Sicily, young and old, were slain at the sound of a bell.  above 8000. French (which were at that time in guarrison in Sicil) were miserably slain, and havoc made of man, woman & child, without pity or mercy.  
And yet for all this could not this Scorpionlike serpent of Romish riot be any thing appeased, for Pope Martin the 4. takes party again with the French: 
Martin. 4●  practiseth with Philip the French king, to pursue Peter king of Arragon: commands him to invade his kingdom: himself soundeth the alarm, and giveth the onset. They rush each upon other as cruel Tigers, greedy of the pray: all hands be imbrued with gore: amids which hurly burly, scarce one whole year was over past before the pope Martin dieth. 
Honorius. 4.  After whose death Honorius 4. the next successor, practised with Rodolphe king of Romans, to come speedily to Rome, and receiving at his hands the name, and majesty Imperial, to chase the French and spaniards out of champaign, Calabre, Apulia, and Sicil, and to unite the same to the Roman Empire. By means of which tumult of the Pop●, the whole na●ion of Italy, & state of Germany, had been rend in pieces, with horrible slaughter of the people, if death had not snatch● away that pestiferous Pope betimes. 
Nichol●s. 4.  What should I rehearse here the furies of Nicholas 4. who because he would not be altogether unlike his forerunners, was contented to annex to the infamous contumely of the pope's majesty, & to the everlasting reproach of his own name, this shameless act: To wit, To proclaim the great curse against the Earl of Tyrol, besides many o●he● his mischievous treacheries against him: upon none 〈◊〉 cause, but only, because the Earl would not yield over his true and lawful inheritance, to the Bishop of Trident, who made challenge thereto contrary to all equity, law, and justice.  
But I can not say whether any one of all the rabble afore rehearsed, 
Boniface. 8.  may seem to exceed Boniface the 8. in pride & in villainies: Who was so monstrously puffed up with pride, & beyond all imagination, unmeasurably sw●●●en with unshamefast insolency that he shamed not to interdict Philip the French king, by his legate, fortified with most arrogant bulls, commanding him, as he would answer the authority Papane, to resign the kingdom of France to the Sea Apostolic. What more impud●t demand could have been imagined of the most villainous Pirate of the worl●? What more currish command delivered from any, though more mad than a march hare? What action more resembling the Turkish fury? certes there could nothing have been done, or devised more disagreeable, and less beseeming an Apostle or the successor of an Apostle. In good fellowship (pope of Rome) speak even for the reverence ye bear to S. Peter & S. Paul: Did the Apostle Peter give ever any such precedent whiles he lived? Or if he lived now, would he commit any such outrage, as did Pope Clement 5. 
Clement .5.  without all regard of shame, who procuring the Emperor Henry 5. to maintain most cruel battle against Robert king of Apulian while the two princes were by the ears, turned his tip pet, and joined in arms against the said Emperor, on the behalf of the said king? or would Peter have been ever s● mad, as with the next Pope following, john the 22. 
john .22.  by b●ll proclaimed himself father and prince of all Christendom, chief legate of the high God? or vaunted himself to be of full power and highest authority able to dispose kingdoms & Empires, where, and upon whom him listed? Who in the end of his bull gave in special commandment to Lodowick the Emperor to relinquish the Empire within three months, and to resign the name and title of a king: not presuming from thenceforth to re-enter upon any such dignity, without his special licence, & warrant: upon refusal whereof he further chargeth all his nobles, & estates, aswell spiritual as temporal, to abandon their king, and compel him to yield his neck, under the yoke of Apostolical obedience?  
I should never scarcely find an end of this beadrol, if I should decipher out of histories, all that I could, touching Urban the 6. 
Urban .6.  Clement, 
Clement.  Martin the 5. 
Martin .5  Pius the 2. 
Pius .2.  Sixtus the 4. 
Sixtus .4.  julius the 2. 
julius .2.  Paul the third, 
Paulus .3.  and such like, the number whereof being infinite, I pass over: if I should (I say) rip abroad the woeful, and no less loathesome remembrance of all their cruel tragedies, schisms, broils, conspiracies, horrible treasons and rebellions, against kings & Emperors: Massacres, murders, & pillages of people: practices of war: subversion of monarchs & nations: the remembrance thereof would be no less loathsome than tedious. But I leave all this to a more ample treaty, for the manifestation whereof, according to the marvelous variety of their treacheries & abominations, I doubt me, whether any time, tongue, or pen may suffice. For what mischief hath at any time these many years now, been executed in all Christendom? what treachery or treason hath long sithence troubled, & wasted kingdoms, and Empires: which this holy famous successor of Peter, hath not either for the more part fathered, & furthered, or been the chief procurer & pillar? I beseech you, tell us plainly, holy father: What abomination hath your Sea been clear of? What iniquity wanted to fulfil your rage? what destruction did not your practices procure? What cruelty 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 own natural brethren remain at this present manifest testimonies of your infamous savageness, and damnable horror? To pass over in silence meanewhiles, those covert packs of your pestilent impiety, which for very shame I spare to speak. O most holy, yea, thrice most sacred successor of ●hapostle Peter: Nay rather, O beastly, and shameless impudence of an harlot past all shame: O most insolent, and forlorn arrogancy of a most vile varlet, dare you for shame once take in your mouth the name of Peter, of Paul, of Christ, or of any of his Apostles, or of the catholic church by any means? Whose life is not only not correspondent, but the whole state, and course of doctrine, also directly discrepant, from the lives, and preachings of Peter and Paul: who dost practise all ways possible to shake asunder the prescript law of the Gospel, to change the countenance of Christ's school, to confound the peace of Christians, and the liberty of Christian churches: and to deface the life of the godly, with shameful slanders and lies? For what else emporte? whereunto tend these your so many peevish puppets in your churches? your so many pelting patrons in heaven? so many blasphemous brayings in your prayers, and worshippings? so many sowterly sacrifices in Masses? so many savage sacrileges in sacraments? such horrible bloodthirstiness in your judgements? such wolvish ravening in your decrees, but to forclose us all salvation in heaven, and all peace on earth? And yet after all those your abominations, and cruelties, dare you be so presumptuously arrogant, as to take once the name of Christ in your mouth, holding all others in subjection, and challenge to yourself only the keys and authority of lieutenantship by him whom you do persecute in all your actions of life with fire & sword? And why do ye so at the length sir I beseech you? is it because like a lazy lurdeine ye loiter in the chair where Peter once sat?  
A trim and skilful shift of lieger de main, 
The succession of the Pope discovered and confuted.  I promise you, as though it maketh aught at all to the matter, in what place a man sit, so that he sit in Christ: that is to say, so that he teach sound doctrine. Or as though because in politic governments the civil law hath ordained, that a king should succeed a king in his throne, as he is nearest of blood, 
2. Quest. 7. Omnes.  the same course ought to be retained in ecclesiastical government by like title of succession? It is not dignity (saith one) nor the place of the godly that maketh a bishop, but the good life: nor is every one to be accepted for a Dove, that can say, peace be unto you. The grace of God is promised to true holiness and true faith, not to any chair or succession: for the chairs do not make the church, but be subject to the ordinance of the church. Wherein consideration must be had, not of the continuance of the place, but of the sincerity of the successor. For as Chrysostom teacheth, The chair dignifieth not the priest, but the priest dignifieth the chair. The place doth not sanctify the man, 
Dist. 40.  but the man doth sanctify the place. He that sitte●h worthily in the chair, doth receive the honour of the chair: but he that sitteth unworthily, doth commit an heinous injury against the chair. etc. Jerome also uttering the like words almost: 
●erome writing to Helyodore.  They be not sons of saints which sit in saints places, but such as do practise the manners and lives of saints. And therefore their grossness is worthily to be scorned, which, as is usually accustomed in state politic, so in the spiritual kingdom of Christ, do entangle the church of Christ by humane constitutions to a carnal necessity of external succession, and enforce all jurisdiction so unavoydeably to Peter's chair only, as that whosoever sit not therein, be he otherwise never so godly a pastor, may not be accounted Peter's successor in any wise: and that whosoever sit therein, be he never so barbarous a brothel, never so swinish a pig, altogether unlike Peter in his whole course of conversation, must yet of necessity be suppreame head of the church, the true and undoubted successor of Peter, as it was concluded by that detestable decree of the council of Constance: 
The council of Constance.  then the which what can be uttered more blockish or brutish? As though the wisdom of God, whose property is, and always hath been most free to work where it pleased, might be possibly empaled, or hedged in, by any ordinance of man, or limited to any certainty of place, as the which by extraordinary means, utterly breaking or inverting ordinary courses of things doth many times dispose the riches of his grace, after a certain preposterous manner and way, beyond all ●ope, & contrary to the opinion of man, namely in things appertaining to God, not after the appointment of man, but according to his own good will and pleasure.  
On this wise in times past refusing cain, Ishmael, & Esau and others, to whom the honour of priesthood & promised seed appertained by right of ordinary succession, he made choice of Abel, Isaac, jaacob, to whom the ordinary succession was not dew. So also rejecting the family of Saul, he translated the kingdom into the offspring of David. In like manner supplanting the synagogue of the jews, he planted the Gentiles in order, contrary to order, displacing the natural olives, and placing in the wild. And will you so strictly urge, and choke up as it were, within so narrow a pinfold, the incomprehensible, & far outstretched grace of Christ, to one place, and to one chair: That where all other churches may err, the only romish Church may in no wise slip her foot? which also may moreover so replenish that one romish vicar with all her absolute fullness, that she may not emparte any parcel thereof to any other pastors be they never so godly and true worshippers of Christ. 
The ordinary succession prefiteth nothing in the sight of God.  If the case be such that this ordinary antiquity of daily succession do avail so much before God, to the obtaining of grace: Manasses did long sithence succeed David, 
Ma●asses.  Caiphas succeeded Aaron. 
Caiaphas.  Certes the jews can con●ey unto themselves far more ancient pedigrees, 
The I●wes.  and the same also never discontinued from Abraham, them you can fetch from Peter: 
john .9.  Yea the jews blushed nothing at all to urge Christ with the very same argument: 
Mat. 3.  crying out with open mouth, 
Lu●e 2.  we be the seed of Abraham: Abraham is our father etc. But what counterbuff did the scripture give them for this? God is of power out of these stones to raise up children to Abraham. And so he did indeed. And is not God as mighty now, and as powerable to raise up successors of Peter whom he will, and where he will? yes no doubt: and so he doth continually.  
What? say they, did not the Scribes and Pharisees sit in M●yses chair, 
Mat. 23.  whom Christ commanded to hearken unto? He doth so command in deed: but when they teach the truth: neither doth he command so, in respect of the chair, but in respect of the doctrine. Moreover why did Christ and his Apostles sequester themselves from the self same jews, Scribes and Pharisees, if that succession could not err? What say y●u to this, that Christ himself being rejected of the ordinary priests, who enforced the self same argument, ought not to be harkened unto, if your romish Pharisees may be credited in their lusty vaunt of succession? Go to, and what shallbe said of the Apostles then, who having no manner of right in ordinary succession, were the first founders of the church of Christ, and renounced utterly the ordinary priesthood? To be brief: If to sit in a place, be of such efficacy and force, I suppose the temple of God be far more honourable than the chair of Peter. And yet in this very temple of God, antichrist must have his chair, according to the testimony of the prophetical scriptures. Shall Antichrist be therefore called holy antichrist in respect of his seat? To conclude: Let it be as forcible as it may for the church, to have what seat, or what foundation it will, so that it hold fast the lively spirit of Christ, his holy word and sacraments, by the which it is begotten sanctified, and made holy.  

james .1.  But you will say, Peter taught at Rome: I hear you well, 
Ephe. 5.  but taught he no where else then in Rome? 
No resemblance betwixt Peter and the Pope.  Moreover too confess that he taught at Rome, did he teach there as an Apostle, or else as a Bishop? Let the bishop of Rome unloose me this knot. But this is out of all question: If Peter taught at Rome at all, standing or sitting in a chair, surely he taught always jesus Christ. But you, holy father, sitting in the Romish chair at Rome, what teach you, but the doctrine of devils? Peter did boldly proclaim to the world the manifest scriptures of God, which he received by divine inspiration of the holy Ghost, being an eye witness of the things which he heard and taught: But what doth your holiness bray forth else to the people, but frivolous ceremonies, and fruitless traditions of men? If Peter came at any time to Rome, he came not thither, unless he were sent by God, or called thither by men: and then also came too minister, not to bear sovereignty: to work, not to skrape riches together: as a travailer, not as an idle sitter. But who ever called you to this stately stage of chair lordelynesse? 
The state of the chair of the Romish Monarchy●  Go ye, saith the Lord, not into the City of Rome, but into the whole world: speaking not too Peter alone, but to all his Apostles: and preach, not the ceremonies of the law, not traditions of men, but the glad tidings of saving health: not to the Romans only, but to every creature. In which universal embassy Peter together with the rest, of his fellow labourers did mightily behave himself in the ministry of the Gospel, according to his duty and the nature of his function: leaving no ●otte of the uttermost of his duty undone, whereby in his wandering abroad amongst people and nations, he might teach all that he might, not only publicly but privately also in every house: might be earnest in season and out of season: might sow abroad f●●re and wide, the most joyful message, and glad tidings of peace: might perform the work of a true Evangelist: might approve himself too be a trusty servant of Christ: might become an overseer over the house of Israel, might receive the words and embassy of God, and the same so received, might faithfully deliver to the people: might show himself to be salt of the earth, light of the word: not feeding himself, but the flock: not seeking his own glory or private l●cre, but the only honour of Christ: not entruding himself in to the public affairs of civil policy, but serving the Lord: not exercising sovereignty over the servants of God, nor procuring that others should minister unto him, but that after his masters example, he might become servant to others rather, and in no respect above any other, but acknowledging all other bishops to be equal with him: and in dignity & name calling them fellow elders yielding his dew obedience to Princes as being sent of God: giving unto Cesar things appertaining unto Cesar: whom also he disdained not to call by the name of his Lord and Sovereign.  

Betwixt the Pope and Peter.  On this wise (except I be deceived) Peter spent his time, which as was a charge of all others most laboursome, so was there in the world nothing more humble & base. If we level our Pope's lives now by this rule and perpendicular: I beseech you, what one thing do they in Rome now, wherein they may seem not only not to be Peter's successors, but mere strangers rather, and aliens unto him. 
Esay. 5. 2.  Esay the prophet doth wonderfully commend the feet of the Apostles preaching upon the tops of mountains, and proclaiming peace bringing glad tidings, and preaching salvation. Now as for these, whither go they? unto what people and nations flee they as clouds? what peace proclaim they? Nay rather what peace do they not overthrow? what good tidings preach they? Nay rather of what mischief are they not the very authors? what wholesome doctrine teach they? the Gospel of Christ? nay rather they lock up the Gospel fast in prison's They challenge to themselves the property of the keys: but therewith they shut up, not open the kingdom of heaven: They make themselves treasurers of wonderful, yea inestimable treasures of the Church, as if they were the only treasurers of heavenly treasury: And what good or commendable jewels of price do these famous jewellers deliver out of these treasories? Forsooth for pure gold, dross & chaff: Popish pardons for the grace of God: for Christ his most precious blood, rags and relics of Saints. Peter did gain unto Christ at one preaching three thousand ●oules: but how do these merchants chop and change their wares? what gain yield they? nay what loss rather? It was not without cause that a certain Israelite Prophet seemed so grievously offended against that sort of sheaperdes, which did feed themselves, and not the flock: 
Ezechiel .34.  which clothing their bodies with the wool, & pampering their paunches with the milk, made little account of the silly sheep: the weak they strengthened not: the sick they healed not: nor bound up the broken and bruised: nor sought that which was lost: but with cruelty and with rigour did rule over them.  
In like manner what do these else then ply their paunches delicately, not caring what become of the flock whereof not one so much becometh better by their industry not one restored to health: not one a title so much the more learned towards the kingdom of God: themselves teach nothing, nor can digest others that teach sound and truly: the word of God they deliver not, but keep it close from the people: they take no pains at all, only they lie lazily at home like dumb dogs lu●king in their Laterane, measuring and apporcioring by ynchmeale as it were all the compass of purgatory, and all manner the punishments thereof: where they plunge some poor souls into deep pits, boiling with fire and brimstone: other some for a few pence they pluck out again. They appoint special and private Masses to be solemnly mumbled up in all corners of their Churches: they sit bussing about their holy mysteries, whispering in an unknown tongue: the sacrament they blaze aloft, to the gaze of the people, not to be eaten, but to be worshipped of them: and the same also in open daylight they carry abroad a procession upon a white ambling palfrey attended with torchelight, bells, and banners, if any solemnity or triumph hap to be. With besmeared greasy fingers they consecrate oil, wax, salt, water, bells, chalices, altars and copes. They make open markets of jubilees, Graces, immunities, expectations, preventions, Annates, palles, bulls, indulgences and pardons.  
What? do they think these knacks to be sufficient warrants towards the creation of the vicar of Christ? or to the establishing of Apostolic succession on earth? and that some one wretched caitiff, not for any singular excellency of faith, or virtue, wherein he surpasseth others, but for a most frivolous title of place, and chair only, wherein he may be installed, which may aswell happen to the most doltish ass in the world, as to some worthy or famous parsonage, may of right claim sovereignty over the Church of God, for sitting in that chair only, and therein vaunt himself to be the chief Prelate? Bishop of Bishops? and head of the whole universal Church? Wherein he may think it lawful for him to do what him lusteth? through the which slipping his neck out of the collar of his dew obedience to the higher powers, he may presume to enforce under his yoke kings, and countries, and thereby set all nations in uproar, with fire and sword: and usurp more than lordly controllership over all other Churches, and himself like a tragical king upon a stage, sitting in a golden chair, crowned with a triple crown, garnished in a cope of tissue, with kingly sceptre in hand, two swords, and a golden diadem beset with pearl and precious stones, ride like a lurdei● (lordling I would say) upon noble men's shoulders? O swee●● Saint Peter. Is this to succeed Peter in Apostleship? is this to sit in Peter's chair without any spark of Peter's qualities? or is it to sit in the chair of pestilence? And what if the Turk spoiling the Pope of the same chair should sit therein? 
It is not the chair, but the good life that maketh a man Apostolical.  would the dignity of the place make him Peter's successor forthwith? or what if the Pope himself, as he sitteth in Peter's chair, had also now in possession Peter's fisherboate: should he therefore for Peter's fisherboate, become any whi●●e the more skilful fisherman? Wherein to my simple con●eite seemeth to have chanced too the Pope a matter not much unlike to that, whereof we read mention made by Lucian, of one Neanthus the son of Pittacus: 
Neanthus sonn● of Pittacus.  who having Orpheus' harp, altogether (according to the old proverb) an ass upon the harp: conceiving a vain & foolish opinion of himself, was persuaded that immediately upon the sounding of the harp, he should make woods and rocks to run hopping after him. This cockeborrel clown therefore w●ndering abroad over hills and dales, and marveling that ●he woods, & rocks would no● stir out of their place, at the so●●de of the harp, but stand still as before unmovable, never left striking, stretching, thumping, and sounding the harp, until at length, he made himself to be loathed of the brute beasts, with the harsh and confused noise, & skraping the s●rings: and so became a prey to dogs, which tore him in pieces, and did gnaw his flesh and bones into gobbets. And what else doth this romish prelate present unto us with his stately stool, 
The continuance of succeeding Bishops in the Church, is no sufficient cloak to colour error.  whereupon h●e doteth no less fond frantic, ●hen the silly caitiff upon his harp? For what should let it, but that Orpheus harp may aswell make a cunning harper, as Peter's chair an holy bishop: if we have therein no further consideration then of the material chair?  
But here lo again a fresh reply of a long and never discontinued succeeding of bishops rusheth out against us: whereby they suck out the very source, and wellspring of their succession even from the Apostles themselves: and to countenance out the matter amongst the ancient doctors are alleged as champions of valour, Tertullian, Irene, and Augustine, who do not a little advance the dignity of ecclesiastical succession. They do yield to the Church honour in deed: but how? and when? forsooth in their disputations to confirm the antiquity of the scriptures, against such as did utterly deny them. Let us also consider the time when they did so: foorsooth even then, when as the very ancient integrity of godliness, virtue, true religion, and sincerity of doctrine was resiant in the succession of Bishops: and when as yet the Sea of Rome taught nothing else, but that which was agreeable too the Catholic doctrine, approved and allowed in Christian Churches. Hitherto yet was no cause given why they should make any special complaint against that Sea: the foundation whereof they had heard say might be attributed too Peter especially, because they perceived that the countenance thereof availed much to the appeasing of schisms. But if Augustine and the other ancient Fathers were living now, and should hear and see these horrible heresies, monstrous maskinges, and peevish puppets, wherewith this holy Sea overwhelmeth the whole world at this present, they would change their note, and sing a far other manner of song of the intolerable pride and ambition of this Sea: and would with no less vehemency of spirit, than other godly ministers at this present, 
The ordinary succession of pope● hath been discontinued & broken of.  bend themselves tooth, and nail against the same. And y●t touching that beadrol of succession whereupon they brag as never at any time discontinued: with what face dare these Romish Rutterkynes face it out with a card of ten as it were, which hath been so many years turmoiled with schisms, encumbered with so many chances and changes of bishops, each striving against other for the title of that Sea: where many times three Popes, and for the more part two Popes have challenged the chair: not unlike lusty gallaunces who be jealous of their paramoures: in so much that it could not be easily discerned who ought to be received for the true Pope: that I speak nothing meanewhyles of all those which by fraud, by simony, by violence, by murders, by witchcraft, necromancy, and devilish practices, I say not, have crept covertly in, but rudely rushed upon the foresaid succession. To pass also over, that filthy discontinuance of the same Sea, wherein was chopped into chair as successor, not john a bishop, but joane that shameless strumpet: whose successors they must needs confess themselves to be even as yet, if to derive the succeeding order of successive Prelates, from the direct line of the predecessors, be of so great emportaunce.  
But of Peter and his succession enough now: whom albeit we yield to have sometime sit as Bishop in Rome (which maketh not so greatly to the purpose) yet what is that to the Pope of Rome now? forsooth Christ gave charge, you 〈◊〉 s●a, of his sheep to Peter. This is true indeed: but it was to the end he should feed them, and not to pluck their skins from of their backs: But you feed not, but suck the blood of Christ's sheep, and yet require to be accounted Christ's vicar's and Peter's successors? And think you in this so glorious a light of good learning and evangelical doctrine, to find such blockish buzzards, whom ye may persuade that your brags be true, wherewith ye may be able too bleat? the eyes of men any longer with that glavering shadow of vain title and name? If you be of that mind: by your leave sir, you do err wonderfully, if at least the bishop of Rome may, possibly err. But I w●l not say you do err, if you see it not● but I will boldly affirm, you are stark mad rather. For what shall I say? do ye not perceive how your councils ●ee discovered? da● ye not feel your crafts, frauds, disceits, practi●es, robberies, lies, filthiness, cracks, vanities, errors, blasphemies, devises too be l●ide open before all men's eyes? Is it not apparent unto you that men's consciences do now perfectly behold your cankered malice and cursed conspiring against Christ's Gospel? ●hat I need not mean whiles rip abroad your daily murders aswell old as new, wherewith your unquenchable tyranny of savage bloodthirstines seemeth as yet altogether insatiable. These outrages so many, and so manifest he that seethe not with his eyes, him will I not account so much blind of sight as void of understanding: he that doth not detest them, him may I well judge, to be not only not acquainted with any partaking of civil humanity: but an utter alien and stranger to all virtue, godliness, and pieti●. Your traitorous treacheries are more notoriously manifest to all people and tongues, then may any longer be coloured: more execrable than can be borne withal. Your counterfeit horns these many hundred years now covered with clouds wherewith you have hidden a ravening bloodsucker under the visor of a meeks lamb, be appara●● now, yea believe me, pope, they not only more apparently glister in men's eyes, than the sun shine in midday: but also are become very babbles & mockeries in every man's month: in so much that no man is ●o poor blind but doth easily discerne● no man so blockish, but doth heartily la●gh them to scorn.  
There was a time peradventure heretofore, whenas these foggy misles of blundered ignorance did dazzle the eyes of men, when as that most happy faculty of imprinting & reading of purer sciences, most fatal to your sacred Sea, was not yet published abroad in the world, wherein some place and time might have been reserved to cloak your palpable darkness. But now sithence the gladsome dawning of mo●te resplendisaunt verity discovereth itself, wherewith you may see men's understanding illumined and eyes enlightened through God's wonderful bounty and mercy: sithence remaineth no foxe-hole now in these Regions wherein you may shroud the dazzled drowsiness of your elvish errors: 
The light of doctrine and truth restore●  what other hope may you conceive of those rotten rags of most barbarous grossness, and loathsome pilfe of filthy superstition, but that ye give place unto fortune, and abide some better chance? And being convinced with the truth itself, if ye can not be reclaimed to change your minds, yet for very shame change your chair at the least, and run away into some desert, and from thence convey yourselves into some unknown nations, who have not hitherto tasted nor been deluded, with those romish gewgaws, stagelike stateliness, & masking myzemases: you can now no longer deceive bs, as men that have been more then enough overridden and galled with those your misdemeanours. Perhaps poor Christian carcases may be pinched with the cramps of your tyranny. Certes their hearts be now so altogether estranged from that common juggeler Rome, and from that false fornicator Sea: as that no hope remaineth now, for ever recovering them again. And to the end ye do no longer vainly struck yourselves ye Roman Bishops with false opinion of assured security: understand ye for certainty, that the world is turned quite contrary, wherein ye may see the heavenly trump of the glorious gospel prevailing against you, your crafty packing, your false forged doctrine, your hypocrital holiness, your ravenous raging, your subtle masking can no longer now creep in corners. The very unlecred multitude of christians doth begin now too open their eyes, & too behold the lightsome brightness of the truth. God's people is otherwise instructed now then heretofore, when all the speeches of those Popish Prelates were holden for Gospel, and when the chief foundation of religion was grounded not upon God's word, but upon the Pope's authority. But now who can be so witless a wayward, so senseless a dotard, that canno● easily perceive your error in religion, your rebelling in conversation, and your pride of life? who also beholdeth it, & doth not from the very bottom of his heart detest & abhor you? And herein surely the matter is come to a good issue, That such a dirty religion is fathered upon so drowsy a dotterel: for such is the religion, as nothing can be more superstitious, nothing more estranged from Christ: Such is your life, as nothing can be more pernicious too the tranquillity and peace of Christians.  
Wherefore sith you can in no wise be ignorant of the deadly hatred of all godly personages, set one fire against you, procured by your own mischievous and infamous villainies, and which you have long sithence deserved: What other Counsel will ye that I give you, but as I said before, to make a necessary choice of one of these two: either to be of the mind to flee the Country wherein ye remain now, or to change the religion which you have wickedly defiled? But being fully persuaded that you will accept neither of them, and perceiving you too be of that sort, whom neither shame of the world can drive too your duty, nor fear of God can restrain within the bounds of modesty, nor any manner of courtesy can reclaim from cruelty, wander on in your purposed race as much and as long as you will for me: I will give you ●●ee scope to range in that Maze of Turkish impiety wherein ye ruffle: and too lull yourselves asleep in those brainsick broils wherein ye triumph, neither am I any thing at all disquieted with your barking bulls and bloodthirsty curses, 
The Pope's Bull●s against the faithful s●ruants of Christ●  which you have vomited out so seditiously against Christian Churches, without any great danger thanked be God. Nor am I aught terrified with your accusations as falsely forged, as fraught full of poison, neither moved with these your filthy slanders and unspeakable railings wherewith you have currishely gnawn many Godly Princes, 
The slanders of the Pope against the Queen of England●  and of late also backbitten and slandered the most Sovereign Lady and Princely Paragon of England the Queen's majesties person chief, then also her noble kingdom and renowned nation.  
WIth infamous slanders laid unto our charge by you (to speak no more now as of my ●elf, but in the person of her highness: 
The Oration of Queen Elizabeth to the Pope.  for so take it now as though not I, but the Queen's Majesty called you too account for your shameless impudency against her) if we had received of any other besides this Roman antichrist: we would think it not amiss to frame some more special speeches in defence of our innocency. But as now what could have been more excellently applied, to the right commendation of our renown, what could have been more effectually added to the increase of our everlasting honour, then to be thus accursed of you, being the most cursed enemy of Christ above all other, with whom no man can possibly be in league, unless he be a sworn enemy unto you: neither can any man be otherwise acceptable unto him, except he be at deadly foade with you? So that for this cause chief above all other, we do yield most hearty and humble thanks too the high and everlasting Majesty, in that it hath pleased him ●o vouchsafe us this so great and unspeakable honour. For why should we not judge ourself too be highly honoured in this behalf, more than in any thing else together with other godly and holy ones of my Lord God for this, that t●is Sebah doth so unmannerly rage against us, persecuting us so uncivilly with his bulls, not so much for any our desert, as for the defence of Christ and his Gospel which we do profess. In which kind of cross, whereas two things occur to be duly considered of each godly Christian: not only what injury is offered, but also by whom, and for what cause it is sustained: Then as often as we have recourse to this last point, we are not a little recomforted against your choleric curses, by the sweet speeches of the gladsome Gospel: 
Matth. 5.  Blessed are they that suffer persecution for righteousness sake: and when men curse you, speaking all evil against you, belying you for my sake● etc. With which kind of persecution sithence ye are now purposed to proceed● against us, you could not by any means have uttered any one more manifest a token of true consolation, and certain assurance of infallible comfort, then by this gross rancour of mind conceived against us: which doth assure us of Christ's undoubted benignity, high favour & grace powered forth upon us for the same. For if to be evil spoken of for doing good unto others be accounted for a princely ornament, even with the most re●owmed Princes: and if there can be no greater praise attributed too any person then to be slandered and reproached of the wicked: then questionless to be maliciously & undeservedly maligned of this Antichristian Atheist, we think it not so much a commendation meet for a Princess, as a renown rather well beseeming an Empress, which also we do plainly confess to be one of the fairest flowers of our flourishing garland.  
Well then (ye Prelate of Rome) forasmuch as ye shame nothing after your wont want of discretion so unadvisedly to scatter abroad all slanderous reproaches against kings and queens, tell us I beseech you, what that so great heinousness may be, that causeth you to bray out so undiscreetly against us. We here say ye have called us in your Bulls, Bondmaiden of all wickedness: and accuse our kingdom too be the refuge of all Heretics. Good God, what strange and monstrous shamelessness is this? Dare this babylonical Strumpet be so void of shame, as to condemn others of wicked life, which when she hath thrown out all manner of cursed speeches and slanders, that her lying choler can imagine, shall yet never be able too discharge one half of her ugly abominations, wherewith she swarmeth on all parts most horrible and evidently apparent? For what common Channel or Sink can be more unsavoury than your life and Court? But as concerning your own loathsome filthiness, we refer you over to answer for yourself before the high judge. In the mean time too speak somewhat for ourself, in few words be ye thus satisfied. First, that neither it is, nor ever hath been any our nature or quality, to make boast of our good life before God, as the Pharisees use too do: for we dare not presume upon any such innocency: And yet on the other side, we will not so condemn our conversation before men as we think it when it is at the worst to be in any respect so stained or blame worthy as yours is. Now when we name you, we mean not one particular person only, not Pius the 5. nor Gregory the 13, but we comprehend therein the whole rabble of that rebellion's Gallants altogether: neither do we simply condemn the whole Sea or succession of Roman bishop? namely that Sea which in the sweet nursery of the pure and primitive Church was ever highly commended & praised by sundry men's writings, and judgements: such a one as the Poet Ennius maketh mention of, 

L●●ius.  authentic laws, and sages grey,  
Keep Rome in state and civil stay.   
But we speak of this Rome, which ruleth the roast a● this present, so foully fallen from the aun●ient steps of her ancestors, from faith, from gravity, from religious life: not that other ancient Rome long sithence buried, raked in grave, and worn out of memory: but a certain changeling fromshapen Rome, now of late start up, so altogether unlike too that former, by how much that first flourished in grau●ty, discipline, virtue and truth: and this other wallowing & weltering in vanity, riot, riches, pride, ambition, extortion, licentiousness, and filthy delights of this world, seemeth utterly forlorn, having no spark of remembrance or countenance almost of the ancient integrity, no partaking with Christ: nor any manner of affinity with Christ's Apostles.  
In which Sea, I mean the Sea of this present age, we may easily discern the usual practices of that romish antichrist not unknown too the whole world. Neither doth this holy father therefore rail upon us so barbarously, because he thinketh us to be so licentious in deed, as he slandereth us maliciously in words, neither would he reprove us one iot● the more for that cause, though we were in very deed much worse than we are: nay rather we should be so much the more dearly be loved of him, by how much we resembled him nearest in lewdness and looseness of life. But there lurketh an other snake in the green grass, 
The cause of the Pope's malice against El●zabe●h Queen of England.  which because he neither discloseth in his Bulls, nor the simplicity of the godly can easily discern, we will frankly make known to the whole world. And this it is: If we would yield our person and our kingdom to the Romish Halter, and suffer the mark of the beast to be sealed upon our forehead, af●er the manner of some Princes, and with as great affection as they do: Certes no kind of inordinate licentiousness, were it never so abominable, might be any such estoppel to bar us out of the number & Bead-roll of his dearest Sons & Daughters: but should be beautified with as much of the Apostolic blessing, as the dearest darling of all the crew. Now because we have shaken of these peevish Papane fe●●ers, and betaken ourselves to that Imperial standard of true religion, under the which we have chosen to adventure our life for Christ's glory and honour, rather than to remain in thraldom under the Pope: Hereof cometh it that we be reproached with this foul name, to wit, a Bondmaide of all treachery: this is it that makes him to boil with so hot hart-burning against us. And thus much hitherto now of that which you may conceive either uttered already against you by the renowned Queen of England, or at the least as much as her highness might justly speak unto you: which nevertheless if had been set down by her own pen, would have been much more artificially and princely delivered, if her highness would have vouchsafed so much to have embased her Majesty, as too deal with such a monster,  
Now I return unto myself, and the public defence of that little Island, which with cursed mouth you do slander too be the kingdom of Heretics: expressing herein the very shape and conditions of that froward Phormio in Terence, who alone marring the whole Action, and for the same cause apprehended too clear himself before the judge, became first an accuser of others. Semblably and with no less shameless impudency this Laterane not Terentian Phormio accuseth them for Heretics & Apostates. And why so I pray you? because they have revolted from Christ at any time, denied or shrunk cowardly from faith? No, not so, but because they have forsaken that sacred Sea of romish Church, wherein they were once settled. Yea, is it so? Shall there be no Church then, but that only Church of Rome? Shall they be all accounted to be without the body of Christ, which do acknowledge Christ for their supreme head? What? is it of more emportance to be slaves unto the Pope, then to be soldiers unto Chris●? No: But they affirm, that there is no Church, where the Pope is not head. What Church then I pray you, was that in Asia and Palestine before Peter ever saw Rome? Yea put the case Peter had never seen Rome in all his life: should there therefore have been no Church at all? Doth the state of Bishops make the Church of Christ to be a Church, or doth the authority of the Church make Bishops? But they say there is no hope of salvation without the church: I do hear it, and confess it to be true: yet this is no good argument to prove, that there is no Church at all, except it be subject to the Pope. I add moreover, That where they say, that there is no hope of salvation without the Church: 
How this saying [without the Church, is no hope of salvation] must be construed.  that this saying is to be construed to appertain to that church only, which is the very undoubted spouse of Christ, and which is also married unto Christ her husband, not because salvation is so necessarily tied to the Church, as though the Church bestowed it of her own mere liberality and bounty: but for the mutual & immutable coupling together of the head with the body. Whereby it cometh to pass, that whosoever is made partaker of saving health in Christ being the head: the same can in no wise be a stranger from the society of the Church. And again, neither can such a one be an outcast from the Church, unless he be first cast off by Christ the head and prince of the Church.  
Which being concluded upon: with what arguments now doth this counterfeit successor of Peter convince us for outcasts and Apostates from partaking with the body, who through faith be engrafted into Christ? Who be not severed from the true and Catholic faith of Christ? For if nothing else make an utter separation from Christ, but obstinate rebellion from Christian faith and Christian conversation: what treacherous rebellion either in our doctrine, or in our manners can these romanists espy in us, so blame worthy, which may not much more justly be rebounded upon their own backs? Forsooth (say they) because we hold not the Catholic faith. 
The C●thol●k● faith.  Go to then. Sith they stands so nicely upon this point: let us faithfully discuss, what manner of faith that is which they call Catholic. If the same be the Catholic faith which Athanasius doth set out in his Creed, 
Athanasius Creed.  or which the Council of nice did determine upon for inuiolable● 
The Nycene Creed.  From which article of the Creed can you show that they have revolted?  
But here again some jangling jay of this Sea will urge, that because they hold not the Catholic faith of the Roman Church, 
The Romish faith.  therefore they hold not the true Catholic faith. Well said. Hereby than I do perceive that it availeth no whit to be accounted Christians and Catholics, unless they be romanists also. Let us learn therefore of these romanists, what it meaneth to be a Romanist. Truly I believe it is thi●: That the Pope of Rome must of necessity be accounted for the very and undoubted universal Bishop of Bishops: the Pope of Rome must be esteemed chief head & general Lord of the whole Catholic Church: unto whom and unto all whose commandments, statutes and decrees, all people and nations must be buxam and bonnaire upon pain of damnation. Is it so in deed? whosoever retain not this faith, though he hold fast and firmly maintain all other things agreeable with the holy ordinances of God, and all the Articles of the Creed, and faith of the Church: shall not the same be adjudged for Catholic? No, Sir I trow. But if this be true: surely neither the Churches of Alexandria, of Antyoche ● of ●erusalem, of Constantinople, of Africa, nor yet that ancient Church of little Britain, shall be reckoned for Catholic. To what purpose then spoke Basil these words, where making mention of the Church in his Epistles he sayeth: 
B●●●● in his 78. Epistle.  The Catholic and Apostolical Church abandoneth etc. When as yet notwithstanding in that Church of Greece, which he avoweth to be Catholic and Apostolic, the stately loftiness of Rome had not so highly advanced itself? And therefore we must needs scrape out of the Calendar of Catholics, 
The Catholic church amongst the Grecians exempt from the Church of Rome.  Basil, Athanasius, Nazianzen, Tertullian, Augustine, Cyprian, Eusebius, Theodorete, and all 〈◊〉 the most famous Bishops of the Greek and Latin Churches: all which though doubted nothing, but that they were true Catholics, yet did no one of them profess himself to be a Romanist after this rule. Neither can the gross ignorance of many learned Fathers be any wise excused, who first framed the Articles of our Creed unto us. 
We read in our Cree● the holy and Catholic Church, but not the Roman Church.  For if no Church ought to be reputed for Christian or Catholic, but that which is of Rome: then were those ancient Fathers much to blame, who, in setting down the Articles of the Creed, did neglect and so lightly pass over this upstart Article of the Romish Sea: that where we be commanded to believe one holy Catholic and Apostolic Church, they did not in like manner command us to believe the Roman Church withal.  
Hereby you perceive well enough (holy Father) into what cumbersome straights and absurdities, you have whirled yourself by your blind unadvised rashness. For first● if no certainty of salvation be to be hoped for out of the Church, which Church must be without all question that same very Church of Rome, as you frame your arguments, and that the Church of Rome be none other but the same which is strained and streighted to the universal commands and decrees of the Bishop of Rome: now than you do exempt out of the privilege of the Church, not that one English Nation alone, foreclosing them all passable way to salvation, but together with them also you do exclude out of the number of the Catholics, infinite other famous learned clerk of the ancient and pure age of the Church, Doctors, patriarchs and Bishops, yea amongst these also all the Bishops of Rome as many as were Gregory's predecessors. But what need many proves in a matter of itself so manifest and well known? Undoubtedly sithence Christ would vouchsafe to lay the first foundation, yea and to build up that beautiful and everlasting building of his own hou●e upon none other groundwork, than upon that cor●er stone of Christian faith, and Christian confession: And if Paul doubted nothing to recount the same faith to be the only and infallible shoot anchor of salvation: by what law then will he adjudge them as outcasts worthy to be banished from the Catholic and Apostolic Church, which profess the self same faith of Christ, that the Apostles and other Catholic Churches did profecie?  
But the Pope (I suppose) will deny, 
The only faith and doctrine of Christ doth unite Christians to the C●u●ch●  That to believe in Christ, and to worship him in heaven as our only head sufficeth to true faith and salvation, unless we do withal profess the Pope of Rome to be chief head of the Church here on earth, and ourselves generally all to be members of the same Church. If it be so: that the faith of Christ be not sufficient enough for the faithful unto salvation, except the pomp of the Pope be propped up together with the Majesty of God: what can be more agreeable with reason, then to make us here three Tabernacles, 
Three Tabernacles.  one to Christ, an other to the Pope, and the third (and good will) to the Cardinals? To conclude: This also ministereth no small cause of marveling, why the Pope doth not require us likewise to correct the form and words of our Baptism: for as much as the faith which we have vowed to Christ in our Baptism, availeth nothing to enfranchise us, nor to make us free denezens of the Catholic Church, except to this necessity of faith, be tied withal an other tag of humble obedience to the Pope of Rome: That we correct (I say) the words of our Baptism, That whosoever be baptised in the name of the Father, of the Son, and of the holy Ghost, be baptised also in the name of our most holy Lord the Pope. But if this be true, the certainty whereof cannot be denied: That we were never admitted into the participation of holy Church in the Pope's name, and that the want thereof is no manner of estoppel to bar us any way from being united unto Christ as members of his body: how dare that lying mou●h be so monstrously impudent, as to condemn the servants of Christ for Heretics to exclaim against us as Apostates and runagates from the Church? to accuse kings and Queen's to be supporters of Heretics? Nay rather by what reason or Scripture will he defen●e himself so, that all the world may not plainly perceive him to be the very self same, whom Saint Paul in his Epistle to the Thessalonians doth by most evident demonstration forewarn them should come: 
●. Thessal. 2.  who sitting in the Temple of God, should keep a stir not as a minister of Christ, but most arrogantly vaunt himself to be as a God. Which words sithence do so in all points accord with the life and manners of the Pope, as that they can not seem to signify any other. Let the Pope be thoroughly well advised first, how he may be able to clear himself before God, before he accuse others before men. But an other time shall serve more fit for this treaty, hereafter more at large God willing.   

THE POPE confuted. THE HOLY AND APOSTOLICAL CHURCH CONFUTING THE ERRORS OF THE POPE'S DOCTRINE. THE SECOND ACTION.  
IT appeareth manifestly enough, I suppose, by the former discourse, that we have not departed from out the Church of Christ, in that we have sequestre● ourselves from the Romish Synagogue. In this present action therefore, now it may seem convenient that we render the reason that moved us to renounce that Romish rout, and set down as briefly as we may, the very points withal, wherein we serve from them. Wherein nevertheless shall not be altogether amiss to advertise the gentle Readers hereof chief, That we entered into this controversy against the adversaries, not of any set purpose to raise contention and debate in the Church, nor of any desire to quarrel and contend, nor yet of any evil affection that we bear to the persons themselves, against whom we maintain argument: n● yet for that we would not much more willingly be coupled with them in one link of Christian unity and concord, if the unity, which they offered unto us, were such as we might by any means yield unto, without prejudice of the faith and glory of Christ, without stain of conscience, without manifest treachery and Apostasy, or without unavoidable danger of the safety of our soul. But the matter being now grown to this point, that we can by no possible means be at unity with Christ, if we partake with them, what remaineth then at the length wherein they may either justify against us, or allege for further defence in their own behalf? If they accuse us of Apostasy, or falling from them, let them then first by plain demonstration make manifest the very nature of right Apostasy. Surely if those that have severed themselves from the Primitive and true Catholilike Church, and be revolted from the first founders of Christian faith, from the ancient Fathers, from the Apostles, from the infallible principles of the evangelical doctrine, to an other doctrine, to men's traditions, to foreign forged novelties of Religion, to worshipping of Idols, to a strange Gospel altogether unknown to the Apostles, to patter prayers in unknown and barbarous speeches, may rightly be called plain runagates, no men in the world deserve to be called Apostates in my judgement more properly and truly, than this generation of Papists brood.  
But here again will some one of them reply, that they stand upon a good ground of possession, not able to be gainsaid, which they hold of the holy and Catholic Church never discontinued, since the very age and time of the Apostles themselves: from the which they say, that we being but few in number, hedgecreepers as it were in corners, through treacherous backsliding, have (as it were abandoning our native Country, & shrouding ourselves in the hill Aventine) withdrawn ourselves like rebels. To stop those slanders again, let this answer suffice: First as concerning the number, whether we b●e many or few, it maketh little to purpose. In the Church of Christ, sayeth Augustine, consideration must be had of the gravity of the matter, and not of the number of voices: and it happeneth oftentimes that the greater number prevaileth against the better, by number of poles rather, than by trial of truth: yea Christ himself viewing the number of his flock, 
Luke. ●2●  pronounceth it to be very small, 
Mat● 20. 2●●  so also, when he confesseth that many be called, 
Luke. 18.  yet he addeth forthwith, that the elect be not many, but few in number: in so much that he seemeth to doubt, whether the same son of man shall find faith in the earth, when he shall come. Yet for all this, if a true computation may be yielded of men, of nations and people, by the poll itself, of all such, as with all their hearts do detest the frauds and contagion of the romish false religion, there will not so small a number appear in their eyes, as haply either they conjecture themselves, or at lest ought to make so slender account of.  
But as concerning the Church itself, let them understand & persuade themselves thus: That wheresoever the true church of Christ is resiant, there we do plead in possession, & justify our true and undoubted tenure therein. Of which church, they be called tenants in deed by name, but have utterly lost their whole interest and right thereof. To make the same more plainly discernible, let us with due consideration make a proportion of both the churches of Rome: to wit, the ancient & first church there, and this new upstart synagogue that is now: 
A comparison betwixt the ancient church of Rome and the Romish prelate's now.  and compare together our popish massmongers that be now, with those ancient ministers & doctors of that first age, by line & by level as they say. So will it appear easily how much they differ each from other. For how carefully & reverently did those ancient fathers behave themselves in the old time in that holy function of ministry, which by lawful calling was committed unto them? 
The life and conversation of the ancient a●d Apostolical church.  whose only delight and endeavour consisted wholly in instructing them that went astray, in convincing the stiff-necked with the pow●r of the word, in curing the canker of them that were wounded. To this painful travail in teaching, was annexed no less carefulness to lead a blameless life, as that they might not only vaunt them of an undefiled conscience which might boldly appear before God, but also that no such blemish might be found in their conversation, as might be offensive to man: whose whole trade of life was employed not in idleness, & pleasurable delights, but in the earnest study of holy scriptures & in the enlargement of the kingdom of Christ. They were shepherds of the flock, & nevertheless sheep of the flock also themselves not wolves amongst the sheep: they were not guarded with train of soldiers, but in mightiness of faith, in soundness of doctrine, in exercise of holiness, in sincerity of love, not so lofty in glory, as affable and friendly in speech, finally endued with such a sweetness of manners, and mildness of mind, as that they would not willingly endamage their enemies. They executed nothing with violence, their only weapon was the sword of the spirit, & power of the word: they threw none into prison, they drew none to the stake, they polled none of their possessions or goods, they savoured not of wars, nor breathed out bloodthirstines, nor teazed men to arms, ne set Princes together by the ears at any time: as they were themselu●s peacemakers, & messengers of peace, so did they allure all men to peace by all means possible. They never groaped after titles of universality, nor trusted at any time in the confederacy of treachor●, in seditious factions, in conspiracies, nor in crafty counsels. They never haled sceptres from out princes possessions, nor tread ever upon Prince's necks, but lived quietly under Ethnic magistrates, with an especial foresight providing always that they ministered no occasion of sedition: yielding honour humbly to whom honour was dew, paying tax & tribute, where tax & tribute was payeable. They used continual exhortation to the novices in Christ to humble themselves dutifully even too all Idolatrous magistrates, 
Great difference betwixt the bishops of the ancient, and the new church of Rome.  and too pray daily for their good preservation to God.  
On this wise did those ancient Apostles & Apostolic fathers train the world at the first, & thereby enlarged the Church daily. To the furtherance whereof it is scarce credible to be spoken, how much availed not only the force of their miracles, but● with a● the sweetness of their demeanour, & uprightness of life, their cheerful courage in afflictions, their lenity in suffering injuries, of mind mild and gentle, imagining no hurt to any, and endeavouring to deserve well of all, raising itself above worldly pomp, making no account of this life, & exempt from all encumbrance of worldly affairs, to the end they might the more freely attend the preaching of the word. So also were the bishops of that most happy age maintained with the only benevolence of the people, contented with the baseness of their own estate: In the mean time if there remained any surplus beyond daily necessities, the same was delivered back to the poor: At what time palaces of prelates were nought else but treasuries of the poor. For as yet the royalties of S. Peter rolled on no man's tongue: what shall we say to this, that of that beadrol of bishops many lived so beggarly, that at the time of their death, scarce one penny could be found to pay for their grave: as we read recorded of Theodoret? But this kind of men are long sithence dead and rotten, yea there remaineth scarce at this day any sparkles of their manners. The Cat is so altogether turned in the pan amongst these romish revellers, that whoso will now compare these present prelate's with the first proportionally, and enter into dew consideration of the licentiousness of these shavelings, of their cruelty, ambition, tyranny, frauds, conspiracies, loftiness, delicacy, idleness, riches, bravery, troops of attendants, palaces, lavishness of life, greediness of revenge, shall find them more like lordings, than bishops: rather monarchs than muncks: & shall scarcely discern whether a man may rightly call them preachers or treachors: Teachers or deceivers: prelate's or Pyla●es as Bernard did. 
Bernard in his Epistle to E●genius ●  And yet after all this how they blush nothing at all to be deemed their successors, from whom they have so degendred in all actions of their lives, as that not so much as any memorial at all of that primitive ancient integrity may be found to shine in them,  
And yet might this somewhat be borne withal, if they would permit us quietly to enjoy the same doctrine at the least which those ancient elders and Apostolical founders left behind th●m to be received of Christian congregations. But as now even on this behalf all things are so unlike, that any may well doubt whether their life seem less Apostolic, 
The life of the Bishops of Rome may seem less Apostolic then Apostatique.  or their doctrine more agreeable with Apostasy. The nature and novelty of which doctrine being altogether so new-fangled, as that it carrieth no resemblance of Apostolical spirit, no likeness of ancient antiquity, it is a wonder to see, how these fine fellows will not cease in the mean time, to accuse us of novelty, as though all antiquity both of the scriptures, & of the Apostles and most learned fathers did not by all manner of means cry open wars against them. If this be not true, let them discover unto us, from what antiquity this Laterane transubstantiation and confession (as they term it) auricular received to be publicly authorized at the first: 
The Pope's doctrine conninced in novelty.  both which Pope Innocent the 3. did in that barbarous age thrust upon the church by force, and power, without any probable reason of the scriptures, but enacted by the conspiring decrees of certain evil disposed persons: Again out of what progeny peeped private masses first: Trentals, yearly obites, that daily sacrifice of the Altar ordained for the cleansing of sins? the one part of the communion cut of by the rūp● pilgrimages, prayers for the dead, prayers in an unknown & barbarous loung, & mumbled in a b●adrol by rote? Or from what ancient brood were broached at the first their absolutions, pardons, ●●pish bulls, romish stations, continual gaddings to the apostles tombs, dedication of temples, shrieking of saints, con●uring● of salt & water, of co●ps, bowg●s, & that endless consecration of such like trumperies: couple herewith also m●●kishe vows, rules, shavings, plates, miters, attires, besmearing, palls, jubilees, and I marvel that circumcision and the sacrifices of the old law were not likewise chopped in amongst the rest.  
But when the Apostolic doctrine displayed his bright beams to the world first, 
The novelty of the Pope's doctrine was in many things unknown to the ancient fathers.  as it was heavenly, and available for the safety of the world, so did they proclaim nothing else, but that which they saw with their eyes, & heard with their ears, they published nothing but what was foreshadowed before by many ways, & figures: foretold & agreeable with the oracles of the Prophets. And where I pray you at the length, have these men ever heard with ears which they debate so lustily of purgatory, of satisfactory merits, of choice of meats not to be received with thanksgiving, of matrimony not free, nor granted indifferently to all men, of images set up to be worshipped? or out of what puddle were plumped first their proud cracks of the absolute power of the universal bishop, of the Apostolic succession of the Romish Sea, of the key that never erred, of the absolute authority thereof which ought to be esteemed better than all councils, not to be controlled of any person?  
The Apostles, which established the principal part of our salvation in the power of faith, 
In how many & how weighty matters the Apostolic doctrine varieth from the pope's.  taught us long ago on this wise, namely: that Christ was our righteousness, our wisdom, sanctification & redemption. And from whence then received these men this which they will, & enforce us to believe, that man of his own power worketh works meritorious: that we merit everlasting life even by due desert? That the blessed virgin may command her son reigning with the father to grant this or that man's petitions. In the Apostles tin it was decreed by public authority, and by inspiration of the holy ghost, that it should not be lawful for any man to charge the Gentiles with grievous traditions: neither did any man when Paul preached grie●e his brother for eating flesh so that it were privately, and without offence to the weak brother. And from whence now have issued these so great floods of m●ns traditions● wherewith consciences are clogged both publicly and privately, far more rigorous than the state of the jews, so that he shallbe in danger of loss of life as an heretic, whosoever shall dare touch an egg in the lent or aught else than that which the Pope authorizeth, yea though sickness or necessity require him thereto? Is any man so mad as to think these burdens and clogs proceeded fro● the holy ghost? whom sithence it pleased to make churches free in the time of the holy Apostles, surely it is not likely that he would now alter his good pleasure, and charge the churches which more grievous burdens then before. In like manner in times past Bishops were created by the voices of the people, not without the consent of Princes & Emperors, & this also upon due examination of learning & life, according to the institution of the old Canons. Now to pass over many other things, at the naming whereof godly hearts may tremble for fear, fain would I have them answer me how this canonical election without all examination, without the people's voices, & without allowance of the prince, hath been posted over to a few Cardinals, or peradventure sold to the fa●test in purse: where this took th● original of antiquity, or when it first sprang up.  
Therefore to conclude this discourse of antiquity, 
Tertullianus●  if according to Tertul● judgement that which is most ancient must be deemed most true: & again whatsoever is crept up of l●te must be taken for counterfeit: & if Irene combating against the heretics of his time, be adjudged to have done well in that he appealed to the most ancient churches, as the with drawing nearest unto christ were believed to err lest: finally if we ought to hold that for autentick which was established by the authority of the Nicene council, L●t the ancient determination stand: if likewise we following their example, be willing to return to that purest pattern of the most ancient Church, which you have forsaken, & will call back ourselves, & all our ac●ions to the direction thereof, will any man account this in us to be a departure from the Church, or an access rather to the primitive Church?  
But much matter is usually objected here, touching the visible church, wherein for as much as both good and bad be conversant, they say that the good aught to be received, and the ill nevertheless not to be rejected for the church's sake, wherein they abide. We deny not that in the visible church be always resident both good & evil, so also as we do embrace the good, we do not cast out the evil rashly for the church's sake. And yet followeth no good consequent hereupon, that they with do shun the company of the wicked in the church, do therefore reject the church itself. For although in the church, the wicked are mixed together with the good, yet be not these evil people the church of christ. It behoveth therefore to make evident now, which be those good ones, & which be those wicked ones, of whom we● speak: & here now an ●stima● must be made not in respect of their conversation, but in respect of their religion: that so as o● the one side we may deem them properly good, which teach purely & sincerely jesus Christ & the sacraments: so on the other side we call than evil, which defile the sincerity of Christian faith, deprave his sacraments, & under colour of the church do persecute the true church of Christ.  
Such to have been in all Churches, and in all ages of the Church, even from the first age of the patriarchs, Prophets, and Apostles always until this present is more than manifest, which having no spark of true religion, but a false vysor, of counterfeit holiness, have abused the name and title of piety chief to overthrow true piety. Of this number were Ishmael and Esau in the time of Isaac and jacob ● in the time of joseph his own natural brethren, who like treacherous traitors conspire● the murdering of their innocent brother: Those also that joined in confederacy against Moses, with Dathan and Abyron, and many other times: likewise they that joined traitorously in arms against David their liege Lord and king. Such were the false prophets that withstood Elias, Michea, Esaias, and the true prophets of God: such were they who when jeremy did prophecy, exclaimed against him, The temple of the Lord, The temple of the Lord, when as in deed their speech was nought else but very lies, like as the scribes & pharisees upbraided Christ himself that they were the generation of Abraham, when as in very deed they were the brood of the devil. Neither wan●ed such like busibodies in the Apostles time, whom S. Paul worthily reproving spared not to call false Apostles, false brethren, dogs, evil workmen, enemies of Christ's cross. The Angel in the Apocalypse speaketh of them on this wise, 
Apocal. 2.  they would be accounted jews, but in very deed they be the synagogue of Satan. To conclude, with what sort of people hath not only Christ's church but all common weals also been pestered more at any time, then with such kind of naughtipackes, which when either can not, or will not walk the right way to true renown, do forthwith not only seek pillage of the people, but procure also the hazard of their soul's health counterfeit hypocrites gloasing & flattering the vulgar sort of people, & entraping the simple. The like crafty colour used the sect of Mahomet, who because would not seem to be Agarenes, coined themselves the name of Saracenes, as though they were generation of Sara, & so deceived the people. And the beast mentioned in the apocalypse being nothing less than a Lamb, 
Apoca. ●3.  did wonderfully bewitch men under the counterfeit face and horns of a lamb.  
But here again haply will some friend of the Romish Church take me up 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 show, or any resemblance at all of the visible church? neither aught to be named by the name of Christians? On the other side though the Patriarch of Rome, be not allowed amongst you as head of the church, yet can he not be denied to be a member of the visible church, and to have a place amongst 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 beseem Christians to sequester them ●elues from Christians. What needeth longer answer hereto then at one wor●e to answer with Cicero, 
Cicero in his Tusculans the 3. book.  Why should I hearken to speeches, when I see deeds? Certes if he be a Christian bishop as he requireth to be accounted, his offence is so much the more heinous in this, that under the visor of a Christian, he executeth such outrage so furiously and so savadgly breathing out slaughter & utter destruction of Christians, as that no man may doubt, but that this Abadon hath murdered, burnt, and oppressed greater heaps of Christian carcases, than any one of all the heathenish savage, which proclaim themselves to be open enemies of Christianity. Yea by so much the more is he to be detested then the Saracenes, by how much less an open enemy hurte●h in respect of the privy lurking and domestical Scorpion: whereof the one may somewhat be prevented by foresight, but this other doth ●urther at unawares before any notice or warning given. Moreover to admit also to be true, that this same prelate hath the place of greatest pre-eminence not only amongst the Christians, but also in the very bosom of the visible church, how far forth I pray you, will this awayle, for as much as Antichri●t himself must plant his seat in the chiefest temple of God, guarded with so great a guarrison of humble attendauntes, the multitude whereof is described unto us by the prophetical scripture in these words: 
Apoc. 13.  And he made all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or their foreheads: And that no man might buy or sell, but he that had the mark of the name of the beast, or the number of his name. etc. Now therefore if a man do shun and flee from this poison and venomous contagion, though it be enshrined never so gloriously in the visible church: it followeth not therefore hereupon necessarily, that the same doth utterly renounce the visible church of Christ. 
Though the Pope with his crew be part of the church, yet be they not the universal church.  No more is this true likewise, though the Pope with his shavelings and Cardinals be some part and portion of a visible church, that therefore the state of the universal church consisteth wholly in them.  

The Pope's arguments deducted from the universality.  But they proceed nevertheless too their subtle sophisms. What, say they, doth not the universal church of Christ embrace the faith of Rome every where? Go to, and what then I pray you? Ergo he that se●ludeth himself from the faith of Rome, can not choose but renounce the universal church of Christ. What answer shall I frame better too this subtle sophism, but too deny both parts thereof, both the assumption and conclusion? For the church did neither heretofore always confess the Romish faith that is now to be universal: neither doth the universal church of the whole world confess the same at this present: as the which groundeth her ankerholde upon the Apostolic faith, and not upon the romish faith. Neither we, though we do not allow, but abrogate utterly all & singular the assertions of the Romish religion being now in ure, have therefore renounced the universal church. Over & beside, to yield thus much also, that a great yart of the unlettered multitude do at this prese●● receive the Romish rags: yet behoveth us to have consideration not of that which the common people do affectionate, but what may be justifiable by the touchstone of truth. So neither must we regard what the Romish faith is at this present, rather we must be well advised what the first faith thereof was, and what it ought to be now also. That person surely which withdraweth himself from erroneous doctrine, chopped into the church through the ignorance and treachery of some teachers, doth not fall away from the church, but rather ●oth seek to salve the sores of the church. If the Pope of Rome & such as profess themselves to be pillars of the romish church, will make proof unto us that their romish church swerveth nothing from the Apostolic church, & that their faith withal is not defiled with many filthy & unsavoury dregs & errors: then let them condemn us of Apostasy for our departure from them. But if they be not able to do so● yea if they themselves have not by much more probable arguments (renouncing the doctrine of the Apostles & the discipline of the best approved church) transformed themselves into a certain new-fangled doctrine, let the indifferent reader judge hereof, whether they, or we deserve most justly to be condemned of Apostasy.  
But you were sometime militant in the same church where we be now (will they say, 
The Papi●●●● objection. ) from whence you are now fallen away and departed from us. It is true in deed. So did your predecessors agree once well and godly wi●h Christ, with his Apostles, & with the ancient and godly fathers: why have you abandoned them, and changed your tippe●tes the●? If you may think it lawful for you to range at random out of ●he true tract of religion, wherein you did tread sometime a right, and to suffer your s●lues to be carried away through rocks and drags, why may it not be as lawful for us to call ourselves back into the true way of salvation after so many our wanderings & masking, renouncing all by paths of errors? Now therefore bethink yourselves wel● whether it stand with more reason for us that we should return into the right way, or range at random still with you? We do assure ourselves that it is not lawful for us to do any other thing, nor tread any other path than we do now by any means, for as much as the authority of the scripture & the truth of Christ's Gospel doth bind us hereto, with a necessity unavoidable. We were once of the same mind that you be (I confess it) stragglers I mean together in the self same couples of errors. What then? If because we wandered in errors being young men, shall we not therefore be reformed being grown to more judgement? But so was Moses conversant once in the family of Pharaoh, Abraham in Chaldea, Loth amongst the Sodomites, The children of Israel in Egypt, Daniel & the Prophets in Babylon, Christ amongst the jews: Paul with the Pharisees, Peter amongst fishermen, Augustine a Manychean. All manner of departures therefore, neither the departures of all persons, ne yet from all society of companies, aught to be accounted blameworthy. Although we forsake to be joined in the fellowship 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 sorts of men, 
Two sorts of men in the visible Church.  the one part of them which occupy the function of teachers & preachers: the other of them which with the unlettered multitude be hearers and learners: We therefore do reprove certain assertions & opinions in some false teachers, from whom we sequester ourselves of very necessity: yet in such wise as we depart not at all from the visible church, in the which we have our being and resiancie as well as they: yea we be many times conversant as Christians, even with our very adversaries within one city, & many ●imes also under one roof. And although we descent from the errors of certain particular persons, yet do we not otherwise but wis● & will the best that may be to the persons themselves: and recount ourselves rather forsaken of them, than them forsaken of us: and are enforced to departed from them rather by violence, & plain thrusting out, then of any our voluntary willingness: so that to set down the matter in plain terms, it may be said more properly that we do disagree and dissent from them, 
A disagreement not a departure betwixt the protestants and the Papists.  rather than departed from them.  
In which disagreement notwithstanding, we do not so altogether re●de in pieces all the articles of their pope's and divines, nor so altogether condemn them, as though nothing were sound amongst th●m: neither do we contend with all that church so, as though there remained no shape of a visible church in all that city of Rome: for they have baptism there, wherein they make a profession of the name of the Father, the Son, & the holy Ghost: They have also the law of God & the Gospel: yea they retain the worshipping of Christ, & profess the same articles of the Crede that we do. They retain also after a certain sort the sacraments, though they abuse them after a filthy manner. All which do carry some pretty show of Christianity amongst men: not much unlike as the old jews in times past whilst Christ lived, were in possession of the holy city, wherein the most holy name of God was magnified: in the which they observed the worship of God together with the laws & ordinances after a certain outward resemblance: wherein also those that sat in Moses' chair taught many things peradue●ture not altogether amiss. Whenas nevertheless under this counterfeit visor of religion lurked most abominable hypocrisy, & treacherous treason against God himself. Of whom spoke God himself by the mouth of his Prophet, You be not my people. 
Os●c. ●.  Semblably if ei●her the romish church or any other church whatsoever do observe orderly and teach sincerely & truly: therein do we not de●● to partake with them. But because the church of Rome treading the tract of the old Synagogue hath yielded to be lead away blyndefolded into strange unknown by-paths of doctrine, into most horrible contagion of errors detestable absurdities, idolatrous worshippings, blasphemies, impieties, sects and heresies, from the plaltform of most true and infallible doctrine, from the pure and sincere worshipping of God, and the undoubted squarier of Christian religion, from the principles of their own profession, from the practice & meaning of the Apostles, from the examples and steps of their predecessors: and have challenged unto itself chief, only, and most absolute sovereignty over all other churches of Chris●e fully fraught with cruelty bloodsheading & pillages: he●ein if we do far away sever ourselves from their society, who can be so senseless or endued with no conscience at all, who seeing so many and so just causes of departure, will not think that we have rather departed away too late, then without good occasion? namely sithence we are not whirled thereto of any giddy lightness as it w●re with a puff of wind, but enforced of very conscience: not of any desire of novelty, but of mere necessity, & not so much of any our voluntary affection, as warranted to depart from amongst them by special commandment of Gods own mouth?  

The errors & filthiness of the Pope's doctrine.  But some one will make a question here, & demand what kind of filthiness, what contagious errors do remain in the pope's doctrine? Surely if the matter of itself were such, as that it were altogether in covert, and not openly manifest in the eyes of all men: I would think that I ought to bestow some large discourse for the better demonstration thereof. Yet somewhat to relieve the ignorance ●f the unlettered, let us (if we may) apply somewhat in that behalf. For I do see very many, that being bewitched with a certain blind admiration of the pope's popeholy religion, are carried away captive into his errors, for none other cause, but for that they will not look into the truth, when they may see it. Therefore removing away those disguisings & visors, let us pry somewhat narrowly into the things themselves, and let us thoroughly behold this whole Romish Trojan horse, not what it emporteth outwardly, but what it crowdeth covertly, and shroudeth in the very closerts thereof. I am not ignorant, that the name of the church is a very plausible name, that the names of Christ, Peter and Paul be honourable: that the remembrance of ancient antiquity is wonderfully well liked of: that the authority of the fathers is much esteemed: that the unity Apostolic, and catholic consent is of great valour: and that the keys of the church be of no small authority in deed, if they be true keys, but if they be not true nothing is more forcible to deceive. Therefore may not the Romish church think it enough to vouch bare and fruitless titles: it must justify itself with substantial matter I make no reckoning at all of their outward portly & ambitious challenge. This one thing do I seek and crave to know, what the truth itself doth make justifiable in deed. But in seeking, what do I find? to conclude all in one word: even all things turned topsy turuie: under a lambs skin shrouded ravening wolves: under the attire of the spouse crept in the strumpet of Babylon: under poor beggarly weeds of Christian name, conquerors, warriors, vipers, monsters, tyrants, scorpions, enemies of Christ's blood. To be brief nothing less, than they resemble outwardly: and expressing themselves in all their actions to nothing more near then to the very (I had almost said) jews themselves: In this that I name them jews, let my words be condemned for vain and utterly void of all credit, if the matter itself do not approve this to be true by most evident demonstration and proof.  

A comparison betwixt the jews and the Romish catholics.  First like as the jews put the son of God to death long ago, pretending the name of God: Even so these under the name of Christ, do hale and draw without measure, without cause, without mercy, the members of Christ and the sons of the Church in most horrible wise, with execrable cruelty and wolvish savageness, to slaughter, to faggot and fire, and to all manner of unspeakable tortures. 
The persecution of Christians, by the pope and his papists  As the old jews leaving the spirit, did embrace only the letter, which killeth: & converted all their expositions and interpretations to that utter letter: What do our romanists at this present else, then urge, plod upon, and exact all things to the only outward letter of the mystical scripture as to the only infallible rule of religion: They regard only the outward speeches of the Gospel, but make no reckoning nor any estimat at all of the lords meaning hidden under the veil of words, under figures and parables: nor what the heavenly wisdom doth deliver under them, nor whereunto the holy Ghost doth direct us thereby. They gnaw upon the outward husk and fleshly exposition of the scripture: but aspire not too the spiritual sense, neither pierce into the marrow & sinews of the scripture. It is a wonder to see how nimble and subtle witted, how earnest & wh●t they be in cold and naked parings and trifles, & rotten elements of this world● but in the things which avail most and be most profitable, they be more blind than beetles, and scarce lukewarm therein.  

The ceremonies of the jews and the Papists compared together.  Amongst the jews all things were handled with outward ceremonies and outward traditions. Such was the state of that tyme. But if a man will n●we examine the shape of Papistical doctrine accordingly a●d compare it to that plattefourme: What shall he approve the Papists to be else then very natural jews? ●auing that the jews were exercised in the ce 〈◊〉 〈◊〉 prescribed unto them by God's special commandment: But our Romanists having no such awarrant from God, nay rather being by express testimonies of scriptures commanded to raise themselves from these corporal exercises, unto the consideration of more high and heavenly matters, yet contrary to the express direction of the Apostolic doctrine, they cleave so amazedly to dumb ceremonies, that all things almost seem to be transformed by them into cold ceremonies: 
The superstition of the Romanists in defending their traditions is more than jewish.  so that on this behalf the state of the jews may seem much more tolerable, than the state of Christians. It was counted a great fault amongst the jews in the old time, and that also sharply rebuked not without cause, for that being so immoderately affected to their ceremonies, and traditions, they regarded not the commandments of God, and esteemed more of men's traditions, than of God's commandments. Make a comparison now betwixt these holy Prelates of the Romish Court, with those jews: & what shall ye find in them, that doth not only resemble jewishness in that kind of superstition, but also far & wonderfully exceed it? For plain demonstration whereof, consider the straight injunctions for breach of their decrees, the merciless proceed of their cruel judgements, the untractable difficulty to obtain pardon for them that do transgress the Pope's laws, that break their vows, & offend in the decrees and traditions of men, rather than for such as do notoriously trespass in the commandments of God.  
What should I speak of that, 
As the jews do look for a worldly Messi●as: so the Papists do expect a worldly vicar.  wherein this glorious court of Rome doth so altogether agree with the jews, that ye shallbe scarcely able to discern, whether the Papists be very jews, or the jews very Papists. For even as the jews did either heretofore long sithence, or even at this present now, expect the coming of their Messiah, which being furnished with worldly power, as a most valiant conqueror guarded with invincible mighty garrisons of stoutest soldiers should with warlike puissance, and dint of mighty sword, by most notable conquest establish for himself an Imperial throne here on earth: yea such an Empire, as should with invincible and triumphant earthly pomp, kingly royalty, riches, dominion, glory, and renown of majesty Imperial, enforce to be subject unto it, all other Kings and monarchs of the world: what do our holy Fathers of Rome (I beseech you) else, then in like fantastical drowsiness wherewith the jews do dream of their fantastical Messiah, forge unto themselves a glorious worldly vicar of Messiah, whom they bedeck with gold, beautify with pearl and precious stones, crown with a triple diadem, vaunce on stately and princely Palfrey, or rather support and carry abroad on men's shoulders, blaze out with more than kingly an● Imperial titles, endow with yearly revenues, tributary provinces, troops of attendants, highest chair of majestical state, finally the very fullness of most absolute power, and what not?  

Like Pope, like Church.  Moreover as they have proclaimed this their vicar of Messiah, the chief head, Prince and Monarch of the universal church: after the same shape do they fashion unto the same their Bishop, a like bishoply church, which least should not be in all points correspondent to her own head, must be such, as may glitter and shine in outward pomp, magnificence, and well liking of the whole world: which being garnished with earthly riches & power, made mighty and forcible with laws, may make both Prince and people stoop at her countenance. And for this cause to make the state of this their Church more defensible, the grave fathers have decreed by a very profound proviso ● that Cardinals, patriarchs, and the other estates & Sires ecclesiastical should be advanced in highest honour, and dignity, should glitter in gold and purple, should abound in wealth, possessions and pleasures: should flourish in most gorgeous pomp and power, princely palaces, and courts that by this means they might beautify the majesty of their glorious mother, holy Church, and make her to shine and seem glorious in the eyes of the world. 
The very pattern & ●●age of the Romish Church.  This is that glorious City of God, forsooth, which is built upon the holy hills, in the which appeareth neither wrinkle nor blemish: in the which may never so little a title of ●rrour possibly be found: which being famous & raised aloft as a city builded upon an high hill, may be seen of all people a far of, and aught to be credited of all the Nations of the earth. And because this shape of a Church can not be seen any where at this present, but amongst that people and nation only, over whom the Bishop of Rome must be acknowledged for chief head: hereof must it follow of necessity, That there is no true and glorious Church of Christ, except this only Romish Church, and that all other Churches beside, be foreigners, infamous, and no Churches at all: as the which being not able to derive any certainty of their descent and antiquity, ought not in any respect bear the name of Christian Churches: but must be accounted rather for dens, and conventicles of heretics.  
And thus much now by the way touching the Church: the treaty whereof, God willing, shall be set forth with larger discourse in other books hereafter. This lesson in the mean ●pace will not be amiss to be foretold: That if it be true that Christ himself did plainly pronounce, that his kingdom was not of this world: and this also as true, which he doth else where affirm, that the things which do seem mighty and glorious to the judgement of men, are accounted for vile dross, and abomination in the sight of God: finally if the estate of the most holy Apostles and Martyrs of Christ, was always such, as it became rather odious to the world, then accepted, or of any estimation, & that such as applied nearest to Christ were always despised most: and that the Disciple cannot be greater than his master: certes it can not possibly be, that this Church of the Pope, so mighty, and glorious in the world, so renowned and famous in worldly pomp, and excess, so magnified and fawned upon with the well likings and alliances of Princes, should have any affinity or alliance at all with Christ, the only head of the Church, or any fellowship with the Apostles.  

The Papists do play the jews, in establishing the doctrine of righteousness by works.  I come now to other parts of the Romish doctrine, in the which the Papists do seem no less jewish, then in the shaping and fashioning of their Church, as I said before. For if the doctrine of Paul be most true, where discoursing of the rejection of the jews that sought their justification by the law, he rendered a reason, wherefore they could not attain thereto: 
●om. 9. 10●  Because (saith he) they sought to be come righteous not by faith, but by works. L●t us see I pray you, what else doth the Romish religion proclaim at this day, then that we ought to make our way passable to heaven, by industrious works, & precepts of good life, reposing the whole shoot anchor of assured affiance, & trust in the same: not because we believe on him that doth justify the sinner, but in doing works of this life which do exclude all impiety. How shall we say that the great clerk and Doctors which teach this, & such like doctrine, do differ from natural jewishness? If the jews seeking to be justified by works, were for this only cause clean cut of from true righteousness, according to the testimony of Paul: what hope may they concey●e at the length to attain true righteousness, which thrusting faith into a corner, do raise up the whole building of their justification upon that tickle and sandle foundation of works?  

How faith is esteemed with the Papists.  But thou wilt say, these men do not so altogether abrogate faith, but that they couple her together with works, by a necessary and an inseparable conjunction. I do know indeed that faith is peradventure in some estimation amongst them: yet such an estimation this is, as that they will in no wise yield unto her, her true dignity and due place of estate. For whereas no one thing is resiant in us, nor given unto us miserable wretches from above, that may make us acceptable unto God, may obtain his favour, may cure our diseases, may deliver from the fetters and chains of sin, may turn away wrath and vengeance, may overcome the world, may crush in pieces the horrible tyranny of death and the devil, may stand boldly and unvanquishable in the face ●f hell gates, finally which may overspreade us poor forlorn ca●●iues, drowned in the dung and dirt of the earth, with the gladsome sunshine of heavenly life, and unspeakable glory of immortality besides this only inestimable jewel, namely faith in Christ, in the which all our hope and riches together with all the promises of God are fast locked up as it were in a certain Ark of covenant: when as also the self same faith, linked and united together with other virtues, doth not only far surmount all those virtues in her singular excellency and power, but also of her own force only and alone satisfy and accomplish all the parts of our redemption, yea and so accomplish the same, as that where she leadeth always whole troops of most excellent virtues with her, 
Only faith with out works ●o●h accomplish the whole work of our ius●i●icatio●  needeth not nevertheless any their help at all towards the procuring of God's favour: I beseech you for the love you bear to Christ: what perverse peuishn●sse and I know not whether more malicious or shameless impudency of men is this (I say of the false doctor's of Rome) which being addicted to the Romish rags, seem by a certain destiny as it were borne of purpose for the utter overthrow of Christ's Church) so to embase this same faith in Christ, even under all other virtues as a very naked, bare & fruitless thing of itself, 
O●or● against Haddon. pag● 94.  as that they scarcely can find in their hearts to grant her any commendation in heaven, or any place of acceptance in earth? For what else do these words of theirs import, wherewith they term this faith only, only rashness, yea and no faith at all, but impudency, temerity, 
O●or in his Epistle to the Queen of England. pag. 27. 32.  and arrogancy? Where they affirm the Gospel, whereof we make mention to be seditious, full of fraud, and deceit. Moreover, where in all their books and writings they do so utterly suppress this faith of Christ, as that they dare presume to say that there is no passable way to heaven, but that which is purchased with holy works, and most excellent integrity of life: I will couple herewith, though not out of the foresaid Author, but out of the public instrument and decree of the late Tridentine Council. In which Council whereas those gay jolly gallants did most filthily err in many things, yet played they not the Philosophers in any one decree more perilously, then where they uttered their Stoical opinion, in the doctrine of justification by Christ. Which being proclaimed unto us, throughout the whole tenor of the Scriptures to be freely given without all mediation of any other thing, besides the only promise of God through faith in jesus Christ our Lord: contrariwise those gracious fathers do so jumble and wrap up this grace of God full of saving health, and freely offered, wholly replenished with most comfortable consolation and safety, in one hodgepodge mingled as it were with their beggarly byhang decrees, as that they shame not to deny, That the Gospel is the only and absolute promise of eterternal life without any condition of observing the law and the commandments of God: and again that our justification doth consist not of the free favour of the Lord, not of gracious imputation, not of only remission of sins: but of holiness, 
Trid●●●in. Conc. Ses. 6. cap. 7.  and of renewing the inward man, through voluntary acceptance of grace (for so they speak) and of spiritual gifts, whereby we are not only reputed, but also are called, and be truly righteous in deed: every man receiving of himself his own righteousness not by any other mean: ne yet that righteousness properly, which is of Christ jesus, but which is proper and peculiar to every particular person himself: By means whereof it cometh to pass, that faith, unless she be accompanied with hope (as they say) and charity, doth not unite any person unto Christ perfectly, nor is able to make any man to be a lively member of his body.  
Neither are those other fables any whit more sautrie which those grave Tridentine Benchers have dreamt of works and eternal life. 
How faith dot● beget good works.  For although faith (as we confess) be for many great and urgent causes with charity by a certain necessary and unseparable coupling together of most absolute society: for what is more agreeable to convenience of reason, then that these which be endued with a through feeling of their renewing in Christ unto everlasting life, & of their free admission into heaven, should after so many & so manifold benefits received, not show themselves unthankful nor disobedient: should not welter in fleshly appetites: should not be carried away with the tickling delights of this world: should not be drowned in careless security, nor slumber in sloth: but so fashion and frame themselves, as men inflamed with a voluntary serious & earnest cheerfulness of mind, should not slack any point of most industrious endeavour to serve the Lord faithfully: should commit no action whatsoever to the prejudice and hurt of his neighbour. Admit, I say, that we grant all these to be, as they be in very deed most true, 
Faith as opportunity is offered can never cease from doing good, working always thro●● love.  and withal confess such an unavoidable and necessary conjunction betwixt them, that faith neither possibly can nor aught in any wise be sequestered from godly conversation of life: what then? Shall we therefore yield over to good works this most sovereign benefit of everlasting life, which the heavenly Majesty hath vouchsafed to be free, by the only free mercy of God, as the proper and peculiar office of faith? and annihilate & make frustrate the grace of God? So that man's obedience shall be an es●oppell to God's mercy: so that the law shall foreclose the Gospel, and merit be an hindrance, & prejudice to grace? But where did these famous clerk learn this Logic so to jumble and chop the very things themselves which differ so far asunder in their ends and effects, and to make such a confused mingle mangle of them in one lump as it were without all order, without any respect of choice, as the Cook stirs his pottage about?  

faith in justification is only and alone, but in working is not alone.  What? because faith doth always associate herself and is delighted with the sweet and joyful fellowship of most excellent virtues, & worketh always through love, shall she therefore not be alone in justifying, because she is fruitful and industrious in working? or shall she therefore not only, and alone justify us in heaven, without works, because she is full of works on earth? Or when she doth justify us in heaven before God● shall this our justification be therefore said to be ascribed to any our charity? or unto jesus Christ? in respect of any reward? or of the only gift of God? for any our merit or deserving of works? or of the free promise of god? If God do accomplish the whole action of our justification for his promise sake, with what scriptures at the length will these Romish Rabbins underprop that their ruinous relic, shrined in their notable Council of Trent for a matter unreprovable, whereby they give the world to understand, 
Tridentin. Conc. Ses. 6. cap. 16.  That eternal life is to be proclaimed to them that be good workers? Again: where they give out, that by the promise of God eternal life shall be rendered to good works as an undoubted reward. But where did God ever make any such promise, that the heavenly inheritance should be given upon any such condition as a reward unto them, 
The infallible doctrine of the Tridentine Council. S●ssi● 6 Cap. 7  which shall offer themselves unto the dreadful Assize of the high judge with a white stole (as they term it) of undefiled renovation? For such is the doctrine of these grave Fathers, which kind of doctrine if be too be admitted for infallible, I beseech you what need is there of Christ, or his Gospel, sithence men may so easily climb up into the kingdom of heaven by works, as it were by a pair of stairs? yea to what purpose then serveth that, which Saint Paul doth so earnestly and so often plod upon, 
Ephesians 2.  That life everlasting is the gift of God, not of any work, lest any man should boast himself?  
Our Lord and Saviour Christ undoubtedly did instruct us in his Gospel far other wise than these Lordly Fathers, as the which hath directed the only way to heaven, not to pass thither by works, but by faith: He that believeth in me (saith he) hath life everlasting. Again setting down a special mark, 
john .6.  promiseth That he that seethe the Son, and believeth on him, shall have life everlasting. And redoubling the same promise else where, 
john .11.  He that believeth in me shall not die for ever. And why rather did he not use these speeches with these gay woorkemaisters? To wit, that they which did lead here in this world an holy and upright life full of good works, 
Everlasting life promised to the believers.  should thereby purchase heaven.  
What then? because all things be ascribed unto faith, passing over all mention of works: shall we therefore condemn this doctrine as an utter adversary too works, making no estimate of holy and virtuous living? God forbidden. But these Romanists overmuch sweeting and moiling in their Summularies, Sententionaries, Decretaries, Thomists, and resolutions, and I had almost said altogether blinded in their Philosophical quiddities do not conceive aright of the heavenly purpose and meaning of Christ, neither do they sufficiently enter into due consideration of the purpose, force, and inward kernel of the evangelical Philosophy: neither do discern the difference betwixt the Law and the Gospel, 
The difference betwixt the law and the Gospel  as they ought to do. For whereas the whole force of the law consisteth in prescribing certain rules, whereby this transitory life may be directed in holiness & integrity: 
The use and duty of the law.  whereby may be known what is to be ensued, and what to be eschewed: by what means God's wrath kindled against us may be pacified: and how his punishments and corrections may be mitigated, 
Wherein the use of the law consisteth properly.  and in what wise other inconveniences and calamities of this life may either be ●urned quite away, or otherwise qualified by petition: And where as on the other side that other trump of evangelical Embassy soundeth a far higher and more shrill note, nothing so meanly exercised of itself about those present things which concern this present life, (though otherwise it do minister many wholesome restoritives for the good preservation thereof) but proclaimeth a far more happy league, and hostage of a better & everlasting felicity: against infinite and the never ceasing vexations, and calamities, not of this world only, but which press down and oppress the whole frame of the universal creation: it raiseth up and giveth undaunted courage against the unaoydable assaults of death and the Devil, it displayeth also remedy & a ready conquest thereof: Yea it properly layeth down and discovereth the passable way, which doth bring us home again unto God: and the means also whereby we may untwine our souls out of the entangled Labyrinth of sins and convey us too the heavenly glory that never shall have end.  

The evangelical faith.  And because to attain too this so unspeakable surpassing excellency of immortal felicity, may no possible passage be found else but through the bowels and blood of Gods own son, and our faith in the same: hereof cometh it that glancing over the name of works many times, though not altogether suppressing the use of them, the whole ministery of evangelical doctrine doth exercise itself chief, 
The preaching of faith.  about those things which may best certify distressed consciences of the merits of Christ, not of any our deservings, of the supercelestial bounty of God's mercy, and of the unvanquishable 
* 
2. Cor 3. Who hath made us able minister's of t●e new Testament, not of the letter, but of the spirit.  
The fruit and praise of good works.   force of faith. Not because the good works of the godly are mean whiles nothing available, being performed according to God's law: for they profit very much, not them only to whom they be imparted, but be acceptable also unto God. By means whereof they procure great commendation not only in the sight of men, but be many times bountifully rewarded of God, yea even to great benefit and gain of the authors thereof. Let us therefore grant unto the law of the Lord her due honour, 
Psalm. ●5.  that it be holy and immaculate converting souls. Which we do not embase, but establish rather. Let the commendable industry of the godly employed in the exercise of God's commandments have her proper dignity, her glorious and manifold rewards in this life, which we do not abridge, but increase and advance more highly.  
For what one thing can allure Christian hearts to pursue the way of good life more seriously and cheerfully, 
In what respect good works be available and what they bring to pass.  then when as being made familiarly acquainted with God's mercy, they feel and conceive thoroughly, first and especially their duty towards God, next what they own towards their neighbours for gods sake? Or what can be more agreeable with convenience of natural reason, then that each person ought so to behave himself towards others, as either by proof he hath found god affected towards himself, or doth trust that in time to come he shallbe? Go to, let us imagine this in our mind, that man's lewdness is grown so altogether dissolute, as that it will not be inclined to any grateful remembrance of dutiful requital, nor be induced to any covenable thankfulness: what? shall we believe that the dullness of men's natures will be sooner reclaimed with severe austerity of disicpline, and fear of the whip, and that the Law shall prevail further with her stern looks, than the sweet and amiable embracings of the loving Gospel? but be the matter as it will: yea let us moreover grant this also: That ●o ●ame the licentiousness of sin is none other way reserved but the very snaffle and mozeroll ●f correction, what shall we say when the most bountiful father of heaven and earth giveth out in special charge to power out plentifully upon all flesh indifferently the incomprehensible riches of his free mercy? shall we speak nothing thereof? And when as the master of the household is of his own nature so bountiful and liberal (as januensis reporteth) shall his steward pinch and be a Niggard? 
januensis is his book called Catho●ico.   
Finally to reach yet one step further, and too confess as the truth is, that amongst all the chances & changes of this life, nothing is more honourable, nothing more excellent than the commendation of virtue: and that they have performed matter of great valour, which do with rules of good laws, and precepts of commendable manners endue the minds of men, and reduce them from vice to tread the track of virtue: and ●o admit this also, that in all civil society this point of doctrine is of all others most necessary: yet do I demand this one question of these men, what benefit or advantage all those our travails and labourest be they never so holy, may procure us at the hands of God in all these natural corruptions of this life, which cannot possibly be altogether reclaimed with any law, nor with any commandements? You will say that they will avail very much, for we yield to God dutiful thankfulness, and to our neighbour necessary aid, and thereby many times do obtain of God honour and estimation not only to ourselves, but for the common weal also, and be many times preserved wonderfully, & rewarded by god, the most assured rewarder of all godly actions according to the most evident testimony of the psalmograph saying on this wise: 
Psal. 1ST  For thy servant keepeth them, and in keeping of them is great reward. Admit this I say to be true: Nevertheless for as much as this reward itself and recompensing of good works doth not stretch itself beyond the limited bounds of this present life, this is also undoubted true that when we have made a curious collection of all the most famous and most exquisite works, yea of the best holy ones in the world, yet in respect of the principal fountain and original cause of justification all this huge heap of our works and merits do nothing at all avail to purchase immortality of eternal life with God and his holy Angels, nor to obtain to be raised from the dead● nor to the destroying the force of death, and the Devil, ne to the cleansing of our sinful flesh: nor yet to win that glorious crown of that endless kingdom in the world to come: To procure those so many (I say) so marvellous unmeasurable benefits, so infinitely and incredibly surmounting all capacity and reach of our nature and hope, our merits and works be they never so holy yield not any furtherance or benefit at al.  
To bring this to pass is the only workmanship of jesus Christ: 
From whence ariseth the wellspring of eternal life.  This is the only benefit of the son of God not due too any our deserts, but a free gift proceeding from his only mere liberality and mercy, and received of us by faith: not as any recompense of works, but powered forth oftentimes even into the bosom of the most unworthy, which seem too be farthest of from all hope: without any regard had of those, which do feed their own fancies most upon confidence and good opinion of their own well doing: even of his own free mercy & bounteous liberality. Who as is only holy, who only as hath power of life and death and of all authority in heaven and earth, so is he only & alone able to be●●ow his graces upon whom he will being tied to none, nor holden bound to any law. Now therefore sith by his glorious Gospel as by the antentique seal of his everlasting will, he hath delivered unto us so manifest and determinate a demonstration of his unchangeable will, witnessing thereby, That whosoever bele●ueth in him, shall of his gift enjoy everlasting life and the glory of his kingdom: what may godly ministers do in discharge of their function more dutifully: but by faithful proclaiming their commission to put in execution the charge committed unto them by their Lord and Master? What? and will the Pope of Rome with his council of Trident require us to renounce the Gospel of Christ, and to post over upon their pelting war ra●m● the crown of glory, to the law of works which Christ hath already warranted too faith? yea, will they have us so saucy as to challenged them as a duty, which Christ assured to all of free gift? or do these holy fathers think it to be reasonable, 
justification is proper to faith only.  that we should hearken unto them, rather than unto Christ? Christ doth very plainly and expressly set down in the Gospel: 
Mark .9.  Thy faith hath made thee whole. And shall we say on the contrary part, Thy works hath made thee whole? Christ saith, Believe only all things are possible to him that believeth. And shall we turning the cart before the horse, yielding chief pre-eminence to works, promise all things to become possible to them that work, and not to them that believe only? I beseech you what notable piece of work wrought they towards the curing of their maladies, which were commanded but to lift up their eyes only and too look earnestly upon the brazen Serpent?  
Finally where the wholesome doctrine of the gladsome Gospel seemeth to interlace here and there many grave and weighty counsels to the embracing of most absolute integrity, & to prescribe many ●ules to allure to live well. If a man would descend into the due consideration of the end & scope of the evangelical exhortations, he shall find nothing that doth more nearly resemble the meaning & purpose of Christ our Saviour, that doth approach more nearly to the direct end of all his speeches, actions, & miracles then this one thing chief above all other: namely, to draw all men to faith & the knowledge of Christ, as who did very well know that all our safety & righteousness doth depend wholly upon this only faith in him. Paul likewise treating upon nothing else almost throughout all his Epistles: how learnedly, how industriously doth he urge all his force of skill to acquaint us thoroughly with this doctrine, that the whole substance of our salvation, & strongest pillar of our righteousness was grounded not upon the sa●des of the law, not propped up with the slimy mortar of works, not raised up with any our sweeting or moiling, but promised by the free mercy of god accomplished by the only workmanship of Christ, given & received through our only faith and belief in him: 
Good works do not procure a man to be iust●fi●d but be fruits and effects of him that is justified already.  and yet not excluding mean whiles the works of the law so, as they might not be always attendant upon the man that is justified, as fruits and effects of faith: but that they should in no wise be taken for the original cause of justification: and again neither making this cause of justification to depend so wholly upon faith, as that we might therefore slack any part of our duty in doing good all the rest of our life. 
August. de gra●ia 〈◊〉. Cap. 3.  But to the end we should not be carried away with vain confidence of works, nor ground our righteousness, which we receive only at Christ's hands, 
Romans 4●  else where in the only faith in jesus Christ. And for this cause Of faith (saith S. Paul) that the promise might be made sure by grace which otherwise would be always whirled about in unstable uncertainty, if it rested wholly upon perfection of works: and by the same means would it come too pass withal, that the promise should be thrust clean out of credit. For if we be adopted into inheritance by the law, then is faith become void, & the promise is of none effects ● which the Apostle doth with like phrase of speech urge again in his Epistle to Titus, For i● inheritance come by the law (saith he) than not of promise now. 
Titus .3.  And again to the Romans to the same effect: If of grace, than not of works now: otherwise grace should not be grace● 
Objection.  And why so I pray you? is it because the law is so manifestly repugnant against the promise, or that grace is so directly contrary to good works, as that they cannot come together under one roof, but the one will stifle up the other?  

The answers of the Apostle.  Let us hear the answer of the Apostle God forbidden: that any man shall thus think with himself, that there is any such mortal enmity betwixt grace & good works, as that who so cleaveth to grace must forthwith become a deadly foe to good works: or as though who so take hold of the promises of God, the same may in no wise walk in the commandments of the law. For what can be more familiar together than the grace of god, & the fruits of good works? 
How faith and good works do agree and disagree each with other.  Who was stronger in faith than Abraham, & who more excellent than he in all manner of virtues? Grace and good works therefore doth not simply differ each from other, but according to the diversity of the object, whereunto they be referred. Wherefore the state of the question must be advisedly & considerately noted. For the question in this place doth not tend hereunto, whether the person that is already invested in the inheritance of grace, aught to live wel● but how the possession of this inheritance may be won, namely, whether it come of free gift, to the unworthy, or to them that deserve it? by force of the law, or by promise? for any respect of works, or of the special and only benefit of faith without works.  
Here lo, the shameless sacrilege of the Pope's juggling bewrayeth itself, which directly against the authority of God's word, would under a very s●ye and subtle, but most pernicious pretence of magnifying and establishing the commandments of God, restrain against all equity & right, all whatsoever Christ, his Apostles, and the most evident meaning of the holy Ghost vouchsafed to endue poor forlorn man with all, of very free and frank liberality for the incredible comfort and consolation of the godly, to the slippery state of miserable works. From out which one plaltform very ill favouredly framed, it is incredible to be spoken, what rotten ruin●s have ensued, what monstrous superstition, what beggarly and patched religion, and how troublesome a confusion of doctrine, hath heretofore too to long prevailed against God's church, yea even to this day doth hold captive & miserably entangle the consciences of the godly.  
But you will say perhaps out of this free and unpunished liberty of doctrine, what will you bring to pass else, but make an open road to sin: but withdraw honest and well bend dispositions of the godly from ensuing virtue, and discourage them altogether from godly industry too retchelesnesse and careless security? and by the same utterly root● out withal the precepts & ●ules of all godly laws, all honour and renown, of justice and civil society, 
Tully in his oration for Milo.  and all force and vygor of Christian discipline? For who is ignorant that hope of escape from punishment (as one hath written) is the greatest bait and provocation to sin? 
The objection is confuted.  To answer hereto at a word, this their objection may in some respect carry a show of some substance, if in proclaiming this faith in Christ (whereof we speak) we were so wholly affected thereunto, as that we should not withal apply worthy & serious exhortations too the practice of most virtuous life, and the necessary duties of Christian society. When we can not, neither ought we be unmindful of the words of the Apostle, which saith, 
E●he. 5.  That for such things cometh the wrath of God upon the children of disobedience. Wherefore when we do so much advance those everlasting riches of Christ & the high magnificence of the divine grace by the prescript rule of the Gospel, & do spread the same abroad so discernible to the view of the world, as that we abridge no jot of our duty and obsequious obedience to be busily employed in that other part of the law: what cause of just quarrel have our adversaries to expostulate with us, except they will exact this at our hands, that in proclaiming the Gospel of grace, we should so enforce the promise of everlasting life to be dew unto works (as they say,) that in the mean time no mention at all be made of faith, of Christ, of grace, or of free promise. For this seemeth the very butt whereat these delicate fine doctors do shoot so busily. For proof whereof behold the whole form of the doctrine which they do profess, and all the preachings of their monks, and you shall find that not only the doctrine, but their life & whole course of their proceed make no mention at all of faith.  

A brief Catalogue of the popish doctrine.  For w●at else emporte their purging satisfactions, their mass sacrifices, their general martes of pardons: so many and so tedious pilgrimages undertaken into far nations, so many and manifold byhangers, procured for prayers and intercessions, monkish vows, purgatory markets, so many orders of regulars, clogs of religions, innumerable and intolerable burdens of men's constitutions and traditions, monasteries builded for the redemption of ●oules (for so they affirm) Rosaries, Diriges for the dead, nightwat●hinges and other works of supererogation partly dew, partly purchased with the penny, and enterprises of all sorts undertaken in hope reward? In good fellowship, who would ever have entered into the order of Francis, B●nedict, Bruno, or Brigitte, who ever heretofore or at this present would be crowded under cowl, if he grounded the chief sheet-anchor of his salvation in Christ only and not in men's merit●s? What one of all that crew would have suffered himself too have been penned up in such a loathsome continuance of monkish austerity, or have tied himself to an everlasting restrain● from mea●es and marriage after the manner of the Nazarites, if reposing his only affiance upon Christ, he did not determine upon some other hope of attaining salvation? Finally who would not with all his heart abhorred and de●est the unmeasurable ●rumperies and tedious traditions of men, if he did firmly believe that he could not otherwise stand assured before the sea●e of majesty, but by only faith which is in Christ jesus?  
Whereupon that deep divine whosoever he be, seemeth not to have said altogether nothing to the matter, who in his books entitled de justitia, 
Osor. in his 7. book de justitia.  debateth of righteousness on this wise: If faith only (saith he) do suffice, and so all the actions that we undertake be unprofitable and defiled, then is it a plain consequent, that all whosoever do embrace this coun●erfaict faith, do utterly shake of all endeavour to work well etc. Truly I confess this to be most truly spoken. Wheresoever salvation is preached to proceed freely from faith only: It can not otherwise be, but that the who●e desire of works will wax somewhat cold. But what corks I pray you? forsooth such works as the romish Synagogue ●oth broach unto us. But if the question co●cerne th●se works, which are prescribed by the most holy law of God, it is so far of, that faith only may make to relent any jot of such good endeavour as that it will work in them a greater cheerfulness too do their duties. Too make this more evident, let this suffice for proof. For if our heavenly father have made us inheritors of eternal li●e, of his own proper gracious mercy, so that the possession of heaven become none otherwise ours then as the state of inheritance is due unto the son directly from the father by the law civil (as saint Paul witnesseth) who doth boldly pronounce that we be all the sons of God through faith in Christ, and heirs according the promise. 
●ala. 3.  Now then let this notable Philosopher of righteousness answer me hereunto. Whether the natural son standing assured of his inheritable estate will be more negligent to do the will of his father, or some other strange hireling waged for money, or enforced through fear of the eudgell.  

A comparison betwixt the preachers of the law and the Gospel: and betwixt them which plod upon nothing else then the righteousness of the law and works.  Go too, let us compare now the lives and manners of these holy fathers (all whose preachings sound nothing else almost, beat nothing else into the ears of the people, but the only works of the law:) what kind of works do they busy themselves about at the length, what undefiled chastity is in their ly●es, what holiness in their conversation, what humility devoid of all haughtiness is in their hearts, what modesty acquainted with no kind of ambition, what mildness insuffering injuries: how earnest a zeal to prefer the glory of Christ, how who●●e a love have they to their neighbours? But it is well, sithence their demeanour such as it is, appeareth manifestly enough, and is known of the whole world. For their open patcheries be not so closely pa●t up in the budget of their confession, but that they be apparent now, and wax ridiculous a●d odious to all men: ●ertes they can neither deceive the eyes of the Lord, nor escape his judgement, except the only faith in Christ plead better for them, than any their gay wo●kes. Yet I make not here so great reckoning of their manners. My whole discourse at this present is undertaken against them for their erroneous doctrine, and perverse frowardness of corrupt religion. Whereof what others judge I know not: for mine own part when I do considerately behold and pry into those thick and black clouds of darkness, into the trash, chaff, and contagion of their errors, into the grossness of their doctrine, into the poison of their opinions, into their impiety of religion, into the labyrinth of their traditions, and into the monstr●ouse misshapen orders of cloisterers and regulars: finally when I do thoroughly consider the lively fountains of evangelical sincerity and doctrine Apostolical, troubled and defiled in most filthy manner by them, and the chief and only author thereof the Pope of Rome: I become not a little doubtful in mine imagination, whether the tyranny of the Turk have more grieuous●y wounded the Christian common weal, or the doctrine of the Pope hath been more prejudicial too the Gospel of Christ: whether the Turkish ●ury, either the Pope's flames and faggots, or his crafty conspiracies have swallowed up and devoured more Christians. And yet neither doth this mild and catholic father relent from his cruelty, but rusheth on much more rudely, not only upon the souls but also upon the very throats of Christians, more horribly raging with slaughter & butchery against the faithful, them the most ravenous Turk in the world.  
If the cause of this horror were now to be rendered: might we be so bold to learn of your holiness for the honour of your supersacred mitre, (O reverend father) what reason or matter did first induce you, or even now yet enforce you to so great disorder & outrage. What say you? what bring you? what do you allege, wherein you may worthily accuse us, or wherein we ought not much rather co●demne your fatherhood? what hath any of us deserved worthy of these tragedies, what? have we ever practised any force against you? or have we ever lain in wait for your life? have we at any time attempted too despoil you of your city or tabernacle? If not, why may it not be lawful for us quietly to enjoy our poor cottages without your comptrollement? for you endeavour as much as in you lieth, not only to exclude us from out our cities & countries wherein we remain, but too bereave us our lives also. With the smart of all which outrages raised by you & your fraternity, as many other nations ha●e been heretofore grievously punished, so also not long sithence both France and Flaunders, yea and Scotland also, and of late no●e likewise her near borderer and neighbour Ireland, to speak nothing mean whiles of her nearest neighbour England, which seemeth even at this present to be circumvented with the crafty underminings of you and your complices, and to stand in no small danger, unless the heavenly majesty prevent your treacheries betimes. For what think you that your crafty counsels though cunningly couched and packed together, be unknown unto us? that we understand not what you have done, what you do, what you shoot at, whom ye seek to undermine, what your devices be at home, what your drifts be abroad, what you and your confederates whisper together? And put the case that these your covert conceits be hidden from us, which you suppress with silence: what? will you so blindfold the eyes of God's majesty, that he may not be able to see into your close co●celed villainies and make them more open than the day light? But I beseech you sir, if the Turk supplied the place of the Pope in Rome at this present, & would make speedy provision by all means possible to root us and the whole name of Christians out: What more horrible attempt could he procure for our utter overthrow? or if we ourselves were miscreants and Turks, & not Christians, how could you possibly hate us more deadly? or persecute us more furiously?  
But I surcease from farther complaints though justifiable enough against you, that I may the better prosecute the matters that appertain more properly to our purpose: for I do right well perceive whereunto all this your hot contention and troublesome broils do aspire at the length. To wit: either by policy to allure us, or by compulsion to hale us too the doctrine and faith which you call catholic. Go to, may we know (if it please your fatherhood) what kind of catholic doctrine this is whereunto you call us. To relent now somewhat of that contentious kind of quarrelling, and to confer with you now, not as moved with any malice against you as I may justly enough, but to debate the controversy, pleading it as it were at the bar against you, according to the equity and truth of the cause by substantial matter, rather than fruitless words. Imagine therefore with yourself, holy father, that you sit not now in your consistory at Rome, as judge of your own cause, but to be arraigned as guilty of the crime before the majesty of Christian princes in a certain public and general council, before whom you ought long sithence have been put to your purgation. Come of therefore you reverend and holy bishop, for the love & reverence you bear to S. Peter, who coommandeth you to tender a reason of your faith to them that demand it of you. Tell us frankly & openly what manner & form of faith is that at the length, which you obtrude upon us on this wise, that the unlettered may also understand it.  
What? will you drive us to this point first, to make us ●o acknowledge the Pope of Rome for Christ's vicar on earth, & the only lord of Christian universality?  
But this first demand of yours the Lord himself doth countermand, 
The supremacy of the P●pe confuted.  who assigneth lordship over nation's properly unto kings, assubiecte●h Apostles to ministry, forbidding them all manner of mastery. It shall not be so amongst you but he that will be greatest amongst you, shall be your s●ruant: 
Luke 22.26.  what can be more manifest? But against this is a reply urged here of the person of saint Peter, whom they report to have been the chief of the Apostles. But what do I hear? did Peter ever arrogate unto himself any sovereignty over the Apostles? or did he ever affect universal dictatorship over the congregation of Christians? Or if he had so done, would the Lord have ever permitted it, who never presumed of any such lordliness in himself, nor could abide it in his other disciples, nay rather did utterly forbid it by words, by signs, by example, by all possible and manifest demonstrations? And do you yet after so many, so manifest, and so approved testimonies, dream still of a princely signory over Christ's church?  

Invocation of saints confuted.  What is your other demand then? That we cap, kneel unto, reverently worship and call upon he saints and she saints which the romish Canons have in their calendar registered for saints, and procure them to be our proctors and advocates before God? But the holy scripture doth direct us but to one only mediator in heaven, 
Hebr. 7.  who always liveth (saith Paul) to the end he may make intercession for us.  

Pictures and images of saints.  That we should prostrate our ●elues before pictures and images? That we should gad on pilgrimage to stocks and stones? the holy scriptures do call you from nothing more earnestly.  

Uowes of unmarried life.  That shavelings and votaries be restrained from f●ee liberty to marry & eating flesh on fridays & lent? The Apostle doth call this The doctrine of Devils.  

Masses and sacrifices.  That we should for the cleansing of our sins flee to masses and propitiatory sacrifices? It is horrible sacrilege directly against the office and glory of Christ: who only and alone is appointed by the scripture to be the propitiation for our sins.  

Satisfactions ●or ●i●nes.  That by auricular confession & enjoined penance the fetters of sin may be loased, and the fire of purgatory qnenched? The Gospel of Christ teacheth an other doctrine, which will take notice of no sacrifice nor cleansing of sin, but of the only death and passion of Christ jesu. And he (saith S. john) is the propitiation for our sins. 
1. john. 2●  Likewise S. Peter, 
Acts. 1●  That through his name all that believe in him, shall receive remission of sins.  
To the same effect we hear out of the evangelical doctrine, that we be justified through faith without works. But the Pope's dulcymer soundeth otherwise, which s●eming as it were to yield some little interest of justifying to faith, yet transposeth the chief perfection thereof unto works.  
Christ doth make this proclamation, he that believeth in me, hath everlasting life. But the Pope's prelate's cry out, 
Osor. In his Epistle to the Queen of England.  That there is none other passable way to heaven, but which is procured with holy works, and passing integrity of life. Paul doth pronounce he is our righteousness meaning that all be accounted for righteous as many as believe in Christ. These jolly fellow●s do urge against him that we become righteous, not by the mean of our belief in Christ, but in that we be righteousely doing works, & yet peradventure they will not deny this, That Christ is our righteousness: but the mean whereby he doth justify us, they allow no●: Christ by faith, the Papists by works: Christ freely, the Pap●●tes not without condition of charity annexed. 
righteousness by faith.  Whereas Christ doth cure us in like manner, 
justification free.  as the serpent in old time did heal the wounded, which was done by only looking upon it: This can not the Papists away withal in any wise.  
Moreover whereas we b●e taught by the words of the scripture that by one oblation they are made perfect which be sanctified for ever. 
One only oblation.  The Pope doth deny that there is but one only oblation, unless Christ be daily offered for a sacrifice to his father in their propitiatory masses.  

The Papists supper without wine.  Christ instituting his last supper into the remembrance of his body and blood, did distribute to all ingeneral the bread and wine withal, and commanded the same to be done in like manner. The Pope commandeth otherwise, to deliver the people one part of the sacrament only without the wine.  

The holy ghost the vicar of Christ.  Christ departing from the earth did promise that he would send an other comforter, that the Church should not want a comforter to supply his absence. And dare the Pope, not being satisfied, with the holy spirit of Christ whom Tertullian called by the name of Christ's vicar, presume to call himself Christ's vicar, 
Tertullian de praescrip. adversus Haereticos. Being taken hence into heaven to the right hand of the father, he sent his vicar power of the holy Ghost which might comfort the faithful.  or shall we believe him in his presumption?  
Paul doth deny them to be partakers of God's righteousness, which do seek too establish their own. And with what edge dare these Romanists, which carve out their own righteousness so greedily, conceive too partake with God's righteousness? The same Paul teacheth That Christ is the end of the law unto righteousness to all that believe. 
Christ the end of the law.  But let us see this notable famous school of Rome to what end it leadeth us: & what way it carrieth us. 
The end and mark of romish doctrine.  Forsooth not from the law unto Christ: not from works unto faith: not from faith unto righteousness, but setting the cart before the horse: even as though the end of the law were not Christ, but the mark of Christ were the law: haling us backward from faith to works, from the Gospel to the law: from the spirit and truth, to shadows, to copes, to annoylinge, to shavings, to holiwater, to stagelyke gestures, to ceremonies, to rites, to outward geugawes: to observances of places, times, persons and succession's: too men's traditions and constitutions: too penitentiary satisfactions, from these to righteousness, and in fine from Christianity too jewishness: so that beside only circumcision, wanteth nothing to make us appear the disciples of Moses rather than the disciples of Christ.  
The Lord doth command us in a certain place to search the scriptures● because (saith he) they bear witness of me. 
john .5.  The Pope doth forbid that: Not permitting the people to read in their own house, nor too hear in the Churches so much as the promise made unto them in their baptism, 
An unknown tongue doth not edify.  but in the tongue which they understand not.  
Christ in his Gospel can in no wise digest them which say, 
Mat. 24.  Lo here is Christ, Lo there is Christ. And what else doth the Pope, if not in words, yet in very deeds? who commandeth all Christians ingeneral to become subject too Peter's chair: which chair may be placed no where but in Rome: as though Christ or Peter do make their abode no where but in the City of Rome, or at the least wise more readily there then else where. Like fable to this is that other, whereas all manner of worshipping God aright is not tied too any heygth of hills, or famousness of city's, & that the heavenly majesty is most rightly called upon in that place, wheresoever he is worshipped in spirit & truth. The Pope of Rome doth make a far other mingle-mangle of this spiritual worshipping god, not only with innumerable Idols & shapes of earthly creatures, but skat●ereth the same abroad into manifold & infinite seats of pilgrimages, 
Idolatrous pilgrimages.  stations, hills, temples, and places. As though the only authority of C●rist could of itself avail very little, unless it were underpropped with ruinous pillars of Saints: or as though Christ were not able to minister help in all places indifferently being prayed unto with like affection of religion. Even so they which gadd to Rome to visit the tomb of Peter and Paul, or range to Compostella to see S. james, or which do conceive in their minds that the Saints be more effectual in one place then in an other, what say they else, then lo here is Christ, lo there is Christ. If the heavenly father do require such worshippers which worship him in spirit and truth, to what purpose serveth so special a prescription of stations, and holy Seas, so great and tedious chase & rechace hither and thitherof pilgrims, for devotion sake.  
Hitherto have I disclosed the maskinges of the Popish religion, though not all that I could, yet as many as will serve our present purpose sufficiently enough. Now that I may be so bold to lead the Pope home too his own person: I will call him back to the very root of his progeny and stock, even to Saint Peter himself: whom as he vaunteth to be the founder of his Sea, so will I vouch the same against him for a witness too confound his doctrine. This therefore do I demand of this good Sire: whether Saint Peter ought to be numbered in the number of the Apostles? I perceive he doth not deny it. I proceed then, and demand further: whether Saint Peter were one of the same number of Apostles to whom it was spoken: 
Peter the Apostle is denied to have been bishop of Rome.  Go ye into the whole world preaching to every creature. If you grant it, as ye can not well deny it: I ask now whether the order Apostolic be the self same estate which beareth to name Bishops? If the functions be several, how could both the estates be given to one self person: 
The functions of Apostles and Bishops be diverse.  to wit that Peter should exercise the office both of an Apostle, and of a Bishop? Then do I desire to know: If Christ did send out Peter together with the other Apostles into the whole world, how shall it appear, that the Lord allotted him to some one certain place, where h●e might sit, who without any mention of place at all, was sent of the Lord to go, not to sit: into the world, not into a City: unless peradventure we ought too recount the City of Rome to ●ee the whole worlds and that w●oe so sitteth at Rome may be supposed to go ab●●●de into the whole world. Not so. But you will say: That Peter did enstalle Linus to be Bishop of Rome. It may be so: and what hereof at the length?  
So also did the self same Peter teach ●●ch and long time at Ierusalem● 
The Pope of Rome is falsely supposed to be Pete●s successor.  in the which City james 〈◊〉 the just is reported too have been 〈◊〉 Bishop by Peter james and john. Yet was no man e●●r so mad to affirm that james was for this cause Peter's successor. Semblably neither Timothe nor Ti●e w●re therefore accounted Paul's successors, because Pa●●e ●ade them both Bishops● no more ●hen, i● the Pop● of Rome would at this present ordain Archishops, bishops or Cardinals at Rome, it should be any way 〈…〉 make them successors of the Pope.  
But of the succession hath been sufficiently spoken before. 
How much the pope's doctrine is swerved from the discipline Apostolic.  Now because this treaty concerning not the succession of Peter but his doctrine: let us compare the orders of this Romish sea which is now wi●h the 〈◊〉 of Peter delivered then. Which how ●ouly have ●allen from that right squarier of Apostolic d●sciplyne, may even hereof appear evidently: That whereas Peter doth v●ry gravely & fatherly exhort them that minister the word of the Gospel, 
1. Peter .2.  that withal humbleness and reverence they should submit themselves too them who being authorized by GOD do bear rule over them whether they be kings set in highest authority, or princes, or rulers sent of GOD to govern the people. Too countermaunde this Canon of Peter, the practice of Rome commandeth on this wise, That they submit themselves in deed unto kings, & to all lawful magistrates so far forth as their commandments be not repugnant to God's commandments or the Pope's decrees. Out of which obedience notwithstanding the Pope's holiness with his other prelate's have so s●ipped the collar, that I shame to utter how treacherously they have not only shaken from their shoulders the yoke of their due obedience to kings & emperors, but also how arrogantly they have been imperious over them, how they have trodden ●pon their necks with their feet, forced them from out their kingdoms, & translated their scept●rs & crowns after their own l●st and pleasure.  

Of the sacraments.  But passing over this and many other enormities, I come now to the sacraments. In the which whereas many things are chopped in place, to colour the credit of their doctri●e without the authority of the pure and sacred scriptures; amongst all other, I can not tell how this perverseness of men being so poor blind in matters of themself most manifest, hath in any our thing bewrayed their blockishness more notably, 
The abominable corruptions of the papists in the lords supper.  then in the supper of the Lord. Hear is such an huge heap of monstrous mockeries & peevish shifts of most absurd errors thrust into this one sacrament, as that the posterity can never wonder sufficiently at the view of them. For what can be more grossly absurd then to ●ake from out the sacraments the likeness & mutual resemblance: out of which only groundwoork ariseth chief all the whole substance & building of sacraments? what can be more repugnant not only to all the very true proportionable relation of the scripture, but also more disagreeable too all conveniency of reason & common sense, them to turn that to worshipping & kneeling, which was delivered for a thankful remembrance by most agreeable application? what can be more blockish, then to embrace signs for things themselves? what can be more devoid of shame, then to enforce to believe contrary too that which the eyes do see, and whereof all the 
* Aug. ad Infants is cited by Bed● 1. Cor. 10. That which you see is bread and wine, which also your eyes do declare manifestly.  senses have absolute feeling and perseverance: for proof whereof is neither any manner of necessity too be urged, no, not so much as any never so little probability? I do acknowledge the omnipotent power of Christ in working miracles. But where did he ever work miracle, or exact a miracle, where the 
* August● de trinitate 3. book, cap. ●. Miracles are properly applied too declare to our senses some supernatural and heavenly power. In the sacrament nothing is declared supernatural too our senses. Ergo, here is no miracle wrought by God.  senses themselves bear no witness th●● it is a miracle? In Cana of Galilee when he turned water into wine, it was not believed to be a miracle, before the senses bare testimony thereof. The Apostles did see with their eyes Christ ryser out of his grave, they heard him speak, they felt him wi●h hands, finally their sen●e perceived him to be Christ before their faith did apprehend him. Even so we at this present, though we see him not, yet do believe that he is risen again: but not otherwise, then being ●ndured by the testimony of the Apostles which saw him risen, or else we should never have believed. But now whereas neither reason nor any other cause material hath made demonstration, whereas the senses also do utterly gainsay, wheras● neither scripture nor Christ himself did ever command to believe, but to eat only: what extreme madness were it to turn that to matter of faith, and to enforce a miracle there, where neither● any cause at all can induce, nor 
* Aug. in his 37. Epistle to Dardanus. I am afraid lea●t we shall seem to do injury to our senses, when by spe●ches we persuade that wherein plain evidence doth without any difficulty rise above all our power and cunning of speech.  demonstration can discover a miracle? lastly, for as much as nothing is more figurative or set down in darker figures, 
The holy scriptures full of Tropes and figures.  ●hen the holy scripture is in explaining the mysteries of faith: what ●rosse ignorance is this to apply that wholly to the bare letter, 
2. Cor. 3.  which ought to be referred to the figurative a●d tropical interpr●a●ion? 
I●●n. 6. Flesh profiteth nothing.  namely, muchness the Apostle Paul doth give us to understand that the letter killeth, & Christ also pron●ūceth, that Flesh availeth nothing. Likewise 
Augu. de doctrina Christiana. 4 book. 5. chapped. First you must take heed lest ye refer the figurative speech unto the letter. For hereunto appertaineth that which the apostle spoke. The letter killeth. For when a figurative speech is so taken, as if it were properly spoken, it ●auoreth of the flesh. Neither can any thing be called more aptly the death of the soul, then when the understanding is made subject too the flesh, by following the letter.  Augustine affirmeth that the carnal sense of the letter is perilous, especially in the figurative speeches which are uttered in the scriptures, in so much that no manner of death can be more aptly called the death of the soul: which is also named by bernard, The death in the po●. Now if there be any place in the scriptures meet to admit a figure: in what one place through all the whole scriptures may it be more properly applied then in the mysteries of sacraments? 
Jerome against Ruffian.  When I call it a figurative speech (sayeth Jerome) I do show that the words ought not too be taken as they be uttered, but that it is covered with some allegorical cloud. As when in the sacraments we are said to be borne anew by water, and too b●e fed with the body of Christ: who is so void of reason that wresting these speeches unto the 
* Origen .7. homily upon Leuit. If literally ye follow the words that be spoken: [except ye eat the flesh of the 〈◊〉 of man, ye have 〈◊〉 life in you] this letter killeth.  carnal sense, the meaning whereof is too be construe● figuratively, will imagine that we ought too be borne in our bodies anew as Nicodemus did? or to be fe●de with Christ's flesh carnally as the Capernaites did? Go to what better imagination do the unlettered multitude conceive in these days of the doctrine of their transubstantiation, delivered unto them by their great Doctors? For on this wise do th●se famous 
* How absurdly the Popish Christ mak●●s do turn the bread into the fl●sh and humanity of Christ.  Christ makers instruct their auditory: That the bread which was bread before the consecration, altering the very substance of bread, is no more bread now, but turned into flesh: and that this also must be believed without all question, that it is made the everlasting son of God. What can be more absurd? And how comes this change too pass, I pray you? forsooth because Christ said: This is my body. For this whole huge Chaos of confused Transubstantiation is accomplished with these iiii. words by these Christ makers. What? and did the Lord pronounce no more words, but these four only? what if he spoke in the hebrew tongue, and expressed the whole action in two words only, after the manner of that nation [Zoth Guphi?] because the phrase of that language doth not for the most part express the verb [Est.]  
But to admit he spoke four or five words, what? 
The Papists do● omit the circumstances of the words of the Supper.  did he add thereunto no more besides? or did he speak nothing else b●fore or after, too make the very meaning and purpose of his speeches more evident and manifest? And why do these fellows omit the circumstances, and not deliver the whole Scripture withal? why do they chop of the one half of Christ's proposition, & suppress in silence the chief par●, whereby the meaning of Christ might appear more forcibly● For when Christ made mention of his body, he did not therefore make the b●ea●e his body, 
Luke .22.  t●●t it might be devoured: 
1. Cor. 11.  but 〈◊〉 a com●●●ndement to take bread first, a●d to ea●●, 
The●e words of 〈◊〉 This 〈…〉 must 〈…〉 acc●r●●●●●o the circumstances.  Take ye (saith Chri●t) and eat ye. And forthwith making mention of his body, did say: This is my body, yet not ●mply nevertheless, but 〈…〉, That is given and broken for you: To wit, to signify unto them not the very substance of his natural body simply, but that the crucifying of his body and the shedding of his blood should become our food. From hence bubbleth out all that wellspring of error, That where our Lord and Saviour had relation to the efficacy and power of his passion, the same the Papists do apply too the only substance of the flesh, as though we were to be fed with the very natural flesh of Christ: 
The flesh of Christ doth not feed us properly, but the passion of Christ.  and not rather with the passion of his flesh. But you will ask how the passion of Christ feedeth, which is not eaten: forsooth, in the same manner as the death of Christ doth nourish us, so doth his passion feed us, not after a fleshly but after a spiritual manner. 
Pascasius. 43. Cap. Therefore we must thus think with ourselves, not how much is chawed with the teeth, but how much is received by faith and love. etc.  Not as it is chawed with the teeth, but as it is received into the heart. For then doth the death of Christ feed us, when it refresheth us: then is he eaten, when he is received by faith, and applied too ●ur infirmities.  
Now he that is desirous to know with how great force and efficacy the lords death worketh in feeding and refreshing our souls, shall never ve able to attain the perseverance thereof with more facility, then by this sacrament, if he will but enter into due consideration of all the parts thereof. 

The fruit of Christ's passion can by no means be more easily discerned th●n by the sacrament of the Lords supper.  
Mat. 26.   For you come first to the Lords supper, wherein you behold what the Lord took in his hands. jesus took bread and forthwith giving thanks, broke the bread which he took: Why would he thus break it? forsooth, to the end he might give it, and to whom did he give it? not the whole loaf to only one person perdie, but gave to every one severally a several morsel. And to what end did he so distribute it? that they should hold it up in their hands? or reserve it in boxes? N● verily; but that every of them should eat and drink. What? with the mouth of the body or no● There is no question to be made hereof. For the matter being nevertheless of itself thoroughly manifest, yet this one thing may be for a sufficient proof, that the outward substance was the natural substance of bread, and not of his 
* Cyprian de Coena. Our abiding and incorporation in him is our eating and drinking: whereby we be united unto Christ, and made his body, not by any corporal but by a spiritual passing into us. etc.  ●ody sithence the very order of nature ●oeth utterly abhor that Man should feed upon man's flesh.  
I have showed you the outward Action of the Supper. Open now the windows of your soul, that ye may perceive what deeper mystery lieth hidden 
* August contra Maximinum. 22. Cap. These be Sacraments, in the which must always be considered not what they be● but what they show outwardly: because they be Signs of things being one thing in deed, & signifying an other thing.  within, under these external things, and conceive what the lords purpose w●s in this his S●pper. For there is in this Supper one thing object too the view of the eyes, another thing shut up in a mystery. Now what kind of mystery this is, the Lords own words do sufficiently set down in these words spoken to his Disciples. Take ye (saith Christ) & eat ye, This is my body which is given for you. Do this as often as ye shall do it in remembrance of me. What can be more evident than the interpretation of this supper, if the circumstances of the words be scanned accordingly? For who is so blind that can not discern the fruits of the lords death and ●assion to be plainly 
* Gelasius contra Nestor. The Image and likeness of the body and blood of Christ is celebrated in the Action of the mysteries.  ●ignified here, for as much as in the very eating, himself saith this is my body that is given to be slain for you. Otherwise why would he have added withal, Given too be slain? But that he would set down a plain testimony of the 
The death of the body must be considered in the lords Supper, not the substance of his body.  death of his body, rather than of any substance thereof to the view of the Disciples. As if he should s●y: the time ●s now at hand, 
The lords meaning is too be con●i●●r●d in the supper.  wherein my body must be given to be s●●ine for you, not for any mine offence at all, but for your sakes, which death of mine shall procure everlasting life for you: after like sort and ma●er as this bread which I give thus broken unto you to eat, doth pass into your bodies and give nourishment thereto. 
Chr●sost. Homil. 83. upon Mat. & Homi. ●0. To the people of Antioch. This he spoke to show that this mystery was his cross and passion, and to comfort his disciples hereby.  Take ye therefore this bread which I give to every of you, and eat, and withal consider herein not the natural bread which feedeth your bodies outwardly, but my body which being given to be slain & crucified for, you shall inwardly and much more effectually refresh you too eternal life: 
●o●n. ●.  For my Flesh, which I will give to be slain for the life of the world is meat in deed, and my blood is drink in deed. For your bodies do no so much ●iue by the nourishment of meat and drink, as your souls be fed within with the crucifying of my flesh, and the shedding of my blood: without which you can have no remission of sins, no joyful resurrection of your flesh, no part nor portion of eternal life. Therefore let this which is given you in this Supper remain for a perpetual Sacrament and remembrance unto you of the body which I will hereafter give for you: 
The body of Christ given 2. ma●er of wai●s both to us, & for us: the one in the Supper, th●s other ●pon the ●rosse: the one to be crucified, the other to be ●aten.  For I shall give my body for you into the hands of enemies, the Sacrament whereof I do here give into your hands.  
Whereby thou mayest perceive (gentle Reader) that here be two things given by Christ, one unto us, the other for us: the first too be eaten, the last too be crucified: that one in the Supper, this other upon the Crosse. Now if yo● desire to know the substance of that which was given in the supper, it was bread and the Sacrament of his body. That which was given upon the cross, was his body and not a Sacrament. What then will you say? was not his body given at Supper? Yes in deed Christ's body was given there too the Disciples: but not for the Disciples bodies, 
The body of Christ given in the Supper but not to men's bodies, neither yet corporally.  neither after a bodily & corporal manner for that corporal body was given too the jews not in the Supper, but on the cross: whereupon he gave his body corporally not too the Disciples, but for the Disciples. Therefore that which he gave for his Disciples was his body: that which he gave too his Disciples was the Mystery of his body. Yet was it one and the self same body, both that of the Supper given to the Disciples: 
one self same body of Christ was given in the supper, and upon the cross, yet not after the same manner, nor at one time nor to the same persons.  and that of the Cross given for his Disciples, but yet not after the same sort, nor yet at the same tyme. For upon the Cross it was given too be slain corporally: In the Supper it was given not to be sla●ne, but to be eaten, not corporally, to be gnawn with their teeth, but too feed upon it in the bowels of their souls, namely, after a Sacramental kind of receiving, not corporal. Therefore it is not denied that the lords body was both given and eaten in the Supper: but not the body only, but together with the body, the Sacrament annexed also withal: whereof the one appertaineth too the feeding of the bodies, the other to the fe●ding of the souls. That which is received into the bodies is both bread and the Sacrament of his body. 
In the holy communion neither is the bread only without Christ's body: neither the body only without the Sacramental bread●  That which is received within in the soul is the very body, not the Sacrament of his body.  
For as m●che therefore as these two do necessarily concur together in the holy Supper, that the one can not be severed from the other: Let us so join the one with the other, that we ne●ther separate the ●ody of Christ from the Sacrament, as the Papists do, which be so thoroughly wedded to the only substance of the body, as that they leave therein no substance at all of a Sacrament but superficial and immaterial shadows, I know not what, hanging in the air, which serve to no purpose. Neither let us so segregate the Sacrament again from the body, as that we leave nothing in the holy supper but bare signs.  
But in this coupling together of the body with the bread in the Sacrament, behoveth to be well and considerately advised that we may thoroughly perceive how these things ought to be joined together, and how they ought to be severed. For neither that, which affecteth the outward senses, and passeth down into the body of man, is the flesh of Christ: so neither that which is received in spirit and in the inward man, is bread, but the very body of Christ. Out of the which ariseth a threefold error of men's corrupt opinions touching the Sacrament. 
A threefold error of men touching the sacrament of the supper.  The first error is, where men do chop and thrust together the presence of Christ's body in the Sacrament, as that they suppose both the bread and the body to be devoured of them with one self-same mouth corporally, and those we call Consubstantiators. The second error is of such as be called Transubstantiators, which do so altogether thrust out all substance of material bread, or transform it into the substance of the body, that nothing shall remain else to be eaten besides the only flesh of Christ. The opinion of which sort of people cometh to this issue at the last, as that they will admit no corporal presence of any thing in the Sacrament saving Christ: So that now the Supper must needs be the very holy thing itself, but no Sacrament of an holy thing: For as much as to make a Sacrament to become a Sacrament, two things must of fine for●e needs concur: the one whereof must be disposed outwardly, the other must be conceived inwardly: the one must be an earthly thing, the other heavenly: the one must express some what, the other must be expressed by somewhat. The third error is, where men so place the Sacramental bread in the Sacrament as that they leave nothing there but naked and bare signs, whom the Papists do term Figurative men and Significatists.  
But we so join together both the sacred bread and Christ himself in the holy Supper, that the presence and eating of Christ be spiritual: but the presence and eating of the bread be corporal: and that this one may be digested outwardly by the mouth, and that other conceived inwardly and, spiritually, in the soul. But here again as many times else I do hear some of our jangling adversaries whispering against us. What? say they, did not Christ say, That this was his body? so he said in deed: and what then? Therefore it can not be, but as Christ spoke that it should be. In deed he said that it was his body: yet did he not make it his body: neither did he speak here, Let this be made my body, as he spoke in Genesis, Let there be light, and light was made: Which kind of speech he would have used questionless, if he had ever imagined any such transubstantiation as these men do dream upon. But now using only the word not of Creating nor changing, but of denomination only, he did report unto them that it was his body, but did not command it too be made his body, nor enjoined them too believe any miracle here, but only to ear in remembrance of him. 
August in john. Tracta. 26. Christ did affirm himself to be the bread which came down from heaven, exhorting us to believe on him: for too believe on him, is to eat the living bread.  We! then, will you say, if he did affirm it too be his body, wil● thou deny it? or wilt thou condemn Christ for a Liar? Good words, I pray you good sir: nay rather in deed I do with Christ himself boldly affirm it to be th● self same thing: 
Cyril. Anathe 11. Dost thou pronounce this our Sacrament to be man's fooder and urgest the minds of the faithful irreligiously to gross and carnal thoughts, & dost thou practise to discuss by man's sensual reason, the things which are conceived by only and most exquisite faith.  even the body of Christ, after the same manner forsooth as himself did affirm it and understood it. But af●ter what manner he took it, can you be so senseless as not to conceive when you hear Christ himself Interpreter of his own speech? Fleshy (saith he) doth not profit at all, my words be spirit, and life. And dost thou cruel Cannibal conceive and eat nought else but the 
August in joh. tract 2●. Why dost thou prepare thy ●ooth and thy belly? Believe only, & thou hast eaten. for to believe on him, is to eat the ●read of life.  flesh of of Christ? nor wilt thou permit one cromme so much of bread to remain, because it is called the body of Christ? But how many things do we hear daily called by this or that name, when as in very deed they be not made the things whereof they bear the names? When the Disciple whom jesus loved was by Christ's own mouth, call●d the son of Mary: yet will no man be so witless, as to confess him to be the natural son of the virgin Mary. So also the Prophet doth call flesh a flower of the ●●elde: In the Gospel john Bapti●t is called Elias, Peter is named a Rock, so is he also called Satan. To conclude throughout all the discourse of the Scripture, what is more frequent than this usual phrase of speech, and that things he called by this or that name? wherein notwithstanding is no alteration of nature, but the properties of things only noted. Neither did Christ otherwise at his last supper, 
Theodorete. Christ did dignify the signs which be seen by calling them his body and blood, not changing the nature, but adding thereunto grace.  when giving the bread he called it his body, not changing the nature, but instituting a Sacrament, so that here should be no manner transmutation of substances from out one into another. But that the proprieties should be answerable ●che with other by a mutual proportion of resemblance. 
The resemblance betwixt t●e sacrament and the body of the Sacrament.  For in the bread consideration is had of the nouriture: in the death of the body, the power and efficacy is manifested. Now the manner of effectual operation thereof, is figured by the nourishment of bread. 

Beda in Lucan cap. 22. Because bread doth comfort man's heart, & wine doth make good blood in the body, therefore the bread is compared to the body, and the wine to Christ's blood mystically.  
The ●ustifying of faith is established chief in the Sacrament.   For as bread made of corn doth nourish and comfort the body, in like manner Christ's body crucified doth end●w us with true and everlasting life. Now therefore to make bread and wine to become nutritive, it i● requisite that it be eaten and digested. Semblably to have the lords passion to be effectual in us, faith must needs come and apprehend it. And for that cause he commanded to take and to eat: look therefore how effectual the eating of bread is to the feeders bodies, even so, forcible and available is Christ's passion to the hearts of the believers. You feed upon bread, and are refreshed: you believe on Christ slain and risen again for your sake, and you be justified. Who see●h not here a most excellent application of concurrents to be knit fast ●che in other? First how that the breaking of bread doth discover unto us the death of his body: how the receiving and eating doth signify our faith: and the food and sustenance doth import our justifying through faith.  
And to prove this to be the very meaning of Christ in this Sacrament, the very words themselves being taken wholly unmangled together do declare sufficiently: When as he speaketh of the bread which he commanded to eat, This is my body. But what body? or how his body? forsooth the same which I shall give to be s●ain for you. Take ye, eat ye. And likewise speaking of the Cup: This cup is the new Testament in my blood, which shall be shed for you. Take ye and drink ye. Otherwise to what purpose should he annex those words of crucifying and she●ding for you? Or to what end should he command bread and wine to be● eaten and drunken, 
Origen in Leu. cap. 7. The Lord did not put over nor commanded to be reserved till the morrow, the bred which he gave to his disciples, saying, Take ye, and eat ye.  and not rather to be reserved and kept in box, unless he purposed to make a plain demonstration of the mystical and unspeakable force of his death, in that eating of bread and wine, not in showing it to the gaze? Even as though he should in plain words have taught us on this wise: 
The fruit and efficacy of the lords passion.  The crucifying of this my body which must be s●ain for you, and my blood which I must shed for your sakes, is unto you meat in deed, and drink in deed, for it shall turn to your salvation and justification as many as believe in me. And because ye shall never forget this my great love unto you, Take ye this bread and eat it: Take ye this Cup and drink it, as an assured testimony of my great and everlasting kindness towards you, that as often as ye do this, ye may thankfully remember my death and passion until I come. 
August. de doctrina. lib. 3 cap. 16. This is a figurative speech, commanding us to participate with the lords passion, and thankfully and profitably to lay up in our most grateful remembrance that Christ suffered his passion for us.   
I beseech you, holy father, for the love of your Catholic faith (if at least there remain within you any drop of faith towards Christ jesus) what can be spoken more manifestly than these words? what can be set down more significant than the things themselves? what one thing could more aptly or effectually represent the heavenly and supercelestial power of the lords passion, than the eating of bread, 
Gelas. contra Eutichetem. The substance of bread and wine doth not cease: and without doubt the image and similitude of the body and blood is celebrated into the action of the mysteries.  and drinking of wine, which is our daily and usual food? And will ye so ungently now despoil us of bread from out the Sacrament, and leave us nothing but bare and empty forms, pescoddes and chaff of elements wherewith Swine are usually fed, not men? In which doing what do ye else then pull up by the roots the whole Sacrament out of the Church? for what use may there be of a Sacrament here without the taste and use of bread? And if Augustine did truly deny those to be worthy the names of Sacraments, 
Augus●●n in ●is 22. Epistle to boniface.  which bear no resemblance of the things whereof they be Sacraments: what likeness at the length will appear here, after the substance of bread (which may be resembled to Christ's death) is once taken away? And what is this else then not to place the body of Christ in the Sacrament, 
There can be no sacrament of the body at all without bread.  but to thrust out of the Church altogether the Sacrament of Chris●es body? Unless perhaps ye will say, that the body of Christ is a Sacrament of itself: or else that bare forms of elements only, void of all substance should suffice to make a Sacrament: Then the which what can be spoken more absurd, or imagined more monstrous? In good fellowship, gentle Reader, canst thou think such men, as do coin these monstrous and drowsy devices in the Sacraments to be sound witted, or rather not to be quite frantic and mad with these intricate myzmazes of error.  
Let this suffice now touching the substance of the Sacrament which our adversaries do very stiffly maintain to be the body of Christ: 
The outward substance of the bread.  neither do we gainsay it much. For we confess together with Augustine & other ancient fathers, that the same which Christ did vouchsafe to deliver by the name of his body, is after a 
* August. de civit. de●. li. 18 cap● 48. After a certain manner do all things significant represent the properties of things which they do signify.  certain ma●ner the body of Christ. Even so we do also contesse that the bread is the very thing which he gave to his disciples to be ●aten. But here riseth the difference. For we agree n●t in one about the manner, how his body is eaten. They be so wholly ●ixed to the body only in these holy mysteries, as that they lean therein no substance of bread at all, which is a point not of error, but of amazed blockishness. we do conclude that in the bread and wine is simply and properly the very material part of the Sacrament, 
The bread is the Sacrament of the body, that is to say: The bread is after a sacramental manner the body.  yet so as we do not expel the Sacrament of the body. And therefore we do affirm that after a sacramental manner it is the body of our Lord, not bread. But if we respect the gross and elemental mat●er which is delivered to be eaten and drunken, we say it is bread, but not called bread: so also that it is called the body, but is not the body in deed. And in very deed, if it had not been bread, Christ would not in any wise have given forth that it should be eaten corporally, because to ma●e man's flesh & man's blood under whatsoever show it be shadowed, to seem agreeable for table meat, is not only forbidden by the prescript law of God, as is said before, but also most loathsome, and abhorred of nature itself.  

Of the thing itself which is signified by the Sacrament.  It remaineth now, sithence we have treated of the matter of the sacrament, that we speak now of the thing itself, which is signified by this Sacrament. And for as much as all Sacraments (which according to their proper natures, are defined to be visible 
Bernard. de sanct● Mart. A Sacrament is called an holy sign, or ●n holy secret  signs of invisible grace) are said to be of the nature of those things which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and with us be named Relatiues● can any man doubt hereof, That the body of Christ can not possibly be the Sacrament of it own self? As the father is not a father of himself, but of the Son: as it proceedeth not of the Son to be called son in respect of himself, but of the father: so can it not possibly be, but that in the Sacraments two distinct and several things must concur (as Irene witnesseth) to wit an earthly thing, 
Irenaeus adversus Valentinia●os. lib. 4. cap. 34. The earthly bread receiving denomination of the word of god, is no more common bread, but is made a Sacrament, which consisteth of two things, earthly, and heavenly.  and an heavenly: the one whereof must represent a likeness and a sign, the other must be signified. For wheresoever a sign is, there of necessity must somewhat be signified. Here therefore that which supplieth the place of the sign is the bread without all question. 
The Sacrament The thing of the sacrament.  That which is signified by this sacramental sign, no man will deny to be the body of Christ. In the one whereof is contained the Sacrament, in the other the matter of the Sacrament. Whereupon ensueth an unavoidable conclusion, That either the body of Christ crucified for us (being the very thing of the Sacrament) is not the very Sacramental sign that is eaten in the Supper: or else can not by any possible means be the self thing which is represented by the sign. Therefore that which we do eat with our mouths, is bread, but that which is 
* Basil in Psal. 33 Because our Lord is the true bread, and his flesh meat in deed, it is necessary that the delight which is received by the eating of that bread, should through our taste become spiritual unto us.  understood, is the flesh. The first whereof we receive with our mouth, the other with our Spirit. And for the same cause Jerome doth call it spiritual flesh: wh●se authority Peter Lombarde cyt●th in the same cause: 
Lib. 4. dist. 8.  saying. The flesh and blood of Christ mu●● be understood two manner of ways, either that which was crucified, or that spiritual and heavenly f●eshe whereof Christ spoke himself: My flesh is meat in deed, and my blood is drink in deed. 
Why it is called by Jerome the spiritual flesh of Chris●.  Neither can there be any cause rendered, why Jerome should call it the flesh of Christ, other then because we do receive it with our spiritual mouths, and not with our fleshly mouths, for if it were not so: wh● doth not know that the flesh of Christ given for the life of the world, wheresoever it be, is not spiritual, but in the very nature thereof naturally carnal.  
But Peter Lombarde doth deny that any crumb of the bread at all doth remain beside bare forms, 
Lombard●● assertion.  which only do retain the names of the natural things which they were before. What? And did Christ therefore feed his Disciples with Mathematical forms and names of things without the very natural things themselves. No, say you, but under those shadows and accidents of bread and wine the very substance of flesh and blood is received. And why doth Jerome then call this by the name of 
Ambros. de mysteriis. Christ is in that Sacrament, because it is the body of Christ. Therefore it is not corporal food, but spiritual. Whereupon the Apostle speaking of the figure thereof: Because our fathers did eat the same spiritual food. For the body of Christ is spiritual. The body of Christ is the body of a divine spirit. De consecr. dist.  spiritual flesh of Christ? aught it therefore be called the spiritual flesh of Christ, because being shrouded under outward cloaks of forms and shadows it delivereth itself into our bodies? And what if this visible Sun being overshadowed with clouds and racks, do not appear plainly to our sight, whereas notwithstanding it doth enlighten the whole world on all parts thereof, shall we therefore call the Sun a spiritual Sun, because it is bidden with thick and dark clouds? Go to then, where is now that similitude or likeness that is required in all Sacraments, 
Lombard confuted.  to wit, of the sign, with the thing signified, if you will leave unto us no substance at all except of the body and blood only? What then? Shall the body of Christ be both a sign and a Sacrament of himself? No, say you: but that visible form of bread, which is made a Sacrament of two things, because it signifieth bathe: to wit, the true body, and the mystical: and doth represent the express 
* Ambros. de Sacrament. lib. 4. cap. 4. Even as thou hast received the likeness of death, so dost thou drink the similitude of blood.  likeness of both the things. Go to. Let us hear our master of sentences opinion in this matter, what manner of similitude this is, and how it is expressed. Because as the bread, saith he, doth nourish the body more than any other grain: and because wine doth comfort more than any other grape: Even so the flesh of Christ doth comfort, cherish, and make glad the inward man. This is well said, Lombard, in d●●de. But how will you now agree with yourself th●n? 
Lombard against himself.  As the bread say you, doth nourish the body. But how shall the bread refresh or nourish the body, if ye leave us not so much as one crumb of bread in the Supper? How shall the visible form of bread now, 
Take away the similitude, and it can be no sacrament but take away the bread and then all the similitude ceaseth. ●rgo, Take away the bread & there can be no Sacrament.  without bread, be a Sacrament of two things, and carry the likeness of both? For if the likeness of a Sacrament consist in this, that it is said to refresh and nourish: questionless the bread must needs remain, or else the visible form without bread can be no Sacrament, nor shall carry any likeness at all. For what nourishment can bare superficial forms void of all substance yield? or what likeness can there be in these in respect of the flesh of Christ nourishing the inward man?  
What answer will Lombarde make here? he will crowd under his trope an● Grammar figure Metonymia. 
Metonymia, a ●igure whereby one thing beareth the name of another. Lib. 4. dist. 8.  Wherewith it liketh him well to sport himself in his own ●orged forms, but will not suffer us to deal with a●y trope at all in substances by any means. The forms, sayeth he, do retain the names of the things, whereof they were substances before: namely bread and wine. What do I hear? Were these mere accidents at any time ever called by the names of the things then, when as they contained the substances of bread and wine: and why should the very same severed now from the other retain the names of those things, which are said they neu●r held before? But it was bread, that is to say as you construe it● Bread was present before the Consecration. Be it so. And what hereof then? After the Consecration remaineth no substance of bread an●e more. Why so, I p●ay you Lombarde? How know you this? By what argument do you prove it? By what authorit●e do you believe this? Who commanded this to ●●e believed? who did su●der the substance of bread from the forms? With what words? in what instant of time? what should move him to do so? who ever discerned any rending asunder of substances or any passage ●●ansub●●an●iarie? But you deny that we ought to believe our hands and eyes being blinded altogether here, enforced thereunto by the authority of the word: whereunto the senses must yield and be subject of necessity: 
If the senses must be credited in establishing the accidents of br●ad and wine: why should not the same senses be believed also in affirming the substance of bread and wine which we do see.  Be it as you say. But what shall we say then mean while of these forms and she●es of bread? Do ye think that these also be fled away together with th●ir substance, or that they remain ●●ill? What else but that they abide still: A good fellowship then tell us how know you this? Forsooth, because you do see it. Go to then, and what niceness of arguing is this, O fine man? you do see the forms severed from their substance, and do believe. We do as plainly behold the substance itself with our eyes, and shall we not believe the thing that our eyes do present unto us? If your perspectives do not fail you in your accidents, why shall our eyesight in so manifest and evident a demonstration rather beguile us? Or if you be of opinion that the words of Christ must b●● so thoroughly believed wherein he said, This is my body, t●●t the senses may not be credited: I see no cause, Lombarde, why it should be more lawful for you to trust the testimony of your eyes in comprehending the forms, then for us to res● upon the judgement of our eyes in conceiving the substance, which we do see and plainly discern.  
Neither do we for this cause credit the words of Christ less: because in the outward Sacrament we mistrust not o●● outwards senses altogether. 
A double error of the Papists in the matter of the sacrament.  We kno●e that it is true, and without all question that Chris● spoke of his body: yet mu●● not therefore the other be ●o necessarily fi●●e, which our eyes do present unto us of the remaining substance of bread. But Lombarde supposeth that Christ's body can not be in the sacrament, unless the natural body be present: and that the body can not otherwise be present, except the bread be absent: and that there can be none other manner of change, but whereby the substance of bread should be turned into the person of the son of God. But we confess both too be true: namely, that it is the body of Christ: and that withal the bread ceaseth not to be bread: so that neither the words of Christ ought to be discredited, nor the senses deceived in their plain beholding of visible things.  
But ye will say: 
An objection out of Ambrose being wrongfully taken.  For as much as the power of the heavenly word is of such efficacy, as that it made Heaven, Earth, the Seas and all that is contained in them of nought, how much more easily shall this working word be able too change that substance of bread which our eyes do see into the body of Christ: 
The working word.  namely, when as we do hear the Lord himself by express words testifying the same too be his own body?  
first, touching the omnipotency of God's word: 
The refutation of the objection.  I were very wicked, if I would not agree with Ambrose, that this is most true, that the same most heavenly creator of Heaven & Earth did make all things which we do see of nought by the most mighty force of his word: 
All whatsoever was created, God did create by the power of his word. Ergo god doth change the bread into● the p●rson of the son of God.  But amongst all that marvelous frame of visible things, what did that heavenly word at any time bring forth, but that he willed should be subject to the view of man? as when he commanded that light should be made: immediately light was made, and apparent too the eye. The earth was commanded to bring forth her grass and leaf, that all men might see it. Lastly: 
The Argument is denied.  Let us make man, said he, after our own likeness. Of all these things the heavenly Majesty made not any one, but he left too be evidently disceruable and the wonderful workmanship thereof to be plainly beholden. In like manner whereas in the Gospel are many miracles extant wherein appeareth most singular excellency of Christ's Godhead, yet in all these did he work no miracle so covertly at any time, but he made it apparently manifest too all men. In this sacrament now what one thing did the Apostles wonder at as a miracle? or what transubstantiation of bread did they ever believe? or delivered over to others too be believed? And will you fyr Lombarde retiring back too jewish fables hale us back from the spirit wherein we began, unto the flesh? and will you persuade us to this newly forged substance of the Son of God filled from out the substance of bread, whereof neither yourself see any token, nor are able to express any demonstration?  
But you pass and repass too Christ's words again. That is to say, 
The words of Christ must be considered, not according too the letter, but according too the true sense & meaning of the sentence.  to the bare letter of the word, and like a Coward flee altogether from the meaning of Christ. As concerning the words themselves, we do easily agree with you that the words are not uneffectual, nor set down by Christ in vain. But since Chri●t did speak and put in action many sundry things in this Supper, what one syllable so much of all his words and actions do you allege, Lombarde, out of the which you may be able too cain unto us this ugly counterfeit transubstantiation? 
No transubstantiation can be gathered by the words of the supper.  First, jesus took bread, and broke it: Here as yet ye see nothing altered. The same bread being so taken he commandeth his Disciples to eat. Wha● do these words import else as yet then bread? but that which he inferreth upon the premises saying That to be his body. I beseech you what else did he mean by these words then to give the elements the denomination of his b●dy. For proof whereo● I appeal to the Grammar rules by that which he added afterwards [given & broken for you] Who doth not perceive here that thereby not the substance of the body, but his 
* Hesychiu●in● Leuit. lib. 1. cap. 2. We do eat this meat receiving the memory of his passion.  death and passion is to be understood: which suffering should be bread, and food for all people in the world and as it were an everlasting banquet according too that prophetical promise in Esay the Prophet the 25. chapter. 
Esay the 25. ●hap. And in this mountain shall the Lord of hosts make unto all people a feast of fattling even a feast of near and fined wines, and of fat things full of marrow, of wines fined and purified, etc.  And for that cause lest the remembrance of his passion should wax out of mind, he commandeth it to be done in the remembrance of him: and by the same memorial to show the Lords death until he come again. Whereby may appear without any difficulty that the natural body is no● eaten here, but the death of his body signified and the remembrance thereof celebrated: not the bread & wine turned into flesh & blood, but a sacrament of our redemption to be instituted in bread & wine. Lastly having now finished all things on this wise, and having accomplished the work of our redemption, when as he prepared himself to ascend up again into heaven, it remaineth to know of you, Lombard, why he would 
* Why would Christ convey away his body into heaven in the open sight of his disciples, but that they should ●ease to look for him any more here on earth.  take away hence the presence of his natural body in the open eyes and sight of his disciples, 
Aug in. joan. tracta. 27. When ye shall see the son of man ascend up where he was before: truly even then shall you see, because he doth bestow his body not after the manner that ye think. Certes then shall ye understand it that his grace is not thereby consumed with teeth, etc.  but because they should cease to seek any more for his corporal presence on earth. And do you notwithstanding proceed in your course, Lombard, to hold fast the body of our lord under the forms of bread & wine which is far away carried from hence into Heaven? nor will ye vouchsafe bread to be bread, nor Christ to be Christ, unless ye shape us here an earthly Christ on earth, and set it forth to the gaze of the people to be ydolatrously worshipped?  

The objection of the adversaries.  But here will some one object again: what? and do you leave us nothing in the sacrament but bread and wine, and will you spare the people nought else but bare signs only? And what shall become then of the omnipotency of the word? Where is then that working word whereof Ambrose maketh mention? The effectual force whereof if were so mighty, too make things too begin to be that, which they were not before, how much rather shall they be forcible too make things to be which are already made, and to be converted into other substances?  

An answer.  Let brabbling slander be set aside. GOD forbid there should be any so profane an absurdity in so sacred a mystery, that any man should speak or think that there is nought else delivered unto the people but bread and wine and bare signs: and that any man should be so fond too think that Christ's words were uttered in vain, as the which do minister nothing profitable in the sacrament, nor work nothing available. Yes truly very much: for what can be more wonderful, what can be more heavenly than too make of an earthly thing a sacred 
* Beda in octavis Epiphaniae. The creature of bread and wine is by the unspeakable sanctification of the holy Ghost transposed into the sacrament of the flesh and blood of Christ.  sacrament? then to change the creatures of bread and wine in such wise, not that they should become bare & fruitless signs, but that they should be transposed into the sacrament of the body and blood of Christ by unspeakable sanctification of God's spirit: so that they are not too be taken now for common bread and wine, but too be dignified with the name and place of him, whose image they represent by God's institution. What say you now, Lombarde? Do ye not see what and how mightily the heavenly majesty of Christ hath brought to pass here in this holy supper.  
Do ye not conceive a wonderful force of a miracle wherein Christ hath given you a memorial of his passion and his own flesh, not under a bare sign, but under an honourable sacrament: not under the name of bread and wine, but under the 
* August. de Consecrat. dist. 2. Thi● is it, that the heavenly bread, which is the flesh of Christ, is called after his manner the body of Christ, whenas in deed it is the sacrament of Christ's body.  name of his own body and blood: that hath given I say a sacrament for thee to feed upon, not to fill thy 
* Rabanus Maurus lib. 1. Cap. 31. The sacrament is one thing, the efficacy of the sacrament is an other thing. The sacrament is turned into the nourishment of the Body. By the efficacy of the sacrament the honour of everlasting life is obtained.  ●elly, but to feed thy soul. What? doth this seem matter of small emportance with you, that Christ himself is delivered unto you under a sacrament? for what expect you here else? what do ye look for else in this sacrament, than a most perfect example & most absolute demonstration of your saviour, expressed unto you by a certain peculiar institution: wherein you do plainly perceive no more bare & 
* Cyril. cathechiss. mistagog. 4. Do not esteem it as bare bread. The bread of the eucharist is no more bare and naked bread.  common bread now in that respect nor to that use & purpose as common bread is usually taken, but as it were an heavenvly bread, 
* Chrysost. sermo. ad Infants. The bread is removed by the substance of Christ's body. That is to say: That it become nothing in respect of the body.  sanctified by the heavenly grace of words, changed out of his old nature & use into the body of Christ by a certain mystical representation?  
But you yield in the sacrament no bread nor wine at all: but whatsoever mater●al or substantial part the bread doth possess, the same you do wholly change into the natural and bodily substance of Christ. What answer therefore think ye we ought too make too Ambrose, 
Ambros de sacr. lib. 4. cap. 4.  whose words as be of greatest emportance, so be they most manifest? That they be, saith he, the same that they were, and be converted into an other thing. Ambrose doth confess them too be the things that they were: and will you make us believe that they cease too be the same which they were? Origen writing too the same effect: 
Origen upon Mat. cap. 15.  The bread, saith he, which is sanctified by the word of God, touching the matter and substance thereof, goeth down into the belly, and is thrown out into the draft, etc. If that be bread which after sanctification goeth down into the belly, according too the testimony of Origen, with what face will Lombarde deny it to be bread? Again on the other side if according too Lombardes' opinion, there remain no crumb of substance at all, whereof then shall that be a substance which Origen doth ascribe to the bread. Now let the Pope himself be umpire here and judge whether we ought rather credit Origen or Lombarde.  

A●gu. de consec. distinct. 2. Hoc est quod. etc.  Too the sam● effect may Augustine be produced a wit●esse of antiquity not too be rejected. The heavenly bread, sayeth he, which is the flesh of Christ, is after this manner called the body of Christ, being in very deed the sacrament of Christ's body, etc. If it be a sacrament of the body, how is it the very body? Again if, because it is called the body of Christ, it be therefore Christ's flesh, what should let, but that by the same argument Peter should be Satan because he is called Satan? Moreover if the nature of sacraments be such as too be called by the name of the things which they signify: I beseech you Lombarde take away the substance of bread, what shallbe left in the accidentary forms, that may either supply the name of a body, or represent the likeness of a body in any respect?  
Rabanus Maurus somewhat a later writer than the other, agreeth with them in this point: 
Rabanus Ma●●●s lib. 1. cap. 31.  The sacrament, saith he, is turned into the nourishment of the body. Bethink yourself now, Lombarde, what 
* Iren. lib. 5. The substance of our flesh is nourished and increased by the bread, which bread is the body.  nourishment may be in forms and colours, where abideth no substance of the things which be received.  
Furthermore what can be more manifest than the words of Chrysostom? 
Chrysost. in oper● imperf●●om. 11.  who doth in most plain terms deny that the natural body of Christ is in the holy vessels● but affirmeth that the mystery of his body is contained therein.  
What can be more authentic than the authority, or more plain and evident than the judgements of Theodoret, Macarius, Gelasius, Tertullian, Basil? which discoursing upon the Eucharist do with most approved consent and testimony affirm, some that the very substance, some that the matter of the bread doth remain, some do say that it is a body but 
* Origen. in Mat. cap. 15. And thus much of the typical & symbolical body, etc.  typical and symbolical. But of forms, of bare appearances of transubstantiation, not a word as yet, no not so much as one syllable was heard of in all that purer age of these writers.  
I should press to much upon you, Lombarde, if I should turn all upon you that I could, out of the ancient records of the fathers, which arm in arm as it were bending against you, do affirm the body of Christ to be in the holy mysteries in such wise, as that they seclude not meanewhiles bread from it own substance, but from the common and usual use thereof only translate it into an other end, and supernatural condition by a certain mystical & sacramental means: not that it should be no more bread for us to be eaten: but that it should no be common, bare and simple bread. That is to say, that it be bread still, and the same bread also the body of Christ withal: Bread indeed in substance, but in the respect of the sacrament, use, likeness, and 
* 
Chrysost. ad Caesarium.  
Before the bread be sanctified, we do call it bread● But by the sanctification of the divine grace, and the prayers of the Priest, it is delivered from the name of bread: But is reputed worthy too be called by the name of the body of Christ, though the nature of bread remain still, etc.   denomination the holy body of Christ.  
Therefore that which we receive in our mouth, is natural bread: but in respect of the eating, this nature is not regarded of us, but raising our hearts much more high even into heaven, yea unto the heavens of heavens as 
* 
Chrysost. 1. Cor. hom. 24. Ascend therefore up even too heaven gates, and there enter into dew consideration, nay rather not the gates of Heaven, but of the Heavens of Heavens, and there shalt thou see that whereof we do speak.  
Chrysost. in Genes. Hom. 24. When the eyes of faith do behold these unspeakable treasures, they do not perceive these visible things indeed, but only the difference betwixt these things.   Chrysostom reporteth, it doth meditate upon far more excellent matter.  
And hereof came it that the ancient writers did so usually extol the magnificence of this sacrament with such excellency in old tyme. Wherein they w●re many times rapted into such a wonderful vehemency of hyperbolical speeches, as though the bread and wine were in very deed matter of nought, and that nothing else should seem to be made account of in the celebration of the supper but the body and blood of the Lord only: As in very deed these dead elements be no better worth in respect of the body which they do represent. But what hereof then? Shall the elements of bread and wine be therefore no part of the sacrament, because the consideration of the lords body doth possess the principal parts, and holdeth the whole soul attentive and fast fixed upon it? Or shall Christ be therefore said too have transposed the substance of bread and wine into his natural body really, because he hath changed the same into the sacrament of his body?  
Or by what argument will our adversaries make this their assertion justifiable? 
There was n● cause why Christ should change the substance of bread into his flesh.  For if God and nature do bring to pass, no one thing in the whole frame of creation without great cause. It remaineth that we may be made acquainted too what end, for what cause, to what use or to what purpose, Christ should make this Metamorphosis, That thrusting away bread from out it own substance, he should deliver over his true & natural flesh in deed, but invisible, to be devoured carnally, with the carnal mouth of the body, under invisible forms. But here again starts up our Lombard a god's name, 
A threefold re●son whereby Lombard establ●sheth his transubstantiation. li. 4. dist. 11. ●●. 5●  and will render us a triple cause of this great mystery: to wit, why the Lord would so liberally bestow his natural flesh and blood to be devoured, not after a fleshly manner, but under an other kind naturally and in deed but invisibly. First because faith should obtain a more excellent reward, where man's reason is not able by proof to attain, according to the testimony of Gregory whom he vou●heth. Secondly, because the mind should not abhor that which the eye might behold: for that otherwise the stomach of them that should eat would loath ●he strange devouring of raw flesh. Thirdly, because nothing should be seen here tha● might be offensive to the unbelievers, or that might minister occasion to the infidel to scorn and deride it.  

Lombard's reasons discovered and refuted.  You have heard now the pretty poppet reasons patchy up in the chief shop of Lombard's divinity. It remaineth henceforth that we search the very depth of them. And first where as he reasoneth of the merit of faith, 
The first reason of Lombard.  I will not deny but that in matters of faith man's reason is not of any such capacity too attain thereto. For the excellency of faith is conversant in those things properly which the fleshly eyes can not see, or which have been known by the scriptures to have been already past, either which are promised shall come in after time. Moreover I am not offended with that no less ancient than true proposition of Gregory, where treating of the Lords entering unto the disciples, (the gates being shut) he doth deny that faith ought to have any merit, where man's reason can make proof by experience. For we do confess and believe this to be most true, that which the scriptures have delivered touching the gates being shut, and of the lords entry in. But where did the scriptures at any time make never so little a motion of the casting away of bread, of the essential presence of Christ under empty forms or of transubstantiated elements? Blessed be they (sayeth Christ) which have not seen, yet have believed. This is true I confess: but it followeth not therefore that all things which are not seen with the eyes, aught to be believed. Neither do we not therefore relinquish the reach of man's reason, because we do not yield to all manner trifling imaginary conceits. Whatsoever is commanded by the prescript word of God, the same we do firmly and faithfully believe, and thereunto with most forward and ready faith do submit all manner force of man's reason. But who ever gave any such commandment to believe that which you have forged touching that most senseless absurdity of transubstantiation? 
In matters of faith man's reason hath no place Ergo. Transubstantiation must be believed though it be quite against reason. the Argument is denied.  or by what authorized word of scripture at the length will you make justifiable by writing or by meaning that we ought to adore, though our eyes see not, that your conterfaict person of the son of God shapen out of bread and set out to be adored and eaten of us? faith therefore wanteth not her merit, in things that ought truly to be believed, which by express and undoubted authority of the word be to be justified. But to believe ●he things which are no● grounded upon the w●●d, which are no where, nor were ever instituted by God, but drowsily devised by fond & foolish vanity of man's idle imagination, is no matter of faith at all, but amazed frenzy rather, nor hath any merit at all, but is extr●eme wickedness.  
So also is that other absurdity no less ridiculous, 
The second reason of Lombard ●  which he doth infer touching the infidels, lest occasion be given, saith he, to the infidels to laugh it 〈◊〉 scorn: Why should the infidels deride it I beseech you Lombard● you do answer, because it would breed great offence to the unbelievers, who without all question would loathe & scorn the Christian religion, if 〈◊〉 should ●e● the blood of a slain man in the sacrament. Go to then: 
* Ex August. de conse. dist. 2. sub figura. There is nothing more reasonable for us than to receive the likeness of blood, that so both the truth may not cease, & that no occasion be given to the Pagans' to scorn us, because we drink the blood of a slain ma●●  doth this seem to be the cause why the Lord should deliver his body & blood not after a fleshly manner, but under an other form, lest if the Pagans should se● it, they should conceive matter to laugh it too scorn? for this seemeth your allegation with y●● seem also to have ●on●ed cunningly out of August. very well● And what shall we say then to the Apostles themselves? were they Pagans & unbelieving also? why did he not give the cup of his blood to his Apostles in his proper nature & kind, where was no danger at all to procure any mockage? or if he were willing to hide his blood under a sacramental form: answer I pray you, what cause was there why the Lord should vouchsafe the delivery thereof by forms, rather than by material bread? Besides this as concerning the Pagans, if Christ did fear the scornings of Pagans so much, I desire Lombard to tell me thus much again: If some one pagan should happen too come now into your temples, and behold your massinges & masking: what greater occasion can be ministered too move them to laughter and scorning, then when he should see the whole swarm of Papists in most humble wise to fall groveling on the ground, too lift up their hands too heaven, and to knock their breasts at the heaving up of one poor piece of bread over a shavelings head? I beseech you sir: would he not say that they were all the pack of them stark mad? Nay rather do not the jews, Turks, and Infidels, daily say even so at this present? And I know not whether by any one action more than by this kind of massing, it is come too pass that the same jews, Turks and Infidels, taking occasion of offence, do as yet hitherto so obstinately abstain from the participation of our faith.  
But we are choked here with a very hard bone by the which as through the words of Augustine picked out I know not from whence, 
August. de cons. dict. 2. cap Sub figura.  who too avoid the scorns of unbelievers, doth teach that we do receive the likeness of blood in such wise, as that the true body nevertheless doth mean whiles abide unremovable: 
Ex citatione. Lomb. lib. 4. dist. II.  which words as they prejudice our cause nothing at all, so do they in no respect avail our adversaries. For to admit that the likeness of a sacrament is given unto us in the sacrament, yet is it no goo● consequent forth with, that the very real and natural blood is given in deed. Or if it might be admitted that the same might be given so after a certain manner: yet the truth of the thing itself doth represent itself unto us after the same manner as the likeness is presented unto the eyes: but by an other mean. Now if you will know what mean that is, Ambrose will set it down unto you. 
Ambros. De s●●cramento. li● 8. cap. 1.  You do receive the likeness of the sacrament, sayeth Ambrose, but you do obtain the grace and power of the nature itself. In which words you do see both the likeness, and the truth also of the lords body withal expressly set down: the one whereof must be present, yet so that the other be not wanting. But if you demand further how it is not wanting, and if you be not satisfied with Ambrose: then shall Hilary explain it unto you much more effectually, who writing of the true presence of the body in most excellent words on this wise: 
Hilarius De consec. dist. 1. 2. Corpus Christi.  The body of Christ (sayeth he) that is received of the altar, is a figure, whiles the bread and wine be outwardly seen: but it is the true body, when the inward faith doth apprehend the body and blood of Christ etc.  
I come now to the third fine reason of Lombard which is alleged touching the loathing and horror. 
The third reason of Lomb. li. 4 dist. 11. cap. 5.  For thus he speaketh. And for this cause also, that the stomach should not abhor that which the eye did see, because we do not accustom ourselves to devour raw flesh and blood. Go to, and what followeth then? therefore because it is not lawful too devour Christ with teeth, for this cause his pleasure was too deliver unto us flesh and blood in a mystery, etc. I do perceive what you speak, Lombard, and allow thereof: but how will you now agree with yourself? for you deny it too be lawful too devour Christ with the teeth: And how then is he not devoured with teeth, if ye establish an essential nature of his body really in the sacrament? you say that he delivered us his fl●sh and blood in a mystery. This is truly spoken in deed, but how shall these jermaines lips hang together: that the body of Christ is given in a mystery, 
Lombard doth not agree with himself.  and with all in very deed, to be devoured and not to be devoured, with teeth and not with teeth? For if in the Greek tongue a Mystery is all one in effect as in our language, a sacrament: And if the sacrament be a sign of an holy thing: now he that giveth his body in a mystery, what doth he give else, than a sign of his body? notwithstanding, I am not ignorant of all these your juggling and caffling which you frequent about sacramental signs, under the which you maintain sturdily that the true and undoubted body of Christ, though not apparent to the eyes, yet is contained and eaten really and substantially by an invisible mean. I beseech you Lombard, what reason hath this your divinity, or rather drowsy slumber, to call us to a supper, to prepa●● feast, to set down in a dish the very real substantial and whole fleshly body of Christ, whereof the guest that is invited can not perceive nor see either form or substance? But you will say, that the mystery of the whole sacrament consisteth in the same, to wit, that we should not doubt that the substance of the body is mo●t truly present and eaten also bodily and really, though we see not the thing itself that we do eat: but you fall here into the elench logical called Petitio principii ● For how shall this appear that the lords pleasure was that we should eat the same which we do see?  
It was ●one to this end, say you, that the stomach should not loathe that which the eye did see. Admit this to be true, that this spectacle of the raw flesh of a slain man be as you say, very grievous and loathsome to a queysie stomach: Yet doth it not follow forthwith hereupon, that the body of Christ is contained under an other form really, because it is set forth in his own ●orme, should become loathsome therefore. Neither is this kind of arguing sufficient enough as I suppose: the eye can not beh●l●e the raw flesh of Christ in it own kind and form without horror. Ergo Chris●es raw flesh is swallowed up really and substantially under the form of bread. 
The loathsomeness of eating i● not taken away by the accidents.  When as both assertions be a like false and to be abhorred whether you affirm that we eat up the lively raw substance of Christ's flesh in it own kind, or under any other form whatsoever, lest the stomach, say you, should conceive horror at the thing which the eye doth see: especially if it see raw flesh of a slain man. Go to, and what if it see not raw flesh: and what if the eye saw sodden or rosied flesh, yea no flesh at a●l: and the mind nevertheless were certified that man's f●eshe were hidden covertly within? would not the mind loathe it and reject it? I appeal here even too yourself, Lombard, what if any man would invite you being blinded or other wise buddewynked of both eyes to raw● flesh as in that horrible banquet prepared by Thyestes, would ye eat it? What if he should do the like under a gobbet of sugar, or under the cover of any other thing whatsoever should thrust into your mouth the flesh of your father, or of some other your dearest friend, either sodden or raw, would ye wittingly and willingly eat the same? I think you would not. And why so I pray you? whether because you knew it to be raw, or because you did know i● to be the flesh of man? For to devour ra●e flesh, is beastly: certes too eat man's flesh is not manly, but brutish, and savadgely under what form so ever it be covered and hidden. Wherefore this loathesomnes doth not consist in the rawenes, but in the very human flesh: not in the beholding, but in the nature of the thing itself: not in that which the eye doth behold, but in that which the heart doth conceive. For if according too the old proverb, the wolf will not devour wolves flesh, nor the dog dogs flesh, is there any man being of any manly nature that would not abhor to be fed with man's flesh under whatsoever form it were shrouded? or do ye think that Christ did ever conceive any such matter, as when he held the bread in his hands, wherewith he determined to feed his disciples, would therefore exclude bread quite out of doors, to the end he might gorge the maws of men carnally with his natural flesh, being both raw and alive, contrary to nature, without any necessity, without all cause, altogether unprofitable and 
john .6. The flesh profiteth nothing.  fruitless?  
Wherefore you do not by this means exclude loathsomeness from out the sacred mysteries, Lombard, when you turn the forms of bread and wine into the flesh of Christ: but you chop a loathsomeness in rather: so that now this supper may seem not honourable but horrible, if so be that excluding bread and wine this be true that you speak, that there remaineth now nothing to eat but the substance of flesh and blood, 
Lombard is injurious to the sacrament two manner of ways  which substance nevertheless ye will not vouchsafe to be seen in it own kind, but under an other kind. Wherein ye become two manner of ways injurious to the sacrament coupling together therewith a twofold absurdity. First because you defraud the forms and accidents of bread of their true and proper subject. Secondly, because you do in like manner rob the very natural substance of the body of his proper accidents, so that now there remaineth neither any substance of bread at all, nor any form of a body: on this wise the poets (as it seemeth) were wont to describe their Chymeres.  
Nevertheless this is not spoken to that end, as though we would banish Christ clean out of the sacrament, or that we might seclude ourselves from partaking with the holy body of Christ in this heavenly Supper: But for this reason chief, that this holy Communion may be cleared from all gross absurdity. If you will demand by what means. Ambrose will answer you very learnedly, who will tell you that ye drink out of the holy cup, not blood itself, but the 
* Ambros. de sacra. lib. 4. cap. ●. As thou hast received the likeness of his death, even so thou dost drink the likeness of his precious blood, that there may be no loathsomeness of blood.  likeness of blood, & rendering the reason why: because it shall breed, sayeth he, no loathsomeness to the stomach. And again in another place he doth bear us witness, that we receive the Sacrament in a likeness. That which 
* Ambros. lib 6. cap. 1. You do receive the sacrament in a similitude, but you do attain the grace and power of the true nature.  Ambrose doth verify of the likeness, others do affirm in a figure, in a mystery, in a Type, in a memorial. Moreover the same Ambrose writing of the Eucharist sayeth: It is the memorial of our redemption. And because we be enfranchised by the death of the Lord, we do signify our mindfulness of the same death, in eating & drinking the Lord's blood which were offered for us. And again in the same place. The blood, saith he, is a testimony of 
* Ambros. 1. Cor. ca 11. The testament is performed with blood, because the blood is a testimony of God's liberality. In the Type whereof we do take and r eceyve the mystical cup the blood.  God's great liberality, in the Type whereof we do receive the mystical cup of the blood to the preservation of body and soul. Where he calleth the Mystical cup, a Type. Now who is so unskilful that knoweth not that a Type doth signify nothing else than a form, a likeness, and an example? Again who knoweth not what great diversity there is betwixt likeness, and truth itself, and that they be so contrary each to other, that they cannot agree together by any means. Whereby you may learn two things, 
The Papists can never take away the horror from the holy supper, except they first grant the bread whole and sound.  Lombarde, both that the horror is taken away, and that the substance of bread and wine abideth nevertheless still unempaired.  
All which being thus concluded upon, as appeareth by plain demonstration before: all that your lying and false assertion infringible, as you term it, is become windshaken altogether, wherewith you maintain so stout a combat for the kingdom of accidents, and your transubstantiation, as that ye leave no place nor space for bread and wine in the Sacrament, but calling all back to visible forms, plant all your whole battery of the material part of the Sacrament upon these buttresses of shadows only. 
Transubstantiation of the doctrine of sacramental forms in the lords supper is described.  Which forms though retain still the names of the things, which they were before, yet do ye deny them to be the very things themselves. Whereupon if at any time the names of bread and wine do occur in the holy Fathers of the Church, the same ye teach to be understood on this wise. To wit, that they be called bread and wine, not in respect that they be so, but because they were once so: and that the very substance thereof is gone far away, and that therein is nought resiant now that is elemental, besides the only names of elements, and empty forms only of bread and wine, the names whereof they do retain still, but have utterly lost the very substances themselves: and do contain nought else now besides the natural and substantial body of Christ, by the which body neither be the forms affected, nor doth the body affect the forms.  
Lo, this now is your gay divinity in describing the Sacrament: the which how agreeth with the Scriptures, with the judgements of the ancient Father's, with the antiquity of the purer primitive Church ●nd with faith itself, nay rather how far and wide it is dissonant and discrepant from all truth and reason, it shall not be amiss to discover in few words, for I think it not co●uenient to use many words herein. And first when we hear that saying of Paul, 
1. Cor. 11.  Let a man prove himself, and so let him eat of that bread, and drink of that cup. etc. May any man be so voyde of reason to affirm this to be spoken touching the forms and not the material part of bread and wine? for what shall we say? may any man imagine that to eat, to break, to eat of the bread, to drink of the cup, is to be referred to empty and bare shadows of bread and wine only, and not to the natural bread? In the Decrees is a certain ●entence extant, vouched out of hilary, whereof we made mention before. 
De consecra. dist. 2. corpus Christi.  The body of Christ, saith he, that is received of the altar, is a figure whiles the bread & wine are apparently seen with eyes: but it is the very body, when the inward faith apprehendeth it for the body and blood of Christ. etc. To the same effect, and in like plain phrase of speech writeth Cyprianus: 
Cyprian. lib. epist. 6.  The Lord saith Cyprian, did vouchsafe to call wine by the name of his blood, the liquor which was enforced by the press out of the grapes and clusters, and made into wine, etc. For what shall we say? do we easily wring accidents of wine out of grapes & clusters, & not rather the very substantial liquor of wine? What? when you heat out of Origen: 
Origen in Mat. cap. 15.  Not the matter of bread, but upon the bread the word was spoken, which is profitable to him that eateth in the Lord not unworthily. And above all other chief, what will you answer to these words of Gelas. who w●●ting of the Sacraments of bread & wine. How that we are by the same made partakers of the heavenvly nature, yet doth boldly pronounce that the substance of bread & wine do nevertheless remain stil. Besides these when ye read also the words of August. 
August. in Iohn● Tract. 26.  And we receive this day visible food. etc. What, I say, when on all sides your ears do fully conceive the voices of the most choice learned fathers touching the visible meat, the bread which is broken, the wine which is crushed out of the grapes, the matter, and the substance of bread and wine: when as these so many authors whom I have cited, do as it were thrust into your mouth bread & wine: do you notwithstanding not receive bread nor wine? and are ye yet so purblind as not to see aught else here but fanatical superficial shadows only, and accidents of bread? Surely that queysie stomach of yours deserveth in my conceit to be continually fed with those delicate cates of accidents.  
But because I will not oppress you with testimonies I surcease here. This one thing I demand: sithence these visible kinds whereof ye speak, do hold yet the names of the things which they were before: I would feign know, whether together with the names they do retain the effect and operation of the same things wherein they be said to feed, and to nourish, yea or nay? 
Whether the operation of bread remain in the Sacrament together with the kinds and names of bread, yea or nay.  If ye say, yea: certes ye feed your guests very finely, that so feed them with colours and shows of accidents not much unlike, as if because Pepper is black, therefore a man should say it is hot in the mouth: or because salt is white, therefore it doth savour and season victuals.  
But if ye say, nay, what consonancy of likeness shall there be betwixt the lords flesh and this Sacrament, which you fasten wholly to shadows: seeing that shadows have no force at all to refresh, & withal seeing ye leave us no substance of bread whereupon we may feed? For what shall we say? 
No likeness betwixt the accidents and the body of Christ.  doth not the flesh of Christ nourish the inward man no more substantially, than the outward forms of bread and wine do nourish the body? Surely ye have discovered us very dainty delicates, whereby the body is neither fed, nor soul refreshed. For whether the inward soul do receive no more comfort of the flesh of Christ, than our outward body's nourishment of visible forms, I leave to other men's judgement, how well we are like to be fed.  
Besides this also remaineth yet another trysting toy of most vain distinction, to wit: 
Lib. 4. dist. 8.  Of the Sacrament, and not the thing: 
1 The Sacrament only.  Of the Sacrament and the thing: 
2 The Sacrament and the thing.  Of the thing and not the Sacrament. 
3 The thing, and not the Sacrament.  Of which division there is not one member so much that is not altogether rotten. First whereas he placeth the Sacrament in certain empty and Metaphis●cal forms removed from the thing itself, therein he doth no more digress from all conveniency of reason, and the judgement of the ancient fathers, than most blockishly vary from himself. For discoursing a little erst of the nature of a Sacrament, he affirmed that it ought to be of such efficacy, as might be able to refresh the bodies of them that did receive it. But these fantastical forms removed from the things, do not refresh the body. Ergo they be not the Sacrament in any respect. Again, whereas he sayeth that these visible kinds be the Sacrament only, yea and a Sacrament also of a double thing: because they signify both, and do carry an express likeness of both: this is also of both parts false. For first the thing that is neither bread nor the body, nor a thing, but a Sacrament of a thing only: not a creature, but the accident of a creature, nor is any substance at all, how can it possibly be, that the same thing which is not any thing at all, may seem to be a Sacrament of some one thing, and of some substance, 
The visible forms cannot be the Sacrament of a double thing: to w●t of the body, and of the mystical body.  yea and that also of a double thing? Or what kind of likeness at the length may there seem to be betwixt these monstrous forms, and the body of Christ, either natural or mystical, in the one whereof we do receive nourishment? in the other unity: sithence in forms there is neither any power to refresh body or soul, nor any union or knitting together of parts and members? Moreover whereas the same Lombarde doth affirm that the natural flesh of Christ is the Sacrament of Ecclesiastical union: how will he agree with himself. 
An argument against Lombarde who doth affirm that the natural body of Christ is a Sacrament of his mystical body. that is to say, The church  Whereas now he doth abide by it, that these visible forms be the Sacrament of that conjunction? What monster will this bug whelp forth at the length? That cannot be contented to have littered his visible forms for a Sacrament of a double thing: unless he must also whelp● forth unto us a double Sacrament out of the same empty paunch of forms? But perhaps this great master of Sentences was so busied about coining of new Sentences, that he had quite forgotten the old Proverb: to wit, That it behoveth a liar to be always fresh of remembrance.  
So hitherto now what is the Sacrament only, and not the thing, you understand well enough I suppose. In the second place now steppeth forth an other as far fetched a riddle conned out of the brain pan of Sphynx herself very deep and dangerous to be assoiled. 
What thing is that thing of the Sacrament, and the Sacrament of a thing, and how it is both according to Lombard.  Namely, what thing that may be, that is both the thing, and withal the Sacrament also. If thou canst not undo this taring iron, gentle reader (for I know thou art not able of thyself to attain to it) this deep riddlemaster will discover it unto thee. For he will tell thee that it is the flesh of Christ, which being both a substance in respect of the visible form of bread, under the which it is contained and signified, is also the Sacrament of the mystical body, in as much as it signifieth the mystical unity of the Church forsoath, and representeth the express image thereof. O marvelous nimble wit, fined in the very bottom of all Lombardie. But from whence is this express image of this Sacrament derived, whereof Lombarde maketh mention? Forsooth out of S. Paul: First, 
2. Cor. 10.  where he saith, We be many one bread and one body: Then next out of Augustine's words: 
August. de Sacramentis f●deli●m. Look into August. co●●ra Donatist l●b. 7. cap. 50.  The Church, sayeth he, is called one bread and one body. For this cause, That as one loaf of bread is made of many grains, and as one body is made of many members: so the Church is united and knit together of many faithful through the coupling or mutual knot of love. As concerning S. Paul, the whole and natural derivation of this similitude is derived not from the body of Christ● but from the bread only. Now to admit this to be true, that there is no small resemblance betwixt the true body and mystical body of Christ: yet doth not every similitude make a Sacrament, though every Sacrament do contain some certain similitude. But from whence hath Lombarde piked out this that he teacheth, that the true natural body of Christ should be the Sacrament of his mystical body? Is it because it doth set forth the likeness thereof? But there be many things in the frame of creation, that resemble each other, yet be they not Sacraments. If no Sacraments ought be received into the Church, but such as the Lord himself hath instituted, let Lombarde tell us, where the Lord did ever institute or deliver his natural body to be a Sacrament of his mystical body. Moreover, when he hath showed it, how shall he honestly avoid as great an absurdity, to wit, to clog the Church with eight Sacraments of very necessity? 
Eight Sacraments hatched out of Lombard's divinity.  For if the Church be possessed of six Sacraments, besides the Sacrament of Eucharist, and that out of the same Sacrament of Eucharist also two other Sacraments do spring up: the one whereof must be a visible form containing and signifying both the true and mystical body of Christ: the other must be the very natural body, which must bear the express image of his mystical body: then must it needs follow, that by this means the Church shall be enlarged with eight Sacraments.  

The thing, and not a Sacrament.  In the third place cometh in now to entreat of an other special note of that which is the thing and no Sacrament. Wherein to admit likewise that which Lombard disputeth of the mystical unity of the Church, and of the many members of one body: yet doth not this unity belong any thing at all to the thing of the Sacrament. Neither was this supper ordained to any such end, that it should note unto us the unity of the mystical body, but that it should be a memorial of the natural body that was delivered to death on the cross for our sakes. Which the Lord himself doth verify to be true in most plain and evident speeches: 
The substance of the Sacrament is not the unity of the mystical body, but the death of his natural body.  Take ye, saith he, Eat ye: this is my body that shallbe delivered for you. Therefore the very material substance of this Sacrament is not the church, but the natural body crucified and slain for us. Neither will any man confess that the Church of Chri●t was crucified for us. Besides this albeit this unity have some place in the holy Supper, yet is this blockish and false which he teacheth, that the Sacrament of this mystical body is resiant in the natural body of Christ: for as much as S. Paul doth apply this mystical union not to Christ's body which was crucified for us, but unto the elements of bread and wine. We be many one bread, saith he, and one body. As much to say, One loaf many grains: one Church many members. Which similitude of the Apostles, if must be so necessarily combined to the sacramental bread, as Lombard himself doth affirm, what conveniency will here be of a similitude betwixt grains of bread, and the members of the Church, if this Papists brood will vouchsafe us in the Sacrament neither bread, no not so much as one grain of bread?  
But here● I trow, Lombardes' divinity will help at a pinch, calling us back again from the substance of bread unto the body of Christ under forms: 
Lib. 4. dist. 8.  for thus he speaketh. This body, sayeth he, hath a likeness with the mystical thing which is the unity of ●he faithful. etc. But Saint Pa●l contrariwise doth d●duce all the proportion of this similitude from the bread: saying, We be many one bread, and one body of the Church. Whereupon take here and Argument, Lombarde, framed by us against you taken out of Paul and Augustine.  
As one Loaf of bread is made of many Grains, and as Wine is brought forth of many grapes: 
An argument against the assertion of L●mbarde.  so the body of a perfect Church is combined together in perfect conjunction out of many persons of them that do believe. 
The sacrament was not instituted to signify the union of the Church.   
But there be no grains nor grapes in the visible forms, nor in the natural body of Christ.  
Ergo All this similitude of the mystical union of the Church is deduced not from bare forms, nor from the body of Christ, but from the bread and Wine only.  
Every Sacrament is instituted by Christ expressly to make a plain demonstration of some certain thing. 
another Argument.   
The body of Christ in respect that it consisteth of many members, is not any where instituted by Christ for a Sacrament to signify the union of the Church.  
Ergo The union of the Church is not the thing of this Sacrament whereof Lombard maketh mention.  
Every Relative hath his Correlative answerable unto him, 
The third Argument.  which can be but one answerable to one.  
All Sacraments, as they be signs of things significant, be Relatives.  
Ergo The visible form as it is a Sacrament by Lombardes' doctrine, can not be a Sacrament of a double thing.  

Lombardes' threefold error.  Wherefore herein appeareth a threefold error of Lombarde, Frist where he maketh the visible form to be the Sacrament of the true & mystical body of Christ. Secondly, 
Lombardes' viii. Sacrament.  whereas he setteth down Christ's body as an eight Sacrament to signify the union of the Church, considering that Christ did never institute his body for a Sacrament, nor gave it at the Supper too any such end that it should signify any union. Thirdly, where as he maketh the self same union of the Church such a thing, as should be answerable to both Sacramental signs as the proper correlative of both signs. Which of all other cannot possibly be: for as much as to have a double correlative answerable to one only Relative is a most gross absurdity.  
Behold now, friendly Reader whatsoever thou be, how wickedly these Divines do rake out of the Sacrament all substance of bread, thereby too chop in their horrible sacrileges: for if this mystical union of the faithful be the thing of the Sacrament: and if bread be not the Sacrament of this thing, but the natural body of Christ borne of the Virgin, as they stiffly contend: Then it followeth hereof of very necessity, that the Church ought to be by so much the more honourable than the body of Christ, by how much the signs are less valuable than the things to the which they be applied.  

An Argument.  Signs be of less value than the things whereof they made significant.  
The natural body of Christ is a sign of the ecclesiastical unity according to Lombarde.  
Ergo The natural body of Christ is of less value than the Ecclesiastical unity.  
Which being a matter horrible to be uttered, yet this doth so much the more aggravate the horror, that these choppers and changers do so change the substance and natural vigour of the Sacrament, which ought be ascribed properly to the lords death and passion, from the power of Christ's passion, to Christ's union: from the body of Gods own son, to the Church: as though the holy memorial of this sacred Supper were instituted to none other end, then to certify the union and lovely society of the Church. When as the lords meaning did reach to a far higher mystery in this institution of the Supper, which may be made most evidently apparent by the very words and circumstances of the words of the Supper. For when the Lord did command to take and eat, he doth not say, this is my mystical body, that shall fructify and increase out of many members of the Church: But this is my body, that shallbe given for you. Whereupon if I might now argue in the schools of Divines, I would on this wise proceed against mine adversaries.  
The thing that is properly signified in this Sacrament, 
An arguments  is the only flesh of Christ given for us.  
The power of the unity and society of the Church was not delivered for us.  
Ergo The union of the Church o●ght in no respect be called the substance of the Sacrament.  
Therefore this doctrine of Lombarde is false & utterly to be abandoned, 
The visible form is not a Sacrament of a double thing, no not so much as a sacrament of any thing.  wherein he affirmeth that this visible form is a sacrament of a double thing. And albeit I will not deny that this mystery of Ecclesiastical union & christian conjunction is a matter of unspeakable excellency, & to have singul●r likeness & relation to bread, as S. Paul testifieth: Ye● Paul reaches no such doctrine, to wit: that the sacrament was instituted to that end, or that the ●lements of bread and wine were delivered to be eaten and drunken for this purpose, namely, to express this mystical ●●ion: but that it should allure us to an other mat●e● rather: to wit, to the very body of Christ which should suffer for us, that is to say should represent the passion of Christ, which doth truly quicken us, make us too fructify and to grow up.  
Therefore the estate of this Sacrament doth require that the Sacrament itself, and the thing of the Sacrament als● be both of this na●●re to comfort & to nourish: 
There be two things that be eaten in the lords supper, the one corporally, the other spiritually.  for otherwise how can the thin● significant agree with the thing signified, unless ●he nourishment of the one be answerable too the nourishment of the other? Now this is without all question, that nothing can nourish unless it b●● first eaten. Wherefore as there be two things that ●oe nourish, so must there be two things that must b●e eaten. In the one whereof is the Sacrament of the body: in the other the very thing itself is delivered: namely, the passion of his natural body: And as they both nourish, so they must both be eaten. The bread feedeth: the flesh of Christ crucified feedeth: but after an other manner. The bread feedeth corporally, the flesh feedeth spiritually. That one, the natural body: this other, the spiritual part of the soul: the bread feedeth this present life, the flesh feedeth unto the everlasting life to come. For as the life of the body doth grow & increase by daily bread and food, even so the spiritual life is preserved by the passion of Christ. Which the Lord himself foreseeing before, did utter these words of himself not without great consideration: My flesh is meat indeed, my blood is drink in deed, giving us to understand, that by blood he did mean the bloody Sacrifice of his own flesh. Therefore as there is two kinds of man's life: To wit, earthly and heavenly: so have they both their proper food. The earthly life is preserved with food and bread: the heavenly life is obtained with the death of Christ. And for this cause nothing could have been more 
* Rabanus Maurus.  commodiously handled, then that the Lord should deliver the bread and wine for a memorial of his passion, 
The natural bread may conveniently be called the body of Christ, because it doth comfort the heart.  because of the agreeable application of the mutual resemblance.  
And hereof ariseth all the substance of this Sacramental Action, whereby bread and wine do obtain too be called by the name of the body and blood: not because the things themselves do alter their substances, but after the usual phrase of speech, which is commonly frequented in all languages almost, & chief above others in the mystical Scriptures: Namely, that things 
* August de Civitate Dei. Lib. 8. Cap 48. All significant things do seem after a certain manner to bear the substance of the things signified.  significant should obtain too be called by the things which they do signify. Which being most manifestly to be approved by innumerable testimonies of the Scripture, is above all other most justifiable, in this one Sacrament chief: where the name of the body is attributed too the bread, but not the substance: none otherwise in very deed, then as by like phrase of words is set down in the book of Genesis: 
genesis .41.  where seven ears of corn are called Seven Years: 
Esay 40.  Flesh, Heye: Seed, the word: a Field, the World: 
Matth. 13.  the heavenly Father, an Husbandman: 
john .15. john .10.  Christ named a vine or a Lamb: 
Math. 15.  the Apostles called Salt of the earth: Peter, a Stone: and john the Evangelist not only called of Christ's own mouth, 
john .19.  the son of the Virgin, but accepted of the mother of Christ as her son by the lords commandment: Yet will no man be so mad for this cause to affirm that under the figure and form of this Disciple he either became truly and naturally her son, or the Virgin his natural mother: for it is one thing to be called a mother by name, an other thing too be a natural mother in deed. After the same manner fareth it with the Sacraments: 
August. contra Maximinum. Cap. 22. For these be the sacraments in the which is not always noted what they be, but what they signify, because they be signs of things being in substance one thing, but in signification another.  in the which must be considered, not what they be, but what they be called, and wherefore they be so called. For even amongst us in our daily and usual speeches, as also in the Scriptures chief many things are many times beautified or described by strange 
* Beda citans August. 1. Cor. 10. In the sacraments, one thing is seen or named, another thing is understanded.  names, where notwithstanding no alteration is made of substance, but the reason and cause that moved the holy ghost to name it so is noted. After the same manner 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 have done so) but to express the power of his passion: for this cause therefore he took the 
* 
Gelasi. contra Eutichetem. The substance of bread and wine doth not departed away  
Chrysost. ad Caesar. The nature of bread doth remain in the sacrament.  
Theodoret. Christ doth not change the nature of bread.   bread and cup of wine, and called them his body and blood, which he would give for the sins of the world. Neither did he only call them so, but also did deliver them in his last supper to be eaten and drunken in steed of his body and blood. In like manner before Supper he vouchsafed by a like Figurative phrase of speech too call his own 
* August. Epist. 23 ad Bonifacium. The heavenly bread whicb is Christ's flesh, is after his manner called the body of Christ, being in very deed the sacrament of Christ's body.  flesh meat, and feeding bread from heaue●. But least any man may fail in the property of words I think it good too hearken unto Augustine's cou●salie who discoursing upon the 33. Psalms of David, wherein it is said, that David did change his countenance before Abimelech (alias before Achis) he doth transpose this figurative speech of changed countenance, to the words of Christ uttered touching the supper of his body & blood For as David is said to have dissembled in countenance before Achis the king, seeming outwardly otherwise then he was inwardly: After the self same manner of speech the Lord himself treating of his flesh and blood, doth seem in Augustine's judgement, as it were changing countenance before Achis (to wit, an ignorant king) to express one thing in utter show of words, and to conceal an other thing in a secret mystery before the Capernaites (to wit a gross ignorant people.) Whereupon Augustine commandeth us to 
* Augustine in Psal. 33. There is somewhat shut up here: Knock, and stick not in the letter, because the letter killeth, but seek for the spirit, for the spirit doth give life. August. upon the foresaid Psalm. When our Lord jesus Christ spoke of his body● Except a man eat my flesh etc. his disciples, that followed him, did loath that speech, & not understanding his meaning, thought the Lord spoke some hard thing, as they speaking with Achis. How is this? because he changed his countenance, therefore he seemed to them as though he had been mad, but he seemed only to the king Achis that is to say, to the foolish & ignorant, therefore he sent them away, & departed from them. For they did not conceive the true meaning of his words in their hearts, because they could not comprehend him.  knock here because there is some hidden thing shut up in this place: and not to stick too much to the letter which killeth, but exhorteth us to raise ourselves too the spiritual sense, which doth give life. Because the spiritual understanding, saith he, doth make him that doth believe to be safe.  
And proceeding forward in the same comparison: wherein he compareth Achis the king, That is to say, the kingdom of error, with the Capernaites: & David with Christ, he inferreth on this wise: when our Lord jesus spoke of his body● except ye eat my flesh, and drink my blood: the disciples did abhor this speech because they understood it not.  
For the Lord in the change of his countenance seemed unto them to be half frantic, when he spoke of eating his flesh: therefore they supposed that the Lord seemed beside himself, knowing not what he spoke and as it were half mad. But he seemed so to be unto Achis the king, that is to say, to fools, and to ignorant men: and therefore he forsook them and went his way: or rather they forsook him, because this speech seemed very hard unto them: when as notwithstanding the speech was not hard, but they rather hard & dull of understanding, not the speech. Who if had not departed from him but abidden still with the Apostles, he had instructed them plainly how they should have conceived the sense of the words: as he 
Augustine in Psalm. 98.  taught the other Apostles, when he told them, It is the Spirit that quickeneth, for the flesh profiteth nothing: My words which I have spoken unto you be spirit and life. As though he had said according to the interpretation of Augustine, understand ye my words which I have spoken spiritually. This body which you see, shall ye not eat, nor drink that blood, which the jews shall shed out of my side I have delivered you a certain Sacrament, the same being spiritually understood will quicken you. Whereby no man can be so blockish except he be altogether void of sense, 
* August contra Aduersar. Leg. & Prophet. Lib. 2. Cap. 9 We men do receive the Mediator of God and men Christ jesus, giving us his flesh to be eaten, & his blood to be drunken with the heart and mouth of our faith.  what the purpose of the Lord was in the Action of this Supper: ●nd how he would have our hearts & minds affected towards these mysteries, with what 
* Basil de Baptis. What profit have these words? forsooth that eating and drinking we become always mindful of him who was put too death for us and rose again.  mouth and by what instruments he would have us too receive this bread of his body. Whereby his purpose was to make plain demonstration unto us of the spiritual efficacy of his 
* Ambrose 〈◊〉 1. Cor. 11. Because we be made free by the death of Christ, being mindful thereof, we do by eating and drinking signify his flesh and blood which were delivered for us.  passion, and our faith on him: which he could not have done by any so fit similitudes, as by setting down these chief and principal stays and supports as it were of this present life, which do serve for the daily food and necessary nourishment of the body.  
I have hitherto now manifested a cause sufficient enough, except I be deceived, that moved our Lord to institute this sacrament of his body and blood in bread and wine: Namely, to represent the power and efficacy of his most ghostly and comfortable death, not only to our faith and remembrance, but to our senses also by a most apt similitude. Which similitude being not able to be made consonant by any means without bread and wine: hereof therefore cometh it to pass, that retaining bread, we do admit here a necessary figurative speech: 
A figurative speech necessary in the lords supper.  whereby we do most truly call bread by the name of Christ's body, and the body of Christ by the name of the bread of life. For if it might be lawful for Lombard too use this kind of speech, In 
* Sentent. li. 4 dist. 12. There is the true breaking & partition which is made in bread, that is to say, in form of bread. And again in the same place, The breaking and portions are made in the sacrament, that is to say, in the visible form, Lombard And in the same place. * Where part of the body is, there is the whole. etc. But Augustine sayeth otherwise in his 57 epistle. Every greatness is less in the part, then in the whole.  bread, that is to say, in form of bread: in the sacrament, that is to say, in the visible form: Again, wheresoever part of the body is, there is the whole, etc. which can not be spoken of any man without a figure: Why then shall it not be as lawful for us by the same figure to affirm that bread is the body of Christ, that bread doth signify the body of Christ as well as Lombarde can wink in his own proper conceit, and say, The visible form is bread: the form, that is to say, the bread doth signify the body of Christ.  
It remaineth now that you (holy father) with your cowled cloisterers render us a cause likewise, why ye drive the bread out of the sacrament like a runneaway. Why in this case you will not admit a figure in any case. 
The cause is sifted out wh the Lord in his supper did institute a sacrament of his body  For this is your doctrine, that in the sacrament no bread is eaten, but the very body of Christ simply, naturally, and really. Go to, what was the cause at the length why the Lord himself should either deliver unto his guests his own natural flesh to be devoured, or why do ye suppose that we ought to believe the same to be true? you will answer, that he did it to the end he might feed our frail, weak, and unclean flesh with his most holy flesh. Of the very same opinion were the Capernaites wandering in the same mismaze long before your days: and being offended as cyril reporteth with the words of the Lord, 
cyril Catechis Mystag. 4. The jews not conceiving the words of Christ spiritually being offended went backward, because they imagined that they were called to the devouring of man's flesh.  reuol●ed from him. The same answer therefore which they received of the Lord, be ye satisfied withal at this present. The flesh saith he, profiteth nothing at all: that is to say, Christ did not mean here his natural flesh simply, which being borne for us, crucified for us, and risen again, doth profit very much in deed, but he did mean of our eating his body. 
A comparison betwixt the papists and the Caperna●●●s.  According to which kind of eating, if Christ do plainly confess that his flesh is altogether unprofitable, will you ground all the commodity and profit of the sacrament in the eating of his flesh? And after this will exact of us also that forsaking the very meaning and open exposition of Christ himself (who doth testify that his words be spirit and life) should accept this your childish grammatical construction of the fleshly devouring natural flesh for sound and catholic divinity?  
But here again will some one of you step forth like a tall fellow, and say, when the Lord spoke those words of his body, he uttered no syllable or term of signifying. Neither did he speak thus, This doth signify my body, but did profess simply without all figure, this is my body. But this trymmetra●●ne so nicely conned out, Augustine will easily unlose unto us. 
Aug. contra Adimantum cap. 12.  Who writing against Adimantus, doth amongst other rules recited in the nature of a sign reckon up this same very speech in the Gospel. 
An objection. Christ said not, this doth signify my body, but this is my body. Ergo, simply it is Christ's body. August. doth answer, Paul said not the rock doth signify Christ, but the rock was Christ. Ergo The rock was Christ naturally.  The Lord, saith Augustine, do●ted nothing to say, This is my body, when he gave a sign of his body. verily, if he gave a sign of his body, he could not choose but give somewhat wherein he might signify his body, although there be no word significant expressed. In like manner neither was any word significant uttered by the Apostle when he spoke of the Rock, 
August. de Civitate Dei. lib. 18. Cap. 48. Because after a certain manner all things significant do bear the names of the things signified. As this speech of the Apostle, the rock was Christ, when as notwithstanding it did signify Christ.  as the same Augustine witnesseth: for the Apostle said not, the rock did signify Christ, but the rock was Christ, when as nevertheless no man ought to doubt of the Apostles meaning herein, not that Christ was a very rock or stone in deed, but that the rock did signify Christ. Or if these jolly fellows will not be satisfied with this answer of Augustine, then let Ambrose answer for Augustine: Who setting down the matter plainly by the word of signifying: Because, saith he, we be delivered by the death of the Lord, being mindful hereof we do in eating and drinking signify the flesh and blood, which was crucified for us.  
But if all the speeches which Christ used (which are every where very plentiful in figures and parables) must be leveled according too this plain rule of the letter, then let us in our entry at the Church door, worship the door, because in like utterance of speech the Lord said: I am the door, if any man do enter by me etc. Where appeareth no sound of any word of signifying, whereby he might manifest unto us that he was not a door in deed, but did signify a door. But in this place I see you forsake your grammar construction, and shroud yourselves under a figure, and not without cause. And what scruple is it, I pray you that may let us to use a figurative speech as well here where he saith. This is my body? Or why should you be more squeamish at a figurative speech where we are said to eat Christ, then where we are commanded by the scriptures to put on Christ? Paul doth instruct the Galathians on this wise. 
Gala●. 3.  Al ye that be baptised, have put on Christ: and here you acknowledge a figure: Christ teacheth us, that he is the food of our life, and commandeth us to eat him, affirming that to be his body, & here ye can take no notice of any figure. And why so I pray you? or what reason doth induce you to this, that in putting on Christ you will seem altogether spiritual, 
Christ is none otherwise eaten in the supper, than he is put on in baptism.  but in devouring Christ altogether fleshly and carnal, preparing your minds there, and here only your teeth and belly?  
But I understand what scruple this is that so much altereth your diet. It is because in the words of the supper a certain special commandment is set down by Christ, whereby we be commanded to do this in remembrance of him. Go to, and doth this seem cause sufficient enough, why rejecting the figure, you should run away from heavenly divinity, to boyshe grammatical construction, from the spirit to the letter, from life to the belly? Why then when S. Paul doth not only make us to be clothed with Christ, but also commandeth us to put him on? When as also he commandeth us to take the sword into our hands, which by express denomination he calleth the word of God, and faith the Buckler wherewith he chargeth too be furnished, 
Figurative speeches.  shall we therefore strictly conver these commandments of the Apostles, after the natural phrase and simple manner of speech leaving the spirit? May I be so bold (holy father) to demand of you, when the blessed virgin is commanded to take the disciple of Christ for her son (as is before mentioned) shall we therefore take him for her natural son borne of her body? Men are counseled too geld themselves for the kingdom of God: what shall we therefore follow the fond example of Origen in the carnal construction of the letter? The Lord himself doth else where command to pluck out the eye, if it offend, likewise to cut of the right hand, and the right foot, if they offend: the same Christ also doth by express words forbid, that none of his disciples should seek to be saluted by the name of Lord or master, and that none of his servants should press up to the highest places and seats in meetings together, is there any one of all your holy crew that will therefore mangle his body, and cut of any his members or pluck forth his eyes at this commandment of the Gospel? or will any of you think it matter unseemly for a bishop to bear rule over others? I think you will not: for you will say, it were a very absurd matter to be done. 
The absurdity of the literal exposition of the speeches and mysteries of Christ.  Now which of these seemeth more absurd unto you, either to cut of the hand or foot from the body, or to take the eye forth of the head, then to devour at one morsel a quick living man, whole and sound together with hands, feet, eyes and skin flesh, blood, bones, yea, his guts also, nails, sinews and muscles, and to swallow him down into the paunch.  
And yet notwithstanding, may not all these so many and so monstrous absurdities which you see plainly with your eyes, and which the very course of nature can in no wise digest, prevail with you to call your 
* Cyril. ad obiecta Theodoreti. Our sacrament doth not affirm the devouring of a man, nor lead the minds of the believers irreligiously to gross imaginations.  gross and fleshly fat imaginations to the spiritual understanding of these words? wherein if you can not find in your heart to credit your own senses and reason, nor to yield to your iudgemet (holy father) yet ought the authority of Augustine not so lightly be regarded, who in his book de Doctrina Christiana, discoursing upon the manner of discerning the properties of words, whether they be properly spoken, or figuratively, amongst other his rules he setteth down this for a special note, namely: 
August de doc●rina Christiana li. 3. cap. 10.  that where any speech will seem to command sacrilege, or an heinous and wicked thing, the same speech, should be construed for a figurative speech. And lest any man should cavil here that this note doth not appertain unto the eucharist, let Augustine be harkened unto, being the expositor of his own words, who doth apply this chief too those words uttered of eating Christ his flesh and drinking his blood: 
August In the for●●a●d book. cap. ●6.  In which words of Christ, saith Augustine, because a wicked thing seemeth to be commanded: hereof he concludeth on this wise. It is a figure therefore, saith he, commanding to participate with the passion of our Lord jesus, & sweetly and profitably too lay up within the closets of our remembrance that Christ's flesh was wounded & crucified for us? What can be more manifest than these words of Augustine? what more authentic than his authority? which if we yield unto to be truth in deed, than either mu●● you abandon this new framshapen poppet of Papistical transubstantiation, or incur the blemish of horrible wickedness, and withal yield over to many other gross absurdities, quite against nature and kind, whether ye will or no.  
For what more execrable wickedness or horror more dete●table may a man not only commit, 
Wickedness in eating the lords body.  but imagine more unworthy the precious body of our Lord, then in bidding bread and wine adieu out of the sacrament, to supply in place thereof Christ his natural flesh, to be torn with teeth really and corporally, to be devoured flesh, 
Aug. epist 5●. He that saith that the body of Christ is at one instant of time both in heaven & earth doth utterly confound and dissolve the nature of Christ's body.  blood & bones, to convey it so into the stomach, and to swallow down man's natural blood? moreover in respect of nature itself, what can be uttered more grossly absurd & more unreasonable, then to say that one and the self same Christ may sit in heaven, according to his natural and bodily presence, and at the self same time too be handled with hands on earth? that the substance of one self body is limited at one self time in one certain place, & to be contained in infinite places: that as touching the person, Christ is but one, but hath two kinds of bodies: the one whereof must be only local, and all the rest of his bodies not local: to be in a place, & yet to fill no place certain: 
Absurdities in the Popish transubstantiation.  to be a true & natural body of a natural man, and yet to be neither round, nor broad, neither short nor thick, nor long, neither to have in itself any proportion or distance of members, 
Aug. in sermon ad Infants. Christ did lift up his body into heaven, from whence he shall come to judge the quick & the dead: there he sitteth now at the right hand of his father. How is the bread his body? and the cup, or that which is contained in the cup his blood? The●e things brethren, are therefore called sacraments, because in them one thing is seen, & an other thing is understanded.  to wit, no distance from eye to eye, from eyes to ears, from head to feet: but where the eyes be, there also must be the ears, where the arm is, there must be the leg, finally the heel, hand, head, & foot must be all one memmber, & every of them supply others place, & altogethers to be one body of Christ full complete, and of all parts absolute in ten thousand diverse places at once: and yet all these must make up but one only body? And in this doing I pray you, what is else done, then according to the heresy of Eutiches in establishing the divinity of Christ too overthrow mean whiles the truth of his humanity utterly, and to chop together into one confuse mixture God and man, heaven and earth altogether?  

Aug. Epist. 57 ad Dardanum.  Of which matter let us once again hear what Augustine saith. Do not doubt (sayeth he) that the man Christ is there now, from whence he shall come again: imprint in thy mind and believe steadfastly the Christian faith, that he is risen again from the dead, ascended into heaven, sitteth at the right hand of his father, and shall come from thence, not from any where else, too judge the quick and the dead in the very same form and substance of body, too the which he hath given immortality, and from the which he hath not taken nature away. According to this nature, he is not to be imagined to be dispersed every where. For we must be very circumspect herein, lest we do establish the divinity of his manhood, that we utterly take away the truth of his body. For it is no good argument to say, that as in the nature of the Godhead, he is every where as God: likewise we have our being, our life, & our moving in him, yet are not we therefore every where as he is: for he is after one sort a man in the godhead, and after an other sort a God in the manhood, after a certain peculiar proper & singular manner. For this one person is both God and man: and they both one only Christ jesus in all places, as he is God● but as he is man in heaven. etc. You have now a plain demonstration of Augustine's judgement, touching the sacrament of Christ's body, no less evident in words & in reason manifest, then autentick in substance & authority. Unto whose testimony if nought else were added, I would surely think ourselves sufficiently furnished even with this one, to overthrow all the gross absurdities of that Popish doctrine.  
But lest we may not seem to produce as it were this one alone from amongst all other writers, but rather one ou● of many: we do not here so much vouch Augustine himself, as in the name of Augustine specify the general faith, and common consent of the learned fathers in Augustine's time, and in the same Augustine the antiquity of the doctrine touching that matter, to be considered. For what else did the general agreement of the Church proclaim publicly abroad, what do their writings purport unto us at this present, what do their books testify else, than the very same which we profess at this day delivered unto us from those our first teachers? amongst all the which the nearer any one lived to that ancient age of the Apostles, so much the further did he dissent from that new-fangled toy of transubstantiation, I should rather have said drowsy dream. The truth whereof being justifiable by many sundry proofs, will yet appear much more abundantly in this, that not one so much of all that primitive & purer age did ever speak word of any such adoring of the sacrament, of any such transubstantiation, reservation, carrying abroad, of any such byhangers and forms without a subject, or of excluding the substance of bread: but all ingeneral with one voice do proclaim that bread and wine is a sign of Christ's body & blood: 
A sign.  some call it a figure, 
A figur●●  others an exemplar, others a type, 
A type.  some a likeness and token, 
A likeness. A token.  many a memorial, 
A memorial.  and all with one voice confess too be a sacrament of the body: 
A representation A sacrament.  of some the body is said to be represented by the bread, of many too be showed, of others too be signified, and many also too be figured.  
Tertullian doth by express words say, 
Tertul● contra Martion. l●b. ●●  This is my body, that is to say, this is the figure of my body: and in an other place: 
O●ig●●.  Christ did call bread his body. Origen also no less expressly. The church offereth up the shows of the body and of the blood. Nazianzen hath these words. 
Naz●●nzen.  Concerning the table whereunto we do resort, or concerning the times and health and salvation which I do with my mouth receive from him, etc.  

Ambros. de his qui initiantur, cap. 9  Ambr. saith thus. Before the blessing of the words, other kinds are named: after the blessing, the body of Christ is signified. And in an other place: In the type whereof we do drink the mystical cup of his blood. Chrysostom also as plainly: 
Chrys● in Epist. ad Habr. hom. 17.  that he might daily show forth unto us bread and wine for a similitude of Christ's body & blood according to the order of Melchisedech. 
Chrys. in. Mat. ●om. 83.  And again. If jesus did not suffer death, whose memorial then, & sign is this sacrifice? Cyprian saith, 
Cypria lib. 2.16  the people is understood in the water in the wine, blood is showed forth. 
Epist. 3.  What can be more manifest than the words of Gelasius? 
Gelas. contra Eu●ychetem.  In this action of mysteries (saith he) is celebrated the Image and similitude of Christ's body and blood. Theodoret. Christ doth not change the nature of bread, but putteth thereto grace. 
Theodoret. Dial.  Again in his second Dialogue. 
1. Dialog. 2.  For the mystical signs do not go forth from their nature. What shall I need to city Bertram who making a true report of the usage of his time, 
Bertr●●.  doth remove neither bread nor wine out of the sacrament, but establisheth the presence thereof by these words. The bread and wine is figuratively the body and blood of Christ. And immediately after: The body of Christ, that is celebrated in the Church by a mystery, is after a certain manner the body of Christ, and this manner is in a figure & an image. I pass over here Ba●il who calleth bread an exemplar. 
〈◊〉  join with the foresaid writers Macarius, 
Macar. hom. 27.  who testifying most manifestly of the bread and wine. The bread (sayeth he) and wine is an exemplar of his ●●eshe and his blood, and they that communicate of the apparent bread do eat the flesh of the lord● spiritually. Let us now hear Irene speaking of the bread not being cast out, but sanctified. The elemental bread, saith he, taking denomination of the word of God is no more common bread, 
Iren● adversus Valentinia. lib. 4 cap. 34.  but is made the eucharist, which consisteth of two things, earthly and heavenly: and immediately after in the same place, what is understood by the heavenly thing, but sanctification which cometh by invocating the name of God? And by the earthly thing, which cometh forth of the earth, but natural bread: which also feedeth our bodies aswell as any usual bread. And again in his 9 book. When the wine powered forth into the cup, and the bread being broken doth receive the word of GOD, it is made the eucharist of the body and blood of Christ, from the which the substance of our flesh receiveth repast and nourishment.  
Of the same iudgeme●t is justine the holy martyr living in the very time and age of Irene, 
justine the holy martyr.  who writeth on this wise. The Deacons do distribute to all that be present to make them partakers of bread, wine, & water, 
The br●ad and wyn● which pass into the nourishment of our body are c●lled the eucharist.  over the which thanksgiving hath been pronounced, or else they carry it to those that be absent. Now this nourrishement is called amongst us the eucharist, of the which may no man be made partaker, unless he be joined with us in one and the same faith and baptism, and live after the example of Christ. For we do not receive this as common bread, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or common wine: but as jesus took upon him flesh and blood for our salvation sake, 
That is too say over the which thanksgiving & prayers have been pronounced.  after the same manner we also receiving this Sacramental food, by the which our flesh and blood is nourished by concoction, are taught that it is the flesh & blood of Christ that ●ook● flesh upon him for our sakes.  
I could allege many sentences besides these out of Athanasius, and more out of Cyril. some out of Epiphanius Dydimus and others many more, all which i● I should re●ken up particularly, I should scarce make an end of vouching testimonies: I mean the testimonies of that ancient and primitive purer age. By the which may be seen plain without all ambiguity that those visible forms and byhangers of bread without any manner of substance was never heard of as yet: and that the body and blood of Christ was so distributed● in the communion, as that both bread and wine did nevertheless remain always in this sacrament amongst them: finally that the body and blood of Christ was so contained under the denomination of meat and drink, that the Church had always a sacrament, 
The Church hath the sacrament of the body always, but hath not always the body without the sacrament according too that saying [You have not me always.]  of the body, but not always the body without the sacrament, if therefore we have not the body always without a sacrament: then may any man easily perceive by the very denomination of a sacrament what he ought too conceive of the self same body, for as much as the sacrament of the body is one thing, and the very body of the sacrament is an other thing, the one whereof may be called by the others name, but can not possibly be one and the self same in substance. For as his most blessed mother having delivered Christ out of her womb, is said properly and truly too have brought forth the very natural body of Christ naturally, 
Christ is otherwise borne into the world, otherwise eaten in the world.  not the sacrament of his body: even so likewise this holy sacrament of Christ's body, which is produced and made by the only word of GOD without mother at all, is called a body by a spiritual construction only, but can not rightly be called the substantial and natural body which issued forth of the virgin, and in the natural sense thereof. For although Christ be one and the self-same in person wheresoever he be, yet is he not every where according to the natural substance, which he received of his mother, neither is he eaten as he was borne, for he was borne a natural man in deed, but he is eaten not otherwise then by a mystery significant. In mysteries similitudes of things are contained, but not the substance themselves properly. In the mother the word was made flesh: In the eucharist the flesh of the word is made our food, I say our food, 
Aug. in. joan. tract. 95 This bread doth require the hunger of the inward man.  not of the maw nor of the belly but of the mind. Whereupon this meat is called every where by the ancient ecclesiastical fathers, and that not without cause by spiritual meat: as the which is not applied too the food of the bodies, but which doth satisfy the hunger of the inward man. For as the hunger which hungereth after Christ is not the hunger of the outward body, 
Cyprian. de coena domini. This bread is food of the mind not of the body.  but of the inward man: even so the flesh of Christ availeth nothing too the ease of belly hunger: but all the commodity thereof serveth for the nourishment of a better life. Otherwise why would the Apostle Paul have sent back the hungry belly communicantes to their own house where they might feed at full, 
Aug. in. Psal. 103. Again in joan. tract. 26 cap. 6. Why do ye prepare tooth and belly? believe and thou hast eaten Psal. 103. This is the bread of the heart, be thou hungry and thirsty in the inward man.  except he had supposed that in that holy assembly some higher mystery had been handled besides feeding the belly?  
Which being true in deed, verified with so many proofs, so many manifest evidences of witness: 
Rab. Maur. lib. 1. cap. 31. The sacrament is turned into the food of the body. By the power of the sacrament we do obtain life everlasting.  what will these Romish counterfa●cts bring forth to shadow their frenzy and to defend their drowsy heresy of transubstantiation? For if they do so strictly restrain the sacred body of Christ, which without all question sitteth now in heaven, into and within the sacrament, that there shall remain no place nor any substance at all of bread swee●e nor leavened besides a thing of nought only, and shadows of accidents, what shall that be then, which the ancient fathers do with so general agreement call a sign, a Sacrament, a mystery, a type, an exemplar, an image, a seal, a similitude, and a figure of the lords body and blood? What is that wherewith our bodies be fed and nourished as justine reporteth? Are we nourished with forms and bare byhangers of accidents? What is that, the fragments whereof the Deacons did in old time carry unto others, 
Nicephor. in hist. eccl. lib. 17. cap. 15.  and the broken pieces whereof (if any remained after the communion the priests did give to boys that went too school too eat too their breakfast: 
The custom of bestowing the fragments in justinian his tyme.  which custom was frequented in the church in the of ●yme justinian as Nycephorus reporteth? If in that first age of the Church those ancient fathers had but imagined in their minds that they did eat the natural body of Christ altogether without bread really, may any man think with himself that they would have yielded so little reverence to Christ their saviour, as that the Priests should have been permitte● not only too devour the body of our Lord so broken in pieces, but also too deliver boys going too school the crusts and cromines of the leavings for their breakefastes?  
By the which you see (holy father of Rome) unless you have lost your eyes & see nothing, what the doctrine and opinion touching the substance and faith of this sacrament was then in that old ancient age amongst those Catholic and godly ancient fathers: and how far this your new upstart changeling of transubstantiation doth differre not only from all ancient antiquity, but also from the truth of the scripture itself, which many of your own frate●ny, Imps of this later age did not only very wisely foresee, but very frankly confess as yourself do know well enough. For I suppose the name of the Author or the words of the Author at the least be not unknown unto you, who albeit never durst deny transubstantiation himself: yet feared nothing ●o v●ter his judgement thereof freely: 
Eras●in Ann. in 1. Cor. 7.  The Church (saith he) did but very lately set down the determination touching transubstantiation: 
The Church did lately determine of transubstantiation.  for before that, it was thought sufficient that the true body of Christ was contained really either under consecrated bread, or by any means else, but afterwards when the church began to look more narrowly into the substance of the matter, and to enter into more exact consideration thereof, it gave forth a more resolute determination of the same, etc. To the same effect almost writeth also john Fisher bishop of Rochester not the least Apostle of the Romish church, who in his book entitled A Defence for the King of England, discoursing upon transubstantiation and the use of the sacrament, cometh at the last to this conclusion, to wit, that Transubstantiation is grounded more upon the authority and determination of the church, then can be justifiable by the scriptures of God & the Gospel. Wherein he did not amiss. For who doth not know that in that first nourcery of the Primitive Church, yea, and many hundred years after: 
When transubstantiation began first.  whenas Bede, Bertram, and Rabanus Maurus were living in the world, even unto that unlucky hatching of Hildebrande and Innocent the thiede, not so much as this name Transubstantiation was ever heard of, until at the length in a Council held at Laterane in Rome the solemn edict was established of banishing the substance of bread quite out of the sacrament. 
The lateran council under Pope Innocent the thi●d. Anno 1216.  For if at any time before that council the church had defined any certain and grounded doctrine touching the same: how falleth it out them that there is such a continual falling ●ut amongst them that followed after in diversities of opinion and judgement about that transubstantiation, which some of them do stoutly maintain, some do utterly deny it: some do by conjecture think that others will not grant unto: some others have supposed, some do so deliver out that the substance of bread & wine doth remain. 
Lombard. lib. 4. dist. 10.  Lombarde himself doth think that there is a certain interchange, but what manner of enterchanuge that is, whether formal, or substantial or of some other fashion, he dareth not of himself determine any certainty. 
Gabriel.  Likewise Gabriel Biel sticking fast in the same quavemyre unable too unwieldy himself clean from out the same, is feign at the length too set down by a plain denial, that in the whole Canonical scriptures can not possibly be found in express words, whether this transubstantiation doth begin by enterchaunging of any somewhat into the body, or do without enterchaunging begin too be the body with the bread: the substance and accidents of bread remaining still. What shall we say to this, that even by the testimony of Pope Innocent the third his own mouth, were some persons known that did affirm, that as the very accidents of bread did remain after consecration, so also did the very substance of bread remain withal. Whereby appeareth manifestly that before that late council of Laterane, was no certain doctrine established touching transubstantiation. To the like effect writeth Nicholas Cusanus. 
Nicol●us Cusa●us exercitationum. lib. 6.  Some of the ancient fathers, saith he, are found too have been of this mind, that the bread is not transubstantiated, but is invested with a certain substance of more high valour.  
O notable groundwork of transubstantiation, pardie builded upon none other plat form then upon so brittle a foundation as that ridiculous decree of the Romish Church being so late an upstart, as the which was not so much as by name only ever heard of or known, which never peeped abroad into the world, before Satan being let lose out of Hell after the thousand years of his captivity, was permitted too range openly abroad, and too defile all things with abominable stench and corruption. For on this wise did Satan after he was let lose begin his first practices, very near the time wherein Hildebrande, or not long after him Innocent the third began too prop up their hierarchy over the world. O Sacred and Catholic doctrine of Transubstantiation issuing from so gracious a stock forsooth, and grafted in such an holy and seasonable a time. O neat and fine forgers of fraud: of whom notwithstanding, if any man will demand for the first Original of that their doctrine, they will not be ashamed to fetch the pedigree thereof, even from the very Apostles themselves, and too deduce the ancienty of this their transubstantiation even unto Melchisedech: not much unlike too their near Cousins the Gebaonites, which too colour their falsehood showed forth their old shoes: so do these Romanists make a show of the authority of their own Church, and the same advance alof● as it were Gorgones head before the eyes and ears of the unlettered multitude with very solemn protestations. Wherein their fraudulent gu●le had not been altogether amiss, if that the holy Scriptures had not long before discovered unto us that same gracious Church of theirs, which they glorify with the title of Catholic, to be none other than that abominable strumpet of Babylon.  
And yet for all this, these Gentlemen spare not too claim hold of Christ himself also, as an especial Patron of their error: but not much unlike their own great grandsire Satan, who long sithence gave assault upon the same Christ in his own person with the words of Scripture synisterly wrest after the bare sense of the letter: and as the jews do at this present hack the Prophetical Scriptures of the old Testament of whom Jerome maketh mention: 
Hieronymus. lib. 3. Na●●. Cap. 17.  Who following the bare construction of the letter, sayeth he, slew the son of God. The self same almost may seem very aptly appliable unto them, who following the bare letter of the new Testament, do change the Sacraments into Idols, do extinguish the spirit of the Scripture, and do crucify Christ with the jews a fresh in his members again, besides this also because they do not perceive sufficient safety enough set down for them in the scriptures, they run by heaps to the chief Fortress of God's omnipotent power. What? say they, did not Christ affirm in plain words: 
The Papists arguments deduced from the omnipotency of God.  This is my body? shall we doubt that he was not able to perform that which he spoke? If Christ would vouchsafe upon his departure from hence to leave behind him, too his dearly beloved Spouse, some special token or remembrance of himself: and if he were of ability too leave instead of that token himself wholly with his Spouse, did he lack power too perform that which he spoke by word? 
Roffencis contra Oecolampadium. Lib. 3. in Prooe●nio.  or shall we abridge the credit of his power? I do know that the Omnipotent power of Christ's Godhead is able to do very much: but I know also that this Omnipotency doth always concur with his will. Therefore the state of the question here is not what Christ was able too do, 
An answer to the argument touching the Omnipotency of Christ's Godhead.  but what he willed too be done. Neither is the controversy here touching the ability of performing, but of the very Action itself. We do read set down in the Gospel on this wise: The word was made flesh: where notwithstanding t●e word did not therefore put of it own nature, because it clothed itself with flesh. Let us now hear what these do teach, The bread, say they, is made the flesh of Christ? How so? on such wise forsooth, as leaving the forms only, there may not remain one crumb of bread so much. Go to, how shall this ●peare too be true? Because he that spoke the words, is Omnipotent, say they, therefore it may be so, because he said it should be so. What do I hear? will they forthwith determine the channge too be therefore made, because it could be made? After the fame manner was the old Heretic Praxeas wont to frame his arguments in old time, whom Tertullian answering not unaptly: 
Tertullian adversus Praxeam. If we use these presumptions so disorderly in our talking, we may imagine what we list of GOD as though he did it because he was able too do it. But we may not therefore believe that he did all things because he was able too do all things, but we must inquire whether he did it or no.  but after this manner (quoth Tertullian) may any man imagine what he list concerning God, as though he did it in deed, because he was able too do it. Therefore if these romanists would frame their Arguments like good Logicians, they must deduce the conclusion, not from that which GOD was able too do, but from that which he willed too be done. For the power of GOD, is his will: and not too be of power in GOD, is not too will: for whatsoever he willed, the same also was he able too do, and did it in deed.  
We do not therefore extenuate here the singular and incomprehensible power of Christ in working miracles: so also neither are miracles to be new coined where no miracles be now: Forasmuch as miracles are wrought not for the behoof of the believing persons properly, but in respect of the unbelievers, nor are at any time usually frequented, but for some great and urgent causes, or some notable necessity, too strike a terror into the hearts of the beholders, whom a man is willing to win to the faith: I would very feign learn then of these men, what cause or commodity may be alleged in this Action, why the Lord sitting with his Apostles should by the Omnipotency of his power transpose the substance of bread into the substance of his own flesh too be eaten. Namely, sithence neither the Apostles did need any such miracle, being already before established in faith: yea though they had needed it, yet did the Lord very gravely forewarn them, that his flesh should not profit them any whit at all? Moreover neither was any of them carried into any amazed admiration, or strange adoration of any thing done by the Lord in that Supper. Besides this also neither do any of the Evangelists make report of any miracle wrought here, but do describe the manner and story of the action simply, without all astonishment of the beholders. And by what faith I pray you may we conceive in our minds a miracle of hidden transubstantiation, where no thing appeareth too any man's sight that we may wonder at, where no degree of a miracle may either appear to the senses, or be comprehended by reason? But you will say, that the senses may not be credited here: be it so: so neither may no credit be given too every drowsy dream of every doting Dotterel: but our imaginations must be guided by the right line of God's word. And in this same very word of God, if any thing occur either figuratively or doubtfully spoken, as the natural property of the very speeches themselves is always too be observed, so that construction of words is to be shunned of all others chief, which is prejudicial too the sincerity of the whole Scriptures, and which throweth men down headlong into open & horrible impiety. And what can be more horribly wicked, then to destroy the true and natural humanity of Christ, and too draw Christ himself maugre his head into blemish of offence?  
Both which must needs ensue upon this, 
A double impīe●●● in transubstantiation.  that these transubstantiators do forge unto us. For if that holy body of Christ, which in the nature of his manhood is of the same metal that our bodies be, even by the very law of natural humanity is contained with all the proportion thereof within one only precinct of heaven, if I say, these men may disperse abroad the same body in many places, at one instant of time, placing it in no certain place: doubtless Christ never brought with him this nature from out the Virgin Mary, forasmuch as to be in infinite places, at one instant of time, cannot in any respect agree with the nature of humanity, but is proper and peculiar to the Godhead only. And by the same reason shall the truth of the Scripture lie, which hath made no difference betwixt the humanity of Christ and our humanity in the things which properly appertain too the properties of 
* 
August Epist. 57 ad Dardanum. The Lord gave immortality to his body, but did not take away humanity 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. Christ according to his corporal presence could not be in the Sun, and in the Moon, and upon the Cross, at one time. Christ shall come again, even as he was seen to ascend up into heaven, in the same form and substance of flesh, unto the which he hath given immortality, but hath not taken away humanity.   manhood, sin only excepted, neither doth that their foolish & most doltish shift of concomitance as they term it, help them aught at all. For to admit this to be true, that wheresoever the glorious body of Christ is present that his Divinity is not absent there: yet doth it not hereupon follow by the same kind of arguing backward, that his corporal presence is always coupled together personally with the presence of his divinity.  

The second 〈…〉 of transubstantiation.  another kind of impiety appeareth in this, that Christ shallbe enforced by this means to commit manifest transgression against the holy commandments. For it this heavenly banqueter did set before his guests none other manner of substance too be eaten and drunken, but the very flesh and blood, of the same natural body, which he took of his mother's nature, then could he not choose but incur a just reproach of crime, 
Christ is prou●d a trespasser of the ●●th●●● law, if he had given his blood to be drunken.  nor by any means avoid the guilt of breaking his father's commandment, sithence the law itself not in one place only, ne yet obscurely commandeth by especial words, you shall not eat the blood with the flesh. And again in an other place, 
Genesis 9  Whosoever he be that eateth any blood, I will even set my face against that person, and will cut him of from amongst his people. Moreover yielding the cause thereof, he inferreth forthwith: Because the life of all flesh is in the blood. 
levit. 17.  Whereupon I have said too the children of Israel. None of you shall eat the blood of any flesh, whosoever eateth it, shall be cut off. And afterwards likewise in Deuteronomie repeating the same again & again, 
Deut. 12.  he saith: Only be sure that thou eat not the blood, for the blood is the life: therefore thou mayest not eat the blood with the flesh.  
Now therefore what manner of aversion not observation of God's law is this? what a disagreement and unlikeness is this betwixt the old Testament and the new? That which the father forbiddeth, the son commandeth: that which not only nature doth utterly condemn, but also the father's commandment by most special law hath abolished, shall Christ the son of God the most severe keeper of the law bring the same again into use? God forbidden, he never did it he never willed it, he never thought it, neither was he able to commit so gross an absurdity without great prediudice of the law and nature itself, neither do thou imagine ever any such thing in thy mind, gentle Reader. Christ● did neu●r bring in any such enormity, but the papists a dete●table and savage kind of people, altogether contrary to Christ's meaning, and contrary too all law and rule not only of all nature, but of Scripture itself. They do gnaw upon the words as upon the flesh of the letter, which if be construed in their right sense, nothing can be more heavenly: but if carnally, nothing c●n be more damnable. But if we will needs be so precise about the words of Christ●, Why then by the same Argument of Christ's omnipotency, let us turn Peter into a Rock of Stone● and a Stone into Christ, and Christ's flesh into Table meat. For neither when he called bread his body, which he would give for us (noting thereby the power and efficacy of his passion) did these words tend to that end, to institute some transmutation of Creatures by any hidden miracle: or that departing out of the earth with his body, to leave his body behind him, (or else why should he command it too be eaten, if his will had been too have it reserved for a token?) but Christ did understand by these words an other manner of thing, being matter of far greater and deeper mystery. For he delivered a Sacrament which being understood spiritually doth give life: 
Augustin. in Psal. 98. This body which you see, s●all you not eat, nor drink that blood which they shall shed that shall crucify me: Behold I have delivered you a mystery, which being spiritually understood, doth give life.  but being carnally vnderstoode● doth kill. For flesh (according too the testimony of Christ himself) doth not profit any thing at all.  
But how can it be ap●ly said that this most holy flesh doth profit nothing at all? What? did not the flesh of Christ borne for us, baptised for us, and slain for us, profit? Yes truly very much. But our treatise here concerneth not the very substance of his flesh, nor y●t his heavenly Actions in the flesh, but only our fleshly eating of his natural flesh in this Sacrament, which should avail us nought at all too eternal life, t●ough we eat thereof with our mouths a thousand times: whereof the Lord himself meaning to advertise the Capernaites not altogether obscurely, who did wrest these words to the carnal and fleshly sense and meaning of eating, said unto them these words: 
john .6.  My words are spirit and life. The flesh doth not profit at all.  

How these words of Christ [the flesh profiteth nothing] aught to be understood.  Which words do tend too this construction at the last: You do conceive of these words which I spoke touching the eating of my flesh too too grossly and carnally, and far otherwise then my meaning is: for I did neither speak them in any such sense, as that I would invite you to the devouring of my person: for what can be more absurd? Neither did I take upon me this flesh too any such end, as too fill your throats and bellies therewith: For what commodity should thereby redounded unto you? that was not my meaning, but too the end I should give the same to be slain for your sakes: which slaughter of my flesh being apprehended of you spiritually by faith, and inwardly digested within your hearts, shall refresh you much more effectually, than Moses' refreshed your bellies with his Manna: for it shall revive you with a lively life, not perishable and temporal, but eternal: and it shall satisfy your hunger, not that hunger which will be hungry again, but which shall replenish you being full fed with everlasting felicity in such wise as that you shall from thence forth never be hungry any more. Whereupon those his words are not without cause called spirit and life, not wherewith he turned bread into flesh, but wherewith he represented the efficacy of his flesh which was slain for us, and of his blood which was shed for us, under the mysteries of bread and wine: And on this wise in deed the flesh of Christ, not in that sense as it is eaten, but in that whereby our faith is reposed in him, is become altogether profitable unto us.  
It seemeth unto me now, that I have spoken sufficiently of this matter, if I an●exe one thing more. Whereunto I would very feign hear what answer these Laterane bread flesh makers will make: who think it not sufficient to turn bread and wine into a Sacrament of the body and blood by the divine power of the word, unless by a certain kind of Alchemy they pour forth substance of things from out one substance into an other, 
The Popish Alchemy.  and so produce out of the substance of bread and wine, a certain contrary nature of man's flesh and blood, and make thereof some certain quinte essence. And go to now, to yield thus much to their Alcumistical change, to wit, that nothing remaineth in the Sacrament besides the only substance of the body and blood: I come now not to inquire in what minute of time, in what instant of pronouncing the word this transubstantiation taketh his first commencement of being created: For the Popes themselves cannot yet agree upon this point. This thing do I demand. After that this same body of our Lord being once devoured by us, 
Very gross enormities and ab●u●d impossibilities proceed ●ut of the doctrine of transubstantiation.  doth pass once down into the bowels, and resteth within our bodies, whether it remain whole there without all kind of digestion, or whether the substance of that flesh do grow through natural concoction into and increase the substance of our flesh? If they grant this: it must needs then come to pass thereby, that the undefiled and pure flesh of Christ swallowed vy us, and converted into the substance of our mortal and corrupt nature, 

O●i●en. c ●. ●5. in Mat. The sanctifi●d bread according to the material part thereof doth pass down into the b●lly, and is thrown out into the draft.  
C●pri●●●e coe●a. But our coniu●●tion with him doth neither con●ound the person's, nor unite the substances, but doth make our a●fections agreeable, and couple together our wills.   must become one and the self-same flesh with our corrupt fl●sh. For 
* D●m●s. de Orth. side. li. 4. ca 14.  as bread and wine (according to the test●mon●e of Damascen) by eating and drinking, is transposed into the body & blood of the person that eateth and drinketh: even so the flesh and blood of Christ, if they be received really, as they term it, into our bodies, must needs be transubstantiat●d & united into our own flesh and blood. Hereof therefore must it follow of very necess●●ie, that the ●lesh of Christ being now made our flesh shall be sinful flesh, which were horrible to be spoken, yea not only sinful: but also as our flesh doth corrupt and wax rotten withal, so the same corruption must of necessity happen unto the flesh of Christ as well as into ours (if according to Damascene, we be concorporate and made one body with Christ) which is quite contrary to that mystical prophecy of the Psalmy●t, whereby we are taught that Christ his most hol● flesh is dignified with ●uch an especial estate and condition, that it should always continue free from all manner of corruption, 
Psal. 15. Thou shalt not give thy holy one to see corruption. etc.  not to infer here any mention mean while of that which cannot be gainsaid of them that are daily conversant with their sacred ●akes. I mean even those cakes also that be so curiously kept in Pixe for a season, after they have blessed them: which holy cakes usually wax mouldy and rotten, and shi●er to dust being scarce touched with their fingers. Wherein either the body of our most blessed Saviour mu●t suffer this unspeakable injury, or else it mu●● needs be confessed, that this their framsh●pen changeling Transubstantiation must be matter ridiculous, matter of nought, or surely no matter at all.  
Behold here (if it may please your holy fatherhood) somewhat uttered concerning many parts of your doctrine. Wherein you see nothing sound almost, nothing clear, yea nothing that is not of all par●es de●iled wi●h monstrous errors. And yet after all these so horrible and unspeakable blasphemies do you require to be accounted for a father and a principal so●●raine of the Church? Whereof no man that knoweth you, may wi●h sa●e conscience acknowledge you for so much as a reasonable member. And is your shameless impudency crawled so aloft to the top gallant, yea above all whorish shamelessness? moreover doth your insolent arrogancy so far exceed all impudency, that ye shame nothing at all● with more than Turkish cruelty to hale harmless a●d innocent sheep of the Lords flock, as every of them is most sound, and of a most undefiled faith, to the stake, and to condemn th●m for Heretics? and with them also no less infamously accuse kings and Queens as accessaries, harbourers, recettours, and supporters of Heresies? Whereas yourself mean whiles swarming on all par●s with so many, so monstrous, and more than her●ticall errors do so execrably exceed all the whole crew of Heretics, and do so alone like an Ar●hringleader surpass all other Her●tikes, 
Th● 〈◊〉 t●e A●c●heritike o● all heretics.  that (to speak at a w●●d●) ●his your Papism can sleme scarc● ought else than a plai●e canker and ga●ing gulf, devouring a●d swallowing up all true and Christian religion.  
B●t I surcease now, and make here an ●nde of contending with you albeit this is not a ●ō●●ntion, but a de●●nce rather, not entered into of any unadvised temerity, but undertaken upon great and urgent caus●●nd n●c●ssit●e. Wherein if we shall seem● to have desen●ed our cause so●what more eagerly than may se●me agreeable with the lenity of ou● nature's, or to have repr●u●d you somewhat more bitterly than you would willingly hear of, pleaseth it your holiness to accept these speeches as not uttered by us, but to be the very words of truth itself. Neither do we silly faithful members of the universal Catholic Church complain against you, but the Scriptures of God do maintain our quarrel herein, and in our behalf do bend their whole force against you: the very voice of the Lord, 
2 Thes. 2. Whom Christ shall consume with the breath of his own mou●h.  the very breath of Christ's own mouth, together with the whole army both of Christ's Church, and of heaven, and with these also all the holy company of heaven, do not only urge this disputation against you, but also do join in league preparing all togethers greater forces against your triple royalty. For the self same will either utterly root you ere it be long from out that majestical Sea, which you do against all equity and right usurp most injuriously: or else you must of fine force throw into utter exile the self same Scriptures, and banish withal Christ himself, and his Apostles, from out all and every Church. I do know that the Church is molested many times, with many great and grievous assaults and conflicts of encountering: and many times infected with diverse noisome diseases and stench of contagious corruptions: to the cleansing and curing whereof, I think it needful to apply mild and gentle manner of speeches and conference, 
If any man will be contentious, the Church of God hath no ●uch custom.  as becometh modest and mild dispositions. So earnestly always hath our affection loathed that captious snatching and quarreling amongst the learned.  
But yet this your pestiferous poison of impiety (holy father of Rome) linked with such savage phalarisme, wherewith you have not only de●iled the very wellsprings & purest source of all Christian religion, but also utterly spoiled and defaced it, is such, that it cannot be cured now with any mild potion of medicinable restorative. You have forced the afflicted estate of tormented Christians to such a lamentable extremity with your horrible cramps and execrable cruelty, that you are not now any more to be confuted with arguments as an heretic, but as Antichrist himself the most butcherly bloodsucker of Christians, to be abhorred and accursed with the general detestation of all the godly: insomuch that whatsoever person be not from the bottom of his heart, your professed enemy, can in no wise be in league with the glory of jesus Christ.  
For as much therefore as the matter is come to this pass: 
An exhortation to the Pope.  and that your tottering state standeth in worse case now than any man can express: what better provision may you make for yourself, or what more wholesome counsel may I give unto you, then that ye reclaim yourself speedily, and return again betimes? Whither shall I return, will you say? Return, Roman ruffler, from whence you are fallen. Return to humility, to the which you be called. Return again unto the charge whereunto you are appointed. If the Lord have called you into his vineyard, he hath called you to toil and labour, not to scrape riches together: to ministery and submission, not to mastery and sovereignty. Bestow cost, and dress the lords vinyeard therefore, do not spoil and moil the vineyard. For it is no vineyard of yours, which though were your own, yet ought you not root and turn it up with such boarishe savageness. For it is the lords vineyard and not yours: Who if have waged you amongst other his workmen, return therefore to your work, and hold you contented with your place, and vaunt not your peacocks tail more than becometh your plumes: and be satisfied with your penny, whether you come in the first hour, or the last hour of the day: one kind of payment is due to every workman alike. There is no prerogative amongst workmen. The lords benignity is extended to all alike. Therefore if you be wise, let your Roman Sea content you, because you are placed in Rome: and permit others that be overseers over others, to govern their own provinces. And would God the Lord would once vouchsafe imprint such an heart in you, as might earnestly & seriously ponder these things, and that you might return from whence you are fallen. The time was when this your City of Rome was famous and noble, replenished with most worthy worshippers of Christ: adorned with excellent wits and most commendable conversation of life: notably magnified with the blood of glorious martyrs: most abundantly flourishing with godly and learned Bishops: who employed all their industry and endeavour to none other end, then to the public peace and tranquillity of the Church.  
Restore again this peace unto us (holy father) if you may, and this you may easily do, if ye will departed from that proud primacy, which you now stand upon altogether against all God's law, against all man's law, and quite contrary to the example of all the ancient fathers. Lay down that perverse imperious obstinacy: vail low your stately top-gallant, and shake off that unwieldy clog of lordliness, which you have undertaken, the weight whereof is able to overpeyse, I say not your shoulders, but the strongest shoulders of the stoutest man in the world. Let errors give place to truth. Let humane glory assubiect itself to the glory of Christ. Let the romish Broker call back again his Romish counterfeit trash, which he hath foisted into the Church without any warrant of the Scriptures, I mean Masses, Sacrifices, Satisfactions, pilgrimages, Image-worshippers, false doctrine: Monkish vows, Purgatory merits, Routs of Regulars, cumbersome clogs of consciences. Let him p●●mit Kings and monarchs to enjoy their own sovereignty over their Kingdoms and territories, and to amend their errors. Let him restore general Counsels to their ancient liberties, without the which can no sure means be found for establishing the truth.  
For what can be more available for the maintenance of the truth, then that where Religion is free, there also should all voices be free, and such Counsels summoned, which should be lawful, not a stolen Council: where matters might be decided by free voices, not by extort speeches: by upright, and sincere, and freer determinations of the learned, not by procured affections, not by practices of confederates, nor by the foreiudgements of men, but by the only authority of God: and where the best approved and ancient orders of the fathers might be observed, that it might be lawful for every person to utter freely what he thought without fear, without peril, not where all must be measured after the lust of one person alone. But now where all men are enforced to swear unto the words of one man, and all voices rackle to satisfy the appetite of one person, which person so ruleth the roast, that no man shall be admitted to be present, but such as shall think as he thinketh: and that it shall not be lawful likewise for any to determine aught, but which shall be consonant to his will. What success, I beseech you, may any man surmise to be hoped for in such Counsels, but such as shall tend to the breach and dissolution of the liberty of the Church? And shall seem not to advance the glory of Christ, but to enhance the only tyrannous loftiness of man's ambitious lordliness, to the utter ruin, overthrow, and rooting out of all sincere and most pure Religion. By reason whereof it behoveth you, holy father of Rome● to take so much the more especial regard, that veiling that proud bonnet of greediness to bear sovereignty, and altogether abandoning this strange never heard of novelty of heathenish ambition, ye reclaim yourself wholly to that ancient, and more moderate humility of the most ancient, most true Catholic and Apostolic Church. Examples be extant every where, which may endure you to be better resolved. Whether you enter into dew consideration of the life of Christ, what can be more mild? or whether ye behold the plat forms and proceed of the Apostles, what can be more contrary? more repugnant? and more unlike the course of your Court? Let us come one degree lower to the next succeeding age after the Apostles, what shall a man find in those grave fathers of the Primitive church, that is not altogether discrepant to these your outrages and disorders? But to make no long rehearsal, we will for examples sake, put you in remembrance of one man alone, a very godly person, namely, that notable ornament of the Church Cyprian, whom I thought good to vouch by name at this present, not so much because you should read his words, 
Cyprian writing to jubaianus of the baptism of Heretics.  as that by him you might learn the manner of the ancient discipline, and the most excellent integrity of that age. For in his Epistle written to jubaianus, he maketh this report. We, sayeth Cyprian, as much as in us lieth, do not conten●e with our companions, and our fellow Bishops, with whom we do join in godly concord and Christ's peace: especially for that the Apostle saith: If any man amongst you be thought to be contentious, we have no such custom, nor yet the Church of God. The love and charity of the mind, the honour of mutual society, the bond of faith, and the uniform agreeableness of Priesthood, is preserved amongst us in patience and lenity.  
Moreover the same Cyprian in his Preface which he prefixed before the council of Carthage: 
Look● Aug. de Baptismo contra Donatistas' lib. 3. Cap 3. vouched out of Cyprian.  It remaineth now that every of us particularly pronounce what we think, forejudging no man, neither rejecting any man, though he think otherwise then we do. For neither hath any of us taken upon him too be a Bishop over Bishops, nor hath enforced any of our fellow Bishops too any necessity of obedience by any tyrannous constraint for as much as every bishop is endued with his proper peculiar judgement according too the freedom of his own liberty and power, as that he may not be judged of an other, how then may himself judge any other person. But let us all depend upon the judgement of our Lord jesus Christ who only and alone is of power both too appoint us superintendentes in the government of his Church, and to judge us according to our usage & proceedings therein. etc. Hear now have you set down before your eyes a precedent (if I be not deceived) not unfit, and a commendable image of ancient & Apostolic modesty, which flourished long sithence amongst our graundesyres, the first and principal guides and captains of Christ's Church. unto the which rule of humility if you could address that your intolerable haughty courage: (which you might easily do if ye would) and wo●lde frame yourself too march in order amongst your other fellow Bishops: certes these troublesome commotions and disordered factions of most pernicious uproars, wherewith the peace and concord of Christians is so lamentably shaken and rend asunder at this present, would easily be quailed, or for the more part would surely grow much more calm. But these thick clouds cease not as yet too threaten daily far more dangerous tempests: and from whence they proceed, I know not, except they grow from out these stinking bogs of that romish riot only, and those pestilent drugs of Papistical doctrine, which would once content itself too be reformed, and reduced to the rule of evangelical simplicity, there would be no hurly burly in the world now, no outrageous factions would molest oppressed common weals at this present. All which enormities would easily, & at once be silent and calm, if you alone would vouchsafe too be quiet. Albeit why do I exhort you hereunto, that am sure shall little or nothing prevail with you? for may any man conceive by imagination of mind that you will become in any respect other than you have yet hitherto always been, one whom either fear of God may break, or charity bend back again, or whom reason or any wholesome counsel may ever allure too amendment? And would God we could obtain so much at your hands by our earnest requests, loving advertisements, or by any other way else whatsoever. But because I do see your minds so thoroughly bend against the speeches and voices of all men, I surcease heese to deal any further with you (O holy father) and leaving you now in the plain field, I will turn the rest of my communication to others, even too all those whosoever the church of Christ doth possess for industrious and faithful embracers of true piety.  

An humble petition too the Princes & the peers & states of Christendom.  But above all others chief I do appeal unto you, O ye renowned princes and noble potentates & peers of the world, upon whom Gods divine liberality hath powered forth this prerogative of supplying his place in all manner of affairs civil, politic, and ecclesiastical: for I am thoroughly persuaded that it appertaineth unto you to foresee that Christian common weals suffer no damage nor detriment, and to provide that nothing may be committed by violence and fraud, that may obscure the glory of Christ, that may overthrow the peace of the people, or prejudice their safety. Wherefore I humbly beseech you, for the love you bear to the state wherein the Lord hath advanced you, to bear chief sovereignty here on earth, be ye careful again and again, that the fraudulent practices of the enemies prevail not more than your power and authority. You can by no means forget the treacherous troubles wherewith this Calydon boar hath moiled your nations, with what an unmerciful slaughter. with what a monstrous butchery he hath devoured the silly flock of the Lord these many years now, with how incredible calamity he hath oppressed your sobiectes, and how horribly injurious he hath behaved himself against your own persons, states, & signories. For amongst the whole order of your puissant estate, what one Prince hath been of long time now so mighty in power, in whose kingdoms the Pope's practices could not prevail further than your renown & authority, 
The Pope's power over princes against all equity and right.  in the which he hath not devoured more of your own subjects with faggot and tortures, than any of you durst preserve from his tyranny? In the which he hath not enjoyed more friendly hearts & more faithful subjects than you yourselves have? but why do I speak here of your subjects, whenas I do see none more humble and obedient vassals unto him, than yourselves? For when you punish them, whom he commands you to punish: when you commit to fire & flame at his commandment and lust, whom he condemneth too the stake: when you do more eagerly and more straightly execute the laws of his inquisition more than your own laws: when ye bid battle to your own subjects without any cause, without any their fault, or misdemeanour by the only iustigation and procurement of the Pope, seeking the sacks and blood of your friends, for your deadly enemy's sake, herein what seem you else then bondslaves too him, whose sovereigns and Lords behoved you to be?  
Which albeit may seem itself matter most detestable and most unworthy your excellent renown, yet I will not much impute the same too any your cowardice, as to your tymorousnes, rather ne yet so much to your tymorousnes, as too the general ignorance of those barbarous times. For I do know by what cramps and pernicious practises they crept into the hearts of princes at the first: Namely, under the beautiful countenance of the Church, with a false vysor of religion by crooked conveyances writhing and wresting the testimonies of holy scripture hither and thither: with which bugbears blazing Gorgones head as it were, they had so undermined all the most mighty potentates of the world, that they might easily induce them to believe that all things were well and godly achieved, whatsoever were undertaken by the commandments of those holy fathers, which could not err by any means possible. And even herehence lo stepped forth upon the stage the first prolocutor of all this whole tragedy. But this present age no we requireth other manners: Neither could the old proverb be more truly verified at any time so much as now, to wit Truth is the daughter of time. For what so cloudy ignorance can possibly overwhelm the senses of any sensible man so much as that in this so manifest a sunneshyne of evangelical glory, he can not easily conceive by imagination, that this ecclesiastical monarchy of the servants of Christ was never erected by Christ the founder thereof, ne yet ever at any time permitted of him, but many times forbidden, & most grievously rebuked every where. Yea it would be matter of no great difficulty too deli●er by manifest demonstration from out their own records and registers, the very first time and chief original Author under whom this pompous pride of pontifical Lordelynesse began too grow into some credit. Namely, sithence we read i● History written by Platina their own Countryman and domestical witness on this wise. Boniface the third, sayeth he, a Roman borne did obtain of Phocas the Emperor (yet not without great contention) that the Sea of the Apostle Peter (which is the head of all Churches) should be so called and reputed of all men: 
Platina upon the life of Boniface in the year of our lord. 511  which sovereignty the Church of Constantinople did travail to procure unto itself. Whose challenge many Princes favoured meanwhiles and affirmed, that the chief Sea ought to be resiant in that place where the chief state of the Empire was at that tyme.  
By the which it may easily appear unto you what you ought too do. For if the chief foundations of this Sea be grounded upon no law nor ordinance of God, as is declared before, but propped up by man's appointment only: what shall let I pray you, why that stately chair, which received no prerogative of superiority from God, but only from you at the first, should not stoop now again and lay down these Peacock's plumes by your general assent and commandment? If being carried on the blind side long ago, yourselves were the first donors of this primacy, altogether against the will of christ: what more notable exploit may you bring too pass at this present, then to revoke back that gift (as Aesopes' little birds did sometimes plume away their own feathers from the chattering crow) which was either extorted from you against equity and right, by treachery & mischief, or procured by fraud and villainy? For why being now better advised and endued with more heavenly understanding may ye not more rightfully supplant that, which without cause ye did of old time plant unlawfully? albeit why do I say that you may, 
A Rule of the civil law. The free borne doth not lose his freedom, neither doth he prejudice the cause of freedoms which doth bind himself to be a bondman by writing.  sithence very necessity exacteth it of you as of duty, unless ye had rather become slaves to this false counterfeit Pope, than servants to jesus Christ.  
Wherefore awake ye most puissant Princes and most renowned Potentates, let your wisdom raise itself out of this slumber at the length. Repulse this outrage and impudence. If the due●iful consideration of your honourable estates, and of every of your particular liberties may little prevail with you, yield you thus much yet at the least to your Christ, unto whom ye own all that you have, that ye take compassion of his poor distressed Church, that ye deliver the lives of your subjects from bloody butchery, and their consciences from heathnishe impiety, and that ye willingly faster not within the bosom of your common weals wolves whelps too the ravenous devouring of the same. Your whole native country doth humbly beseech you, the whole society of all the godly doth desire you, yea with salt tears doth request you that ye will once at the length after so many and merciless slaughters and flames of the godly, vouchsafe too open the vowelles of your mercy towards the preservation of the truth, towards the safe keeping of simple innocency● towards the free deliverance of sound doctrine which hath been long enough now oppressed: that being so by your bounteous consideration freed from all fear, they may be recomforted and recover courage again. It lieth in your honours too assuage these frantic and furious tumults. For performance whereof we do not require you to rush upon the common enemy, & revenge the butchery of your subjects with force of arms. There hath been of warlike invasions more then enough there hath been too too great an effusion of Christian blood. But the request that our humble petition maketh to your honours is this, which will nevertheless redound in each respect as glorious too your estimation, as profitable for the general safety of all the godly. Namely, that of your authorities royal and imperial, ye will vouchsafe too let be proclaimed a general Summons for a general council, according too the example of your famous ancestors, which assembly may proceed to the exact determination and voices of the best learned and gravest fathers, with such uprightness and integrity, as that the same council may be no less free, then general. 
A Challenge for a general council, wherein ●he whole state and cause of the Pope's authority may be decided by free voices of the learned.  In the which let the Pope of Rome be enforced too justify his monarchical challenge and doctrine by due authorities and good proofs of doctrine: Who if be able to iustif●e by sufficient testimonies of holy scriptures, let him enjoy his sovereignty: but if he fail in his proofs, let him have his desert. In this so forlorn a calamity of all things what can be demanded of you either more commodious, or more commendable for your royal minds? but if there remain no hope of such a general council too be assembled: yet that every of you with in your several dominions at the least will not disdain too put that in ure which ought have been accomplished in that general council: namely: that errors may be amended● that the pure and lively wellsprings of true and sincere doctrine may be restored too their ancient integrity (abandoning and banishing into utter exile all manner pilfe, dregs, and patcheries of the romish riot) that your subjects may freely frame their conversations and consciences according too the holy direction of sacred scriptures, and not after the Pope's decrees: and that it may be sufficient for the same subjects too be subject too their own natural and liege Lords and Princes only. For else I see nothing whereunto this romish Reveller may be employed with in any your Provinces, unless it be to stir up seditions & uproars. In case the state of the christian common weal were such at this present, as it was of old, when the church being as yet green was in subjection under the authority of Ethnic princes, then might the aid of Bishops be implored for the ordering of the matters appertaining to the church. But now sithence it hath pleased the heavenly majesty too vouchsafe those same princes, whom he hath called into his Church, too become Christians, as the which do no less dutifully minister unto Christ, than the Bishops themselves: I see no cause too the contrary why the same Christian princes which bear sovereignty in states politic, should not also bear sovereignty in the congregation of Christians. So that there may seem no cause to remain now why this pontifical monarchy should so presumptuously usurp any such prerogative in any their dominions, that ought not to become subject to the lawful Magistrates in every of their several provinces.  

An exhortation to the common people of Christendom.  And thus much hitherto touching the request, that I thought good to solicit your most excellent majesties. That which now remaineth to be spoken, I will turn too the residue of the people of Christendom as many as be brethren and joint Cytiziens with me, coupled together in one and the self same fellowship of Baptism all and every of whom I do likewise pray and beseech that they take heed again and again, that they suffer not themselves too be haled backward from the truth by any subtle, sly, inveigling nor any glorious title of names be they never so plausible. As there is nothing more safe and more sovereignable than sincere religion, which doth display abroad direct too the right way of the true undoubted salvation, so doth there no thing more easily deceive and wound more deadly, then counterfeit hypocrisy creeping under the covert of false feigned holiness, & her cousin germane Solemn superstition: Even as that lying Prince of darkness doth never deceive more dangerously, then when he putteth on the vysor of an Angel. So that so much the more vigilant and careful we must be, lest being circumvented with rash and temerarious forejudgement, more than induced by stayed consideration of mind do we embrace false doctrine for the truth, Antichrist for Christ, 
1. john .4.  the slaying fleshly sense of the letter, for the spirit and truth Prove the spirits, 
Ephes. 4.  saith Paul, 
Matt. 10.  whether they be of God, 
1. Thes. 5.  and be not carried away with every blast of doctrine. Whereupon the matter itself doth require this point chief in deed, that with the evangelical simplicity we join serpentine prudence, which may be able too discern spirits, which may prove all things, which may hold fast that which is good, which understandeth aptly to distinguish betwixt light and darkness, betwixt falsehood & truth: finally that may be so simple that we offer fraud to no man, and withal be so provident that we may shun the subtlety of the guileful. Now this will be brought to pass without any great difficulty, if setting partiality and greediness of affections apart, we depend wholly upon the mouth of our heavenly master, not upon men's decrees, nor upon consent of multitude, ne yet upon common custom of times and people: and if we do so reclaim our whole hearts to the scriptures, that, as hilary doth give counsel, we suspend our understanding upon the words of the Lord, and not imagine that to be written which ourselves have taken hold of, before we read it with our own eyes, nor that we attribute so highly to the imaginations of our own fancies, as that with tooth and nail we defend that which we have once entered upon: but that we search first by careful inquisition those things which we do hold. And therefore we be commanded to search the scriptures, unto the which it behoveth to assubiect all our determinations altogether, & not to wrest the scriptures to the fancies of our own imaginations. There may be many and sundry persons so grossly blockish and so bluntishe of judgement, who will allow of nothing at all, but that which they have received of their forefathers, and which by old custom hath been frequented: as though the forefathers could not possibly err, or as though truth were wont to be the mother and not the daughter of time. Which order if we shallbe enforced to observe, to wit, that we accept of nothing to be safe and sound in matters of religion, but that which hath been privileged by custom of elder years after this rule, surely neither Paul nor Peter, neither any one of the Apostles at all, should ever have been a Christian, neither shall any the Turks hereafter be converted into our faith, being so many years enured & nooseled up in their own errors.  
Go to now, I would feign learn of these fellows that do so stoutly stand upon the imitation of their forefathers, 
Customs of time and imitation of forefathers is neither to be allowed of all, nor in any respect, nor yet in all things.  what answer they will yield touching antichrist: whether he is yet to come, or when he cometh, where they will say his kingdom shall be planted? If they will affirm that it shall be in the Church: what seasons of that church whiles Antichrist beareth sway, will they describe unto me, whether it shallbe the church of truth or of error? And how can it otherwise be, but that as long as Antichrist reigneth and possesseth the hearts of men, the truth must be suppressed for a season, and error must possess the greater part of the church. And where will these men place the church of Christ then? Whether mounted aloft upon the top of a hill, which shallbe famous and glorious in all men's eyes? or shrouding close in some corner rather: when as persecution surrounding all places with horror, the woman clothed with the sun shallbe feign to flee into the wilderness: when the saints must be overcome: when the strumpet being drunken with the blood of the saints shall triumph in her majesty: where shall now become this public, I say, this public everlasting victory of truth, which many persuade themselves to enjoy in the church? What shall become of that church which can not err, when the saints shallbe slain in the church? when that false Prophet shall rule the roast every where? when he shall defile all places with the blood of the holy ones? when as also the very elect shall be in great hazard to be seduced? finally when as so merciless a gulf shall swallow up the godly, that the very horror of the peril shall procure the end of all evils long before the determined time? when as the child of perdition shall be shrined in the temple of the Lord? all which if we see plainly accomplished already, and that it can not be denied but that Antichrist hath sitten long sithence in the Temple of God, and with all is revealed: what mad men, are they now that go about to persuade us tooth usages of the fathers, and custom of the times which were subject unto the tyranny of antichrist? which also brag so lustily upon their pontifical Papane succession, never impaired nor undiscontinued since the very age of the Apostles, in as much as antichrist hath reigned so many years now in the Church of God? 

See the book● of john Francisce Pi●us Mirandul● called Staurostico●, concerning the signs of the cross falling lat●ly from heaven, from the Germans ●n the time of Maximilian the Roman k●ng. Anno 1501.  
And also again 1504   But if they will deny, that this enemy of Christ is not as yet come, O miserable and to much forlorn estate of silly Christians. For if within these few years, since the time that Crosses were fastened first upon the garments of Christians, namely in the time of Maximilian the Emperor, so incredible havoc hath been made of Christian martyrs, by the only butchery of the Pope of Rome, as is scarce credible too be believed: Certes if so many thousands of Christians have been swallowed up and devoured with so many, and so monstrous tortures heretofore for Christ and the Gospel's sake in these peaceable and calm regiments of Christian princes, what shall poor Christians expect to befall them hereafter under the tyranny of antichrist?  
Which being, as you see, more manifest than the sunshine in midday, pluck up your hearts therefore you men and brethren and fellow soldiers in Christ. and according to your wisdoms achieve an enterprise worthy your wisdoms, not whereunto unadvised custom doth entice you, but which truth itself doth sweetly persuade you: have regard unto not that whereunto better and more considerate times do provoke you: that ye may not seem to be more willing to wander in the wayward course of their errors, then with these to be endued with sounder understanding and knowledge. For here is matter of no small emportance & peril (believe me) handling, in hand, yea, so much the more dangerous, by how much the more your insufficiency to attain the knowledge of the truth is supported by great abundance of supply and help. For albeit your forefathers did err in old time, yet is their excuse more colourable than yours: If they, being at any time carried away by subtle practices of their Popes, were affectionated to fables, according to the barbarous grossness of those days, either because they were not instructed more sound, or because those helps and aids of books and good literature, was not as yet extant from out the Printers shops, or else because that child of perdition was not yet revealed: this may be less cause to marvel of your forefather's ignorance: yet themselves also be in that respect somewhat the more pardonable. But now in this so clear and orient a glass of discovering all things, so many helps and aids of speaking and hearing, being already prepared for your behoof: sithence now the spirit of the mouth of Christ hath discovered, displayed abroad, and portrayed out this Antichris●e in his very lineaments and lively colours as it were, so that the eyes of all men may plainly discern him: and that there can not be any man so blind, except such a one as will of set purpose close his eyes fast, but that he must needs manifestly discern this horrible traitor of Chris●e. Certes no man can possibly bear any zeal or favour towards him, but he that will be a notorious crea●hour in deed, and will likewise partake with him in the self lake of perdition. And for this cause the Angel in the Apocalypse doth with so terrible a threatening call us away from him, 
Apoc. 17.  denouncing the cup of God's wrath and of eternal destruction to all them, whosoever did receive the mark of the beast in their forehead or hand.  
By reason whereof, behoveth us to be so much the more earnestly industrious to attain by diligent search, First, what and what manner of beast this is: next, to shun all his acquaintance & familiarity with our whole bodies & souls, whereby no man may rout or be ignorant hereof, to wit, in how perilous a case they stand, who cleave so obstinately to their predecessors steps, that they allow that thing only, not which is true in itself, but which hath been embraced by the well liking and custom of men. Which sort of men, if any remain amongst us, I do most heartily desire, that, if they will not vouchsafe to hear or read our writings & books, they will yet at least hearken unto Cyprian. Who speaking of custom sayeth on this wise, that where truth is absent, custom is nought else but an old age of error. Or at least let them hearken unto A●gustine, who preferring truth before custom. 
Aug. de vni●●. baptis. li. 3. cap. 8. dist. 8. Ver●●●●.  When truth is revealed (saith he) Let custom give place, let no man prefer c●stome before reason and truth, because reason and truth doth always exclude custom. Finally let them hearken unto Christ himself, who only is to be hearkened unto, who hath said, I am the way, the truth, and the life: but never said I am custom.  
Therefore we may not respect what hath usually been accustomed, but what ought to be done: not what hath been done of old, but what is well done. Neither ought truth of religion be measured by continuance of time, not by number of years, but by substance of arguments: nor by chronology, 
Chronology Chronicles of time.  but by s●unde divinity, not by computation arithmetical, but by weight of reason substantial. And therefore Augustine said very well, namely, that in the stablishing of faith and authority of doctrine in the church ought no account to be made what men say, but what the Lord himself only sayeth in his word. Which when Ambrose likewise agreeing, calleth all things 
* Ambros. li. 2. De viduis. We do rightfully condemn all things which Christ hath not taught, because Christ is the way to the faithful. Therefore if Christ did not teach that which we teach, we judge the same to be detested. etc.  new, whatsoever the Lord Christ hath not taught, and affirmeth that the same aught of right to be condemned, because, sayeth he, Christ is the way to the faithful. Whereupon Cyprian doth admonish not unfitly: Let us not regard what any of our forefathers thought good to do before time, but what Christ hath done first, who is before and above all others. 
Cyprian. dist. ●. Si solus.   
But because here cometh place to treat of antiquity, upon the which the Romish religion doth vaunt itself so gloriously, let these honest men therefore bring forth their books, that they may by good proof justify once at the length in deed the which they magnify so mightily in words. For I do hear what they bray abroad with open mouths, to wit, that the bounds prefixed by our forefathers in old time ought not be removed: and that their church is such a one, as being established by the space of many years now, by ancient custom of the forefathers, by allowed authority of continual custom and consent of most ancient fathers, even from the first beginning of the primitive church, hath ever hitherto enjoyed undiscontinued possession. Go to, and what fathers be they a God's name, whose bounds they ●rie out ought not be removed? Surely if under the name of fathers they mean these first fathers the Prophets, Christ himself, & the Apostles: we do retain the same their bounds inviolable as well as they: if they understand the order of father's next unto them, 
The Papane Monarchy hath no manner war●ant of time or antiquity.  namely Origen, Tertullian, Cyprian, Augustine, and others of the same sor●: truly this may not be denied, that very many things, which be delivered by us, are ratified with their agreeable consentes● But because these same fathers did as men fail in some points, we do by their own commandment refer ourselves over to the sacred ●ountaines of holy scriptures, which must be believed without all exception.  
But if under that name of fathers they will point us to their pope's & skulls of shavelings & monks: we make no reckoning of them at al. For it is out of all ambiguity, by whose instruction most of them did speak. Amongst the number of whom, if any happened to be of sounder judgement, yet could they not pierce into the bowels of the truth, either through the unlucky darkness of that age, or through the cruel tyranny of other. But if they mean the fathers, to wit, the grandfathers and great grandfathers of this later age, I do answer, that there never wanted in this age some, sithence this romish An●ichriste began first to crawl aloft, that did both write, speak, and set themselves against those wolves, but being either surprised by violence, or seduced by general error, could not untwine themselves out of tha● labyrinth of darkness.  
You have heard now, good men and brethren, most faithful citizens of the church, and inhabitants of the Christian common weal as much as I thought good at this present to speak, and necessarily too advertise you touching the Pope of Rome and his imperial lordliness. And I doubt not but it is apparent enough unto you, how the top gallant of this See, hath climbed up to all her stately power and loftiness at the first, without all warrant of God's law, without any just reason or ground, but clean contrary to the express words of Christ, contrary to the natural and lively purport of the Gospel, contrary to the most ancient canons, and contrary to the public liberty and freedom of the church. You do understand, if you will make a just computation of the years, what ●ime, and by whose practice this notorious Monarchy was erected at the first, by what policies and drifts, by what crafty kind of deceivableness, and hypocrisy, by how manifold flippery devices, it crawled up unto so monstrous a mass by little and little, and being mounted aloft, and by process of time enthronized in state, into how incredible a mountain of sovereignty, it hath swollen and puffed itself up. You do see how wickedly and treacherously the Pope of Rome & his dear darlings the Cardinals, have not only raked up that kingdom, which they do most injuriously deteigne, but also to what end and with what affection they maintain the same at this present, not that truth may reign, but that true religion may be brought to nought. You do see that, as long as this Monarchy may bear universal controllership, there is no place of refuge, left for sincere religion, for freedom of consciences, nor yet for free council and sound advise in Churches.  
You do see that from the very first time that this detestable and deadly ambition of bearing rule, burst out an open Road into the church, with how many and how merciless ●laughters Christendom hath been rend in pieces, and into what narrow straights it is pen● up at this present, with how many and manifold conquests, with continual success almost, the savageness of the Turk hath prevailed against us. You do see, that nothing can be preserved from the bloody butchery and broiling of Christians, wheresoever the Pope is received: neither can I discern any end of all ●hese mischiefs any where, unless these proud Prelates will content themselves within their own limits and lists, & yield over the royalties and all their authority of sovereignty to monarchs and kings: and themselves resume again that which is their own, namely the function of preaching: teaching not the things that are of men, but which are of God: seeking not the things which are their own, but which are of jesus Christ. If this could be obtained of them with their good wills, nothing could be more honourable: But for as much as we may not so much as hope for any such thing at their hands: the remedy hereof reboundeth back unto you, chief and above others to you that are princes, that every of you according to your ancient generosity, authority, and piety, do first pacify this troubled estate of religion within your own dominions, restore that which is crazed and ruinous, and reform that which is defiled and corrupt. Next it toucheth you that be Bishops and Pastors, that every of you direct your particular flock carefully, sound, and godly towards the kingdom of God. Last of all, it concerneth you that be subjects, that every of you do dutifully acknowledge your humble obedience to your own Princes and Magistrates in the Lord.  
Hear than you see that you be forewarned and admonished, who nevertheless for your singular and most excellent wisdoms need not any our admonition. Therefore I make an end here, both of speaking and admonishing: if I may be so bold to add hereto this our protestation. If any man be able to produce one word so much out of the authority evangelical, whereby the Lord jesus did yield any manner of sovereignty or pre-eminence to his disciples, I do not gainsay, but they may yield them selves to the Pope's authority whosoever will. But if there be nothing in the whole scriptures, that the Lord himself doth either more carefully advise, or more earnestly forbid, then that any of his disciples by seeking any pre-eminence at all, should raise himself above any his fellows, restraining them by all manner of means from all manner of superiority whatsoever, provoking them to the humble example of his own humility: Do you then deliberately and maturely determine in your hearts now whether you will rather march under the standard of the Lamb himself, your grand captain to the goal of everlasting felicity, or receiving the mark of the beast, throw yourselves headlong into unrecoverable perdition together with this most arrogant popish Prelate. The Lord jesus, even the same supercelestial peacemaker of heaven and earth, inspire your hearts and minds with the spirit of his grace in the things that belong to his peace, unto the glory of his name & the preservation of his church: the same Lord jesus also increase your honourable estates, and preserve you in all the way of truth for ever and ever. Amen.  
FINIS.   

IMPRINTED AT LONDON AT THE three Cranes in the Vintree, by Thomas Dawson for Richard Sergier. 1580.